We can now proceed to the examination of the next chapter unimpeded by impossible and half-hearted hypotheses. We understand it, and it was meant to be understood, as a moral and spiritual parable, in which unverified historic names and traditions are utilised for the purpose of inculcating lessons of courage and faithfulness. The picture, however, falls far below those of the other chapters in power, finish, and even an approach to natural verisimilitude.
[418] The question has already been fully discussed (_supra_, pp. 54-57). The apologists say that--
1. Belshazzar was _Evil-merodach_ (Niebuhr, Wolff, Bishop Westcott, Zöckler, Keil, etc.), as the son of Nebuchadrezzar (Dan. v. 2, 11, 18, 22), and his successor (Baruch i. 11, 12, where he is called Balthasar, as in the LXX.). The identification is impossible (see Dan. v. 28, 31); for Evil-merodach (B.C. 561) was murdered by his brother-in-law Neriglissar (B.C. 559). Besides, the Jews were well acquainted with _Evil-merodach_ (2 Kings xxv. 27; Jer. lii. 31.)
2. Belshazzar was Nabunaid (St. Jerome, Ewald, Winer, Herzfeld, Auberlen, etc.). But the usurper Nabunaid, son of a Rab-mag, was wholly unlike Belshazzar; and so far from being slain, he was pardoned, and sent by Cyrus to be Governor of Karmania, in which position he died.
3. Belshazzar was _the son of Nabunaid_. But though Nabunaid _had_ a son of the name he was never king. We know nothing of any relationship between him and Nebuchadrezzar, nor does Cyrus in his records make the most distant allusion to him. The attempt to identify Nebuchadrezzar with an unknown Marduk-sar-utsur, mentioned in Babylonian tablets, breaks down; for Mr. Boscawen (_Soc. Bibl._, in § vi., p. 108) finds that he reigned _before_ Nabunaid. Further, the son of Nabunaid perished, not in Babylon, but in Accad.
[419] See 1 Macc. i. 21-24. He "entered proudly into the sanctuary, and took away the golden altar, and the candlestick of light, and all the vessels thereof, and the table of the shewbread, and the pouring vessels, and the vials, and the censers of gold.... He took also the silver and the gold, and the precious vessels: also he took the hidden treasures which he found," etc. Comp. 2 Macc. v. 11-14; Diod. Sic., XXXI. i. 48. The value of precious metals which he carried off was estimated at one thousand eight hundred silver talents--about £350,000 (2 Macc. v. 21).
[420] The LXX. says "two thousand." Comp. Esther i. 3, 4. Jerome adds, "Unusquisque secundum suam bibit ætatem."
[421] Ezek. xxiii. 15.
[422] Herod., i. 191, v. 18; Xen., _Cyrop._, V. ii. 28; Q. Curt., V. i. 38. Theodotion, perhaps scandalised by the fact, omits the wives, and the LXX. omits both wives and concubines.
[423] Layard, _Nin. and Bab._, ii. 262-269.
[424] Athen., _Deipnos_, iv. 145. See the bas-relief in the British Museum of King Assur-bani-pal drinking wine with his queen, while the head of his vanquished enemy, Te-Umman, King of Elam, dangles from a palm-branch full in his view, so that he can feast his eyes upon it. None others are present except the attendant eunuchs.
[425] Dan. iii. 29.
[426] The Babylonians were notorious for drunken revels. Q. Curt., V. i., "Babylonii maxime in vinum et quæ ebrietatem sequuntur, effusi sunt."
[427] Dan. i. 2. Comp. 1 Macc. i. 21 ff.
[428] 2 Macc. iii.
[429] Psalm lv. 15.
[430] Ewald.
[431] Comp. Dan. iii. 7.
[432] See Layard, _Nin. and Bab._, ii. 269.
[433] A word of uncertain origin. The Talmud uses it for the word למפדס (the Greek λαμπάς).
[434] "Hollow." Heb., _pas_; Theodot., ἀστραγάλους; Vulg., _articulos_. The word may mean "palm" of the hand, or sole of the foot (Bevan).
[435] Psalm lxix. 23. "Bands"--lit. "fastenings"; Theodot., συνδεσμοί; Vulg., _compages_.
[436] Comp. Ezek. vii. 17, and the Homeric λύτο γούνατα, _Od._, iv. 703; Ov., _Met._, ii. 180, "genua intremuere timore."