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and political foresight, yet their hints about the future never distantly approach to detailed history like that of Daniel. They do indeed so far lift the veil of the Unseen as to shadow forth the outline of the near future, but they do this only on general terms and on general principles.164 Their object, as I have repeatedly observed, was mainly moral, and it was also confessedly conditional, even when no hint is given of the implied condition.165 Nothing is more certain than the wisdom and beneficence of that Divine provision which has hidden the future from men's eyes, and even taught us to regard all prying into its minute events as vulgar and sinful.166 Stargazing and monthly prognostication were rather the characteristics of false religion and unhallowed divinations than of faithful and holy souls. Nitzsch167 most justly lays it down as an essential condition of prophecy that it should not disturb man's relation to history. Anything like detailed description of the future would intolerably perplex and confuse our sense of human free-will. It would drive us to the inevitable conclusion that men are but puppets moved irresponsibly by the hand of inevitable fate. Not one such prophecy, unless this be one, occurs anywhere in the Bible. We do not think that (apart from Messianic prophecies) a single instance can be given in which any prophet distinctly and minutely predicts a future series of events of which the fulfilment was not near at hand. In the few cases when some event, already imminent, is predicted apparently with some detail, it is not certain whether some touches – names, for instance – may not have been added by editors living subsequently to the occurrence of the event.168 That there has been at all times a gift of prescience, whereby the Spirit of God, "entering into holy souls, has made them sons of God and prophets," is indisputable. It is in virtue of this high foreknowledge169 that the voice of the Hebrew Sibyl has

      "Rolled sounding onwards through a thousand years

      Her deep prophetic bodiments."

      Even Demosthenes, by virtue of a statesman's thoughtful experience, can describe it as his office and duty "to see events in their beginnings, to discern their purport and tendencies from the first, and to forewarn his countrymen accordingly." Yet the power of Demosthenes was as nothing compared with that of an Isaiah or a Nahum; and we may safely say that the writings alike of the Greek orator and the Hebrew prophets would have been comparatively valueless had they merely contained anticipations of future history, instead of dealing with truths whose value is equal for all ages – truths and principles which give clearness to the past, security to the present, and guidance to the future. Had it been the function of prophecy to remove the veil of obscurity which God in His wisdom has hung over the destinies of men and kingdoms, it would never have attained, as it has done, to the love and reverence of mankind.

      IV. Another unique and abnormal feature is found in the close and accurate chronological calculations in which the Book of Daniel abounds. We shall see later on that the dates of the Maccabean reconsecration of the Temple and the ruin of Antiochus Epiphanes are indicated almost to the day. The numbers of prophecy are in all other cases symbolical and general. They are intentional compounds of seven – the sum of three and four, which are the numbers that mystically shadow forth God and the world – a number which even Cicero calls "rerum omnium fere modus"; and of ten, the number of the world.170 If we except the prophecy of the seventy years' captivity – which was a round number, and is in no respect parallel to the periods of Daniel – there is no other instance in the Bible of a chronological prophecy. We say no other instance, because one of the commentators who, in writing upon Daniel, objects to the remark of Nitzsch that the numbers of prophecy are mystical, yet observes on the one thousand two hundred and sixty days of Rev. xii. that the number one thousand two hundred and sixty, or three and a half years, "has no historical signification whatever, and is only to be viewed in its relation to the number seven – viz., as symbolising the apparent victory of the world over the Church."171

      V. Alike, then, in style, in matter, and in what has been called by V. Orelli its "exoteric" manner, – alike in its definiteness and its indefiniteness – in the point from which it starts and the period at which it terminates – in its minute details and its chronological indications – in the absence of the moral and the impassioned element, and in the sense of fatalism which it must have introduced into history had it been a genuine prophecy, – the Book of Daniel differs from all the other books which compose that prophetic canon. From that canon it was rightly and deliberately excluded by the Jews. Its worth and dignity can only be rationally vindicated or rightly understood by supposing it to have been the work of an unknown moralist and patriot of the Maccabean age.

      And if anything further were wanting to complete the cogency of the internal evidence which forces this conclusion upon us, it is amply found in a study of those books, confessedly apocryphal, which, although far inferior to the Book before us, are yet of value, and which we believe to have emanated from the same era.

      They resemble this Book in their language, both Hebrew and Aramaic, as well as in certain recurring expressions and forms to be found in the Books of Maccabees and the Second Book of Esdras; – in their style – rhetorical rather than poetical, stately rather than ecstatic, diffuse rather than pointed, and wholly inferior to the prophets in depth and power; – in the use of an apocalyptic method, and the strange combination of dreams and symbols; – in the insertion, by way of embellishment, of speeches and formal documents which can at the best be only semi-historical; – finally, in the whole tone of thought, especially in the quite peculiar doctrine of archangels, of angels guarding kingdoms, and of opposing evil spirits. In short, the Book of Daniel may be illustrated by the Apocryphal books in every single particular. In the adoption of an illustrious name – which is the most marked characteristic of this period – it resembles the additions to the Book of Daniel, the Books of Esdras, the Letters of Baruch and Jeremiah, and the Wisdom of Solomon. In the imaginary and quasi-legendary treatment of history it finds a parallel in Wisdom xvi. – xix., and parts of the Second Book of Maccabees and the Second Book of Esdras. As an allusive narrative bearing on contemporaneous events under the guise of describing the past, it is closely parallel to the Book of Judith,172 while the character of Daniel bears the same relation to that of Joseph, as the representation of Judith does to that of Jael. As an ethical development of a few scattered historical data, tending to the marvellous and supernatural, but rising to the dignity of a very noble and important religious fiction, it is analogous, though incomparably superior, to Bel and the Dragon, and to the stories of Tobit and Susanna.173

      The conclusion is obvious; and it is equally obvious that, when we suppose the name of Daniel to have been assumed, and the assumption to have been supported by an antique colouring, we do not for a moment charge the unknown author – who may very well have been Onias IV. – with any dishonesty. Indeed, it appears to us that there are many traces in the Book – φωνᾶντα συνετοῖσιν – which exonerate the writer from any suspicion of intentional deception. They may have been meant to remove any tendency to error in understanding the artistic guise which was adopted for the better and more forcible inculcation of the lessons to be conveyed. That the stories of Daniel offered peculiar opportunities for this treatment is shown by the apocryphal additions to the Book; and that the practice was well understood even before the closing of the Canon is sufficiently shown by the Book of Ecclesiastes. The writer of that strange and fascinating book, with its alternating moods of cynicism and resignation, merely adopted the name of Solomon, and adopted it with no dishonourable purpose; for he could not have dreamed that utterances which in page after page betray to criticism their late origin would really be identified with the words of the son of David a thousand years before Christ. This may now be regarded as an indisputable, and is indeed a no longer disputed, result of all literary and philological inquiry.

      It is to Porphyry, a Neoplatonist of the third century (born at Tyre, a. d. 233; died in Rome, a. d. 303), that we owe our ability

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