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Daniel Deronda
She sang Beethoven's "Per pietà non dirmi addio" with a subdued but searching pathos which had that essential of perfect singing, the making one oblivious of art or manner, and only possessing one with the song. It was the sort of voice that gives the impression of being meant like a bird's wooing for an audience near and beloved. Deronda began by looking at her, but felt himself presently covering his eyes with his hand, wanting to seclude the melody in darkness; then he refrained from what might seem oddity, and was ready to meet the look of mute appeal which she turned toward him at the end.
"I think I never enjoyed a song more than that," he said, gratefully.
"You like my singing? I am so glad," she said, with a smile of delight. "It has been a great pain to me, because it failed in what it was wanted for. But now we think I can use it to get my bread. I have really been taught well. And now I have two pupils, that Miss Meyrick found for me. They pay me nearly two crowns for their two lessons."
"I think I know some ladies who would find you many pupils after Christmas," said Deronda. "You would not mind singing before any one who wished to hear you?"
"Oh no, I want to do something to get money. I could teach reading and speaking, Mrs. Meyrick thinks. But if no one would learn of me, that is difficult." Mirah smiled with a touch of merriment he had not seen in her before. "I dare say I should find her poor—I mean my mother. I should want to get money for her. And I can not always live on charity; though"—here she turned so as to take all three of her companions in one glance—"it is the sweetest charity in all the world."
"I should think you can get rich," said Deronda, smiling. "Great ladies will perhaps like you to teach their daughters, We shall see. But now do sing again to us."
She went on willingly, singing with ready memory various things by Gordigiani and Schubert; then, when she had left the piano, Mab said, entreatingly, "Oh, Mirah, if you would not mind singing the little hymn."
"It is too childish," said Mirah. "It is like lisping."
"What is the hymn?" said Deronda.
"It is the Hebrew hymn she remembers her mother singing over her when she lay in her cot," said Mrs. Meyrick.
"I should like very much to hear it," said Deronda, "if you think I am worthy to hear what is so sacred."
"I will sing it if you like," said Mirah, "but I don't sing real words—only here and there a syllable like hers—the rest is lisping. Do you know Hebrew? because if you do, my singing will seem childish nonsense."
Deronda shook his head. "It will be quite good Hebrew to me."
Mirah crossed her little feet and hands in her easiest attitude, and then lifted up her head at an angle which seemed to be directed to some invisible face bent over her, while she sang a little hymn of quaint melancholy intervals, with syllables that really seemed childish lisping to her audience; the voice in which she gave it forth had gathered even a sweeter, more cooing tenderness than was heard in her other songs.
"If I were ever to know the real words, I should still go on in my old way with them," said Mirah, when she had repeated the hymn several times.
"Why not?" said Deronda. "The lisped syllables are very full of meaning."
"Yes, indeed," said Mrs. Meyrick. "A mother hears something of a lisp in her children's talk to the very last. Their words are not just what everybody else says, though they may be spelled the same. If I were to live till my Hans got old, I should still see the boy in him. A mother's love, I often say, is like a tree that has got all the wood in it, from the very first it made."
"Is not that the way with friendship, too?" said Deronda, smiling. "We must not let the mothers be too arrogant."
The little woman shook her head over her darning.
"It is easier to find an old mother than an old friend. Friendships begin with liking or gratitude—roots that can be pulled up. Mother's love begins deeper down."
"Like what you were saying about the influence of voices," said Deronda, looking at Mirah. "I don't think your hymn would have had more expression for me if I had known the words. I went to the synagogue at Frankfort before I came home, and the service impressed me just as much as if I had followed the words—perhaps more."
"Oh, was it great to you? Did it go to your heart?" said Mirah, eagerly. "I thought none but our people would feel that. I thought it was all shut away like a river in a deep valley, where only heaven saw—I mean–" she hesitated feeling that she could not disentangle her thought from its imagery.
"I understand," said Deronda. "But there is not really such a separation—deeper down, as Mrs. Meyrick says. Our religion is chiefly a Hebrew religion; and since Jews are men, their religious feelings must have much in common with those of other men—just as their poetry, though in one sense peculiar, has a great deal in common with the poetry of other nations. Still it is to be expected that a Jew would feel the forms of his people's religion more than one of another race—and yet"—here Deronda hesitated in his turn—"that is perhaps not always so."
