Differ though we may with Wise--some of us on account of his rejection of criticism, others because of his elevation of “Mosaism” into a cult, others again because of both of these things--it is not possible to withhold from him the crown of scholarship. In particular, his _Pronaos_ abounds in acute and fresh contributions to the biblical problem. It is, moreover, a striking instance of the ironies of controversy that the most orthodox book on the Pentateuch was written by the leader of American reform! Cincinnati, under the influence of Wise, was certainly much more conservative in biblical exegesis than Breslau was under the influence of Graetz. If in the seventies and eighties a student had desired to work in an environment which acknowledged the older views of biblical inspiration, he would have found himself more at home in the Hebrew Union College than in the Frankel Seminary. In the course of this series of papers, several anomalies have been discussed. But none of them is more remarkable than the contrast between Wise and Graetz. There is another side to it, of course. Graetz took a wider view of tradition than did Wise, who never truly grasped the meaning of tradition. Yet the fact remains that in so far as the question of a tradition concerns the Bible, Wise stood far more firmly in the old paths than did many who pass for champions of tradition. A BAEDEKER LITANY In the Baedeker Handbook for Palestine and Syria there is a well-known description of the scene at the western wall of the temple. In A. and C. Black’s Guide to Jerusalem, the Wailing Place is included among “Minor Sights,” but Baedeker _stars_ it, thus giving it a testimonial of importance. Not being an inn, the wall could spare this mark. I remember reading a clever story called “The Lost Star.” A visitor to a hotel was dissatisfied with his treatment, and his complaints to the manager were impatiently received. When the guest departed, he simply said: “I am Baedeker. You have lost your star.” The Wailing Place could do without Baedeker’s patronage. Now, it is not my purpose to discuss the history of praying at the temple wall. Jerome, in the fourth century, speaks pathetically of the Jews “buying their tears,” paying for the privilege of weeping by the wall on the anniversary of the temple’s destruction. But what will concern us now is Baedeker’s account of the liturgy used at the prayers. The Rev. W.T. Gidney (as quoted in Black) asserts that there is used “a kind of liturgy,” the concluding part of which is: Lord, build; Lord build-- Build Thy house speedily. In haste! in haste! even in our days. Build Thy house speedily. In haste! in haste! even in our days, Build Thy house speedily.