Delphi Complete Works of George Eliot (Illustrated) (439 page)

Something like this was the common under-current in Deronda’s mind while he was reading law or imperfectly attending to polite conversation. Meanwhile he had not set about one function in particular with zeal and steadiness. Not an admirable experience, to be proposed as an ideal; but a form of struggle before break of day which some young men since the patriarch have had to pass through, with more or less of bruising if not laming.

I have said that under his calm exterior he had a fervor which made him easily feel the presence of poetry in everyday events; and the forms of the Juden-gasse, rousing the sense of union with what is remote, set him musing on two elements of our historic life which that sense raises into the same region of poetry; — the faint beginnings of faiths and institutions, and their obscure lingering decay; the dust and withered remnants with which they are apt to be covered, only enhancing for the awakened perception the impressiveness either of a sublimely penetrating life, as in the twin green leaves that will become the sheltering tree, or of a pathetic inheritance in which all the grandeur and the glory have become a sorrowing memory.

This imaginative stirring, as he turned out of the Juden-gasse, and continued to saunter in the warm evening air, meaning to find his way to the synagogue, neutralized the repellent effect of certain ugly little incidents on his way. Turning into an old book-shop to ask the exact time of service at the synagogue, he was affectionately directed by a precocious Jewish youth, who entered cordially into his wanting, not the fine new building of the Reformed but the old Rabbinical school of the orthodox; and then cheated him like a pure Teuton, only with more amenity, in his charge for a book quite out of request as one “nicht so leicht zu bekommen.” Meanwhile at the opposite counter a deaf and grisly tradesman was casting a flinty look at certain cards, apparently combining advantages of business with religion, and shoutingly proposed to him in Jew-dialect by a dingy man in a tall coat hanging from neck to heel, a bag in hand, and a broad low hat surmounting his chosen nose — who had no sooner disappeared than another dingy man of the same pattern issued from the background glooms of the shop and also shouted in the same dialect. In fact, Deronda saw various queer-looking Israelites not altogether without guile, and just distinguishable from queer-looking Christians of the same mixed
morale
. In his anxiety about Mirah’s relatives, he had lately been thinking of vulgar Jews with a sort of personal alarm. But a little comparison will often diminish our surprise and disgust at the aberrations of Jews and other dissidents whose lives do not offer a consistent or lovely pattern of their creed; and this evening Deronda, becoming more conscious that he was falling into unfairness and ridiculous exaggeration, began to use that corrective comparison: he paid his thaler too much, without prejudice to his interests in the Hebrew destiny, or his wish to find the
Rabbinische Schule
, which he arrived at by sunset, and entered with a good congregation of men.

He happened to take his seat in a line with an elderly man from whom he was distant enough to glance at him more than once as rather a noticeable figure — his ample white beard and felt hat framing a profile of that fine contour which may as easily be Italian as Hebrew. He returned Deronda’s notice till at last their eyes met; an undesirable chance with unknown persons, and a reason to Deronda for not looking again; but he immediately found an open prayer-book pushed toward him and had to bow his thanks. However, the congregation had mustered, the reader had mounted to the
almemor
or platform, and the service began. Deronda, having looked enough at the German translation of the Hebrew in the book before him to know that he was chiefly hearing Psalms and Old Testament passages or phrases, gave himself up to that strongest effect of chanted liturgies which is independent of detailed verbal meaning — like the effect of an Allegri’s
Miserere
or a Palestrina’s
Magnificat
. The most powerful movement of feeling with a liturgy is the prayer which seeks for nothing special, but is a yearning to escape from the limitations of our own weakness and an invocation of all Good to enter and abide with us; or else a self-oblivious lifting up of Gladness, a
Gloria in excelsis
that such Good exists; both the yearning and the exaltation gathering their utmost force from the sense of communion in a form which has expressed them both, for long generations of struggling fellow-men. The Hebrew liturgy, like others, has its transitions of litany, lyric, proclamation, dry statement and blessing; but this evening, all were one for Deronda: the chant of the
Chazaris
or Reader’s grand wide-ranging voice with its passage from monotony to sudden cries, the outburst of sweet boys’ voices from the little choir, the devotional swaying of men’s bodies backward and forward, the very commonness of the building and shabbiness of the scene where a national faith, which had penetrated the thinking of half the world, and moulded the splendid forms of that world’s religion, was finding a remote, obscure echo — all were blent for him as one expression of a binding history, tragic and yet glorious. He wondered at the strength of his own feeling; it seemed beyond the occasion — what one might imagine to be a divine influx in the darkness, before there was any vision to interpret. The whole scene was a coherent strain, its burden a passionate regret, which, if he had known the liturgy for the Day of Reconciliation, he might have clad in its authentic burden; “Happy the eye which saw all these things; but verily to hear only of them afflicts our soul. Happy the eye that saw our temple and the joy of our congregation; but verily to hear only of them afflicts our soul. Happy the eye that saw the fingers when tuning every kind of song; but verily to hear only of them afflicts our soul.”

But with the cessation of the devotional sounds and the movement of many indifferent faces and vulgar figures before him there darted into his mind the frigid idea that he had probably been alone in his feeling, and perhaps the only person in the congregation for whom the service was more than a dull routine. There was just time for this chilling thought before he had bowed to his civil neighbor and was moving away with the rest — when he felt a hand on his arm, and turning with the rather unpleasant sensation which this abrupt sort of claim is apt to bring, he saw close to him the white-bearded face of that neighbor, who said to him in German, “Excuse me, young gentleman — allow me — what is your parentage — your mother’s family — her maiden name?”

Deronda had a strongly resistant feeling: he was inclined to shake off hastily the touch on his arm; but he managed to slip it away and said coldly, “I am an Englishman.”

