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Daniel Deronda

<h2> CHAPTER XXXVIII.</h2> There be who hold that the deeper tragedy were a Prometheus Bound not after but before he had well got the celestial fire into the νάρθηξ whereby it might be conveyed to mortals: thrust by the Kratos and Bia of instituted methods into a solitude of despised ideas, fastened in throbbing helplessness by the fatal pressure of poverty and disease—a solitude where many pass by, but none regard. “Second-sight” is a flag over disputed ground. But it is matter of knowledge that there are persons whose yearnings, conceptions—nay, traveled conclusions—continually take the form of images which have a foreshadowing power; the deed they would do starts up before them in complete shape, making a coercive type; the event they hunger for or dread rises into vision with a seed-like growth, feeding itself fast on unnumbered impressions. They are not always the less capable of the argumentative process, nor less sane than the commonplace calculators of the market: sometimes it may be that their natures have manifold openings, like the hundred-gated Thebes, where there may naturally be a greater and more miscellaneous inrush than through a narrow beadle-watched portal. No doubt there are abject specimens of the visionary, as there is a minim mammal which you might imprison in the finger of your glove. That small relative of the elephant has no harm in him; but what great mental or social type is free from specimens whose insignificance is both ugly and noxious? One is afraid to think of all that the genus “patriot” embraces; or of the elbowing there might be at the day of judgment for those who ranked as authors, and brought volumes either in their hands or on trucks. This apology for inevitable kinship is meant to usher in some facts about Mordecai, whose figure had bitten itself into Deronda’s mind as a new question which he felt an interest in getting answered. But the interest was no more than a vaguely-expectant suspense: the consumptive-looking Jew, apparently a fervid student of some kind, getting his crust by a quiet handicraft, like Spinoza, fitted into none of Deronda’s anticipations. It was otherwise with the effect of their meeting on Mordecai. For many winters, while he had been conscious of an ebbing physical life, and as widening spiritual loneliness, all his passionate desire had concentrated itself in the yearning for some young ear into which he could pour his mind as a testament, some soul kindred enough to accept the spiritual product of his own brief, painful life, as a mission to be executed. It was remarkable that the hopefulness which is often the beneficent illusion of consumptive patients, was in Mordecai wholly diverted from the prospect of bodily recovery and carried into the current of this yearning for transmission. The yearning, which had panted upward from out of over-whelming discouragements, had grown into a hope—the hope into a confident belief, which, instead of being checked by the clear conception he had of his hastening decline, took rather the intensity of expectant faith in a prophecy which has only brief space to get fulfilled in. Some years had now gone since he had first begun to measure men with a keen glance, searching for a possibility which became more and more a distinct conception. Such distinctness as it had at first was reached chiefly by a method of contrast: he wanted to find a man who differed from himself. Tracing reasons in that self for the rebuffs he had met with and the hindrances that beset him, he imagined a man who would have all the elements necessary for sympathy with him, but in an embodiment unlike his own: he must be a Jew, intellectually cultured, morally fervid—in all this a nature ready to be plenished from Mordecai’s; but his face and frame must be beautiful and strong, he must have been used to all the refinements of social life, his voice must flow with a full and easy current, his circumstances be free from sordid need: he must glorify the possibilities of the Jew, not sit and wonder as Mordecai did, bearing the stamp of his people amid the sign of poverty and waning breath. Sensitive to physical characteristics, he had, both abroad and in England, looked at pictures as well as men, and in a vacant hour he had sometimes lingered in the National Gallery in search of paintings which might feed his hopefulness with grave and noble types of the human form, such as might well belong to men of his own race. But he returned in disappointment. The instances are scattered but thinly over the galleries of Europe, in which the fortune or selection even of the chief masters has given to art a face at once young, grand, and beautiful, where, if there is any melancholy, it is no feeble passivity, but enters into the foreshadowed capability of heroism. Some observant persons may perhaps remember his emaciated figure, and dark eyes deep in their sockets, as he stood in front of a picture that had touched him either to new or habitual meditation: he commonly wore a cloth cap with black fur round it, which no painter would have asked him to take off. But spectators would be likely to think of him as an odd-looking Jew who probably got money out of pictures; and Mordecai, when he looked at them, was perfectly aware of the impression he made. Experience had rendered him morbidly alive to the effect of a man’s poverty and other physical disadvantages in cheapening his ideas, unless they are those of a Peter the Hermit who has a tocsin for the