Immediately he turned without speaking, seized his furred cap which lay near, and moved to join Deronda. It was but a moment before they were both in the sitting-room, and Jacob, noticing the change in his friend's air and expression, seized him by the arm and said, "See my cup and ball!" sending the ball up close to Mordecai's face, as something likely to cheer a convalescent. It was a sign of the relieved tension in Mordecai's mind that he could smile and say, "Fine, fine!"

"You have forgotten your greatcoat and comforter," said young Mrs. Cohen, and he went back into the work-room and got them.

"He's come to life again, do you see?" said Cohen, who had re-entered—speaking in an undertone. "I told you so: I'm mostly right." Then in his usual voice, "Well, sir, we mustn't detain you now, I suppose; but I hope this isn't the last time we shall see you."

"Shall you come again?" said Jacob, advancing. "See, I can catch the ball; I'll bet I catch it without stopping, if you come again."

"He has clever hands," said Deronda, looking at the grandmother. "Which side of the family does he get them from?"

But the grandmother only nodded towards her son, who said promptly, "My side. My wife's family are not in that line. But bless your soul! ours is a sort of cleverness as good as gutta percha; you can twist it which way you like. There's nothing some old gentlemen won't do if you set 'em to it." Here Cohen winked down at Jacob's back, but it was doubtful whether this judicious allusiveness answered its purpose, for its subject gave a nasal whinnying laugh and stamped about singing, "Old gentlemen, old gentlemen," in chiming cadence.

Deronda thought, "I shall never know anything decisive about these people until I ask Cohen pointblank whether he lost a sister named Mirah when she was six years old." The decisive moment did not yet seem easy for him to face. Still his first sense of repulsion at the commonness of these people was beginning to be tempered with kindlier feeling. However unrefined their airs and speech might be, he was forced to admit some moral refinement in their treatment of the consumptive workman, whose mental distinction impressed them chiefly as a harmless, silent raving.

"The Cohens seem to have an affection for you," said Deronda, as soon as he and Mordecai were off the doorstep.

"And I for them," was the immediate answer. "They have the heart of the Israelite within them, though they are as the horse and the mule, without understanding beyond the narrow path they tread."

"I have caused you some uneasiness, I fear," said Deronda, "by my slowness in fulfilling my promise. I wished to come yesterday, but I found it impossible."

"Yes—yes, I trusted you. But it is true I have been uneasy, for the spirit of my youth has been stirred within me, and this body is not strong enough to bear the beating of its wings. I am as a man bound and imprisoned through long years: behold him brought to speech of his fellow and his limbs set free: he weeps, he totters, the joy within him threatens to break and overthrow the tabernacle of flesh."

"You must not speak too much in this evening air," said Deronda, feeling Mordecai's words of reliance like so many cords binding him painfully. "Cover your mouth with the woolen scarf. We are going to the Hand and Banner, I suppose, and shall be in private there?"

"No, that is my trouble that you did not come yesterday. For this is the evening of the club I spoke of, and we might not have any minutes alone until late, when all the rest are gone. Perhaps we had better seek another place. But I am used to that only. In new places the outer world presses on me and narrows the inward vision. And the people there are familiar with my face."

"I don't mind the club if I am allowed to go in," said Deronda. "It is enough that you like this place best. If we have not enough time I will come again. What sort of club is it?"

"It is called 'The Philosophers.' They are few—like the cedars of Lebanon—poor men given to thought. But none so poor as I am: and sometimes visitors of higher worldly rank have been brought. We are allowed to introduce a friend, who is interested in our topics. Each orders beer or some other kind of drink, in payment for the room. Most of them smoke. I have gone when I could, for there are other men of my race who come, and sometimes I have broken silence. I have pleased myself with a faint likeness between these poor philosophers and the Masters who handed down the thought of our race—the great Transmitters, who labored with their hands for scant bread, but preserved and enlarged for us the heritage of memory, and saved the soul of Israel alive as a seed among the tombs. The heart pleases itself with faint resemblances."

"I shall be very glad to go and sit among them, if that will suit you. It is a sort of meeting I should like to join in," said Deronda, not without relief in the prospect of an interval before he went through the strain of his next private conversation with Mordecai.

In three minutes they had opened the glazed door with the red curtain, and were in the little parlor, hardly much more than fifteen feet square, where the gaslight shone through a slight haze of smoke on what to Deronda was a new and striking scene. Half-a-dozen men of various ages, from between twenty and thirty to fifty, all shabbily dressed, most of them with clay pipes in their mouths, were listening with a look of concentrated intelligence to a man in a pepper-and-salt dress, with blonde hair, short nose, broad forehead and general breadth, who, holding his pipe slightly uplifted in the left hand, and beating his knee with the right, was just finishing a quotation from Shelley (the comparison of the avalanche in his "Prometheus Unbound")

"As thought by thought is piled, till some great truth Is loosened, and the nations echo round."

The entrance of the new-comers broke the fixity of attention, and called for re-arrangement of seats in the too narrow semicircle round the fire-place and the table holding the glasses, spare pipes and tobacco. This was the soberest of clubs; but sobriety is no reason why smoking and "taking something" should be less imperiously needed as a means of getting a decent status in company and debate. Mordecai was received with welcoming voices which had a slight cadence of compassion in them, but naturally all glances passed immediately to his companion.

"I have brought a friend who is interested in our subjects," said Mordecai. "He has traveled and studied much."

"Is the gentlemen anonymous? Is he a Great 'Unknown?'" said the broad-chested quoter of Shelley, with a humorous air.

"My name is Daniel Deronda. I am unknown, but not in any sense great." The smile breaking over the stranger's grave face as he said this was so agreeable that there was a general indistinct murmur, equivalent to a "Hear, hear," and the broad man said—

"You recommend the name, sir, and are welcome. Here, Mordecai, come to this corner against me," he added, evidently wishing to give the coziest place to the one who most needed it.

Deronda was well satisfied to get a seat on the opposite side, where his general survey of the party easily included Mordecai, who remained an eminently striking object in this group of sharply-characterized figures, more than one of whom, even to Daniel's little exercised discrimination, seemed probably of Jewish descent.

In fact pure English blood (if leech or lancet can furnish us with the precise product) did not declare itself predominantly in the party at present assembled. Miller, the broad man, an exceptional second-hand bookseller who knew the insides of books, had at least grand-parents who called themselves German, and possibly far-away ancestors who denied themselves to be Jews; Buchan, the saddler, was Scotch; Pash, the watchmaker, was a small, dark, vivacious, triple-baked Jew; Gideon, the optical instrument maker, was a Jew of the red-haired, generous-featured type easily passing for Englishmen of unusually cordial manners: and Croop, the dark-eyed shoemaker, was probably more Celtic than he knew. Only three would have been discernable everywhere as Englishman: the wood-inlayer Goodwin, well-built, open-faced, pleasant-voiced; the florid laboratory assistant Marrables; and Lily, the pale, neat-faced copying-clerk, whose light-brown hair was set up in a small parallelogram above his well-filled forehead, and whose shirt, taken with an otherwise seedy costume, had a freshness that might be called insular, and perhaps even something narrower.

Certainly a company select of the select among poor men, being drawn together by a taste not prevalent even among the privileged heirs of learning and its institutions; and not likely to amuse any gentleman in search of crime or low comedy as the ground of interest in people whose weekly income is only divisible into shillings. Deronda, even if he had not been more than usually inclined to gravity under the influence of what was pending between him and Mordecai, would not have set himself to find food for laughter in the various shades of departure from the tone of polished society sure to be observable in the air and talk of these men who had probably snatched knowledge as most of us snatch indulgences, making the utmost of scant opportunity. He looked around him with the quiet air of respect habitual to him among equals, ordered whisky and water, and offered the contents of his cigar-case, which, characteristically enough, he always carried and hardly ever used for his own behoof, having reasons for not smoking himself, but liking to indulge others. Perhaps it was his weakness to be afraid of seeming straight-laced, and turning himself into a sort of diagram instead of a growth which can exercise the guiding attraction of fellowship. That he made a decidedly winning impression on the company was proved by their showing themselves no less at ease than before, and desirous of quickly resuming their interrupted talk.

"This is what I call one of our touch-and-go nights, sir," said Miller, who was implicitly accepted as a sort of moderator—on addressing Deronda by way of explanation, and nodding toward each person whose name he mentioned. "Sometimes we stick pretty close to the point. But tonight our friend Pash, there, brought up the law of progress; and we got on statistics; then Lily, there, saying we knew well enough before counting that in the same state of society the same sort of things would happen, and it was no more wonder that quantities should remain the same, than that qualities should remain the same, for in relation to society numbers are qualities—the number of drunkards is a quality in society—the numbers are an index to the qualities, and give us no instruction, only setting us to consider the causes of difference between different social states—Lily saying this, we went off on the causes of social change, and when you came in I was going upon the power of ideas, which I hold to be the main transforming cause."

