Daniel Deronda (77 page)

All eyes were fixed on Mordecai as he sat down again, and none with unkindness; but it happened that the one who felt the most kindly was the most prompted to speak in opposition. This was the genial and rational Gideon, who also was not without a sense that he was addressing the guest of the evening. He said--

"You have your own way of looking at things, Mordecai, and as you say, your own way seems to you rational. I know you don't hold with the restoration of Judea by miracle, and so on; but you are as well aware as I am that the subject has been mixed with a heap of nonsense both by Jews and Christians. And as to the connection of our race with Palestine, it has been perverted by superstition till it's as demoralizing as the old poor-law. The raff and scum go there to be maintained like able-bodied paupers, and to be taken special care of by the angel Gabriel when they die. It's no use fighting against facts. We must look where they point; that's what I call rationality. The most learned and liberal men among us who are attached to our religion are for clearing our liturgy of all such notions as a literal fulfillment of the prophecies about restoration, and so on. Prune it of a few useless rites and literal interpretations of that sort, and our religion is the simplest of all religions, and makes no barrier, but a union, between us and the rest of the world."

"As plain as a pike-staff," said Pash, with an ironical laugh. "You pluck it up by the roots, strip off the leaves and bark, shave off the knots, and smooth it at top and bottom; put it where you will, it will do no harm, it will never sprout. You may make a handle of it, or you may throw it on the bonfire of scoured rubbish. I don't see why our rubbish is to be held sacred any more than the rubbish of Brahmanism or Buddhism."

"No," said Mordecai, "no, Pash, because you have lost the heart of the Jew. Community was felt before it was called good. I praise no superstition, I praise the living fountains of enlarging belief. What is growth, completion, development? You began with that question, I apply it to the history of our people. I say that the effect of our separateness will not be completed and have its highest transformation unless our race takes on again the character of a nationality. That is the fulfillment of the religious trust that moulded them into a people, whose life has made half the inspiration of the world. What is it to me that the ten tribes are lost untraceably, or that multitudes of the children of Judah have mixed themselves with the Gentile populations as a river with rivers? Behold our people still! Their skirts spread afar; they are torn and soiled and trodden on; but there is a jeweled breastplate. Let the wealthy men, the monarchs of commerce, the learned in all knowledge, the skilful in all arts, the speakers, the political counselors, who carry in their veins the Hebrew blood which has maintained its vigor in all climates, and the pliancy of the Hebrew genius for which difficulty means new device-- let them say, 'we will lift up a standard, we will unite in a labor hard but glorious like that of Moses and Ezra, a labor which shall be a worthy fruit of the long anguish whereby our fathers maintained their separateness, refusing the ease of falsehood.' They have wealth enough to redeem the soil from debauched and paupered conquerors; they have the skill of the statesman to devise, the tongue of the orator to persuade. And is there no prophet or poet among us to make the ears of Christian Europe tingle with shame at the hideous obloquy of Christian strife which the Turk gazes at as at the fighting of beasts to which he has lent an arena? There is store of wisdom among us to found a new Jewish polity, grand, simple, just, like the old--a republic where there is equality of protection, an equality which shone like a star on the forehead of our ancient community, and gave it more than the brightness of Western freedom amid the despotisms of the East. Then our race shall have an organic centre, a heart and brain to watch and guide and execute; the outraged Jew shall have a defense in the court of nations, as the outraged Englishman of America. And the world will gain as Israel gains. For there will be a community in the van of the East which carries the culture and the sympathies of every great nation in its bosom: there will be a land set for a halting-place of enmities, a neutral ground for the East as Belgium is for the West. Difficulties? I know there are difficulties. But let the spirit of sublime achievement move in the great among our people, and the work will begin."

"Ay, we may safely admit that, Mordecai," said Pash. "When there are great men on 'Change, and high-flying professors converted to your doctrine, difficulties will vanish like smoke."

