Delphi Complete Works of George Eliot (Illustrated) (963 page)

Felix Holt
is a novel with an ethical purpose. It aims to show how social and political reform can be brought about. Felix is George Eliot’s ideal working-man, a man who remains true to his own class, seeks his own moral elevation, does not have much faith in the ballot, and who is zealous for the education of his fellows. He is a radical who believes in heredity, who is aware of our debt to the past, and who would use the laws of social inheritance for the elevation of mankind. The account Felix gives of his conversion contains George Eliot’s conception of what is to be done by all workingmen who rightly understand what social reform is and how it can be most truly brought about. It is to be secured by each workingman living not for self and pleasure, but to do what good he can in the world.

“I’m not speaking lightly,” said Felix. “If I had not seen that I was making a hog of myself very fast, and that pig-wash, even if I could have got plenty of it, was a poor sort of thing, I should never have looked life fairly in the face to see what was to be done with it. I laughed out loud at last to think of a poor devil like me, in a Scotch garret, with my stockings out at heel and a shilling or two to be dissipated upon, with a smell of raw haggis mounting from below, and old women breathing gin as they passed me on the stairs — wanting to turn my life into easy pleasure. Then I began to see what else it could be turned into. Not much, perhaps. This world is not a very fine place for a good many of the people in it. But I’ve made up my mind it shan’t be the worse for me, if I can help it. They may tell me I can’t alter the world — that there must be a certain number of sneaks and robbers in it, And if I don’t lie and filch, somebody else will. Well, then, somebody else shall, for I won’t. That’s the upshot of my conversion. Mr. Lyon, if you want to know it.”

When Felix gives Esther an account of his plans, and describes to her his purpose to do what he can to elevate his class, we have George Eliot’s own views on the subject of social reform. Felix says, —

“I want to be a demagogue of a new sort: an honest one, if possible, who will tell the people they are blind and foolish, and neither flatter them nor batten on them. I have my heritage — an order I belong to. I have the blood of a line of handicraftsmen in my veins, and I want to stand up for the lot of the handicraftsmen as a good lot, in which a man may be better trained to all the best functions of his nature, than if he belonged to the grimacing set who have visiting-cards, and are proud to be thought richer than their neighbors.”

That the leading aim of
Felix Holt
is to show the nature of true social reform may be seen in the address made by Felix at the election, and even more distinctly in the address put into his mouth in
Blackwood’s Magazine
for 1868. In the election speech Felix gives it as his belief that if workingmen “go the right way to work they may get power sooner without votes” than with them, by the use of public opinion, “the greatest power under heaven.” The novel points out the social complications of life, the influence of hereditary privileges and abuses, and how every attempt at reform is complicated by many interests, and is likely to fall into the hands of demagogues who use the workingmen for their own purposes. The address of Felix in
Blackwood’s
is really a commentary on the novel, or rather a fine and suggestive summary of the moral, social and political idea; it was meant to inculcate.

In
Felix Holt
, George Eliot would teach the world that true social reform is not to be secured by act of Parliament, or by the possession of the ballot on the part of all workingmen. It is but another enforcement of the theory that it is not rights men are to seek after, but duties; that social and political reform is not to be secured by insistence on rights, but by the true and manly acceptance of altruism. Felix Holt is a social reformer who is not a demagogue, who does not seek office or personal advancement, but who wishes to show by his own conduct how a larger life is to be won. He would introduce universal education; he would teach the great principles of right living, physically and morally; he would inculcate the spirit of helpfulness and mutual service. As a brave, earnest, self-sacrificing, pure-minded lover of humanity, he is an inspiring character. George Eliot evidently wished to indicate in his creation what can be done by workingmen towards the uplifting of their own class. A better social order, she would have us believe, cannot be secured from external sources; but it must be had by an internal impulse moving those whose lives are degraded to seek for higher things because of their own intrinsic good. The demagogue seeks the elevation of workingmen because he can use them for his own advancement; but Felix desires their elevation for the good of the whole social structure. To this end he would inspire in his fellows a greater moral ambition and zeal for the common good. He is a Mazzini, Castelar or John Bright in his own social order; one who loves his own class, wishes to remain in it, and who desires above all things that it shall do its part in the work of national elevation. His aim is not to oppose the other classes in society, but to make his own necessary to the prosperity of his country. Felix is not an ideal character, for he is rough, uncultured and headstrong; but he is an inspiring personality, with gifts of intellectual fascination and moral courage. George Eliot has created no other character like him, for Deronda and Zarca, whose aims somewhat resemble his, are very different. He is no hero, he is not altogether an attractive person. He has, however, the power, which some of the noblest of George Eliot’s characters possess, of attracting and uplifting other persons. He made Esther realize the wide gulf between self-pleasing and duty, he inspired her with moral courage and awakened her mind to the higher aims and satisfactions life has to give us. He was undoubtedly meant for a moral hero of the working class, a prophet to the laborers. With all his limitations he is one of the noblest and most helpful characters in George Eliot’s books.

