CLARKE, Dr Samuel, a preacher and writer of considerable note in the reign of Charles II. was, during the interregnum, and at the time of the ejection, minister of St Dennet Fink, in London. In November J 660, he, in the name of the Presbyterian ministers, presented an address to the king for his declaration of liberty of conscience. He was one of the commissioners of the Savoy, and behaved on that occasion with great prudence and moderation. He sometimes attended the church as a hearer and communicant, and was much esteemed for his great probity and industry by all who knew him. The most valuable of his numerous works are said to be his Lives of the Puritan Divines and other persons of note, twenty-two of which are printed in his Martyrology, and the rest in his Lives of sundry eminent Persons in this latter Age, folio; and his Marrow of Ecclesiastical History, in folio and quarto. He died in 1680.

Clarke, Samuel, the son of the former, was fellow of Pembroke-hall in Cambridge, but was ejected from his fellowship for refusing to take the engagements, as he was also afterwards from his rectory of Grendon in Buckinghamshire. He applied himself early to the study of the Scriptures; and his Annotations on the Bible, printed together with the sacred text, is highly commended by Dr Owen, Mr Baxter, and Dr Calamy. He died in 1701, aged 75.

Clarke, Dr Samuel, a celebrated English divine, was the son of Edward Clarke, Esq. alderman of Norwich, and one of its representatives in parliament for several years, having been born there on the 11th October 1675. He was instructed in classical learning at the free school of that town; and in 1691 removed thence to Caius College in Cambridge, where his uncommon abilities soon began to display themselves. Though the philosophy of Descartes was at that time the established philosophy of the university, yet Clarke easily mastered the new system of Newton; and with a view to his degree in arts, performed a public exercise in the schools upon a question taken from it. He contributed greatly to the establishment of the Newtonian philosophy by an excellent translation of, and notes upon, Rohault’s Physics, which he finished before he was twenty-two years of age. The system of natural philosophy then generally taught in the university was that written by Rohault, founded altogether upon

Cartesian principles, and very ill translated into Latin. Clarke gave a new translation, and added to it such notes as were calculated to lead students insensibly to other and truer notions than could be found there. “And this certainly,” says Bishop Hoadley, “was a more prudent method of introducing truth unknown before, than to attempt to throw aside this treatise entirely, and write a hew one instead of it. The success answered exceedingly well to his hopes; and he may justly be styled a great benefactor to the university in this attempt. For by this means the true philosophy has, without any noise, prevailed; and to this day the translation of Rohault is, generally speaking, the standing text for lectures, and his notes the first direction to those who are willing to receive the reality and truth of things, in the place of invention and romance.” Whiston relates, that in 1697, while he was chaplain to Moore, bishop of Norwich, he met young Clarke, then wholly unknown to him, at a coffeehouse in that city, where they entered into a conversation about the Cartesian philosophy, particularly Rohault’s Physics, which Clarke’s tutor, as he tells us, had put him upon translating. “The result of this conversation was,” says Whiston, “that I was greatly surprised that so young a man as Clarke then was should know so much of those sublime discoveries, which were then almost a secret to all but to a few particular mathematicians. Nor do I remember,” continues he, “above one or two at the most, whom I had then met with, that seemed to know so muoh of that philosophy as Clarke.” This translation of Rohault was first printed in 1697, 8vo. There have been four editions of it, in every one of which improvements were made, especially in the last in 1718, which has the following title: Jacobi Rohaulti Physica. Latine vertit, recensuit, et uberioribus jam Annotationibus, ex illustrissimi Isaaci Newtoni Philosophia maximam partem haustis, amplificavit et ornavit S. Clarhe, S. T. P. Accedunt etiam in hac quarta editione novoe aliquot tabulae aeri incisce, et Annotationes multum sunt auctae. Dr John Clarke, dean of Sarum, and our author’s brother, translated this work into English, and published it in two vols. 8vo.

Clarke afterwards turned his thoughts to divinity; and in order to qualify himself for the sacred function, he studied the Old Testament in the original Hebrew, the New Testament in the original Greek, and the primitive Christian writers. Having taken holy orders, he became chaplain to Moore, bishop of Norwich, who was ever afterwards his constant friend and patron. In 1699 he published two treatises; one entitled “Three practical Essays on Baptism, Confirmation, and Repentance ;” and the other, “Some Reflections on that part of a book called Amyntor, or a Defence of Milton’s Life, which relates to the Writings of the Primitive Fathers, and the Canon of the New Testament.” In 1701 he published s ' A Paraphrase upon the Gospel of St Matthew ;” which was followed, in 1702, by the “Paraphrases upon the Gospels of St Mark and St Luke,” and soon afterwards by a third volume upon St John. They were subsequently printed together in two volumes 8vo; and have since passed through several editions. He intended to have treated in the same manner the remaining books of the New Testament, but something accidentally interrupted the execution of his design.

