most reasonable to infer, that Bel did not represent Nimrod, but the Sun: And therefore I should prefer the opinion of Hutchinson and Junius, on this point, to that of Prideaux.

After Nebuchadnezzar had conveyed the captive Jews to Babylon, like a wise and politick prince, he conceived the design of making some of them useful in the highest offices of the state; and to attatch them to his person and government. For a great prince not only conquers, but endeavours to make the vanquished forget that they are conquered. He unites them to his empire, and makes them feel its benefits; well knowing that self interest will bind men to him much more than fear will retain them subject to his power.

Hence it is that Cyrus, whom Xenophon meant as a model for princes, is generally represented as uniting those whom he conquered, in stronger ties to himself, than those by which ordinary allies are bound, because of the benefits he conferred upon them.

Nebuchadnezzar, therefore, commanded Ashpenaz the governor of the palace to select some from among the Jews, who were most likely, from capacity and person, to be useful in the administration of his government. And hereby was fulfilled the prophecy which Isaiah had predicted ( xxxix. 7. ) above one hundred years before to Hezekiah, when he told him: "And of thy Sons that shall issue from thee-shall they take away; and they shall be Eunuchs in the palace of the king of Babylon."

The orders which the king gave Ashpenaz are worthy of attention; because in some respects they are a lesson to princes; and they also illustrate the manners of the Babylonian court. Those whom he was

P Dan. 1. 3.

to select, were to be of a handsome appearance, free from bodily defect, and graceful in their persons. So that we see in all ages, royalty has loved to be attended by those whose appearance is commanding. The guards of the princes of Modern Europe are generally select; and exhibit, both in their persons and dress, a dignity and grandeur beyond what is common. Nor is this merely shew, but sound policy; for kings ought to be surrounded with circumstances which tend to produce awe, as well as respect. The bulk of mankind should not approach too near to royalty; since familiarity produces contempt.

But dignity of person is but a poor endowment, if greatness of mind be wanting: Ashpenaz was therefore to select those who had both united in themselves. For, although elegance of person be not necessary for an officer of state, yet great qualities of mind should ever be held as absolutely necessary. Were Monarchs to choose their Ministers according to the endowments of their minds, and not according to personal partialities or family regards, they would govern to better effect, and give more general satisfaction to their subjects. Kings should employ Talents wherever they can find them; and reward merit for services performed, and not the ignorant and idle, who neither have done nor ever will do service to the state.

Men, who occupy the great offices of state, should be of an enlarged mind; and ought to enjoy the advantages of a liberal education: their knowledge should not only be general, but particular, in the laws, customs, and manners of their own nation. Hence Nebuchadnezzar ordered the young Jews, whom Ashpenaz should select, to be taught" the learning and the tongue of the Chaldeans. "q

Though the people who inhabit the country about Babylon were anciently called Chaldeans, yet, in the times of Daniel, they were more a sect of learned men than a people. In proof of this opinion, it may be sufficient to say that, in the times of Daniel, they were spoken of as a sect, for when Nebuchadnezzar (Dan. ii. 2.) wished to have his dream, which he had forgotten, told and explained to him, he "commanded to call the Magicians, and the Astrologers, and the Sorcerers, and the Chaldeans, for to shew the king his dreams. In like manner in ( Dan. iv. 7.) the Chaldeans are spoken of as a sect of wise men, who understood, or at least pretended to understand, the interpretation of dreams.

The Chaldeans, therefore, at this time were men who studied some particular branches of knowledge; as we now sometimes say, the Mathematicians, when we mean men who particularly study the Mathematics.

What it was which they studied, we find from Isaiah; and from various sources in prophane history. Astrology or the pretending to know events from the situations and phases of the Planets, and heavenly bodies, was the great object of their pursuit. Isaiah, ( xlvii. 1—13) therefore, in ridicule of this silly study, says; "Let now the Astrologers, the Star gazers, the monthly prognosticators, by the phases of the moon), stand up and save thee from those things that shall come upon thee." And these words he addresses to Babylon, the daughter of the Chaldeans: so, that in fact, a Chaldean, and an Astrologer became synonimous.

As for the language of the Chaldees, it was a dialect of the Hebrew: For the ancient Chaldee, says Parkhurst, pref. to Chaldee grammar, ) "as to external

form, differs not more from the Hebrew than the modern Spanish from the Latin, or even than the Doric from the Attic or Ionic dialect in Greek."

But though the Chaldeans studied Astrology, yet, as we have shewn, they were also great Astronomers; and in this instance their studies were not only honourable but highly beneficial. It is, also, more than probable, that they were men of general knowledge; and would therefore, be well acquainted with the arts and sciences most in use at that time in Babylon. The interpretation of dreams was also a particular part of their study; for, after the young Jews had finished their Chaldean education, it is particularly said of Daniel (I. 17.) that he had "understanding in all visions and dreams."

:

In bringing up these young men in this manner, Nebuchadnezzar merely regarded himself and empire; but divine providence had other designs as well as these in view For God made use of Daniel for the particular honour of his name, and the good of his people, as we shall see in these dissertations. Indeed a particular providence has always watched over the Jews: for who can read the lives of Joseph, Daniel, and Esther, without being convinced, that God did fix them in their situations to preserve the lives of his people, and to convince the heathen that he is the only God.

After Ashpenaz had received Daniel and his three companions, Hananiah, Mishaal and Azariah, under his care, he changed their names. This he did, to assimilate them the more to his own country and people; and because Hebrew names sounded strange to the ears of Chaldeans: As we often find, that French or Swiss families have their names pronounced more like the English, when they come to settle in England. This custom of changing names was also very ancient;

for Pharaoh (Gen. xli. 45.) changed the name of Joseph, after he had explained his dreams, into Zaphnath-paaneah, that is, the revealer of secrets.

The names given to Daniel and his companions had a particular reference to the idol Gods of the Babylonians, as is evident from ( Dan. iv. 8. ), where Nebuchadnezzar says; " But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my God." But it is not easy to determine the ideal meaning of their names, 1 shall, therefore, subjoin below what is said respecting them.

In concluding this dissertation, it may be proper to remark that, though Daniel was most highly favoured of God, yet it was necessary for him to study diligently in order to attain a knowledge of the Chaldean language: which shews us, that no natural, nor even supernatural gifts will supersede the necessity of due application to our pursuits. Those who mean, or wish to be eminent, must all take one road; which is, the road of study and constant application. God did indeed give the gift of tongues to the apostles, because of the necessity of the case, and for a proof of a divine agency in them : but, in the case of Daniel, we see the general will of providence, which is, that we should employ the talent he gives in order to obtain

more.

And as this holds good with respect to our common pursuits, so also is it the same in our religious. And hence it is that the Christian grows in grace, and reaches forward to perfection, so as to be daily acquiring more of that mind which was in Christ Jesus.

r Belteshazzar, i. e. The keeper of the treasure, or mysteries of Bel. Shadrack, i. e. The Inspiration of the Sun. Meshack, i. e, He who is dedicated to the Goddess Shae, or Shaca; who was the Goddess of festivity, and supposed to be the earth. Abednego, i. e, The Servant of the resplendent fire. See Pole in loco.