Other distinctive ideas of George Eliot’s appear throughout this book. Her theories of heredity, altruism and environment affect the whole development of the story. Perhaps no more striking illustration of the law of retribution is to be found in her books than in the case of Mrs. Transome. This woman’s sin corrupted her own life, and helped to darken the lives of others.

The aim had in view in
Middlemarch
is to illustrate the impotence of modern life so far as it relates in moral heroism and spiritual attainment. High and noble action is hindered and baulked by the social conditions in the midst of which we live; and those who would live grandly and purely, and in a supreme unselfishness devote themselves to the world, find that their efforts are in vain. Dorothea has longings after a life of love and service; she would live for high purposes and give herself for others’ good. Her hopes end in disaster almost; and she is cramped and baulked on every side. Lydgate would devote himself to science, to patient investigations for the sake of alleviating human misery and disease. His social environment cripples him, and his life comes to nothing compared with what he had aimed at, and what he was capable of attaining. Dorothea is presented as capable of becoming a saint, being of an ardent, heroic nature, a woman who yearned after some lofty conception of the world that was to be made, not merely poetry, but an actual fact about her; who was “enamoured of intensity and greatness,” and “likely to seek martyrdom.” The difficulties which most beset such a nature are presented in the very first chapter, where these saintly tendencies are considered as probable obstacles to her making a good marriage.

A young lady of some birth and fortune, who knelt suddenly down on a brick floor by the side of a sick laborer and prayed fervidly, as if she thought herself living in the time of the Apostles — who had strange whims of fasting like a Papist, and of sitting up at night to read old theological books! Such a wife might awaken you some fine morning with a new scheme for the application of her income which would interfere with political economy, and the keeping of saddle-horses; a man would naturally think twice before he risked himself in such fellowship.

The social life of Tipton really had no room for such a woman, could not employ her rare gifts, knew not what to make of her yearnings and her charity. And Tipton is the world and modern life, which spurns the heroic, has no place for the poetry of existence, can make nothing of yearnings and longings for high heroism. Because the social order into which she was born could not use her gifts, because the vision of life in her soul was other and higher than that which society had marked out for such as she, her life was wasted in an unhappy marriage. In an earlier age she would have become a St. Theresa, for society then had a place for such souls. Now she bows in reverence to a man of learning, dreams great things of tender service to him; but this proves not to be the place in which she belongs. In the last paragraphs of the book the author gives her own account of Dorothea’s failure to reach the good she sought.

Sir James never ceased to regard Dorothea’s second marriage as a mistake; and indeed this remained the tradition concerning it in Middlemarch, where she was spoken of to a younger generation as a fine girl who married a sickly clergyman, old enough to be her father, and in little more than a year after his death gave up her estate to marry his cousin — young enough to have been his son, with no property, and not well-born. Those who had not seen anything of Dorothea usually observed that she could not have been “a nice woman,” else she would not have married either the one or the other.

