For 'prophecy,' however acclimated elsewhere, was in its origin distinctively a Palestinian product. Its stock in trade was Jewish eschatology as developed in the long succession of writers of 'apocalypse' since Daniel (165 B.C.). Of the nature of this curious and fantastic type of literature we have seen some examples in 2nd Thessalonians and the Synoptic eschatology (Mark xiii.=Matt. xxiv.=Luke xxi.). More can be learnt by comparing the contemporary Jewish writings of this type known as 2nd Esdras and the Apocalypse of Baruch. Older examples are found in the prophecies and visions purporting to come from Enoch. For apocalypse became the successor of true prophecy in proportion as the loss of Israel's separate national existence and the enlargement of its horizon compelled it to make its messianic hopes transcendental, and its notion of the Kingdom cosmic. Hence comes all the phantasmagoria of allegorical monsters, spirits and demons, the great conflict no longer against Assyria and Babylon, but a war of the powers of light and darkness, heaven and hell. Yet all centres still upon Jerusalem as the ultimate metropolis of the world, whose empires, now given over to the leadership of Satan, will soon lie prostrate beneath her feet. Some such eschatology of divine judgment and reward is an almost necessary complement to the legalistic type of religion. If Christianity be conceived as a system of commandments imposed by supernatural authority it must have as a motive for obedience a system of supernatural rewards and punishments. Not merely, then, because for centuries the legalism of the scribes had actually had its corresponding development of apocalypse, with visions of the great judgment and Day of Yahweh, but because of an inherent and necessary affinity between the two, "Judæa" continued to be the home of 'prophecy' in New Testament times also.