The Mill on the Floss, George Eliot [rocket ebook reader txt] 📗

by no sublime principles, no romantic visions, no active, self-renouncing faith; moved by none of those wild, uncontrollable passions which create the dark shadows of misery and crime; without that primitive, rough simplicity of wants, that hard, submissive, ill-paid toil, that childlike spelling-out of what nature has written, which gives its poetry to peasant life. Here one has conventional worldly notions and habits without instruction and without polish, surely the most prosaic form of human life; proud respectability in a gig of unfashionable build; worldliness without side-dishes. Observing these people narrowly, even when the iron hand of misfortune has shaken them from their unquestioning hold on the world, one sees little trace of religion, still less of a distinctively Christian creed. Their belief in the Unseen, so far as it manifests itself at all, seems to be rather a pagan kind; their moral notions, though held with strong tenacity, seem to have no standard beyond hereditary custom. You could not live among such people; you are stifled for want of an outlet toward something beautiful, great, or noble; you are irritated with these dull men and women, as a kind of population out of keeping with the earth on which they live⁠—with this rich plain where the great river flows forever onward, and links the small pulse of the old English town with the beatings of the world’s mighty heart. A vigorous superstition, that lashes its gods or lashes its own back, seems to be more congruous with the mystery of the human lot, than the mental condition of these emmet-like Dodsons and Tullivers.

I share with you this sense of oppressive narrowness; but it is necessary that we should feel it, if we care to understand how it acted on the lives of Tom and Maggie⁠—how it has acted on young natures in many generations, that in the onward tendency of human things have risen above the mental level of the generation before them, to which they have been nevertheless tied by the strongest fibres of their hearts. The suffering, whether of martyr or victim, which belongs to every historical advance of mankind, is represented in this way in every town, and by hundreds of obscure hearths; and we need not shrink from this comparison of small things with great; for does not science tell us that its highest striving is after the ascertainment of a unity which shall bind the smallest things with the greatest? In natural science, I have understood, there is nothing petty to the mind that has a large vision of relations, and to which every single object suggests a vast sum of conditions. It is surely the same with the observation of human life.

Certainly the religious and moral ideas of the Dodsons and Tullivers were of too specific a kind to be arrived at deductively, from the statement that they were part of the Protestant population of Great Britain. Their theory of life had its core of soundness, as all theories must have on which decent and prosperous families have been reared and have flourished; but it had the very slightest tincture of theology. If, in the maiden days of the Dodson sisters, their Bibles opened more easily at some parts than others, it was because of dried tulip-petals, which had been distributed quite impartially, without preference for the historical, devotional, or doctrinal. Their religion was of a simple, semi-pagan kind, but there was no heresy in it⁠—if heresy properly means choice⁠—for they didn’t know there was any other religion, except that of chapel-goers, which appeared to run in families, like asthma. How should they know? The vicar of their pleasant rural parish was not a controversialist, but a good hand at whist, and one who had a joke always ready for a blooming female parishioner. The religion of the Dodsons consisted in revering whatever was customary and respectable; it was necessary to be baptised, else one could not be buried in the churchyard, and to take the sacrament before death, as a security against more dimly understood perils; but it was of equal necessity to have the proper pallbearers and well-cured hams at one’s funeral, and to leave an unimpeachable will. A Dodson would not be taxed with the omission of anything that was becoming, or that belonged to that eternal fitness of things which was plainly indicated in the practice of the most substantial parishioners, and in the family traditions⁠—such as obedience to parents, faithfulness to kindred, industry, rigid honesty, thrift, the thorough scouring of wooden and copper utensils, the hoarding of coins likely to disappear from the currency, the production of first-rate commodities for the market, and the general preference of whatever was homemade. The Dodsons were a very proud race, and their pride lay in the utter frustration of all desire to tax them with a breach of traditional duty or propriety. A wholesome pride in many respects, since it identified honour with perfect integrity, thoroughness of work, and faithfulness to admitted rules; and society owes some worthy qualities in many of her members to mothers of the Dodson class, who made their butter and their fromenty well, and would have felt disgraced to make it otherwise. To be honest and poor was never a Dodson motto, still less to seem rich though being poor; rather, the family badge was to be honest and rich, and not only rich, but richer than was supposed. To live respected, and have the proper bearers at your funeral, was an achievement of the ends of existence that would be entirely nullified if, on the reading of your will, you sank in the opinion of your fellow-men, either by turning out to be poorer than they expected, or by leaving your money in a capricious manner, without strict regard to degrees of kin. The right thing must always be done toward kindred. The right thing was to correct them severely, if they were other than a credit to the family, but still not to alienate