New circumstances now created a change almost amounting to a revolution in Miss Evans's life. Mr. Isaac Evans, who had been associated for some time with his father in the land-agency business, married, and it was arranged that he should take over the establishment at Griff. This led to the removal in March, 1841, of Mr. Robert Evans and his daughter to a house on the Foleshill road, in the immediate neighborhood of Coventry. The house is still standing, although considerably altered—a semi-detached house with a good bit of garden round it, and from its upper windows a wide view over the surrounding country, the immediate foreground being unfortunately, however, disfigured by the presence of mills and chimneys. It is town life now instead of country life, and we feel the effects at once in the tone of the subsequent letters. The friendships now formed with Mr. and Mrs. Bray and Miss Sara Hennell particularly, and the being brought within reach of a small circle of cultivated people generally, render this change of residence an exceedingly important factor in George Eliot's development. It chanced that the new house was next door to Mrs. Pears', a sister of Mr. Bray, and as there had been some acquaintance in days gone by between him and the family at Griff, this close neighborhood led to an exchange of visits. The following extracts from letters to Miss Lewis show how the acquaintance ripened, and will give some indications of the first impressions of Coventry life:

Last evening I mentioned you to my neighbor (Mrs. Pears), who is growing into the more precious character of a friend. I have seriously to be thankful for far better health than I have possessed, I think, for years, and I am imperatively called on to trade diligently with this same talent. I am likely to be more and more busy, if I succeed in a project that is just now occupying my thoughts and feelings. I seem to be tried in a contrary mode to that in which most of my dearest friends are being tutored—tried in the most dangerous way—by prosperity. Solomon says, "In the day of prosperity be joyful, but in the day of adversity consider." It seems to me that a transposition, vice versÂ, of the admonitions would be equally salutary and just. Truly, as the prophet of Selwyn has told us, "Heaven is formidable in its favors." Not that a wise and grateful reception of blessings obliges us to stretch our faces to the length of one of Cromwell's Barebones; nor to shun that joyous, bird-like enjoyment of things (which, though perishable as to their actual existence, will be embalmed to eternity in the precious spices of gratitude) that is distinct from levity and voluptuousness. I am really crowded with engagements just now, and I have added one to the number of my correspondents.

House in Foleshill Road, Coventry."

The whole of last week was devoted to a bride's-maid's[17] duties, and each day of this has been partially occupied in paying or receiving visits. I have a calm in sea and sky that I doubt not will ere long be interrupted. This is not our rest, if we are among those for whom there remaineth one, and to pass through life without tribulation (or, as Jeremy Taylor beautifully says, with only such a measure of it as may be compared to an artificial discord in music, which nurses the ear for the returning harmony) would leave us destitute of one of the marks that invariably accompany salvation, and of that fellowship in the sufferings of the Redeemer which can alone work in us a resemblance to one of the most prominent parts of his divinely perfect character, and enable us to obey the injunction, "In patience possess your souls." I have often observed how, in secular things, active occupation in procuring the necessaries of life renders the character indifferent to trials not affecting that one object. There is an analogous influence produced in the Christian by a vigorous pursuit of duty, a determination to work while it is day.

One of the penalties women must pay for modern deference to their intellect is, I suppose, that they must give reasons for their conduct, after the fashion of men. The days are past for pleading a woman's reason. The truth is, that the hinderances to my writing have been like the little waves of the brooks that look so lovely just now—they have arisen one after another close to my side, but when I have looked back I have found the ripples too insignificant to be marked in the distance. My father's longer sÉjours at home than formerly, and multiplied acquaintances and engagements, are really valid excuses for me hitherto, but I do not intend to need them in future; I hope to be a "snapper-up of unconsidered" moments. I have just been interrupted by a visit from a lass of fourteen, who has despoiled me of half an hour, and I am going out to dinner, so that I cannot follow the famous advice, "Hasten slowly." I suppose that you framed your note on the principle that a sharp and sudden sound is the most rousing, but there are addenda about yourself that I want to know, though I dare not ask for them. I do not feel settled enough to write more at present. How is it that Erasmus could write volumes on volumes and multifarious letters besides, while I, whose labors hold about the same relation to his as an ant-hill to a pyramid or a drop of dew to the ocean, seem too busy to write a few? A most posing query!

