A strange thrill of awe passed through Maggie while she read, as if she had been wakened in the night by a strain of solemn music, telling of beings whose souls had been astir while hers was in stupor. She went on from one brown mark to another, where the quiet hand seemed to point, hardly conscious that she was reading, seeming rather to listen while a low voice said;
"Why dost thou here gaze about, since this is not the place of thy rest? In heaven ought to be thy dwelling, and all earthly things are to be looked on as they forward thy journey thither. All things pass away, and thou together with them. Beware thou cleavest not unto them, lest thou be entangled and perish . . . . If a man should give all his substance, yet it is as nothing. And if he should do great penances, yet are they but little. And if he should attain to all knowledge, he is yet far off. And if he should be of great virtue, and very fervent devotion, yet is there much wanting; to wit, one thing, which is most necessary for him. What is that? That having left all, he leave himself, and go wholly out of himself, and retain nothing of self-love . . . . I have often said unto thee, and now again I say the same, Forsake thyself, resign thyself, and thou shalt enjoy much inward peace . . . . Then shall all vain imaginations, evil perturbations, and superfluous cares fly away; then shall immoderate fear leave thee, and inordinate love shall die."
Maggie drew a long breath and pushed her heavy hair back, as if to see a sudden vision more clearly. Here, then, was a secret of life that would enable her to renounce all other secrets; here was a sublime height to be reached without the help of outward things; here was insight, and strength, and conquest, to be won by means entirely within her own soul, where a supreme Teacher was waiting to be heard. It flashed through her like the suddenly apprehended solution of a problem, that all the miseries of her young life had come from fixing her heart on her own pleasure, as if that were the central necessity of the universe; and for the first time she saw the possibility of shifting the position from which she looked at the gratification of her own desires, — of taking her stand out of herself, and looking at her own life as an insignificant part of a divinely guided whole. She read on and on in the old book, devouring eagerly the dialogues with the invisible Teacher, the pattern of sorrow, the source of all strength; returning to it after she had been called away, and reading till the sun went down behind the willows. With all the hurry of an imagination that could never rest in the present, she sat in the deepening twilight forming plans of self-humiliation and entire devotedness; and in the ardor of first discovery, renunciation seemed to her the entrance into that satisfaction which she had so long been craving in vain. She had not perceived — how could she until she had lived longer? — the inmost truth of the old monk's out-pourings, that renunciation remains sorrow, though a sorrow borne willingly. Maggie was still panting for happiness, and was in ecstasy because she had found the key to it. She knew nothing of doctrines and systems, of mysticism or quietism; but this voice out of the far-off middle ages was the direct communication of a human soul's belief and experience, and came to Maggie as an unquestioned message.
I suppose that is the reason why the small old-fashioned book, for which you need only pay sixpence at a book-stall, works miracles to this day, turning bitter waters into sweetness; while expensive sermons and treatises, newly issued, leave all things as they were before. It was written down by a hand that waited for the heart's prompting; it is the chronicle of a solitary, hidden anguish, struggle, trust, and triumph, not written on velvet cushions to teach endurance to those who are treading with bleeding feet on the stones. And so it remains to all time a lasting record of human needs and human consolations; the voice of a brother who, ages ago, felt and suffered and renounced, — in the cloister, perhaps, with serge gown and tonsured head, with much chanting and long fasts, and with a fashion of speech different from ours, — but under the same silent far-off heavens, and with the same passionate desires, the same strivings, the same failures, the same weariness.
In writing the history of unfashionable families, one is apt to fall into a tone of emphasis which is very far from being the tone of good society, where principles and beliefs are not only of an extremely moderate kind, but are always presupposed, no subjects being eligible but such as can be touched with a light and graceful irony. But then good society has its claret and its velvet carpets, its dinner-engagements six weeks deep, its opera and its faëry ball-rooms; rides off its ennui on thoroughbred horses; lounges at the club; has to keep clear of crinoline vortices; gets its science done by Faraday, and its religion by the superior clergy who are to be met in the best houses, — how should it have time or need for belief and emphasis? But good society, floated on gossamer wings of light irony, is of very expensive production; requiring nothing less than a wide and arduous national life condensed in unfragrant deafening factories, cramping itself in mines, sweating at furnaces, grinding, hammering, weaving under more or less oppression of carbonic acid, or else, spread over sheepwalks, and scattered in lonely houses and huts on the clayey or chalky corn-lands, where the rainy days look dreary. This wide national life is based entirely on emphasis, — the emphasis of want, which urges it into all the activities necessary for the maintenance of good society and light irony; it spends its heavy years often in a chill, uncarpeted fashion, amidst family discord unsoftened by long corridors. Under such circumstances, there are many among its myriads of souls who have absolutely needed an emphatic belief, life in this unpleasurable shape demanding some solution even to unspeculative minds, — just as you inquire into the stuffing of your couch when anything galls you there, whereas eider-down and perfect French springs excite no question. Some