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 authority, but give no indication at all of any special historical connections. Thus it appears that the two vision, on the one hand, do not copy their prophetic representation from historical facts, that the prophecy is not vaticinium ex eventu; but, on the other hand, also that it is not derived from general ideas, as Hitz. and Kran. have attempted to show. While Hitzig thinks that the idea of the four ages of the world lies at the foundation, not of the fourfoldness of the monarchies, but of the kind of representation given of them in Daniel 2, - an idea which came from India to Greece, and was adopted by Daniel in its Greek form, - Kranichfeld considers that, under divine enlightenment, Daniel delineated the ideal of the advancing completion of heathen depravation in four stages (not in five, six, etc.), after the notion of the four ages of the world which we find not only in the Indian four jugas, but also in the Greco-Roman representation of the metallic aeons. Now although for this book of Daniel no special dependence on the Greeks can be proved from the use and value of the metals, because they were used by the ancient Hebrews as metaphorical symbols, yet the combination of the idea of the ages of the world so firmly and definitely stamped with just the number four remains a very noteworthy phenomenon, which must have had a deeper foundation lying in the very fact itself. This foundation, he concludes, is to be sought in the four stages of the age of man. This conjecture might appear plausible if Kranichfeld had proved the supposed four stages of the age of man as an idea familiar to the O.T. He has not, however, furnished this proof, but limited himself to the remark, that the combination of the number four with the ages of the life of man was one lying very near to Daniel, since the four phases of the development of heathenism come into view (Daniel 2) in the image of a human being, the personification of heathendom. A very marvellous conclusion indeed! What, then, have the four parts of the human figure - the head, breast, belly, feet - in common with the four stages of the age of man? The whole combination wants every point of support. The idea of the development of the world-power in four kingdoms following after each other, and becoming continually the more oppressive to the people of God, has no inward connection with the representation of the four ages of the world, and - as even Ewald (Daniel p. 346), in opposition to this combination, remarks - ”the mere comparison with gold, silver, brass, iron lies too near for the author