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der. In the summer of 1825 he interrupted his sojourn at Berlin for a journey to Vienna to examine a manuscript in the Vienna library containing the commentary of Theodore, bishop of Mopsuestia, on the Minor Prophets. He returned to Berlin, where he was graduated licentiate in theology in 1826; and then went to K6nigsberg, where he became privat-docent at the university in 1827, having published in that year Theodorus Mopsuestiensis Veteris Testamenti sobrie interpretandi vindex, the fruit of his research in Vienna; he was appointed extraordinary professor in 1828. Soon afterward appeared his treatise Ueber den Ursprung des ersten kanonisehen Evangeliums (1832), a work of high importance, showing that the first Gospel is a Greek recasting of the original composition by Matthew the apostle in Aramaic. It evoked a number of works in the domain of Gospel criticism, mostly approving his position. In due season, however, Sieffert took a pronounced stand against radical criticism, as in his De librorum sacrorum auctoritate canonica (1836), the publication of which attended his promotion to a regular professorship, in 1834. Meanwhile, he had also prosecuted his studies respecting Theodore of Mopsuestia (q.v.), and prepared a larger work on his life and writings. In the year 1837, there suddenly developed a disease of the eyes, which ultimately led to nearly total blindness. This moved him to the thought of combining his academic activity with some practical avocation, less taxing to the eyes. Accordingly, in 1839, he accepted a court preacher's office for the German Reformed congregation of the castle church; in 1841 he took office as assessor, in 1842 as councilor, in the consistory of the province of Prussia. Thenceforth, indeed, and for many years, he administered these three offices, in all evincing the same conscientiousness. But the increasing malady finally obliged him to relinquish one after the other of his official positions. Later, in the evening of his life, he ventured one more composition, dictating and publishing Die apologetische Fundamentirung der christlichen Glaubenswissenschaft (Giltersloh, 1871), in which he insisted on the central fact of the entire and personal phenomenon of Christ. In 1873, when released from all his official charges, he removed to Bonn, where he died.

F. SIEFFERT.

BIBLIOGRAPHY F. Sieffert, F. L. SieferE, Eine Skixze seines Lebens, Kenigsberg, 1880.

SIEGFRIED, sig'frid, KARL ADOLF: German Lutheran; b. at Magdeburg Jan. 22, 1830; d. at Jena Jan. 9, 1903. He was educated at the universities of Halle (1849-51, 1851-52; Ph.D., 1859) and Bonn (1851), and taught in the Gymnasium zum Kloster Unserer lichen Frauen in Magdeburg (18561858), where he was likewise a member of the seminary for theological candidates, as well as in the gymnasium at Guben (1858-60) and the Domgymnasium of his native city (1860-65). From 1865 to 1875 he was professor and second pastor at the royal school at Pforta, and in the latter year published at Jena his Philo von Alexandria als Ausleger des Allen Testaments, which, valuable to the theologian, the philosopher, and the classical stu dent alike, led to his call to Jena as professor of Old.

Testament theology, a position which he filled from 1875 until his death. He overtaxed his strength, however, and from 1878 to 1880 was necessarily relieved of his duties, while in 1901 the final failure of his health compelled him to cease lecturing. The first large work which Siegfried issued after his appointment at Jena was the Lehrbuch der neuhebriiischen Sprachz and Literatwr (in collaboration with H. L.' Strack; Carlsruhe, 1884), and he then collaborated with B. Stade in preparing a Hebraisches Worterbuch zum Alter Testament (Leipaie, 1893). His remaining publications of major importance were devoted to the Old Testament: the critical text of Job for SBOT (Baltimore 1893); the translation of Ezekiel for E. Kautzsch's new German translation of the Bible (Freiburg, 1894); and of the Wisdom of Solomon for the same scholar's Apokryphen and Pseudepigraphzn des Alter Testaments (1900); and commentaries on Ecclesiastes,

the Song of Solomon, Ezra, Nehemiah, and Esther for W. G. H. Nowaek's Handkommentar zum Alter Testament (GSttingen, 1898-1901). He likewise collaborated with H. Gelzer in editing Eusebii canonvm epitome ex Dionysii Telmaharensis chronico petita (Leipsic, 1884), and also issued a translation from the Syriac, entitled Buch der Erkenntnis der Wahrheit, by his deceased friend C. Kayser (Strasburg, 1893). Besides all this, Siegfried wrote a large number of magazine articles on the Old Testament, Hebrew grammar and lexicography, exegesis, Philo and Hellenism, and Judaism and Jewish literature, as well as on more miscellaneous topics, in addition to many articles in various works of reference. He was, moreover, a peculiarly able reviewer, and for nineteen years (1871-89) recorded the literature on the Old Testament and problems of Oriental philology appertaining to it for the Theologischer Jahresberichl. While in no sense a partizan, he was practically an adherent of the historico-critical school of Reuss, Graf, Kayser, and Wellhausen. He was appointed an ecclesiastical councilor in 1885 and privy ecclesiastical councilor in 1892.

(B. BXxTSCIIt.)

SIENA, SYNOD OF (1423-24): On June 22, 1423, the Synod of Pavia (q.v.) resolved upon removal to Siena, where on July 21 of the same year it was opened under the same presiding officers as at Pavia. The decrees of the second session, pub lished Nov. 8, 1423, repeated the condeixination of Wyclif, Huss (qq.v.), and Peter of Luna, and discussed union with the Greeks and the extinction of heresies. After that the question of the reformation of the Church was opened, and the French proposed that, in accordance with the Council of Constance, cardinals should be chosen from all parts of Christendom and that they should number eighteen, or twenty-four at the most nomination to be national, while the pope was to have only the right of confirmation. 'these propositions met with violent opposition from the papal legates. Divisions arose, and it was seen that nothing could be accomplished there, so the whole reform was left to a new synod, and Basel was decided upon as the seat of the next synod. On Mar. 7, 1124, the papal legates left