THE THREE ADDITIONS TO DANIEL
A Study
BY
WILLIAM HEAFORD DAUBNEY, B.D.
JEREMIE PRIZEMAN, 1873
FORMERLY VICAR OF HARLINGTON, BEDFORDSHIRE, AND RECTOR OF LEASINGHAM,
LINCOLNSHIRE; AUTHOR OF THE "USE OF THE APOCRYPHA IN THE CHRISTIAN
CHURCH," ETC.
Εὐλόγησαν τῷ θεῷ τῷ σώζοντι τοὺς ἐλπίζοντας ἐπ᾽ αὐτόν.
--_Hist. Sus. v. 60._
CAMBRIDGE
DEIGHTON BELL AND CO.
LONDON G. BELL & SONS
1906
To my Wife
Alice Daubney
PREFACE
The three apocryphal portions of Daniel considered in this book have
often been hardly judged. One of them had almost become a byword of
contempt for fabulous inventiveness. Yet the writer hopes that he has
succeeded in shewing that they are worthy of more serious attention than
they have frequently received. The prejudice long existing in this
country against the Apocrypha as a whole has told heavily against two at
any rate of these booklets; and he who attempts to investigate the
nature and origin of the Additions to Daniel finds himself following a
track which is anything but well beaten. The number of commentaries or
treatises in English dealing directly with these works is very small.
Indeed, considering the position accorded to them by the Church, it is
surprisingly so. And of those which exist, some are not very valuable
for accurate study. Hence, in preparing a treatise of this kind,
materials have to be quarried and brought together from varied and
distant sources; and the work, small as its result may be in size, has
proved a laborious one. The conclusions arrived at on many points are
but provisional; for the writer thinks that the day has not yet come
when the source and place of these Additions to Daniel can be surely and
incontrovertibly fixed. It is to be hoped that further evidence and
longer study will eventually make these matters clearer than they are at
present. Meanwhile, careful and unprejudiced work upon the subject, by
whomsoever undertaken, cannot but tend towards that goal; and the author
trusts that he may have contributed something which will help, at least
a little, towards the solution of the difficult problem presented.
The Song of the Three and the Histories of Susanna and of Bel and the
Dragon are most interesting memorials of the spirit of their time,
though that time may be difficult to fix precisely. And when looked at
from the religious point of view they are replete with valuable moral
lessons for "example of life and instruction of manners," to borrow the
terms which the Sixth Article of Religion employs with regard to the
Apocryphal books. An attempt has been made, in a concluding chapter on
each book, to draw some of these lessons out, so that they may be easily
available for such homiletic and other purposes as are contemplated in
that Article.
The study of these three pieces supplementary to Daniel has convinced
the writer that they are of more value than has been generally supposed,
and are worthy of the attention of biblical scholars in a much higher
degree than that which has usually been accorded to them. If he has in
any way helped in providing materials, or in suggesting ideas, which may
fructify in abler hands, he will be rewarded for the researches he has
made.
It appears to him that there is much connected with these books which we
are unable now fully to discover; much about which it is unwise to
dogmatize; many questions which must be treated as open ones; many
problems which can at most only receive provisional solutions, till
further facts are elicited and further insight given. The time is
apparently still distant when the origin and true standing of these
Additions can be certainly assigned to them: for, at the present,
agreement amongst Christians on these points shews but little sign of
being arrived at. Yet we trust that the time will come when deeper
knowledge will make it possible for disputed points to be settled. "The
patience of the godly shall not be frustrate" (Ecclus. xvi. 13).
In conclusion I must record my hearty thanks to Dr. Sinker, Librarian of
Trinity College, Cambridge, for the great assistance he has given me in
correcting the proof-sheets, as well as for his constant kindness in
many other ways, of which these words are but an insufficient
acknowledgment.
W.H.D.
ST. MARGARET'S GATE,
BURY ST. EDMUNDS.
_St. Matthias' Day_, 1906.
CONTENTS
PREFACE
PART I.
INTRODUCTION
PART II.
THE SONG OF THE THREE HOLY CHILDREN.
Analysis
1. Title and Position
2. Authorship
3. Date and Place of Writing
4. For Whom and with what Object Written
5. Integrity and State of the Text
6. Language and Style
7. Religious and Social State
8. Theology
9. Chronology
10. Canonicity
11. Early Christian Literature and Art
12. Liturgical Use
13. "Example of Life and Instruction of Manners"
PART III.
THE HISTORY OF SUSANNA.