Meanwhile Bishop Moore gave him the rectory of Drayton, near Norwich, and procured him a parish in that city, which he served personally in the season when the bishop resided at Norwich. In 1704 he was appointed to preach Boyle’s lecture; and the subject he chose was, the Being and Attributes of God. In this he succeeded so well, and gave such high satisfaction, that he was appointed to preach the same lecture the next year; when he chose for his subject the Evidences of Natural and Revealed Religion[7:6:729]. These sermons were first printed in two distinct volumes; the first in 1705, and the second in 1706. They have since been printed in one volume, under the general title of “A Discourse concerning the Being and Attributes of God, the Obligations of Natural Religion, and the Truth and Certainty of the Christian Revelation, in opposition to Hobbes, Spinoza, the author of the Oraeles of Reason, and other Deniers of Natural and Revealed Religion.” Clarke having endeavoured, in the first part of his work, to show that the being of a God may be demonstrated by arguments a priori, unluckily involved himself in the censure which Pope in the following lines pronounced upon this method of reasoning:—

Let others creep by timid steps and slow, On plain experience lay foundations low, By common sense to common knowledge bred, And lost to nature’s cause, through nature led. All-seeing in thy mists, we want no guide, Mother of arrogance, and source of pride! We nobly take the high priori road, And reason downward, till we doubt of God.

On this passage we have the following note: “Those who, from the effects in this visible world, deduce the eternal power and godhead of the First Cause, though they cannot attain to an adequate idea of the Deity, yet discover so much of him as enables them to see the end of their creation and the means of their happiness; whereas they who take this high priori road, as Hobbes, Spinoza, Descartes, and some better rcasoners, for one that goes right, ten lose themselves in mist, or ramble after visions which deprive them of all sight of their end, and mislead them in the choice of wrong menns.” Clarke, it is probable, would not have denied this; and the poet perhaps would have spared his better reasoners, and not have joined them with such company, had he collected our author’s apology for using the argument a priori. “The argument a posteriori," says he, “is indeed by far the most generally useful argument, most easy to be understood, and in some degree suited to all capacities; and therefore it ought always to be insisted upon. But for as much as atheistical writers have sometimes opposed the being and attributes of God by such metaphysical reasonings as can no otherwise be obviated than by arguing a priori, therefore this manner of arguing also is useful and necessary in its proper place.” To this may be added the answer which he made to Mr Whiston, as narrated by the latter in his Historical Memoirs. “When Clarke brought me his book, I was in my garden against St Peter’s College in Cambridge, where I then lived. Now I perceived that in these sermons he had dealt a great deal in abstract and metaphysical reasoning. I therefore asked him how he ventured into such subtleties, which I never durst meddle with; and showing him a nettle, or some contemptible weed in my garden, I told him that weed contained better arguments for the being and attributes of God than all his metaphysics. Clarke confessed it to be so; but alleged for himself, that since such philosophers as Hobbes and Spinoza had made use of those kind of subtleties against, he thought proper to show that the like way of reasoning might be made better use of on the side of religion; which reason or excuse 1 allowed to be not inconsiderable.”

In 1706 he published a letter to Mr Dodwell, in which all the arguments in his epistolary discourse against the immortality of the soul are particularly answered, and the judgment of the fathers, to whom Mr Ĳodwell had appealed concerning that matter, is truly represented. Bishop Hoadley observes, that in this letter he answered Mr Dodwell in so excellent a manner, both with regard to the philosophical part, and to the opinions of some of the primitive writers, upon whom these doctrines were fixed, that it gave universal satisfaction. But this controversy did not stop here; for the celebrated Collins, coming in as a ' second to Dodwell, went much farther into the philosophy of the dispute, and indeed seemed to produce all that could possibly be said against the immateriality of the soul, as well as the liberty of human actions. This enlarged the scene of the dispute, into which our author entered, and wrote with such clearness and demonstration, as at once showed him greatly superior to his adversaries in metaphysical and physical knowledge, and made every intelligent reader rejoice that such an incident had happened to provoke and extort from him that abundance of strong reasoning and perspicuity of expression, which were indeed very much wanted upon this intricate and ohseure subject. Clarke’s letter to Dodwell was soon followed by four defences of it, in as many letters to the author of “A Letter to the learned Mr Henry Dodwell, containing some Remarks on a pretended Demonstration of the Immateriality and natural Immortality of the Soul, in Mr Clarke’s Answer to his late Epistolary Discourse.” They were afterwards printed together; and the Answer to Toland’s Amyntor added to them. In the midst of all these labours he found time to show his attachment to mathematical and physical studies, as well as exact knowledge and skill in them. And his natural affection and capacity for these studies were not a little improved by the friendship of Sir Isaac Newton, at whose request he translated his Optics into Latin in 1706. With this version Sir Isaac was so highly pleased, that he presented him with the sum of L.500, or L.100 for each child, Clarke having then five children.

