Impressions of Theophrastus Such. Джордж Элиот
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immovably submitting to its slow burial beneath the sand? But our woodlands and pastures, our hedge-parted corn-fields and meadows, our bits of high common where we used to plant the windmills, our quiet little rivers here and there fit to turn a mill-wheel, our villages along the old coach-roads, are all easily alterable lineaments that seem to make the face of our Motherland sympathetic with the laborious lives of her children. She does not take their ploughs and waggons contemptuously, but rather makes every hovel and every sheepfold, every railed bridge or fallen tree-trunk an agreeably noticeable incident; not a mere speck in the midst of unmeasured vastness, but a piece of our social history in pictorial writing.
Our rural tracts—where no Babel-chimney scales the heavens—are without mighty objects to fill the soul with the sense of an outer world unconquerably aloof from our efforts. The wastes are playgrounds (and let us try to keep them such for the children's children who will inherit no other sort of demesne); the grasses and reeds nod to each other over the river, but we have cut a canal close by; the very heights laugh with corn in August or lift the plough-team against the sky in September. Then comes a crowd of burly navvies with pickaxes and barrows, and while hardly a wrinkle is made in the fading mother's face or a new curve of health in the blooming girl's, the hills are cut through or the breaches between them spanned, we choose our level and the white steam-pennon flies along it.
But because our land shows this readiness to be changed, all signs of permanence upon it raise a tender attachment instead of awe: some of us, at least, love the scanty relics of our forests, and are thankful if a bush is left of the old hedgerow. A crumbling bit of wall where the delicate ivy-leaved toad-flax hangs its light branches, or a bit of grey thatch with patches of dark moss on its shoulder and a troop of grass-stems on its ridge, is a thing to visit. And then the tiled roof of cottage and homestead, of the long cow-shed where generations of the milky mothers have stood patiently, of the broad-shouldered barns where the old-fashioned flail once made resonant music, while the watch-dog barked at the timidly venturesome fowls making pecking raids on the outflying grain—the roofs that have looked out from among the elms and walnut-trees, or beside the yearly group of hay and corn stacks, or below the square stone steeple, gathering their grey or ochre-tinted lichens and their olive-green mosses under all ministries,—let us praise the sober harmonies they give to our landscape, helping to unite us pleasantly with the elder generations who tilled the soil for us before we were born, and paid heavier and heavier taxes, with much grumbling, but without that deepest root of corruption—the self-indulgent despair which cuts down and consumes and never plants.
But I check myself. Perhaps this England of my affections is half visionary—a dream in which things are connected according to my well-fed, lazy mood, and not at all by the multitudinous links of graver, sadder fact, such as belong everywhere to the story of human labour. Well, well, the illusions that began for us when we were less acquainted with evil have not lost their value when we discern them to be illusions. They feed the ideal Better, and in loving them still, we strengthen the precious habit of loving something not visibly, tangibly existent, but a spiritual product of our visible tangible selves.
I cherish my childish loves—the memory of that warm little nest where my affections were fledged. Since then I have learned to care for foreign countries, for literatures foreign and ancient, for the life of Continental towns dozing round old cathedrals, for the life of London, half sleepless with eager thought and strife, with indigestion or with hunger; and now my consciousness is chiefly of the busy, anxious metropolitan sort. My system responds sensitively to the London weather-signs, political, social, literary; and my bachelor's hearth is imbedded where by much craning of head and neck I can catch sight of a sycamore in the Square garden: I belong to the "Nation of London." Why? There have been many voluntary exiles in the world, and probably in the very first exodus of the patriarchal Aryans—for I am determined not to fetch my examples from races whose talk is of uncles and no fathers—some of those who sallied forth went for the sake of a loved companionship, when they would willingly have kept sight of the familiar plains, and of the hills to which they had first lifted up their eyes.
III.
HOW WE ENCOURAGE RESEARCH
The serene and beneficent goddess Truth, like other deities whose disposition has been too hastily inferred from that of the men who have invoked them, can hardly be well pleased with much of the worship paid to her even in this milder age, when the stake and the rack have ceased to form part of her ritual. Some cruelties still pass for service done in her honour: no thumb-screw is used, no iron boot, no scorching of flesh; but plenty of controversial bruising, laceration, and even lifelong maiming. Less than formerly; but so long as this sort of truth-worship has the sanction of a public that can often understand nothing in a controversy except personal sarcasm or slanderous ridicule, it is likely to continue. The sufferings of its victims are often as little regarded as those of the sacrificial pig offered in old time, with what we now regard as a sad miscalculation of effects.
One such victim is my old acquaintance Merman.
Twenty years ago Merman was a young man of promise, a conveyancer with a practice which had certainly budded, but, like Aaron's rod, seemed not destined to proceed further in that marvellous activity. Meanwhile he occupied himself in miscellaneous periodical writing and in a multifarious study of moral and physical science. What chiefly attracted him in all subjects were the vexed questions which have the advantage of not admitting the decisive proof or disproof that renders many ingenious arguments superannuated. Not that Merman had a wrangling disposition: he put all his doubts, queries, and paradoxes deferentially, contended without unpleasant heat and only with a sonorous eagerness against the personality of Homer, expressed himself civilly though firmly on the origin of language, and had tact enough to drop at the right moment such subjects as the ultimate reduction of all the so-called elementary substances, his own total scepticism concerning Manetho's chronology, or even the relation between the magnetic condition of the earth and the outbreak of revolutionary tendencies. Such flexibility was naturally much helped by his amiable feeling towards woman, whose nervous system, he was convinced, would not bear the continuous strain of difficult topics; and also by his willingness to contribute a song whenever the same desultory charmer proposed music. Indeed his tastes were domestic enough to beguile him into marriage when his resources were still very moderate and partly uncertain. His friends wished that so ingenious and agreeable a fellow might have more prosperity than they ventured to hope for him, their chief regret on his account being that he did not concentrate his talent and leave off forming opinions on at least half-a-dozen of the subjects over which he scattered his attention, especially now that he had married a "nice little woman" (the generic name for acquaintances' wives when they are not markedly disagreeable). He could not, they observed, want all his various knowledge and Laputan ideas for his periodical writing which brought him most of his bread, and he would do well to use his talents in getting a speciality that would fit him for a post. Perhaps these well-disposed persons were a little rash in presuming that fitness for a post would be the surest ground for getting it; and on the whole, in now looking back on their wishes for Merman, their chief satisfaction must be that those wishes did not contribute to the actual result.
For in an evil hour Merman did concentrate himself. He had for many years taken into his interest the comparative history of the ancient civilisations, but it had not preoccupied him so as to narrow his generous attention to everything else. One sleepless night, however (his wife has more than once narrated to me the details of an event memorable to her as the beginning of sorrows), after spending some hours over the epoch-making work of Grampus, a new idea seized him with regard to the possible connection of certain symbolic monuments common to widely scattered races. Merman started up in bed. The night was cold, and the sudden withdrawal of warmth made his wife first dream of a snowball, and then cry—
"What is the matter, Proteus?"
"A great matter, Julia. That fellow Grampus, whose book is cried up as a revelation, is all wrong about the Magicodumbras and the Zuzumotzis, and I have got hold of the right clue."
"Good gracious! does it matter so much? Don't drag the clothes, dear."
"It signifies this, Julia, that if I am right I shall set the world right; I shall regenerate history; I shall win the mind of Europe to a new view of social origins; I shall bruise the head of many superstitions."
"Oh