Analysis
1. Title and Position
2. Date and Place of Writing
3. Authorship
4. For Whom and with what Object Written
5. Integrity and State of the Text
6. Language and Style
7. Religious and Social State
8. Theology
9. Chronology
10. Canonicity
11. Early Christian Literature and Art
12. "Example of Life and Instruction of Manners"
PART IV.
THE HISTORY OF BEL AND THE DRAGON.
Analysis
1. Title and Position
2. Authorship
3. Date and Place of Writing
4. For Whom and with what Object Written
5. Integrity and State of the Text
6. Language and Style
7. Religious and Social State
8. Theology
9. Chronology
10. Canonicity
11. Early Christian Literature and Art
12. "Example of Life and Instruction of Manners"
INDEX OF PROPER NAMES
INDEX OF SCRIPTURE TEXTS
[The text of the 'Additions' used throughout is that of Dr. Swete's
_Old Testament in Greek_, Vol. III. ed. 2, Cambridge, 1899.]
PART I
INTRODUCTION
INTRODUCTION.
These Additions differ from the other Apocryphal books, except the "rest
of" Esther, in not claiming to be separate works, but appearing as
supplements to a canonical book. The Song of the Three Children takes
its assumed place between vv. 23 and 24 of Dan. iii.; the History of
Susanna in the language of the A.V. is "set apart from the beginning of
Daniel"; and Bel and the Dragon is "cut off from the end of" the same
book. The first of these additions alone has an organic connection with
the main narrative; the other two are independent scenes from the life,
or what purports to be the life, of Daniel--episodes, one in his
earlier, one in his later, career. In the Song, Daniel personally does
not appear at all; in Susanna and in Bel he plays a conspicuous part; in
Susanna appearing as a sort of 'deus ex machina' to set things right at
the end; and in Bel he is an essential actor in the whole story.
It is hoped to shew, amongst other things, that the dissimilarity
supposed to exist between these additions and the rest of Daniel is by
no means so great as has sometimes been imagined. The opinion of one of
the latest commentators on Daniel (Marti, Tübingen, 1901, p. xx) may be
taken as a fair sample of this view. He thinks these pieces by no means
congruous with the canonical Daniel: "Den Abstand dieser apokryphischen
Erzählungen von dem in hebraram. Dan. aufgenommen Volkstradition kann
niemand verkennen." So far as these additions to the contents of Daniel
are concerned, he would agree with the exaggerated statement of Trommius
as to all the Apocrypha: "ad libros canonicos S. Scripturæ proprie non
pertinent nec cum Græca eorum versione quicquam commune habent," etc.
(_Concord. Præf._ § xi.). The sharp distinction drawn by J.M. Fuller
also between the style and thought of these additions, and of the
canonical Daniel, is far too strong: "as clearly marked as between the
canonical and apocryphal gospels." Few will think the separation between
them so wide as this (_Speaker's Comm. Introd. to Dan._ p. 221a).
Moreover, they are much less obviously incongruous, less plainly meant
for edifying "improvements" by a later hand, than the Additions to
Esther.
But beyond the connection, more or less strong, which these pieces have
with the canonical book, they have also a connection, by means of
certain similar features, with one another. All have this in common,
viz. the celebration or record of some deliverance. God's persecuted
people are rescued from mortal danger. In the first and third cases they
suffer at the hands of idolaters; in the second, of Jewish
co-religionists. In each case they provide us with a scene from
Israelitish life "in a strange land." They are tales of the Babylonian
Captivity.
In each story the ministry of angels, giving aid against visible foes,
takes a prominent place; though in Susanna these appearances are
suppressed in Theodotion's version, an angel, however, being just
mentioned in Daniel's sentences of condemnation. In each case too there
is distinct progress under God's guiding hand; things are left much
better at the end than at the beginning. There is a tone of confidence,
bred of sure conviction, in one abundantly expressed, in the others
latent, as to the ultimate triumph of right. They agree in the certainty
of God's defence, and shew complete reliance on Him. The Captivity had
done a purifying work.
These stories of rescue from oppressors would be specially acceptable
to the Jews of the Babylonian Captivity; more so probably than to the
Jews of the Dispersion elsewhere. Howbeit they are records of zeal and
trust which have moved many hearts in all ages and places.
In the last two Daniel appears as a person of great knowledge and power,
successfully acting under the Divine guidance. In all three there is
little which can properly be called strained or far-fetched. Almost
everything is drawn naturally from what we may presume would be the
condition of Daniel's time. Both behind and through the details of the
stories we can see the heart of one who praised God, loved justice, and
hated idolatry; who took delight in what was noble, pure, and truthful,
and waged a successful warfare with whatever he encountered of an
opposite character.