"I don't hold with you there, Miller," said Goodwin, the inlayer, more concerned to carry on the subject than to wait for a word from the new guest. "For either you mean so many sorts of things by ideas that I get no knowledge by what you say, any more than if you said light was a cause; or else you mean a particular sort of ideas, and then I go against your meaning as too narrow. For, look at it in one way, all actions men put a bit of thought into are ideas—say, sowing seed, or making a canoe, or baking clay; and such ideas as these work themselves into life and go on growing with it, but they can't go apart from the material that set them to work and makes a medium for them. It's the nature of wood and stone yielding to the knife that raises the idea of shaping them, and with plenty of wood and stone the shaping will go on. I look at it, that such ideas as are mixed straight away with all the other elements of life are powerful along with 'em. The slower the mixing, the less power they have. And as to the causes of social change, I look at it in this way—ideas are a sort of parliament, but there's a commonwealth outside and a good deal of the commonwealth is working at change without knowing what the parliament is doing."

"But if you take ready mixing as your test of power," said Pash, "some of the least practical ideas beat everything. They spread without being understood, and enter into the language without being thought of."

"They may act by changing the distribution of gases," said Marrables; "instruments are getting so fine now, men may come to register the spread of a theory by observed changes in the atmosphere and corresponding changes in the nerves."

"Yes," said Pash, his dark face lighting up rather impishly, "there is the idea of nationalities; I dare say the wild asses are snuffing it, and getting more gregarious."

"You don't share that idea?" said Deronda, finding a piquant incongruity between Pash's sarcasm and the strong stamp of race on his features.

"Say, rather, he does not share that spirit," said Mordecai, who had turned a melancholy glance on Pash. "Unless nationality is a feeling, what force can it have as an idea?"

"Granted, Mordecai," said Pash, quite good-humoredly. "And as the feeling of nationality is dying, I take the idea to be no better than a ghost, already walking to announce the death."

"A sentiment may seem to be dying and yet revive into strong life," said Deronda. "Nations have revived. We may live to see a great outburst of force in the Arabs, who are being inspired with a new zeal."

"Amen, amen," said Mordecai, looking at Deronda with a delight which was the beginning of recovered energy: his attitude was more upright, his face was less worn.

"That may hold with backward nations," said Pash, "but with us in Europe the sentiment of nationality is destined to die out. It will last a little longer in the quarters where oppression lasts, but nowhere else. The whole current of progress is setting against it."

"Ay," said Buchan, in a rapid thin Scotch tone which was like the letting in of a little cool air on the conversation, "ye've done well to bring us round to the point. Ye're all agreed that societies change—not always and everywhere—but on the whole and in the long run. Now, with all deference, I would beg t' observe that we have got to examine the nature of changes before we have a warrant to call them progress, which word is supposed to include a bettering, though I apprehend it to be ill-chosen for that purpose, since mere motion onward may carry us to a bog or a precipice. And the questions I would put are three: Is all change in the direction of progress? if not, how shall we discern which change is progress and which not? and thirdly, how far and in what way can we act upon the course of change so as to promote it where it is beneficial, and divert it where it is injurious?"

But Buchan's attempt to impose his method on the talk was a failure. Lily immediately said—

"Change and progress are merged in the idea of development. The laws of development are being discovered, and changes taking place according to them are necessarily progressive; that is to say, it we have any notion of progress or improvement opposed to them, the notion is a mistake."

"I really can't see how you arrive at that sort of certitude about changes by calling them development," said Deronda. "There will still remain the degrees of inevitableness in relation to our own will and acts, and the degrees of wisdom in hastening or retarding; there will still remain the danger of mistaking a tendency which should be resisted for an inevitable law that we must adjust ourselves to,—which seems to me as bad a superstition or false god as any that has been set up without the ceremonies of philosophising."

"That is a truth," said Mordecai. "Woe to the men who see no place for resistance in this generation! I believe in a growth, a passage, and a new unfolding of life whereof the seed is more perfect, more charged with the elements that are pregnant with diviner form. The life of a people grows, it is knit together and yet expanded, in joy and sorrow, in thought and action; it absorbs the thought of other nations into its own forms, and gives back the thought as new wealth to the world; it is a power and an organ in the great body of the nations. But there may come a check, an arrest; memories may be stifled, and love may be faint for the lack of them; or memories may shrink into withered relics—the soul of a people, whereby they know themselves to be one, may seem to be dying for want of common action. But who shall say, 'The fountain of their life is dried up, they shall forever cease to be a nation?' Who shall say it? Not he who feels the life of his people stirring within his own. Shall he say, 'That way events are wending, I will not resist?' His very soul is resistance, and is as a seed of fire that may enkindle the souls of multitudes, and make a new pathway for events."

"I don't deny patriotism," said Gideon, "but we all know you have a particular meaning, Mordecai. You know Mordecai's way of thinking, I suppose." Here Gideon had turned to Deronda, who sat next to him, but without waiting for an answer he went on. "I'm a rational Jew myself. I stand by my people as a sort of family relations, and I am for keeping up our worship in a rational way. I don't approve of our people getting baptised, because I don't believe in a Jew's conversion to the Gentile part of Christianity. And now we have political equality, there's no excuse for a pretense of that sort. But I am for getting rid of all of our superstitions and exclusiveness. There's no reason now why we shouldn't melt gradually into the populations we live among. That's the order of the day in point of progress. I would as soon my children married Christians as Jews. And I'm for the old maxim, 'A man's country is where he's well off.'"

"That country's not so easy to find, Gideon," said the rapid Pash, with a shrug and grimace. "You get ten shillings a-week more than I do, and have only half the number of children. If somebody will introduce a brisk trade in watches among the 'Jerusalem wares,' I'll go—eh, Mordecai, what do you say?"

Deronda, all ear for these hints of Mordecai's opinion, was inwardly wondering at his persistence in coming to this club. For an enthusiastic spirit to meet continually the fixed indifference of men familiar with the object of his enthusiasm is the acceptance of a slow martyrdom, beside which the fate of a missionary tomahawked without any considerate rejection of his doctrines seems hardly worthy of compassion. But Mordecai gave no sign of shrinking: this was a moment of spiritual fullness, and he cared more for the utterance of his faith than for its immediate reception. With a fervor which had no temper in it, but seemed rather the rush of feeling in the opportunity of speech, he answered Pash:—

"What I say is, let every man keep far away from the brotherhood and inheritance he despises. Thousands on thousands of our race have mixed with the Gentiles as Celt with Saxon, and they may inherit the blessing that belongs to the Gentile. You cannot follow them. You are one of the multitudes over this globe who must walk among the nations and be known as Jews, and with words on their lips which mean, 'I wish I had not been born a Jew, I disown any bond with the long travail of my race, I will outdo the Gentile in mocking at our separateness,' they all the while feel breathing on them the breath of contempt because they are Jews, and they will breathe it back poisonously. Can a fresh-made garment of citizenship weave itself straightway into the flesh and change the slow deposit of eighteen centuries? What is the citizenship of him who walks among a people he has no hardy kindred and fellowship with, and has lost the sense of brotherhood with his own race? It is a charter of selfish ambition and rivalry in low greed. He is an alien of spirit, whatever he may be in form; he sucks the blood of mankind, he is not a man, sharing in no loves, sharing in no subjection of the soul, he mocks it all. Is it not truth I speak, Pash?"

"Not exactly, Mordecai," said Pash, "if you mean that I think the worse of myself for being a Jew. What I thank our fathers for is that there are fewer blockheads among us than among other races. But perhaps you are right in thinking the Christians don't like me so well for it."

"Catholics and Protestants have not liked each other much better," said the genial Gideon. "We must wait patiently for prejudices to die out. Many of our people are on a footing with the best, and there's been a good filtering of our blood into high families. I am for making our expectations rational."

"And so am I!" said Mordecai, quickly, leaning forward with the eagerness of one who pleads in some decisive crisis, his long, thin hands clasped together on his lap. "I, too, claim to be a rational Jew. But what is it to be rational—what is it to feel the light of the divine reason growing stronger within and without? It is to see more and more of the hidden bonds that bind and consecrate change as a dependent growth—yea, consecrate it with kinship: the past becomes my parent and the future stretches toward me the appealing arms of children. Is it rational to drain away the sap of special kindred that makes the families of men rich in interchanged wealth, and various as the forests are various with the glory of the cedar and the palm? When it is rational to say, 'I know not my father or my mother, let my children be aliens to me, that no prayer of mine may touch them,' then it will be rational for the Jew to say, 'I will seek to know no difference between me and the Gentile, I will not cherish the prophetic consciousness of our nationality—let the Hebrew cease to be, and let all his memorials be antiquarian trifles, dead as the wall-paintings of a conjectured race. Yet let his child learn by rote the speech of the Greek, where he abjures his fellow-citizens by the bravery of those who fought foremost at Marathon—let him learn to say that was noble in the Greek, that is the spirit of an immortal nation! But the Jew has no memories that bind him to action; let him laugh that his nation is degraded from a nation; let him hold the monuments of his law which carried within its frame the breath of social justice, of charity, and of household sanctities—let him hold the energy of the prophets, the patient care of the Masters, the fortitude of martyred generations, as mere stuff for a professorship. The business of the Jew in all things is to be even as the rich Gentile."

