[153] Renan, _History of Israel_, iv. 354. He adds, "L'essence du genre c'est le pseudonyme, ou si l'on veut l'apocryphisme" (p. 356). [154] Lagarde, _Gott. Gel. Anzieg._, 1891, pp. 497-520, stands almost, if not quite, alone in arguing that Dan. vii. was not written till A.D. 69, and that the "little horn" is meant for Vespasian. The relation of the fourth empire of Dan. vii. to the iron part of the image in Dan. ii. refutes this view: both can only refer to the Greek Empire. Josephus (_Antt._, X. xi. 7) does not refer to Dan. vii.; but neither does he to ix.-xii., for reasons already mentioned. See Cornill, _Einleit._, p. 262. [155] Stanley, _Life of Arnold_, p. 505. [156] Schürer, _Hist. of the Jew. People_, iii. 24 (E. Tr.). [157] On the close resemblance between Daniel and other apocryphal books see Behrmann, _Dan._, pp. 37-39; Dillmann, _Das Buch Henoch_. For its relation to the Book of Baruch see Schrader, _Keilinschriften_, 435 f. Philo does not allude to Daniel. CHAPTER VII _INTERNAL EVIDENCE_ I. Other prophets start from the ground of the _present_, and to exigencies of the present their prophecies were primarily directed. It is true that their lofty moral teaching, their rapt poetry, their impassioned feeling, had its inestimable value for all ages. But these elements scarcely exist in the Book of Daniel. Almost the whole of its prophecies bear on one short particular period _nearly four hundred years after_ the supposed epoch of their delivery. What, then, is the phenomenon they present? Whereas other prophets, by studying the problems of the present in the light flung upon them by the past, are enabled, by combining the present with the past, to gain, with the aid of God's Holy Spirit, a vivid glimpse of the immediate future, for the instruction of the living generation, the reputed author of Daniel passes over the _immediate_ future with a few words, and spends the main part of his revelations on a triad of years separated by centuries from contemporary history. Occupied as this description is with the wars and negotiations of empires which were yet unborn, it can have had little practical significance for Daniel's fellow-exiles. Nor could these "predictions" have been to prove the possibility of supernatural foreknowledge,[158] since, even after their supposed fulfilment, the interpretation of them is open to the greatest difficulties and the gravest doubts. If to a Babylonian exile was vouchsafed a gift of prevision so minute and so marvellous as enabled him to describe the intermarriages of Ptolemies and Seleucidæ four centuries later, surely the gift must have been granted for some decisive end. But these predictions are precisely the ones which seem to have the smallest significance. We must say, with Semler, that no such benefit seems likely to result from this predetermination of comparatively unimportant minutiæ as God must