The Essential Works of George Eliot. George Eliot

clowns taking holiday in a dingy pot-house, those rounded backs and stupid weather-beaten faces that have bent over the spade and done the rough work of the world—those homes with their tin pans, their brown pitchers, their rough curs, and their clusters of onions. In this world there are so many of these common coarse people, who have no picturesque sentimental wretchedness! It is so needful we should remember their existence, else we may happen to leave them quite out of our religion and philosophy and frame lofty theories which only fit a world of extremes. Therefore, let Art always remind us of them; therefore let us always have men ready to give the loving pains of a life to the faithful representing of commonplace things—men who see beauty in these commonplace things, and delight in showing how kindly the light of heaven falls on them. There are few prophets in the world; few sublimely beautiful women; few heroes. I can’t afford to give all my love and reverence to such rarities: I want a great deal of those feelings for my every-day fellow-men, especially for the few in the foreground of the great multitude, whose faces I know, whose hands I touch for whom I have to make way with kindly courtesy. Neither are picturesque lazzaroni or romantic criminals half so frequent as your common labourer, who gets his own bread and eats it vulgarly but creditably with his own pocket-knife. It is more needful that I should have a fibre of sympathy connecting me with that vulgar citizen who weighs out my sugar in a vilely assorted cravat and waistcoat, than with the handsomest rascal in red scarf and green feathers—more needful that my heart should swell with loving admiration at some trait of gentle goodness in the faulty people who sit at the same hearth with me, or in the clergyman of my own parish, who is perhaps rather too corpulent and in other respects is not an Oberlin or a Tillotson, than at the deeds of heroes whom I shall never know except by hearsay, or at the sublimest abstract of all clerical graces that was ever conceived by an able novelist.

      And so I come back to Mr. Irwine, with whom I desire you to be in perfect charity, far as he may be from satisfying your demands on the clerical character. Perhaps you think he was not—as he ought to have been—a living demonstration of the benefits attached to a national church? But I am not sure of that; at least I know that the people in Broxton and Hayslope would have been very sorry to part with their clergyman, and that most faces brightened at his approach; and until it can be proved that hatred is a better thing for the soul than love, I must believe that Mr. Irwine’s influence in his parish was a more wholesome one than that of the zealous Mr. Ryde, who came there twenty years afterwards, when Mr. Irwine had been gathered to his fathers. It is true, Mr. Ryde insisted strongly on the doctrines of the Reformation, visited his flock a great deal in their own homes, and was severe in rebuking the aberrations of the flesh—put a stop, indeed, to the Christmas rounds of the church singers, as promoting drunkenness and too light a handling of sacred things. But I gathered from Adam Bede, to whom I talked of these matters in his old age, that few clergymen could be less successful in winning the hearts of their parishioners than Mr. Ryde. They learned a great many notions about doctrine from him, so that almost every church-goer under fifty began to distinguish as well between the genuine gospel and what did not come precisely up to that standard, as if he had been born and bred a Dissenter; and for some time after his arrival there seemed to be quite a religious movement in that quiet rural district. “But,” said Adam, “I’ve seen pretty clear, ever since I was a young un, as religion’s something else besides notions. It isn’t notions sets people doing the right thing—it’s feelings. It’s the same with the notions in religion as it is with math’matics—a man may be able to work problems straight off in’s head as he sits by the fire and smokes his pipe, but if he has to make a machine or a building, he must have a will and a resolution and love something else better than his own ease. Somehow, the congregation began to fall off, and people began to speak light o’ Mr. Ryde. I believe he meant right at bottom; but, you see, he was sourish-tempered, and was for beating down prices with the people as worked for him; and his preaching wouldn’t go down well with that sauce. And he wanted to be like my lord judge i’ the parish, punishing folks for doing wrong; and he scolded ’em from the pulpit as if he’d been a Ranter, and yet he couldn’t abide the Dissenters, and was a deal more set against ’em than Mr. Irwine was. And then he didn’t keep within his income, for he seemed to think at first go-off that six hundred a-year was to make him as big a man as Mr. Donnithorne. That’s a sore mischief I’ve often seen with the poor curates jumping into a bit of a living all of a sudden. Mr. Ryde was a deal thought on at a distance, I believe, and he wrote books, but as for math’matics and the natur o’ things, he was as ignorant as a woman. He was very knowing about doctrines, and used to call ’em the bulwarks of the Reformation; but I’ve always mistrusted that sort o’ learning as leaves folks foolish and unreasonable about business. Now Mester Irwine was as different as could be: as quick!—he understood what you meant in a minute, and he knew all about building, and could see when you’d made a good job. And he behaved as much like a gentleman to the farmers, and th’ old women, and the labourers, as he did to the gentry. You never saw him interfering and scolding, and trying to play th’ emperor. Ah, he was a fine man as ever you set eyes on; and so kind to’s mother and sisters. That poor sickly Miss Anne—he seemed to think more of her than of anybody else in the world. There wasn’t a soul in the parish had a word to say against him; and his servants stayed with him till they were so old and pottering, he had to hire other folks to do their work.”

