No. 121. View at St Bernard's Well. This picture represents the scene looking westward a few paces above the temple, at St Bernard's Well. There is a lightness of handling in this picture which we admired very much; the sky is charmingly composed, and the whole distance and middle ground treated with considerable taste and judgment; but in proportion to the force and colour in these parts of the picture, more decision of touch and depth appears necessary in the foreground. The tree on the right is carelessly painted, and gives but a pitiful idea of the character of such objects, so well known to every observer of nature. The general effect of the picture, however, is good, and well adapted for an exhibition; indeed, in this respect, Mr Stevenson's landscapes appear decidedly superior in many points, to most others in the Exhibition.

No. 128. Entrance to Cramond Harbour. The sky, and distance of this pretty little picture, are well painted, and the coloring is excellent; but in the foreground there is still a want of depth, which with the absence of aerial perspective, appear to be the chief fault in most of this artist's works.

No. 77. Portrait of a Young Lady, John Moir. This is a favourable specimen of Mr Moir's pencil. There is only one other picture by the same artist in the present exhibition.

No. 163. Portraits of Children, in the composition of which, there is something extremely pleasing, and happy.

Whatever portion of encouragement may be afforded to artists, we would cordially advise them (for their own interest) to use their utmost endeavours, notwithstanding inadequate patronage, to practise and improve in art; for in it, there ię po sinecure-no state of rest.

If a man does not incessantly add to his stock of ideas, he must of course repeat his old notions, and every repetition will be made with less and less spirit-the conse quence to which this leads is but too evident. As an illustration of this position we trust we shall be excused for pointing out an instance in the case of one of the most celebrated historical painters this country has ever produced; which certainly ought to operate as a beacon to others in the profession. The two small pictures in this exhibition, which, by the way, are the first the artist we allude to has sent to the room, are not such works as we could have supposed ever to have come from his once powerful hand-And we can attribute this failure only to that total cessation of his studies for a considerable time past, which in our opinion invariably involves in its train the evils we have en deavoured to point out.

It has also occurred to us, in order to render the exhibition, equally attractive as it ought to be useful, that the committee should endeavour to prevail on some of the first artists in London to transmit specimens of their works to Edinburgh. This would serve to excite a spirit of emulation in the Scots artists, and would enable them to estimate their powers and merits, before rashly sending their works for exhibition in the metropolis.

In Liverpool, and Leeds, this sort of intercourse has existed for some time past; and we understand that very essential advantages have resulted from it.

We have now, we believe, taken notice of the most meritorious works and of the leading circum stances connected with the exhibition for this year; and upon the whole, we think the country may be proud of such a display of art,

considering

considering the disadvantages under which the artist here labours. But on comparing the present with some of the past Exhibitions, in the view of estimating the improvement of art in this city, we are very sorry to perceive rather a retrogade motion in almost every dereason of it

we shall still continue to hope, that (if he remains in Britain) he will, when next Exhibition opens, add to the ornaments in the room, by furnishing a few specimens of his very classical pencil.* VERITAS.

Edinburgh,

25. May 1812.}

Specimens of the Maxims of Confucius the Chinese Philosopher.

ments remain, the Exhibition, we fear, must of course decrease, in regard to the number of works of merit. The artist is compelled to seek that mart, where he is most likely to dispose of his works: otherwise, no lasting stimulus can be expect ed, and without such encouragement, the artist cannot exist. These stubborn facts we feel ourselves called on to mention more particularly, as the inferiority of this year's Exhibition is quite apparent, and has been completely felt by the public; at the same time that the cause seems hitherto not to have been at all investigated, or explained-" Sint Mæcenates; non "deerunt Flacci, Marones."

From the pleasure lately derived by the visitors admitted to the private exhibition of pictures by that excellent artist Mr Andrew Wilson, we had led purselves to hope that he would have also gratified the public, by sending a few of his works to the Exhibition. The op. portunity he has had of improving his taste and knowledge of art in consequence of a residence for a number of years in France and in Italy, renders his pictures a most desirable treat to the amateur; and

From "The works of Confucius, containing the original text, with a By J. Marshman." Large 4to. Serampore. 1809.

translation.

delightful?

and con→

To have a friend come from distant parts, is it not happiness?

