The Life of George Eliot. George Eliot

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СКАЧАТЬ and best—all in despondency; its thoughts all refuted, its dreams all dissipated. Then comes another Jesus—another, but the same—the same highest and best, only chastened—crucified instead of triumphant—and the soul learns that this is the true way to conquest and glory. And then there is the burning of the heart, which assures that "this was the Lord!"—that this is the inspiration from above, the true comforter that leads unto truth. But I am not become a Methodist, dear Sara; on the contrary, if I am pious one day, you may be sure I was very wicked the day before, and shall be so again the next.

      Letter to Miss Sara Hennell, 20th Dec. 1846.

      I have been at Griff for the last week, or I should have written before. I thank you most heartily for sending me "Heliados"—first, because I admire it greatly in itself; and, secondly, because it is a pretty proof that I am not dissociated from your most hallowed thoughts. As yet I have read it only once, but I promise myself to read it again and again. I shall not show it to any one, for I hate "friendly criticism," as much for you as for myself; but you have a better spirit than I, and when you come I will render "Heliados" up to you, that others may have the pleasure of reading it.

      Letter to Miss Sara Hennell, 18th Feb. 1847.

      Lying in bed this morning, grievously tormented, your "Heliados" visited me and revealed itself to me more completely than it had ever done before. How true that "it is only when all portions of an individual nature, or all members of society, move forward harmoniously together that religious progress is calm and beneficial!" I imagine the sorrowful amaze of a child who had been dwelling with delight on the idea that the stars were the pavement of heaven's court, and that there above them sat the kind but holy God, looking like a venerable Father who would smile on his good little ones—when it was cruelly told, before its mind had substance enough to bear such tension, that the sky was not real, that the stars were worlds, and that even the sun could not be God's dwelling, because there were many, many suns. These ideas would introduce atheism into the child's mind, instead of assisting it to form a nobler conception of God (of course I am supposing the bare information given, and left to the child to work upon); whereas the idea it previously had of God was perfectly adapted to its intellectual condition, and formed to the child as perfect an embodiment of the all-good, all-wise, and all-powerful as the most enlightened philosopher ever formed to himself.

      On 21st April Miss Evans went to London with the Brays, and, among other things, heard "Elijah" at Exeter Hall. On returning to Coventry she writes:

      Letter to Miss Sara Hennell, 30th April, 1847.

      I did so long to see you after hearing "Elijah," just to exchange an exclamation of delight. Last night I had a perfect treat, too, in "I Puritani." Castellar was admirable as Elvira, and Gardoni as a seraph. N.B.—I liked the Babel less—another sign of age.

      Mention has already been made of Miss Mary Sibree (now Mrs. John Cash of Coventry), and as the following genial letter is addressed to her, it gives an opportunity for mentioning here that Miss Evans had a high regard for all the members of the Sibree family. At the end of this year (1847) and the beginning of 1848 there will be found an interesting correspondence with Miss Sibree's brother, Mr. John Sibree, who, in 1849, published a translation of Hegel's "Lectures on the Philosophy of History," and in 1880 a volume of poems entitled "Fancy, and other Rhymes." The subjoined extract from a communication from Mrs. Cash will show upon what terms Miss Evans was with the family:

      "It was in the early part of the year 1841 that Miss Franklin came to see my mother at our house on the Foleshill road—about a mile and a half from Coventry—to tell her, as a piece of most interesting news, that an old pupil, of whom she herself and her sister Rebecca had always been very proud, was coming at the Lady-Day quarter to live at a house on the same road—within five minutes' walk of ours. This was Miss Evans, then twenty-one years of age. Miss Franklin dwelt with much pride on Miss Evans's mental power, on her skill in music, etc.; but the great recommendation to my mother's interest was the zeal for others which had marked her earnest piety at school, where she had induced the girls to come together for prayer, and which had led her to visit the poor most diligently in the cottages round her own home. Many years after, an old nurse of mine told me that these poor people had said, after her removal, 'We shall never have another Mary Ann Evans.'

      "My mother was asked to second and help her in work of this kind. 'She will be sure to get something up very soon,' was the last remark I can recall; and on her first visit to us I well remember she told us of a club for clothing, set going by herself and her neighbor Mrs. Pears, in a district to which she said 'the euphonious name of the Pudding-Pits had been given.' It was not until the winter of 1841, or early in 1842, that my mother first received (not from Miss Evans's own lips, but through a mutual friend) the information that a total change had taken place in this gifted woman's mind with respect to the evangelical religion, which she had evidently believed in up to the time of her coming to Coventry, and for which, she once told me, she had at one time sacrificed the cultivation of her intellect, and a proper regard to personal appearance. 'I used,' she said, 'to go about like an owl, to the great disgust of my brother; and I would have denied him what I now see to have been quite lawful amusements.' My mother's grief, on hearing of this change in one whom she had begun to love, was very great; but she thought argument and expostulation might do much, and I well remember a long evening devoted to it, but no more of the subject-matter than her indignant refusal to blame the Jews for not seeing in a merely spiritual Deliverer a fulfilment of promises of a temporal one; and a still more emphatic protest against my father's assertion that we had no claim on God. To Miss Evans's affectionate and pathetic speech to my mother, 'Now, Mrs. Sibree, you won't care to have anything more to do with me,' my mother rejoined, 'On the contrary, I shall feel more interested in you than ever.' But it was very evident at this time that she stood in no need of sympathizing friends; that the desire for congenial society, as well as for books and larger opportunities for culture, which had led her most eagerly to seek a removal from Griff to a home near Coventry, had been met beyond her highest expectations. In Mr. and Mrs. Bray, and in the Hennell family, she had found friends who called forth her interest and stimulated her powers in no common degree. This was traceable even in externals—in the changed tone of voice and manner—from formality to a geniality which opened my heart to her, and made the next five years the most important epoch in my life. She gave me (as yet in my teens) weekly lessons in German, speaking freely on all subjects, but with no attempt to directly unsettle my evangelical beliefs, confining herself in these matters to a steady protest against the claim of the Evangelicals to an exclusive possession of higher motives to morality—or even to religion. Speaking to my mother of her dearest friend, Mrs. Bray, she said, 'She is the most religious person I know.' Of Mr. Charles Hennell, in whose writings she had great interest, she said, 'He is a perfect model of manly excellence.'

      "On one occasion, at Mr. Bray's house at Rosehill, roused by a remark of his on the beneficial influence exercised by evangelical beliefs on the moral feelings, she said energetically, 'I say it now, and I say it once for all, that I am influenced in my own conduct at the present time by far higher considerations, and by a nobler idea of duty, than I ever was while I held the evangelical beliefs.' When, at length, after my brother's year's residence at the Hallé University (in 1842–43), my own mind having been much exercised in the matter of religion, I felt the moral difficulties press heavily on my conscience, and my whole heart was necessarily poured out to my 'guide, philosopher, and friend,' the steady turning of my attention from theoretical questions to a confession of my own want of thoroughness in arithmetic, which I pretended to teach; and the request that I would specially give attention to this study and get my conscience clear about it, and that I would not come to her again until my views of religion were also clear, is too characteristic of Miss Evans, as I knew her during those years, and too much in harmony with the moral teaching of George Eliot, to be omitted in reminiscences by one to whom that wholesome advice proved a turning-point in life. Two things more I cannot omit to mention: one, the heightened sense given to me by her of the duty of making conversation profitable, and, in general, of using time for serious purposes—of the positive immorality of frittering it away СКАЧАТЬ