She knows she ought not to love this man, yet she combats her passion with poor success, allows herself to be compromised in her relations with him, and is only rescued by a supreme effort of self-renunciation,--a principle which runs through all George Eliot's novels, in which we see the doctrines of Buddha rather than those of Paul, although at times they seem to run into each other. Maggie erred in not closing the gate of her heart inexorably, and in not resisting the sway of a purely "physiological law." The vivid description of this sort of love, with its "strange agitations" and agonizing ecstasies, would have been denounced as immoral fifty years ago. The dénouement is an improbable catastrophe on a tidal river, in the rising floods of which Maggie and her brother are drowned,--a favorite way with the author in disposing of her heroes and heroines when she can no longer manage them.
The secondary characters of this novel are numerous, varied, and natural, and described with great felicity and humor. None of them are interesting people; in fact, most of them are very uninteresting,--vulgar, money-loving, material, purse-proud, selfish, such as are seen among those to whom money and worldly prosperity are everything, with no perception of what is lofty and disinterested, and on whom grand sentiments are lost,--yet kind-hearted in the main, and in the case of the Dobsons redeemed by a sort of family pride. The moral of the story is the usual one with George Eliot,--the conflict of duty with passion, and the inexorable fate which pursues the sinner. She brings out the power of conscience as forcibly as Hawthorne has done in his "Scarlet Letter."
The "Mill on the Floss" was soon followed by "Silas Marner," regarded by some as the gem of George Eliot's novels, and which certainly--though pathetic and sad, as all her novels are--does not leave on the mind so mournful an impression, since in its outcome we see redemption. The principal character--the poor, neglected, forlorn weaver--emerges at length from the Everlasting Nay into the Everlasting Yea; and he emerges by the power of love,--love for a little child whom he has rescued from the snow, the storm, and death. Driven by injustice to a solitary life, to abject penury, to despair, the solitary miser, gloating over his gold pieces,--which he has saved by the hardest privation, and in which he trusts,--finds himself robbed, without redress or sympathy; but in the end he is consoled for his loss in the love he bestows on a helpless orphan, who returns it with the most noble disinterestedness, and lives to be his solace and his pride. Nothing more touching has ever been written by man or woman than this short story, as full of pathos as "Adam Bede" is full of humor.
What is remarkable in this story is that the plot is exactly similar to that of "Jermola the Potter," the masterpiece of a famous Polish novelist,--a marvellous coincidence, or plagiarism, difficult to be explained. But Shakspeare, the most original of men, borrowed some of his plots from Italian writers; and Mirabeau appropriated the knowledge of men more learned than he, which by felicity of genius he made his own; and Webster, too, did the same thing. There is nothing new under the sun, except in the way of "putting things."
After the publication of the various novels pertaining to the rural and humble life of England, with which George Eliot was so well acquainted, into which she entered with so much sympathy, and which she so marvellously portrayed, she took a new departure, entering a field with which she was not so well acquainted, and of which she could only learn through books. The result was "Romola," the most ambitious, and in some respects the most remarkable, of all her works. It certainly is the most learned and elaborate. It is a philosophico-historical novel, the scene of which is laid in Florence at the time of Savonarola,--the period called the Renaissance, when art and literature were revived with great enthusiasm; a very interesting period, the glorious morning, as it were, of modern civilization.
This novel, the result of reading and reflection, necessarily called into exercise other faculties besides accurate observation,--even imagination and invention, for which she is not pre-eminently distinguished. In this novel, though interesting and instructive, we miss the humor and simplicity of the earlier works. It is overloaded with learning. Not one intelligent reader in a hundred has ever heard even the names of many of the eminent men to whom she alludes. It is full of digressions, and of reflections on scientific theories. Many of the chapters are dry and pedantic. It is too philosophical to be popular, too learned to be appreciated. As in some of her other stories, highly improbable events take place. The plot is not felicitous, and the ending is unsatisfactory. The Italian critics of the book are not, on the whole, complimentary. George Eliot essayed to do, with prodigious labor, what she had no special aptitude for. Carlyle in ten sentences would have made a more graphic picture of Savonarola. None of her historical characters stand out with the vividness with which Scott represented Queen Elizabeth and Mary, Queen of Scots, or with which even Bulwer painted Rienzi and the last of the Barons.
Critics do not admire historical novels, because they are neither history nor fiction. They mislead readers on important issues, and they are not so interesting as the masterpieces of Macaulay and Froude. Yet they have their uses. They give a superficial knowledge of great characters to those who will not read history. The field of history is too vast for ordinary people, who have no time for extensive reading even if they have the inclination.
The great historical personage whom George Eliot paints in "Romola" is Savonarola,--and I think faithfully, on the whole. In the main she coincides with Villani, the greatest authority. In some respects I should take issue with her. She makes the religion of the Florentine reformer to harmonize with her notions of self-renunciation. She makes him preach the "religion of humanity," which was certainly not taught in his day. He preached duty, indeed, and appealed to conscience; but he preached duty to God rather than to man. The majesty of a personal God, fearful in judgment and as represented by the old Jewish prophets, was the great idea of Savonarola's theology. His formula was something like this: "Punishment for sin is a divine judgment, not the effect of inexorable laws. Repentance is a necessity. Unless men repent of their sins, God will punish them. Unless Italy repents, it will be desolated by His vengeance." Catholic theology, which he never departed from, has ever recognized the supreme allegiance of man to his Maker, because He demands it. Even among the Jesuits, with their corrupted theology, the motto emblazoned on their standard was, Ad majorem dei gloriam. But the great Dominican preacher is made by George Eliot to be "the spokesman of humanity made divine, not of Deity made human." "Make your marriage vows," said he to Romola, "an offering to the great work by which sin and sorrow are made to cease."
But Savonarola is only a secondary character in the novel. He might as well have been left out altogether. The real hero and heroine are Romola and Tito; and they are identified with the life of the period, which is the Renaissance,--a movement more Pagan than Christian. These two characters may be called creations. Romola is an Italian woman, supposed to represent a learned and noble lady four hundred years ago. She has lofty purposes and aspirations; she is imbued with the philosophy of self-renunciation; her life is devoted to others,--first to her father, and then to humanity. But she is as cold as marble; she is the very reverse of Corinne. Even her love for Tito is made to vanish away on the first detection of his insincerity, although he is her husband. She becomes as hard and implacable as fate; and when she ceases to love her husband, she hates him and leaves him, and is only brought back by a sense of duty. Yet her hatred is incurable; and in her wretched disappointment she finds consolation only in a sort of stoicism. How far George Eliot's notions of immortality are brought out in the spiritual experiences of Romola I do not know; but the immortality of Romola is not that which is brought to light by the gospel: it is a vague and indefinite sentiment kindred to that of Indian sages,--that we live hereafter only in our teachings or deeds; that we are absorbed in the universal whole; that our immortality is the living in the hearts and minds of men, not personally hereafter among the redeemed To quote her own fine thought,--
"Oh, may I join the choir invisible
In pulses stirred to generosity,
In deeds of daring rectitude, in scorn
For miserable aims that end in self,
In thoughts sublime that pierce the night like stars,
And, with their mild persistence, urge man's search
To vaster issues!"