The Ethics of George Eliot's Works

by John Crombie Brown

intensely irritating to her husband’s self-love—by her simple-hearted proposal that whatever of his property would devolve on her should be shared with Ladislaw. Then it is that Casaubon is roused to inflict on her the last long and bitter anguish; to lay on her for life—had not death intervened—the cold, soul-benumbing, life contracting clutch of “the Dead Hand.” In the innocence of her entire relations with Ladislaw, not the faintest dawning of thought connects itself with him in her husband’s cold, insistent demand on her blind obedience to his will. She thinks alone of his thus binding her to a lifelong task, not only hard and ungenial, but one that shall absorb and fetter all her energies, restrain all her faculties, impair and frustrate all her higher and broader aims, make impossible all that better and purer fulness of life for which she yearns. Then follows the long and painful struggle,—a struggle so agonising to such a nature, that only one nearly akin to her own can adequately conceive or picture it. For it is a struggle not primarily to forego any certain or fancied mere personal good. On one side is ranged tenderest pitifulness over her husband’s wasted life and energies, even though she knows those energies have been wasted—that life has been thrown away—on an object in which there is no gain to humanity, no advancement of human well-being, no profit even to himself, save, perchance, a barren and useless notoriety at last; an object that has been already far more fully and ably achieved.

On the other stands her clear undoubting conscience of her own truest and highest course,—the course to which every prompting of the Divine within impels her,—that she shall not thus isolate herself within this narrowest sphere, shut herself out from all social sympathies and social outgoings, and sacrifice to the Dead Hand that holds her in its cold remorseless clutch every interest that may be intrusted to her. We instinctively shudder at the result; but we never doubt what the answer will be. We know that the tender, womanly, wifely pitifulness, the causeless remorse, will be the nearest and most urgent conscience, and will prevail. The agonised assent is to be given; but it falls on the ear of the dead.

It is scarcely necessary to follow Dorothea minutely through all the details of her widowed relations to Mr Casaubon. Enough that these are all in touching and beautiful harmony with everything that has gone before. No resentment, no recalcitration against all the ever-gathering perplexity, pain, and anguish he has caused her—nothing but the sweet unfailing pitifulness, the uncalled-for repentance, almost remorse, over her own assumed shortcomings and deficiencies—her failures to be to him what in those first days of her childlike simplicity and innocence she had hoped she might become. Even on the discovery of the worse than treachery, of the mean insulting malignity with which, trusting to her confiding purity and truthfulness, he had sought to grasp her for life in

his “Dead Hand” with regard to Ladislaw, and she only escaped the irrevocable bond her own blindly-given pledge would have fixed around her by his death,—the momentary and violent shock of revulsion from her dead husband, who had had hidden thoughts of her, perhaps perverting everything she said or did, terrified her as if it had been a sin.

It is not alone, however, toward her husband that this simple, unconscious self-devotion and self-abnegation of Dorothea Brooke displays itself. Toward every one with whom she comes in contact, it steals out unobtrusively and silently, as the dew from heaven on the tender grass, to each and all according to the kind and nearness of that relation. Even for her “pulpy” uncle she has no supercilious contempt—no sense of isolation or separation; not even the consciousness of toleration toward him. Toward Celia, with her delicious commonplace of rather superficial yet naïve worldly wisdom, her half-conscious selfishness, her baby-worship, and her inimitable “staccato,” she is more than tolerant. She looks up to her as in many respects a superior, even though her own far higher instincts and aims of life cannot accept her as an aid and guidance toward the realisation of these. Even at old Featherstone’s funeral, her one emotion is of pitiful sorrow over that loveless mockery of all human pity and love; and for the “Frog-faced” there is no feeling but sympathetic compassion for his apparent loneliness amongst strangers, who all stand

aloof and look askance on him. Into all Lydgate’s plans, into the whole question of the hospital and all he hopes to achieve through means of it, she throws herself with swift intelligence, with active, eager sympathy, as a probable instrumentality by which at least one phase of suffering may be redressed or allayed. And in the hour of his deep humiliation, when all others have fallen away from his side, when the wife of his bosom forsakes him in callous and heartless resentment of what was done for her sake alone; when he stands out the mark of scorn and obloquy for all save Farebrother, and scans and all but loathes himself—she, with her artless trust in the best of humanity, in the strength of her instinctive recognition of the merest glimmering of whatever is true and right and high in others, comes to his side, yields him at once her fullest confidence, gives him with frank simplicity her aid, and enables him, so far as determined prejudice and uncharity will allow, to right himself before others.

Reference has already been made to her whole relations, from first to last, with Ladislaw. It is not easy to conceive anything more touchingly beautiful than these, more perfectly in harmony with her whole nature. Of anything approaching either coquetry or prudery she is incapable. The utter absence of all self-consciousness, whether of external beauty or inward loveliness; the ethereal purity, the childlike trustfulness, the instinctive recognition of all that is

true and earnest and high in Ladislaw, through all the surface appearance of indecision, of vague uncertain aim and purpose and limited object in life; no thought of what is ordinarily called love toward him, of love on his part toward her—ever dawns upon her guileless innocence. Through all her yearning to do justice to him as regards the property of her dead husband, which she looks upon as fairly and justly his, or at least to be shared with him, there arises before her the determination of her dead husband that it should not be so; and her sweet regretful pitifulness over that meagre wasted life prevails. Anon, when at last through the will she is made aware of the crowning act of that concentrated callousness of heart and soul, and of the true nature of the benumbing grasp it had sought to lay on her for life, and had so far succeeded in doing, then for the first time her “tremulous” maiden purity and simplicity awakens, and for the first time it enters her mind that Ladislaw could, under any circumstances, become her lover; that another had thought of them in that light, and that he himself had been conscious of such a possibility arising. The later scenes between them are characterised by a quiet beauty, a suppressed power and pathos, compared to which most other love-scenes in fiction appear dull and coarse. The tremulous yearning of her love, as it awakens more and more to distinct consciousness within; the new-born shyness blent with the old, trustful, frank simplicity,—bring before us a picture

of love, in its purest and most beautiful aspect, such as cannot easily be paralleled in fiction.

Toward her late husband’s parishioners there is the same wise instinctive insight as to their true needs, the same thoughtful and provident consideration that characterises her in every relation into which she is brought. If she at once objects, on their behoof, to Mr Tyke’s so-called “apostolic” preaching, it is that she means by that, sermons about “imputed righteousness and the prophecies in the Apocalypse. I have always been thinking of the different ways in which Christianity is taught, and whenever I find one way that makes it a wider blessing than any other, I cling to that as the truest—I mean that which takes in the most good of all kinds, and brings in the most people as sharers in it.” And in her final selection of Mr Farebrother, she is guided not alone by her sense of his general and essential fitness for the work assigned to him, but also in some degree by her desire to make whist-playing for money, and the comparatively inferior society into which it necessarily draws him, no longer a need of his outer life.