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fected nation from the frontier, and to people their new cities. By undoing this work, Cyrus attached the Jews to himself as a garrison at an important post. But we may believe that a nobler motive conspired with this. The Persian religion was primitively monotheistic, and strikingly free from idolatry; so little Pagan in its spirit, that, whatever of the mystical and obscure it may contain, not a single impure, cruel, or otherwise immoral practice was united to any of its ceremonies. It is credible, therefore, that a sincere admiration of the Jewish faith actuated the noble Persian when he exclaimed, in the words of the book of Ezra, Go ye up, and build in Jerusalem the house of Jehovah, God of Israel; He is God!'—and forced the Babylonian temples to disgorge their ill-gotten spoil. It is the more remarkable, since the Persians disapproved the confinement of temples. Nevertheless, impediments to the fortification of Jerusalem afterwards arose, even during the reign of Cyrus (Ezra iv. 5).

Perhaps no great conqueror ever left behind him a fairer fame than Cyrus the Great. His mighty achievements have been borne down to us on the voice of the nation which he elevated; his evil deeds had no historian to record them. What is more, it was his singular honour and privilege to be the first Gentile friend to the people of Jehovah in the time of their sorest trouble, and to restore them to the land whence light was to break forth for the illumination of all nations. To this high duty he is called by the prophet (Isa. xliv. 28; xlv. 1), and for performing it he seems to be entitled The righteous man' (xli. 2; xlv. 13).

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DAB'ERATH, a town in the tribe of Issachar, assigned to the Levites (Josh. xix. 12; xxi. 28; 1 Chron. vi. 72). It is recognised in the present Debûrieh, a small village lying on the side of a ledge of rocks, just at the base of Taboon on the

north-west.

DA'GON is the name of a national god of the Philistines at Gaza and Ashdod (Judg. xvi. 21, 23; 1 Sam. v. 1 sq.; 1 Chron. x. 10). As to the meaning of the name, it is probably derived from a word signifying fish, and there is every reason to believe that it had the body of a fish with the head and hands of a man. That such was the figure of the idol is asserted by Kimchi, and is admitted by most modern scholars. It is also supported by the analogies of other fish deities among the Syro-Arabians. Besides the ATERGATIS of the Syrians, the Babylonians had a tradition, according to Berosus, that at the very beginning of their history an extraordinary being, called Oannes, having the entire body of a fish, but the head, hands, feet, and voice of a man, emerged from the Erythræan sea, appeared in Babylonia, and taught the rude inhabitants the use of letters, arts, religion, law, and agriculture; that, after long intervals between. other similar beings appeared and communicated the same preious lore in detail, and that the last of these was

DAMASCUS

called Odakon. Selden is persuaded that this Odakon is the Philistine god Dagon. The temple of Dagon at Ashdod was destroyed by Jonathan the brother of Judas the Maccabee, about the year B.C. 148 (1 Mac. x. 84).

DALMANU'THA, a village near Magdala (Mark viii. 10; comp. Matt. xv. 39); probably on the western shore of the lake of Gennesareth. a little to the north of Tiberias.

DALMATIA, a province of Europe on the east of the Adriatic Sea, forming part of Illyricum, and contiguous to Macedonia. Titus was sent into this region by Paul to spread the knowledge of the Gospel.

DAM'ARIS, a woman of Athens, who was led to embrace Christianity by the preaching of St Paul (Acts xvii. 34). Some suppose she was the wife of Dionysius the Areopagite, who is mentioned before her; but the construction in the Greek will not sanction this conclusion.

DAMASCUS, called by the natives Es-Sham, a city of Syria, capital of an important pashalic of the same name, and indeed the chief or capital city of Syria, lies in a plain at the eastern foot of Anti-Libanus. The plain is about 400 stadia from the Mediterranean, and from six to eight days' journey from Jerusalem.

Damascus-by some held to be the most an cient city in the world-is called by the Orientals 'a pearl surrounded by emeralds.' Nothing can be more beautiful than its position, whether ap proached from the side of Mount Lebanon, from the Desert to the east, or by the high-road from the north from Aleppo and Hamah. For many miles the city is girdled by fertile fields, or gardens, as they are called, which, being watered by rivers and sparkling streams, give to the vegetation, consisting principally of olive-trees, a remarkable freshness and beauty. The plain of Damascus owes its fertility and loveliness to the river Barrada, which is supposed to be either the Abana or Pharpar of 2 Kings v. [ABANA].