Deronda, inclined by nature to take the side of those on whom the arrows
of scorn were falling, could not help replying to Pash's outfling, and
said--

"If we look back to the history of efforts which have made great changes, it is astonishing how many of them seemed hopeless to those who looked on in the beginning.

"Take what we have all heard and seen something of--the effort after the unity of Italy, which we are sure soon to see accomplished to the very last boundary. Look into Mazzini's account of his first yearning, when he was a boy, after a restored greatness and a new freedom to Italy, and of his first efforts as a young man to rouse the same feelings in other young men, and get them to work toward a united nationality. Almost everything seemed against him; his countrymen were ignorant or indifferent, governments hostile, Europe incredulous. Of course the scorners often seemed wise. Yet you see the prophecy lay with him. As long as there is a remnant of national consciousness, I suppose nobody will deny that there may be a new stirring of memories and hopes which may inspire arduous action."

"Amen," said Mordecai, to whom Deronda's words were a cordial. "What is needed is the leaven--what is needed is the seed of fire. The heritage of Israel is beating in the pulses of millions; it lives in their veins as a power without understanding, like the morning exultation of herds; it is the inborn half of memory, moving as in a dream among writings on the walls, which it sees dimly but cannot divide into speech. Let the torch of visible community be lit! Let the reason of Israel disclose itself in a great outward deed, and let there be another great migration, another choosing of Israel to be a nationality whose members may still stretch to the ends of the earth, even as the sons of England and Germany, whom enterprise carries afar, but who still have a national hearth and a tribunal of national opinion. Will any say 'It cannot be'? Baruch Spinoza had not a faithful Jewish heart, though he had sucked the life of his intellect at the breasts of Jewish tradition. He laid bare his father's nakedness and said, 'They who scorn him have the higher wisdom.' Yet Baruch Spinoza confessed, he saw not why Israel should not again be a chosen nation. Who says that the history and literature of our race are dead? Are they not as living as the history and literature of Greece and Rome, which have inspired revolutions, enkindled the thought of Europe, and made the unrighteous powers tremble? These were an inheritance dug from the tomb. Ours is an inheritance that has never ceased to quiver in millions of human frames."

Mordecai had stretched his arms upward, and his long thin hands quivered in the air for a moment after he had ceased to speak. Gideon was certainly a little moved, for though there was no long pause before he made a remark in objection, his tone was more mild and deprecatory than before; Pash, meanwhile, pressing his lips together, rubbing his black head with both his hands and wrinkling his brow horizontally, with the expression of one who differs from every speaker, but does not think it worth while to say so. There is a sort of human paste that when it comes near the fire of enthusiasm is only baked into harder shape.

"It may seem well enough on one side to make so much of our memories and inheritance as you do, Mordecai," said Gideon; "but there's another side. It isn't all gratitude and harmless glory. Our people have inherited a good deal of hatred. There's a pretty lot of curses still flying about, and stiff settled rancor inherited from the times of persecution. How will you justify keeping one sort of memory and throwing away the other? There are ugly debts standing on both sides."