This year also, Bishop Moore, who had long formed a design of fixing him more conspicuously, procured for him the rectory of St Bennet’s, Paul’s Wharf, London; and soon afterwards carried him to court, and recommended him to the favour of Queen Anne, who appointed him one of her chaplains in ordinary; and, in consideration of his great merit, and at the request of the bishop, presented him to the rectory of St James’s, Westminster, when it became vacant in 1709. Upon his advancement to this station, he took the degree of doctor in divinity; and on this occasion the public exercise which he performed for it at Cambridge was prodigiously admired. The questions which he maintained were these: 1. Nullum fidei Christianae dogma, in sacris scripturis traditum, est rectae rationi dissentaneum ; no article of the Christian faith, delivered in the Holy Scriptures, is disagreeable to right reason: 2. Sine actionum humanarum libertate nulla potest esse religio ; without the liberty of human actions, there can be no religion. The same year he revised and corrected Whiston’s English translation of the Apostolical Con-titutions. Whiston tells us, that his own studies having been chiefly directed to other things, and having rendered him incapable of being also a critic in words and languages, he desired his great friend and critic Dr Clarke to revise that translation, which he was so kind as to agree to.

In 1712, he published a most beautiful edition of Caesar’s Commentaries, adorned with elegant engravings. It is entitled C. Julii Caesaris quae extant, accuratissime cum libris editis et mss. optimis collata, recognita, ct correcta; accesserunt annotationes Samuelis Clarhe, S. T. P. item indices locorum, rerumque et verborum, utilissimae. It was printed in 1712, folio, and afterwards, in 1720, 8vo, and dedicated to the great Duke of Marlborough; “at a time,” says Bishop Hoadley, “when his unequalled victories and successes had raised his glory to the highest pitch abroad, and lessened his interest and favour at home.” In the publication of this book the doctor took particular care of the punctuation, ln the annotations he selected what appeared the best and most judicious in former editions, with [7:6:730]some corrections and emendations of his own interspersed. The same year, 1712, he published his celebrated book entitled The Scripture Doctrine of the Trinity, which is divided into three parts. The first contains a collection and explication of all the texts in the New Testament relating to the doctrine of the trinity; in the second the doctrine is set forth at large, and explained in particular and distinct propositions; and in the third, the principal passages in the liturgy of the church of England relating to the doctrine of the trinity are considered. Whiston informs us, that some time before the publication of this book, a message was sent to him from Lord Godolphin and other ministers of Queen Anne, importing, “That the affairs of the public were with difficulty then kept in the hands of those that were for liberty; that it was therefore an unseasonable time for the publication of a book that would make a great noise and disturbance; and that therefore they desired him to forbear till a fitter opportunity should offer itself;” which message, he adds, the doctor paid no regard to, but went on according to the dictates of his own conscience with the publication of his book. The ministers, however, were right in their conjectures; for the work made noise and disturbance enough, and occasioned a great number of books and pamphlets, written by himself and others.

Books and pamphlets, however, were not all which the Scripture Doctrine of the Trinity occasioned; it rendered its author obnoxious to the power eccesiastical, and his book was complained of by the lower house of convocation. The doctor drew up a preface, and afterwards gave several explanations, which scented to satisfy the upper house; at least the affair was not brought to any issue, the members appearing desirous if possible to prevent dissensions and divisions.