Chee says; fair words and a humble countenance; little real virtue. Chung-chee says, I daily examine myself in a three-fold manner; in my transactions with men, whether I am upright; in my intercourse with friends, whether I am faithful;、 and whether I exemplify the instructions of my master.

Have no friend unlike yourself. Transgressing, you should not fear to return.

Chee says, the father being alive, observe the desire of the son; the father being dead, observe his conduct; if in three years there be no deviation from his father's way, he may be termed a dutiful son.

There is a kind of gentleness which hinders a man's progress, his being acquainted with gentleness, and

We owe an apology to the gentleman who has favoured us with this criticism, as from an accident in printing, the order of the catalogue has not, as intended, been entirely present, but as the works of each artist have been kept together, no material confusion has, we apprehend, taken place,

+Chee signifies Confucius himself; Chung-chee, one of his disciples.

gentleness

gentleness alone; without regulating this by reason and equity, a man can by no means go forward. Chee says, the honourable man, eating, seeks not fullness; resting, seeks not enjoyment; he is diligent in business, and attentive to his word, that he may daily regulate his course.

Chee says; can it be, that the poor shall not be adulatory, and the rich not haughty? Chee says, it can. May not the poor possess contentment, and the rich true politeness?

Chee says, of governing with equity, that it resembles the north star, which is fixed, and all the other stars surround it.

Chee says, in governing by legal coercion, in restraining by punishment, the people are preserved from open vice; but without ingenuous shame.

Chee says, at fifteen, my desire was towards learning; at thirty, my mind was fixed; at fifty, I understood the heaven-derived rule; at sixty, the ear received every thing with ease; at seventy, the desires which proceeded from the heart, transgressed not the ear.

While parents are living, serve them according to rule; when dead, solemnize their funeral obsequies according to rule; afterward, worship them according to rule.

Chee says, observe what a man does, observe carefully his recreations.

Learning without reflection will profit nothing. Reflection without progressive learning will leave the mind uneasy and miserable.

you

Chee says, let me teach wherein knowledge consists: hav ing knowledge, to apply it; not having knowledge to confess your ignorance; this is real knowledge. Chee says, hear much, to dissipate doubt; take heed that in the abundance of your words there be

1.othing amiss: see much, to get rid of miserable ignorance; take heed to your conduct, that there be no cause for repentance.

Of things which are complete speak not; concerning things which are done, advise not; past things do not blame.

Chee says, those who are seated above, are void of affection. Propriety they regard not; in time of mourning, they feel no sorrow. How can I behold these things?

Even in a village, virtue is amic ble. Those who, searching for virtue, refuse to stay among the virtuous, how can they obtain knowledge,

Without a principle of virtue, man cannot long remain virtuous in poverty, he cannot long remain virtuous in prosperity. The virtu ous man finds happiness in virtue alone; his knowledge assists his

virtue.

coarse food, can by no means become my companion.

The honourable man regards virtue; the low man regards possessions; the honourable man regards the sanctions of the ear; the low man regards advantage,

He who is attached to his own profit, and acts upon this principle, is exceedingly detested.

Be not concerned that you are not in the seat of authority; be anxious for that which fixes and prepares your mind. Be not anxious because you are not known: by examination your learning and ability can be easily known.

The honourable man dwells with delight upon rectitude; the low man converses with delight about profit.

Your father and mother being alive, go not far distant: if you go far distant, they should know the place.

In three years, if there be no deviation from his father's way, the man is a dutiful son.

The ancients forbore to speak out hastily, that they might not expose themselves to shame.

They who are cautious and humble, make but few slips.

If in serving the ruler, you advise him, he will disgrace you. If you advise a friend, he will avoid

you.

(To be continued.)

Anecdotes of an Itinerant Preacher,

of the Fifteenth Century.

From Monstrelet's Chronicles, Translated by Thomas Johnes, Esq. London 1810.

1 N this year, a friar called Thomas

Conecte, a native of Brittany, and of the carmelite order, was much celebrated through parts of Flanders, the Tournesis, Artois, Cambresis, Ternois, in the countries

of Amiens and Ponthieu, for his preachings.