Mordecai threw himself back in his chair, and there was a moment's silence. Not one member of the club shared his point of view or his emotion; but his whole personality and speech had on them the effect of a dramatic representation which had some pathos in it, though no practical consequences; and usually he was at once indulged and contradicted. Deronda's mind went back upon what must have been the tragic pressure of outward conditions hindering this man, whose force he felt to be telling on himself, from making any world for his thought in the minds of others—like a poet among people of a strange speech, who may have a poetry of their own, but have no ear for his cadence, no answering thrill to his discovery of the latent virtues in his mother tongue.

The cool Buchan was the first to speak, and hint the loss of time. "I submit," said he, "that ye're traveling away from the questions I put concerning progress."

"Say they're levanting, Buchan," said Miller, who liked his joke, and would not have objected to be called Voltairian. "Never mind. Let us have a Jewish night; we've not had one for a long while. Let us take the discussion on Jewish ground. I suppose we've no prejudice here; we're all philosophers; and we like our friends Mordecai, Pash, and Gideon, as well as if they were no more kin to Abraham than the rest of us. We're all related through Adam, until further showing to the contrary, and if you look into history we've all got some discreditable forefathers. So I mean no offence when I say I don't think any great things of the part the Jewish people have played in the world. What then? I think they were iniquitously dealt by in past times. And I suppose we don't want any men to be maltreated, white, black, brown, or yellow—I know I've just given my half-crown to the contrary. And that reminds me, I've a curious old German book—I can't read it myself, but a friend of mine was reading out of it to me the other day—about the prejudicies against the Jews, and the stories used to be told against 'em, and what do you think one was? Why, that they're punished with a bad odor in their bodies; and that, says the author, date 1715 (I've just been pricing and marking the book this very morning)—that is true, for the ancients spoke of it. But then, he says, the other things are fables, such as that the odor goes away all at once when they're baptized, and that every one of the ten tribes, mind you, all the ten being concerned in the crucifixion, has got a particular punishment over and above the smell:—Asher, I remember, has the right arm a handbreadth shorter than the left, and Naphthali has pig's ears and a smell of live pork. What do you think of that? There's been a good deal of fun made of rabbinical fables, but in point of fables my opinion is, that all over the world it's six of one and half-a-dozen of the other. However, as I said before, I hold with the philosophers of the last century that the Jews have played no great part as a people, though Pash will have it they're clever enough to beat all the rest of the world. But if so, I ask, why haven't they done it?"

"For the same reason that the cleverest men in the country don't get themselves or their ideas into Parliament," said the ready Pash; "because the blockheads are too many for 'em."

"That is a vain question," said Mordecai, "whether our people would beat the rest of the world. Each nation has its own work, and is a member of the world, enriched by the work of each. But it is true, as Jehuda-ha-Levi first said, that Israel is the heart of mankind, if we mean by heart the core of affection which binds a race and its families in dutiful love, and the reverence for the human body which lifts the needs of our animal life into religion, and the tenderness which is merciful to the poor and weak and to the dumb creature that wears the yoke for us."

"They're not behind any nation in arrogance," said Lily; "and if they have got in the rear, it has not been because they were over-modest."

"Oh, every nation brags in its turn," said Miller.

"Yes," said Pash, "and some of them in the Hebrew text."

"Well, whatever the Jews contributed at one time, they are a stand-still people," said Lily. "They are the type of obstinate adherence to the superannuated. They may show good abilities when they take up liberal ideas, but as a race they have no development in them."

"That is false!" said Mordecai, leaning forward again with his former eagerness. "Let their history be known and examined; let the seed be sifted, let its beginning be traced to the weed of the wilderness—the more glorious will be the energy that transformed it. Where else is there a nation of whom it may be as truly said that their religion and law and moral life mingled as the stream of blood in the heart and made one growth—where else a people who kept and enlarged their spiritual store at the very time when they are hated with a hatred as fierce as the forest fires that chase the wild beast from his covert? There is a fable of the Roman, that swimming to save his life he held the roll of his writings between his teeth and saved them from the waters. But how much more than that is true of our race? They struggled to keep their place among the nations like heroes—yea, when the hand was hacked off, they clung with their teeth; but when the plow and the harrow had passed over the last visible signs of their national covenant, and the fruitfulness of their land was stifled with the blood of the sowers and planters, they said, 'The spirit is alive, let us make it a lasting habitation—lasting because movable—so that it may be carried from generation to generation, and our sons unborn may be rich in the things that have been, and possess a hope built on an unchangeable foundation.' They said it and they wrought it, though often breathing with scant life, as in a coffin, or as lying wounded amid a heap of slain. Hooted and scared like the unknown dog, the Hebrew made himself envied for his wealth and wisdom, and was bled of them to fill the bath of Gentile luxury; he absorbed knowledge, he diffused it; his dispersed race was a new Phoenicia working the mines of Greece and carrying their products to the world. The native spirit of our tradition was not to stand still, but to use records as a seed and draw out the compressed virtues of law and prophecy; and while the Gentile, who had said, 'What is yours is ours, and no longer yours,' was reading the letter of our law as a dark inscription, or was turning its parchments into shoe-soles for an army rabid with lust and cruelty, our Masters were still enlarging and illuminating with fresh-fed interpretation. But the dispersion was wide, the yoke of oppression was a spiked torture as well as a load; the exile was forced afar among brutish people, where the consciousness of his race was no clearer to him than the light of the sun to our fathers in the Roman persecution, who had their hiding-place in a cave, and knew not that it was day save by the dimmer burning of their candles. What wonder that multitudes of our people are ignorant, narrow, superstitious? What wonder?"

Here Mordecai, whose seat was next the fireplace, rose and leaned his arm on the little shelf; his excitement had risen, though his voice, which had begun with unusual strength, was getting hoarser.

"What wonder? The night is unto them, that they have no vision; in their darkness they are unable to divine; the sun is gone down over the prophets, and the day is dark above them; their observances are as nameless relics. But which among the chief of the Gentile nations has not an ignorant multitude? They scorn our people's ignorant observance; but the most accursed ignorance is that which has no observance—sunk to the cunning greed of the fox, to which all law is no more than a trap or the cry of the worrying hound. There is a degradation deep down below the memory that has withered into superstition. In the multitudes of the ignorant on three continents who observe our rites and make the confession of the divine Unity, the soul of Judaism is not dead. Revive the organic centre: let the unity of Israel which has made the growth and form of its religion be an outward reality. Looking toward a land and a polity, our dispersed people in all the ends of the earth may share the dignity of a national life which has a voice among the peoples of the East and the West—which will plant the wisdom and skill of our race so that it may be, as of old, a medium of transmission and understanding. Let that come to pass, and the living warmth will spread to the weak extremities of Israel, and superstition will vanish, not in the lawlessness of the renegade, but in the illumination of great facts which widen feeling, and make all knowledge alive as the young offspring of beloved memories."

Mordecai's voice had sunk, but with the hectic brilliancy of his gaze it was not the less impressive. His extraordinary excitement was certainly due to Deronda's presence: it was to Deronda that he was speaking, and the moment had a testamentary solemnity for him which rallied all his powers. Yet the presence of those other familiar men promoted expression, for they embodied the indifference which gave a resistant energy to his speech. Not that he looked at Deronda: he seemed to see nothing immediately around him, and if any one had grasped him he would probably not have known it. Again the former words came back to Deronda's mind,—"You must hope my hopes—see the vision I point to—behold a glory where I behold it." They came now with gathered pathos. Before him stood, as a living, suffering reality, what hitherto he had only seen as an effort of imagination, which, in its comparative faintness, yet carried a suspicion, of being exaggerated: a man steeped in poverty and obscurity, weakened by disease, consciously within the shadow of advancing death, but living an intense life in an invisible past and future, careless of his personal lot, except for its possible making some obstruction to a conceived good which he would never share except as a brief inward vision—a day afar off, whose sun would never warm him, but into which he threw his soul's desire, with a passion often wanting to the personal motives of healthy youth. It was something more than a grandiose transfiguration of the parental love that toils, renounces, endures, resists the suicidal promptings of despair—all because of the little ones, whose future becomes present to the yearning gaze of anxiety.