have an emphatic belief in alcohol, and seek their ekstasis or outside standing-ground in gin; but the rest require something that good society calls "enthusiasm," something that will present motives in an entire absence of high prizes; something that will give patience and feed human love when the limbs ache with weariness, and human looks are hard upon us; something, clearly, that lies outside personal desires, that includes resignation for ourselves and active love for what is not ourselves. Now and then that sort of enthusiasm finds a far-echoing voice that comes from an experience springing out of the deepest need; and it was by being brought within the long lingering vibrations of such a voice that Maggie, with her girl's face and unnoted sorrows, found an effort and a hope that helped her through years of loneliness, making out a faith for herself without the aid of established authorities and appointed guides; for they were not at hand, and her need was pressing. From what you know of her, you will not be surprised that she threw some exaggeration and wilfulness, some pride and impetuosity, even into her self-renunciation; her own life was still a drama for her, in which she demanded of herself that her part should be played with intensity. And so it came to pass that she often lost the spirit of humility by being excessive in the outward act; she often strove after too high a flight, and came down with her poor little half-fledged wings dabbled in the mud. For example, she not only determined to work at plain sewing, that she might contribute something toward the fund in the tin box, but she went, in the first instance, in her zeal of self-mortification, to ask for it at a linen shop in St. Ogg's, instead of getting it in a more quiet and indirect way; and could see nothing but what was entirely wrong and unkind, nay, persecuting, in Tom's reproof of her for this unnecessary act. "I don't like my sister to do such things," said Tom, I'll take care that the debts are paid, without your lowering yourself in that way." Surely there was some tenderness and bravery mingled with the worldliness and self-assertion of that little speech; but Maggie held it as dross, overlooking the grains of gold, and took Tom's rebuke as one of her outward crosses. Tom was very hard to her, she used to think, in her long night-watchings, — to her who had always loved him so; and then she strove to be contented with that hardness, and to require nothing. That is the path we all like when we set out on our abandonment of egoism, — the path of martyrdom and endurance, where the palm-branches grow, rather than the steep highway of tolerance, just allowance, and self-blame, where there are no leafy honors to be gathered and worn.
The old books, Virgil, Euclid, and Aldrich — that wrinkled fruit of the tree of knowledge — had been all laid by; for Maggie had turned her back on the vain ambition to share the thoughts of the wise. In her first ardor she flung away the books with a sort of triumph that she had risen above the need of them; and if they had been her own, she would have burned them, believing that she would never repent. She read so eagerly and constantly in her three books, the Bible, Thomas à Kempis, and the "Christian Year" (no longer rejected as a "hymn-book"), that they filled her mind with a continual stream of rhythmic memories; and she was too ardently learning to see all nature and life in the light of her new faith, to need any other material for her mind to work on, as she sat with her well-plied needle, making shirts and other complicated stitchings, falsely called "plain," — by no means plain to Maggie, since wristband and sleeve and the like had a capability of being sewed in wrong side outward in moments of mental wandering.
Hanging diligently over her sewing, Maggie was a sight any one might have been pleased to look at. That new inward life of hers, notwithstanding some volcanic upheavings of imprisoned passions, yet shone out in her face with a tender soft light that mingled itself as added loveliness with the gradually enriched color and outline of her blossoming youth. Her mother felt the change in her with a sort of puzzled wonder that Maggie should be "growing up so good"; it was amazing that this once "contrairy" child was become so submissive, so backward to assert her own will. Maggie used to look up from her work and find her mother's eyes fixed upon her; they were watching and waiting for the large young glance, as if her elder frame got some needful warmth from it. The mother was getting fond of her tall, brown girl, — the only bit of furniture now on which she could bestow her anxiety and pride; and Maggie, in spite of her own ascetic wish to have no personal adornment, was obliged to give way to her mother about her hair, and submit to have the abundant black locks plaited into a coronet on the summit of her head, after the pitiable fashion of those antiquated times.
"Let your mother have that bit o' pleasure, my dear," said Mrs. Tulliver; "I'd trouble enough with your hair once."
So Maggie, glad of anything that would soothe her mother, and cheer their long day together, consented to the vain decoration, and showed a queenly head above her old frocks, steadily refusing, however, to look at herself in the glass. Mrs. Tulliver liked to call the father's attention to Maggie's hair and other unexpected virtues, but he had a brusk reply to give.
"I knew well enough what she'd be, before now, — it's nothing new to me. But it's a pity she isn't made o' commoner stuff; she'll be thrown away, I doubt, — there'll be nobody to marry her as is fit for her."
And Maggie's graces of mind and body fed his gloom. He sat patiently enough while she read him a chapter, or said something timidly when they were alone together about trouble being turned into a blessing. He took it all as part of his daughter's goodness, which made his misfortunes the sadder to him because they damaged her chance in life. In a mind charged with an eager purpose and an unsatisfied vindictiveness, there is no room for new feelings; Mr. Tulliver did not want spiritual consolation — he wanted to shake off the degradation of debt, and to have his revenge.