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Jonah, so far from being the work of the prophet himself, can not have been written until the Assyrian Empire was a thing of the past; that the book of Daniel contains serious mistakes; that the so-called historical chapters of that book so conflict with the monuments that the author can not have been a contemporary of Nebuchadnezzar and Cyrus; that "the story of Belshazzar's fall is not historical"; that the Belshazzar referred to in it as king, and as the son of Nehuchadnezzar, was not the son of Nebuchadnezzar, and was never king; that "King Darius the Mede," who plays so great a part in the story, never existed; that the book associates persons and events really many years apart, and that it must have been written at a period far later than the time assigned in it for its own origin. As to the book of Ezra, he tells us that we are confronted by a chronological inconsistency which no amount of ingenuity can explain away. He also acknowledges that the book of Esther "contains many exaggerations and improbabilities, and is simply founded upon one of those same historical tales of which the Persian chronicles seem to have been full." Great was the dissatisfaction of the traditionalists with their expected champion; well might they repeat the words of Balak to Balaam, "I called thee to curse mine enemies, and, behold, thou hast altogether blessed them."(495) (495) For Prof. Brown's discussion, see his Assyriology, its Use and Abuse in Old Testament Study, New York, 1885, passim. For Prof. Sayce's views, see The Higher Criticism and the Monuments, third edition, London, 1894, and especially his own curious anticipation, in the first lines of the preface, that he must fail to satisfy either side. For the declaration that the "higher critic" with all his offences is no worse