tifts of the highest reputation have been, ⚫ and are still, employed in all its designs. On this establishment were employed the early genius and exertions of the late eminent sculptor, John Bacon, Esq. R. A. whose models still form a confiderable part of the collection. In common with most original undertakings, the great expence incurred for experiments necessary to its perfection, leaves, we understand, but an inadequate remuneration to the proprietors; who, we think, may very modestly affert pretenfions to public favour, as having formed a school for artists, and brought to confiderable perfection a valuable art, which without unwearied perfeverance against prejudice and interest had now been extinct. It has, however, been honoured with the ap. probation and appointment of His Majesty, the Prince of Wales, the Duke of York, &c. and is now fast rising into public notice. Among other works which have been executed at this place, is that celebrated Gothic screen in St. George's Chapel at Windfor, supporting the organ-gallery; also the Gothic font, and the three statues of King Edward, Madona and Child, and St. George and the Dragon, on the west front of the chapel; the arms, &c. of the Trinityhouse [fee Vol. XXVII. p. 400]; of the Barracks at Windfor, York, and Northampton; the Queen's Guardhouse in St. James's Park; alfo of the barracks throughout Scotland, and different works in the gardens and on the screen of Carlton house; likewise the group of statues in front of the Pelican Office, Lombard Street [see Vol. ΧΧΧΙΧ. p. 262]; and a variety of other statues, arms and ornaments, in every order of architecture, in and about this metropolis, as well as in most parts of the kingdom, fome from twenty to thirty years standing, and still unimpaired; while the natural stone, frequently, in or about the fame buildings, is gone to decay. The fituation of the MANUFACTORY, however, is so obscure, that, not. withstanding the length of time it has been established, many instances occur of gentlemen viûting it, who, while they express their furprise at the magnitude and beauty of the undertaking, regret their not having known it feon enough to avail themselves of its elegance and cheapnefs in their own buildings and decorations. To bring it, therefore, more forward to public notice, A GALLERY has been opened on the Surry fide of Westminster Bridge, leading down to the manufactory, containing SPECIMENS of the work, where the public have opportunities of feeing, from time to time, a variety of models in bassorelievo, statues, &c. as they are executed; and of which, entertaining defcriptive catalogues (price one shilling) are delivered to vifitors. The ENGRAVING which we have given as a FRONTISPIECE represents the FRONT ENTRANCE to the EXHIBI TION GALLERY, as follows: A large pannel, nine feet wide by ten feet high, modelled from the card of direction to the manufactory, defigned by the late Mr. Bacon. It confifts of three figures as large as life. In the centre is a female figure, emblematical of Sculpture and Architecture seated on a pedestal, on the die of which is the following inscription : The attempts of Time to destroy Sculpture and Architecture, defeated by the vitrifying aid of Fire. And on the plinth are these appropriate lines: In vain thy threats, O Time, these 'The arts affail; pow'r of Fire shall o'er thy strength prevail, Till Thou and Fire with this great globe shall fail. On her right hand is the statue of Time, whose attitude and countenance are finely expressive of dismay and confufion. Opposite to him is an emblematical statue of Fire; with her left hand the repulfes Time, and her right hand holds a torch; on her girdle is the motto, Ignea vis. In the back ground is a view of the kiln, and round the iron hoop which encircles it is introduced the latter part of that well-known quotation from OvidJamque ue opus exegi, quod nec Jovis ira, nec Ignis, Nec poterit Ferrum, nec EDAХ АВОLERE VETUSTAS. OV. MET. To support this large pannel are four male Cariatides or Terms, on pedestals eleven feet high. The anatomical parts of these statues are worthy of observation. Faunus the key stone of the front arch. The gallery is open from ten to four. Admittance one thilling. * I have now finished a work, which neither the anger of Jove, nor Fire, nor the Sword, NOR RAPACIOUS TIME CAN DESTROV. DR. DR. JOSEPH BUTLER, BISHOP OF DURHAM, SIR, AND DR. SAMUEL CLARKE. TO THE EDITOR OF THE EUROPEAN MAGAZINE. The correfpondence I now fend you you is copied from the originals in the handwriting of the two great men whose names stand at the head of this communi cation. It cannot fail of being acceptable to the Public, and therefore I fend it for infertion in the EUROPEAN MAGAZINE. W SIR, LETTER I. THEN I was in town, I mentioned fomewhat to you of going to Cambridge to take degrees in law; you did not difapprove of it; upon which I refolved to remove thither as foon as I could get my father's confent, which I now have, and therefore defire your advice concerning a College and tutor there; for not having taken any degree, I suppose I