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Rh and of burial fees; he languishes at once for immortal life and for 'livings;' he has a fervid attachment to patrons in general, but on the whole prefers the Almighty. He will teach, with something more than official conviction, the nothingness of earthly things; and he will feel something more than private disgust, if his meritorious efforts in directing men's attention to another world are not rewarded by substantial preferment in this. His secular man believes in cambric bands and silk stockings as characteristic attire for 'an ornament of religion and virtue;' he hopes courtiers will never forget to copy Sir Robert Walpole; and writes begging letters to the king's mistress. His spiritual man recognizes no motives more familiar than Golgotha and 'the skies;' it walks in graveyards, or soars among the stars. If it were not for the prospect of immortality, he considers it would be wise and agreeable to be indecent, or to murder one's father; and, heaven apart, it would be extremely irrational in any man not to be a knave. Man, he thinks, is a compound of the angel and the brute; the brute is to be humbled by being reminded of its 'relation to the stars,' and frightened into moderation by the contemplation of deathbeds and skulls; the angel is to be developed by vituperating this world and exalting the next, and by this double process you get the Christian—'the highest style of man.' With all this our new-made divine is an unmistakable poet. To a clay compounded chiefly of the worldling and the rhetorician there is added a real spark of Promethean fire. He will one day clothe his apostrophes and objurgations, his astronomical religion and his charnel house morality, in lasting verse, which will stand, like a Juggernaut