in the evening, when we found him lying upon a sofa, complaining of a slight fever and of pains in the joints. He was at first more gay than usual; but on a sudden he became pensive, and after remaining some few minutes in silence, he said that during the whole day he had reflected a great deal on a prediction, which had been made to him when a boy by a famed fortune-teller in Scotland. His mother had sent for this per son and desired him to inform her what would be the future destiny of her son. Having examined attentively the palm of his hand, the man looked at him for a while, stedfastly, and then with solemn voice exclaimed, 'Beware of your thirty. seventh year, my young lord; beware!' He had entered on his thirty-seventh year on the 22nd of January; and it was evident from the emotion with which he related this circumstance, that the warning of the palmist had produced a deep impression on his mind, which in many respects was so superstitious that we thought proper to accuse him of superstition. To say the truth,' answered his lordship, 'I find it equally difficult to know what to believe in this world, and what not to believe. There are as many plausible reasons for inducing me to die a bigot, as there have been to make me hitherto live a free-thinker. You will, I know, ridicule my belief in lucky and unlucky days; but no consideration can now induce me to undertake anything either on a Friday or on a Sunday. I am positive it would terminate unfortunately. Every one of my misfortunes, and God knows I have had my share, have happened to me on one of those days. You will ridicule also a belief in incorporeal beings. Without instancing to you the men of profound genius who have acknowledged their exist ence, I could give you the details of my friend Shelley's conversations with his familiar. Did he not apprize me that he had been informed by that familiar that he would end his life by drowning, and did I not a short time after perform on the sea beach his funeral rites ?" "

It was on the occasion of the birthday above mentioned, and at the request of the friends about him, that Lord Byron com posed the sad Ode in which occur the words, "My days are in the yellow leaf," etc.

"Considering myself," continues Dr. Millingen, "not a med

ical man, but a visitor, and being questioned neither by his. physician (Dr. Bruno, who accompanied Lord Byron from Italy,) nor himself, I did not even feel Lord Byron's pulse. On the 15th, towards noon, Fletcher (Lord Byron's butler) called upon me, and informed me that his master desired to see me, in order to consult with Dr. Bruno on the state of his health." Both Dr. Bruno and Dr. Millingen were in favor of bleeding. But to this their patient had the strongest objection. He was prevailed upon, however, to promise, that should his fever increase at night, he would allow Bruno to bleed him. Meantime he requested Dr. Millingen to inquire in the town for any very old and ugly witch. "As I turned his request in derision, he said with a serious air, 'Never mind whether I am superstitious or not; but I again entreat of you to bring me the most celebrated one there is, in order that she may examine whether this sudden loss of my health does not depend on the evil eye. She may devise some means to dissolve the spell."" On the 16th and 17th the patient was bled, having given his permission to that effect most reluctantly. "When on the point of applying blisters, Lord Byron asked me," says Dr. Millingen, "whether it would answer the same purpose to apply both on the same leg." Guessing the motive that led him to ask this question, I told him I would place them above the knees, on the inside of the thighs. "Do so," said he, "for as long as I live I will not allow any one to see my lame foot." "Two thoughts constantly occupied his mind. Ada and Greece were the names he hourly repeated. The broken complaints he uttered, lamenting to die a stranger to the sole daughter of his affection, not only far from his embrace, but perhaps the object of the hatred, which he thought had been carefully instilled into her from her tenderest infancy, showed how exquisitely his parental feelings were excited by these sad considerations. The glory of dying in Greece and for Greece, was the only theme he could fly to for relief, and which would dry up the tears he abundantly shed when pronouncing Ada's

name.'

On the 18th a consultation was proposed to which Dr. Vega and Dr. Freiber should be invited. "Lord Byron consented, after some difficulty, but insisted on my solemnly promising

him that not a question should be asked or a word uttered in his hearing, during their stay in his room. He fixed me stedfastly all the time of the medical examination, and once or twice said, 'See that you keep your promise.'"

The medical opinion was equally divided. Dr. Bruno and Dr. Vega advised an antispasmodic potion, and as the former was the patient's physician that course was adopted.

"Your efforts to preserve my life will be vain," said Lord Byron. "Die I must: I feel it. Its loss I do not lament; for te terminate my wearisome existence I came to Greece. My wealth, my abilities, I devoted to her cause-well: there is my life to her. One request let me make to you. Let not my body be hacked, or be sent to England. Here let my bones moulder. Lay me in the first corner without pomp or nonsense."

