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from his appointment soon after to St. Luke's Hospital, he was led to decline general practice, and to attach him. self more particularly to the diseases of the mind, he still continued to communicate to the publick such facts and remarks as he considered likely to promote the extension of any branch of professional science. With this view, he published some remarks on the treatment of Hydrocephalus, internus (“Med. Comment of Edinburgh, vol. V."), and in the same work a case of Ulceration of the OEsophagus and Ossification of the Heart. He wrote also an account of a species of Hydrocephalus, which sometimes takes place in cases of Mania (London Med. Journal, vol. VI.) and an account of the Epidemic Catarrh of the year 1788, vol. IX. He had given an account also of the “Life of Dr. William Hunter,” with whom he was personally acquainted, a work abounding in interesting anecdote, and displaying an ingenuous and impartial review of the writings and discoveries of that illustrious anatomist.— From the time of his being elected physician to St. Luke's Hospital to the period of his death, he devoted himself, nearly exclusively, to the care and treatment of Insanity; and his skill in this melancholy department of human disease, became so generally acknowledged, that few, if any, could be considered his superiors. In the year 1803, it was deemed expedient to have recourse to Dr. Simmons, to alleviate the mournful malady of his sovereign, of whom he had the care for nearly six months, assisted by his son : the result was as favourable as the public could have wished; and on taking their leave, his majesty was pleased to confer a public testimony of his approbation, by appointing Dr. Simmons one of his physicians extraordinary, which took place in May 1804.—In the unfortunate relapse, which occurred in 1811, Dr. Simmons again attended; and, in conjunction with the other physicians, suggested those remedies and plans which seemed most likely to effect a cure. In February of that year he resigned the office of physician to St. Luke's, in a very elegant letter, in which he assigned his age and state of health as the reasons for his resignation. The governors were so sensible of the value of his past services, and the respect due to him, as immediately to elect him a governor of the charity. They also proposed his being one of the committee; and, expressly on his account, created the office of Consulting Physician, in order to have the advantage of his opinion, not merely in the medical arrangement, but in the domestic oeconomy of the hospital.—His last illness began on the evening of the 10th of April, 1813, when he was seized with sickness, and a violent vomiting of bile, accompanied with a prostration of strength so sudden, and so severe, that on the second day of the attack he was barely able to stand; and a dissolution of the powers of life seeming to be rapidly coming on, he prepared for his departure with methodical accuracy, anticipated the event with great calmness, and, on the evening of the 23d of the same month, expired in the arms of his son. He was buried May 2, at Sandwich in Kent, and, according to the directions expressed in his will, his remains were deposited in a vault in the church-yard of St. Clement, next to those of his mother.—In private life, Dr. Simmons was punctiliously correct in all his dealings; mild and unassuming in his manners, and of rather retired habits, passing his time chiefly in his study and in his professional avocations. He was one of the earliest proprietors of the Royal Institution; and, in 1806, became an hereditary governor of the British Institution for the promotion of the Fine Arts. He has left one son, who is unmarried, and a widow, to deplore his loss.” SIMMONS. See SYMONDS. SIMON (Richard), a French critic and divine of great learning, was born at Dieppe, May 13, 1638, and commenced his studies among the priests of the oratory, whom he quitted for some time, and went to Paris, where he applied himself to divinity, and made a great progress in Oriental learning, for which he had always a particular turn. About the end of 1662, he returned to the oratory, and became a priest of it. On the death of father Bourgouin, general of this congregation, some cause of displeasure inclined him to leave them, and join the society of the Jesuits; but from this he was diverted by the persuasions of father Bertad, the superior of the oratory. He was then sent to the college of Juilly, in the diocese of Meaux, to teach philosophy; but other business occurring, he was ordered to go to Paris. In the library of the oratory there was a valuable collection of Oriental books, of which Simon was employed to make a catalogue, which he executed with great skill, and perused at the same time

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those treasures with great avidity. M. de Lamoignon, first president of the parliament of Paris, meeting with him one day in the library, was so pleased with his conversation, that he requested of Senault, the new general of the ora- . tory, that he might be permitted to remain in Paris; but this being unaccompanied by any advantages, Simon, who had much of an independent spirit, petitioned to go back to Juilly, to teach philosophy, as before. He accordingly arrived there in 1668, and, in 1670, his first publication appeared, a defence of the Jews against the accusation of having murdered a Christian child, “Factum pour les Juifs de Metz,” &c. In the following year, with a view to shew that the opinion of the Greek church is not materially different from that of the church of Rome, with respect to the sacrament, he published “Fides Ecclesiae Orientalis, seu Gabrielis Metropolitae Philadelphiensis opuscula, cum interpretatione Latina et notis,” Paris, 1671, quarto, reprinted 1686. When the first volume of the “Perpetuity of the faith respecting the Eucharist” appeared, our author, who from his youth was an original, if not always a just thinker, expressed some opinions on that work, and on the subject, which involved him in a controversy with the gentlemen of Port-Royal; and this seems to have laid the foundation of the opposition he afterwards met with from the learned of his own communion. His next publication came out under the name of Recared Simeon (for he often used fictitious names), and was a translation from Leo of Modena, entitled “Ceremonies et Coutumes qui s'observent aujourdui parmi les Juifs,” &c. 1674, 12mo. This was republished in 1681, under the name of the Sieur de Seinonville; with the addition of a “Comparison between the ceremonies of the Jews and the discipline of the church.” In this edition, and perhaps in the subsequent ones of 1682 and 1684, the reader will find a great number of parentheses and crotchets, which Bayle thus accounts for: The work having been submitted in MS. to M. Perot, a doctor of the Sorbonne, for examination, he added some passages, which the author being obliged to retain, and yet unwilling that they should pass for his own, inclosed in crotchets; but had afterwards to complain, that the printers, who were not in the secret, had omitted some of these. In 1675, Simon published a “Voyage du Mont

