The tomb of Daniel has been fully described by Layard—­see Early Adventures, vol.  II, p. 295.  It is of comparatively recent date, not unlike the shrines of Mussulman saints, and is surmounted by a high conical dome of irregular brickwork, somewhat resembling in shape a pine cone.  The reader is referred to the beautiful pictorial illustrations of Daniel’s reputed tomb, of the ruins of Susa, and of Schuster and its bridges in Mme. Dieulafoy’s La Perse, la Chaldee et la Susiane, Paris, 1887.

There is nothing to connect the building on the banks of the Shaour with the tomb of Daniel save the Mussulman tradition.  There are many legends connected with the reputed sepulchre, one of which is to the effect that the men of Susa diverted the river in order to bury Daniel’s coffin in its bed.  See Guy Le Strange, p. 240.

E.N.  Adler, in his recent work Jews in many Lands, Jewish Historical Society of England, p. 224, in describing Samarkand, writes as follows:  “Tradition has it that Tamerlane had seen the tomb at Susa in Persia, with a warning inscribed thereon, that none should open its door; and so he broke it open from behind, and found it written that Nebi Daniel was there buried.  The impetuous conqueror had the sarcophagus removed with all reverence, and carried it with him to his own capital to be its palladium.  The sarcophagus is over twenty yards long as beseems a prophet’s stature.  It has been recently covered by a brick chapel with three cupolas, but photographs of the ancient structure can be had in Samarkand.  It is grandly placed at the edge of a cliff overhanging the rapid river Seop.  The local Jews do not believe the story, nor do they quite disbelieve it, for I went with two who prayed there at the grave of the righteous.”]

     [Footnote 155:  The reader will recollect that reference to
     this sect has already been made on page 16.  See Guy Le
     Strange, p. 220 and p. 354.]

[Footnote 156:  Amadia (Imadiyah) is a city in Kurdistan in a mountainous district, north of Mosul.  Ben Virga and R. Joseph Hacohen, the author of Emek Habacha, state that 1,000 Jewish families lived in the city at that time.  It is strange that in all the MSS., including Asher’s text, this city is called Amaria instead of Amadia.  The mistake doubtless arose from the fact that the copyists mistook the [Hebrew letter ‘resh’] for a [Hebrew letter ’daleth’].  The scribe of the British Museum MS. had made other errors of this kind, writing [Hebrew:] for [Hebrew:], [Hebrew:] for [Hebrew:], &c.  See Guy Le Strange, p. 92.]

[Footnote 157:  The author of Emek Habacha gives the date of the Alroy tragedy as 1163.  It should, however, be antedated by a few years.  Benjamin must have passed through