muft enter under some particular man. When I had some thoughts formerly of going to Cambridge, as I remember, you recommended a tutor to me; but I have quite forgot his name. We are obliged to mispend so much time here in attending frivolous lectures and unintelligible difputations, that I am quite tired out with fuch a difagreeable way of trifling; so that if I can't be excused from these things at Cambridge, I thall only just keep term there. Since I am obliged to write to you, and am not certain when I shall be in London, I must beg leave to trouble you with a difficulty in relation to Freedom, which very much perplexes me. Upon reading what you last published upon that fubject, I see great reason to be fatisfied that Freedom and Action are identical ideas, and that Man is, properly Speaking, an Agent or a Free Being. But as the question concerning Freedom is or is not of consequence just as it affects the purposes of religion, my not being able clearly to make out how Freedom renders us capable of Moral Government perplexes me as much as tho' I was in doubt concerning Freedom itself. I am fatisfied that it is in our power to att or not to act in any given VOL. XLI. JAN. 1802. cafe, yet I do not fee that it follows from thence that it is in our power to aft virtuously; because the phyfical and the moral nature of an action comes under quite two different confiderations.. Virtue does not confilt barely in acting, but in acting upon such motives, and to fuch ends: and acting upon such motives, &c. evidently supposes a disposition in our nature to be influenced by those motives, which disposition not being an action, does not depend upon us, but, like the rest of our affections, seems to proceed from our original frame and conflitution. For instance: It's a virtue to relieve the poor, upon this account (fuppofe) that it is the will of God; and tho' the action be done, yet if it be not done upon this account, it is not a virtuous action. I own it's in my power to relieve the poor (i. e. to do the physical ation); but I don't see that it's in my power to do it upon this account, that it's the will of God (i. e. to do the moral action), unless I have a disposition in my nature to be influenced by this motive; therefore this disposition may be confidered as à fine quâ non to the performance of every duty. Now that we have not this disposition when we neglect our duty is evident from this, that if we always had it, we should always certainly, though not neceffarily, do our duty. How then can we be accountable for neglecting the practice of any virtue, when at what time foever we did neglect it we wanted that which was a fine quâ non, or abfolutely necessary to the performance of it, viz. a difpofition to be influenced by the proper motive? Thus the case seems to stand as to Virtue; it's somewhat different in respect to Vice, or the positive breach of Gol's Law, because bere muit be action, and it's always in our power not to a&; but C I but in this cafe also there is a very great difficulty; for the reason why it's expected that we should avoid Vice is, because there are stronger motives against it than for committing it; but these motives are nothing to one who is indifferent to them, and every man is at least indifferent to them who is not influenced by them in his actions, because if he was not indifferent, or, which is more, had not stronger dispositions to be influenced by contrary motives, it's morally certain that he would not act contrary to these. So that tho a man can avoid Vice, yet (according to this) he cannot avoid it upon that account, or for that reason, which is the only reason why be ought to avoid it. Upon the whole, fuch is the imperfection of our Natures, that it feems impoffible for us to perform any one more virtuous action than we do perform; and tho' we may always avoid Vice, yet if we are indifferent to that which is the only proper motive why we should avoid it (i. e. cannot avoid it upon that motive), a bare possibility of avoiding Vice does not feem a fufficient reason for the punishment of it from a good and equitable governor. Tho all that I have here faid should be true, I don't think the foundation of Religion would be at all removed, for there would certainly, notwithstanding, remain reasons of infinite weight to confirm the truth and enforce the practice of it; but upon another account I have cause to think that I am guilty of some mistake in this matter, viz. that I am confcious of fomewhat in myself, and difcern the fame in others, which feems directly to contradict the foregoing objections; but I am not able at prefent to fee where the weakness of them lies, and our people here never had any doubt in their lives concerning a received opinion; so that I cannot mention a difficulty to them: Upon which accounts, fince it's a matter of great confequence, I hope for your excuse and assistance in it, both which I have formerly had to my great fatisfaction in others. I am, hond S, Your most obliged humble Serv", Oriel Coll. Sept. 30. J. BUTLER. To the Revd Dr. Clarke, Rector of