In those towns where it was known he intended to preach, the chief burghers and inhabitants had erected for him in the handsomest square, a large scaffold, ornamented with the richest cloths and tapestries, on which was placed an altar, whereon he said mass, attended by some monks of his order, and his disciples. The greater part of these last followed him on foot wherever he went, he himself riding on a small mule.

Having said mass on this platform, he then preached long sermons, blaming the vices and sins of each individual, more especially those of the clergy, who publicly kept mistresses, to the breach of their vows of chastity. In like manner, he blamed greatly the noble ladies, and all others who dressed their heads in so ridiculous a manner, and who expended such large sums on the luxuries of apparel. He was so vehement against them that no woman thus dressed dared to appear in his presence, for he was accustomed, when he saw any of them with such dresses, to excite the little boys to torment and plague them, giving them certain days of pardon for so doing, and which he said he had the power of granting. He ordered the boys to shout after them, Au hennin, au hennin !* even when the ladies were departed from him and from hearing his invectives; and the boys pursuing them endeavoured to pull down these monstrous head dresses, so that the ladies were forced to seek shelter in places of safety. These cries caused many tumults between those who raised them and the servants of the ladies.

Au hennin. This was the name given head dresses worn by the ladies in the 15th by the preacher to those ridiculous colossal century. For further particulars, see the French Encyclopedie, vol. viii.

Friar Thomas, nevertheless continued his abuse and invectives so loudly that no women with high head-dresses any longer attended his sermons, but dressed in caps somewhat like those worn by peasants and people of low degree.

The ladies of rank on their return from these sermons, were so much ashamed by the abusive expressions of the preacher, that the greater part laid aside their head-dresses, and wore such as those of nuns. But this reform lasted not long, for like as snails, when any one passes by them, draw in their horns, and when all danger seems over, put them ferth again, so these ladies, short. ly after the preacher had quitted their country, forgetful of his doctrine and abuse, began to resume their former colossal head-dresses, and wore them even higher than before.

Friar Thomas, however, acquired very great renown in the towns wherein he preached from all ranks of people, for the boldness and justness of his remonstrances, more especially for those addressed to the clergy. He was received wherever he went with as much respect and reverence by the nobles, clergy, and common people as if he had been an Apostle of our Lord Jesus Christ, sent from Heaven to earth.

He was followed by multitudes of people, and his mule was led by knights, or those of high rank, on foot to the house wherein he was to lodge, which was commonly that of the richest burgher in the town; and his disciples, of whom he had many, were distributed among the best houses; for it was esteemed a great favour when one of them lodged in the house of any individual.

When Friar Thomas arrived at his lodgings, he retired to a private chamber, and would not be visited by any but those of the family, except for a few moments. At the

conclusion of his sermons, he earnestly admonished the audience on the damnation of their souls, and, on pain of excommunication, to bring to him whatever backgammon boards, chess boards, ninepins, or other instruments for games of amusements they might possess. In like manner did he order the women to bring their hennins,-and having caused a great fire to be lighted in front of his scaffold, he threw all those things into it.

Friar Thomas remained in these parts for the space of six months, and visited many great cities, such as Cambray, Tournay, Arras, Amiens and Therouenne, wherein he made many celebrated sermons, to the delight of the lower ranks, who sometimes assembled to hear him, to the number of from sixteen to twenty thousand persons. At his sermons, he divided the women from the men by a cord; for he said he had observed some sly doings between them while he was preaching. He would not receive any money himself, nor permit any of the preachers who attended him to do so, but was satisfied if presents were made to him of rich church ornaments, if his disciples were clothed and his own expences paid, The people were very happy in thus gratifying him.

Many persons of note, in the conviction that to serve him would be a pious act, believing him to be a prudent and holy man, followed him every where, deserting their parents, wives, children and homes. In this number was the Lord d'Antoing, and some others of the nobility. When he had remained any time, without the clergy attempting to confute his reasonings, he departed with the love of the people, but with the indignation of some churchmen. He embarked at the port of St Valery, to return to Brittany, where he had been born.

On