rabble. But he was too sane and generous to attribute his spiritual banishment solely to the excusable prejudices of others; certain incapacities of his own had made the sentence of exclusion; and hence it was that his imagination had constructed another man who would be something more ample than the second soul bestowed, according to the notion of the Cabalists, to help out the insufficient first—who would be a blooming human life, ready to incorporate all that was worthiest in an existence whose visible, palpable part was burning itself fast away. His inward need for the conception of this expanded, prolonged self was reflected as an outward necessity. The thoughts of his heart (that ancient phrase best shadows the truth) seemed to him too precious, too closely interwoven with the growth of things not to have a further destiny. And as the more beautiful, the stronger, the more executive self took shape in his mind, he loved it beforehand with an affection half identifying, half contemplative and grateful. Mordecai’s mind wrought so constantly in images, that his coherent trains of thought often resembled the significant dreams attributed to sleepers by waking persons in their most inventive moments: nay, they often resembled genuine dreams in their way of breaking off the passage from the known to the unknown. Thus, for a long while, he habitually thought of the Being answering to his need as one distantly approaching or turning his back toward him, darkly painted against a golden sky. The reason of the golden sky lay in one of Mordecai’s habits. He was keenly alive to some poetic aspects of London; and a favorite resort of his, when strength and leisure allowed, was to some of the bridges, especially about sunrise or sunset. Even when he was bending over watch-wheels and trinkets, or seated in a small upper room looking out on dingy bricks and dingy cracked windows, his imagination spontaneously planted him on some spot where he had a far-stretching scene; his thoughts went on in wide spaces; and whenever he could, he tried to have in reality the influences of a large sky. Leaning on the parapet of Blackfriar’s Bridge, and gazing meditatively, the breadth and calm of the river, with its long vista half hazy, half luminous, the grand dim masses of tall forms of buildings which were the signs of world-commerce, the oncoming of boats and barges from the still distance into sound and color, entered into his mood and blent themselves indistinguishably with his thinking, as a fine symphony to which we can hardly be said to listen, makes a medium that bears up our spiritual wings. Thus it happened that the figure representative of Mordecai’s longing was mentally seen darkened by the excess of light in the aerial background. But in the inevitable progress of his imagination toward fuller detail, he ceased to see the figure with its back toward him. It began to advance, and a face became discernible; the words youth, beauty, refinement, Jewish birth, noble gravity, turned into hardly individual but typical form and color: gathered from his memory of faces seen among the Jews of Holland and Bohemia, and from the paintings which revived that memory. Reverently let it be said of this mature spiritual need that it was akin to the boy’s and girl’s picturing of the future beloved; but the stirrings of such young desire are feeble compared with the passionate current of an ideal life straining to embody itself, made intense by resistance to imminent dissolution. The visionary form became a companion and auditor; keeping a place not only in the waking imagination, but in those dreams of lighter slumber of which it is truest to say, “I sleep, but my heart waketh”—when the disturbing trivial story of yesterday is charged with the impassioned purpose of years. Of late the urgency of irremediable time, measured by the gradual choking of life, had turned Mordecai’s trust into an agitated watch for the fulfillment that must be at hand. Was the bell on the verge of tolling, the sentence about to be executed? The deliverer’s footstep must be near—the deliverer who was to rescue Mordecai’s spiritual travail from oblivion, and give it an abiding-place in the best heritage of his people. An insane exaggeration of his own value, even if his ideas had been as true and precious as those of Columbus or Newton, many would have counted this yearning, taking it as the sublimer part for a man to say, “If not I, then another,” and to hold cheap the meaning of his own life. But the fuller nature desires to be an agent, to create, and not merely to look on: strong love hungers to bless, and not merely to behold blessing. And while there is warmth enough in the sun to feed an energetic life, there will still be men to feel, “I am lord of this moment’s change, and will charge it with my soul.” But with that mingling of inconsequence which belongs to us all, and not unhappily, since it saves us from many effects of mistake, Mordecai’s confidence in the friend to come did not suffice to make him passive, and he tried expedients, pathetically humble, such as happened to be within his reach, for communicating something of himself. It was now two years since he had taken up his abode under Ezra Cohen’s roof, where he was regarded with much good-will as a compound of workman, dominie, vessel of charity, inspired idiot, man of piety, and (if he were inquired into) dangerous heretic. During that time little Jacob had advanced into knickerbockers, and into that quickness of apprehension which has been already made manifest