St. James's, Westminster. * THE ANSWER, OCT. 3, 1717IF I apprehend your difficulty right, I think it may be cleared by the following confideration. A disposition in our nature (which disposition is no action, nor in our power, any further than as 'tis affected by habits) to be influenced by right motives, is certainly a fine quá non to virtuous actions. In God, the difposition is effential and invariable. In angels and faints in heaven 'tis conftantly effectual, but not essentially so. In men, 'tis that which we call Rationality, or the faculty of reason, which makes them capable of rewards or punishments, to be determined by the proportion or degree of every man's rationality (which is the talent God has given him) † with the degree of his use of that talent in afting. To apply this to your instance: 'Tis the will of Got that I should relieve the poor. Being a rational creature is having a difpofition to act upon this motive (and therefore you wrongly suppose that any men naturally, and without very corrupt habits, can be without that difpofition). If I relieve the poor merely out of natural compaffion, or any other motive that is not vicious, this is still freely obeying the will of God as made known by the Law of Nature, And it then only ceases to be a virtuous action when I do it upon a vicious motive, and without that vicious motive would not have done it, that is, would, by the use of my liberty, have overruled my Rationality, or natural difposition to have obeyed the will of God, made known either by Nature or Revelation, or both. If I have either mistaken or not fatisfied your difficulty, you will let me hear from you again. (LETTER II. in our next.) * This answer was written by Dr. Clarke on the back of the preceding letter, and is evidently the copy or rough draft of the answer fent to Mr. Butler's enquiry. -C. D. † A word unintelligible.-C. D. THE THE PHENOMENA OF NATURAL ELECTRICITY OBSERVED BY A THE ANCIENTS. BY THE ABBE BERTHOLON. LTHOUGH the discovery of the elec. tricity of thunder is very recent, we find so certain and evident traces of it among the ancients, that we cannot doubt of its having been observed by them; we thall relate several proofs which establish this affertion beyond difpute: they are supported by facts, which we should have found great difficulty to explain before our knowledge of atmospheric electricity. It is certain, from the account of Herodotus, that people, two thousand years ago, could attract lightning by sharp-pointed rods of iron. According to that author, the Thracians difarmed heaven of its thunder, by discharging arrows into the air, and the Hyperboreans could do the fame by darting towards the clouds lances headed with pieces of sharp-pointed iron. These customs are so many circumstances which conducted to the discovery of electricity, a phenomenon known to the Greeks and Romans, by certain effects which they attributed to the gods, as Mr. Offertag has proved at length, in a differtation De aufpiciis ex acuminibus. Pliny tells us, that it appeared from ancient annals, that by means of certain facrifices and ceremonies, thunder could he made to descend, or, at least, that it could be obtained from the heavens, An ancient tradition relates, that this was practifed in Etruria among the Volfinians, on account of a monster, called Volta, which, after having ravaged the country, had entered their city; and that their King, Porfenna, caufed the fire of heaven to fall upon it. Lucius Pifo, a writer of great credit, in the first volume of his annals, fays, that before Porfenna, Numa Pompilius had often done the same thing, and that Tullius Hottilius, because he deviated from the prescribed ceremonies, when imitating this mysterious practice, was himself struck dead by the lightning, as Mr. Richman, in our day, when repeating, at Petersburg, the experiment of Marly-la Villie, with too little precaution. Livy mentions the fame circumftance concerning Tullius Hosti, lius. The ancients had also an Elician Jupiter, Elicium quoque accipimus Jovem, Jupiter, who in other respects was called Stator, the Thunderer, and Feretrian, had upon this occafion the name of Elician. During the night which preceded the victory gained by Posthumius over the Sabines, the Roman javelins emitted the fame light as flambeaux. When Gylippus was going towards Syracufe, a flame was seen upon his lance, and the darts of the Roman foldiers appeared to be on fire t. According to Procopius, Heaven favoured the celebrated Belifarius with the fame prodigy in the war against the Vandals 1. We read in Titus Livius, that Lucius Atreus, having purchased a javelin for his fon, who had been just enrolled as a foldier, this weapon appeared as if on fire, and emitted flames for the space of two hours, without being confumed §. Plutarch, in the Life of Lysander, Ipeaks of a luminous appearance, which must be attributed to electricity; and in the thirty-fecond chapter he relates two facts of the fame natre: "The pikes of some foldiers in Sicily, and a cane which a horfeman carried in his hand in Sardinia appeared as if on fire. The