The contents of the previous sections may be briefly summarised.
I. The objections to the authenticity and genuineness of Daniel do not arise, as is falsely asserted, from any _a-priori_ objection to admit to the full the reality either of miracles or of genuine prediction. Hundreds of critics who have long abandoned the attempt to maintain the early date of Daniel believe both in miracles and prophecy.
II. The grounds for regarding the Book as a pseudepigraph are many and striking. The very Book which would most stand in need of overwhelming evidence in its favour is the one which furnishes the most decisive arguments against itself, and has the least external testimony in its support.
III. The historical errors in which it abounds tell overwhelmingly against it. There was no deportation in the third year of Jehoiakim; there was no King Belshazzar; the Belshazzar son of Nabunaid was not a son of Nebuchadrezzar; the names Nebuchad_n_ezzar and Abed-nego are erroneous in form; there was no "Darius the Mede" who preceded Cyrus as king and conqueror of Babylon, though there was a later Darius, the son of Hystaspes, who conquered Babylon; the demands and decrees of Nebuchadrezzar are unlike anything which we find in history, and show every characteristic of the Jewish Haggada; and the notion that a faithful Jew could become President of the Chaldean Magi is impossible. It is not true that there were only two Babylonian kings--there were five: nor were there only four Persian kings--there were twelve. Xerxes seems to be confounded alike with Darius Hystaspis and Darius Codomannus as the last king of Persia. All correct accounts of the reign, even of Antiochus Epiphanes, seem to end about B.C. 164, and the indications in vii. 11-14, viii. 25, xi. 40-45, do not seem to accord with the historic realities of the time indicated.
IV. The philological peculiarities of the Book are no less unfavourable to its genuineness. The Hebrew is pronounced by the majority of experts to be of a later character than the time assumed for it. The Aramaic is not the Babylonian East-Aramaic, but the later Palestinian West-Aramaic. The word _Kasdîm_ is used for "diviners," whereas at the period of the Exile it was a national name. Persian words and titles occur in the decrees attributed to Nebuchadrezzar. At least three Greek words occur, of which one is certainly of late origin, and is known to have been a favourite instrument with Antiochus Epiphanes.
V. There are no traces of the existence of the Book before the second century B.C.,[214] although there are abundant traces of the other books--Jeremiah, Ezekiel, the Second Isaiah--which belong to the period of the Exile. Even in Ecclesiasticus, while Isaiah, Jeremiah, Ezekiel, and the twelve Minor Prophets are mentioned (Ecclus. xlviii. 20-25, xlix. 6-10), not a syllable is said about Daniel, and that although the writer erroneously regards prophecy as mainly concerned with _prediction_. Jesus, son of Sirach, even goes out of his way to say that no man like Joseph had risen since Joseph's time, though the story of Daniel repeatedly recalls that of Joseph, and though, if Dan. i.-vi. had been authentic history, Daniel's work was far more marvellous and decisive, and his faithfulness more striking and continuous, than that of Joseph. The earliest trace of the Book is in an imaginary speech of a book written about B.C. 100 (1 Macc. ii. 59, 60).
VI. The Book was admitted by the Jews into the Canon; but so far from being placed where, if genuine, it would have had a right to stand--among the four Great Prophets---it does not even receive a place among the twelve Minor Prophets, such as is accorded to the much shorter and far inferior Book of Jonah. It is relegated to the _Kethubîm_, side by side with such a book as Esther. If it originated during the Babylonian Exile, Josephus might well speak of its "undeviating prophetic accuracy."[215] Yet this absolutely unparalleled and even unapproached foreteller of the minute future is not allowed by the Jews any place at all in their prophetic Canon! In the LXX. it is treated with remarkable freedom, and a number of other _Haggadoth_ are made a part of it. It resembles Old Testament literature in very few respects, and all its peculiarities are such as abound in the later apocalypses and Apochrypha.[216] Philo, though he quotes so frequently both from the Prophets and the Hagiographa, does not even allude to the Book of Daniel.