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comprehend the whole. In every deficiency, the observations of others are the only substitute; and we therefore select the following painfully picturesque description, as a specimen of many fine delineations of disease, agony, and death, with which Mr. Bell has enriched his volume.

The species of derangement which he has so critically studied, and which an artist may never choose to see, is not

"Moody madness, laughing wild,"

but that awful stage or condition, where rage and violence, though apparently predominating, are yet counterbalanced by fear and apprehension.

If you watch him [the maniac] in his paroxysm, you may see the blood working to his head; his face acquires a darker red; he becomes restless; then rising from his couch, he paces his cell, and tugs his chains. Now his inflamed eye is fixed upon you, and his features lighten up into an inexpressible wildness and ferocity.

The error into which a painter would naturally fall, is to represent this expression by the swelling features of passion, and the frowning eyebrow; but this would only convey the idea of passion, not of madness. And the theory upon which we are to proceed in attempting to convey this peculiar expression of ferocity amidst the utter wreck of the intellect, I conceive to be this, that the expression of mental energy should be avoided, and consequently all exertion of those muscles which are peculiarly indicative of sentiment. This I conceive indeed to be true to nature; but I am more certain that it is correct in the theory of painting. I conceive it to be consistent with nature, because, I have observed (contrary to my expectation) that there was not that energy, that knitting of the brows, that indignant brooding and thoughtfulness in the face of madmen which is generally imagined to characterize their expression, and which we almost uniformly find given to them in painting. There is a vacancy in their laugh, and a want of meaning in their ferociousness.

To learn the character of the human countenance when devoid of expression, and reduced to the state of brutality, we must have recourse to the lower animals; and as I have already hinted, study their expression, their timidity, their watchfulness, their state of excitement, and their ferociousIf we should happily transfer their expression to the human countenance, we should, as I conceive it, irresistibly convey the idea of madness, vacancy of mind, and mere animal passion.

Dess.

The rage of the most savage animal is derived from hunger or fear. The violence of a madman arises from fear; and unless in the utmost vio lence of his rage, a mixture of fear will often be perceptible in his counténance. Often in lucid intervals, during the less confirmed state of the disease, they acknowledge their violence towards any particular person to have arisen from a suspicion and fear of their having intended some injury to

them..

• This fact accounts for the collected shrunk posture in which a madman lies; the rolling watchful eye which follows you; and the effect of the

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stern regard of his keeper, which often quiets him in his utmost extravagance and greatest perturbation.

I have thus put down a few hints on a most unpleasant and distressing subject of contemplation. But it is only when the enthusiasm of an artist is strong enough to counteract his repugnance to scenes in themselves harsh and unpleasant, when he is careful to seek all occasions of storing his mind with images of human passion and suffering, when he philosophically studies the mind and affections as well as the body and features of man, that he can truly deserve the name of a painter.' pp. 154-156.

We must now dismiss this work; which we cannot lay aside without thanking the author for the pleasure it has afforded us, wishing him to consider our remarks as intended for the promotion of the art, and of science in general, and requesting his attention to the completion of his performance in those particulars, wherein at present it can only be considered as an able and promising sketch. We consider him as particularly fitted for the task which he has undertaken; his fame as an anatomist of the first rank needs no celebration from us; his observation has been extensive, accurate, and scientific; and having combined the requisites of a classical taste, a philo sophical view and delicate perception of feeling, with a facility in the use of the pencil by no means common in an amateur, he has pursued his investigations with singular advantages, and at the same time rendered his work highly interesting, not merely to professional men, but to general readers.

It is impossible to quit the subject of the Human Figure without adverting to the wonderful skill displayed in its construction. We were pleased when Mr. Professor Camper pointed out the causes why anthropomorphous animals could not articulate sounds, or form words: it shewed an anatomical distinction of man from brutes; they were not intended to talk; he was intended for conversation and for praise. We are again pleased that Mr. B. has pointed out muscles peculiar to our species; and they prove to be, not of a derogatory nature, but becoming the human face divine," and qualified to indicate, and to excite, the operations of mind, and the emotions of sensibility; it follows irresistibly, that they were designedly attached to a being of eminent intellectual powers. This cannot be the work of chance. There is no proof of design more convincing, than the perfect congruity of the parts, and the absence of all that is superfluous and inconsistent. These differences from the brute are proofs of superior destination in man. Nature itself offers to those

who look below the surface of things, abundant evidence that "made in honour :" He was, indeed

man was

"the master work,

A creature who, not prone

And brute as other creatures, but endowed
With sanctity of reason, might erect
His stature, and upright with front serene
Govern the rest, self knowing, and from thence
Magnanimous to correspond with Heaven,

And worship God supreme, who made him chief
Of all his works.'-

The engravings which embellish and illustrate the work before us, are extremely well executed, and do great credit to the respective artists. The plates of skulls are treated with much delicacy. We have already mentioned the dog's and the horse's head, with bigh and deserved praise. Many of the others are equally meritorious. We apprehend, however, that all the designs were not made immediately from nature, but some from recollection, only. This has deprived them of a certain precision in the lights and shadows, which they might otherwise have displayed. We conjecture also, that the original drawings were made in black-lead pencil; and that, in tracing them off for the plate, what the French call the fleur, the light pulverulent particles were abraded, and with them part of the spirit of the subject. This disadvantage, in many instances, may be obviated by passing a drawing in chalk, or pencil, covered by fine damp or wet paper, through a rolling-press, which fires these particles beyond further risque.