"I justify the choice as all other choice is justified," said Mordecai. "I cherish nothing for the Jewish nation, I seek nothing for them, but the good which promises good to all the nations. The spirit of our religious life, which is one with our national life, is not hatred of aught but wrong. The Master has said, an offence against man is worse than an offence against God. But what wonder if there is hatred in the breasts of Jews, who are children of the ignorant and oppressed--what wonder, since there is hatred in the breasts of Christians? Our national life was a growing light. Let the central fire be kindled again, and the light will reach afar. The degraded and scorned of our race will learn to think of their sacred land, not as a place for saintly beggary to await death in loathsome idleness, but as a republic where the Jewish spirit manifests itself in a new order founded on the old, purified and enriched by the experience our greatest sons have gathered from the life of the ages. How long is it?--only two centuries since a vessel carried over the ocean the beginning of the great North American nation. The people grew like meeting waters--they were various in habit and sect--there came a time, a century ago, when they needed a polity, and there were heroes of peace among them. What had they to form a polity with but memories of Europe, corrected by the vision of a better? Let our wise and wealthy show themselves heroes. They have the memories of the East and West, and they have the full vision of a better. A new Persia with a purified religion magnified itself in art and wisdom. So will a new Judaea, poised between East and West--a covenant of reconciliation. Will any say, the prophetic vision of your race has been hopelessly mixed with folly and bigotry: the angel of progress has no message for Judaism--it is a half-buried city for the paid workers to lay open--the waters are rushing by it as a forsaken field? I say that the strongest principle of growth lies in human choice. The sons of Judah have to choose that God may again choose them. The Messianic time is the time when Israel shall will the planting of the national ensign. The Nile overflowed and rushed onward: the Egyptian could not choose the overflow, but he chose to work and make channels for the fructifying waters, and Egypt became the land of corn. Shall man, whose soul is set in the royalty of discernment and resolve, deny his rank and say, I am an onlooker, ask no choice or purpose of me? That is the blasphemy of this time. The divine principle of our race is action, choice, resolved memory. Let us contradict the blasphemy, and help to will our own better future and the better future of the world--not renounce our higher gift and say, 'Let us be as if we were not among the populations;' but choose our full heritage, claim the brotherhood of our nation, and carry into it a new brotherhood with the nations of the Gentiles. The vision is there; it will be fulfilled."

With the last sentence, which was no more than a loud whisper, Mordecai let his chin sink on his breast and his eyelids fall. No one spoke. It was not the first time that he had insisted on the same ideas, but he was seen to-night in a new phase. The quiet tenacity of his ordinary self differed as much from his present exaltation of mood as a man in private talk, giving reasons for a revolution of which no sign is discernable, differs from one who feels himself an agent in a revolution begun. The dawn of fulfillment brought to his hope by Deronda's presence had wrought Mordecai's conception into a state of impassioned conviction, and he had found strength in his excitement to pour forth the unlocked floods of emotive argument, with a sense of haste as at a crisis which must be seized. But now there had come with the quiescence of fatigue a sort of thankful wonder that he had spoken--a contemplation of his life as a journey which had come at last to this bourne. After a great excitement, the ebbing strength of impulse is apt to leave us in this aloofness from our active self. And in the moments after Mordecai had sunk his head, his mind was wandering along the paths of his youth, and all the hopes which had ended in bringing him hither.

Every one felt that the talk was ended, and the tone of phlegmatic discussion made unseasonable by Mordecai's high-pitched solemnity. It was as if they had come together to hear the blowing of the
shophar
, and had nothing to do now but to disperse. The movement was unusually general, and in less than ten minutes the room was empty of all except Mordecai and Deronda. "Good-nights" had been given to Mordecai, but it was evident he had not heard them, for he remained rapt and motionless. Deronda would not disturb this needful rest, but waited for a spontaneous movement.

"My spirit is too weak; mortality
Weighs heavily on me like unwilling sleep,
And each imagined pinnacle and steep
Of godlike hardship tells me I must die
Like a sick eagle looking at the sky."
--KEATS.

After a few minutes the unwonted stillness had penetrated Mordecai's consciousness, and he looked up at Deronda, not in the least with bewilderment and surprise, but with a gaze full of reposing satisfaction. Deronda rose and placed his chair nearer, where there could be no imagined need for raising the voice. Mordecai felt the action as a patient feels the gentleness that eases his pillow. He began to speak in a low tone, as if he were only thinking articulately, not trying to reach an audience.

"In the doctrine of the Cabbala, souls are born again and again in new bodies till they are perfected and purified, and a soul liberated from a worn-out body may join the fellow-soul that needs it, that they may be perfected together, and their earthly work accomplished. Then they will depart from the mortal region, and leave place for new souls to be born out of the store in the eternal bosom. It is the lingering imperfection of the souls already born into the mortal region that hinders the birth of new souls and the preparation of the Messianic time:--thus the mind has given shape to what is hidden, as the shadow of what is known, and has spoken truth, though it were only in parable. When my long-wandering soul is liberated from this weary body, it will join yours, and its work will be perfected."