[234] Athen., _Deipnos_, xi. 583. See Bevan, p. 60; Max Müller in Pusey, p. 565. How Professor Fuller can urge the presence of these Persian words in proof of the genuineness of Daniel (_Speaker's Commentary_, p. 250) I cannot understand. For Daniel does not seem to have survived beyond the third year of the Persian dominion, and it is extremely difficult to suppose that all these Persian words, including titles of Nebuchadrezzar's officials, were already current among the Babylonians. On the other hand, _Babylonian_ words seem to be rare, though Daniel is represented as living nearly the whole of a long life in Babylon. There is no validity in the argument that these words could not have been known in the days of the Maccabees, "for half of them are common in Syria, though the oldest extant Syriac writers are _later by three centuries_ than the time of the Maccabees" (Bevan, p. 41). [235] The name Daniel occurs among Ezra's contemporaries in Ezra viii. 2; Neh. x. 7, and the other names in Neh. viii. 4, x. 3, 24; 1 Esdras ix. 44. [236] _Balatsu-utsur._ The name in this form had nothing to do with Bel, as the writer of Daniel seems to have supposed (Dan. iv. 5), nor yet with Beltis, the wife of Bel. See _supra_, p. 47. Comp. the names Nabusarutsur, Sinsarutsur, Assursarutsur. Also comp. _Inscr. Semit._, ii. 38, etc. Pseudo-Epiphanius says that Nebuchadrezzar meant Daniel to be co-heir with his son Belshazzar. [237] F. Delitzsch calls Meshach _vox hybrida_. Neither "Shadrach" nor "Meshach" occurs on the monuments. "That the imposition of names is a symbol of mastership over slaves is plain" (S. Chrys., _Opp._, iii. 21; Pusey, p. 16). Comp. 2 Kings xxiii. 34 (Egyptians); xxiv. 17 (Babylonians); Ezra v. 14, Esther ii. 7 (Persians). [238] Comp. Obadiah, Abdiel, Abdallah, etc. Schrader says, p. 429: "The supposition that Nebo was altered to Nego, out of a contumelious desire (which Jews often displayed) to alter, avoid, and insult the names of idols, is out of place, since the other names are not altered." [239] Jos., _Antt._, XII. v. 1; Derenbourg, _Palestine_, p. 34; Ewald, _Hist._, v. 294 (E. Tr.); Munk, _Palestine_, p. 495, etc. [240] See Ewald, _Gesch. Isr._, vi. 654. "They shall eat unclean things in Assyria" (Hosea ix. 3). "The children of Israel shall eat their defiled bread among the Gentiles" (Ezek. iv. 13, 14). [241] 1 Macc. i. 62, 63. [242] 2 Macc. vi. 18-31. Comp. the LXX. addition to Esther iv. 14, v. 4, where she is made to plead before God that she had not tasted of the table of Haman or of the king's banquet. So Judith takes "clean" bread with her into the camp of Holofernes (Judith x. 5), and Judas and his followers live on herbs in the desert (2 Macc. v. 27). The _Mishnah_ even forbids to take the bread, oil, or milk of the heathen. [243] _Prophets of the O. T._, p. 184 (E. Tr.).