coasts were alfo luminous, and shone with repeated flashes." * This Gentleman, who was one of the Profesiors at Petersburg, was struck dead on the 6th of August 1753, by a flash of lightning, drawn from his apparatus into his own room, as he was attending to an experiment he was making with it. See a particular account of this melancholy event, in the Philofophical Transactions, Vols. xlviii and xlix. and in Priestley's History of Electricity, page 337 † Gylippo Syracufas petenti, visa est Stella super ipfam lanceam conftitiffe. In Romanorum caftris vifa funt ardere pila, ignibus scilicet in illa delaptis: qui fæpe fulminam more, animalia ferire folent et arbusta, fed fi minore vi mittuntur defluunt tantum et infident non ferjunt nec vulnerant. Senec. Nabur Queit. Lib, i. c. 1. Procop. de Bell. Vandal. Lib. ii. c. 2. Tit. Liv. Lib. xliii. Ca Pliny Pliny observed the fame phenomenon. "I have feen," says he, "a light under this form upon the pikes of the foldiers who were on duty on the ramparts *." Cæfar, in his Commentaries, relates, that during the war in Africa, after a dreadful storm, which had thrown the whole Roman army into the greatest diforder, the points of the darts of many of the foldiers shone with a spontaneous light, a phenomenon which Mr. de Courtivon first referred to electricity †. We shall here relate the passage of Cæfar at full length. "About that time there appeared in Cæfar's army an extraordinary phenomenon in the month of February. About the second watch of the night, there fud. denly arose a thick cloud, followed by a terrible shower of hail, and the same night the points of the fifth legion appeared to emit flames 1." All these facts, which we have collected from the ancients, prove, that it has been justly faid, that to judge properly of the works of the ancients, one must conclude, that there is a great deal of the fabulous in their histories, and much truth in their fables; that we give too ready belief to the former, and do not examine the latter with fufficient attention to discover those useful truths which they contain. .. To these let us join other facts of the fame kind, which have been observed by the moderns, and which all prove the clofe affinity between thun der and electricity. Upon one of the bastions of the castle of Duino, situated in Frioul, on the shore of the Adriatic fea, there has been, from time immemorial, a pike erected in a vertical pofition, with the point upwards. In fummer, when the weather appears to portend a storm, the centinel who is upon guard in that place examines the iron head of this pike, by presenting to it the point of a halberd §, which is always kept there for that purpose; and when he perceives that the iron of the pike sparkles much, or that there is a small pencil of flame at its point, he rings a bell, which is near, in order to give notice to the people who are at labour in the fields, or to the fishermen who are at sea, that they are threatened with a storm; and upon this signal, every body makes for fome place of shelter. The great antiquity of this practice is proved by the conftant and unanimous tradition of the country; and by a letter of Father Imperati, a Benedictine, dated in 1602, in which it is faid, alluding to this custom of the inhabitants of Duino, igne et hafta bi mire utuntur ad imbres grandines procellasque præfagiendas, tempore præfertim affivo ||. Mr. Watfon relates, in the Philofophical Transactions, that according to several accounts received from France, Mr. Binon, Curate of Plauzet had affirmed, that during twenty-feven years he had refided there, the three points of the cross of the steeple seemed to be furrounded by a body of flame, in the time of great storms; and that when this phenomenon appeared, no danger was to be apprehended, as a calm foon succeeded. Mr. Pacard, Secretary to the Parich of the Priory of the Mountain of Bre ven, opposite to Mount Blanc, cauling fome workmen to dig a foundation for a building, which he was defirous of erecting in the meadows of Plianpra, a violent storm came on, during which he took shelter under a rock not far diftant, where he saw the electric fluid fall several times upon the top of a large iron lever, left fixed in the ground **. If one afcends the summit of any • Vidi nocturnis militum vigiliis inhærere pilis pro vallo fulgorem effigie eahominum quoque capiti vefpertinis horis magnos præsagio circumfulgent. Plin. Hift Nat. Lib. ii. + Histoire de l'Academie, 1752, page 10. † Per id tempus tere Cæfaris exercitui res accidit incredibilis auditu; namque Vigiliarum figno confecto circiter vigilia secunda noctis, nimbus cum faxea grandine fubito eft exortus ingens Eadem nocte quintæ legionis pilorum cacumina fua fponte arferunt Cælar de Bell. African. cap. xlii. § Brandistoco. Lettera di Gio. Fortunato Bianchini, Dot. Med. intorno un nuovo fenomeno clettrico all' Acav. R di Scienze di Parigi, 1758. Memoires de l'Academie des Sciences, 1764, page 408, et fuiv. ** Philotophical Transactions, Vol. xlviii. part 1. p. 210. Voyage dans les Alpes, &c. Tom. ii. page 56. 1 mountain, |