One of the most debated points in Paul's labored effort to explain why women should not pray or prophesy with their heads unveiled (1 Cor. 11:2–16) is the reason given in the phrase of verse 10 διὰ τοὺς ἀγγέλους. It is therefore obvious that attention ought to be called to a similar passage in the two column fragment from Cave 1 at Qumran. Whether 1 QSA is or is not part of the Manual of Discipline (1 QS) it is also a fragment of rules for the Community. It was published in Qumran Cave I. Discoveries in the Judaean Desert, I, edited by Barthélemy (Oxford, 1955). I give below the relevant passage Col. 2 lines 3–9 from the translation by H. Neil Richardson.

Herodotos (ii, 52) gives us the following theory, which I quote in the charming translation of Mr. J. E. Powell:

And formerly the Pelasgians in all their sacrifices prayed unto The Gods. … but they gave none of them any name or surname; for they had not yet heard thereof. … But when a long time afterwards they learned from Egypt the names of all the gods except Dionysus, whose name they learned much later, they consulted the oracle at Dodona concerning the names. … And when the Pelasgians consulted the oracle at Dodona, asking if they should receive the names which came from the barbarians, the oracle answered that they should use them. And so from that time forward, when they sacrificed, they used the names of the gods. And the Greeks received them afterwards from the Pelasgians.

The fragment which is described and published in the present article was bought in Cairo in February, 1931, for Yale University. It is known as P. Yale Inv. 415, and in the late Professor Gregory's list of New Testament manuscripts it is designated P49. It seems safe to assume that the fragment was copied somewhere in Egypt, but it cannot be assigned to any particular locality. Furthermore, nothing is known as to the place where it was found.

The position of Johann Georg Hamann (1730–1788) in the history of German thought is an embarrassing subject for the English-speaking scholar. For, when pressed to state the significance of the so-called “Magus of the North,” he must do so in such epic terms that his hearers may well ask: “If Hamann is so important, why has so little been said about him in English? If it is true, as literary historians maintain, that he is the father of the Storm and Stress movement in German literature, that many of Herder's best insights stem from him, that he was the author from whom Goethe learned most, that the concept of the ‘total work of art’ (Gesamtkunstwerk)in German music derives ultimately from his theory of language, that he was, as Hendrik Kraemer maintains, ‘probably the most profound Christian thinker of the eighteenth century,’ why, if all these statements are true, have we Englishspeaking people heard so little about him?”