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as to form and ideal conceptions, of which he knew comparatively little, and where his authority is more questionable. I will not in this place undertake to show that his theory of a middle form (as the standard of taste and beauty) is not true of the outline of the human face and figure or other organic bodies, though I think that even there it is only one principle or condition of beauty; but I do say that it has little or nothing to do with those other capital parts of painting, colour, character, expression, and grandeur of conception. Sir Joshua himself contends that “beauty in creatures of the same species is the medium or centre of all its various forms;” and he maintains that grandeur is the same abstraction of the species in the individual. Therefore beauty and grandeur must be the same thing, which they are not; so that this definition must be faulty. Grandeur I should suppose to imply something that elevates and expands the mind, which is chiefly power or magnitude. Beauty is that which soothes and melts it; and its source, I apprehend, is a certain harmony, softness, and gradation of form, within the limits of our customary associations, no doubt, or of what we expect of certain species, but not independent of every other consideration. Our critic himself confesses of Michael