Every side has its say, every prejudice its voice, and every prejudice and side and vagary even has the philosophical reason given for it, and the charitable explanation applied to it. She analyzes the religious motives without obtrusive criticism or acrid cynicism or nauseous cant—whether of the orthodox or heretical form.
The art of fiction has nothing more elevated, or more touching, or fairer to every variety of religious experience, than the delineation of the motives that actuated Dinah Morris the Methodist preacher, Deronda the Jew, Dorothea the Puritan, Adam and Seth Bede, and Janet Dempster.
Who can object to this? “Religious ideas have the fate of
melodies, which, once set afloat in the world, are taken up by all sorts of instruments, some of them woefully coarse, feeble, or out of tune, until people are in danger of crying out that the melody itself is detestable.” Is it not one of the “mixed results of revivals” that “some gain a religious vocabulary rather than a religious experience?” Is there a descendant of the Puritans who will not relish the fair play of this? “They might give the name of piety to much that was only Puritanic egoism; they might call many things sin that were not sin, but they had at least the feeling that sin was to be avoided and resisted, and color-blindness, which may mistake drab for scarlet, is better than total blindness, which sees no distinction of color at all.” Is not Adam Bede justified in saying that “to hear some preachers you’d think a man must be doing nothing all his life but shutting his eyes and looking at what’s going on in the inside of him,” or that “the doctrines are like finding names for your feelings so that you can talk of them when you’ve never known them?” Read all she has said before you object to anything she has said. Then see whether you will find fault with her for delineating the motives of those with whom “great illusions” are mistaken for “great faith;” of those “whose celestial intimacies do not improve their domestic manners,” however “holy” they may claim to be; of those who “contrive to conciliate the consciousness of filthy rags with the best damask;” of those “whose imitative piety and native worldliness is equally sincere;” of those who “think the invisible powers will be soothed by a bland parenthesis here and there, coming from a man of property”—parenthetical recognition of the Almighty! May not “religious scruples be like spilled needles, making one afraid of treading or sitting down, or even eating?”
But if this is a great mind fascinated with the insoluble enigma of human motives, it is a mind profoundly in sympathy with those who are puzzling hopelessly over the riddle or are struggling hopelessly in its toils. She is “on a level and in the press with them as they struggle their way along the stony
road through the crowd of unloving fellow-men.” She says “the only true knowledge of our fellows is that which enables us to feel with them, which gives us a finer ear for the heart-pulses that are beating under the mere clothes of circumstance and opinion.” No artist in fiction ever had a finer ear or a more human sympathy for the straggler who “pushes manfully on” and “falls at last,” leaving “the crowd to close over the space he has left.” Her extraordinary skill in disclosing “the peculiar combination of outward with inward facts which constitute a man’s critical actions,” only makes her the more charitable in judging them. “Until we know what this combination has been, or will be, it will be better not to think ourselves wise about” the character that results. “There is a terrible coercion in our deeds which may first turn the honest man into a deceiver, and then reconcile him to the change. And for this reason the second wrong presents itself to him in the guise of the only practicable right.” There is nothing of the spirit of “served him right,” or “just what she deserved,” or “they ought to have known better,” in George Eliot. That is not in her line. The opposite of that is exactly in her line. This is characteristic of her: “In this world there are so many of these common, coarse people, who have no picturesque or sentimental wretchedness! And it is so needful we should remember their existence, else we may happen to leave them quite out of our religion and philosophy, and frame lofty theories which only fit a world of extremes.” She does not leave them out. Her books are full of them, and of a Christly charity and plea for them. Who can ever forget little Tiny, “hidden and uncared for as the pulse of anguish in the breast of the bird that has fluttered down to its nest with the long-sought food, and has found the nest torn and empty?” There is nothing in fiction to surpass in pathos the picture of the death of Mrs. Amos Barton. George Eliot’s fellow-feeling comes of the habit she ascribes to Daniel Deronda, “the habit of thinking herself imaginatively into the experience of others.” That is the reason why her novels come home so pitilessly to those who
have had a deep experience of human life. These are the men and women whom she fascinates and alienates. I know strong men and brave women who are afraid of her books, and say so. It is because of her realness, her unrelenting fidelity to human nature and human life. It is because the analysis is so delicate, subtle, and far-in. Hence the atmosphere of sadness that pervades her pages. It was unavoidable. To see only the behavior, as Dickens did, amuses us; to study only the motive at the root of the behavior, as George Eliot does, saddens us. The humor of Mrs. Poyser and the wit of Mrs. Transome only deepen the pathos by relieving it. There is hardly a sarcasm in these books but has its pensive undertone.
It is all in the key of “Ye Banks and Braes o’ Bonnie Doon,” and that would be an appropriate key for a requiem over the grave of George Eliot.
All her writings are now before the world, and are accessible to all. They have taken their place, and will keep their place, high among the writings of those of our age who have made that age illustrious in the history of the English tongue.