Dead Men Tell Tales

by Harry Rimmer

The tales that are told by dead men who have no purpose in deceiving the living, not only enhance our understanding of this disputed text, but bring to us irrefutable evidence of its scrupulous accuracy. The case for Daniel’s vindication is even more graphically presented when we come to the realm of these sections of alleged folklore and fable.

It is of course necessary that the careful scholar walk warily so as not to over-emphasize the facts at his disposal. There is a tendency among those who have a justified confidence in the Book of God to allow their natural elation over the illuminating vindication wrought for the Scripture by archeology to result in an unfortunate over-emphasis. Here is where we face an illustration of such a tendency.

In one of the earlier excavations at Babylon a peculiar building was uncovered which at first sight appeared to be a firing kiln in which bricks or pottery might be baked. It was rounded in the typical shape common to the ancient beehive, which is preserved even among some of our kilns of the present generation. When the inscription was deciphered that designated the purpose of the building, however, it was startling to read, “This is the place of burning where men who blasphemed the gods of Chaldea died by fire.” The tremendous significance of this discovery becomes at once apparent. The tendency would be to explain with delight, “We have discovered the fiery furnace where Shadrach, Meshach, and Abed-nego walked with the Son of God.” Such an application of this fact, however, would not quite be warranted. This may or may not have been the Scriptural site of that great miracle. We can say, however, that the three Hebrew children in the fiery furnace can no longer be consigned to the columns of mythology and dismissed as simple folklore. This discovery has showed us without doubt that there was such a furnace as Daniel depicts. It was customary to punish blasphemy in this fashion, and the Chaldean monuments and annals are replete with instances of men being burned alive, who had angered the king or rebelled against his sovereignty.

So, then, the implacable, unrelenting voice of archeology penetrates the innermost retreats of higher criticism to destroy, in this instance, their familiar and favorite argument of folklore and mythology.

No less dramatic and interesting was the accidental experience of the famed excavator Dieulafoy, who fell into what at first sight would have been called an ancient well. Being rescued by his companions from his uncomfortable, but in nowise dangerous, situation, they proceeded with their work to the point of identification. The well turned out to be a pit which was used as an open cage for wild animals, and upon the curb was found the inscription, “The place of execution where men who angered the king died torn by wild animals.”

Once again we must tread cautiously, for we cannot say with dogmatic finality, “This is the place of Daniel’s experience.” We can say, however, with positive assurance that there was such a pit of execution, and the only unusual feature in Daniel’s experience was that he came out alive under the defense and protection of the God whom he served.

In the excavation of the palace at Shushan, an ancient record was uncovered giving a list of four hundred eighty-four men of high degree who thus died in a den of lions. The name of Daniel was not found among them. This might be accepted as collateral evidence that Daniel escaped alive from that place of execution.

Even the strange experience of Nebuchadnezzar, who dreamed that he would be turned into a wild beast and roam the fields like an ox, has also been accredited. It will be remembered that the mighty monarch dreamed of a tree that stood in the center of the earth and grew to an unprecedented height. Its towering branches swept the heavens and from all the ends of the earth its foliage was visible. Fruit hung upon this tree that satisfied the needs of men, and the very beasts of the field shadowed themselves under its spreading branches. Even the fowls of the air dwelt safely therein, and all living things drew strength and protection from this mighty growth.

The dream continued to the point where a Holy One came down from heaven and ordered the destruction of the tree. The trunk, the branches, the leaves, and the fruit were all to be swept away, but the stump and roots were to be undisturbed. The heart was to be changed from a man’s heart, and the heart of an animal was to be given it until seven times should pass over that stump. This drastic action was explained by the Holy One as being intended to teach the high and lordly king that only the Most High rules in the kingdom of man, and that He gives dominion to whomsoever He will. He has the right and authority to make the basest of men to sit in the places of highest power and to humble the most lordly.

Upon coming to Daniel with his troubled spirit, the king sought an interpretation of the dream. Daniel recounts that for the passing of an hour he was so astonished and troubled in heart he could not find the strength to speak. The king, whose kindly affection for Daniel is one of the wonders of that day, besought him to speak frankly and not to allow his affection and regard for Nebuchadnezzar to hinder him from telling the complete truth to the troubled king. Daniel’s interpretation was given in simple but graphic words: The tree which grew and reached the heavens, whose leaves, branches, and fruits sheltered and nurtured all flesh, was a symbol of the mighty Nebuchadnezzar. (It is true that in the day of Nebuchadnezzar he builded a world empire, as far as the cultured races of mankind extended.) But because of the high pride which was natural to the human heart over such great accomplishments, the Most High God had decreed that the king should be humbled. He should forsake the councils and fellowship of men and sleep in the open fields, wet with the dew of heaven; imagining himself to be one with the beasts of the earth, Nebuchadnezzar was to learn humility.