Certainly those determining acts of her life were not ideally beautiful. They were the mixed result of young and noble impulse struggling under prosaic conditions. Among the many remarks passed on her mistakes, it was never said in the neighborhood of Middlemarch that such mistakes could not have happened if the society into which she was born had not smiled on propositions of marriage from a sickly man to a girl less than half his own age — on modes of education which make a woman’s knowledge another name for motley ignorance — on rules of conduct which are in flat contradiction with its own loudly asserted beliefs. While this is the social air in which mortals begin to breathe, there will be collisions such as those in Dorothea’s life, where great feelings take the aspect of error, and great faith the aspect of illusion. For there is no creature whose inward being is so strong that it is not greatly determined by what lies outside it. A new Theresa will hardly have the opportunity of reforming a conventual life, any more than a new Antigone will spend her heroic piety in daring all for the sake of a brother’s burial; the medium in which their ardent deeds took place is forever gone. But we insignificant people with our daily words and acts, are preparing the lives of many Dorotheas, some of which may present a far sadder sacrifice than that of the Dorothea whose story we know.

Her finely touched spirit had still its fine issues, though they were not widely visible. Her full nature, like that river of which Alexander broke the strength, spent itself in channels which had no great name on the earth. But the effect of her being on those around her was incalculably diffusive; for the growing good of the world is partly dependent on unhistoric acts; and that things are not so ill with you and me as they might have been is half owing to the number who lived faithfully a hidden life, and rest in unvisited tombs.

The influence of social environment is also presented in
Felix Holt
as a chief determining agent in the lives of individuals. However high the aims and noble the purposes of the individual, he must succumb to those social influences which are more powerful than he. In the third chapter we are told that —

This history is chiefly concerned with the private lot of a few men and women; but there is no private life which has not been determined by a wider public life, from the time when the primeval milkmaid had to wander with the wanderings of her clan, because the cow she milked was one of a herd which had made the pastures bare. Even in that conservatory existence where the fair Camelia is sighed for by the noble young Pineapple, neither of them needing to care about the frost or rain outside, there is a nether apparatus of hot-water pipes liable to cool down on a strike of the gardeners or a scarcity of coal. And the lives we are about to look back upon do not belong to those conservatory species; they are rooted in the common earth, having to endure all the ordinary chances of past and present weather. As to the weather of 1832, the Zadkiel of that time had predicted that the electrical condition of the clouds in the political hemisphere would produce unusual perturbations in organic existence, and he would perhaps have seen a fulfilment of his remarkable prophecy in that mutual influence of dissimilar destinies which we shall see gradually unfolding itself. For if the mixed political conditions of Treby Magna had not been acted on by the passing of the Reform Bill, Mr. Harold Transome would not have presented himself as a candidate for North Loamshire, Treby would not have been a polling-place, Mr. Matthew Jermyn would not have been on affable terms with a Dissenting preacher and his flock, and the venerable town would not have been placarded with handbills, more or less complimentary and retrospective — conditions in this case essential to the “where” and the “what,” without which, as the learned know, there can be no event whatever.

In the case of Lydgate, if the ambition was less noble and pure, the fall was greater, and the disaster sadder to contemplate. He, too, was hindered by his “environment,” but it was much more of his own creating, the result of his own nature, than in the case of Dorothea. We are told that “he was fired with the possibility that he might work out the proof of an anatomical conception, and make a link in the chain of discovery.” That he was fully capable of achieving such a result is made to appear by the author. The account given of the discovery he wished to make, abundantly confirms this opinion of him; it also shows how large was George Eliot’s learning, and how well she could use it for the novelist’s purposes.

To show how a person capable of such work could be entangled in the ordinary affairs of life and lose sight of his youthful vision, or at least the power of realizing it, is the purpose developed in the career of Lydgate. There were “spots of commonness” in his nature. These —

lay in the complexion of his prejudices, which, in spite of noble intention and sympathy, were half of them such as are found in ordinary men of the world: that distinction of mind which belonged to his intellectual ardor did not penetrate his feeling and judgment about furniture, or women, or the desirability of its being known (without his telling) that he was better born than other country surgeons.

The egotism of his nature, his incapacity for hard, severe economy and the exclusion of luxury and refined pleasure, proved his destruction. Along with this egotism went a too susceptible impressiveness in the presence of beautiful women of soft, delicate ways. He meant to do great things in science, but he could not endure the discipline, the sacrifice, the long years of waiting, by which the great result was to be attained. Even if he could have done this, he lost the power of doing it through the social environment of marriage. How a man’s love for a woman may corrupt the heroic purposes of his life is hinted at in one of the paragraphs in which George Eliot describes Lydgate, and the vision which enamoured his young life until the woman turned all his gold into dross.

