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 of the kingdom, and in that contradicts on several points the statements of Berosus, without supporting these contradictions by authorities, we cannot make use of his narrative as historical evidence for the exposition of this chapter, and the question, Which Babylonian king is to be understood by Belshazzar? must be decided on the ground of existing independent authorities. Since, then, the extra-biblical authorities contradict one another in this, that the Chaldean historians describe Nabonnedus, the last king of the Chaldean kingdom, as a Babylonian not of royal descent who, after putting to death the last descendant of the royal family, usurped the throne, which, according to their account, he occupied till Babylon was destroyed by Cyrus, when he was banished to Carmania, where he died a natural death; while, on the other hand, Herodotus and Xenophon represent the last Babylonian king, whom Herodotus calls Labynetus = Nabonedos = Nabonned = Nabonid, as of royal descent, and the successor of his father on the throne, and connect the taking of Babylon with a riotous festival held in the palace and in the city generally, during which, Xenophon says, the king was put to death; - therefore the determination regarding the historical contents of Daniel 5 hinges on this point: whether Belshazzar is to be identified, on the authority of Greek authors, with Nabonnedus; or, on the authority of the Chaldean historians, is to be regarded as different from him, and is identical with one of the two Babylonian kings who were dethroned by a conspiracy. The decision in favour of the former I have in my ''Lehrb. der Einl.'', along with many interpreters, contended for. By this view the statements of Berosus and Abydenus regarding Nabonned's descent and the end of his life must be set aside as unhistorical, and explained only as traditions intended for the glorification of the royal house of Nebuchadnezzar, by which the Babylonians sought to lessen the undeniable disgrace attending the downfall of their monarchy, and to roll away the dishonour of the siege at least from the royal family of the famed Nebuchadnezzar. But although in the statements of Berosus, but particularly in those of Abydenus regarding Nebuchadnezzar, their laudatory character cannot be denied, yet Hävernick (N. Krit. Unterss. p. 70f.) and Kranichfeld, p. 30ff., have with justice replied that this national partiality in giving colour to his narrative is not apparent in Berosus generally, for he speaks very condemnatorily of the son of Nebuchadnezzar, saying that he administered