The view of Damascus, when the traveller emerges from Anti-Libanus, is of the most enchanting kind, and the surrounding country presents the appearance of a vast superficies of rich luxuriant foliage. But the interior of the city does not correspond with the exquisite beauty of its environs. In the Armenian quarter the houses are built with mud, and pierced towards the street by a very few small grated windows with red painted shutters. They are low, and the flat arched doors resemble those of stables. A filthy dunghill and a pool of stinking water are almost invariably before the doors. In some of these dwellings, belonging to the principal Armenian merchants, there is great internal richness and elegance. There is a fine wide street, formed by the palaces of the agas of Damascus, who are the nobility of the land. The fronts of these palaces, however, towards the street, are like long prison or hospital walls, mere grey mud walls, with few or no windows, whilst at intervals is a great gate opening on a court. But the interior is magnificent; the saloons being ornamented in the costliest style of Eastern art. The bazaars are very striking. The great bazaar is about half a league long. They are long streets covered in with high wood-work, and lined with shops, stalls, magazines, and cafés. The shops, as in other Eastern towns, are narrow, and go only a short

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way back. The magazines are stored with mer- | chandise of all sorts, and particularly with Indian manufactures, which are brought in great profusion by the caravans from Bagdad. In the midst of the bazaars stands the finest khan in the East, that of Hassan Pasha, built about fifty years since. It is an immense cupola, whose bold springing arch recalls that of St. Peter at Rome; it is in like manner borne on granite pillars. Not far distant is the principal mosque, formerly a church consecrated to St. John, whose skull and sepulchre, found in this holy place, give it such a sanctity that it is death for even a Mohammedan to enter the room where the relics are kept.

Situated at the edge of the desert, at the mouth of the plains of Cole-Syria and the valleys of Galilee, of Idumæa, and of the coasts of the Sea of Syria, Damascus was needed as a resting-place for the caravans to India. It is essentially a commercial town. Two hundred merchants are per

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manently settled in it. Foreign trade is carried on by the Great Mecca caravan, the Bagdad caravan, the Aleppo, and by several small ones to LaBeirout (its sea-port), Tripoli, Acre, &c. martine makes its population to be some 300,000, of whom 30,000 are Christians. Another estimate gives only from 120,000 to 150,000 inhabitants, comprising 12,000 Christians, and as many Jews; and our own information leads us to suspect that even this estimate is too high.

Political changes and social influences have lessened and mitigated the proverbial bigotry of the Damascenes. The lower classes, indeed, are still fanatical, but a better feeling on religion prevails in the higher.

Mr. Addison was conducted to the spot where, according to tradition among the Christians, Saul saw the light from heaven. Winding round the walls on the outskirts of the city, he and his companions came to a point where they were broken

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at the top, at which Paui is said to have been let down in a basket, to escape the indignation of the Jews, when (Acts ix.) 'the disciples took him by night, and let him down by the wall in a basket.' From hence, passing on through some pretty lanes, they came to an open green spot, surrounded by trees, over the tops of which were seen the distant summits of Mount Hermon. At this place they were informed Saul had arrived when (Acts ix. 3) as he journeyed he came near Damascus, and suddenly there shined round about him a great light from heaven.' These localities are pointed out with the greatest confidence by the Damascene Christians of all sects, and are held in great veneration; nor is it difficult to suppose that the true spots have been handed down by tradition among the followers of the cross. The street which is called Straight' (Acts ix. 11) is still found in Damascus, or at any rate a street bearing that name. Addison says it is a mile in

length,' and 'so called because it leads direct from the gate to the castle or palace of the Pasha.' The house of Judas, also, to which Ananias went, is still pointed out, as well as that of Ananias himself. How much credulity may have had to do in fixing on and perpetuating the recollection of these localities, it is probably easier to suspect than to ascertain.

