The Complete Works. George Eliot

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СКАЧАТЬ of the street, and this offence of hers, in speaking to Mr. Jerome, was the frequently recurring theme of Mr. Dempster’s objurgatory domestic eloquence.

      Associating the loss of his old client with Mr. Tryan’s influence, Dempster began to know more distinctly why he hated the obnoxious curate. But a passionate hate, as well as a passionate love, demands some leisure and mental freedom. Persecution and revenge, like courtship and toadyism, will not prosper without a considerable expenditure of time and ingenuity, and these are not to spare with a man whose law-business and liver are both beginning to show unpleasant symptoms. Such was the disagreeable turn affairs were taking with Mr. Dempster, and, like the general distracted by home intrigues, he was too much harassed himself to lay ingenious plans for harassing the enemy.

      Meanwhile, the evening lecture drew larger and larger congregations; not perhaps attracting many from that select aristocratic circle in which the Lowmes and Pittmans were predominant, but winning the larger proportion of Mr. Crewe’s morning and afternoon hearers, and thinning Mr. Stickney’s evening audiences at Salem. Evangelicalism was making its way in Milby, and gradually diffusing its subtle odour into chambers that were bolted and barred against it. The movement, like all other religious ‘revivals’, had a mixed effect. Religious ideas have the fate of melodies, which, once set afloat in the world, are taken up by all sorts of instruments, some of them woefully coarse, feeble, or out of tune, until people are in danger of crying out that the melody itself is detestable. It may be that some of Mr. Tryan’s hearers had gained a religious vocabulary rather than religious experience; that here and there a weaver’s wife, who, a few months before, had been simply a silly slattern, was converted into that more complex nuisance, a silly and sanctimonious slattern; that the old Adam, with the pertinacity of middle age, continued to tell fibs behind the counter, notwithstanding the new Adam’s addiction to Bible-reading and family prayer: that the children in the Paddiford Sunday school had their memories crammed with phrases about the blood of cleansing, imputed righteousness, and justification by faith alone, which an experience lying principally in chuck-farthing, hop-scotch, parental slappings, and longings after unattainable lollypop, served rather to darken than to illustrate; and that at Milby, in those distant days, as in all other times and places where the mental atmosphere is changing, and men are inhaling the stimulus of new ideas, folly often mistook itself for wisdom, ignorance gave itself airs of knowledge, and selfishness, turning its eyes upward, called itself religion.

      Nevertheless, Evangelicalism had brought into palpable existence and operation in Milby society that idea of duty, that recognition of something to be lived for beyond the mere satisfaction of self, which is to the moral life what the addition of a great central ganglion is to animal life. No man can begin to mould himself on a faith or an idea without rising to a higher order of experience: a principle of subordination, of self-mastery, has been introduced into his nature; he is no longer a mere bundle of impressions, desires, and impulses. Whatever might be the weaknesses of the ladies who pruned the luxuriance of their lace and ribbons, cut out garments for the poor, distributed tracts, quoted Scripture, and defined the true Gospel, they had learned this—that there was a divine work to be done in life, a rule of goodness higher than the opinion of their neighbours; and if the notion of a heaven in reserve for themselves was a little too prominent, yet the theory of fitness for that heaven consisted in purity of heart, in Christ-like compassion, in the subduing of selfish desires. They might give the name of piety to much that was only puritanic egoism; they might call many things sin that were not sin; but they had at least the feeling that sin was to be avoided and resisted, and colour-blindness, which may mistake drab for scarlet, is better than total blindness, which sees no distinction of colour at all. Miss Rebecca Linnet, in quiet attire, with a somewhat excessive solemnity of countenance, teaching at the Sunday school, visiting the poor, and striving after a standard of purity and goodness, had surely more moral loveliness than in those flaunting peony-days, when she had no other model than the costumes of the heroines in the circulating library. Miss Eliza Pratt, listening in rapt attention to Mr. Tryan’s evening lecture, no doubt found evangelical channels for vanity and egoism; but she was clearly in moral advance of Miss Phipps giggling under her feathers at old Mr. Crewe’s peculiarities of enunciation. And even elderly fathers and mothers, with minds, like Mrs. Linnet’s, too tough to imbibe much doctrine, were the better for having their hearts inclined towards the new preacher as a messenger from God. They became ashamed, perhaps, of their evil tempers, ashamed of their worldliness, ashamed of their trivial, futile past. The first condition of human goodness is something to love; the second, something to reverence. And this latter precious gift was brought to Milby by Mr. Tryan and Evangelicalism.

      Yes, the movement was good, though it had that mixture of folly and evil which often makes what is good an offence to feeble and fastidious minds, who want human actions and characters riddled through the sieve of their own ideas, before they can accord their sympathy or admiration. Such minds, I daresay, would have found Mr. Tryan’s character very much in need of that riddling process. The blessed work of helping the world forward, happily does not wait to be done by perfect men; and I should imagine that neither Luther nor John Bunyan, for example, would have satisfied the modern demand for an ideal hero, who believes nothing but what is true, feels nothing but what is exalted, and does nothing but what is graceful. The real heroes, of God’s making, are quite different: they have their natural heritage of love and conscience which they drew in with their mother’s milk; they know one or two of those deep spiritual truths which are only to be won by long wrestling with their own sins and their own sorrows; they have earned faith and strength so far as they have done genuine work; but the rest is dry barren theory, blank prejudice, vague hearsay. Their insight is blended with mere opinion; their sympathy is perhaps confined in narrow conduits of doctrine, instead of flowing forth with the freedom of a stream that blesses every weed in its course; obstinacy or self-assertion will often interfuse itself with their grandest impulses; and their very deeds of self-sacrifice are sometimes only the rebound of a passionate egoism. So it was with Mr. Tryan: and any one looking at him with the bird’s-eye glance of a critic might perhaps say that he made the mistake of identifying Christianity with a too narrow doctrinal system; that he saw God’s work too exclusively in antagonism to the world, the flesh, and the devil; that his intellectual culture was too limited—and so on; making Mr. Tryan the text for a wise discourse on the characteristics of the Evangelical school in his day.

      But I am not poised at that lofty height. I am on the level and in the press with him, as he struggles his way along the stony road, through the crowd of unloving fellow-men. He is stumbling, perhaps; his heart now beats fast with dread, now heavily with anguish; his eyes are sometimes dim with tears, which he makes haste to dash away; he pushes manfully on, with fluctuating faith and courage, with a sensitive failing body; at last he falls, the struggle is ended, and the crowd closes over the space he has left.

      ‘One of the Evangelical clergy, a disciple of Venn,’ says the critic from his bird’s-eye station. ‘Not a remarkable specimen; the anatomy and habits of his species have been determined long ago.’

      Yet surely, surely the only true knowledge of our fellow-man is that which enables us to feel with him—which gives us a fine ear for the heart-pulses that are beating under the mere clothes of circumstance and opinion. Our subtlest analysis of schools and sects must miss the essential truth, unless it be lit up by the love that sees in all forms of human thought and work, the life and death struggles of separate human beings.

      Chapter XI.

      Table of Contents

      Mr. Tryan’s most unfriendly observers were obliged to admit that he gave himself no rest. Three sermons on Sunday, a night-school for young men on Tuesday, a cottage-lecture on Thursday, addresses to school-teachers, and catechizing of school-children, with pastoral visits, multiplying as his influence extended beyond his own district of Paddiford Common, would have been enough to tax severely the powers of a much stronger man. Mr. Pratt remonstrated with him on his imprudence, but could not prevail on СКАЧАТЬ