Chapter cv., which consists only of two verses, cannot be dated; while cviii. is, according to Charles, an appendix to the entire work. While these dates may be regarded as approximately correct, it should be pointed out that there is not a complete consensus of opinion among scholars on the subject. Schürer, for example, holds that the entire book, with the exception of chapters xxxvii.-lxxi., was written during the period B.C. 130-100, these other chapters being not earlier than the time of Herod the Great. Beer thinks that the “Dream Visions” belong to the time of John Hyrcanus (B.C. 135-105), and he includes under the pre-Maccabæan portions only xci. 12-17, xcii., xciii. 1-14; but he agrees with Charles in thinking that the book as a whole belongs to a period prior to B.C. 64. Dalman maintains that it cannot be proved that the important section xxxvii.-lxxi. (“The Similitudes”) is “the product of the pre-Christian period,” though he fully recognizes its Jewish character.[280] As to the question of authorship; since the book is made up of sections belonging to various dates, it is obvious that unity of authorship is not to be looked for. But if there is not unity, there is, so Charles maintains, uniformity of authorship; for, according to him, all the sections were written by _Chassidim_, or by their successors, the Pharisees. An entirely different view of authorship has, however, recently been put forth with much skill by Leszynsky.[281] While frankly recognizing the composite character of the book, he holds that the original portions of it (according to him these are: i.-xxxvi., lxxii.-lxxxii., lxxxiii.-xc., xciii. xci. 12-17) to have emanated from Sadducæan circles, and that the special object of the book in its original form was that of bringing about the reform of the calendar.[282] He points first of all to the ascription of the book to Enoch as supporting his contention; Enoch lived 365 years, i.e. his years correspond to the number of days in the solar year, which, as we have seen, was one of the fundamental differences between the Sadducees and Pharisees, these latter reckoning time by the lunar year. Further, Enoch ascended into the heavens and would therefore be just the one to know all about the heavenly luminaries; he was thus the most appropriate author of a book which was to deal with astronomical questions. “The Sadducæan character of the original work,” says Leszynsky, “is seen most clearly in the discussion regarding the calendar; chapter lxxii.-lxxxii. are rightly called the Book of Astronomy[283]: ‘the book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months ... with regard to all the years of the world and unto eternity, till the new creation is accomplished which endureth till eternity’ (lxxii. 1). That sounds almost as though the author