      “Well,” I said, “that was an excellent way of preaching in the weekdays; but I daresay, if your old friend Mr. Irwine were to come to life again, and get into the pulpit next Sunday, you would be rather ashamed that he didn’t preach better after all your praise of him.”

      “Nay, nay,” said Adam, broadening his chest and throwing himself back in his chair, as if he were ready to meet all inferences, “nobody has ever heard me say Mr. Irwine was much of a preacher. He didn’t go into deep speritial experience; and I know there s a deal in a man’s inward life as you can’t measure by the square, and say, ‘Do this and that ’ll follow,’ and, ‘Do that and this ’ll follow.’ There’s things go on in the soul, and times when feelings come into you like a rushing mighty wind, as the Scripture says, and part your life in two a’most, so you look back on yourself as if you was somebody else. Those are things as you can’t bottle up in a ‘do this’ and ‘do that’; and I’ll go so far with the strongest Methodist ever you’ll find. That shows me there’s deep speritial things in religion. You can’t make much out wi’ talking about it, but you feel it. Mr. Irwine didn’t go into those things—he preached short moral sermons, and that was all. But then he acted pretty much up to what he said; he didn’t set up for being so different from other folks one day, and then be as like ’em as two peas the next. And he made folks love him and respect him, and that was better nor stirring up their gall wi’ being overbusy. Mrs. Poyser used to say—you know she would have her word about everything—she said, Mr. Irwine was like a good meal o’ victual, you were the better for him without thinking on it, and Mr. Ryde was like a dose o’ physic, he gripped you and worreted you, and after all he left you much the same.”

      “But didn’t Mr. Ryde preach a great deal more about that spiritual part of religion that you talk of, Adam? Couldn’t you get more out of his sermons than out of Mr. Irwine’s?”

      “Eh, I knowna. He preached a deal about doctrines. But I’ve seen pretty clear, ever since I was a young un, as religion’s something else besides doctrines and notions. I look at it as if the doctrines was like finding names for your feelings, so as you can talk of ’em when you’ve never known ’em, just as a man may talk o’ tools when he knows their names, though he’s never so much as seen ’em, still less handled ’em. I’ve heard a deal o’ doctrine i’ my time, for I used to go after the Dissenting preachers along wi’ Seth, when I was a lad o’ seventeen, and got puzzling myself a deal about th’ Arminians and the Calvinists. The Wesleyans, you know, are strong Arminians; and Seth, who could never abide anything harsh and was always for hoping the best, held fast by the Wesleyans from the very first; but I thought I could pick a hole or two in their notions, and I got disputing wi’ one o’ the class leaders down at Treddles’on, and harassed him so, first o’ this side and then o’ that, till at last he said, ‘Young man, it’s the devil making use o’ your pride and conceit as a weapon to war against the simplicity o’ the truth.’ I couldn’t help laughing then, but as I was going home, I thought the man wasn’t far wrong. I began