work, should give us two admirable pictures drawn from the Hebrew chronicles, What they call scriptural art in England does not often bear such acceptable fruit. I know not if even Mr. Watts has ever painted a nobler portrait than this of Mr. Panizzi; it recalls the majestic strength and depth of Morone's work; there is the same dominant power of hand and keenness of eye, the same breadth and subtlety of touch, the same noble reticence of colour.

Before I pass on to speak of any other painter, I will here interpolate what I have to say of Mr. Watts's bust of Clytie. Not imitative, not even assimilative of Michel Angelo's manner, it yet by some vague and ineffable quality brings to mind his work rather than any Greek sculptor's. There is the same intense and fiery sentiment, the same grandeur of device, the same mystery of tragedy. The colour and the passion of this work are the workman's own. Never was a divine legend translated into diviner likeness. Large, deep-bosomed, superb in arm and shoulder, as should be the woman growing from flesh into flower through a godlike agony, from fairness of body to fullness of flower, large-leaved and broad of blossom, splendid and sad—yearning with all the life of her lips and breasts after the receding light and the removing love—this is the Clytie indeed whom sculptors and poets have loved for her love of the Sun their God. The bitter sweetness of the dividing lips, the mighty mould of the rising breasts, the splendour of her sorrow is divine: divine the massive weight of carven curls bound up behind, the heavy straying flakes of unfilleted hair below; divine the clear cheeks and low full forehead, the strong round neck