The questioner looked at him dubiously still for an instant, then just lifted his hat and turned away; whether under a sense of having made a mistake or of having been repulsed, Deronda was uncertain. In his walk back to the hotel he tried to still any uneasiness on the subject by reflecting that he could not have acted differently. How could he say that he did not know the name of his mother’s family to that total stranger? — who indeed had taken an unwarrantable liberty in the abruptness of his question, dictated probably by some fancy of likeness such as often occurs without real significance. The incident, he said to himself, was trivial; but whatever import it might have, his inward shrinking on the occasion was too strong for him to be sorry that he had cut it short. It was a reason, however, for his not mentioning the synagogue to the Mallingers — in addition to his usual inclination to reticence on anything that the baronet would have been likely to call Quixotic enthusiasm. Hardly any man could be more good-natured than Sir Hugo; indeed in his kindliness especially to women, he did actions which others would have called romantic; but he never took a romantic view of them, and in general smiled at the introduction of motives on a grand scale, or of reasons that lay very far off. This was the point of strongest difference between him and Deronda, who rarely ate at breakfast without some silent discursive flight after grounds for filling up his day according to the practice of his contemporaries.

This halt at Frankfort was taken on their way home, and its impressions were kept the more actively vibrating in him by the duty of caring for Mirah’s welfare. That question about his parentage, which if he had not both inwardly and outwardly shaken it off as trivial, would have seemed a threat rather than a promise of revelation, and reinforced his anxiety as to the effect of finding Mirah’s relatives and his resolve to proceed with caution. If he made any unpleasant discovery, was he bound to a disclosure that might cast a new net of trouble around her? He had written to Mrs. Meyrick to announce his visit at four o’clock, and he found Mirah seated at work with only Mrs. Meyrick and Mab, the open piano, and all the glorious company of engravings. The dainty neatness of her hair and dress, the glow of tranquil happiness in a face where a painter need have changed nothing if he had wanted to put it in front of the host singing “peace on earth and good will to men,” made a contrast to his first vision of her that was delightful to Deronda’s eyes. Mirah herself was thinking of it, and immediately on their greeting said —

“See how different I am from the miserable creature by the river! all because you found me and brought me to the very best.”

“It was my good chance to find you,” said Deronda. “Any other man would have been glad to do what I did.”

“That is not the right way to be thinking about it,” said Mirah, shaking her head with decisive gravity, “I think of what really was. It was you, and not another, who found me and were good to me.”

“I agree with Mirah,” said Mrs. Meyrick. “Saint Anybody is a bad saint to pray to.”

“Besides, Anybody could not have brought me to you,” said Mirah, smiling at Mrs. Meyrick. “And I would rather be with you than with any one else in the world except my mother. I wonder if ever a poor little bird, that was lost and could not fly, was taken and put into a warm nest where was a mother and sisters who took to it so that everything came naturally, as if it had been always there. I hardly thought before that the world could ever be as happy and without fear as it is to me now.” She looked meditative a moment, and then said, “sometimes I am a
little
afraid.”

“What is it you are afraid of?” said Deronda with anxiety.

“That when I am turning at the corner of a street I may meet my father. It seems dreadful that I should be afraid of meeting him. That is my only sorrow,” said Mirah, plaintively.

“It is surely not very probable,” said Deronda, wishing that it were less so; then, not to let the opportunity escape — “Would it be a great grief to you now if you were never to meet your mother?”

She did not answer immediately, but meditated again, with her eyes fixed on the opposite wall. Then she turned them on Deronda and said firmly, as if she had arrived at the exact truth, “I want her to know that I have always loved her, and if she is alive I want to comfort her. She may be dead. If she were I should long to know where she was buried; and to know whether my brother lives, so that we can remember her together. But I will try not to grieve. I have thought much for so many years of her being dead. And I shall have her with me in my mind, as I have always had. We can never be really parted. I think I have never sinned against her. I have always tried not to do what would hurt her. Only, she might be sorry that I was not a good Jewess.”

“In what way are you not a good Jewess?” said Deronda.

“I am ignorant, and we never observed the laws, but lived among Christians just as they did. But I have heard my father laugh at the strictness of the Jews about their food and all customs, and their not liking Christians. I think my mother was strict; but she could never want me not to like those who are better to me than any of my own people I have ever known. I think I could obey in other things that she wished but not in that. It is so much easier to me to share in love than in hatred. I remember a play I read in German — since I have been here it has come into my mind — where the heroine says something like that.”

“Antigone,” said Deronda.

“Ah, you know it. But I do not believe that my mother would wish me not to love my best friends. She would be grateful to them.” Here Mirah had turned to Mrs. Meyrick, and with a sudden lighting up of her whole countenance, she said, “Oh, if we ever do meet and know each other as we are now, so that I could tell what would comfort her — I should be so full of blessedness my soul would know no want but to love her!”

“God bless you, child!” said Mrs. Meyrick, the words escaping involuntarily from her motherly heart. But to relieve the strain of feeling she looked at Deronda and said, “It is curious that Mirah, who remembers her mother so well it is as if she saw her, cannot recall her brother the least bit — except the feeling of having been carried by him when she was tired, and of his being near her when she was in her mother’s lap. It must be that he was rarely at home. He was already grown up. It is a pity her brother should be quite a stranger to her.”

“He is good; I feel sure Ezra is good,” said Mirah, eagerly. “He loved my mother — he would take care of her. I remember more of him than that. I remember my mother’s voice once calling, ‘Ezra!’ and then his answering from a distance ‘Mother!’“ — Mirah had changed her voice a little in each of these words and had given them a loving intonation — “and then he came close to us. I feel sure he is good. I have always taken comfort from that.”