IV. Once more, for the first time in Jewish story, we find extreme importance attached to the Levitical distinction of clean and unclean meats, which also comes into prominence in the age of the Maccabees, as it afterwards constituted a most prominent element in the ideal of Talmudic religionism.[149] Daniel and the Three Children are vegetarians, like the Pharisees after the destruction of the Second Temple, mentioned in _Baba Bathra_, f. 60, 2. V. We have already noticed the avoidance of the sacred name "Jehovah" even in passages addressed to Jews (Dan. ii. 18), though we find "Jehovah" in 2 Chron. xxxvi. 7. Jehovah only occurs in reference to Jer. xxv. 8-11, and in the prayer of the ninth chapter, where we also find _Adonai_ and _Elohîm_. Periphrases for God, like "the Ancient of Days," become normal in Talmudic literature. VI. Again, the doctrine of the Messiah, like these other doctrines, is, as Professor Driver says, "taught with greater distinctness and in a more developed form than elsewhere in the Old Testament, and with features approximating to, though not identical with, those met with in the earlier parts of the Book of Enoch (B.C. 100). In one or two instances these developments may have been partially moulded by foreign influences.[150] They undoubtedly mark a later phase of revelation than that which is set before us in other books of the Old Testament. And the conclusion indicated by these _special_ features in the Book is confirmed by the _general_ atmosphere which we breathe throughout it. The atmosphere and tone are not those of any other writings belonging to the Jews of the Exile; it is rather that of the Maccabean _Chasidîm_." How far the Messianic _Bar Enosh_ (vii. 13) is meant to be _a person_ will be considered in the comment on that passage. We shall see in later pages that the supreme value and importance of the Book of Daniel, rightly understood, consists in this--that "it is the first attempt at a Philosophy, or rather at a Theology of History."[151] Its main object was to teach the crushed and afflicted to place unshaken confidence in God. FOOTNOTES: [143] The description of God as "the Ancient of Days" with garments white as snow, and of His throne of flames on burning wheels, is found again in the Book of Enoch, written about B.C. 141 (Enoch xiv.). [144] See Dan. xii. 2. Comp. Jos., _B. J._, II. viii. 14; Enoch xxii. 13, lx. 1-5, etc. [145] Comp. Smend, _Alttest. Relig. Gesch._, p. 530. For references to angels in Old Testament see Job i. 6, xxxviii. 7; Jer. xxiii. 18; Psalm lxxxix. 7; Josh. v. 13-15; Zech. i. 12, iii. 1. See further Behrmann, _Dan._, p. xxiii. [146] Dan. iv. 14, ix. 21, x. 13, 20. [147] See Enoch lxxi. 17, lxviii. 10, and the six archangels Uriel, Raphael, Reguel, Michael, Saragael, and Gabriel in Enoch xx.-xxxvi. See _Rosh Hashanah_, f. 56, 1; _Bereshîth Rabba_, c. 48; Hamburger, i. 305-312. [148] _Berachôth_, f. 31; Dan. vi. 11. Comp. Psalm lv. 18; 1 Kings viii. 38-48.