In 1715 and 1716, he had a dispute with Leibnitz relating to the principles of natural philosophy and religion; and a collection of the papers which passed between them was published in 1717. In 1718, he was presented by Lord Lechmere, the chancellor of the duchy of Lancaster, to the mastership of Wigston’s hospital in Leicester. In 1724, he published seventeen sermons preached on several occasions, eleven of which were never before printed; and the year following, he gave to the world a sermon, preached at the parish-church of St James’s, upon the erection of a charity school for the education of women servants. In 1727, upon the death of Sir Isaac Newton, he was offered by the court the place of Master of the Mint, worth, communibus annis, L.1200 or L.1500 a year. But to this secular preferment he could not reconcile himself, and therefore absolutely refused it. Whiston seems to wonder that Clarke’s eulogists should lay so little stress upon this refusal, as either not to mention it at all, or at least very negligently; while “he takes it,” he says, “to be one of the most glorious actions of his life, and to afford undeniable conviction that he was in earnest in his religion.” In 1728 was published “A Letter from Dr Clarke to Mr Benjamin Hoadley, F.R.S. occasioned by the controversy relating to the Proportion of Velocity and Force in Bodies in Motion ;” printed in the Philosophical Transactions.

In 1729, he published the first twelve books of Homer’s Iliad. This edition was printed in quarto, and dedicated to the Duke of Cumberland. The Latin version is almost entirely new, and annotations are added at the bottom of the pages. Homer, Bishop Hoadley tells us, was Clarke’s .admired author, even to a degree of something like enthusiasm, hardly natural to his temper; and in this feeling he went a little beyond the bounds of Horace’s judgment, and was so unwilling to allow the favourite poet ever to nod, that he has taken remarkable pains to find out, and give a reason for every passage, word, and title that could create any suspicion. “The translation,” adds the bishop, “with his corrections, may now be styled accurate; and his notes, as far as they go, are indeed a treasury of grammatical and critical knowledge. He was called to his task by royal command; and he has performed it in such a manner as to be worthy of the young prince for whom it was laboured.” The year of its publication was the last of this great man’s life. Though not robust, he had always enjoyed a firm state of health, without any indisposition bad enough to confine him, except the small-pox in his youth, till Sunday the 11th of May 1729, when, going out in the morning to preach before the judges at Sergeant’s Inn, he was seized with a pain in his side, which rendered it impossible for him to perform the office he had been called to discharge, and which quickly became so violent that be was obliged to be carried home. He went to bed, and thought himself so much better in the afternoon, that he would not suffer himself to be bled; against which remedy he entertained strong préjudices. But the pain returning violently about two the next morning, bleeding became absolutely necessary; he appeared to be out of danger, and continued to think himself so, till the Saturday morning following, when, to the inexpressible surprise of all about him, the pain removed from his side to his head, and, after a short period of suffering, took away his senses to such a degree, that they never again returned. He continued breathing till between seven and eight o’clock of the evening of that day, which was May the 17th 1729, and then expired, in his fifty-fourth year.

Soon after his death were published, from his original manuscripts, by his brother Dr John Clarke, dean of Saturn, An Exposition of the Church Catechism, and ten volumes of sermons, in 8vo. His Exposition is composed of those lectures which he read every Thursday morning for some months in the year, at St James’s church. In the latter part of his time he revised them with great care, and left them completely prepared for the press. Three years after his death appeared also the last twelve books of the Iliad, published in 4to by his son Mr Samuel Clarke, who informs us in the preface, that his father had finished the annotations to the first three of these books, and as far as the 359th verse of the fourth; and had revised the text and version as far as verse 510 of the same book.

Dr Clarke was of a cheerful, and even playful disposition. An intimate friend of his, the Reverend Mr Bott, used to relate, that once when he happened to call for him, he found him swimming upon a table. At another time, when the two Dr Clarkes, Mr Bott, and several men of ability and learning were together, and amusing themselves with diverting tricks, Dr Samuel Clarke, looking out at the window, saw a grave blockhead approaching to the house; upon which he cried out, “Boys, boys, be wise, here comes a fool.” This turn of his mind has since been confirmed by Dr Warton, who, in his observations upon the line of Mr Pope,

Unthought-of frailties cheat us in the wise, says, “Who could imagine that Locke was fond of romances; that Newton once studied astrology; that Dr Clarke valued himself on his agility, and frequently amused himself in a private room of his house in leaping over the tables and chairs; and that our author himself was a great epicure ?” With respect to what is here recorded of Dr Clarke, we can scarcely persuade ourselves to consider it as a frailty. To be possessed of such a temper as he was, must have been no small degree of happiness; as it probably enabled him to pursue his important and serious studies with greater vivacity and vigour. To be capable of deriving amusement from trivial [7:6:731]circumstances, indicates a heart at ease, and may generally be regarded as the concomitant of virtue.