"I was present," continues Dr. Millingen, "when after taking the first antispasmodic mixture, he spoke to Fletcher for the last time, recommending him to call upon his sister, on Lady Byron, and his daughter, and deliver to each the messages which he had repeated to him before. His feelings and the clouds of death, which were fast obscuring his intellect, did not allow him to continue. "You know what you must say to Ada-I have already told it you-you know it, do you not?" On hearing Fletcher's affirmative, he replied, "That's right." Lord Byron expired on the 19th of April at six o'clock in the afternoon. His body was embalmed at the request of his secretary, Count Gamba, and taken to England. For the Count maintained "that a great man belonged to his country, and that his last duty to his friend would be performed when he had deposited his body in the vault of his illustrious ancestors."

Dr. Millingen cherished to his latest day the memory of Lord Byron with admiration and tender feeling. As to the reason of his separation from Lady Byron, Dr. Millingen thought that incompatibility of temper and the poet's irregular habits fully accounted for it. The hereditary disposition to insanity with which Lord Byron was afflicted Dr. Millingen held should temper any judgment passed upon his erratic career; while his devotion to the cause of Freedom indicated the grandeur of his real nature.

ARTICLE IV.-THE FORMAL AND THE VITAL IN THE BIBLE.

THE object of this Article is to furnish a contribution towards a review of the Scriptures which shall be a common ground on which those who accept the results of sound advanced criticism and those who wish to retain the whole Bible in their confidence may stand.

From the necessity of the case, if there was to be a revelation from God to man in a book, and if that revelation is in the Bible, there must be in the Bible an ideal, authoritative, vital element, and a structural, formal element. If in any proper sense the book had a supernatural origin, the Divine Author, in bringing it into being, must have caused his agency to enter as really into the structural element as into the vital; as the care of a painter is as really directed to the means by which he expresses his idea as to the idea itself. But now that the book has been long written and passed among the active forces in shaping the world's thought and life, it becomes an important question to discriminate between the two elements. It is the want of this discrimination which leads to not a little mistake and confusion. Many look on the Bible as a crystallized whole, solid, inflexible, all its parts and elements inseparable in authority and claims, and not rather as a spiritual power, a divine message, made up of principles, truths, duties, vital facts and forces, lodged in a structural, formal support. Its enemies, by this misapprehension, assuming that all its parts are equally authoritative and valuable, or equally worthless, and finding that some things in it are obviously not pertinent to our times, pronounce it all outgrown, and have no faith in it. If they realized that the formal parts, even the portions now apparently obsolete, existed necessarily at first for the purpose of putting the vital part into the world of thought and action, and may be necessary now for the purpose of retaining it there, and that, while the vital is the part which the world now principally needs, it can not have that without having that on which it rests, also, most of their objections would cease. In like

manner, a class of semi-believers in Scripture, not understanding the interdependent relations of the formal and the vital elements, are led to treat the volume with disparagement. They go through it as an expert through a collection of brilliants, saying nothing of the diamonds but decrying the less valuable stones as paste. They adopt a harsh tone towards the book, as if it were guilty of practicing deception and making an unnatural alliance between the good and the bad, and needed to be thoroughly exposed. So they ruthlessly attempt to tear asunder the two parts, accept the one, and reject the other. If they took a deeper and juster view, they would see that the two parts are structurally and necessarily interwoven, and that a book revelation could not be made or perpetuated without such a union. And the friends of the Bible, not consciously recognizing the two elements, and their necessity and relation, are often perplexed and bewildered, sometimes trying to give to the one the importance and faith due only to the other, and sometimes questioning if even the ideal and vital element may not, after all, be more or less struck with the imperfection and weakness of the more unimportant things associated with i If they understood the nature of revelation, and how the supernatural things in it rest necessarily on a basis of common human things, while these common human things by this use are taken up into a divine service and become sacred, they would be saved from much anxious thought and perplexity.

Thus, the sooner we come up out of the bewildering notion that the Bible in all its aspects is equally full of divine meaning and authoritative to us, the better it will be for all parties; and the sooner we apprehend that the formal and structural and seemingly transient elements were all necessary in bringing the vital part into effective use and retaining it there, the better also. All parties need to grasp the fact, that we have in the blessed book a Bible within the Bible, a spiritual, ever-living Bible in the visible, tangible, outward Bible,-and both of God, the one as really as the other, though in different senses and with different uses. In both God's thought is passed into the human mould, he using the spirit, conceptions, and inspirational faculty of man, in putting the inner Bible in the human intelligence, in the first place, and then using human