We are not afraid of telling over and over again how a man comes to fall in love with a woman and be wedded to her, or else be fatally parted from her. Is it due to excess of poetry or of stupidity that we are never weary of describing what King James called a woman’s “makdom and her fairnesse,” never weary of listening to the twanging of the old Troubadour strings, and are comparatively uninterested in that other kind of “makdom and fairnesse” which must be wooed with industrious thought and renunciation of small desires? In the story of this passion, too, the development varies: sometimes it is the glorious marriage, sometimes frustration and final parting. And not seldom the catastrophe is wound up with the other passion, sung by the Troubadours. For in the multitude of middle-aged men who go about their vocations in a daily course determined for them much in the same way as the tie of their cravats, there is always a good number who once meant to shape their own deeds and alter the world a little. The story of their coming to be shapen after the average, and fit to be packed by the gross, is hardly ever told even in their consciousness for perhaps their ardor for generous, unpaid toil cooled as imperceptibly as the ardor of other youthful loves, till one day their earlier self walked like a ghost in its old home and made the new furniture ghastly. Nothing in the world more subtle than the process of their gradual change! In the beginning they inhaled it unknowingly: you and I may have sent some of our breath toward infecting them when we uttered our conforming falsities or drew our silly conclusions; or perhaps it came with the vibration from a woman’s glance.

The pathetic and saddening tragedy of a man’s failure to realize the possibilities of his own nature was never more clearly and minutely told than in the case of Lydgate. We see all the steps of his fall, we know all the reasons why it came, we comprehend fully what he might have been and done. The bitterness of his own failure made him call his wife a basil plant — “a plant which had flourished wonderfully on a murdered man’s brains.” His hair never became white, but having won a large practice in his profession, he had his life heavily insured, and died at the age of fifty. He regarded his own life as a failure, though he was outwardly successful and “his skill was relied on by many paying patients.” Against his will, by ways and causes he could not foresee, through the tenderness and ease of his own nature, the vision of his youth did not come true.

Perhaps
Middlemarch
is the most perfect example among George Eliot’s novels of her purpose to show how we are guided, controlled and modified in our thought and action by the whole society of which the individual forms a single atom. Many characters appear in
Middlemarch
, drawn with wonderful skill and finish, each having some part to perform in the complicated, play of life, and each some subtle, scarce-understood influence on all. Tragedy and comedy, selfishness and renunciation, greed and charity, love and jealousy, mingle here as in life. Many of these characters, such as Caleb Garth, Farebrother, Mrs. Cadwallader and Mr. Brooke, are remarkable portraitures, original and well conceived; but they all have their place in the social structure, and serve a purpose in the moral issue to be worked out.

It has been said of
Felix Holt
, and justly, that its characters are too typical, too much representative of a class, and too little personal in their natures and individual in their actions. Yet this method of treating character is consistent with the purpose of the novel, which is quite as much ethical as literary. Here we have imbruted and ignorant workingmen, laborers who would elevate their class, pious Dissenters, typical clergymen of the Church of England, old hereditary families with the smouldering evils which accumulate about them, ambitious and unscrupulous adventurers, and all the other phases of character likely to be found in such a town as Treby Magna. Each person stands for a class; and the aim of the novel is to indicate how the relative position of the classes represented may be changed with as little as possible of disorder and disruption.

It should be borne in mind, however, that the aim of George Eliot is not exclusively ethical.
Felix Holt
and
Middlemarch
are not ethical or socialistic treatises, and the whole purpose does not run in these directions. She ever keeps in mind, however, the great fact that on the ethical basis of right and wrong rests all the tragedy and comedy of the world. Her ideas are made alive with genius, and her ethical purposes take color in the glow of a brilliant imagination. She never did violence to the rule which she stated in her essay on the poet Young.