"Ah no," said Mirah, sadly. "I have seen that. I have seen them mock. Is it not like mocking your parents?—like rejoicing in your parents' shame?"
"Some minds naturally rebel against whatever they were brought up in, and like the opposite; they see the faults in what is nearest to them," said Deronda apologetically.
"But you are not like that," said Mirah, looking at him with unconscious fixedness.
"No, I think not," said Deronda; "but you know I was not brought up as a Jew."
"Ah, I am always forgetting," said Mirah, with a look of disappointed recollection, and slightly blushing.
Deronda also felt rather embarrassed, and there was an awkward pause, which he put an end to by saying playfully—
"Whichever way we take it, we have to tolerate each other; for if we all went in opposition to our teaching, we must end in difference, just the same."
"To be sure. We should go on forever in zig-zags," said Mrs. Meyrick. "I think it is very weak-minded to make your creed up by the rule of the contrary. Still one may honor one's parents, without following their notions exactly, any more than the exact cut of their clothing. My father was a Scotch Calvinist and my mother was a French Calvinist; I am neither quite Scotch, nor quite French, nor two Calvinists rolled into one, yet I honor my parents' memory."
"But I could not make myself not a Jewess," said Mirah, insistently, "even if I changed my belief."
"No, my dear. But if Jews and Jewesses went on changing their religion, and making no difference between themselves and Christians, there would come a time when there would be no Jews to be seen," said Mrs. Meyrick, taking that consummation very cheerfully.
"Oh, please not to say that," said Mirah, the tears gathering. "It is the first unkind thing you ever said. I will not begin that. I will never separate myself from my mother's people. I was forced to fly from my father; but if he came back in age and weakness and want, and needed me, should I say, 'This is not my father'? If he had shame, I must share it. It was he who was given to me for my father, and not another. And so it is with my people. I will always be a Jewess. I will love Christians when they are good, like you. But I will always cling to my people. I will always worship with them."
As Mirah had gone on speaking she had become possessed with a sorrowful passion—fervent, not violent. Holding her little hands tightly clasped and looking at Mrs. Meyrick with beseeching, she seemed to Deronda a personification of that spirit which impelled men after a long inheritance of professed Catholicism to leave wealth and high place and risk their lives in flight, that they might join their own people and say, "I am a Jew."
"Mirah, Mirah, my dear child, you mistake me!" said Mrs. Meyrick, alarmed. "God forbid I should want you to do anything against your conscience. I was only saying what might be if the world went on. But I had better have left the world alone, and not wanted to be over-wise. Forgive me, come! we will not try to take you from anybody you feel has more right to you."
"I would do anything else for you. I owe you my life," said Mirah, not yet quite calm.
"Hush, hush, now," said Mrs. Meyrick. "I have been punished enough for wagging my tongue foolishly—making an almanac for the Millennium, as my husband used to say."
"But everything in the world must come to an end some time. We must bear to think of that," said Mab, unable to hold her peace on this point. She had already suffered from a bondage of tongue which threatened to become severe if Mirah were to be too much indulged in this inconvenient susceptibility to innocent remarks.
Deronda smiled at the irregular, blonde face, brought into strange contrast by the side of Mirah's—smiled, Mab thought, rather sarcastically as he said, "That 'prospect of everything coming to an end will not guide us far in practice. Mirah's feelings, she tells us, are concerned with what is."
Mab was confused and wished she had not spoken, since Mr. Deronda seemed to think that she had found fault with Mirah; but to have spoken once is a tyrannous reason for speaking again, and she said—
"I only meant that we must have courage to hear things, else there is hardly anything we can talk about." Mab felt herself unanswerable here, inclining to the opinion of Socrates: "What motive has a man to live, if not for the pleasure of discourse?"
Deronda took his leave soon after, and when Mrs. Meyrick went outside with him to exchange a few words about Mirah, he said, "Hans is to share my chambers when he comes at Christmas."
"You have written to Rome about that?" said Mrs. Meyrick, her face lighting up. "How very good and thoughtful of you! You mentioned Mirah, then?"