All eyes were fixed on Mordecai as he sat down again, and none with unkindness; but it happened that the one who felt the most kindly was the most prompted to speak in opposition. This was the genial and rational Gideon, who also was not without a sense that he was addressing the guest of the evening. He said—

"You have your own way of looking at things, Mordecai, and as you say, your own way seems to you rational. I know you don't hold with the restoration of Judea by miracle, and so on; but you are as well aware as I am that the subject has been mixed with a heap of nonsense both by Jews and Christians. And as to the connection of our race with Palestine, it has been perverted by superstition till it's as demoralizing as the old poor-law. The raff and scum go there to be maintained like able-bodied paupers, and to be taken special care of by the angel Gabriel when they die. It's no use fighting against facts. We must look where they point; that's what I call rationality. The most learned and liberal men among us who are attached to our religion are for clearing our liturgy of all such notions as a literal fulfillment of the prophecies about restoration, and so on. Prune it of a few useless rites and literal interpretations of that sort, and our religion is the simplest of all religions, and makes no barrier, but a union, between us and the rest of the world."

"As plain as a pike-staff," said Pash, with an ironical laugh. "You pluck it up by the roots, strip off the leaves and bark, shave off the knots, and smooth it at top and bottom; put it where you will, it will do no harm, it will never sprout. You may make a handle of it, or you may throw it on the bonfire of scoured rubbish. I don't see why our rubbish is to be held sacred any more than the rubbish of Brahmanism or Buddhism."

"No," said Mordecai, "no, Pash, because you have lost the heart of the Jew. Community was felt before it was called good. I praise no superstition, I praise the living fountains of enlarging belief. What is growth, completion, development? You began with that question, I apply it to the history of our people. I say that the effect of our separateness will not be completed and have its highest transformation unless our race takes on again the character of a nationality. That is the fulfillment of the religious trust that moulded them into a people, whose life has made half the inspiration of the world. What is it to me that the ten tribes are lost untraceably, or that multitudes of the children of Judah have mixed themselves with the Gentile populations as a river with rivers? Behold our people still! Their skirts spread afar; they are torn and soiled and trodden on; but there is a jeweled breastplate. Let the wealthy men, the monarchs of commerce, the learned in all knowledge, the skilful in all arts, the speakers, the political counselors, who carry in their veins the Hebrew blood which has maintained its vigor in all climates, and the pliancy of the Hebrew genius for which difficulty means new device—let them say, 'we will lift up a standard, we will unite in a labor hard but glorious like that of Moses and Ezra, a labor which shall be a worthy fruit of the long anguish whereby our fathers maintained their separateness, refusing the ease of falsehood.' They have wealth enough to redeem the soil from debauched and paupered conquerors; they have the skill of the statesman to devise, the tongue of the orator to persuade. And is there no prophet or poet among us to make the ears of Christian Europe tingle with shame at the hideous obloquy of Christian strife which the Turk gazes at as at the fighting of beasts to which he has lent an arena? There is store of wisdom among us to found a new Jewish polity, grand, simple, just, like the old—a republic where there is equality of protection, an equality which shone like a star on the forehead of our ancient community, and gave it more than the brightness of Western freedom amid the despotisms of the East. Then our race shall have an organic centre, a heart and brain to watch and guide and execute; the outraged Jew shall have a defense in the court of nations, as the outraged Englishman of America. And the world will gain as Israel gains. For there will be a community in the van of the East which carries the culture and the sympathies of every great nation in its bosom: there will be a land set for a halting-place of enmities, a neutral ground for the East as Belgium is for the West. Difficulties? I know there are difficulties. But let the spirit of sublime achievement move in the great among our people, and the work will begin."

"Ay, we may safely admit that, Mordecai," said Pash. "When there are great men on 'Change, and high-flying professors converted to your doctrine, difficulties will vanish like smoke."

Deronda, inclined by nature to take the side of those on whom the arrows of scorn were falling, could not help replying to Pash's outfling, and said—

"If we look back to the history of efforts which have made great changes, it is astonishing how many of them seemed hopeless to those who looked on in the beginning.

"Take what we have all heard and seen something of—the effort after the unity of Italy, which we are sure soon to see accomplished to the very last boundary. Look into Mazzini's account of his first yearning, when he was a boy, after a restored greatness and a new freedom to Italy, and of his first efforts as a young man to rouse the same feelings in other young men, and get them to work toward a united nationality. Almost everything seemed against him; his countrymen were ignorant or indifferent, governments hostile, Europe incredulous. Of course the scorners often seemed wise. Yet you see the prophecy lay with him. As long as there is a remnant of national consciousness, I suppose nobody will deny that there may be a new stirring of memories and hopes which may inspire arduous action."

"Amen," said Mordecai, to whom Deronda's words were a cordial. "What is needed is the leaven—what is needed is the seed of fire. The heritage of Israel is beating in the pulses of millions; it lives in their veins as a power without understanding, like the morning exultation of herds; it is the inborn half of memory, moving as in a dream among writings on the walls, which it sees dimly but cannot divide into speech. Let the torch of visible community be lit! Let the reason of Israel disclose itself in a great outward deed, and let there be another great migration, another choosing of Israel to be a nationality whose members may still stretch to the ends of the earth, even as the sons of England and Germany, whom enterprise carries afar, but who still have a national hearth and a tribunal of national opinion. Will any say 'It cannot be'? Baruch Spinoza had not a faithful Jewish heart, though he had sucked the life of his intellect at the breasts of Jewish tradition. He laid bare his father's nakedness and said, 'They who scorn him have the higher wisdom.' Yet Baruch Spinoza confessed, he saw not why Israel should not again be a chosen nation. Who says that the history and literature of our race are dead? Are they not as living as the history and literature of Greece and Rome, which have inspired revolutions, enkindled the thought of Europe, and made the unrighteous powers tremble? These were an inheritance dug from the tomb. Ours is an inheritance that has never ceased to quiver in millions of human frames."

Mordecai had stretched his arms upward, and his long thin hands quivered in the air for a moment after he had ceased to speak. Gideon was certainly a little moved, for though there was no long pause before he made a remark in objection, his tone was more mild and deprecatory than before; Pash, meanwhile, pressing his lips together, rubbing his black head with both his hands and wrinkling his brow horizontally, with the expression of one who differs from every speaker, but does not think it worth while to say so. There is a sort of human paste that when it comes near the fire of enthusiasm is only baked into harder shape.

"It may seem well enough on one side to make so much of our memories and inheritance as you do, Mordecai," said Gideon; "but there's another side. It isn't all gratitude and harmless glory. Our people have inherited a good deal of hatred. There's a pretty lot of curses still flying about, and stiff settled rancor inherited from the times of persecution. How will you justify keeping one sort of memory and throwing away the other? There are ugly debts standing on both sides."

"I justify the choice as all other choice is justified," said Mordecai. "I cherish nothing for the Jewish nation, I seek nothing for them, but the good which promises good to all the nations. The spirit of our religious life, which is one with our national life, is not hatred of aught but wrong. The Master has said, an offence against man is worse than an offence against God. But what wonder if there is hatred in the breasts of Jews, who are children of the ignorant and oppressed—what wonder, since there is hatred in the breasts of Christians? Our national life was a growing light. Let the central fire be kindled again, and the light will reach afar. The degraded and scorned of our race will learn to think of their sacred land, not as a place for saintly beggary to await death in loathsome idleness, but as a republic where the Jewish spirit manifests itself in a new order founded on the old, purified and enriched by the experience our greatest sons have gathered from the life of the ages. How long is it?—only two centuries since a vessel carried over the ocean the beginning of the great North American nation. The people grew like meeting waters—they were various in habit and sect—there came a time, a century ago, when they needed a polity, and there were heroes of peace among them. What had they to form a polity with but memories of Europe, corrected by the vision of a better? Let our wise and wealthy show themselves heroes. They have the memories of the East and West, and they have the full vision of a better. A new Persia with a purified religion magnified itself in art and wisdom. So will a new Judaea, poised between East and West—a covenant of reconciliation. Will any say, the prophetic vision of your race has been hopelessly mixed with folly and bigotry: the angel of progress has no message for Judaism—it is a half-buried city for the paid workers to lay open—the waters are rushing by it as a forsaken field? I say that the strongest principle of growth lies in human choice. The sons of Judah have to choose that God may again choose them. The Messianic time is the time when Israel shall will the planting of the national ensign. The Nile overflowed and rushed onward: the Egyptian could not choose the overflow, but he chose to work and make channels for the fructifying waters, and Egypt became the land of corn. Shall man, whose soul is set in the royalty of discernment and resolve, deny his rank and say, I am an onlooker, ask no choice or purpose of me? That is the blasphemy of this time. The divine principle of our race is action, choice, resolved memory. Let us contradict the blasphemy, and help to will our own better future and the better future of the world—not renounce our higher gift and say, 'Let us be as if we were not among the populations;' but choose our full heritage, claim the brotherhood of our nation, and carry into it a new brotherhood with the nations of the Gentiles. The vision is there; it will be fulfilled."