Of the origin of Damascus nothing certain is known. That the city existed as early as the days of Abraham is clear from Gen. xiv. 15; XV. 2; but the way in which it is spoken of in these passages shows that even at the time to which they refer it was not a new nor an unknown place; for Abraham's steward is characterized as being of Damascus, and the locality of another town (Hobah) is fixed by stating that it lay on the left hand of Damascus.' How long it may have retained its independence cannot be determined; but it appears (2 Sam. viii. 5, 6;

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1 Chron. xix. 4) that its monarch having unadvisedly attacked the victorious David, the Hebrew sovereign defeated the Syrians, making a great slaughter of them, and, in his turn, subdued Damascus, and exacted tribute from its inhabitants. This subjection was not of long duration, for under his successor (1 Kings xi. 24) one Rezon, a servant of Hadadezer, king of Zobah, made himself master of Damascus, and, ruling over Syria, was an adversary to Israel all the days of Solomon.' After Rezon, Hezion occupied the throne; he was succeeded by his son Tabrimon (1 Kings xv. 18, 19), who was in alliance with Asa, king of Judah. Preserving the same direct line, the crown then fell to Benhadad, who, having been in a league with Baasha, king of Israel, was bribed by Asa to desert his ally, and join himself in attacking Baasha, on whom the united forces infiicted great injury (1 Kings xv. 19, 20). In the time of Benhadad, son of the preceding monarch, Damascus was the head of a very powerful empire, since it appears (1 Kings xx. 1) that 'thirty and two kings' (doubtless petty princes or pashas, governors of provinces) accompanied him in a campaign which he undertook against Samaria. The insolent demands of the Syrian king having roused the spirit of Ahab, who was at first disposed to succumb to the great power which he saw arrayed against him, a battle took place, in which the Syrians were defeated, and their king effected his retreat with difficulty. The subsequent operations of the Damascenes, under their king, have already been stated [BENHADAD]. Hazael, the successor of Benhadad, unwilling to give up hope of being naster of Ramoth-Gilead, was attacked by the united forces of Judah and Israel, whom he vanquished, wounding Joram (2 Kings viii. 28); and, at a later period, under Jehu (2 Kings x, 32), laid waste a large portion of the Israelitish kingdom, | and threshed Gilead with threshing instruments of iron (Amos i. 3). Determined on revenge 2 Kings xii. 17), Hazael marched to Jerusalem, and was bought off by king Jehoash by a most costly sacrifice. He, however, took the kingdom of Israel (2 Kings xiii. 3), and, though he treated the people oppressively, he was able to hand them over in subjection to his son, Benhadad III., who was thrice beaten (2 Kings xiii. 24) by the Israelitish king Jehoash, and deprived of all his conquests. Jeroboam II. (2 Kings xiv. 28) pursued these advantages, and captured Damascus itself. Subsequently a junction took place between Israel and Damascus, when (2 Kings xv. 37) Rezin, king of the latter, and Pekah, king of the former, entered into a confederacy, and undertook an expedition against Ahaz, king of Judah (Isa. vii. 1). They succeeded in recovering Elath to Syria,' but could not prevail against Jerusalem (2 Kings xvi. 6). Ahaz, however, urged by necessity, applied for aid to Tiglath-pileser, king of Assyria, who, being bribed by a munificent present, fell on Damascus, took it, carried the people of it captive to Kir (on the river Kur), slew Rezin, and united the Damascene territory with his own kingdom (2 Kings xvi. 9; Isa. viii. 4; x. 9; xvii. 1). Damascus after this fell under the power of the Babylonians and Persiaus, from whom it was taken by Alexander the Great, as One consequence of his victory at Issus. Then it nade a part of the kingdom of the Seleucida,

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DAN

from whom it passed into the hands of the Romans. In the time of the Apostle Paul it belonged to the dependent kingdom of the Arabian prince Aretas. At a later period it was reckoned among the cities of Decapolis; then it was added to the province of Phoenice; and at last made a part of the province of Phoenicia Libanesia. From the time of Hadrian it bore the honorary title of Metropolis, without enjoying the rights of a metropolis. Under the Greek emperors of Constantinople Damascus was the most celebrated city of the East, remarkable for its wealth, luxury, magnificence, and its numerous Christian population. A great era in its history is its conquest by the Saracens. The war was begun about A.D. 633, by the celebrated Abubekr, the successor of Mohammed; and ended in the capture of the city, and the substitution of Islamism for Christianity. It then became the capital of the whole Mussulman world, till the Caliphate was removed from it to Bagdad. The city continued under the sway of the caliphs of Bagdad, till it came into the hands of the Turks, and was held and rendered famous by Noureddin and Saladin. In 1301 Timour the Tartar captured the city and barbarously treated its inhabitants. From Josephus it appears that its population contained great numbers of Jews.

