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A study of characterisation in the novels of George Eliot

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220.<br />

be stripped S!!. self-seek<strong>in</strong>eaJ 2 ~ naked, follow Jesus<br />

naked; ~ ~ mayest £!!2. i9. thyself, ~ 1!!!. eternally<br />

to Me •<br />

. Theil"'allva<strong>in</strong>imag<strong>in</strong>ations shall vanish, all evil disturbanoes,<br />

and superfluous oares.<br />

Then also immoderate fear shall leave <strong>the</strong>e, and <strong>in</strong>ord<strong>in</strong>ate<br />

love shall die. 22<br />

The miss<strong>in</strong>g sections I have underl<strong>in</strong>ed reveal that <strong>the</strong> surrender or <strong>the</strong><br />

will is required so that <strong>the</strong> suppliant can be ruled by <strong>the</strong> will <strong>of</strong> God.<br />

Maggie, however, surrenders her will as a good <strong>in</strong> itself. She asks Philip,<br />

"'Is it not right to resign ourselves entirely, whatever may be denied<br />

us? I have found great peace <strong>in</strong> that for <strong>the</strong> last two or three years-­<br />

even joy <strong>in</strong> subdu<strong>in</strong>g II\Y own will.'" 23 And we have earlier been told <strong>of</strong><br />

her mo<strong>the</strong>r's ttpuzzled wonder" at <strong>the</strong> change <strong>in</strong> Maggie. ·'It was amaz<strong>in</strong>g<br />

that this once 'contratr,y' child was become so submissive, so backward<br />

to assert her own will. II 24<br />

This brief discussion <strong>of</strong> <strong>the</strong> difference between Thomas 'a Kempia'<br />

aotual <strong>in</strong>struotions and <strong>George</strong> <strong>Eliot</strong>'s, and <strong>the</strong>refore Maggie t a, <strong>in</strong>terpretation<br />

<strong>of</strong> <strong>the</strong>m reveals a possible danger to Maggie <strong>in</strong> <strong>the</strong> ~doption<br />

<strong>of</strong> a pr<strong>in</strong>oiple <strong>of</strong> renunoiation without <strong>the</strong> promised reward or guidance<br />

<strong>of</strong> Christ. And this leads us to an exam<strong>in</strong>ation <strong>of</strong> ano<strong>the</strong>r aspect <strong>of</strong> <strong>the</strong><br />

<strong>in</strong>fluence Maggie reoeives from her mediaeval, devotional text. We have<br />

seen that she <strong>in</strong>ternalises <strong>the</strong> general preoept until it becomes <strong>the</strong><br />

voice <strong>of</strong> her oonscience and that she uses it as an abstraot guid<strong>in</strong>g pr<strong>in</strong>oiple<br />

at times <strong>of</strong> moral orisis. It re<strong>in</strong>foroes her natural tendenoy to<br />

give importanoe to faithfulness and to loyalty towards <strong>the</strong> bondage <strong>of</strong><br />

<strong>the</strong> past. We need now to consider how this comes about. The surest clue<br />

that we get, apart from <strong>the</strong> reference to <strong>the</strong> "voice, tl 25 ocours when<br />

Maggie catches a glimpse <strong>of</strong> Philip on his visit to <strong>the</strong> mill with his<br />

fa<strong>the</strong>r. She wonders whe<strong>the</strong>r he would still admire her eyes and has to<br />

beat down her impulse to fetch <strong>the</strong> mirror and look at herself. We read<br />

that "she cheoked herself and snatched up her work, try<strong>in</strong>g to repress

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