[80] Sozomen, H.E. vii. 29, says that Habakkuk's tomb was found at Keilah, κελὰ, ἡ πρὶν κείλα... καθ᾽ ἡν ὁ Ἀβακοὺμ (sic) εὑρέθη. Now Keilah is mentioned in I Sam. xxiii. 1 as having threshing-floors worth robbing, and so presumably lay in a corn-growing district.
All these difficulties would, on other grounds, be deprived of much of their importance by the theory of A. Scholz, if that could be accepted as true. He regards the entire book of Daniel, including of course the Additions, as a series of apocalyptic visions (p. 201). This he considers as the earliest explanation, supported by the heading ὅραις to each chapter of Daniel in A and some other MSS. But while removing one set of difficulties, this theory introduces others of a character at least as serious; and it is by no means easy to convince oneself that there is an "apocalyptic" tone about this or the other Additions. This remarkable theory cuts, rather than unties, such knots as are above noted, and carries with it to most minds a strange and improbable air.
Canonicity.
What is said as to Susanna on this point holds almost entirely good here. Both pieces have been called in question on nearly the same ground, and have stood or fallen together. Possibly this one presents rather more difficulty in some of its details.
It is often included in Scripture lists under the title Daniel;[[81]] and is often quoted in the same manner, e.g. by St. Cyprian, ad Fortunatum, § 11, "Daniel, Deo devotus & sancto spiritu plenus exclamat et dicit," v. 4. The quotations given under 'Early Christian Literature and Art' will shew how strong a hold this story had in many quarters, and what use was made of it.
[81] Delitzech thought it likely, though not certain, that the βιβλία mentioned by Josephus (Ant. x. 11. 7) as left by Daniel refer to the Additions as portions of the canonical hook (De Hab. vita, etc., Lips. 1842, p. 25).
Pseudo-Athanasius, in his Synops. S.S., mentions the story at the end of Section 41 as included in Daniel, but he does not name it at the close of the Synopsis as being outside the canonical books, as he does in the case of Susanna. The writer of De Mirabilibus Script. Sacr., often attached to St. Augustine's works (Migne, Patr. lat. XXXV.; Benedict, ed. appx. to Vol. III.), expressly declares against its canonicity. This treatise is thought to have been composed in England or Ireland in the 7th or 8th century (Loisy, O.T. p. 154).
The hesitation of the earlier Church, however, found no counterpart in the canonizing decree of the Council of Trent; while, on the other hand, Protestant opinion has run almost entirely against canonicity. Diametrically opposite views are steadily maintained by authorities on both sides; although among English-speaking Protestants there is perhaps a decrease in the contempt with which this story was once treated.
Among the Syriac-using Christians of the Malabar coast, Bel and the Dragon, with the other additions, is reckoned as "part and parcel of the book of Daniel" (Letter to present writer of Aug. 8, 1902, from Rev. F.V.J. Givargese, Principal of Mar Dionysius Seminary, Kottayam). Bar-Hebræus, too, comments on it, but says at the head of his remarks that "some do not receive this story" (op. cit. p. 27).
The many, resemblances and coincidences between this and the canonical book pointed out under other heads ('Language and Style,' 'Religious and Social State,' etc.) of course tell, so far as they go, in its favour.