Damascus is famous in the first age of Christianity for the conversion and first preaching of the Apostle Paul (Acts ix. 3, 20; Gal. i. Iz). The consequences might have been fatal to the Apostle, for his life was endangered in this fanatical city. In Damascus the governor under Aretas, the king, kept the city of the Damascenes with a garrison, desirous to apprehend me; and through a window in a basket was I let down by the wall, and escaped his hands' (2 Cor. xi. 32-3).

DAN, son of Jacob by the concubine Bilhah (Gen. xxx. 3; xxxv. 25), and founder of one of the tribes of Israel. Dan had but one son, called Hushim (Gen. xlvi. 23): notwithstanding which, when the Israelites came out of Egypt, this tribe contained 62,700 adult males (Num. i. 39), which made it the second of the tribes in number, Judah only being above it. Its numbers were less affected in the desert than those of many other tribes; for at the census, before entering Canaan, it mustered 64,400 (Num. xxvi. 43), being an increase of 1700, which gave it still the second rank in population. But there is nothing in the history of the tribe corresponding to this eminence in population: the most remarkable circumstance in its history, however, is connected with this fact. The original settlement assigned to the tribe in south-western Palestine being too small for its large population, a body of them went forth to seek a settlement in the remote north, and seized and remained in permanent occupation of the town and district of Laish, the inhabitants of which dwelt in greater security and were more easily conquered than the neighbours of the tribe in its own proper territory (Josh. xix. 47; Judg. i. 34; xviii.). The district regularly allotted to the tribe, although contracted, was very fertile. It had the country of the Philistines on the west, part of Judah with Benjamin on the east, Ephraim on the north, and Simeon on the south. The ter ritory proved inadequate chiefly from the inability of the Danites to expel the Philistines and Amorites, who occupied parts of the land assigned to

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them. There is no doubt that the territory as allotted, but not possessed, extended to the Mediterranean through the country of the Philistines. Samson was of this tribe, and its proximity to the Philistines explains many circumstances in the history of that hero. It appears from that history that there was an under-current of private and social intercourse between the Philistines and the Danites, notwithstanding the public enmity between Israel and the former (Judg. xiii.—xvi.).

DAN, the town, anciently called LAISH, or LESHEM, mentioned in the preceding article as having been conquered by a warlike colony of Danites, who named it after their tribe. The terms in which the condition of Laish is described, previously to the conquest, indicate that the place belonged to the Sidonians, and that the inhabitants lived quiet and secure, after the manner of the Sidonians,' enjoying abundance of all things (Judg. xviii. 7). They seem to have derived their security from the absence of any adverse powers in their neighbourhood, and from confidence in the protection of Sidon, which was, however, too far off to render aid in the case of such a sudden assault as that by which they were overpowered. This distance of Sidon was carefully noted by the Danite spies as a circumstance favourable to the enterprise; and it does not appear that Sidon ever made any effort to dispossess the intruders. Dan afterwards became a chief seat of Jeroboam's idolatry, and one of the golden calves was set up there (1 Kings xii. 28, 29). It was conquered, along with other towns, by the Syrians (1 Kings xv. 20); and the name is familiar from the recurrence of the proverbial expression, from Dan to Beersheba,' to denote the extent of the Promised Land (Judg. xx. 1; 1 Sam. iii. 20; xvii. 11). [BEERSHEBA.] In the days of Eusebius, Dan was still a small village, which is placed by him four miles from Paneas, towards Tyre. As this distance corresponds to the position of the fountain at Tel el-Kadi, which forms one of the sources of the Jordan, and is doubtless that which is called Dan by Josephus (Antiq. i. 10. 2), the situation of the city of Dan could not therefore have been that of Paneas itself, with which it has been in later times confounded. CÆSAREA PHILIPPI.] There are no longer any ruins near the spring at Tel el-Kadi, bat at about a quarter of an hour north, Burckhardt noticed ruins of ancient habitations; and the hill which overhangs the fountains appears to have been built upon, though nothing is now visible.

