George Eliot; a Critical Study of Her Life, Writings and Philosophy Part 13

Now glad Content by clutching Haste was torn, And Work grew eager, and Devise was born.

It seemed the light was never loved before, Now each man said, "'Twill go and come no more."

No budding branch, no pebble from the brook, No form, no shadow, but new dearness took From the one thought that life must have an end; And the last parting now began to send Diffusive dread through love and wedded bliss, Thrilling them into finer tenderness.

Then Memory disclosed her face divine, That like the calm nocturnal lights doth shine Within the soul, and shows the sacred graves, And shows the presence that no sunlight craves, No s.p.a.ce, no warmth, but moves among them all; Gone and yet here, and coming at each call, With ready voice and eyes that understand, And lips that ask a kiss, and dear responsive hand.

Thus to Cain's race death was tear-watered seed Of various life and action-shaping need.

But chief the sons of Lamech felt the stings Of new ambition, and the force that springs In pa.s.sion beating on the sh.o.r.es of fate.

They said, "There comes a night when all too late The mind shall long to prompt the achieving hand, The eager thought behind closed portals stand, And the last wishes to the mute lips press Buried ere death in silent helplessness.

Then while the soul its way with sound can cleave, And while the arm is strong to strike and heave, Let soul and arm give shape that will abide And rule above our graves, and power divide With that great G.o.d of day, whose rays must bend As we shall make the moving shadows tend.

Come, let us fashion acts that are to be, When we shall lie in darkness silently, As our young brother doth, whom yet we see Fallen and slain, but reigning in our will By that one image of him pale and still."

Death brings discord and sorrow into a world once happy and unaspiring, but it also brings a spiritual eagerness and a divine craving. Jabal began to tame the animals and to cultivate the soil, Tubal-Cain began to use fire and to work metals, while Jubal discovered song and invented musical instruments. Out of the longing and inner unrest which death brought, came the great gift of music. It had power to

Exult and cry, and search the inmost deep Where the dark sources of new pa.s.sion sleep.

Jubal pa.s.ses to other lands to teach them the gift of song, but at last returns an old man to share in the affections of his people. He finds them celebrating with great pomp the invention of music, but they will not accept him as the Jubal they did honor to and believed dead. Then the voice of his own past instructs him that he should not expect any praises or glory in his own person; it is enough to live in the joy of a world uplifted by music. Thus instructed, his broken life succ.u.mbs.

Quitting mortality, a quenched sun-wave, The All-creating Presence for his grave.

In this poem George Eliot regards death as a means of drawing men into a deeper and truer sympathy with each other. The same thought is more fully presented when she exultingly sings,--

O may I join the choir invisible Of those immortal dead who live again In minds made better by their presence: live In pulses stirred to generosity, In deeds of daring rect.i.tude, in scorn For miserable aims that end with self.

In thoughts sublime that pierce the night like stars, And with their mild persistence urge man's search To vaster issues.

Death teaches us to forget self, to live for others, to pour out unstinted sympathy and affection for those whose lives are short and difficult. It is the same thought as that given in reply to Young; mortal sorrows and pains should move us as hopes of immortality cannot. There accompanies this idea the larger one, that our future life is to be found in the better life we make for those who come after us. George Eliot believed with Comte, that we are to live again in minds made better by what we have done and been, that an influence goes out from every helpful and good life which makes the lives of those who come after us fairer and grander.

She rests this belief on no sentimental or ideal grounds. Its justification is to be found in science, in the law of hereditary transmission. Darwin and Spencer base the great world-process of evolution on the two laws of transmission and variation. The fittest survives, and the world advances.

The survival of every fit and positive form of life in the better forms which succeed it is in accordance with a process or a law which holds true up into all the highest and subtlest expressions of man's inner life.

Heredity is as true morally and spiritually as physically, and our moral and spiritual offspring will partake of our own qualities; and, standing on the vantage ground of our lives, will rise higher than we. What George Eliot regards as the positive teaching of science becomes also an inspiring religious belief to her.

George Eliot accepted the belief of an immortality in the race with a deep and earnest conviction. It gave a great impulse to her life, it satisfied her craving for closer harmony and sympathy with her fellows, it satisfied her longing for the power to a.s.suage sorrow and to comfort pain.

So to live is heaven; To make undying music in the world,

and to have an influence for good result from our lives far down the future. Through the beneficent influences we can awake in the world

All our rarer, better, truer self.