Art. X. A Sermon, preached in the Cathedral Church of Cashel, at the ordinary Visitation of the Most Reverend Charles, Lord Abp. of Cashel, on Thursday, the 16th of October, 1806, by the Rev. John Jebb, A. M. Rector of the Parish of Kiltinane. Published at the Desire of his Grace, and the Clergy of the United Dioceses of Cashel and Emly. 8vo. 32 pp. Dublin. Watson, Capel-street. 1806. IN the multitude of occasional sermons with which the press is constantly labouring, and which, in our official character, we are doomed to examine, we seldom find much to recompense our pains, or which we can conscientiously recommend to the attention of our readers. Yet, in a few instances, we meet with a discourse, where the motive is evidently pure, the aim simple, and the execution honourable to the preacher and his cause. Among such discourses, we besitate not to place the sermon now before us; in which we VOL. III.

F

rejoice to remark a serious, affectionate, and pious mind, deeply impressed with its subject, and laudably anxious to diffuse its own feelings and desires. The text selected, is 2 Tim. xi. (i.) 15. Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth; of which the preacher makes no formal division, but takes up the words in the order in which they lie before him.

From the first clause of his text, Mr. Jebb takes occasion to shew the absolute necessity of the Divine approbation, without which no minister can be comfortably or usefully employed in the important work of calling sinners to repentance; and which no man has a right to expect, whose motives are not pure, and who does not conscientiously consecrate all his powers to the glory of God.

What motive, my brethren,' (says this warm and affectionate Preacher p. 9) could the most zealous of apostles have employed, more suited to the fervor of his own character, and more calculated to call forth the best activities of a Christian ministry, than the approbation of ALMIGHTY GOD? It is from HIS creative energy that we derive all our natural talents and capacities;-it is to HIS providential arrangements that we are indebted for that mental culture which distinguishes us from the mass of our uninstructed fellow creatures;-it is by His most gracious appointment, if not by his special call, that we have been set apart to declare the glad tidings of salvation to diffuse abroad the light and life and power of religion. It is to HIS inestimable love in the redemption of the world by HIS SON, and to the consequent influences of HIS DIVINE SPIRIT, that we are indebted for our own personal share in that blessed religion; for whatever we already possess of holiness and peace, and for whatever we hope to enjoy of consummate happiness in heaven. TO HIM, therefore, we are most strictly accountable for all that we are, all that we have, all that we can do. He is our owner, and therefore demands our services He is our benefactor, and therefore claims our gratitude.'

In guarding his brethren against an improper dependance on external qualifications, (which, however) he is far from depreciat-ing,) in order to shew that "the Truth of God, and the essential Spirit of Christianity, require, that our supreme anxiety should be about internal principles," Mr. J. proceeds to ob

serve,

The single eye-the pure intention-the undivided view of what is God's will--the undissembled love of what is his command--the most ardent zeal for his glory-the most disinterested affection for his creatures--these are the internal principles which God looks for in the ministers and stewards of his mysteries;and it is these alone, which can secure the unsecular, unselfish, and cordial execution of that duty, which may be most fitly termed a labour of love. Lower principles, it is true, may secure more than a decent mediocrity of external conduct; they may

produce tolerable regularity in stated official duties; they may excite us to the performance of some moral, and much physical good; they may procure us considerable respect and estimation from our fellow mortals; but whoever has studied the constitution of human nature, must know that it is only the faith and fear and love of God purifying our souls, as St. Peter expresses it, to the unfeigned love of our brethren, that can master the interior movements of the soul, and give life and spirit to the labours of our calling.' p. 12:

The following passage contains a pleasing testimony of the writer's experimental knowledge of that salvation which, he very properly observes, no man can effectually preach, who is unacquainted with its power on his own heart.

It is of vital consequence, that we approve ourselves workmen who need not be ashamed, in every branch of our ministerial duty, but especially in public teaching, in private admonition, and in those sacred studies to which we are peculiarly bound. And this we can do solely in virtue of of right internal principles, such as I have been endeavouring to describe. In the public ministry of the word, he can never be ashamed, who has felt the blessed influence of Christianity upon his own soul. He will speak of our holy religion with a directness, an energy, a deepness of conviction that cannot fail to interest and attract his hearers; for there is something irresistibly affecting in whatever is uttered from the abundance of a full heart. The fact is, that no man can do justice to the Gospel, who is 'not personally conscious of its transforming efficacy-insomuch that a great master of criticism observes, that a good man alone can be a good orator; (Quintil. lib. 1. s. 2.) so we may assert, that none but a true Christian, who is inwardly as well as outwardly approved unto God, can be an impressive preacher of the word of truth. He alone can speak of Christianity in its depth and fulness, who has practically ascertained its power to give victory over evil passions, ascendancy over wrong desires, freedom from unholy and unhappy tempers, deliverance from guilty terrors who knows with certainty. that the fear of God is a sure preservative from sin, and the love of God a no less infallible principle of righteousness, peace and joy in the Holy Ghost.' p. 16.

In speaking of the remarkable success with which the labours of the primitive preachers of the Gospel were crowned, and the many moral miracles which were wrought by their means, Mr. J. draws the following judicious conclusion.

• And assuredly, my brethren, whether in the narrow limits of a single parish, or through the wide extent of the habitable globe, we cannot consistently expect any remarkable diffusion of true religion, till Christian ministers, like their earliest predecessors, with St. Paul at their head, can truly declare, from personal conviction, that they are not ashamed of the Gospel of Christ, because it is the power of God unto salvation.' P. 19.

On rightly dividing the word of truth, which is the last branch of our author's discourse, we find several judicious

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