Liban,” from the Italian of Dandini, with notes; and, about the same time, a “Factum du Prince de Neubourg,

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abbé de Feschamps, contre les religieux de cette abbay;” and, as was usual with him, took an opportunity to attack the Benedictines. - But the first work of importance which he published, and that which rendered him most famous, was his “Critical History of the Old Testament,” which appeared in 1678, but was immediately suppressed by the Messieurs du Port Royal; who alleged, that it contained things false and dangerous to religion and the church. It was reprinted the year after, and was so much admired for excellent learning and admirable criticism, that it became an object of attention to foreigners; and was published, in Latin, at Amsterdam 1681, and in English at London 1682, by R. H. i. e. R. Hampden (son of the celebrated John Hampden), who, we are told, declared on his death-bed, that father Simon's works had made him a sceptic. After the publication of his “Critical History,” he left the congregation of the Oratory, and went to Bolleville, a village in the pais de Caux, of which he had been curate from 1676, but resigning this office in 1682, removed for a short time to Dieppe, and thence again to Paris, to renew his studies, and make arrangements for the publication of some other works. In the mean time, as the Paris edition of his “Critical History” had been suppressed, it was reprinted at Amsterdam, by the Elzevirs, but from a very incorrect transcript. One more correct, and indeed the best, was printed at Rotterdam in 1685, with a “General Apology,” &c. It then produced a controversy with many eminent protestant divines, Le Clerc, Jurieu, Isaac Vossius, and others. In 1684 he published, at Francfort, “Histoire de l’Ori#. et du Progrès des Revenus Ecclesiastiques,” or, “The istory of the Rise and Progress of Ecclesiastical Revenues,” under the name of Jerome a Costa. A second edition of it, with great additions, was printed at Francfort, 1709, in 2 vols. 12mo. In 1684 he published, at London, “Disquisitiones Criticae de variis per diversa loca et tempora Bibliorum Editionibus,” &c. and in the same year, at the same place, appeared an English translation of it, with this title, “Critical Enquiries into the various editions of the Bible, printed in divers places and at several times, together with animadversions upon a small treatise of Dr. Isaac Vossius concerning the oracles of the

Sibyls.” There is his usual display of learning in this piece, which may be considered as an abridgment of his “Critical History of the Old Testament.” In 1686, he published an answer to Le Clerc, who had criticised his work the year before ; and, upon Le Clerc's replying in 1686, another in 1687, both under the name of the Prior of Bolleville, at which place he then resided. In 1688 he published at Francfort, under the name of John Reuchlin, “Dissertation Critique sur la Nouvelle Bibliotheque des Auteurs Ecclésiastiques par Du Pin, &c.” in which he supports with great spirit some principles in his “Critical History of the Old Testament,” which had been controverted by Du Pin. In 1689 came out his “Histoire Critique du Texte du Nouveau Testament,” an English version of which was published the same year at London; in 1690, “Histoire Critique des versions du Nouveau Testament;” in 1693, “Histoire Critique des principaux Commentateurs du Nouveau Testament;” in all which, as indeed in every thing else he wrote, there appears great acuteness, and great learning, with, however, an unfortunate propensity to singularities and novelties of opinion, and too much contempt for those who differed from him, and in this last work he has perhaps unsettled more than he has settled. In 1702 he published a French translation of the New Testament, with critical remarks, in 2 vols. Svo: which was censured by cardinal de Noailles, and Bossuet, bishop of Meaux. In 1714, was published at Amsterdam, in 2 vols. 12mo, “Nouvelle Bibliotheque Choisie,” or, “A new select library, which points out the good books in various kinds of literature, and the use to be made of them;” but this must be reckoned a posthumous work; for Simon died at Dieppe in April 1712, in his seventy-fourth year, and was buried in St. James's church. He was the author and editor of other things, but they were less considerable: it is sufficient to have mentioned his principal works. He bequeathed to the library of the cathedral of Rouen a great uumber of his manuscript works, many printed books enriched by his manuscript notes, and a valuable collection of books in all the learned languages. He was unquestionably a man of great learning and acuteness; but a love of controversy, in all its bitterness, rendered him almost equally obnoxious to protestants and papists, yet there is evidence enough in his works to prove that he contributed in no small degree to weaken the au

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