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 have already spoken (on Proverbs) of its interest for the student of doctrine; it has indeed been thought to show clear traces of Alexandrinism, but this is improbable and unproved.

It remains to notice the author's interest in nature and history. The hymn of praise for the works of creation (xlii. 15-xliii. 32) is only poor if compared with parts of the Book of Job. But perhaps more interesting is the panegyric of 'famous men' (xliv.-l.), from Enoch the patriarch to Simeon the Righteous, whose imposing appearance and beneficent rule are described with the enthusiasm of a contemporary. It is worth the student's while to examine the contents of this roll of honour. A few corrections of the text may be noticed as a preliminary. At xlviii. 11b, the Greek has 'for we shall surely live (again).' But the Latin has, 'nam nos vitâ vivimus tantum, post mortem autem non erit tale nomen nostrum.' There is good reason in this instance, as we shall see presently, to prefer the reading of the Latin to that of the Greek. At l. 1, after 'son of Onias,' it is well to remove the abruptness of the transition by inserting from the Syriac, 'was the greatest of his brethren and the crown of his people.' At l. 26 (27), for 'Samaria' we should probably read 'Seir' (else how will there be three nations?), and for 'foolish,' 'Amoritish' (with the Ethiopic version and Ewald, comp. Ezek. xvi. 3). Turning to the names of the heroes commemorated, it is startling to find no mention made of Ezra, the second founder of Jewish religion. Aaron, on the other hand, is celebrated in no fewer than seventeen verses. This cannot be a mere accident, for the veneration of the later Jews for Ezra was hardly less than that which they entertained for Moses. Notice, however, that Moses himself is only praised in five verses. It seems as if Aaron better than Moses symbolised those ritual observances in which Sirach perhaps took a special delight. The name of Ezra, too, may have had its