is good," is also a saying of far-reaching significance in this connection.] The value of this much-neglected book is very great. It is easy of course to point to its limitations--to show that it hardly, if ever (ix. 18?) looks out upon another world, but confines its compensations and its penalties to this, xi. 31, or to discover utilitarian elements in its morality, in. 10, or mechanical features in its conception of life, xvi. 31. But it would be easy to exaggerate. The sages know very well that a good name is better than wealth, xxii. 1, and that the deepest success of life is its conformity to the divine wisdom (i.-ix.). While most of the maxims are purely ethical, it has to be remembered that to the Hebrew morality rests upon religion: the introductory section (i.-ix.) throws its influence across the whole book, the motto of which is that the fear of Jehovah is the basis of knowledge and its chief constituent, i. 7. Besides, many of the maxims themselves are specifically religious, e.g., "He that oppresseth the poor reproacheth his Maker," xiv. 31, "He that hath pity on the poor lendeth to Jehovah," xix. 17. On the more purely moral side, besides giving a welcome glimpse into ancient Hebrew society, it is rich in applications to modern life. Slander and revenge are severely denounced; and earnest and repeated warnings are lifted up in different parts of the book against wine and women (v., xxiii., xxxi.). Care for animals is inculcated, xii. 10, and love to enemies, xxv. 21., in words borrowed by the New Testament--a notable advance on Leviticus xix. 18.