Didactic fiction; England -- Fiction; Jewish fiction; Jews -- England -- Fiction; Zionists -- Fiction
Gwendolen, we have seen, passed her time abroad in the new excitement
of gambling, and in imagining herself an empress of luck, having
brought from her late experience a vague impression that in this
confused world it signified nothing what any one did, so that they
amused themselves. We have seen, too, that certain persons,
mysteriously symbolized as Grapnell & Co., having also thought of
reigning in the realm of luck, and being also bent on amusing
themselves, no matter how, had brought about a painful change in her
family circumstances; whence she had returned home—carrying with her,
against her inclination, a necklace which she had pawned and some one
else had redeemed.
While she was going back to England, Grandcourt was coming to find her;
coming, that is, after his own manner—not in haste by express straight
from Diplow to Leubronn, where she was understood to be; but so
entirely without hurry that he was induced by the presence of some
Russian acquaintances to linger at Baden-Baden and make various
appointments with them, which, however, his desire to be at Leubronn
ultimately caused him to break. Grandcourt’s passions were of the
intermittent, flickering kind: never flaming out strongly. But a great
deal of life goes on without strong passion: myriads of cravats are
carefully tied, dinners attended, even speeches made proposing the
health of august personages without the zest arising from a strong
desire. And a man may make a good appearance in high social
positions—may be supposed to know the classics, to have his reserves
on science, a strong though repressed opinion on politics, and all the
sentiments of the English gentleman, at a small expense of vital
energy. Also, he may be obstinate or persistent at the same low rate,
and may even show sudden impulses which have a false air of daemonic
strength because they seem inexplicable, though perhaps their secret
lies merely in the want of regulated channels for the soul to move
in—good and sufficient ducts of habit without which our nature easily
turns to mere ooze and mud, and at any pressure yields nothing but a
spurt or a puddle.
Public-domain text, read in full here on John Shaqi.
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