v. 30. Observe Cl. cxc. sect. 2. v. 31. Observe Cl. cxci. sect. 9. v. 39. The feast,' observe Cl. cxci. line 78, oprnv. v. 54. The massacre. v. 57. The drunken feast: ἐν εὐπαθείησι.

If the passages are referred to the coincidence between the prophet and the historian will be perceived to be very striking. Rich's Memoir of a Journey to Babylon illustrates well the present picture of devastation predicted by Jeremiah: Belshazzar is in all likelihood the Labynetus of Herodotus. The fifth chapter of Daniel describes the scene in Babylon, synchronous with Herod. Clio, cxci.

Euterpe. ch. xxxvii. Circumcision practised among the Egyptians; a custom not likely to have arisen from any other source than the command to Abraham: The Israelites had sojourned 430 years in Egypt. Ibid. Shaving of the priests; in cute curandâ plus æquo operata: propriety of the plague of lice on the Egyptians: see Bryant. Ch. xxxix. A sacrifice, similar to the scapegoat.

Ch. xli. The golden calf

set up by Aaron under Mount Horeb was probably the idol sacred to Isis. Ch. xlii. A perverted and confused, but still sufficiently evident account of Moses beholding God, (Ex. xxxiii. 18,) and Abraham's sacrificial ram, (Gen. xxii. 13.) Ch. xlvi. 'The original eight gods,' Noah and his sons, with their wives. Ch. lxxv. Winged serpents from Arabia,' Numb. xxi. 6. Ch. lxxxi. 'Linsey-woolsey garments' forbidden to the Israelites, to distinguish them from idolaters. Ch. lxxxv. Grief for the dead.

So the account of their grief at the Hebrews' passover, Ex. xii. 30. Ch. cxxv. sect. 5, comp. Numb.

xi. 5. Ch. cxxviii. Krηvea in the land of Goshen. Ch. cxli. Hezekiah's faith, (Is. xxxvi.) and consequent miraculous victory over Sennacherib, attributed to Sethon. 92nd line remarkable. Comp. Is. xxxvii. 1. Hezekiah conquered Sennacherib B. C. 713, being the same date as Sethon. Ch. xclii. 1. 25. Allusions to the sun stopping, e. g. in the times of Joshua and Hezekiah. Ch. clix. 2 Chron. xxxv. 20, &c. Νεκὼς, Nechos. μαγδόλῳ Megiddo or Magdiel. Káduriv, from kadash, holy, Hierosolyma. The character of Apries, or Pharaoh Hophra given by Ezekiel, xxix. and Herod. C. clxix. 2.

The above list is confessedly imperfect, and, except to the very few who may be diligent enough to search out the parallels, will be accounted of little interest: but it is inserted for their sakes, and so far bears its own apology.

H I P P O C RAT E S.

DUST unto dust: the silver spinal cord

Shall soon be loos'd; the forehead's golden bowl, That precious chalice for the wine of soul, Be shivered, and its treasure all out-pour'd ;

The cell-stopt veins, that, as an emptying vase, Pour back upon the heart its weakened stream,

Be shattered all; the circling wheel that draws From a strange cistern,-this corporeal frame,— Moisture and increase, must be broken up; And with the shock we wake from life's dull dream: Still, oftentimes the wholesome bitter cup,

The glory, great physician, of thine art, Shall wondrously from ill-timed death redeem,

Rallying the routed forces of the heart.

The reader is referred to the twelfth chapter of Ecclesiastes, for a most instructive, and highly poetical picture of old age and death. Since the discovery of the circulation of the blood by modern physiologists, it has been remarked with admiration that inspired Solomon enunciated this enigma three

thousand years ago. In like manner, without doubt,

many other secrets of creation lie hid in the Scriptures, not perhaps so much for our direct instruction, as to prove the antecedence of the Divine knowledge, after human philosophy, climbing the ladder of experiment, has arrived at the fact questioned: but it must always be borne in mind, that the hints referred to, having an obscurity analogous to that of prophecy, can perhaps seldom be explained correctly until philosophy has demonstrated them: the hand-maid Science unveils the novice Truth, and sees upon her forehead the seal of religion.

In illustration of this sonnet, should be added,that the veins at intervals have a beautiful interior mechanism of cells, whereby the wearied stream, forced up, is prevented from falling back again; also, that Hippocrates of Cos, a very fit classical type of his brethren, after a truly glorious and useful life of nearly one hundred years, received divine

honours, and the epithet of "the Great." His works are even now in esteem, although upwards of two thousand two hundred years old, and as he was a direct descendant of Esculapius, so he may be accounted the intellectual father of Claudius Galen. The great secret of the success in therapeutics of this illustrious triad, (who in any ideal apotheosis of their art, deserve to stand together like Horus, Nepthe, and Osiris,) was that of relying on observation and the practical statistics of nosology, instead of obstinately adhering to the conventional medicines, wherewith the theories of others had attacked disease. They, rightly regarding the body of each individual as too variably constituted to submit to the Procrustes law of universal remedies, compassed the advantage of mankind and secured their worship by the more sensible rule of a specific treatment in every case. Bigotry in religion, dogmatism in science, and quackery in physic are congeners; all endeavouring after one Shibboleth, one law, or one cure, for the case of all whereas the truer and more charitable notion is to regard each man in soul, mind, and body, as something other than a "animal implume," something distinct from one of a large like class, something,-(albeit we speak paradoxes,)-singular, though in a herd, and independent, although yoked under universal subjection. "Nihil simile" is the law of nature: and be a man's disease of the mind or of the body, the student of Hippocrates and Reason will cure

mere