drowning mariners and passengers strikes terror into the hearts of all seafaring men. They forsake their ships, and having reached the safety of the shore abandon themselves to frantic demonstrations of grief, joining their voices in a lamentation over the fate of the goodly ship which symbolised the mistress of the sea (vv. 32‐36)(98):— Who was like Tyre [so glorious]— In the midst of the sea? When thy wares went forth from the seas— Thou filledst the peoples; With thy wealth and thy merchandise— Thou enrichedst the earth. Now art thou broken from the seas— In depths of the waters; Thy merchandise and all thy multitude— Are fallen therein. All the inhabitants of the islands— Are shocked at thee, And their kings shudder greatly— With tearful countenances. They that trade among the peoples ...— Hiss over thee; Thou art become a terror— And art no more for ever. Such is the end of Tyre. She has vanished utterly from the earth; the imposing fabric of her greatness is like an unsubstantial pageant faded; and nothing remains to tell of her former glory but the mourning of the nations who were once enriched by her commerce. II Ch. xxviii. 1‐19.—Here the prophet turns to the prince of Tyre, who is addressed throughout as the impersonation of the consciousness of a great commercial community. We happen to know from Josephus that the name of the reigning king at this time was Ithobaal or Ethbaal II. But it is manifest that the terms of Ezekiel’s message have no reference to the individuality of this or any other prince of Tyre. It is not likely that the king could have exercised any great political influence in a city “whose merchants were all princes”; indeed, we learn from Josephus that the monarchy was abolished in favour of some sort of elective constitution not long after the death of Ithobaal. Nor is there any reason to suppose that Ezekiel has in view any special manifestation of arrogance on the part of the royal house, such as a pretension to be descended from the gods. The king here is simply the representative of the genius of the community, the sins of heart charged against him are the expression of the sinful principle which the prophet detected beneath the refinement and luxury of Tyre, and his shameful death only symbolises the downfall of the city. The prophecy consists of two parts: first, an accusation against the prince of Tyre, ending with a threat of destruction (vv. 2‐10); and second, a lament over his fall (vv. 11‐19). The point of view is very different in these two sections. In the first the prince is still conceived as a man; and the language put into his mouth, although extravagant, does not exceed the limits of purely human arrogance. In the second, however, the king appears