Clarke, William, an English divine, was born at Hagh-mon Abbey, in Shropshire, in 1696, and, after a grammatical education at Shrewsbury School, was sent to St John’s College, Cambridge, of which he was elected fellow in 1716, B. A. in 1731, and Μ. A. in 1735. He was presented by Archbishop Wake, in 1724, to the rectory of Buxted in Sussex, at the particular recommendation of Dr Wotton, whose daughrer lie had married. In 1738 he was made prebendary and residentiary of the cathedral church at Chichester. Some years before this he had given to the public a specimen of his literary abilities, in a preface to his father-in-law Dr Wotton’s Leges Walliae Ecclesiasticae et Civiles Hocli Boni, et aliorum, Walliae Principnm. There is reason likewise to surmise, that an excellent Discourse on the Commerce of the Bomans, which was highly extolled by Dr Taylor in his Elements of the Civil Law, might have been written by our author. It came either from his hand or from that of his friend Mr Bowyer, and is reprinted in that gentleman’s Miscellaneous Tracts. But Mr Clarke’s chief work was, The Connexion of the Roman, Saxon, and English Coins, tracing the antiquities, customs, and manners of each people from the earliest times, particularly the origin of feudal tenures, and of parliaments, and illustrated throughout with critical and historical remarks on various authors, both sacred and profane. This work was published, in one volume quarto, in 1767; and its appearance from the press was owing to the discovery made by Martin Folkes, Esq. of the old Saxon pound. It was dedicated to the Duke of Newcastle, whose beneficent disposition is celebrated for having conferred obligations upon the author, which were not the effects of importunity. Mr Clarke’s performance was perused in manuscript by Arthur Onslow, Esq. Speaker of the House of Commons, who honoured him with some useful hints and observations; but he was chiefly indebted to Mr Bowyer, who took upon him all the care of the publication, drew up several of the notes, wrote part of the dissertation on the Roman sesterce, and formed an admirable index to the whole. Mr Clarke’s last promotions were the chancellorship of the church of Chichester, and the vicarage of Amport, which were bestowed upon him in 1770. These preferments he did not long live to enjoy, departing this life on the 21st of October, in the following year. He had resigned, in 1768, the rectory of Buxted to his son Edward. In Mr Nichols’s Anecdotes of Bowyer, there are several letters and extracts of letters written to that learned printer by Mr Clarke, which display his character to great advantage as a man of piety, a friend, and a scholar.

Clarke, Edward Daniel, a celebrated traveller and mineralogist, was born at Willingdon, in the county of Sussex, on the 5th of June 1769. He received the rudiments of his education at Uckfield, and at ten years of age he was removed to the grammar school of Tunbridge, where, however, it does not appear that his progress was very satisfactory. In the spring of 1786 he obtained the office of chapel clerk at Jesus College, Cambridge; and the year following he lost his father, after which he had to struggle with many difficulties. He never rose to any thing like scholastic eminence; his favourite pursuits were of a different character, being principally literary. In 1790 he took his degree, and shortly afterwards obtained the of-ficeoforivate tutor to the Honourable HenryTufton, nephew to the Duke of Dorset. In 1792 he was fortunate enough to obtain an engagement to travel as a companion with Lord Berwick, through Germany, Switzerland, and the classic ground of Italy. This was a most fortunate appointment. It opened up to him a means of gratifying a passion for travel, which reigned paramount in his mind over every other. After crossing the Alps, and visiting a few of the principal cities of Italy, including Rome, he repaired to Naples, where he remained nearly two years. During his stay he made several excursions to Vesuvius, in one of which, during an eruption, he narrowly escaped the fate of Pliny the Elder. He had the daring hardihood to ascend to the edge of the crater while it belched forth its broad columns of liquid fire, which glowed with all the splendour of the sun.

Mr Clarke finally returned to England in the summer of 1794, after having been disappointed in the expectation of undertaking a journey to Egypt and the Holy Land. He soon afterwards undertook the care of a young gentleman, with whom he continued about tu elve months. After unsuccessfully attempting a periodical work, he became a tutor in the family of Lord Uxbridge, with one of the members of whose house he made a tour of Scotland, keeping a regular journal, as was his usual custom while travelling, and noting down every remarkable object or event which occurred during his journey. The next circumstance of his life which it is necessary to record was his connection with a young gentleman of Sussex, whose studies he superintended for a year at Cambridge, and afterwards accompanied in his travels over a considerable portion of the Continent. This was the most important event of his life, and laid the foundation of his future fame.

