although Jeremiah makes no mention of this twofold assassination, because we have no justification for the assumption that he recorded every horror of the great tragedy; nor, again, that the author is evidently familiar with the Book of Deuteronomy, and refers frequently to the "Song of Moses" in particular, for this is just what we might have expected of Jeremiah; and yet these and other similar but even less conclusive points have been brought forward as difficulties. Perhaps it is a more perplexing in view of the traditional hypothesis, that the poet appears to have made use of the writings of Ezekiel. Thus the allusion to the prophets who have "seen visions ... of vanity and foolishness,"[100] points to the fuller description of these men in the writings of the prophet of the exile, where the completeness of the picture shews that the priority is with Ezekiel.[101] Similarly the "perfection of beauty" ascribed to the daughter of Jerusalem in the second elegy[102] reminds us of the similar phrase that occurs more than once in Ezekiel.[103] Still, that prophet wrote before the time to which the Lamentations introduce us, and it cannot be affirmed that Jeremiah could not have seen his writings, or would not have condescended to echo a phrase from them. A difficulty of a broader character must be felt in the fact that the poems themselves give us no hint of Jeremiah. The appearance of the five elegies in the _Hagiographa_ without any introductory notice is a grave objection to the theory of a Jeremiah authorship. If so famous a prophet had composed them, would not this have been recorded? Even in the Septuagint, where they are associated with Jeremiah, they are not translated by the same hand as the version of the prophet's acknowledged works. It may be that none of the objections which have been adduced against the later tradition can be called final; nor when regarded in their total force do they absolutely forbid the possibility that Jeremiah was the author of the Lamentations. But then the question is not so much one of possibility as one of probability. We must remember that we are dealing with anonymous poems that make no claim upon any particular author, and that we have no pleas whatever, special or more general, on which to defend the guesses of a much later and quite uncritical age, when people cultivated a habit of attaching every shred of literature that had come down from their ancestors to some famous name. [97] ii. 9. [98] _E.g._ Jer. xlii. 7. [99] ii. 20. [100] ii. 14. [101] _E.g._ Ezek. xii. 24, xiii. 6, 7, xxii. 28. [102] Lam. ii. 15. [103] Ezek. xxvii. 3, xxviii. 12. Failing Jeremiah, it is not possible to hit upon any other known person with the least assurance. Some have followed Bunsen in his conjecture that Baruch the scribe may have been the author of the poems. Others have suggested a member of the family of Shaphan, in which Jeremiah found his most loyal friends.[104]