in relation to hardware and exchange. He had also advanced in attachment to Mordecai, regarding him as an inferior, but liking him none the worse, and taking his helpful cleverness as he might have taken the services of an enslaved Djinn. As for Mordecai, he had given Jacob his first lessons, and his habitual tenderness easily turned into the teacher’s fatherhood. Though he was fully conscious of the spiritual distance between the parents and himself, and would never have attempted any communication to them from his peculiar world, the boy moved him with that idealizing affection which merges the qualities of the individual child in the glory of childhood and the possibilities of a long future. And this feeling had drawn him on, at first without premeditation, and afterward with conscious purpose, to a sort of outpouring in the ear of the boy which might have seemed wild enough to any excellent man of business who overheard it. But none overheard when Jacob went up to Mordecai’s room one day, for example, in which there was little work to be done, or at an hour when the work was ended, and after a brief lesson in English reading or in numeration, was induced to remain standing at his teacher’s knees, or chose to jump astride them, often to the patient fatigue of the wasted limbs. The inducement was perhaps the mending of a toy, or some little mechanical device in which Mordecai’s well-practiced finger-tips had an exceptional skill; and with the boy thus tethered, he would begin to repeat a Hebrew poem of his own, into which years before he had poured his first youthful ardors for that conception of a blended past and future which was the mistress of his soul, telling Jacob to say the words after him. “The boy will get them engraved within him,” thought Mordecai; “it is a way of printing.” None readier than Jacob at this fascinating game of imitating unintelligible words; and if no opposing diversion occurred he would sometimes carry on his share in it as long as the teacher’s breath would last out. For Mordecai threw into each repetition the fervor befitting a sacred occasion. In such instances, Jacob would show no other distraction than reaching out and surveying the contents of his pockets; or drawing down the skin of his cheeks to make his eyes look awful, and rolling his head to complete the effect; or alternately handling his own nose and Mordecai’s as if to test the relation of their masses. Under all this the fervid reciter would not pause, satisfied if the young organs of speech would submit themselves. But most commonly a sudden impulse sent Jacob leaping away into some antic or active amusement, when, instead of following the recitation he would return upon the foregoing words most ready to his tongue, and mouth or gabble, with a see-saw suited to the action of his limbs, a verse on which Mordecai had spent some of his too scanty heart’s blood. Yet he waited with such patience as a prophet needs, and began his strange printing again undiscouraged on the morrow, saying inwardly, “My words may rule him some day. Their meaning may flash out on him. It is so with a nation—after many days.” Meanwhile Jacob’s sense of power was increased and his time enlivened by a store of magical articulation with which he made the baby crow, or drove the large cat into a dark corner, or promised himself to frighten any incidental Christian of his own years. One week he had unfortunately seen a street mountebank, and this carried off his muscular imitativeness in sad divergence from New Hebrew poetry, after the model of Jehuda ha-Levi. Mordecai had arrived at a fresh passage in his poem; for as soon as Jacob had got well used to one portion, he was led on to another, and a fresh combination of sounds generally answered better in keeping him fast for a few minutes. The consumptive voice, generally a strong high baritone, with its variously mingling hoarseness, like a haze amidst illuminations, and its occasional incipient gasp had more than the usual excitement, while it gave forth Hebrew verses with a meaning something like this: “Away from me the garment of forgetfulness. Withering the heart; The oil and wine from presses of the Goyim, Poisoned with scorn. Solitude is on the sides of Mount Nebo, In its heart a tomb: There the buried ark and golden cherubim Make hidden light: There the solemn gaze unchanged, The wings are spread unbroken: Shut beneath in silent awful speech The Law lies graven. Solitude and darkness are my covering, And my heart a tomb; Smite and shatter it, O Gabriel! Shatter it as the clay of the founder Around the golden image.” In the absorbing enthusiasm with which Mordecai had intoned rather than spoken this last invocation, he was unconscious that Jacob had ceased to follow him and had started away from his knees; but pausing he saw, as by a sudden flash, that the lad had thrown himself on his hands with his feet in the air, mountebank fashion, and was picking up with his lips a bright farthing which was a favorite among his pocket treasures. This might have been reckoned among the tricks Mordecai was used to, but at this moment it jarred him horribly, as if it had been a Satanic grin upon his prayer. “Child! child!” he called out with a strange cry that startled Jacob to his feet, and then he sank backward with a shudder, closing his eyes. “What?” said Jacob, quickly. Then, not getting an immediate answer, he pressed Mordecai’s knees with a shaking movement, in order to rouse him. Mordecai opened his eyes with a fierce expression in them, leaned forward, grasped