With the last sentence, which was no more than a loud whisper, Mordecai let his chin sink on his breast and his eyelids fall. No one spoke. It was not the first time that he had insisted on the same ideas, but he was seen to-night in a new phase. The quiet tenacity of his ordinary self differed as much from his present exaltation of mood as a man in private talk, giving reasons for a revolution of which no sign is discernable, differs from one who feels himself an agent in a revolution begun. The dawn of fulfillment brought to his hope by Deronda's presence had wrought Mordecai's conception into a state of impassioned conviction, and he had found strength in his excitement to pour forth the unlocked floods of emotive argument, with a sense of haste as at a crisis which must be seized. But now there had come with the quiescence of fatigue a sort of thankful wonder that he had spoken—a contemplation of his life as a journey which had come at last to this bourne. After a great excitement, the ebbing strength of impulse is apt to leave us in this aloofness from our active self. And in the moments after Mordecai had sunk his head, his mind was wandering along the paths of his youth, and all the hopes which had ended in bringing him hither.

Every one felt that the talk was ended, and the tone of phlegmatic discussion made unseasonable by Mordecai's high-pitched solemnity. It was as if they had come together to hear the blowing of the shophar, and had nothing to do now but to disperse. The movement was unusually general, and in less than ten minutes the room was empty of all except Mordecai and Deronda. "Good-nights" had been given to Mordecai, but it was evident he had not heard them, for he remained rapt and motionless. Deronda would not disturb this needful rest, but waited for a spontaneous movement.



CHAPTER XLIII.

"My spirit is too weak; mortality Weighs heavily on me like unwilling sleep, And each imagined pinnacle and steep Of godlike hardship tells me I must die Like a sick eagle looking at the sky." —KEATS.

After a few minutes the unwonted stillness had penetrated Mordecai's consciousness, and he looked up at Deronda, not in the least with bewilderment and surprise, but with a gaze full of reposing satisfaction. Deronda rose and placed his chair nearer, where there could be no imagined need for raising the voice. Mordecai felt the action as a patient feels the gentleness that eases his pillow. He began to speak in a low tone, as if he were only thinking articulately, not trying to reach an audience.

"In the doctrine of the Cabbala, souls are born again and again in new bodies till they are perfected and purified, and a soul liberated from a worn-out body may join the fellow-soul that needs it, that they may be perfected together, and their earthly work accomplished. Then they will depart from the mortal region, and leave place for new souls to be born out of the store in the eternal bosom. It is the lingering imperfection of the souls already born into the mortal region that hinders the birth of new souls and the preparation of the Messianic time:—thus the mind has given shape to what is hidden, as the shadow of what is known, and has spoken truth, though it were only in parable. When my long-wandering soul is liberated from this weary body, it will join yours, and its work will be perfected."

Mordecai's pause seemed an appeal which Deronda's feeling would not let him leave unanswered. He tried to make it truthful; but for Mordecai's ear it was inevitably filled with unspoken meaning. He only said—

"Everything I can in conscience do to make your life effective I will do."

"I know it," said Mordecai, in a tone of quiet certainty which dispenses with further assurance. "I heard it. You see it all—you are by my side on the mount of vision, and behold the paths of fulfillment which others deny."

He was silent a moment or two, and then went on meditatively—

"You will take up my life where it was broken. I feel myself back in that day when my life was broken. The bright morning sun was on the quay—it was at Trieste—the garments of men from all nations shone like jewels—the boats were pushing off—the Greek vessel that would land us at Beyrout was to start in an hour. I was going with a merchant as his clerk and companion. I said, I shall behold the lands and people of the East, and I shall speak with a fuller vision. I breathed then as you do, without labor; I had the light step and the endurance of youth, I could fast, I could sleep on the hard ground. I had wedded poverty, and I loved my bride—for poverty to me was freedom. My heart exulted as if it had been the heart of Moses ben Maimon, strong with the strength of three score years, and knowing the work that was to fill them. It was the first time I had been south; the soul within me felt its former sun; and standing on the quay, where the ground I stood on seemed to send forth light, and the shadows had an azure glory as of spirits become visible, I felt myself in the flood of a glorious life, wherein my own small year-counted existence seemed to melt, so that I knew it not; and a great sob arose within me as at the rush of waters that were too strong a bliss. So I stood there awaiting my companion; and I saw him not till he said: 'Ezra, I have been to the post and there is your letter.'"

"Ezra!" exclaimed Deronda, unable to contain himself.

"Ezra," repeated Mordecai, affirmatively, engrossed in memory. "I was expecting a letter; for I wrote continually to my mother. And that sound of my name was like the touch of a wand that recalled me to the body wherefrom I had been released as it were to mingle with the ocean of human existence, free from the pressure of individual bondage. I opened the letter; and the name came again as a cry that would have disturbed me in the bosom of heaven, and made me yearn to reach where that sorrow was—'Ezra, my son!'"

Mordecai paused again, his imagination arrested by the grasp of that long-passed moment. Deronda's mind was almost breathlessly suspended on what was coming. A strange possibility had suddenly presented itself. Mordecai's eyes were cast down in abstracted contemplation, and in a few moments he went on—

"She was a mother of whom it might have come—yea, might have come to be said, 'Her children arise up and call her blessed.' In her I understood the meaning of that Master who, perceiving the footsteps of his mother, rose up and said, 'The Majesty of the Eternal cometh near!' And that letter was her cry from the depths of anguish and desolation—the cry of a mother robbed of her little ones. I was her eldest. Death had taken four babes one after the other. Then came, late, my little sister, who was, more than all the rest, the desire of my mother's eyes; and the letter was a piercing cry to me—'Ezra, my son, I am robbed of her. He has taken her away and left disgrace behind. They will never come again.'"—Here Mordecai lifted his eyes suddenly, laid his hand on Deronda's arm, and said, "Mine was the lot of Israel. For the sin of the father my soul must go into exile. For the sin of the father the work was broken, and the day of fulfilment delayed. She who bore me was desolate, disgraced, destitute. I turned back. On the instant I turned—her spirit and the spirit of her fathers, who had worthy Jewish hearts, moved within me, and drew me. God, in whom dwells the universe, was within me as the strength of obedience. I turned and traveled with hardship—to save the scant money which she would need. I left the sunshine, and traveled into freezing cold. In the last stage I spent a night in exposure to cold and snow. And that was the beginning of this slow death."

Mordecai let his eyes wander again and removed his hand. Deronda resolutely repressed the questions which urged themselves within him. While Mordecai was in this state of emotion, no other confidence must be sought than what came spontaneously: nay, he himself felt a kindred emotion which made him dread his own speech as too momentous.

"But I worked. We were destitute—every thing had been seized. And she was ill: the clutch of anguish was too strong for her, and wrought with some lurking disease. At times she could not stand for the beating of her heart, and the images in her brain became as chambers of terror, where she beheld my sister reared in evil. In the dead of night I heard her crying for her child. Then I rose, and we stretched forth our arms together and prayed. We poured forth our souls in desire that Mirah might be delivered from evil."

"Mirah?" Deronda repeated, wishing to assure, himself that his ears had not been deceived by a forecasting imagination. "Did you say Mirah?"

"That was my little sister's name. After we had prayed for her, my mother would rest awhile. It lasted hardly four years, and in the minute before she died, we were praying the same prayer—I aloud, she silently. Her soul went out upon its wings."

"Have you never since heard of your sister?" said Deronda, as quietly as he could.

"Never. Never have I heard whether she was delivered according to our prayer. I know not, I know not. Who shall say where the pathways lie? The poisonous will of the wicked is strong. It poisoned my life—it is slowly stifling this breath. Death delivered my mother, and I felt it a blessedness that I was alone in the winters of suffering. But what are the winters now?—they are far off"—here Mordecai again rested his hand on Deronda's arm, and looked at him with that joy of the hectic patient which pierces us to sadness—"there is nothing to wail in the withering of my body. The work will be the better done. Once I said the work of this beginning was mine, I am born to do it. Well, I shall do it. I shall live in you. I shall live in you."

