My subsequent reading has not only confirmed, but added to the information conveyed in the reference quoted. I there surmised that the third was the ring finger, because the thumb and first two fingers have always been reserved as symbols of the blessed Trinity, and consequently the third was the first vacant finger. Both the Greek and Latin church agree in this, that the thumb and first two fingers signify the blessed Trinity. And whilst these three fingers signify the Trinity, the third and fourth fingers are emblematic of the two natures of Christ, the human and divine. As then the third finger served to symbolise the human nature, and marriage was instituted to propagate the human race, that was made the wedding finger. The right hand is the hand of power: hence the wife wears the ring on the ring finger of the _left hand_. The Greeks make each of the first three fingers, _i.e._ the thumb and two fingers, symbolise one of the divine persons. M. Didron informs us that, during his visit to Greece in 1839, the Archbishop of Mistra-- "Whom I interrogated on the subject, informed me that the thumb, from its strength, indicated the Creator, the Father Eternal, the Almighty; that the middle finger was dedicated to Jesus Christ, who redeemed us; and that the forefinger, between the thumb and middle finger, figured the Holy Ghost, who proceeds from the Father and the Son, and in representations of the blessed Trinity is placed between those two persons." A bishop's ring is emblematic of the gifts of the Holy Ghost: and formerly bishops wore their ring on the forefinger of the right hand. CEYREP. "And the priest, taking the ring, shall deliver it unto the man, to put it upon _the fourth finger_ of the woman's left-hand." _Rubric, Marriage Service._ Pray let the lady be comforted! Surely the most punctilious Rubrician will make no impertinent inquiries about the missing finger, so long as _a fourth_ remains. But even if all be wanting, I will engage to find her a priest whose conscience will not be hurt at allowing the stump to pass muster. DIGITALIS. THE MORAVIAN HYMNS. (Vol. v., pp. 30. 474.) Having followed with interest the late discussion in your pages upon the earlier specimens of those strange productions, the Moravian Hymns, it seems to me, that although much that is curious has been elicited, the Query of P. H., touching the genuineness of the extraordinary sample reproduced by him from the _Oxford Magazine_ for 1769, remains unanswered. It is therefore with a view to supply some information directly to this point, that I now beg to introduce to your readers _my_ earliest edition, which looks very like the _editio princeps_ of Part III.: at all events it takes precedence of that described by H. C. B. Its title is, _A Collection of Hymns, consisting chiefly of Translations from the German Hymn-book of the Moravian Brethren_. Part III. Small 8vo. pp. 168. London, printed for James Hutton, 1748.