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DANCE. The character of the ancient dance was very different from that of ours, as appears from the conduct of Miriam, who took a timbrel in her hand, and all the women went out after her with timbrels and with dances.' Precisely similar is the Oriental dance of the present day, which, accompanied of course with music, is led by the principal person of the company, the rest imitating the steps. The evolutions, as well as the songs, are extemporaneous-not confined to a fixed rule, but varied at the pleasure of the leading dancer; and yet they are generally executed with so much grace, and the time so well kept with the simple notes of the music, that the group of attendants show wonderful address and propriety in following the variations of the leader's feet.

At a very early period dancing was enlisted

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into the service of religion among the heathen; the dance, enlivened by vocal and instrumental music, was a usual accompaniment in all the processions and festivals of the gods; and, indeed, so indispensable was this species of violent merriment, that no ceremonial was considered duly accomplished-no triumph rightly celebrated, without the aid of dancing. The Hebrews, in common with other nations, had their sacred dances, which were performed on their solemn anniversaries, and other occasions of commemorating some special token of the divine goodness and favour, as means of drawing forth, in the liveliest manner, their expressions of joy and thanksgiving. The performers were usually a band of females, who, in cases of public rejoicing, volunteered their services (Exod. xv. 20; Sam. xviii. 6), and who, in the case of religious observances, composed the regular chorus of the temple (Ps. cxlix. 3; cl. 4), although there are not wanting instances of men also joining in the dance on these seasons of religious festivity. Thus David deemed it no way derogatory to his royal dignity to dance on the auspicious occasion of the ark being brought up to Jerusalem. His conduct was imitated by the later Jews, and the dance incorporated among their favourite usages as an appropriate close of the joyous occasion of the Feast of Tabernacles.

From being exclusively, or at least principally, reserved for occasions of religious worship and festivity, dancing came gradually to be practised in common life on any remarkable seasons of mirth and rejoicing (Jer. xxxi. 4; Ps. xxx. 11). In early times, indeed, those who perverted the exercise from a sacred use to purposes of amusement were considered profane and infamous; and hence Job introduces it as a distinguishing feature in the character of the ungodly rich, that they encouraged a taste for dancing in their families (Job xxi. 11). During the classic ages of Greece and Rome society underwent a complete revolution of sentiment on this subject; insomuch that not only at Rome, but through all the provinces of the empire, it was a favourite pastime, resorted to not only to enliven feasts, but in the celebration of domestic joy (Luke xv. 25; Matt. xiv. 6). Notwithstanding, however, the strong partiality cherished for this inspiriting amusement, it was considered beneath the dignity of persons of rank and character to practise it. The well-known words of Cicero, that no one dances unless he is either drunk or mad,' express the prevailing sense as to the impropriety of respectable individuals taking part in it; and hence the gay circles of Rome and its provinces derived all their entertainment, as is done in the East to this day, from the exhibitions of professional dancers.

Amateur dancing in high life was by no means uncommon in the voluptuous times of the later emperors. But in the age of Herod it was exceedingly rare and almost unheard of; and therefore the condescension of Salome, who volunteered, in honour of the anniversary of that monarch's birthday, to exhibit her handsome person as she led the mazy dance in the saloons of Macharus-for though she was a child at this time, as some suppose, she was still a princesswas felt to be a compliment that merited the highest reward. The folly and rashness of Herod in giving her an unlimited promise, great

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as they were, have been equalled and even surpassed by the munificence which many other Eastern monarchs have lavished upon favourite dancers.

It remains to notice further that the Jewish dance was performed by the sexes separately. There is no evidence from sacred history that the diversion was promiscuously enjoyed, except it might be at the erection of the deified calf, when, in imitation of the Egyptian festival of Apis, all classes of the Hebrews intermingled in the frantic revelry. In the sacred dances, although both sexes seem to have frequently borne a part in the procession or chorus, they remained in distinct and separate companies (Ps. lxviii. 25; Jerem. xxxi. 13).

DANIEL (judge of God), a celebrated prophet in the Chaldæan and Persian period. There are in the Bible two other persons of the same name: a son of David (1 Chron. iii. 1), and a Levite of the race of Ithamar (Ezra viii. 2; Neh. x. 6). Daniel was descended from one of the highest families in Judah, if not even of royal blood (Dan. i. 3). Jerusalem was thus probably his birth-place.