On its theoretic and perceptive side, morality touches science; on its emotional side, art. Now the products of art are great in proportion as they result from that immediate prompting of innate power which we call genius, and not from labored obedience to a theory or rule; and the presence of genius, or innate prompting, is directly opposed to the perpetual consciousness of a rule. The action of faculty is imperious, and excludes the reflection
why
it should act. In the same way, in proportion as morality is emotional,
i.e.
, has affinity with art, it will exhibit itself in direct sympathetic feeling and action, and not as the recognition of a rule. Love does not say, “I ought to love” — it loves. Pity does not say, “It is right to be pitiful” — it pities. Justice does not say, “I am bound to be just” — it feels justly. It is only where moral emotion is comparatively weak that the contemplation of a rule or theory habitually mingles with its action; and in accordance with this; we think experience, both in literature and life, has shown that the minds which are pre-eminently didactic — which insist on a “lesson,” and despise everything that will not convey a moral, are deficient in sympathetic emotion.

The moral and social problems of life seem to fire her creative powers, kindle her imagination, and give rein to her genius. While the thoughtful reader may find in
Felix Holt
and
Middlemarch
more that interests his speculative faculties than of what will satisfy his sentiments and imagination, yet he must keep in mind the fact that these are works depending largely for their effect on the mind to their poetic qualities. There is in them both a large and thoughtful contemplation of life, but with a constant reference to its passion, sentiment and ideal aims. If they are realistic it is not to the exclusion of spiritual elements; and the poetic, sentimental phases of human existence are never ignored.

XVI.

DANIEL DERONDA.

The purpose of George Eliot’s last novel is distinctly constructive. While there is much of criticism in its pages, and criticism of the severest kind, its aim is that of spiritual renewal and upbuilding. It unfolds her conception of social growth, and of the influence of tradition and the national idea, much more completely than any other of her works. Moreover, it is all aglow with moral enthusiasm and spiritual ardor. It indicates a greater spontaneity than any of her books after
The Mill on the Floss
, and gives ample evidence that it possessed and absorbed the author’s mind with its purpose and spirit. It is written from a great depth of conviction and moral earnestness. That it is her greatest book, artistically considered, there is no reason for believing; that it has its serious limitations as a literary creation all the critics have said. Yet it remains also to be said, that for largeness of aim, wealth of sentiment, and purity of moral teaching, no other book of George Eliot’s surpasses
Daniel Deronda
. Indeed, in its realization of the spiritual basis of life, and in its portrayal of the religious sentiment, as these are understood by positivism, this book surpasses every other, by whomsoever written.

Daniel Deronda
is a romance, and hence differs in kind, conception, scope, circumstance and form from her other works. It is less a study of character than most of her other works, has more of adventure and action; and while it is no less realistic, yet it has higher ideal aims, and seeks to interpret what ought to be.

At least three distinct purposes may be seen running through the book, which blend into and confirm each other: to show the all-powerful influence of heredity, that blood will assert itself as more effective than any conditions of social environment or education; to indicate that ideals, subjective feelings and sentiments form the reality and the substance of religion, and that tradition affords the true medium of its expression; and to contrast a form of social life based on individualism with one based on tradition. The aim of
Daniel Deronda
, however, is many-sided, and cannot be expressed in a few phrases. It is too vital with life, touches the emotions and sentiments too often, has an ideal motive too large, to be dismissed with a quickly spoken word of contempt. Professor Dowden, one of her best and most sympathetic critics, has said that it is “an homage to the emotions rather than to the intellect of man. Her feeling finds expression not only in occasional gnomic utterances in which sentiments are declared to be the best part of the world’s wealth, and love is spoken of as deeper than reason, and the intellect is pronounced incapable of ascertaining the validity of claims which rest upon loving instincts of the heart, or else are baseless. The entire work possesses an impassioned aspect, an air of spiritual prescience, far more than the exactitude of science. The main forces which operate in it are sympathies, aspirations, ardors; and ideas chiefly as associated with these.” The object aimed at is ideal and religious, much more than intellectual and scientific, to show how necessary is religion, how weak and imperfect is man when the ideal side of his nature is undeveloped. It makes clear the author’s conviction concerning the importance of religion, that she prized its spiritual hopes, found satisfaction in its enthusiasms and aspirations. When Gwendolen was cast down in utter dejection, all of joy and delight the world had afforded her gone, and she felt the greatest need of something to comfort and sustain her in her distrust of self and the world, Deronda said to her, “The refuge you are needing from personal trouble is the higher, the religious life, which holds an enthusiasm for something more than our own appetites and vanities.”