Verse 31: "And Darius the Median, took the kingdom, being about three score and two years old." This closing verse of the chapter (in Aramaic the first verse of Chapter vi) is, and always has been, a stumbling block to the literalist. No king of that description is mentioned by the old historians, with the exception of Xenophon in his Cycropedia, an historical romance, nor has a single inscription yet discovered, thrown a ray upon the mystery. If a captive in Babylon, the author of the Book of Daniel certainly knew the order and names of its contemporary rulers; or, if he lived at a later date, the Book of Ezra, or that of Chronicles should have set him right. Doubtless, after the fall of Babylon, Cyrus at once became its king, with his son Cambyses acting for him.

Who then was Darius? Certainly not the uncle of Cyrus, though some have thought as much. The secret of his identity is in the verse, but ingeniously concealed, the years of his age being the key to the riddle. The three score and two are, in fact, a reversal of the true number two score and six, or twenty-six, the number which represents Jehovah of the Jews. Stripped of blinds, the verse means that the instrument of Jehovah has inherited, not Babylon, but rather the worldly possessions of the debased idolater.

Contending for the writing of the Book of Daniel during the exile, we hold that this elucidation of the verse strengthens our position. Had

the author intimated that the instrument of Jehovah would conquer and possess Babylon, his words would have been deemed unwarranted, though they were merely figurative. On the other hand, had the drama of the Handwriting been written long after the captivity, such ingenious concealment would have needlessly obscured the passage.

IN

CHAPTER VI

N verse 1 of the chapter it is said that Darius set over the kingdom one hundred and twenty satraps. As generally understood, this means a satrap over each of the one hundred and twenty provinces of the Medio-Persian Empire.

We hold that in the chapter Darius is only a name to conceal the identity of some monarch of certain good parts, but still one who allowed himself to be looked upon as divine. As for Daniel, if the accounts of him, contained in the first seven chapters, be strictly historical, is it not strange that the man whom Nebuchadnezzar had made ruler over the whole province of Babylon, and who in after years was remembered by the Queen only, and whom, because of his wisdom, Belshazzar had honored, is it not strange, we repeat, that this man should receive even greater honor from the conqueror of Belshazzar? Evidently, Daniel was

introduced into Chapter vi to represent the pure and incorruptible man, the ideal to whom Darius in his better moments naturally turned.

Verses 4, 5, 6, 8, and most of verse 7, though dealing with an imaginery act, contain no symbology, for this does not occur until the words: "he shall be cast into the den of lions." The explanation of these words will be given as we proceed. In the verses mentioned, we discover that the chief men of the kingdom are scheming against Daniel, and, through the vanity of the King, they hope to make him an unsuspecting party to the plot which centers in the fact that Daniel acknowledges and worships the God of the Jews.

According to verse 9, the King is induced to sign an unalterable decree. Then, according to verse 10, Daniel prays to his God while his chamber windows are open toward the Holy City. This act symbolizes that spirit of fearlessness which right thought and action confer on the faithful servant of Jehovah.

In verses 11, 12, and 13, the conspiracy against Daniel is brought to culmination, and the King is confronted with the situation which his own vanity and weakness have helped to bring about. Hence the displeasure with himself, and hence his labor to deliver Daniel as related in verse 14. Then, through the compulsion of an unalterable law, Daniel is thrown into the den of lions.

Now concerning this den of lions; the words. "lion" and "lions" are sometimes used figuratively by the biblical writers, thus in II Timothy, iv, 17: "Notwithstanding, the Lord strove with me, and strengthened me, that by me the preaching might be fully known, and that the Gentiles might hear: and I was delivered out of the mouth of the lion." In the bitterness of his heart the Psalmist exclaimed: "My soul is among lions."

In the Book of Daniel the den of lions means the judgment of the great world; not its mere surface judgment, but that deep-searching judgment of multitudinous minds which, sooner or later, finds justly for or against every notable man or woman. The scribes and the pharisees pronounced their opinion of the Master, and a shallow and fickle crowd was swayed to their view; but, centuries ago, the world at large reversed that opinion, and the verdict shall remain unchanged forever.

Evidently Darius under-estimated the collective intelligence of the common people of his one hundred and twenty provinces; surely a great kingdom, since twelve times twelve provinces would have symbolized the entire world. After a "night" of remorse and misgivings, the King proceeds to inform himself concerning the fate of his friend, and, according to verse 22, he learns from Daniel in person that, instead of condemning him for worshipping the true God, the people— the unprejudiced many who have naught to gain

through flattery of Darius-were enlightened as if from on high, and so have refused to condemn, or even to censure, the fearless man whose conscience was his guide, and whose God was the King of Kings.

In verse 23, Daniel is fully vindicated, and, from the Jewish viewpoint, this is due to his faithfulness to Jehovah. Verse 24 contains the climax of the allegorical drama, for now the enemies of Daniel are themselves cast to the "lions," there to know that rigid justice which eventually overtakes the unjust. Not only these, but also their confederates, here called their wives and children, now receive their portion in the punishment meted to the persecutors of Daniel.

The concluding verses of the chapter show Darius as one come into the light of truth. Whereat, like many another gainer of the clearer vision, he is zealous in bringing others to a like understanding.

CHAPTER VII

DANIEL'S dream of

ANIEL'S dream of the four beasts, and the

Messianic kingdom, recalls Nebuchadnezzar's dream of the great image. Evidently both dreams are alike in substance, though in symbology they differ. The dream of this chapter, like that of Chapter ii, is a prophecy, given by Daniel.