with great civility, and commended to their different apartments. The
four Hebrews were not separated, but were permitted to remain as
heretofore. They found that everything conducive to their comfort and
enjoyment had been provided here as well as at the apartments they had
left. Hitherto they had no knowledge of the manner in which they were to
receive instruction, or the precise nature of their studies. They knew
the Chaldeans to be noted for their learning, and they were not without
their fears lest the Babylonian youths who were to be their
fellow-students should outstrip them, and leave them far in the distance;
however, they were fully determined to acquit themselves to the utmost of
their ability, and leave the result with the God of their fathers.
Nothing could have given them greater satisfaction than the course marked
out for them by the king. Indeed, if it had been left to their own choice
to select, it could not have been otherwise. From the days of their early
childhood they had been close students, and they had become well versed
in Hebrew lore, and had a fair knowledge of Chaldee, which was often
studied in Judah, as an ornamental branch of education. This proved a
very favorable item in their experience, but there were numerous studies
before them, to which, as Jews, they were utter strangers, and to acquire
even a respectable knowledge of which demanded much time and
perseverance. The king was aware of this when he appointed the time of
their probation to be three years. The Egyptian youths were of royal
descent, and had some knowledge of the Chaldee, and were well acquainted
with several branches of learning pertaining to their native land. The
Chaldean portion of the students were mostly of the city of Babylon, and
already somewhat advanced in what was considered the higher branches.

When conducted to their respective rooms, they were given to understand
that, at a certain signal, they were all to assemble below, where
Ashpenaz would meet them, address them, and enlighten them in regard to