dreams and prodigies, to understand
omens, to read the warnings of the stars, and to instruct men how to
escape the evils threatened in those various ways, by purifications,
incantations, and sacrifices. They possessed a traditional knowledge
which had come down from father to son, and which none thought of
questioning. The laity looked up to them as the sole possessors of a
recondite wisdom of the last importance to humanity.

With these statements of the lively but inaccurate Sicilian those of the
Book of Daniel are very fairly, if not entirely, in accordance. A class
of "wise men" is described as existing at Babylon, foremost among whom
are the Chaldaeans; they have a special "learning," and (as it would
seem) a special "tongue;" their business is to expound dreams and
prodigies; they are in high favor with the monarch, and are often
consulted by him. This body of "wise men" is subdivided into four
classes--"Chaldaeans, magicians, astrologers, and soothsayers"--a
subdivision which seems to be based upon difference of occupation. It is
not distinctly stated that they are priests; nor does it seem that
they were a caste; for Jews are enrolled among their number, and Daniel
himself is made chief of the entire body. But they form a very distinct
order, and constitute a considerable power in the state; they have
direct communication with the monarch, and they are believed to possess,
not merely human learning, but a supernatural power of predicting future
events. High civil office is enjoyed by some of their number.

Notices agreeing with these, but of less importance, are contained in
Herodotus and Strabo. Herodotus speaks of the Chaldaeans as "priests;"
Strabo says that they were "philosophers," who occupied themselves
principally in astronomy. The latter writer mentions that they were
divided into sects, who differed one from another in their doctrines. He
gives the names of several Chaldaeans whom the Greek mathematicians
were in the habit of quoting. Among them is a Seleucus, who by his name
should be a Greek.

From these various authorities we may assume that there was in Babylon,
as in Egypt, and in later Persia, a distinct priest class, which enjoyed
high consideration. It was not, strictly speaking, a caste. Priests
may have generally brought up their sons to the occupation; but other
persons, even foreigners (and if foreigners, then _a fortiori_ natives),
could be enrolled in the order, and attain its highest