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

and left her. He had not taken many steps before he looked carefully into all the folds of the purse, found two half-sovereigns and odd silver, and, pasted against the folding cover, a bit of paper on which Ezra had inscribed, in a beautiful Hebrew character, the name of his mother, the days of her birth, marriage, and death, and the prayer, “May Mirah be delivered from evil.” It was Mirah’s liking to have this little inscription on many articles that she used. The father read it, and had a quick vision of his marriage day, and the bright, unblamed young fellow he was at that time; teaching many things, but expecting by-and-by to get money more easily by writing; and very fond of his beautiful bride Sara⁠—crying when she expected him to cry, and reflecting every phase of her feeling with mimetic susceptibility. Lapidoth had traveled a long way from that young self, and thought of all that this inscription signified with an unemotional memory, which was like the ocular perception of a touch to one who has lost the sense of touch, or like morsels on an untasting palate, having shape and grain, but no flavor. Among the things we may gamble away in a lazy selfish life is the capacity for ruth, compunction, or any unselfish regret⁠—which we may come to long for as one in slow death longs to feel laceration, rather than be conscious of a widening margin where consciousness once was. Mirah’s purse was a handsome one⁠—a gift to her, which she had been unable to reflect about giving away⁠—and Lapidoth presently found himself outside of his reverie, considering what the purse would fetch in addition to the sum it contained, and what prospect there was of his being able to get more from his daughter without submitting to adopt a penitential form of life under the eyes of that formidable son. On such a subject his susceptibilities were still lively.

Meanwhile Mirah had entered the house with her power of reticence overcome by the cruelty of her pain. She found her brother quietly reading and sifting old manuscripts of his own, which he meant to consign to Deronda. In the reaction from the long effort to master herself, she fell down before him and clasped his knees, sobbing, and crying, “Ezra, Ezra!”

He did not speak. His alarm for her spending itself on conceiving the cause of her distress, the more striking from the novelty in her of this violent manifestation. But Mirah’s own longing was to be able to speak and tell him the cause. Presently she raised her hand, and still sobbing, said brokenly,

“Ezra, my father! our father! He followed me. I wanted him to come in. I said you would let him come in. And he said No, he would not⁠—not now, but tomorrow. And he begged for money from me. And I gave him my purse, and he went away.”

Mirah’s words seemed to herself to express all the misery she felt in them. Her brother found them less grievous than his preconceptions, and said gently, “Wait for calm, Mirah, and then tell me all,”⁠—putting off her hat and laying his hands tenderly on her head. She felt the soothing influence, and in a few minutes told him as exactly as she could all that had happened.

“He will not come tomorrow,” said Mordecai. Neither of them said to the other what they both thought, namely, that he might watch for Mirah’s outgoings and beg from her again.

“Seest thou,” he presently added, “our lot is the lot of Israel. The grief and the glory are mingled as the smoke and the flame. It is because we children have inherited the good that we feel the evil. These things are wedded for us, as our father was wedded to our mother.”

The surroundings were of Brompton, but the voice might have come from a Rabbi transmitting the sentences of an elder time to be registered in Babli⁠—by which (to our ears) affectionate-sounding diminutive is meant the voluminous Babylonian Talmud. “The Omnipresent,” said a Rabbi, “is occupied in making marriages.” The levity of the saying lies in the ear of him who hears it; for by marriages the speaker meant all the wondrous combinations of the universe whose issue makes our good and evil.

LXIII

Moses, trotz seiner Befeindung der Kunst, dennoch selber ein großer Künstler war und den wahren Künstlergeist besaß. Nur war dieser Künstlergeist bei ihm, wie bei seinen ägyptischen Landsleuten, nur auf das Kolossale und Unverwüstliche gerichtet. Aber nicht wie die Ägypter formierte er seine Kunstwerke aus Backstein und Granit, sondern er baute Menschenpyramiden, er meisselte Menschenobelisken, er nahm einen armen Hirtenstamm und schuf daraus ein Volk, das ebenfalls den Jahrhunderten trotzen sollte⁠ ⁠… er schuf Israel!

—⁠Heine: Gestandnisse.

Imagine the difference in Deronda’s state of mind when he left England and when he returned to it. He had set out for Genoa in total uncertainty how far the actual bent of his wishes and affections would be encouraged⁠—how far the claims revealed to him might draw him into new paths, far away from the tracks his thoughts had lately been pursuing with a consent of desire which uncertainty made dangerous. He came back with something like a discovered charter warranting the inherited right that his ambition had begun to yearn for: he came back with what was better than freedom⁠—with a duteous bond which his experience had been preparing him to accept gladly, even if it had been attended with no promise of satisfying a secret passionate longing never yet allowed to grow into a hope. But now he dared avow to himself the hidden selection of his love. Since the hour when he left the house at Chelsea in full-hearted silence under the effect of Mirah’s farewell look and words⁠—their exquisite appealingness stirring in him that deep-laid care for womanhood which had begun when his own lip was like a girl’s⁠—her hold on his feeling had helped