Each piece, moreover, has what may be thought to be its own allusion or
reminiscence in the New Testament. And each of these parallels,
curiously enough, seems eminently characteristic of the addition whence
it may have been taken.
Thus we find in the parallel of St. Matt, xxvii. 24 with Susanna 46 the
assertion of innocency in respect of miscarriage of justice; in that of
Heb. xii. 23 with the Song 64 (86), the utterance of the spirits and
souls of the righteous; and in that of Acts xvii. 23 with Bel and
Dragon 27, the mocker of idols.
One is from the beginning, one from the midst, one from the end of the
Greek Daniel; the first by St. Matthew reporting Pilate; the second by a
writer not certainly identified; the third by St. Luke reporting St.
Paul. These may be merely accidental resemblances, but their occurrence
in this way is curious, and worthy of consideration.
As to the position of these pieces, whether in or out of the canon, it
is probable, speaking generally, that those who used the Hebrew Bible,
or versions uninfluenced by the LXX, disregarded them as not being part
of Holy Scripture; and that those who used the LXX, or its versions,
accepted them, either with or without hesitation. Under the chapters
entitled "Early Christian Literature" it will be seen that those were by
no means wanting who appear to attribute in practical use canonical
authority to each fragment; and at least what Otto Stähelin says of
Clement of Alexandria, that he "nicht geringer schätzte," may be held
true of nearly all the Fathers who name them (_Clem. Alex, und LXX_,
Nürnberg, 1901, p. 74). It is, however, surprising that this divergence
of use, in so important a matter as the extent of the canon, did not
give rise to a more general controversy. What discussion there was on
this question lay chiefly between a few scholarly individuals, who
treated the matter as of private and personal, almost as much as of
public, interest.
Even if it were admitted that these works were not in the Hebrew canon,
the question is still not absolutely settled. For it might be contended,
without at all asserting that the Hebrew canon was erroneous or
deficient in its time, that these and other apocryphal works were
reserved in the providence of God for the Christian Church to deal with
as she thought fit. Nor is it clear that her powers as to them, when
deciding for canonicity or no, were of necessity more restricted than
her powers as to the N.T. books on the same question. What Tertullian
says with regard to 'Enoch' might be extended to other books, "Scio
scripturam Enoch... non recipi a quibusdam quia nec in armarium
Judaicum admittitur... a vobis quidem nihil omnino rejiciendum est quod
pertinent ad nos" (_De cult. fæm._ I. 13).
The title 'Daniel,' it should be observed, in lists of Scripture books,
often covers these additions; as for example in Origen's list, as
preserved by Eusebius, _H.E._ vi. 25. For we know that Origen (_Ep. ad
Afric._) defended these additions, and so almost certainly intended
this title to include them. So also with Athanasius and Cyril of
Jerusalem'(_see_ Sus. 'Canonicity,' p. 160). Probably it is on this
account that Loisy (_O.T. Canon_, Paris, 1890, p. 97) says that
Athanasius received "certainement les fragments de Daniel, sur la foi
des Septante, comme le font Origène et tous les Pères grecs."
Ecclesiastical practice, as well as their distribution amongst the
canonical books of both Greek and Latin Bibles, told, as time went on,
more and more in favour of their inclusion.
But they were not officially recognized as on a level in all respects
with Holy Scripture, even by the Roman Church, till the fourth session
of the Council of Trent (1546), when they were all placed on an equality
with, in fact treated as portions of, the book of Daniel. Probably the
phrase "libros integros _cum omnibus suis partibus_" was introduced into
the decree with special reference to these additions and those to
Esther. This decree, making them "sacred and canonical," was carried,
according to Loisy (p. 201), by 44 placets to 3 non-placets and 5
doubtful.[1] Dr. Streane, however, says (_Age of the Maccabees,_ 1898,
p. 102) it was passed by "a small majority." Even writers so late as
Nicholas de Lyra (†1340) and Denys the Carthusian (†1471) speak of
these additions as true, but not parts of Holy Scripture (Loisy, p. 223,
quoting Corn. à Lap. on Dan. xiii. 3). And they were of the Roman
obedience.
Bleek (_Introd. to O.T._ II. 336, Eng. tr.) says that the seventh decree
of the Council of Florence (1439), making mention of apocryphal books as
canonical, which no one was acquainted with before the Tridentine
Council, is very probably not genuine. Denys the Carthusian, it will be
observed, was subsequent to the supposed Florentine decree, and
seemingly ignorant of its existence.
