What were the Kerzibiln This is a problem that until re cently has been obscure owing to the want of the proper his torical and scientific point of view. Hitherto the discussion of the problem has been largely influenced by theological bias, a side of the question which was reserved to itself by the, Church, but the deciphering of the cuneiform texts and our resultant increased knowledge from them has changed the entire situation. Furthermore, the results of the science of Com parative Religion, largely deduced in this instance from the cuneifoyn texts, have altered our views. It is proposed in this treatise to trace by means of the historical documents the de velopment of the Kerubinz ideas and to endeavor to discover exactly what concrete form the name Kerub awakened in the Hebrew mind. A study of the 0. T. sources plainly indicates that the earliest accounts were written at a date long subsequent to the times represented in the, sources. The oldest narrative in which is found a reference to the K rzibimis Gen. 24. After having driven the first human pair from the earthly Paradise, as a punishment for their sin, it is written that Yahveh Elohim placed to the East of the Garden of Eden the Ircrzibim and the Raming blade of the sword which turns, to keep the way of the tree of life. Gen. 24. Probably we have here, as scholars generally believe, two independent symbols-the fiery sword and Kcrubifn--for the sword is one and the Ke ubim are many a11d the symbol of the sword is represented eIsewhere, l as an independent power, the ultimate source of which is evidently the fiery sword of Gen. 94. Buddea finds in the verses 22, 24, the story of the tree of life, a secondary ver-1 Zeph. l2Jer. 5. 2 Budde, Biblische Urgeschichte, p. 55. sion of mans expulsion, which in origin may be earlier than the longer story of the Garden of Eden its presence, however, in Chapter iii seems to be due to the work of a later prophet. According to this fragment, God sent forth man from the garden, i. e., commanded him to go forth drove him forth as he still lingered or still stood without before the gate. That every possibility of his wilfully returning to the Garden and to the tree of life may be cut off, he stations eastward of the Garden of Eden theKerubim, where as in an earthIy sanctuary the entrance was. The Kerubim were not stationed to dwell in the Garden, instead of man, but to guard the approach. No account is given of the appearance of the Ker bim. In the height of the mythological period no such account was needed. AI1 we know from this primitive Hebrew tradition describing the Ker bimis that they were beings of superhuman power and devoid of human sympathies, whose office was to drive away intruders from the abode of the gods. Originally this abode was conceived of as a mountain, on the slopes of which was a garden or park Paradise containing the sacred tree. The K e rb im have in the Paradise story the functions of being guards of the divine blessings and treasures. Their number is not mentioned nor is it stated, as is usually supposed, that each of the Kerubim bore in his hand a flaming sword. They were earthly beings and not heavenly beings. While there is much that is obscure about the form of the primitive Israelitish Kerub, it may be safely said that in the main it was a landanimal, monstrous and ferociou...