V. There are no traces of the existence of the Book before the second century B.C.,[214] although there are abundant traces of the other books--Jeremiah, Ezekiel, the Second Isaiah--which belong to the period of the Exile. Even in Ecclesiasticus, while Isaiah, Jeremiah, Ezekiel, and the twelve Minor Prophets are mentioned (Ecclus. xlviii. 20-25, xlix. 6-10), not a syllable is said about Daniel, and that although the writer erroneously regards prophecy as mainly concerned with _prediction_. Jesus, son of Sirach, even goes out of his way to say that no man like Joseph had risen since Joseph's time, though the story of Daniel repeatedly recalls that of Joseph, and though, if Dan. i.-vi. had been authentic history, Daniel's work was far more marvellous and decisive, and his faithfulness more striking and continuous, than that of Joseph. The earliest trace of the Book is in an imaginary speech of a book written about B.C. 100 (1 Macc. ii. 59, 60). VI. The Book was admitted by the Jews into the Canon; but so far from being placed where, if genuine, it would have had a right to stand--among the four Great Prophets---it does not even receive a place among the twelve Minor Prophets, such as is accorded to the much shorter and far inferior Book of Jonah. It is relegated to the _Kethubîm_, side by side with such a book as Esther. If it originated during the Babylonian Exile, Josephus might well speak of its "undeviating prophetic accuracy."[215] Yet this absolutely unparalleled and even unapproached foreteller of the minute future is not allowed by the Jews any place at all in their prophetic Canon! In the LXX. it is treated with remarkable freedom, and a number of other _Haggadoth_ are made a part of it. It resembles Old Testament literature in very few respects, and all its peculiarities are such as abound in the later apocalypses and Apochrypha.[216] Philo, though he quotes so frequently both from the Prophets and the Hagiographa, does not even allude to the Book of Daniel. VII. Its author seems to accept for himself the view of his age that the spirit of genuine prophecy had departed for evermore.[217] He speaks of himself as a student of the older prophecies, and alludes to the Scriptures as an authoritative Canon--_Hassepharîm_, "_the_ books." His views and practices as regards three daily prayers towards Jerusalem (vi. 11); the importance attached to Levitical rules about food (i. 8-21); the expiatory and other value attached to alms and fasting (iv. 24, ix. 3, x. 3); the angelology involving even the names, distinctions, and rival offices of angels; the form taken by the Messianic hope; the twofold resurrection of good and evil,--are all in close accord with the standpoint of the second century before Christ as shown distinctly in its literature.[218]