That sobbed religiously in yearning song, That watched to ease the burthen of the world, ... shall live till human time Shall fold its eyelids, and the human sky Be gathered like a scroll within the tomb Unread forever.

It was this belief, so satisfying to her and so ardently entertained, which inspired the best and n.o.blest of her poems. With an almost exultant joy, with the enthusiasm of an old-time devotee, she sings of that immortality which consists in renouncing all which is personal. The diffusive good which sweetens life for others through all time is the real heaven she sought.

This is life to come, Which martyred men have made more glorious For us who strive to follow. May I reach That purest heaven, be to other souls The cup of strength in some great agony, Enkindle generous ardor, feed pure love, Beget the smiles that have no cruelty-- Be the sweet presence of a good diffused, And in diffusion ever more intense.

So shall I join the choir invisible Whose music is the gladness of the world.

Believing that humanity represents an organic life and development, it was easy for George Eliot to accept the idea of immortality in the race. She reverenced the voice of truth

Sent by the invisible choir of all the dead.

It was to her a divine voice, full of tenderness, sympathy and strength.

She was fascinated by this thought of the solemn, ever-present and all-powerful influence of the dead over the living; there was mystery and inspiration in this belief for her. All phases of religious history, all religious experiences, were by her interpreted in the light of this conception. The power of Jesus's life is, that his trancendent beauty of soul lives in the "everlasting memories" of men, and that the cross of his shame has become

The sign Of death that turned to more diffusive life

His influence, his memory, has lifted up the world with a great effect, and made his life, spirit and ideas an inherent part of humanity. He has been engrafted into the organic life of the race, and lives there a mighty and an increasing influence. What has happened in his case happens in the case of all the gifted and great. According to what they were living they enter into the life of the world for weal or woe. To become an influence for good in the future, to leave behind an undying impulse of thought and sympathy, was the ambition of George Eliot; and this was all the immortality she desired.

The religious tendencies of George Eliot's mind are rather to be noted in her conception of renunciation than in her beliefs about G.o.d and immortality. These latter beliefs were of a negative character as she entertained them, but her doctrine of renunciation was of a very positive nature. The central motive of that belief was not faith in G.o.d, but faith in man. It gained all its charm and power for her out of her conception of the organic life of the race. Her thought was, that we should live not for self, but for humanity. What so many ardent souls have been willing to do for the glory of G.o.d she was willing to do for the uplifting of man. The spirit of renunciation with her took the old theologic form of expression to a considerable extent, a.s.sociated itself in her thought with the lofty spiritual consecration and self-abnegation of other ages. So ardently did she entertain this doctrine, so fully did she clothe it with the old forms of expression, that many have been deceived into believing her a devoted Christian. A little book was published in 1879 for the express purpose of showing that "the doctrine of the cross" is the main thought presented throughout all George Eliot's books. [Footnote: The Ethics of George Eliot's Works. By the late John Crombie Brown. Edinburgh: William Blackwood and Sons. 1879.] This book was read by George Eliot with much delight, and was regarded by her as the only criticism of her works which did full justice to her purpose in writing them. She is presented in that book as the writer of fiction who "stands out as the deepest, broadest and most catholic ill.u.s.trator of the true ethics of Christianity; the most earnest and persistent expositor of the true doctrine of the cross, that we are born and should live to something higher than love of happiness."

"Self-sacrifice as the divine law of life, and its only true fulfilment; self-sacrifice, not in some ideal sphere sought out for ourselves in the vain spirit of self-pleasing, but wherever G.o.d has placed us, amid homely, petty anxieties, loves and sorrows; the aiming at the highest attainable good in our own place, irrespective of all results of joy or sorrow, of apparent success or failure--such is the lesson" that is conveyed in all her books. George Eliot is presented as a true teacher of the doctrine which admonishes us to love not pleasure but G.o.d, to forsake all things else for the sake of obedience and devotion, to shun the world and to devote ourselves perpetually to G.o.d's service. The Christian doctrine of renunciation has always bidden men put their eyes on G.o.d, forget everything beside, and seek only for that divine life which is spiritual union with the Eternal.

