Thoughts from George Eliot

Janet’s Repentance, the third story in Scenes of Clerical Life by George Eliot is the most wonderful story (so far – I haven’t even finished yet - I’m making the most of this day at home to curl up in bed with this book). Over the next few days I will share some of the insights it contains, about domestic abuse and the road down into alcoholism, and one pastoral scene that just made me weep and glow all at the same time. Here are a few snippets I have noted so far:

… Yet surely, surely the only true knowledge of our fellow-man is that which enables us to feel with him—which gives us a fine ear for the heart-pulses that are beating under the mere clothes of circumstance and opinion. Our subtlest analysis of schools and sects must miss the essential truth, unless it be lit up by the love that sees in all forms of human thought and work, the life and death struggles of separate human beings. (Chapter X)

… it is easy to understand that our discernment of men's motives must depend on the completeness of the elements we can bring from our own susceptibility and our own experience. See to it, friend, before you pronounce a too hasty judgement, that your own moral sensibilities are not of a hoofed or clawed character. The keenest eye will not serve, unless you have the delicate fingers, with their subtle nerve filaments, which elude scientific lenses, and lose themselves in the invisible world of human sensations. (Chapter XI)

The most brilliant deed of virtue could not have inclined Janet's good-will towards Mr Tryan so much as this fellowship in suffering … There is a power in the direct glance of a sincere and loving human soul, which will do more to dissipate prejudice and kindle charity than the most elaborate arguments. The fullest exposition of Mr Tryan's doctrine might not have sufficed to convince Janet that he had not an odious self-complacency in believing himself a peculiar child of God; but one direct, pathetic look of his had dissociated him with that conception for ever. (Chapter XII)

IT was probably a hard saying to the Pharisees, that 'there is more joy in heaven over one sinner that repenteth, than over ninety and nine just persons that need no repentance.' And certain ingenious philosophers of our own day must surely take offence at a joy so entirely out of correspondence with arithmetical proportion. But a heart that has been taught by its own sore struggles to bleed for the woes of another—that has 'learned pity through suffering'—is likely to find very imperfect satisfaction in the 'balance of happiness', 'doctrine of compensations', and other short and easy methods of obtaining thorough complacency in the presence of pain; and for such a heart that saying will not be altogether dark. The emotions, I have observed, are but slightly influenced by arithmetical considerations: the mother, when her sweet lisping little ones have all been taken from her one after another, and she is hanging over her last dead babe, finds small consolation in the fact that the tiny dimpled corpse is but one of a necessary average, and that a thousand other babes brought into the world at the same time are doing well, and are likely to live; and if you stood beside that mother—if you knew her pang and shared it—it is probable you would be equally unable to see a ground of complacency in statistics.

Doubtless a complacency resting on that basis is highly rational; but emotion, I fear, is obstinately irrational: it insists on caring for individuals; it absolutely refuses to adopt the quantitative view of human anguish, and to admit that thirteen happy lives are a set-off against twelve miserable lives, which leaves a clear balance on the side of satisfaction. This is the inherent imbecility of feeling, and one must be a great philosopher to have got quite clear of all that, and to have emerged into the serene air of pure intellect, in which it is evident that individuals really exist for no other purpose than that abstractions may be drawn from them—abstractions that may rise from heaps of ruined lives like the sweet savour of a sacrifice in the nostrils of philosophers, and of a philosophic Deity. And so it comes to pass that for the man who knows sympathy because he has known sorrow, that old, old saying about the joy of angels over the repentant sinner outweighing their joy over the ninety-nine just has a meaning which does not jar with the language of his own heart. It only tells him, that for angels too there is a transcendent value in human pain, which refuses to be settled by equations; that the eyes of angels too are turned away from the serene happiness of the righteous to bend with yearning pity on the poor erring soul wandering in the desert where no water is: that for angels too the misery of one casts so tremendous a shadow as to eclipse the bliss of ninety-nine. (Chapter XXII)