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sity had wormed itself into his confidence) to a state of desperation, by employing every sort of persecution, and by trying to hunt him from society like an infection, makes him turn upon him, and betray the inmost secret of his soul. The last moments of Falkland are indeed sublime: the spark of life and the hope of imperishable renown are extinguished in him together; and bending his last look of forgiveness on his victim and destroyer, he dies a martyr to fame, but a confessor at the shrine of virtue! The re-action and play of these two characters into each other's hands (like Othello and Iago) is inimitably well managed, and on a par with any thing in the dramatic art; but Falkland is the hero of the story, Caleb Williams is only the instrument of it. This novel is utterly unlike any thing else that ever was written, and is one of the most original as well as powerful productions in the English language.St. Leon is not equal to it in the plot and groundwork, though perhaps superior in the execution. In the one Mr. Godwin has hit upon the extreme point of the perfectly natural and perfectly new; in the other he ventures into the preternatural world, and comes nearer to the world of common place. Still the character is of the same exalted intellectual kind. As the ruling passion of the one was the love of fame, so in the other the sole business of life is thought. Raised by the fatal discovery of the philosopher's stone above mortality, he is cut off from all participation with its pleasures. He is a limb torn from society. In possession of eternal youth and beauty, he can feel no love; surrounded, tantalized, tormented with riches, he can do no good. The races of men pass before him as in a speculum; but he is attached to them by no common tie of sympathy or suffering. He is thrown back into himself and his own thoughts. He lives in the solitude of his own breast,---without wife or child, or friend, or enemy in the world. His is the solitude of the soul, not of woods, or seas, or mountains, but the desart of society, the waste and desolation of the heart. He is himself alone. His existence is purely contemplative, and is therefore intolerable to one who has felt the rapture of affection or the anguish of woe. The contrast between the enthusiastic eagerness of human pursuits and their blank disappointment, was never, perhaps, more finely pourtrayed than in this novel. Marguerite, the wife of St. Leon, is an instance of

and disinterested affection in one of the noblest of her sex. It is not improbable that the author found the model of this character in nature.- Of Mandeville, I shall say only one word. It appears to me to be a falling off in the subject, not in the ability. The style and declamation are even more poweful than ever. But unless an author surpasses himself, and surprises the public as much the fourth or fifth time as he did the first, he is said to fall off, because there is not the same stimulus of novelty. A great deal is here made out of nothing, or out of a very disagreeable subject. I cannot agree that the story is out of nature. The feeling is very common indeed; though carried to an unusual and improbable excess, or to one with which from the individuality and minuteness of the circumstances, we cannot readily sympathise.

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It is rare that a philosopher is a writer of romances. The union of the two characters in this author is a sort of phenomenon in the history of letters ; - for I cannot but consider the author of Political Justice as a philosophical reasoner of no ordinary stamp or pretensions. That work, whatever its defects may be, is distinguished by the most acute and severe logic, and by the utmost boldness of thinking, founded on a love and conviction of truth. It is a system of ethics, and one that, though I think it erroneous myself, is built on following up into its fair consequences, a very common and acknowledged principle, that abstract reason and general utility are the only test and standard of moral rectitude. If this principle is

true, then the system is true: but I think that Mr. Godwin's book has done more than any thing else to overturn the sufficiency of this principle by abstracting, in a strict metaphysical process, the influence of reason or the understanding in moral questions and relations from that of habit, sense, association, local and personal attachment, natural affection, &c.; and by thus making it appear how necessary the latter are to our limited, imperfect, and mixed being, how impossible the former as an exclusive guide of action, unless man were, or were capable of becoming, a purely intellectual being. Reason is no doubt one faculty of the human mind, and the chief gift of Providence to man; but it must itself be subject to and modified by other instincts and principles, because it is not the only one. This work then, even supposing it to be false, is invaluable as demonstrating an important truth by the reductio ad absurdum; or it is an experimentum crucis in one of the grand and trying questions of moral philosophy. In delineating the character and feelings of the hermetic philosopher St. Leon, perhaps the author had not far to go from those of a speculative philosophical Recluse. He who deals in the secrets of magic, or in the secrets of the human mind, is too often looked

upon with jealous eyes by the world, which is no great conjuror; he who pours out his intellectual wealth into the lap of the public, is hated by those who cannot understand how he came by it; he who thinks beyond his age, cannot expect the feelings of his contemporaries to go along with him; he whose mind is of no age or country, is seldom properly recognised during his life-time, and must wait, in order to have justice done him, for the late but lasting award of posterity : “Where his treasure is, there his heart is also."

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