Daniel Deronda by George Eliot (ebook pdf reader for pc .txt) 📕
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Daniel Deronda, published in 1876, was George Eliot’s last novel. It deals with two major characters whose lives intersect: One is a spoiled young woman named Gwendolen Harleth who makes an unwise marriage to escape impending poverty; the other is the titular character, Daniel Deronda, a wealthy young man who feels a mission to help the suffering.
During her childhood Gwendolen’s family was well-off. She lived in comfort and was indulged and pampered. But the family’s fortune is lost through an unwise investment, and she returns to a life of near-poverty, a change which she greatly resents both for herself and for her widowed mother. The only escape seems to be for her to marry a wealthy older man who has been courting her in a casual, unemotional way. The marriage turns out to be a terrible mistake.
Daniel Deronda has been raised by Sir Hugo Mallinger as his nephew, but Daniel has never discovered his true parentage, thinking it likely that he is Sir Hugo’s natural son. This consciousness of his probable illegitimacy moves him to kindness and tolerance towards anyone who is suffering from disadvantage. One evening, while rowing on the river Thames, he spots a young woman about to leap into the water to drown herself. He persuades her instead to come with him for shelter to a family he knows. The young woman turns out to be Jewish, and through his trying to help her find her lost family, Deronda comes into contact with Jewish culture—and in particular with a man named Mordecai, who has a passionate vision for the future of the Jewish race and who sees in Daniel a kindred spirit.
The paths that Gwendolen and Daniel follow intersect often, and Daniel’s kindly nature moves him to try to offer her comfort and advice in her moments of distress. Unsurprisingly, Gwendolen misinterprets Daniel’s attentions.
In Daniel Deronda Eliot demonstrates considerable sympathy towards the Jewish people, their culture, and their aspirations for a national homeland. At the time this was an unpopular and even controversial view. A foreword in this edition reproduces a letter Evans wrote to Harriet Beecher Stowe, defending her stance in this regard. Nevertheless, the novel was a success, and was translated almost immediately into German and Dutch. It is considered to have had a positive influence on Zionist thinkers.
Daniel Deronda has been adapted both for film and television, with the 2002 B.B.C. series winning several awards.
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- Author: George Eliot
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“Well, your Jewess is pretty—there’s no denying that. But where is her Jewish impudence? She looks as demure as a nun. I suppose she learned that on the stage.”
He was beginning to feel on Mirah’s behalf something of what he had felt for himself in his seraphic boyish time, when Sir Hugo asked him if he would like to be a great singer—an indignant dislike to her being remarked on in a free and easy way, as if she were an imported commodity disdainfully paid for by the fashionable public, and he winced the more because Mordecai, he knew, would feel that the name “Jewess” was taken as a sort of stamp like the lettering of Chinese silk. In this susceptible mood he saw the Grandcourts enter, and was immediately appealed to by Hans about “that Vandyke duchess of a beauty.” Pray excuse Deronda that in this moment he felt a transient renewal of his first repulsion from Gwendolen, as if she and her beauty and her failings were to blame for the undervaluing of Mirah as a woman—a feeling something like class animosity, which affection for what is not fully recognized by others, whether in persons or in poetry, rarely allows us to escape. To Hans admiring Gwendolen with his habitual hyperbole, he answered, with a sarcasm that was not quite good-natured,
“I thought you could admire no style of woman but your Berenice.”
“That is the style I worship—not admire,” said Hans. “Other styles of women I might make myself wicked for, but for Berenice I could make myself—well, pretty good, which is something much more difficult.”
“Hush,” said Deronda, under the pretext that the singing was going to begin. He was not so delighted with the answer as might have been expected, and was relieved by Hans’s movement to a more advanced spot.
Deronda had never before heard Mirah sing “O patria mia.” He knew well Leopardi’s fine Ode to Italy (when Italy sat like a disconsolate mother in chains, hiding her face on her knees and weeping), and the few selected words were filled for him with the grandeur of the whole, which seemed to breathe an inspiration through the music. Mirah singing this, made Mordecai more than ever one presence with her. Certain words not included in the song nevertheless rang within Deronda as harmonies from the invisible,
“Non ti difende
Nessun dè tuoi! L’armi, qua l’armi: io solo
Combatteró, procomberó sol io—”2
they seemed the very voice of that heroic passion which is falsely said to devote itself in vain when it achieves the godlike end of manifesting unselfish love. And that passion was present to Deronda now as the vivid image of a man dying helplessly away from the possibility of battle.
Mirah was equal to his wishes. While the general applause was sounding, Klesmer gave a more valued testimony, audible to her only—“Good, good—the crescendo better than before.” But her chief anxiety was to know that she had satisfied Mr. Deronda: any failure on her part this evening would have pained her as an especial injury to him. Of course all her prospects were due to what he had done for her; still, this occasion of singing in the house that was his home brought a peculiar demand. She looked toward him in the distance, and he saw that she did; but he remained where he was, and watched the streams of emulous admirers closing round her, till presently they parted to make way for Gwendolen, who was taken up to be introduced by Mrs. Klesmer. Easier now about “the little Jewess,” Daniel relented toward poor Gwendolen in her splendor, and his memory went back, with some penitence for his momentary hardness, over all the signs and confessions that she too needed a rescue, and one much more difficult than that of the wanderer by the river—a rescue for which he felt himself helpless. The silent question—“But is it not cowardly to make that a reason for turning away?” was the form in which he
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