the little shoulders, and said in a quick, hoarse whisper, “A curse is on your generation, child. They will open the mountain and drag forth the golden wings and coin them into money, and the solemn faces they will break up into earrings for wanton women! And they shall get themselves a new name, but the angel of ignominy, with the fiery brand, shall know them, and their heart shall be the tomb of dead desires that turn their life to rottenness.” The aspect and action of Mordecai were so new and mysterious to Jacob—they carried such a burden of obscure threat—it was as if the patient, indulgent companion had turned into something unknown and terrific: the sunken dark eyes and hoarse accents close to him, the thin grappling fingers, shook Jacob’s little frame into awe, and while Mordecai was speaking he stood trembling with a sense that the house was tumbling in and they were not going to have dinner any more. But when the terrible speech had ended and the pinch was relaxed, the shock resolved itself into tears; Jacob lifted up his small patriarchal countenance and wept aloud. This sign of childish grief at once recalled Mordecai to his usual gentle self: he was not able to speak again at present, but with a maternal action he drew the curly head toward him and pressed it tenderly against his breast. On this Jacob, feeling the danger well-nigh over, howled at ease, beginning to imitate his own performance and improve upon it—a sort of transition from impulse into art often observable. Indeed, the next day he undertook to terrify Adelaide Rebekah in like manner, and succeeded very well. But Mordecai suffered a check which lasted long, from the consciousness of a misapplied agitation; sane as well as excitable, he judged severely his moments of aberration into futile eagerness, and felt discredited with himself. All the more his mind was strained toward the discernment of that friend to come, with whom he would have a calm certainty of fellowship and understanding. It was just then that, in his usual midday guardianship of the old book-shop, he was struck by the appearance of Deronda, and it is perhaps comprehensible now why Mordecai’s glance took on a sudden eager interest as he looked at the new-comer: he saw a face and frame which seemed to him to realize the long-conceived type. But the disclaimer of Jewish birth was for the moment a backward thrust of double severity, the particular disappointment tending to shake his confidence in the more indefinite expectation. Nevertheless, when he found Deronda seated at the Cohens’ table, the disclaimer was for the moment nullified: the first impression returned with added force, seeming to be guaranteed by this second meeting under circumstance more peculiar than the former; and in asking Deronda if he knew Hebrew, Mordecai was so possessed by the new inrush of belief, that he had forgotten the absence of any other condition to the fulfillment of his hopes. But the answering “No” struck them all down again, and the frustration was more painful than before. After turning his back on the visitor that Sabbath evening, Mordecai went through days of a deep discouragement, like that of men on a doomed ship, who having strained their eyes after a sail, and beheld it with rejoicing, behold it never advance, and say, “Our sick eyes make it.” But the long-contemplated figure had come as an emotional sequence of Mordecai’s firmest theoretic convictions; it had been wrought from the imagery of his most passionate life; and it inevitably reappeared—reappeared in a more specific self-asserting form than ever. Deronda had that sort of resemblance to the preconceived type which a finely individual bust or portrait has to the more generalized copy left in our minds after a long interval: we renew our memory with delight, but we hardly know with how much correction. And now, his face met Mordecai’s inward gaze as it had always belonged to the awaited friend, raying out, moreover, some of that influence which belongs to breathing flesh; till by-and-by it seemed that discouragement had turned into a new obstinacy of resistance, and the ever-recurrent vision had the force of an outward call to disregard counter-evidence, and keep expectation awake. It was Deronda now who was seen in the often painful night-watches, when we are all liable to be held with the clutch of a single thought—whose figure, never with its back turned, was seen in moments of soothed reverie or soothed dozing, painted on that golden sky which was the doubly blessed symbol of advancing day and of approaching rest. Mordecai knew that the nameless stranger was to come and redeem his ring; and, in spite of contrary chances, the wish to see him again was growing into a belief that he should see him. In the January weeks, he felt an increasing agitation of that subdued hidden quality which hinders nervous people from any steady occupation on the eve of an anticipated change. He could not go on with his printing of Hebrew on little Jacob’s mind; or with his attendance at a weekly club, which was another effort of the same forlorn hope: something else was coming. The one thing he longed for was to get as far as the river, which he could do but seldom and with difficulty. He yearned with a poet’s yearning for the wide sky, the far-reaching vista of bridges, the tender and fluctuating lights on the water which seems to breathe with a life that can shiver and mourn, be comforted and rejoice. <div style="break-after:column;"></div>

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