customs. It was the last of a series of forgeries—for forgery it was, as truly as the "Poems of Ossian;" the fact that forgery had become a common practice among Hebrew writers, and was employed by the priestly authorities, does not change its character. And, after supplying Christendom with a dramatic version of the fall of Babylon for 2,000 years, the book is found to be utterly untrustworthy. It is full of grave historical errors. We now know from the cuneiform inscriptions (contradicting Herodotus) that there was no siege of Babylon, and that "the king of the Chaldeans" was not slain, as Daniel affirms; that Belshazzar never became king of Babylon at all, and that he was not the son of Nebuchadnezzar, but of Nabonidos; that the successor of Nabonidos was Cyrus (not "Darius the Mede"), and Cyrus was not even a Mede; that Darius was not the son of Ahasuerus, but his father. It is clear that the author is far removed from Babylon and the Babylonian captivity. Hence, Daniel is another extremely incongruous section of an inspired book.
Another very popular prophet who has faded into airy nothingness under the attentions of the critics is Jonah, of balsenine notoriety. Dr. Driver gently urges that he "is not strictly historical," whereat Canon Cheyne protests that he is "not in any point" historical. Still, he considerately adds (for the benefit of weaker minds) that "he is not directly mythic," but that the author "used a Babylonio-Israelitish expression of mythic origin." It is commonly admitted that the author (of post-exilic period) invented the incident for didactic purposes, so that the conscience of Christendom is relieved of belief in the famous miracle. Like Tobit and his dog, and Daniel and the lions, Jonah and the whale recede from the stage of serious history. In Zechariah, at chapter ix., a new oracle begins, quite distinct in subject and style, revealing the composite nature of the book. The whole prophecy is unintelligible, unless it is placed a little after the time of Hosea. Nahum is put by Sayce, on archaeological grounds, between 666 and 660 B.C. Even the Lamentations are proved not to be the work of Jeremiah. In general, it may be said that the prophets are found to be largely composite and adulterated, and to have a much later date than tradition believed; and, especially, that every so-called prediction finds its sufficient reason in
