A study of characterisation in the novels of George Eliot
A study of characterisation in the novels of George Eliot
A study of characterisation in the novels of George Eliot
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219.<br />
authorial and at o<strong>the</strong>r times placed with<strong>in</strong> <strong>the</strong> thoughts <strong>of</strong> <strong>George</strong><br />
<strong>Eliot</strong>' 5 spokesman, Dr Kenn. He extols <strong>the</strong> same moral virtues as Maggie<br />
aspires towards and def<strong>in</strong>es <strong>the</strong> nat'lU"e <strong>of</strong> morality as <strong>George</strong> <strong>Eliot</strong><br />
sees it. There is an <strong>in</strong>sistence, for example, that <strong>the</strong>re is no short-<br />
cut to moral decisions, that what is <strong>in</strong>dispensable is pr<strong>of</strong>ound sympathy<br />
and <strong>in</strong>sight <strong>in</strong>to human motivation and suffer<strong>in</strong>g, and a wide tolerance.<br />
Dr Kenn, approv<strong>in</strong>g Maggie's decision not to marry Stephen, comments on<br />
<strong>the</strong> moral laxity he sees around him. "At present," he declares, "everyth<strong>in</strong>g<br />
seems tend<strong>in</strong>g towards <strong>the</strong> relaxation <strong>of</strong> ties-- towards <strong>the</strong> substitution<br />
<strong>of</strong> wayward choice for <strong>the</strong> adherence to obligation, which has<br />
its roots <strong>in</strong> <strong>the</strong> past. It 21<br />
By convert<strong>in</strong>g <strong>the</strong> guidance <strong>of</strong> !h2. Imitation ::!. Christ <strong>in</strong>to an <strong>in</strong>ner<br />
voice <strong>of</strong> conscience, <strong>George</strong> <strong>Eliot</strong> is not significantly diverg<strong>in</strong>g from<br />
<strong>the</strong> orig<strong>in</strong>al <strong>in</strong>tentions <strong>of</strong> Thomas 'a Kempis. But <strong>in</strong> ttn"n<strong>in</strong>g <strong>the</strong> pr<strong>in</strong>ciple<br />
- - ---"'--'<br />
<strong>of</strong> renunciation <strong>of</strong> self <strong>in</strong>to a moral pr<strong>in</strong>ciple and dilut<strong>in</strong>g <strong>the</strong> specifically<br />
Christian message <strong>of</strong> The Imitation ot Christ, she is alter<strong>in</strong>g its<br />
orig<strong>in</strong>al conception. Thomas "a Kempis advocates self-renunciation so that<br />
<strong>the</strong> soul <strong>of</strong> <strong>the</strong> suppliant may be cleared <strong>of</strong> egoism to make room for <strong>the</strong><br />
love <strong>of</strong> God; it is a means to an end, not <strong>the</strong> end itself. The difference<br />
between <strong>George</strong> <strong>Eliot</strong>'s <strong>in</strong>terpretation and use <strong>of</strong> !h2. Imitation ::!. Christ<br />
and <strong>the</strong> actual mean<strong>in</strong>g <strong>of</strong> <strong>the</strong> work becomes clear when I re-<strong>in</strong>sert a<br />
miss<strong>in</strong>g passage. The last section that <strong>George</strong> <strong>Eliot</strong> has Maggie read has<br />
an important omission. I will now write it out <strong>in</strong> full but first must<br />
mention that <strong>the</strong> "I" <strong>of</strong> <strong>the</strong> passage is not Thomas 'a Kempis but Christ.<br />
5. I have very <strong>of</strong>ten said to <strong>the</strong>e, and I say it now aga<strong>in</strong>,<br />
forsake thyself, resign thyself, and thou shalt enjoy a<br />
great <strong>in</strong>ward peace.<br />
~ all f2!:.~, ~ noth<strong>in</strong>g, ask f2!:. noth<strong>in</strong>g back, ~<br />
stand p'lU"ely, and with !!::!! confidence !!! !2., ~ ~ shalt<br />
have Me.<br />
Thou Shalt ~ ~ !!! !.bl. ~ heart, .2 darkness shall e21<br />
overwhelm <strong>the</strong>e.<br />
Aim only !.t this, l!:.!l. ~ this, desire this t:!:!!!i ~ mayest
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