Mr Clarke and his friend Mr Cripps set out from Cambridge in May 1799, and after traversing Norway and Sweden, proceeded to Russia, from thence through the Crimea to Constantinople, then to Rhodes, and afterwards to Egypt, where, however, their stay was short, the country being still, in the possession of the French. From Egypt they set out for Palestine; and, after visiting Jerusalem, Nazareth, Bethlehem, and other remarkable places, they returned to Aboukir Bay. Subsequent to the capitulation of Alexandria, Mr Clarke was of considerable use in securing for England the statues, sarcophagi, maps, manuscripts, &c. which had been collected by the French savans. Greece was the next country visited by our indefatigable travellers. From Athens they proceeded by land to Constantinople through ancient Thrace; and, after a short stay in that city, they directed their course homewards, through Rumelia, Austria, Germany, and France, and arrived in England after an absence of upwards of three years.

Mr Clarke, who had now obtained an immense reputation, took up his residence at Cambridge, where, with very few intervals of absence, he continued to reside till the day of his death. Cambridge was indebted to him for a statue of Ceres which he had sent home from Greece; and, to show the sense which was entertained of his merits, and the value placed upon the relict of antiquity with which he had presented the university, he received from it the degree of LL.D. In 1805 he published a “Dissertation on the Sacrophagus in the British Museum,” which gave considerable satisfaction to the learned. He had now formed a matrimonial alliance, and also entered into orders, shortly after which event he received a living, and about three years afterwards a second. Towards the end of 1808 Dr Clarke was further honoured with the Professorship of Mineralogy, then first instituted. Thus were his most sanguine wishes crowned with success; and his perseverance and talents rewarded with one of the highest honours which the university could bestow. The manuscripts which he had collected in the course of his travels were sold to the Bodleian Library for L.1000, and by the publication of his travels which next followed, and which came out volume by volume, he realized altogether a clear profit of L.6595.
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Besides regularly delivering his lectures on mineralogy, and discharging the duties of his clerical office, Dr Clarke occupied himself with various other pursuits, particularly with chemistry, to which he was ardently attached. In this science he made several discoveries, some of which, effected by means of the gas blow-pipe, an agent which he himself had brought to a high degree of perfection, are of great importance. His health, however, never properly established after his return from his latter travels, began to give way under ardent study and long-continued excitement. He was removed to London in order to obtain the first medical advice; and after lingering for a short while, he expired there, on the 9th of March 1821. Public honours were paid to his remains, which were conveyed to Jesus College, Cambridge, where his fellow collegians erected a monument to his memory. In all the relations of life Dr Clarke was the most amiable of men. The leading qualities of his mind were enthusiasm and benevolence, while the capacity of enduring long-continued mental as well as physical exertion was likewise characteristic of him. His ardour in the pursuit of knowledge was remarkable, and he possessed the happy power of bringing his whole energies to bear upon any individual subject with which he chose to occupy his attention. The following are his principal works :—Testimony of different Authors respecting the Colossal Statue of Ceres placed in the vestibule of the Public Library at Cambridge, with an account of its removal from Eleusis, 8vo, 1801-1803; The Tomb of Alexander, a Dissertation on the Sarcophagus brought from Alexandria, and now in the British Museum, 4to, 1805; A Methodical Distribution of the Mineral Kingdom, folio, 1807; A Letter to the Gentlemen of the British Museum, 4to, 1807; A Description of the Greek Marbles brought from the shores of the Euxine, Archipelago, and Mediterranean, and deposited in the vestibule of the University Library, Cambridge, 8vo, 1809; Travels in various Countries of Europe, Asia, and Africa; part first, containing Russia, Tartary, and Turkey, 4to, 1810; part second, containing Greece, Egypt, and the Holy Land, section first, 4to, 1812; section second, 1814; the last volume was published in 1819. In this year also appeared his octavo volume on the Gas Blow-pipe, and in the year following a Dissertation on the Litnus. Besides these works, Dr Clarke wrote a number of articles for scientific journals.

CLARO-Obscuro, or Clair-Obscure, in painting, the art of distributing to advantage the lights and shadows of a piece, both with respect to the relief of the eye and the effect of the whole piece. See Painting. Claro- Obscuro, or Chiaro-Scuro, is also used to signify a design consisting of only two colours, most usually black and white, but sometimes black and yellow; or it is a design washed only with one colour, the shadows being of a dusky brown, and the lights heightened up by white. The word is also applied to prints of two colours taken off at twice.