Daniel Deronda, George Eliot [portable ebook reader .TXT] 📗

eyes and gave an occasional silent action to his lips. One thought especially occupied him.

“Seest thou, Mirah,” he said once, after a long silence, “the Shemah, wherein we briefly confess the divine Unity, is the chief devotional exercise of the Hebrew; and this made our religion the fundamental religion for the whole world; for the divine Unity embraced as its consequence the ultimate unity of mankind. See, then⁠—the nation which has been scoffed at for its separateness, has given a binding theory to the human race. Now, in complete unity a part possesses the whole as the whole possesses every part: and in this way human life is tending toward the image of the Supreme Unity: for as our life becomes more spiritual by capacity of thought, and joy therein, possession tends to become more universal, being independent of gross material contact; so that in a brief day the soul of man may know in fuller volume the good which has been and is, nay, is to come, than all he could possess in a whole life where he had to follow the creeping paths of the senses. In this moment, my sister, I hold the joy of another’s future within me: a future which these eyes will not see, and which my spirit may not then recognize as mine. I recognize it now, and love it so, that I can lay down this poor life upon its altar and say: ‘Burn, burn indiscernibly into that which shall be, which is my love and not me.’ Dost thou understand, Mirah?”

“A little,” said Mirah, faintly, “but my mind is too poor to have felt it.”

“And yet,” said Mordecai, rather insistently, “women are specially framed for the love which feels possession in renouncing, and is thus a fit image of what I mean. Somewhere in the later Midrash, I think, is the story of a Jewish maiden who loved a Gentile king so well, that this was what she did:⁠—she entered into prison and changed clothes with the woman who was beloved by the king, that she might deliver that woman from death by dying in her stead, and leave the king to be happy in his love which was not for her. This is the surpassing love, that loses self in the object of love.”

“No, Ezra, no,” said Mirah, with low-toned intensity, “that was not it. She wanted the king when she was dead to know what she had done, and feel that she was better than the other. It was her strong self, wanting to conquer, that made her die.”

Mordecai was silent a little, and then argued,

“That might be, Mirah. But if she acted so, believing the king would never know.”

“You can make the story so in your mind, Ezra, because you are great, and like to fancy the greatest that could be. But I think it was not really like that. The Jewish girl must have had jealousy in her heart, and she wanted somehow to have the first place in the king’s mind. That is what she would die for.”

“My sister, thou hast read too many plays, where the writers delight in showing the human passions as indwelling demons, unmixed with the relenting and devout elements of the soul. Thou judgest by the plays, and not by thy own heart, which is like our mother’s.”

Mirah made no answer.

LXII

Das Glück ist eine leichte Dirne,
Und weilt nicht gern am selben Ort;
Sie streicht das Haar dir von der Stirne
Und kusst dich rasch und flattert fort

Frau Unglück hat im Gegentheile
Dich liebefest an’s Herz gedrückt;
Sie sagt, sie habe keine Eile,
Setzt sich zu dir an’s Bett und strickt.

—⁠Heine.

Something which Mirah had lately been watching for as the fulfilment of a threat, seemed now the continued visit of that familiar sorrow which had lately come back, bringing abundant luggage.

Turning out of Knightsbridge, after singing at a charitable morning concert in a wealthy house, where she had been recommended by Klesmer, and where there had been the usual groups outside to see the departing company, she began to feel herself dogged by footsteps that kept an even pace with her own. Her concert dress being simple black, over which she had thrown a dust cloak, could not make her an object of unpleasant attention, and render walking an imprudence; but this reflection did not occur to Mirah: another kind of alarm lay uppermost in her mind. She immediately thought of her father, and could no more look round than if she had felt herself tracked by a ghost. To turn and face him would be voluntarily to meet the rush of emotions which beforehand seemed intolerable. If it were her father he must mean to claim recognition, and he would oblige her to face him. She must wait for that compulsion. She walked on, not quickening her pace⁠—of what use was that?⁠—but picturing what was about to happen as if she had the full certainty that the man behind her was her father; and along with her picturing went a regret that she had given her word to Mrs. Meyrick not to use any concealment about him. The regret at last urged her, at least, to try and hinder any sudden betrayal that would cause her brother an unnecessary shock. Under the pressure of this motive, she resolved to turn before she reached her own door, and firmly will the encounter instead of merely submitting to it. She had already reached the entrance of the small square where her home lay, and had made up her mind to turn, when she felt her embodied presentiment getting closer to her, then slipping to her side, grasping her wrist, and saying, with a persuasive curl of accent, “Mirah!”

She paused at once without any start; it was the voice she expected, and she was meeting the expected eyes. Her face was as grave as if she had been looking at her executioner, while his was adjusted