But this was necessary in order to avoid the appearance of astrolatry. I have elsewhere referred to the confusion made, as it seems, by a Roman prætor between the Phrygian deity Sabazius and the Sabaoth of the Jews (Val. Max., i. 3, 3). M. J. A. Hild has, I see, made the same observation (Revue des études juives, 1884, p. 1), adding that the collateral form, Sebazius, was connected by the Greeks with σεβάζειν, σεβαστός, which accounts for such a confusion on the part of any one who knew Greek. How strange the persistent refusal of Greek and Roman officials and littérateurs to acquaint themselves with the classic religion (as we may call it) of the Jews! But "the kingdom of God cometh not with observation." T. K. CHEYNE. Notes on Ecclesiates.-Dr. Klostermann's review of Dr. C. H. H. Wright's Ecclesiastes in the Studien und Kritiken, 1885, Heft 1, will attract those who can pardon the author's clumsy style and strong self-consciousness. Among the many more or less new views in it, we may mention (a) that of “the angel" in v. 6 as the destroying angel, who appears to the surprise and horror of the careless speaker of the curse (as Death appears to the old man in Esop); (b) that of vii. 28, "among the few human beings who are each like one among thousands I have not מַדָּע) בְּמֹרָעֲךָ into בְּמַדָּעִי found a single woman ;" (e) the correction of for "conscience" occurs nowhere else); (d) the explanation of Koheleth as ἡ συλλογιστικὴ (σοφία); (e) that of the Epilogue, as appended by the editor of Ecclesiastes to give the right view of the book-the details of this explanation are new. T. K. CHEYNE. The Seraphim.-May I, through THE EXPOSITOR, supplement my brief appendix on Seraphim, in the Prophecies of Isaiah (ed. 3, vol. ii. p. 296) ? Perhaps the gifted young Assyriologist, whose name appears among the contributors, may give a word of assent or dissent. At any rate, Friedrich Delitzsch, in Baer's new edition of the Hebrew of Ezekiel, says (p. xiii.) that the lion-god. Nergal has also the name Sarrapu, and the passage, W. A. I., ii. 54, 76, from which this statement is derived, adds that this was the case in "the western land," i.e. Canaan. The lion signifies the burning heat of the sun. Altogether the theory that the sacred writers made a point wherever they could of elevating popular mythic expressions to the rank of spiritualized symbols has too large a basis of fact to be disregarded. By "sacred," I mean to express the uniqueness of the gifts and the spirit of Biblical writers. T. K. CHEYNE. In answer to Dr. Cheyne I would submit the following facts. In the Cuneiform Inscriptions of Western Asia, vol. ii. pl. 54, 75, we have the following equation: AN. ŠARRA. PU (or BU). = AN. ŠAR or LUGAL. NIRRA. MARKI. Now Dr. F. Delitzsch argues from this that the god Nergal, who is spoken of in the lines above that quoted, was called "Sharrapu" in the west of Canaan (in terra occidentali (h. e. Canaan) numen leoninum, nomine Nêrgal, numen Šarrapu habuisse). It is perfectly true that Nergal is generally understood to be the lion-headed god, although actual proofs of this are wanting: but it must not be forgotten that he was the great god of Hades and also of pestilence and desolation. Moreover, there is nothing hostile to the idea that the word Seraphim may still be found in Assyrian and Babylonian, for its root is in common use in the historical inscriptions, being used by the narrator to express the burning of conquered cities. The fact is that Dr. Delitzsch has misunderstood the passage. If we accept his reading of the lefthand part of the equation, we learn from the right-hand part that one of the titles of the god Nergal was "Great King of the West: but it does not follow, according to my view, from this that he was called Šarrapu in the west. The right-hand part of the equation is not to be read ŠARRAPU as Dr. Delitzsch thinks, but Šar-rabu "great prince" and if we translate the equation we have :AN. SAR. RA-BU. AN. SAR or LUGAL. NIRRA. MARKI. divinity, prince great = divinity, prince great of the West. from which it is evident that both sides of the equation contain mere titles of the god Nergal. In this view I am supported by my colleague Mr. Pinches. Dr. Cheyne is, of course, right in the latter part of his note, for a remarkable instance of this fact is the mention of n by Isaiah (xxxiv. 14): up to the present, however, the originals of the words Cherubim and Seraphim have not been found in the Assyrian and Babylonian tablets, I would call the attention of those interested in these matters to a short paper on the Cherubim by Mr. Renouf, in the Proceedings of the Society of Biblical Archaeology, for May, 1884. He has found what appears to be a very probable etymology of the word Cherubim, in Egyptian, where, however, the Cheresu are lions. British Museum. = E. A. W. BUDGE. NOW READY. PRICE ONE SHILLING. THE HOMILETIC MAGAZINE FOR APRIL. CONTENTS: Religious Liberty. By Rev. E. DE PRESSENSÉ, D.D. "Christ Alone." By HADJI. Man's Rejection of Christ; Christ's Forbearance with Man. By Rev. RADFORD THOMSON, M.A. The Condition of Christian Discipleship. By Rev. RADFORD THOMSON, M.A. Human Brotherhood. By Rev. J. E. SMALLOW. 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