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The narrative of '''Bel and the Dragon''' incorporated as chapter 14 of the [[Additions to Daniel|extended Book of Daniel]] exists only in Greek in the [[Septuagint]]. This chapter, along with chapter 13, is referred to as [[Deuterocanonical books|deuterocanonical]], in that it is not universally accepted among [[Christians]] as belonging to the canonical works accepted as the [[Bible]]. The text is viewed as [[apocrypha]]l by [[Protestants]] and typically not found in modern Protestant Bibles, though it was in the original 1611 edition of the [[King James Version]]. It is listed in ''Article VI'' of the [[Thirty-Nine Articles]] of the [[Church of England]].<ref>[http://anglicansonline.org/basics/thirty-nine_articles.html Article VI at anglicansonline.org]</ref> |
The narrative of '''Bel and the Dragon''' incorporated as chapter 14 of the [[Additions to Daniel|extended Book of Daniel]] exists only in Greek in the [[Septuagint]]. This chapter, along with chapter 13, is referred to as [[Deuterocanonical books|deuterocanonical]], in that it is not universally accepted among [[Christians]] as belonging to the canonical works accepted as the [[Bible]]. The text is viewed as canonical by Catholics but as [[apocrypha]]l by [[Protestants]] and typically not found in modern Protestant Bibles, though it was in the original 1611 edition of the [[King James Version]]. It is listed in ''Article VI'' of the [[Thirty-Nine Articles]] of the [[Church of England]].<ref>[http://anglicansonline.org/basics/thirty-nine_articles.html Article VI at anglicansonline.org]</ref> |
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== Narratives == |
== Narratives == |
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Revision as of 21:42, 19 January 2012
The narrative of Bel and the Dragon incorporated as chapter 14 of the extended Book of Daniel exists only in Greek in the Septuagint. This chapter, along with chapter 13, is referred to as deuterocanonical, in that it is not universally accepted among Christians as belonging to the canonical works accepted as the Bible. The text is viewed as canonical by Catholics but as apocryphal by Protestants and typically not found in modern Protestant Bibles, though it was in the original 1611 edition of the King James Version. It is listed in Article VI of the Thirty-Nine Articles of the Church of England.[1]
Narratives
The chapter is formed of three independent narratives,[2] which place Daniel at the court of Cyrus, king of the Persians: "When King Astyages was laid to rest with his ancestors, Cyrus the Persian succeeded to his kingdom."[3] There Daniel "was a companion of the king, and was the most honored of all his Friends" (14:1).
The narrative of Bel (14:1-22) ridicules the worship of idols. In it, the king asks Daniel, "Thinkest thou not that Bel is a living god? seest thou not how much he eateth and drinketh euery day?" to which Daniel answers that the idol is made of clay covered bronze and thus, cannot eat or drink. Enraged, the king then demands that the seventy priests of Bel show him who consumes the offerings made to the idol. The priests then challenge the king to set the offerings as usual (which were "twelve great measures of fine flour, and forty sheep, and six vessels of wine") and then seal the entrance to the temple with his ring: if Bel does not consume the offerings, the priests are to be sentenced to death; otherwise, Daniel is to be killed.
Daniel then proves through a ruse (by scattering ashes over the floor of the temple in the presence of the king after the priests have left) that the sacred meal of Bel is actually consumed at night by the priests and their wives and children, who entered through a secret door when the temple's doors were sealed.
The next morning, Daniel calls attention to the footprints on the temple's floor; the priests of Bel were then arrested and, confessing their deed, showed the secret passage that they used to sneak inside the temple. They, their wives and children are then put to death, and Daniel is permitted to destroy the idol of Bel and the temple. This version has been cited as an ancestor of the "locked room mystery".[4]
In the brief but autonomous companion narrative of the dragon (14:23-30), "there was a great Dragon, which they of Babylon worshiped." In this case the supposed god is no idol. However, Daniel slays the dragon by baking pitch, fat, and hair (trichas) to make cakes (mazas, barley-cakes, but translated "lumps") that cause the dragon to burst open upon consumption. In other variants, other ingredients serve the purpose: in a form known to the Midrash, straw was fed in which nails were hidden,[5] or skins of camels were filled with hot coals,[6] or in the Alexander cycle of Romances it was Alexander the Great who overcame the dragon by feeding it poison and tar.[7]
The parallel with the contest between Marduk and Tiamat, in which winds (sâru) controlled by Marduk burst Tiamat open, has been noted by many informed readers;[8] barley-cake has been substituted for "wind"[9]
As a result, the Babylonians are indignant. "The king has become a Jew; he has destroyed Bel, and killed the dragon, and slaughtered the priests," they say, and demand that Daniel be handed over to them.
The third narrative (14:31-42), Daniel in the Lions' Den, is apparently Daniel's first or second trip. It has been made into a consequence of the preceding episode, but the Septuagint precedes it with the notice, "From the prophecy of Habakkuk, son of Jesus, of the tribe of Levi." Daniel remains unharmed in the den with seven lions, fed by the miraculous transportation of the prophet Habakkuk. "Upon the seuenth day the king went to bewaile Daniel: and when he came to the den, he looked in, and behold, Daniel was sitting. Then cried the king with a loud voyce, saying, Great art thou, O Lord God of Daniel, and there is none other besides thee. And he drew him out: and cast those that were the cause of his destruction into the den: and they were deuoured in a moment before his face."
The Greek text of "Bel and the Dragon" exists in two versions. One, represented in a minority of manuscripts, sometimes called the "Old Greek" version, seems to represent the Septuagint translation, evidently so unsatisfactory that the early Church opted to substitute Theodotion's version in its place, in the official copies of the LXX that have survived.
See also
Notes
- ^ Article VI at anglicansonline.org
- ^ The Jerome Biblical Commentary, vol. 1, p. 460, says of the second episode, "Although once an independent story, in its present form it is edited to follow the preceding tale;" Daniel J. Harrington writes of Daniel 14:23-42: "This addition is a combination of three episodes" (Harrington, Invitation to the Apocrypha, p. 118); Robert Doran writes, however, "The links between all the episodes in both versions are so pervasive that the narrative must be seen to be a whole. Such stories, of course, could theoretically have existed independently, but there is no evidence that they did." (Harper's Bible Commentary, p. 868).
- ^ In the Greek version that has survived, the verb form parelaben is a diagnostic Aramaism, reflecting Aramaic qabbel which here does not mean "receive" but "succeed to the Throne" (F. Zimmermann, "Bel and the Dragon" Vetus Testamentum 8.4 (October 1958), p 440.
- ^ Westlake, Donald E. (1998). "The Locked Room". Murderous Schemes: An Anthology of Classic Detective Stories. Oxford University Press. p. 7.
{{cite book}}: External link in|chapterurl=|chapterurl=ignored (|chapter-url=suggested) (help) - ^ Zimmermann 1958:438f, note 1 compares A. Neubauer, Book of Tobit (Oxford) 1878:43.
- ^ Zimmermann 1958:439, note 2 attests the Talmudic tractate Nedarim, ed. Krotoschin, (1866) 37d.
- ^ Zimmermann 1958:439 note 3 attests Spiegel, Iranische Altertümer II.293 and Theodor Nöldeke, Beiträge zur geschichte Alexanderromans (Vienna) 1890:22.
- ^ Jewish Encyclopedia, under "Bel and the dragon"; Encyclopaedia Biblica under "Daniel"; Zimmermann 1958.
- ^ Zimmermann 1958:440.
References