We find him at the age of twelve or sixteen years, already in Babylon, whither he had been carried together with three other Hebrew youths of rank, Ananiah, Mishael, and Azariah, at the first deportation of the people of Judah in the fourth year of Jehoiakim. He and his companions were obliged to enter the service of the royal court of Babylon, on which occasion he received the Chaldæan name of Belshatzar, according to Eastern custom when a change takes place in one's condition of life, and more especially if his personal liberty is thereby affected (comp. 2 Kings xxiii. 34; xxiv. 17; Esth. ii. 7; Ezra v. 14).

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DANIEL

dream of the king's, to the effect that, in panish ment of his pride, he was to lose, for a time, his throne, but to be again restored to it after his humiliation had been completed (Dan. iv.). Here he displays not only the most touching anxiety, love, loyalty, and concern for his princely benefactor, but also the energy and solemnity becoming his position, pointing out with vigour and power the only course left for the monarch to pursue for his peace and welfare.

Under the unworthy successors of Nebuchadnezzar, Daniel and his deservings seem to have been forgotten, and he was removed from his high posts. His situation at court appears to have been confined to a very inferior office (comp. Dan. viii. 27); neither is it likely that he should have retained his rank as head inspector of the order of the Magians in a country where these were the principal actors in effecting changes in the administration whenever a new succession to the throne took place.

We thus lose sight of Daniel until the first and third year of king Belshazzar (Dan. v. 7, 8), generally understood to have been the last king of Babylon (called by profane writers Nebonnedus), but who-to judge from Dan. v. 11, 13, 18, 22—was, more probably, the son and suocessor of Nebuchadnezzar, usually called EvilMerodach, though passing in Daniel by his Chaldæan title and rauk. After a reign of two years, this monarch was assassinated by his brother-in-law Neriglissar. Shortly before this event Daniel was again restored to the royal favour, and became moral preacher to the king, who overwhelmed him with honours and titles in consequence of his being able to read and solve the meaning of a sentence miraculously displayed, which tended to rouse the conscience of the wicked prince.

Under the same king we see Daniel both alarmed and comforted by two remarkable vi sions (Dan. vii. viii.), which disclosed to him the future course of events, and the ultimate fate of the most powerful empires of the world, but in particular their relations to the kingdom of God, and its development to the great consummation.

In this his new career, Daniel received that thorough polish of education which Oriental etiquette renders indispensable in a courtier, and was more especially instructed in the writing and speaking Chaldæan' (Dan. i. 4). Already at an early period he had acquired renown for high wisdom, piety, and strict observance of the Mosaic law (comp. Ezek. xiv. 14, 20; xxviii. 3; Dan. i. 8-16). A proper opportunity of evincing After the conquest of Babylon by the united both the acuteness of his mind, and his religious powers of Media and Persia, Daniel seriously notions, soon presented itself in the custom of the busied himself under the short reign (two years) Eastern courts to entertain the officers attached of Darius the Mede or Cyaxares II. with the to them from the royal table. Daniel was thus affairs of his people and their possible return exposed to the temptation of partaking of unclean from exile, the term of which was fast approachfood, and of participating in the idolatrous cere- ing, according to the prophecies of Jeremiah. In monies attendant on heathen banquets. His deep humility and prostration of spirit, he then prudent proceedings, wise bearing, and absolute prayed to the Almighty, in the name of his peorefusal to comply with such customs, were ple, for forgiveness of their sins, and for the crowned with the Divine blessing, and had the Divine mercy in their behalf: and the answermost splendid results. ing promises he received far exceeded the tenor of his prayer, for the visions of the Seer were extended to the end of time (Dan. ix.).

After the lapse of the three years fixed for his education, Daniel was attached to the court of Nebuchadnezzar, where, by the Divine aid, he succeeded in interpreting a dream of that prince to his satisfaction, by which means-as Joseph of old in Egypt-he rose into high favour with the king, and was entrusted with two important offices-the governorship of the province of Babylon, and the head-inspectorship of the sacerdotal caste (Dan. ii.).

Considerably later, in the reign of Nebuchadwe find Daniel interpreting another

lezzar,

In a practical point of view also Daniel appeared at that time a highly-favoured instrument of Jehovah. Occupying, as he did, one of the highest posts of honour in the state, the strict ness and scrupulousness with which he fulfilled his official duties could not fail to rouse envy and jealousy in the breasts of his colleagues, who well knew how to win the weak monarch, whom they at last induced to issue a decree imposing certain acts, the performance of which, they well

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