i. 387), and there are a few worthless Mohammedan legends about him

which are given in D'Herbelot's _Bibliothèque orientale_. They only serve to show how widely extended was the reputation which became the nucleus of strange and miraculous stories. As in the case of Pythagoras and Empedocles, they indicate the deep reverence which the ideal of his character inspired. They are as the fantastic clouds which gather about the loftiest mountain peaks. In later days he seems to have been comparatively forgotten.[14]

These references would not, however, suffice to prove Daniel's _historical_ existence. They might merely result from the literal acceptance of the story narrated in the Book. From the name "Daniel," which is by no means a common one, and means "Judge of God," nothing can be learnt. It is only found in three other instances.[15]

Turning to the Old Testament itself, we have reason for surprise both in its allusions and its silences. One only of the sacred writers refers to Daniel, and that is Ezekiel. In one passage (xxviii. 3) the Prince of Tyrus is apostrophised in the words, "_Behold, thou art wiser than Daniel_; there is no secret that they can hide from thee." In the other (xiv. 14, 20) the word of the Lord declares to the guilty city, that "though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness"; "they shall deliver neither son nor daughter."[16]

The last words may be regarded as a general allusion, and therefore we may pass over the circumstance that Daniel--who was undoubtedly a eunuch in the palace of Babylon, and who is often pointed to as a fulfilment of the stern prophecy of Isaiah to Hezekiah[17]--could never have had either son or daughter.

But in other respects the allusion is surprising.