"Yes, I referred to her. I concluded he knew everything from you."
"I must confess my folly. I have not yet written a word about her. I have always been meaning to do it, and yet have ended my letter without saying a word. And I told the girls to leave it to me. However!—Thank you a thousand times."
Deronda divined something of what was in the mother's mind, and his divination reinforced a certain anxiety already present in him. His inward colloquy was not soothing. He said to himself that no man could see this exquisite creature without feeling it possible to fall in love with her; but all the fervor of his nature was engaged on the side of precaution. There are personages who feel themselves tragic because they march into a palpable morass, dragging another with them, and then cry out against all the gods. Deronda's mind was strongly set against imitating them.
"I have my hands on the reins now," he thought, "and I will not drop them. I shall go there as little as possible."
He saw the reasons acting themselves out before him. How could he be Mirah's guardian and claim to unite with Mrs. Meyrick, to whose charge he had committed her, if he showed himself as a lover—whom she did not love—whom she would not marry? And if he encouraged any germ of lover's feeling in himself it would lead up to that issue. Mirah's was not a nature that would bear dividing against itself; and even if love won her consent to marry a man who was not of her race and religion, she would never be happy in acting against that strong native bias which would still reign in her conscience as remorse.
Deronda saw these consequences as we see any danger of marring our own work well begun. It was a delight to have rescued this child acquainted with sorrow, and to think of having placed her little feet in protected paths. The creature we help to save, though only a half-reared linnet, bruised and lost by the wayside—how we watch and fence it, and dote on its signs of recovery! Our pride becomes loving, our self is a not-self for whose sake we become virtuous, when we set to some hidden work of reclaiming a life from misery and look for our triumph in the secret joy—"This one is the better for me."
"I would as soon hold out my finger to be bitten off as set about spoiling her peace," said Deronda. "It was one of the rarest bits of fortune that I should have had friends like the Meyricks to place her with—generous, delicate friends without any loftiness in their ways, so that her dependence on them is not only safety but happiness. There could be no refuge to replace that, if it were broken up. But what is the use of my taking the vows and settling everything as it should be, if that marplot Hans comes and upsets it all?"
Few things were more likely. Hans was made for mishaps: his very limbs seemed more breakable than other people's—his eyes more of a resort for uninvited flies and other irritating guests. But it was impossible to forbid Hans's coming to London. He was intending to get a studio there and make it his chief home; and to propose that he should defer coming on some ostensible ground, concealing the real motive of winning time for Mirah's position to become more confirmed and independent, was impracticable. Having no other resource Deronda tried to believe that both he and Mrs. Meyrick were foolishly troubling themselves about one of those endless things called probabilities, which never occur; but he did not quite succeed in his trying; on the contrary, he found himself going inwardly through a scene where on the first discovery of Han's inclination he gave him a very energetic warning—suddenly checked, however, by the suspicion of personal feeling that his warmth might be creating in Hans. He could come to no result, but that the position was peculiar, and that he could make no further provision against dangers until they came nearer. To save an unhappy Jewess from drowning herself, would not have seemed a startling variation among police reports; but to discover in her so rare a creature as Mirah, was an exceptional event which might well bring exceptional consequences. Deronda would not let himself for a moment dwell on any supposition that the consequences might enter deeply into his own life. The image of Mirah had never yet had that penetrating radiation which would have been given to it by the idea of her loving him. When this sort of effluence is absent from the fancy (whether from the fact or not) a man may go far in devotedness without perturbation.
As to the search for Mirah's mother and brother, Deronda took what she had said to-day as a warrant for deferring any immediate measures. His conscience was not quite easy in this desire for delay, any more than it was quite easy in his not attempting to learn the truth about his own mother: in both cases he felt that there might be an unfulfilled duty to a parent, but in both cases there was an overpowering repugnance to the possible truth, which threw a turning weight into the scale of argument.
"At least, I will look about," was his final determination. "I may find some special Jewish machinery. I will wait till after Christmas."
What should we all do without the calendar, when we want to put off a disagreeable duty? The admirable arrangements of the solar system, by which our time is measured, always supply us with a term before which it is hardly worth while to set about anything we are disinclined to.
