liturgies, and has exerted great influence upon Jewish religious practice for more than a thousand years, an influence which to some extent is still felt at the present day. For Amram did not content himself with giving the mere text of the prayers, but in a species of running commentary added many Talmudic and gaonic regulations relating to the prayers and their associated ceremonies. His siddur, which was made familiar by the many excerpts quoted from it by the medieval liturgical writers, and which served as the model for Saadia's and Maimonides' own prayer texts, was published complete for the first time i in Warsaw, in the year 1865 under the title Siddur Rav Amram Gaon. The work as published is composed of two parts. The second part containing the selichot and pizmonim for the month of Elul, for Rosh Hashana and Yom Kippur, is certainly not the work of Amram, but appears to belong to a much later period. Even the first portion, which contains the prayers proper, is full of interpolations, some of which, such as the kedushah for private prayer, are evidently later additions in the manuscripts. But not much weight can be attached even to portions of the book which are specifically given under the name of Amram; many of the explanations are certainly not by him, but by the editors who appended his name to them, speaking of him in the third person. These explanations of the prayers make no reference to any authorities later than the following: Natronai II, Amram's teacher (17 times); Shalom, Natronai's predecessor in the gaonate (7 times); Judah, Paltoi, Zadok, and Moses, geonim before Amram (once each); Cohen Tzedek (twice); Nahshon and Tzemach, contemporaries of Amram (twice each); and Nathan of unknown date. The only authority mentioned of later date than Amram is Saadia. This indicates that the additions to the text of the prayers must have originated in Amram's time. Certainty on this point, however, can only be obtained by a comparison of the printed text with the manuscripts; that of Almanzi, according to the specimens given by Luzzatto, varies considerably from the printed text. Israel ben Todros (1305) mentions some azharot as having been composed by Amram; but no trace of these can now be found. The text No early manuscripts of this prayer book survive, and later manuscripts appear to be heavily edited to conform with the