That doctrine was not George Eliot's. Christianity bids men renounce the world for the sake of a perfect union with G.o.d; George Eliot desires men to renounce selfishness for the sake of humanity. The Christian idea includes the renunciation of all self-seeking, it bids us give ourselves for others, it even teaches us that others are to be preferred to ourselves. Yet all this is to be done, not merely for the sake of the present, but in view of an eternal destiny, and because we can thus only fulfil G.o.d's will and attain to holy oneness with him. George Eliot did, however, throughout her writings, identify the altruist impulse to live for others with the Christian doctrine of the cross. To her, the life of devotion to humanity, which she has so beautifully presented in the poem, "O may I join the Choir Invisible," was the true interpretation of the Christian doctrine of self-sacrifice. She accepted this world-old religious belief, consecrated with all the tears and sacrifices and martyrdoms of the world, as a true expression of a want of the soul, as the poetic expression of emotions and aspirations which ever live in man. It is a beautiful symbolism of that need of his fellows man ever has, of the conviction which is growing stronger, that man must live for the race and not for himself. The individual is nothing except as he identifies himself with the corporate body of humanity; the true fulfilment of life comes only to those who in some way recognize this fact, and give themselves for the good of the world. George Eliot even goes so far in her willingness to renounce self that she says in _Theophrastus Such_, "I am really at the point of finding that this world would be worth living in without any lot of one's own. Is it not possible for me to enjoy the scenery of earth without saying to myself, I have a cabbage-garden in it?"

The relations of the individual to the past and the present of the race make duties and burdens and woes for him which he has not created, but which are given him to bear. The sins of others bring pain and sorrow to us; we are a part of all the good and evil of the world. The present is determined by the past; we must accept the lot created for us by those who have gone before us. "He felt the hard pressure of our common lot, the yoke of that mighty, resistless destiny laid upon us by the past of other men."

says George Eliot of one of her characters. The past brings us burdens and sorrows difficult to bear; it also brings us duties. We owe to it many things; our debt to the race is an immense one. That debt can only be discharged by a life of devotion and loyalty, by doing what we can to make humanity better. The Christian idea of a debt owed to G.o.d, which we can only repay by perfect loyalty and self-abnegation, becomes to George Eliot a debt owed to humanity, which we can only repay in the purest altruistic spirit.

The doctrine of renunciation has been presented again and again by George Eliot; her books are full of it. It is undoubtedly the central theme of all her teaching. In the conversation between Romola and Savonarola when she is escaping from her home and is met by him, it is vividly expressed.

Savonarola speaks as a Christian, as a Catholic, as a monk; but the words he uses quite as well serve to express George Eliot's convictions. The Christian symbolism laid aside, and all was true to her; yet her feelings, her sense of corporate unity with the past, would not even suffer her to lay aside the symbolism in presenting her thoughts on this subject. Romola pleads that she would not have left Florence as long as she could fulfil a duty to her father: but Savonarola reminds her that there are other duties, other ties, other burdens.

"If your own people are wearing a yoke, will you slip from under it, instead of struggling with them to lighten it? There is hunger and misery in our streets, yet you say, 'I care not; I have my own sorrows; I will go away, if peradventure I can ease them.' The servants of G.o.d are struggling after a law of justice, peace and charity, that the hundred thousand citizens among whom you were born may be governed righteously; but you think no more of that than if you were a bird, that may spread its wings and fly whither it will in search of food to its liking. And yet you have scorned the teaching of the Church, my daughter. As if you, a wilful wanderer, following your own blind choice, were not below the humblest Florentine woman who stretches forth her hands with her own people, and craves a blessing for them; and feels a close sisterhood with the neighbor who kneels beside her, and is not of her own blood; and thinks of the mighty purpose that G.o.d has for Florence; and waits and endures because the promised work is great, and she feels herself little."

She then a.s.serts her purpose not to go away to a life of ease and self-indulgence, but rather to one of hardship; but that plea is not suffered to pa.s.s.

"You are seeking your own will, my daughter. You are seeking some good other than the law you are bound to obey. But how will you find good?

It is not a thing of choice: it is a river that flows from the foot of the Invisible Throne, and flows by the path of obedience. I say again, man cannot choose his duties. You may choose to forsake your duties, and choose not to have the sorrow they bring. But you will go forth; and what will you find, my daughter? Sorrow without duty--bitter herbs, and no bread with them."