His grasp had become convulsive in its force, and Deronda, agitated as he had never been before—the certainty that this was Mirah's brother suffusing his own strange relation to Mordecai with a new solemnity and tenderness—felt his strong young heart beating faster and his lips paling. He shrank from speech. He feared, in Mordecai's present state of exaltation (already an alarming strain on his feeble frame), to utter a word of revelation about Mirah. He feared to make an answer below that high pitch of expectation which resembled a flash from a dying fire, making watchers fear to see it die the faster. His dominant impulse was to do as he had once done before: he laid his firm, gentle hand on the hand that grasped him. Mordecai's, as if it had a soul of its own—for he was not distinctly willing to do what he did—relaxed its grasp, and turned upward under Deronda's. As the two palms met and pressed each other Mordecai recovered some sense of his surroundings, and said—

"Let us go now. I cannot talk any longer."

And in fact they parted at Cohen's door without having spoken to each other again—merely with another pressure of the hands.

Deronda felt a weight on him which was half joy, half anxiety. The joy of finding in Mirah's brother a nature even more than worthy of that relation to her, had the weight of solemnity and sadness; the reunion of brother and sister was in reality the first stage of a supreme parting—like that farewell kiss which resembles greeting, that last glance of love which becomes the sharpest pang of sorrow. Then there was the weight of anxiety about the revelation of the fact on both sides, and the arrangements it would be desirable to make beforehand. I suppose we should all have felt as Deronda did, without sinking into snobbishness or the notion that the primal duties of life demand a morning and an evening suit, that it was an admissible desire to free Mirah's first meeting with her brother from all jarring outward conditions. His own sense of deliverance from the dreaded relationship of the other Cohens, notwithstanding their good nature, made him resolve if possible to keep them in the background for Mirah, until her acquaintance with them would be an unmarred rendering of gratitude for any kindness they had shown to her brother. On all accounts he wished to give Mordecai surroundings not only more suited to his frail bodily condition, but less of a hindrance to easy intercourse, even apart from the decisive prospect of Mirah's taking up her abode with her brother, and tending him through the precious remnant of his life. In the heroic drama, great recognitions are not encumbered with these details; and certainly Deronda had as reverential an interest in Mordecai and Mirah as he could have had in the offspring of Agamemnon; but he was caring for destinies still moving in the dim streets of our earthly life, not yet lifted among the constellations, and his task presented itself to him as difficult and delicate, especially in persuading Mordecai to change his abode and habits. Concerning Mirah's feeling and resolve he had no doubt: there would be a complete union of sentiment toward the departed mother, and Mirah would understand her brother's greatness. Yes, greatness: that was the word which Deronda now deliberately chose to signify the impression that Mordecai had made on him. He said to himself, perhaps rather defiantly toward the more negative spirit within him, that this man, however erratic some of his interpretations might be—this consumptive Jewish workman in threadbare clothing, lodged by charity, delivering himself to hearers who took his thoughts without attaching more consequences to them than the Flemings to the ethereal chimes ringing above their market-places—had the chief elements of greatness; a mind consciously, energetically moving with the larger march of human destinies, but not the less full of conscience and tender heart for the footsteps that tread near and need a leaning-place; capable of conceiving and choosing a life's task with far-off issues, yet capable of the unapplauded heroism which turns off the road of achievement at the call of the nearer duty whose effect lies within the beatings of the hearts that are close to us, as the hunger of the unfledged bird to the breast of its parent.

Deronda to-night was stirred with, the feeling that the brief remnant of this fervid life had become his charge. He had been peculiarly wrought on by what he had seen at the club of the friendly indifference which Mordecai must have gone on encountering. His own experience of the small room that ardor can make for itself in ordinary minds had had the effect of increasing his reserve; and while tolerance was the easiest attitude to him, there was another bent in him also capable of becoming a weakness—the dislike to appear exceptional or to risk an ineffective insistance on his own opinion. But such caution appeared contemptible to him just now, when he, for the first time, saw in a complete picture and felt as a reality the lives that burn themselves out in solitary enthusiasm: martyrs of obscure circumstance, exiled in the rarity of their own minds, whose deliverances in other ears are no more than a long passionate soliloquy—unless perhaps at last, when they are nearing the invisible shores, signs of recognition and fulfilment may penetrate the cloud of loneliness; or perhaps it may be with them as with the dying Copernicus made to touch the first printed copy of his book when the sense of touch was gone, seeing it only as a dim object through the deepening dusk.

Deronda had been brought near to one of those spiritual exiles, and it was in his nature to feel the relation as a strong chain, nay, to feel his imagination moving without repugnance in the direction of Mordecai's desires. With all his latent objection to schemes only definite in their generality and nebulous in detail—in the poise of his sentiments he felt at one with this man who had made a visionary selection of him: the lines of what may be called their emotional theory touched. He had not the Jewish consciousness, but he had a yearning, grown the stronger for the denial which had been his grievance, after the obligation of avowed filial and social ties. His feeling was ready for difficult obedience. In this way it came that he set about his new task ungrudgingly; and again he thought of Mrs. Meyrick as his chief helper. To her first he must make known the discovery of Mirah's brother, and with her he must consult on all preliminaries of bringing the mutually lost together. Happily the best quarter for a consumptive patient did not lie too far off the small house at Chelsea, and the first office Deronda had to perform for this Hebrew prophet who claimed him as a spiritual inheritor, was to get him a healthy lodging. Such is the irony of earthly mixtures, that the heroes have not always had carpets and teacups of their own; and, seen through the open window by the mackerel-vender, may have been invited with some hopefulness to pay three hundred per cent, in the form of fourpence. However, Deronda's mind was busy with a prospective arrangement for giving a furnished lodging some faint likeness to a refined home by dismantling his own chambers of his best old books in vellum, his easiest chair, and the bas-reliefs of Milton and Dante.

But was not Mirah to be there? What furniture can give such finish to a room as a tender woman's face?—and is there any harmony of tints that has such stirrings of delight as the sweet modulation of her voice? Here is one good, at least, thought Deronda, that comes to Mordecai from his having fixed his imagination on me. He has recovered a perfect sister, whose affection is waiting for him.



CHAPTER XLIV.

Fairy folk a-listening Hear the seed sprout in the spring. And for music to their dance Hear the hedgerows wake from trance, Sap that trembles into buds Sending little rhythmic floods Of fairy sound in fairy ears. Thus all beauty that appears Has birth as sound to finer sense And lighter-clad intelligence.

And Gwendolen? She was thinking of Deronda much more than he was thinking of her—often wondering what were his ideas "about things," and how his life was occupied. But a lap-dog would be necessarily at a loss in framing to itself the motives and adventures of doghood at large; and it was as far from Gwendolen's conception that Deronda's life could be determined by the historical destiny of the Jews, as that he could rise into the air on a brazen horse, and so vanish from her horizon in the form of a twinkling star.

With all the sense of inferiority that had been forced upon her, it was inevitable that she should imagine a larger place for herself in his thoughts than she actually possessed. They must be rather old and wise persons who are not apt to see their own anxiety or elation about themselves reflected in other minds; and Gwendolen, with her youth and inward solitude, may be excused for dwelling on signs of special interest in her shown by the one person who had impressed her with the feeling of submission, and for mistaking the color and proportion of those signs in the mind of Deronda.

Meanwhile, what would he tell her that she ought to do? "He said, I must get more interest in others, and more knowledge, and that I must care about the best things—but how am I to begin?" She wondered what books he would tell her to take up to her own room, and recalled the famous writers that she had either not looked into or had found the most unreadable, with a half-smiling wish that she could mischievously ask Deronda if they were not the books called "medicine for the mind." Then she repented of her sauciness, and when she was safe from observation carried up a miscellaneous selection—Descartes, Bacon, Locke, Butler, Burke, Guizot—knowing, as a clever young lady of education, that these authors were ornaments of mankind, feeling sure that Deronda had read them, and hoping that by dipping into them all in succession, with her rapid understanding she might get a point of view nearer to his level.

But it was astonishing how little time she found for these vast mental excursions. Constantly she had to be on the scene as Mrs. Grandcourt, and to feel herself watched in that part by the exacting eyes of a husband who had found a motive to exercise his tenacity—that of making his marriage answer all the ends he chose, and with the more completeness the more he discerned any opposing will in her. And she herself, whatever rebellion might be going on within her, could not have made up her mind to failure in her representation. No feeling had yet reconciled her for a moment to any act, word, or look that would be a confession to the world: and what she most dreaded in herself was any violent impulse that would make an involuntary confession: it was the will to be silent in every other direction that had thrown the more impetuosity into her confidences toward Deronda, to whom her thought continually turned as a help against herself. Her riding, her hunting, her visiting and receiving of visits, were all performed in a spirit of achievement which served instead of zest and young gladness, so that all around Diplow, in those weeks of the new year, Mrs. Grandcourt was regarded as wearing her honors with triumph.

"She disguises it under an air of taking everything as a matter of course," said Mrs. Arrowpoint. "A stranger might suppose that she had condescended rather than risen. I always noticed that doubleness in her."

