STRANGE, Sir Robert (1721-1792), an eminent line engraver, was descended from the Scottish family of Strange, or Strang, of Balcasky, Fife, and was born in the Mainland of Orkney, on July 14, 1721. In his youth he spent some time in an attorney’s office; but, having manifested a taste for drawing, he was apprenticed, in 1735, to Richard Cooper, an engraver in Edinburgh. After leaving Cooper in 1741, he started on his own account as an engraver, and had attained a fair position when, in 1745, he joined the Jacobite army as a member of the corps of life guards. He engraved a half-length of the Young Pretender, and also etched plates for a bank-note designed for the payment of the troops. He was present at the battle of Culloden, and after the defeat remained in hiding in the Highlands, but ultimately returned to Edinburgh, where, in 1747, he married Isabella, only daughter of William Lumisden, son of a bishop of Edinburgh....
In the following year he proceeded to Rouen, and there studied drawing under J. B. Descamps, carrying off the first prize in the Academy of Design. In 1749 he removed to Paris, and placed himself under the celebrated Le Bas. It was from this master that he learned the use of the dry point, an instrument which he greatly improved, and employed with excellent effect in his own engravings. In 1750 Strange returned to England. Presently he settled in London along with his wife and daughter, and superintended the illustrations of Dr William Hunter’s great work on the Gravid Uterus, published in 1774. The plates were engraved from red chalk drawings by Van Rymsdyk, now preserved in the Hunterian Museum, Glasgow, and two of them were executed with great skill by Strange’s own hand. By his plates of the Magdalen and Cleopatra, engraved after Guido in 1753, he at once established his professional reputation.
He was invited in 1759 to engrave the portraits of the prince of Wales and Lord Bute, by Allan Ramsay, but declined, on the ground of the insufficient remuneration offered and of the pressure of more congenial work after the productions of the Italian masters. His refusal was attributed to his Jacobite proclivities, and it led to an acrimonious correspondence with Ramsay, and to the loss, for the time, of royal patronage. In 1760 Strange started on a long-meditated tour in Italy. He studied in Florence, Naples, Parma, Bologna, and Rome, executing innumerable drawings, of which many—the Day of Correggio, the Danae and the Venus and Adonis of Titian, the St Cecilia of Raphael, and the Barberini Magdalen of Guido, &c.—were afterwards reproduced by his burin. On the Continent he was received with great distinction, and he was elected a member of the academies of Rome, Florence, Parma, and Paris. He left Italy in 1764, and, having engraved in the French capital the Justice and the Meekness of Raphael, from the Vatican, he carried them with him to London in the following year.
The rest of his life was spent mainly in these two cities, in the diligent prosecution of his art. In 1766 he was elected a member of the Incorporated Society of Artists, and in 1775, piqued by the exclusion of engravers from the Royal Academy, he published an attack on that body, entitled An Enquiry into the Rise and Progress of the Royal Academy of Arts at London, and prefaced by a long letter to Lord Bute. In 1787 he engraved West’s Apotheosis of the Princes Octavius and Alfred, and was rewarded with the honour of knighthood. He died in London on the 5th of July 1792.
In the technique of engraving Strange was a master. His line is tender and flowing, without monotony or confusion, and his expression of flesh is characterized by uncommon delicacy and transparency. In draftsmanship his works are often defective.
After his death a splendid edition of reserved proofs of his engravings was issued; and a catalogue of his works, by Charles Blanc, was published in 1848 by Rudolph Weigel of Leipsic, forming part of Le Graveur en Taille Douce. See Memoirs of Sir Robert Strange, Knt., and his Brother-in-law Andrew Lumisden, by James Dennistoun of Dennistoun, 1855.
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Moses inculcated and enforced by numerous and by powerful considerations, as well as by various examples of benevolent hospitality, mentioned in the book of Genesis, the exhibition of kindness and humanity to strangers. There were two classes of persons who, in reference to this subject, were denominated _strangers_, גרים. One class were those who, whether Hebrews or foreigners, were destitute of a home, in Hebrew תושבים. The others were persons who, though not natives, had a home in Palestine; the latter were גרים, _strangers_ or _foreigners_, in the strict sense of the word. Both of these classes, according to the civil code of Moses, were to be treated with kindness, and were to enjoy the same rights with other citizens, Lev. xix, 33, 34; xxiv, 16, 22; Num. ix, 14; xv, 14; Deut. x, 18; xxiii, 7; xxiv, 17; xxvii, 19. In the earlier periods of the Hebrew state, persons who were natives of another country, but who had come, either from choice or from necessity, to take up their residence among the Hebrews, appear to have been placed in favourable circumstances. At a later period, namely, in the reigns of David and Solomon, they were compelled to labour on the religious edifices which were erected by those princes; as we may learn from such passages as these: “And Solomon numbered all the strangers that were in the land of Israel, after the numbering wherewith David his father had numbered them; and they were found a hundred and fifty thousand and three thousand and six hundred; and he set three score and ten thousand of them to be bearers of burdens,” &c, 1 Chron. xxii, 2; 2 Chron. ii, 1, 16, 17. The exaction of such laborious services from foreigners was probably limited to those who had been taken prisoners in war; and who, according to the rights of ...war, as they were understood at that period, could be justly employed in any offices, however low and however laborious, which the conqueror thought proper to impose. In the time of Christ, the degenerate Jews did not find it convenient to render to the strangers from a foreign country those deeds of kindness and humanity which were not only their due, but which were demanded in their behalf by the laws of Moses. They were in the habit of understanding by the word רע, _neighbour_, their friends merely, and accordingly restricted the exercise of their benevolence by the same narrow limits that bounded in this case their interpretation; contrary as both were to the spirit of those passages which have been adduced above, Lev. xix, 18.
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