CHAPTER XXXIII
"No man," says a Rabbi, by way of indisputable instance, "may turn the bones of his father and mother into spoons"—sure that his hearers felt the checks against that form of economy. The market for spoons has never expanded enough for any one to say, "Why not?" and to argue that human progress lies in such an application of material. The only check to be alleged is a sentiment, which will coerce none who do not hold that sentiments are the better part of the world's wealth.
Deronda meanwhile took to a less fashionable form of exercise than riding in Rotten Row. He went often rambling in those parts of London which are most inhabited by common Jews. He walked to the synagogues at times of service, he looked into shops, he observed faces:—a process not very promising of particular discovery. Why did he not address himself to an influential Rabbi or other member of a Jewish community, to consult on the chances of finding a mother named Cohen, with a son named Ezra, and a lost daughter named Mirah? He thought of doing so—after Christmas. The fact was, notwithstanding all his sense of poetry in common things, Deronda, where a keen personal interest was aroused, could not, more than the rest of us, continuously escape suffering from the pressure of that hard unaccommodating Actual, which has never consulted our taste and is entirely unselect. Enthusiasm, we know, dwells at ease among ideas, tolerates garlic breathed in the middle ages, and sees no shabbiness in the official trappings of classic processions: it gets squeamish when ideals press upon it as something warmly incarnate, and can hardly face them without fainting. Lying dreamily in a boat, imagining one's self in quest of a beautiful maiden's relatives in Cordova elbowed by Jews in the time of Ibn-Gebirol, all the physical incidents can be borne without shock. Or if the scenery of St. Mary Axe and Whitechapel were imaginatively transported to the borders of the Rhine at the end of the eleventh century, when in the ears listening for the signals of the Messiah, the Hep! Hep! Hep! of the Crusaders came like the bay of blood-hounds; and in the presence of those devilish missionaries with sword and firebrand the crouching figure of the reviled Jew turned round erect, heroic, flashing with sublime constancy in the face of torture and death—what would the dingy shops and unbeautiful faces signify to the thrill of contemplative emotion? But the fervor of sympathy with which we contemplate a grandiose martyrdom is feeble compared with the enthusiasm that keeps unslacked where there is no danger, no challenge—nothing but impartial midday falling on commonplace, perhaps half-repulsive, objects which are really the beloved ideas made flesh. Here undoubtedly lies the chief poetic energy:—in the force of imagination that pierces or exalts the solid fact, instead of floating among cloud-pictures. To glory in a prophetic vision of knowledge covering the earth, is an easier exercise of believing imagination than to see its beginning in newspaper placards, staring at you from the bridge beyond the corn-fields; and it might well happen to most of us dainty people that we were in the thick of the battle of Armageddon without being aware of anything more than the annoyance of a little explosive smoke and struggling on the ground immediately about us.
It lay in Deronda's nature usually to contemn the feeble, fastidious sympathy which shrinks from the broad life of mankind; but now, with Mirah before him as a living reality, whose experience he had to care for, he saw every common Jew and Jewess in the light of a comparison with her, and had a presentiment of the collision between her idea of the unknown mother and brother and the discovered fact—a presentiment all the keener in him because of a suppressed consciousness that a not unlike possibility of collision might lie hidden in his own lot. Not that he would have looked with more complacency of expectation at wealthy Jews, outdoing the lords of the Philistines in their sports; but since there was no likelihood of Mirah's friends being found among that class, their habits did not immediately affect him. In this mood he rambled, without expectation of a more pregnant result than a little preparation of his own mind, perhaps for future theorizing as well as practice—very much as if, Mirah being related to Welsh miners, he had gone to look more closely at the ways of those people, not without wishing at the same time to get a little light of detail on the history of Strikes.
He really did not long to find anybody in particular; and when, as his habit was, he looked at the name over a shop door, he was well content that it was not Ezra Cohen. I confess, he particularly desired that Ezra Cohen should not keep a shop. Wishes are held to be ominous; according to which belief the order of the world is so arranged that if you have an impious objection to a squint, your offspring is the more likely to be born with one; also, that if you happened to desire a squint you would not get it. This desponding view of probability the hopeful entirely reject, taking their wishes as good and sufficient security for all kinds of fulfilment. Who is absolutely neutral? Deronda happening one morning to turn into a little side street out of the noise and obstructions of Holborn, felt the scale dip on the desponding side.
