term "knowledge of the world." In a word, dispel all his fopperies, real
or assumed, he is still the active man of crowds and cities, determined to
succeed, and gifted with the ordinary qualities of success. Godolphin, on
the contrary, is the man of poetical temperament, out of his place alike
among the trifling idlers and the bustling actors of the world--wanting
the stimulus of necessity--or the higher motive which springs from
benevolence, to give energy to his powers, or definite purpose to his
fluctuating desires; not strong enough to break the bonds that confine his
genius--not supple enough to accommodate its movements to their purpose.
He is the moral antipodes to Pelham. In evading the struggles of the
world, he grows indifferent to its duties--he strives with no
obstacles--he can triumph in no career. Represented as possessing mental
qualities of a higher and a richer nature than those to which Pelham can
pretend, he is also represented as very inferior to him in constitution
of character, and he is certainly a more ordinary type of the intellectual
trifler.

The characters grouped around Godolphin are those with which such a man
usually associates his life. They are designed to have a certain grace--a
certain harmony with one form or the other of his twofold
temperament:--viz., either its conventional elegance of taste, or its
constitutional poetry of idea. But all alike are brought under varying
operations of similar influences; or whether in Saville, Constance, Fanny,
or Lucilla--the picture presented is still the picture of gifts
misapplied--of life misunderstood. The Preacher who exclaimed, "Vanity
of vanities! all is vanity," perhaps solved his own mournful saying, when
he added elsewhere, "This only have I found, that God made men
upright--but they have sought out many inventions."

This work was first published anonymously, and for that reason perhaps it