To her mother most of all Gwendolen was bent on acting complete satisfaction, and poor Mrs. Davilow was so far deceived that she took the unexpected distance at which she was kept, in spite of what she felt to be Grandcourt's handsome behavior in providing for her, as a comparative indifference in her daughter, now that marriage had created new interests. To be fetched to lunch and then to dinner along with the Gascoignes, to be driven back soon after breakfast the next morning, and to have brief calls from Gwendolen in which her husband waited for her outside either on horseback or sitting in the carriage, was all the intercourse allowed to her mother.

The truth was, that the second time Gwendolen proposed to invite her mother with Mr. and Mrs. Gascoigne, Grandcourt had at first been silent, and then drawled, "We can't be having those people always. Gascoigne talks too much. Country clergy are always bores—with their confounded fuss about everything."

That speech was full of foreboding for Gwendolen. To have her mother classed under "those people" was enough to confirm the previous dread of bringing her too near. Still, she could not give the true reasons—she could not say to her mother, "Mr. Grandcourt wants to recognize you as little as possible; and besides it is better you should not see much of my married life, else you might find out that I am miserable." So she waived as lightly as she could every allusion to the subject; and when Mrs. Davilow again hinted the possibility of her having a house close to Ryelands, Gwendolen said, "It would not be so nice for you as being near the rectory here, mamma. We shall perhaps be very little at Ryelands. You would miss my aunt and uncle."

And all the while this contemptuous veto of her husband's on any intimacy with her family, making her proudly shrink from giving them the aspect of troublesome pensioners, was rousing more inward inclination toward them. She had never felt so kindly toward her uncle, so much disposed to look back on his cheerful, complacent activity and spirit of kind management, even when mistaken, as more of a comfort than the neutral loftiness which was every day chilling her. And here perhaps she was unconsciously finding some of that mental enlargement which it was hard to get from her occasional dashes into difficult authors, who instead of blending themselves with her daily agitations required her to dismiss them.

It was a delightful surprise one day when Mr. and Mrs. Gascoigne were at Offendene to see Gwendolen ride up without her husband—with the groom only. All, including the four girls and Miss Merry, seated in the dining-room at lunch, could see the welcome approach; and even the elder ones were not without something of Isabel's romantic sense that the beautiful sister on the splendid chestnut, which held its head as if proud to bear her, was a sort of Harriet Byron or Miss Wardour reappearing out of her "happiness ever after."

Her uncle went to the door to give her his hand, and she sprang from her horse with an air of alacrity which might well encourage that notion of guaranteed happiness; for Gwendolen was particularly bent to-day on setting her mother's heart at rest, and her unusual sense of freedom in being able to make this visit alone enabled her to bear up under the pressure of painful facts which were urging themselves anew. The seven family kisses were not so tiresome as they used to be.

"Mr. Grandcourt is gone out, so I determined to fill up the time by coming to you, mamma," said Gwendolen, as she laid down her hat and seated herself next to her mother; and then looking at her with a playfully monitory air, "That is a punishment to you for not wearing better lace on your head. You didn't think I should come and detect you—you dreadfully careless-about-yourself mamma!" She gave a caressing touch to the dear head.

"Scold me, dear," said Mrs. Davilow, her delicate worn face flushing with delight. "But I wish there was something you could eat after your ride—instead of these scraps. Let Jocosa make you a cup of chocolate in your old way. You used to like that."

Miss Merry immediately rose and went out, though Gwendolen said, "Oh, no, a piece of bread, or one of those hard biscuits. I can't think about eating. I am come to say good-bye."

"What! going to Ryelands again?" said Mr. Gascoigne.

"No, we are going to town," said Gwendolen, beginning to break up a piece of bread, but putting no morsel into her mouth.

"It is rather early to go to town," said Mrs. Gascoigne, "and Mr. Grandcourt not in Parliament."

"Oh, there is only one more day's hunting to be had, and Henleigh has some business in town with lawyers, I think," said Gwendolen. "I am very glad. I shall like to go to town."

"You will see your house in Grosvenor Square," said Mrs. Davilow. She and the girls were devouring with their eyes every movement of their goddess, soon to vanish.

"Yes," said Gwendolen, in a tone of assent to the interest of that expectation. "And there is so much to be seen and done in town."

"I wish, my dear Gwendolen," said Mr. Gascoigne, in a kind of cordial advice, "that you would use your influence with Mr. Grandcourt to induce him to enter Parliament. A man of his position should make his weight felt in politics. The best judges are confident that the ministry will have to appeal to the country on this question of further Reform, and Mr. Grandcourt should be ready for the opportunity. I am not quite sure that his opinions and mine accord entirely; I have not heard him express himself very fully. But I don't look at the matter from that point of view. I am thinking of your husband's standing in the country. And he has now come to that stage of life when a man like him should enter into public affairs. A wife has great influence with her husband. Use yours in that direction, my dear."

The rector felt that he was acquitting himself of a duty here, and giving something like the aspect of a public benefit to his niece's match. To Gwendolen the whole speech had the flavor of bitter comedy. If she had been merry, she must have laughed at her uncle's explanation to her that he had not heard Grandcourt express himself very fully on politics. And the wife's great influence! General maxims about husbands and wives seemed now of a precarious usefulness. Gwendolen herself had once believed in her future influence as an omnipotence in managing—she did not know exactly what. But her chief concern at present was to give an answer that would be felt appropriate.

"I should be very glad, uncle. But I think Mr. Grandcourt would not like the trouble of an election—at least, unless it could be without his making speeches. I thought candidates always made speeches."

"Not necessarily—to any great extent," said Mr. Gascoigne. "A man of position and weight can get on without much of it. A county member need have very little trouble in that way, and both out of the House and in it is liked the better for not being a speechifier. Tell Mr. Grandcourt that I say so."

"Here comes Jocosa with my chocolate after all," said Gwendolen, escaping from a promise to give information that would certainly have been received in a way inconceivable to the good rector, who, pushing his chair a little aside from the table and crossing his leg, looked as well as if he felt like a worthy specimen of a clergyman and magistrate giving experienced advice. Mr. Gascoigne had come to the conclusion that Grandcourt was a proud man, but his own self-love, calmed through life by the consciousness of his general value and personal advantages, was not irritable enough to prevent him from hoping the best about his niece's husband because her uncle was kept rather haughtily at a distance. A certain aloofness must be allowed to the representative of an old family; you would not expect him to be on intimate terms even with abstractions. But Mrs. Gascoigne was less dispassionate on her husband's account, and felt Grandcourt's haughtiness as something a little blameable in Gwendolen.

"Your uncle and Anna will very likely be in town about Easter," she said, with a vague sense of expressing a slight discontent. "Dear Rex hopes to come out with honors and a fellowship, and he wants his father and Anna to meet him in London, that they may be jolly together, as he says. I shouldn't wonder if Lord Brackenshaw invited them, he has been so very kind since he came back to the Castle."

"I hope my uncle will bring Ann to stay in Grosvenor Square," said Gwendolen, risking herself so far, for the sake of the present moment, but in reality wishing that she might never be obliged to bring any of her family near Grandcourt again. "I am very glad of Rex's good fortune."

"We must not be premature, and rejoice too much beforehand," said the rector, to whom this topic was the happiest in the world, and altogether allowable, now that the issue of that little affair about Gwendolen had been so satisfactory. "Not but that I am in correspondence with impartial judges, who have the highest hopes about my son, as a singularly clear-headed young man. And of his excellent disposition and principle I have had the best evidence."

"We shall have him a great lawyer some time," said Mrs. Gascoigne.

"How very nice!" said Gwendolen, with a concealed scepticism as to niceness in general, which made the word quite applicable to lawyers.

"Talking of Lord Brackenshaw's kindness," said Mrs. Davilow, "you don't know how delightful he has been, Gwendolen. He has begged me to consider myself his guest in this house till I can get another that I like—he did it in the most graceful way. But now a house has turned up. Old Mr. Jodson is dead, and we can have his house. It is just what I want; small, but with nothing hideous to make you miserable thinking about it. And it is only a mile from the Rectory. You remember the low white house nearly hidden by the trees, as we turn up the lane to the church?"

"Yes, but you have no furniture, poor mamma," said Gwendolen, in a melancholy tone.

"Oh, I am saving money for that. You know who has made me rather rich, dear," said Mrs. Davilow, laying her hand on Gwendolen's. "And Jocosa really makes so little do for housekeeping—it is quite wonderful."

"Oh, please let me go up-stairs with you and arrange my hat, mamma," said Gwendolen, suddenly putting up her hand to her hair and perhaps creating a desired disarrangement. Her heart was swelling, and she was ready to cry. Her mother must have been worse off, if it had not been for Grandcourt. "I suppose I shall never see all this again," said Gwendolen, looking round her, as they entered the black and yellow bedroom, and then throwing herself into a chair in front of the glass with a little groan as of bodily fatigue. In the resolve not to cry she had become very pale.