He was rather tired of the streets and had paused to hail a hansom cab which he saw coming, when his attention was caught by some fine old clasps in chased silver displayed in the window at his right hand. His first thought was that Lady Mallinger, who had a strictly Protestant taste for such Catholic spoils, might like to have these missal-clasps turned into a bracelet: then his eyes traveled over the other contents of the window, and he saw that the shop was that kind of pawnbroker's where the lead is given to jewelry, lace and all equivocal objects introduced as bric-à-brac. A placard in one corner announced—Watches and Jewelry exchanged and repaired. But his survey had been noticed from within, and a figure appeared at the door, looking round at him and saying in a tone of cordial encouragement, "Good day, sir." The instant was enough for Deronda to see the face, unmistakably Jewish, belonged to a young man about thirty, and wincing from the shopkeeper's persuasiveness that would probably follow, he had no sooner returned the "good day," than he passed to the other side of the street and beckoned to the cabman to draw up there. From that station he saw the name over the shop window—Ezra Cohen.
There might be a hundred Ezra Cohens lettered above shop windows, but Deronda had not seen them. Probably the young man interested in a possible customer was Ezra himself; and he was about the age to be expected in Mirah's brother, who was grown up while she was still a little child. But Deronda's first endeavor as he drove homeward was to convince himself that there was not the slightest warrantable presumption of this Ezra being Mirah's brother; and next, that even if, in spite of good reasoning, he turned out to be that brother, while on inquiry the mother was found to be dead, it was not his—Deronda's—duty to make known the discovery to Mirah. In inconvenient disturbance of this conclusion there came his lately-acquired knowledge that Mirah would have a religious desire to know of her mother's death, and also to learn whether her brother were living. How far was he justified in determining another life by his own notions? Was it not his secret complaint against the way in which others had ordered his own life, that he had not open daylight on all its relations, so that he had not, like other men, the full guidance of primary duties?
The immediate relief from this inward debate was the reflection that he had not yet made any real discovery, and that by looking into the facts more closely he should be certified that there was no demand on him for any decision whatever. He intended to return to that shop as soon as he could conveniently, and buy the clasps for Lady Mallinger. But he was hindered for several days by Sir Hugo, who, about to make an after-dinner speech on a burning topic, wanted Deronda to forage for him on the legal part of the question, besides wasting time every day on argument which always ended in a drawn battle. As on many other questions, they held different sides, but Sir Hugo did not mind this, and when Deronda put his point well, said, with a mixture of satisfaction and regret—
"Confound it, Dan! why don't you make an opportunity of saying these things in public? You're wrong, you know. You won't succeed. You've got the massive sentiment—the heavy artillery of the country against you. But it's all the better ground for a young man to display himself on. When I was your age, I should have taken it. And it would be quite as well for you to be in opposition to me here and there. It would throw you more into relief. If you would seize an occasion of this sort to make an impression, you might be in Parliament in no time. And you know that would gratify me."
"I am sorry not to do what would gratify you, sir," said Deronda. "But I cannot persuade myself to look at politics as a profession."
"Why not? if a man is not born into public life by his position in the country, there's no way for him but to embrace it by his own efforts. The business of the country must be done—her Majesty's Government carried on, as the old Duke said. And it never could be, my boy, if everybody looked at politics as if they were prophecy, and demanded an inspired vocation. If you are to get into Parliament, it won't do to sit still and wait for a call either from heaven or constituents."
"I don't want to make a living out of opinions," said Deronda; "especially out of borrowed opinions. Not that I mean to blame other men. I dare say many better fellows than I don't mind getting on to a platform to praise themselves, and giving their word of honor for a party."
"I'll tell you what, Dan," said Sir Hugo, "a man who sets his face against every sort of humbug is simply a three-cornered, impracticable fellow. There's a bad style of humbug, but there is also a good style—one that oils the wheels and makes progress possible. If you are to rule men, you must rule them through their own ideas; and I agree with the Archbishop at Naples who had a St. Januarius procession against the plague. It's no use having an Order in Council against popular shallowness. There is no action possible without a little acting."
