Jan. 10. 1852.] 



NOTES AND QUERIES. 



U 



competition for Moravian hymn-books, probably 

 some fortunate possessor of an editio privceps may 

 be induced to tell us more about fhem. 



Of the editions which I have seen, the Later is 

 always tamer than its predecessors. I have one 

 entitled A Collection of Hymns, consixting chiefly 

 of Translations from the German. Part 3. The 

 Second Edition. London : printed for James 

 Hutton, Bookseller in Fetter Lane, over against 

 West Harding Street, mdccxlix. Afrer the man- 

 ner of German hymn-books, though in verse, it is 

 printed as prose. I have never seen Part I. or 

 ir. ; and though a book which hail reached a 

 second edition only a century ago cannot, under 

 ordinary circumstances, be scarce, several book- 

 sellers and book-fanciers, who have seen mine, 

 declare that they think it unique. It is probable 

 that ridicule and misconstruction induced the 

 heads of the congregation to make great alter- 

 ations and omissi(ms in fresh editions, and to re- 

 commend the destruction of the old, as a means of 

 avoidinij scandal. Very good reason they had for 

 so doing, as the meaning of spiritual love is often 

 so corporeally expressed as to make Tabitha's 

 dream, in the New Bath Guide, fall far short of the 

 intensity of the serious work. I cannot find the 

 " chicken blessed," as cited by Anstey, but have 

 no doubt that It is genuine, as well as those in the 

 Oxford Magazine. At page 86. of my copy is a 

 different version of that given by P. II. It is 

 called the " Single Sister's Hymn." Tune : " How 

 is my heart," &c. 



" To you y^ Jesu's Wounds ! We p.iy A Thousand 

 thankful tears this day, That you liave us presented 

 With many happy Virgin- Rows, Who without nun- 

 nery, are clo<^e to Jesu's heart cemented. This is a 

 bliss which is sure To secure Virgin-carriage, In the 

 state itself of marriage." 



It is obviotis that this is an amended version. 

 I believe these hymns were translated by persons 

 not very familiar with the English language. The 

 versification is occasionally good and harmonious, 

 but generally lame, and the language abounding 

 with Hebraisms and Germanisms. The matter is 

 often indescribably puerile; and, though composed 

 bona fide, would look profane and licentious in 

 quotation. 



I have another edition, " chiefly extracted from 

 the Larger Hymn-book," London, 1769. It has 

 bad English, bad verse, and puerility ; but is not 

 indelicate. H. B. C. 



U. U. Club. 



WADY MOKATTEB NOT MENTIONED IN NUM. XI. 26. 



(Vol. i v., p. 481.) ! 

 Mr. Margoliouth, in his communication on 

 this subject, has not dealt fairly with the text 

 which he quotes. It is as follows : 



" But there remained two of the men in the camp, 

 the name of the one was Eldad, and the name of the 

 other was Medad ; and the Spirit rested upon them, 

 and they were of them that were written, hut they went 

 not out unto the tabernacle : and they prophesied in the 

 I camp." 



. The concluding clause, which I have printed in 

 I italics, has been omitted by Mr. Margoliouth, 

 I although it is plaiidy an essential part of the 

 i passage, and necessary to the complete statement 

 of the facts narrated. 



jVIa. Margoliouth would translate the passage 

 thus : " And the Spirit rested upon them, and 

 they were in The Cethuhrin (i. e. in Wady Mo- 

 katteb), but they went not out unto the tabernacle : 

 and tliey prophesied in the camp." 



He does not, however, explain how Eldad and 

 Medad were in Wady Mokatteb, more than Moses 

 and the rest of the seventy. The camp itself was 

 in Wady Mokatteb, according to Mr. Margoli- 

 outh's hypothesis, and therefore there is no oppo- 

 sition between Eldad and ]Medad being there, and 

 yet remaining in the camp. But assuredly some 

 opposition is evidently intended between Eldad 

 and Medail being □''31033 amongst them that 

 were written, and the clause (omitted by Mr. 

 Margoliouth) "but they went not out unto the 

 tabernacle." 



The authorized English version is in accordance 

 with all the ancient versions, the Chaldee para- 

 phrase, and the commentators, Jewish as well as 

 Christian. And I think it gives also the common 

 sense view of the passage. 



Moses had complained of the great burden 

 which rested upon him. " I am not able (he savs) 

 to bear all this people alone, because it is too 

 heavy for me." He was directed, therefore, to 

 choose seventy men of the elders of Israel ; and 

 God promised him " I will take of the spirit which 

 is upon thee, and will put it upon them, and they 

 shall bear the burden of the people with thee, that 

 thou bear it not alone." 



Accordingly Moses brought out the seventy 

 chosen elders, and stationed them round the ta- 

 bernacle, and they there received the spirit of 

 prophecy in some visible manner, so as to make 

 their divine commission publicly known among 

 the people; but two of them, named Eldad and 

 Medad (the text goes on to say) remained in the 

 camp, and nevertheless they also received the 

 spirit of prophecy, for they were of them that were 

 written D''3in33 (i. e. they were of the number 

 of the seventy whom Moses had selected), although 

 they went not out to the tabernacle with the 

 others : " Kal obroi ?,crav (k raiv Karayeypaufifvuv, 

 nam et ipsi descripti fuerant," are the versions of 

 the LXX. and Latin Vulgate. And this is evi- 

 dently the meaning of the passage ; for if Eldad 

 and Medad had not been of the chosen seventy, 

 they would have had no right to go out with the 