"You are not well, dear?" said Mrs. Davilow.

"No; that chocolate has made me sick," said Gwendolen, putting up her hand to be taken.

"I should be allowed to come to you if you were ill, darling," said Mrs. Davilow, rather timidly, as she pressed the hand to her bosom. Something had made her sure today that her child loved her—needed her as much as ever.

"Oh, yes," said Gwendolen, leaning her head against her mother, though speaking as lightly as she could. "But you know I never am ill. I am as strong as possible; and you must not take to fretting about me, but make yourself as happy as you can with the girls. They are better children to you than I have been, you know." She turned up her face with a smile.

"You have always been good, my darling. I remember nothing else."

"Why, what did I ever do that was good to you, except marry Mr. Grandcourt?" said Gwendolen, starting up with a desperate resolve to be playful, and keep no more on the perilous edge of agitation. "And I should not have done that unless it had pleased myself." She tossed up her chin, and reached her hat.

"God forbid, child! I would not have had you marry for my sake. Your happiness by itself is half mine."

"Very well," said Gwendolen, arranging her hat fastidiously, "then you will please to consider that you are half happy, which is more than I am used to seeing you." With the last words she again turned with her old playful smile to her mother. "Now I am ready; but oh, mamma, Mr. Grandcourt gives me a quantity of money, and expects me to spend it, and I can't spend it; and you know I can't bear charity children and all that; and here are thirty pounds. I wish the girls would spend it for me on little things for themselves when you go to the new house. Tell them so." Gwendolen put the notes into her mother's hands and looked away hastily, moving toward the door.

"God bless you, dear," said Mrs. Davilow. "It will please them so that you should have thought of them in particular."

"Oh, they are troublesome things; but they don't trouble me now," said Gwendolen, turning and nodding playfully. She hardly understood her own feeling in this act toward her sisters, but at any rate she did not wish it to be taken as anything serious. She was glad to have got out of the bedroom without showing more signs of emotion, and she went through the rest of her visit and all the good-byes with a quiet propriety that made her say to herself sarcastically as she rode away, "I think I am making a very good Mrs. Grandcourt."

She believed that her husband had gone to Gadsmere that day—had inferred this, as she had long ago inferred who were the inmates of what he had described as "a dog-hutch of a place in a black country;" and the strange conflict of feeling within her had had the characteristic effect of sending her to Offendene with a tightened resolve—a form of excitement which was native to her.

She wondered at her own contradictions. Why should she feel it bitter to her that Grandcourt showed concern for the beings on whose account she herself was undergoing remorse? Had she not before her marriage inwardly determined to speak and act on their behalf?—and since he had lately implied that he wanted to be in town because he was making arrangements about his will, she ought to have been glad of any sign that he kept a conscience awake toward those at Gadsmere; and yet, now that she was a wife, the sense that Grandcourt was gone to Gadsmere was like red heat near a burn. She had brought on herself this indignity in her own eyes—this humiliation of being doomed to a terrified silence lest her husband should discover with what sort of consciousness she had married him; and as she had said to Deronda, she "must go on." After the intense moments of secret hatred toward this husband who from the very first had cowed her, there always came back the spiritual pressure which made submission inevitable. There was no effort at freedoms that would not bring fresh and worse humiliation. Gwendolen could dare nothing except an impulsive action—least of all could she dare premeditatedly a vague future in which the only certain condition was indignity. In spite of remorse, it still seemed the worst result of her marriage that she should in any way make a spectacle of herself; and her humiliation was lightened by her thinking that only Mrs. Glasher was aware of the fact which caused it. For Gwendolen had never referred the interview at the Whispering Stones to Lush's agency; her disposition to vague terror investing with shadowy omnipresence any threat of fatal power over her, and so hindering her from imagining plans and channels by which news had been conveyed to the woman who had the poisoning skill of a sorceress. To Gwendolen's mind the secret lay with Mrs. Glasher, and there were words in the horrible letter which implied that Mrs. Glasher would dread disclosure to the husband, as much as the usurping Mrs. Grandcourt.

Something else, too, she thought of as more of a secret from her husband than it really was—namely that suppressed struggle of desperate rebellion which she herself dreaded. Grandcourt could not indeed fully imagine how things affected Gwendolen: he had no imagination of anything in her but what affected the gratification of his own will; but on this point he had the sensibility which seems like divination. What we see exclusively we are apt to see with some mistake of proportions; and Grandcourt was not likely to be infallible in his judgments concerning this wife who was governed by many shadowy powers, to him nonexistent. He magnified her inward resistance, but that did not lessen his satisfaction in the mastery of it.



CHAPTER XLV.

Behold my lady's carriage stop the way. With powdered lacquey and with charming bay; She sweeps the matting, treads the crimson stair. Her arduous function solely "to be there." Like Sirius rising o'er the silent sea. She hides her heart in lustre loftily.

So the Grandcourts were in Grosvenor Square in time to receive a card for the musical party at Lady Mallinger's, there being reasons of business which made Sir Hugo know beforehand that his ill-beloved nephew was coming up. It was only the third evening after their arrival, and Gwendolen made rather an absent-minded acquaintance with her new ceilings and furniture, preoccupied with the certainty that she was going to speak to Deronda again, and also to see the Miss Lapidoth who had gone through so much, and was "capable of submitting to anything in the form of duty." For Gwendolen had remembered nearly every word that Deronda had said about Mirah, and especially that phrase, which she repeated to herself bitterly, having an ill-defined consciousness that her own submission was something very different. She would have been obliged to allow, if any one had said it to her, that what she submitted to could not take the shape of duty, but was submission to a yoke drawn on her by an action she was ashamed of, and worn with a strength of selfish motives that left no weight for duty to carry.

The drawing-rooms in Park Lane, all white, gold, and pale crimson, were agreeably furnished, and not crowded with guests, before Mr. and Mrs. Grandcourt entered; and more than half an hour of instrumental music was being followed by an interval of movement and chat. Klesmer was there with his wife, and in his generous interest for Mirah he proposed to accompany her singing of Leo's "O patria mia," which he had before recommended her to choose, as more distinctive of her than better known music. He was already at the piano, and Mirah was standing there conspicuously, when Gwendolen, magnificent in her pale green velvet and poisoned diamonds, was ushered to a seat of honor well in view of them. With her long sight and self-command she had the rare power of quickly distinguishing persons and objects on entering a full room, and while turning her glance toward Mirah she did not neglect to exchange a bow with Klesmer as she passed. The smile seemed to each a lightning-flash back on that morning when it had been her ambition to stand as the "little Jewess" was standing, and survey a grand audience from the higher rank of her talent—instead of which she was one of the ordinary crowd in silk and gems, whose utmost performance it must be to admire or find fault. "He thinks I am in the right road now," said the lurking resentment within her.

Gwendolen had not caught sight of Deronda in her passage, and while she was seated acquitting herself in chat with Sir Hugo, she glanced round her with careful ease, bowing a recognition here and there, and fearful lest an anxious-looking exploration in search of Deronda might be observed by her husband, and afterward rebuked as something "damnably vulgar." But all traveling, even that of a slow gradual glance round a room, brings a liability to undesired encounters, and amongst the eyes that met Gwendolen's, forcing her into a slight bow, were those of the "amateur too fond of Meyerbeer," Mr. Lush, whom Sir Hugo continued to find useful as a half-caste among gentlemen. He was standing near her husband, who, however, turned a shoulder toward him, and was being understood to listen to Lord Pentreath. How was it that at this moment, for the first time, there darted through Gwendolen, like a disagreeable sensation, the idea that this man knew all about her husband's life? He had been banished from her sight, according to her will, and she had been satisfied; he had sunk entirely into the background of her thoughts, screened away from her by the agitating figures that kept up an inward drama in which Lush had no place. Here suddenly he reappeared at her husband's elbow, and there sprang up in her, like an instantaneously fabricated memory in a dream, the sense of his being connected with the secrets that made her wretched. She was conscious of effort in turning her head away from him, trying to continue her wandering survey as if she had seen nothing of more consequence than the picture on the wall, till she discovered Deronda. But he was not looking toward her, and she withdrew her eyes from him, without having got any recognition, consoling herself with the assurance that he must have seen her come in. In fact, he was not standing far from the door with Hans Meyrick, whom he had been careful to bring into Lady Mallinger's list. They were both a little more anxious than was comfortable lest Mirah should not be heard to advantage. Deronda even felt himself on the brink of betraying emotion, Mirah's presence now being linked with crowding images of what had gone before and was to come after—all centering in the brother he was soon to reveal to her; and he had escaped as soon as he could from the side of Lady Pentreath, who had said in her violoncello voice—