"One may be obliged to give way to an occasional necessity," said Deronda. "But it is one thing to say, 'In this particular case I am forced to put on this foolscap and grin,' and another to buy a pocket foolscap and practice myself in grinning. I can't see any real public expediency that does not keep an ideal before it which makes a limit of deviation from the direct path. But if I were to set up for a public man I might mistake my success for public expediency."
It was after this dialogue, which was rather jarring to him, that Deronda set out on his meditated second visit to Ezra Cohen's. He entered the street at the end opposite to the Holborn entrance, and an inward reluctance slackened his pace while his thoughts were transferring what he had just been saying about public expediency to the entirely private difficulty which brought him back again into this unattractive thoroughfare. It might soon become an immediate practical question with him how far he could call it a wise expediency to conceal the fact of close kindred. Such questions turning up constantly in life are often decided in a rough-and-ready way; and to many it will appear an over-refinement in Deronda that he should make any great point of a matter confined to his own knowledge. But we have seen the reasons why he had come to regard concealment as a bane of life, and the necessity of concealment as a mark by which lines of action were to be avoided. The prospect of being urged against the confirmed habit of his mind was naturally grating. He even paused here and there before the most plausible shop-windows for a gentleman to look into, half inclined to decide that he would not increase his knowledge about that modern Ezra, who was certainly not a leader among his people—a hesitation which proved how, in a man much given to reasoning, a bare possibility may weigh more than the best-clad likelihood; for Deronda's reasoning had decided that all likelihood was against this man's being Mirah's brother.
One of the shop-windows he paused before was that of a second-hand book-shop, where, on a narrow table outside, the literature of the ages was represented in judicious mixture, from the immortal verse of Homer to the mortal prose of the railway novel. That the mixture was judicious was apparent from Deronda's finding in it something that he wanted—namely, that wonderful bit of autobiography, the life of the Polish Jew, Salomon Maimon; which, as he could easily slip it into his pocket, he took from its place, and entered the shop to pay for, expecting to see behind the counter a grimy personage showing that nonchalance about sales which seems to belong universally to the second-hand book-business. In most other trades you find generous men who are anxious to sell you their wares for your own welfare; but even a Jew will not urge Simson's Euclid on you with an affectionate assurance that you will have pleasure in reading it, and that he wishes he had twenty more of the article, so much is it in request. One is led to fear that a secondhand bookseller may belong to that unhappy class of men who have no belief in the good of what they get their living by, yet keep conscience enough to be morose rather than unctuous in their vocation.
But instead of the ordinary tradesman, he saw, on the dark background of books in the long narrow shop, a figure that was somewhat startling in its unusualness. A man in threadbare clothing, whose age was difficult to guess—from the dead yellowish flatness of the flesh, something like an old ivory carving—was seated on a stool against some bookshelves that projected beyond the short counter, doing nothing more remarkable than reading yesterday's Times; but when he let the paper rest on his lap and looked at the incoming customer, the thought glanced through Deronda that precisely such a physiognomy as that might possibly have been seen in a prophet of the Exile, or in some New Hebrew poet of the mediæval time. It was a fine typical Jewish face, wrought into intensity of expression apparently by a strenuous eager experience in which all the satisfaction had been indirect and far off, and perhaps by some bodily suffering also, which involved that absence of ease in the present. The features were clear-cut, not large; the brow not high but broad, and fully defined by the crisp black hair. It might never have been a particularly handsome face, but it must always have been forcible; and now with its dark, far-off gaze, and yellow pallor in relief on the gloom of the backward shop, one might have imagined one's self coming upon it in some past prison of the Inquisition, which a mob had suddenly burst upon; while the look fixed on an incidental customer seemed eager and questioning enough to have been turned on one who might have been a messenger either of delivery or of death. The figure was probably familiar and unexciting enough to the inhabitants of this street; but to Deronda's mind it brought so strange a blending of the unwonted with the common, that there was a perceptible interval of mutual observation before he asked his question; "What is the price of this book?"
