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A study of characterisation in the novels of George Eliot

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191.<br />

Metaphoric Frame.<br />

The world that <strong>George</strong> <strong>Eliot</strong> portrays <strong>in</strong> her <strong>novels</strong> is determ<strong>in</strong>ed<br />

and bound by a universal causality. Vlhat freedom <strong>the</strong>re is, consists <strong>in</strong><br />

an adjustment <strong>of</strong> attitude and <strong>in</strong> an aoceptance <strong>of</strong> <strong>the</strong> hard necessity<br />

laid upon us. It is our responsibility to f<strong>in</strong>d with<strong>in</strong> <strong>the</strong> strict laws<br />

<strong>of</strong> antecedent and consequent narrow loopholes through which it is possible<br />

to co-operate with those same laws, and thus manipulate <strong>the</strong>m to<br />

our advantage. It is <strong>in</strong>structive to compare this situation, as <strong>George</strong><br />

<strong>Eliot</strong> describes it, with <strong>the</strong> example <strong>of</strong> <strong>the</strong> dog cha<strong>in</strong>ed to <strong>the</strong> mov<strong>in</strong>g<br />

chariot, a favourite analogy used by Stoic philosophers to illustrate<br />

<strong>the</strong>ir understand<strong>in</strong>g <strong>of</strong> <strong>the</strong> position <strong>of</strong> man <strong>in</strong> <strong>the</strong> universe. As <strong>the</strong><br />

chariot moves, <strong>the</strong> dog can ei<strong>the</strong>r resist and be dragged aga<strong>in</strong>st his will<br />

or he can accept <strong>the</strong> <strong>in</strong>evitable, consent, and thus appear to run with<br />

<strong>the</strong> chariot <strong>of</strong>' his own free will. For both <strong>the</strong> dog and for man, it is<br />

a question <strong>of</strong> adopt<strong>in</strong>g <strong>the</strong> right attitude. One aspect <strong>of</strong> morality for<br />

<strong>George</strong> <strong>Eliot</strong> is <strong>the</strong> capacity to recognise <strong>the</strong> reality <strong>of</strong> forces <strong>in</strong> <strong>the</strong><br />

I •<br />

'if" t'f<br />

world, and to be able to co-operate with such,as fur<strong>the</strong>r human progress<br />

/1<br />

even at <strong>the</strong> cost <strong>of</strong> saorifice to ourselves. This means learn<strong>in</strong>g not to<br />

waste valuable time and energy struggl<strong>in</strong>g to chaqge what cannot be<br />

changed. Knowledge <strong>of</strong> self is a correlative <strong>of</strong> knowledge <strong>of</strong> <strong>the</strong> Vlorld,<br />

as my analysis <strong>of</strong> Lydgate and his moral failure has <strong>in</strong>dicated. Ignorance<br />

<strong>of</strong> <strong>the</strong> laws is no excuse or protection as transpires very blatantly <strong>in</strong><br />

<strong>the</strong> story <strong>of</strong> Gwendolen Rarleth who, <strong>in</strong> fact, is <strong>the</strong> "s<strong>in</strong>gle lot" <strong>of</strong> <strong>the</strong><br />

follow<strong>in</strong>g quotation. It is her "mistaken soul" which is be<strong>in</strong>g precipitated<br />

on destruction. nAnd look<strong>in</strong>g at life parcel-wise, It <strong>George</strong> <strong>Eliot</strong><br />

asks us, "<strong>in</strong> <strong>the</strong> growth <strong>of</strong> a s<strong>in</strong>gle lot, who hav<strong>in</strong>g a practised vision<br />

may not see that ignoranoe <strong>of</strong> <strong>the</strong> true bond between events, and false

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