Savonarola bids her draw the crucifix from her bosom, which she secretly carries, and appeals to her by that symbol of devotion and self-sacrifice to remain true to her duties, to accept willingly the burdens given her to bear, not to think of self, but only of others. He condemns the pagan teaching she had received, of individual self-seeking, and the spirit of culture, refinement and ease which accompanied that teaching. She looks on the image of a suffering life, a life offered willingly as a sacrifice for others' good, and he says,--

"Conform your life to that image, my daughter; make your sorrow an offering; and when the fire of divine charity burns within you, and you behold the need of your fellow-men by the light of that flame, you will not call your offering great. You have carried yourself proudly, as one who held herself not of common blood or of common thoughts; but you have been as one unborn to the true life of man. What! you say your love for your father no longer tells you to stay in Florence? Then, since that tie is snapped, you are without a law, without religion; you are no better than a beast of the field when she is robbed of her young. If the yearning of a fleshly love is gone, you are without love, without obligation. See, then, my daughter, how you are below the life of the believer who worships that image of the Supreme Offering, and feels the glow of a common life with the lost mult.i.tude for whom that offering was made, and beholds the history of the world as the history of a great redemption, in which he is himself a fellow-worker, in his own place and among his own people! If you held that faith, my beloved daughter, you would not be a wanderer flying from suffering, and blindly seeking the good of a freedom which is lawlessness. You would feel that Florence was the home of your soul as well as your birthplace, because you would see the work that was given you to do there. If you forsake your place, who will fill it? You ought to be in your place now, helping in the great work by which G.o.d will purify Florence and raise it to be the guide of the nations. What! the earth is full of iniquity--full of groans--the light is still struggling with a mighty darkness, and you say, 'I cannot bear my bonds; I will burst them asunder; I will go where no man claims me?' My daughter, every bond of your life is a debt: the right lies in the payment of that debt; it can lie nowhere else. In vain will you wander over the earth; you will be wandering forever away from the right."

Romola hesitates, she pleads that her brother Dino forsook his home to become a monk, and that possibly Savonarola may be wrong. He then appeals to her conscience, and a.s.sures her that she has a.s.sumed relations and duties which cannot be broken from on any plea. The human ties are forever sacred; there can exist no causes capable of annulling them.

"You are a wife. You seek to break your ties in self-will and anger, not because the higher life calls upon you to renounce them. The higher life begins for us, my daughter, when we renounce our own will to bow before a Divine law. That seems hard to you. It is the portal of wisdom, and freedom, and blessedness. And the symbol of it hangs before you. That wisdom is the religion of the cross. And you stand aloof from it; you are a pagan; you have been taught to say, 'I am as the wise men who lived before the time when the Jew of Nazareth was crucified.' And that is your wisdom! To be as the dead whose eyes are closed, and whose ear is deaf to the work of G.o.d that has been since their time. What has your dead wisdom done for you, my daughter? It has left you without a heart for the neighbors among whom you dwell, without care for the great work by which Florence is to be regenerated and the world made holy; it has left you without a share in the Divine life which quenches the sense of suffering self in the ardors of an ever-growing love. And now, when the sword has pierced your soul, you say, 'I will go away; I cannot bear my sorrow.' And you think nothing of the sorrow and the wrong that are within the walls of the city where you dwell; you would leave your place empty, when it ought to be filled with your pity and your labor. If there is wickedness in the streets, your steps should shine with the light of purity; if there is a cry of anguish, you, my daughter, because you know the meaning of the cry, should be there to still it. My beloved daughter, sorrow has come to teach you a new worship; the sign of it hangs before you."

This teaching of renunciation is no less distinctly presented in _The Mill on the Floss_, the chief ethical aim of which is its inculcation. It is also there a.s.sociated with the Catholic form of its expression, through Maggie's reading of _The Imitation of Christ_, a book which was George Eliot's constant companion, and was found by her bedside after her death.

It was the spirit of that book which attracted George Eliot, not its doctrines. Its lofty spirit of submission and renunciation she admired; and she believed that altruism can be made real only through tradition, only as a.s.sociated with past heroisms and strivings and ideals. As an embodiment of man's craving for perfect union with humanity, for full and joyous submission to his lot, the old forms of faith are sacred. They carry the hopes of ages; they are a pictured poem of man's inward strivings. To break away from these memories is to forsake one's home, is to repudiate one's mother. We cannot intellectually accept them, we cannot a.s.sent to the dogmas a.s.sociated with them; but the forms are the spontaneous expressions of the heart, while the dogmas are an after-thought of the inquiring intellect. The real meaning of the cross of Christ is self-sacrifice for humanity's sake; that was its inspiration, that has ever been its true import. It was this view of the subject which made George Eliot so continuously a.s.sociate her new teachings with the old expressions of faith.

