The “feeling” Gwendolen spoke of with an air of tragedy was not to be explained by the mere fact that she was going to be a governess: she was possessed by a spirit of general disappointment. It was not simply that she had a distaste for what she was called on to do: the distaste spread itself over the world outside her penitentiary, since she saw nothing very pleasant in it that seemed attainable by her even if she were free. Naturally her grievances did not seem to her smaller than some of her male contemporaries held theirs to be when they felt a profession too narrow for their powers, and had an _à priori_ conviction that it was not worth while to put forth their latent abilities. Because her education had been less expensive than theirs, it did not follow that she should have wider emotions or a keener intellectual vision. Her griefs were feminine; but to her as a woman they were not the less hard to bear, and she felt an equal right to the Promethean tone. But the movement of mind which led her to keep the necklace, to fold it up in the handkerchief, and rise to put it in her _nécessaire_, where she had first placed it when it had been returned to her, was more peculiar, and what would be called less reasonable. It came from that streak of superstition in her which attached itself both to her confidence and her terror—a superstition which lingers in an intense personality even in spite of theory and science; any dread or hope for self being stronger than all reasons for or against it. Why she should suddenly determine not to part with the necklace was not much clearer to her than why she should sometimes have been frightened to find herself in the fields alone: she had a confused state of emotion about Deronda—was it wounded pride and resentment, or a certain awe and exceptional trust? It was something vague and yet mastering, which impelled her to this action about the necklace. There is a great deal of unmapped country within us which would have to be taken into account in an explanation of our gusts and storms. CHAPTER XXV. How trace the why and wherefore in a mind reduced to the barrenness of a fastidious egoism, in which all direct desires are dulled, and have dwindled from motives into a vacillating expectation of motives: a mind made up of moods, where a fitful impulse springs here and there conspicuously rank amid the general weediness? ’Tis a condition apt to befall a life too much at large, unmoulded by the pressure of obligation. _Nam deteriores omnes sumus licentiæ_, or, as a more familiar tongue might deliver it, _“As you like” is a bad finger-post._