The same writer states (pp. 336, 339) that while Karlstadt classed some
of the Apocrypha as "hagiographa extra canonem," he called these
supplements to Daniel, with the Prayer of Manasses, and others as "plane
apocryphos." He also represents Luther as prettily styling these pieces
corn-flowers plucked up, because not in the Hebrew, yet placed in a
separate garden or bed, because much that is good is found in them. They
are thus detached in his version, as in ours, from Daniel, and placed
among the apocryphal books. Calvin, however, in his Lectures on Daniel
entirely ignores these additions. His English translator barely mentions
them in his preface (Edinb. 1852, p. xlix.).
Far more contemptuous than Luther's estimate of these productions is
that of Professor (now Bishop) Ryle in the _Cambridge Companion to the
Bible_ (1894), where he writes: "The character of these stories is
trifling and childish."
But in reply to this and similar depreciatory opinions, it may be
pointed out that one does not look in these extra-Danielic stories for
such a knowledge of the human heart as is displayed in the Psalms, nor
for such knowledge of the Godhead as is revealed in St. John's Gospel.
If we look for fully developed doctrine of this kind, we shall no doubt
be disappointed. But we do find religious teaching after the tenor of
the old covenant, such as might be expected in compositions which are
mainly narrative; we meet with teaching which looks quite as clear as
that, say, of the books of Ruth, Chronicles, or Esther. Indeed, those
who have a mind to draw moral and spiritual instruction from these brief
works will not find it difficult to do so, or discover that the
religious teaching is out of harmony with that which is acknowledged to
exist in Daniel (_see_ chaps, on "Example of Life and Instruction of
Manners"). In point of fact, an overgrowth of unreasonable objections
has been too much encouraged; and if these pieces may not in all
respects secure a favourable vote, it is desirable that they may
receive at least an unprejudiced and equitable judgment.
The examples of patristic use given under the head of "Early Christian
Literature" will, it is hoped, sufficiently refute such statements as
that of Albert Barnes (_Daniel,_ Lond. 1853, pp. 79, 80): "It is seldom
that these additions to Daniel are quoted or alluded to at all by the
early Christian writers, but when they are, it is only that they may be
condemned." This may be taken as a specimen of a certain class of
adverse opinion, evidently formed without sufficient investigation of
the subject. In reality, these pieces are referred to, considering their
brevity, with surprising frequency; that the references are not
exclusively, or even generally, for purposes of condemnation, hardly
needs to be stated.
What effect these writings took on Jewish readers there is little or
nothing to shew. With the rest of the LXX, they seem to have lost ground
with Jews as they gained it with Christians. The closing scene of Bel
and the Dragon, however, is made use of in _Breshith Rabba_ to
illustrate Joseph's abandonment in the pit (Gen. xxxvii.)[2]. To
Christians indeed they have, from a very early date, constantly
presented themselves as highly valuable for purposes of edification.
Nor, with the possible exception of Susanna, is it easy to see in what
way they could have furthered, in that aspect, any undesirable end.
What will be the future of these pieces by which, in the Greek Bible,
the contents of Daniel were increased? It is not easy to say. Much will
surely depend on the eventual consensus of opinion as to the date of
that book itself. Neither the Roman nor Greek Churches shew any sign of
modifying their entire,[3] or very slightly qualified, acceptance of
these additions as integral parts of Holy Scripture. On the other hand,
English-speaking Protestant Dissenters shew almost as little sign of
rising to any religious appreciation of them.
Between these extremes the Church of England, and perhaps the German and
Scandinavian Lutherans, hold, as to these books, an intermediate
position, which in this, as in some other questions, may not improbably
prove to be the right one. In any case the English Church has always
treated them with great respect, a large part of one of them entering
into her Morning Prayer, and the other two having been appointed as
first lessons in her calendar from 1549 to 1872, except that Bel and
the Dragon was removed from 1604 to 1662. Previous to this last date
they were read, not as independent books, but as Dan. xiii. and xiv.
A patient waiting for the production of further evidence as to the
origin and position of these additions can hardly be unrewarded.
Meanwhile we may fitly agree with St. Gregory of Nazianzus' lines, which
apply as well to these as to the other books of the Apocrypha:
Οὐκ ἅπασα βίβλος ἀσφαλὴς,
ἡ σεμνὸν ὄνομα τῆς Τραφῆς κεκτημένη.
εἰσὶν γὰρ, εἰσὶν ἔσθ᾽ ὅτε ψευδώνυμοι
βίβλοι· τινὲς μὲν ἔμμεσοι, καὶ γείτονες,
ὡς ἄν τις εἴποι, τῶν ἀληθείας λόγων.
(_Poems,_ lib. II., _ad Seleucum_, 252--256; Migne, _Patr. Gr._ xxxvii.
1593.)