In altruism she believes is to be found the hope of the world, the cure of every private pain and grief. Altruism means living for and in the race, as a willing member of the social organic life of humanity, as desiring not one's own good but the welfare of others. That doctrine she applies to Maggie's case. This young girl was dissatisfied with her life, out of harmony with her surroundings, and could not accept the theories of life given her.

She wanted some explanation of this hard, real life; the unhappy-looking father, seated at the dull breakfast-table; the childish, bewildered mother; the little sordid tasks that filled the hours, or the more oppressive emptiness of weary, joyless leisure; the need of some tender, demonstrative love; the cruel sense that Tom didn't mind what she thought or felt, and that they were no longer playfellows together; the privation of all pleasant things that had come to _her_ more than to others--she wanted some key that would enable her to understand, and in understanding endure, the heavy weight that had fallen on her young heart. If she had been taught "real learning and wisdom, such as great men knew," she thought she should have held the secrets of life; if she had only books, that she might learn for herself what wise men knew! Saints and martyrs had never interested Maggie so much as sages and poets. She know little of saints and martyrs, and had gathered, as a general result of her teaching, that they were a temporary provision against the spread of Catholicism, and had all died at Smithfield.

Into the darkness of Maggie's life a light suddenly comes in the shape of the immortal book of Thomas a Kempis. Why that book; why along such a way should the light come? The answer is, that George Eliot meant to teach certain ideas. It is this fact which justifies her reader in taking these scenes of her novels, these words spoken in the interludes, as genuine reflections and transcripts of her own mind. Maggie turns over a parcel of books brought her by Bob Jakin, to find little in them--

but _Thomas a Kempis_. The name had come across her in her reading, and she felt the satisfaction, which every one knows, of getting some ideas to attach to a name that strays solitary in the memory. She took up the little old clumsy book with some curiosity; it had the corners turned down in many places, and some hand, now forever quiet, had made at certain pa.s.sages strong pen-and-ink marks, long since browned by time.

Maggie turned from leaf to leaf, and read where the quiet hand pointed.

"Know that the love of thyself doth hurt thee more than anything in the world.... If thou seekest this or that, and wouldst be here or there to enjoy thy own will and pleasure, thou shalt never be quiet nor free from care; for in everything somewhat will be wanting, and in every place there will be some that will cross thee.... Both above and below, which way soever thou dost turn thee, everywhere thou shalt find the cross; and everywhere of necessity thou must have patience, if thou wilt have inward peace, and enjoy an everlasting crown.... If thou desire to mount unto this height, thou must set out courageously, and lay the axe to the root, that thou mayest pluck up and destroy that hidden inordinate inclination to thyself, and unto all private and earthly good. On this sin, that a man inordinately loveth himself, almost all dependeth, whatsoever is thoroughly to be overcome; which evil being once overcome and subdued, there will presently ensue great peace and tranquillity.... It is but little thou sufferest in comparison of them that have suffered so much, were so strongly tempted, so grievously afflicted, so many ways tried and exercised.

Thou oughtest therefore to call to mind the more heavy sufferings of others, that thou mayest the easier bear thy little adversities. And if they seem not little unto thee, beware lest thy impatience be the cause thereof.... Blessed are those ears that receive the whispers of the divine voice, and listen not to the whisperings of the world. Blessed are those ears which hearken not unto the voice which soundeth outwardly, but unto the Truth which teacheth inwardly."

A strange thrill of awe pa.s.sed through Maggie while she read, as if she had been wakened in the night by a strain of solemn music, telling of beings whose souls had been astir while hers was in stupor. She went on from one brown mark to another, where the quiet hand seemed to point, hardly conscious that she was reading--seeming rather to listen while a low voice said,--

"Why dost thou here gaze about, since this is not the place of thy rest? In heaven ought to be thy dwelling, and all earthly things are to be looked on as they forward thy journey thither. All things pa.s.s away, and thou together with them. Beware thou cleave not unto them lest thou be entangled and perish.... If a man should give all his substance, yet it is as nothing. And if he should do great penances, yet are they but little. And if he should attain to all knowledge, he is yet far off.

And if he should be of great virtue and very fervent devotion, yet is there much wanting; to wit, one thing which is most necessary for him.

What is that? That having left all, he leave himself, and go wholly out of himself, and retain nothing of self-love.... I have often said unto thee, and now again I say the same. Forsake thyself, resign thyself, and thou shalt enjoy much inward peace.... Then shall all vain imaginations, evil perturbations and superfluous cares fly away; then shall immoderate fear leave thee, and inordinate love shall die."