I have of late felt a depression that has disordered the vision of my mind's eye and made me alive to what is certainly a fact (though my imagination when I am in health is an adept at concealing it), that I am alone in the world. I do not mean to be so sinful as to say that I have not friends most undeservedly kind and tender, and disposed to form a far too favorable estimate of me, but I mean that I have no one who enters into my pleasures or my griefs, no one with whom I can pour out my soul, no one with the same yearnings, the same temptations, the same delights as myself. I merely mention this as the impression that obtrudes itself when my body tramples on its keeper—(a metaphor borrowed from a menagerie of wild beasts, if it should happen to puzzle you!)—mysterious "connection exquisite of distant worlds" that we present! A few drops of steel will perhaps make me laugh at the simple objects that, in gloom and mist, I conjure into stalking apparitions.

I am beginning to be interlaced with multiplying ties of duty and affection, that, while they render my new home happier, forbid me to leave it on a pleasure-seeking expedition. I think, indeed, that both my heart and limbs would leap to behold the great and wide sea—that old ocean on which man can leave no trace.

I have been revelling in Nichol's "Architecture of the Heavens and Phenomena of the Solar System," and have been in imagination winging my flight from system to system, from universe to universe, trying to conceive myself in such a position and with such a visual faculty as would enable me to enjoy what Young enumerates among the novelties of the "Stranger" man when he bursts the shell to

"Hospitable infinity!" Nichol beautifully says. How should I love to have a thorough-going student with me, that we might read together! We might each alternately employ the voice and the fingers, and thus achieve just twice as much as a poor solitary. I am more impressed than ever with a truth beautifully expressed in "Woman's Mission"—"Learning is only so far valuable as it serves to enlarge and enlighten the bounds of conscience." This I believe it eminently does when pursued humbly and piously, and from a belief that it is a solemn duty to cultivate every faculty of our nature so far as primary obligations allow. There is an exhortation of St. Paul's that I should love to take as my motto: "Finally, my brethren, whatsoever things are honest" (you know the continuation)—"if there be any virtue, and if there be any praise, think on these things." I have had to lament lately that mine is not a hard-working mind—it requires frequent rest. I am violently in love with the Italian fashion of repeating an adjective or adverb, and even noun, to give force to expression: there is so much more fire in it than in our circumlocutory phrases, our dull "verys" and "exceedinglys" and "extremelys." I strongly recommend Hallam to you. I shall read it again if I live. When a sort of haziness comes over the mind, making one feel weary of articulated or written signs of ideas, does not the notion of a less laborious mode of communication, of a perception approaching more nearly to intuition, seem attractive? Nathless, I love words: they are the quoits, the bows, the staves that furnish the gymnasium of the mind. Without them, in our present condition, our intellectual strength would have no implements. I have been rather humbled in thinking that if I were thrown on an uncivilized island, and had to form a literature for its inhabitants from my own mental stock, how very fragmentary would be the information with which I could furnish them! It would be a good mode of testing one's knowledge to set one's self the task of writing sketches of all subjects that have entered into one's studies entirely from the chronicles of memory. The prevalence of misery and want in this boasted nation of prosperity and glory is appalling, and really seems to call us away from mental luxury. O to be doing some little towards the regeneration of this groaning, travailing creation! I am supine and stupid—overfed with favors—while the haggard looks and piercing glance of want and conscious hopelessness are to be seen in the streets.

Is not this a true autumn day? Just the still melancholy that I love—that makes life and nature harmonize. The birds are consulting about their migrations, the trees are putting on the hectic or the pallid hues of decay, and begin to strew the ground, that one's very footsteps may not disturb the repose of earth and air, while they give us a scent that is a perfect anodyne to the restless spirit. Delicious autumn! My very soul is wedded to it, and if I were a bird I would fly about the earth seeking the successive autumns.

I am going, I hope, to-day to effect a breach in the thick wall of indifference behind which the denizens of Coventry seem inclined to intrench themselves; but I fear I shall fail.

This probably refers to the first visit paid by Miss Evans to Mr. and Mrs. Bray at their house. They had met in the previous May at Mrs. Pears'; but although they were at once mutually attracted, the acquaintance does not seem to have been immediately prosecuted further. Now, however, any time lost in the beginning was quickly made up, and it is astonishing how rapidly the most intimate relations were formed. Mr. Bray was a ribbon-manufacturer, well-to-do at that time, and had a charming house, Rosehill, with a beautiful lawn and garden, in the outskirts of Coventry. Only a part of his time was occupied with his business, and he had much leisure and opportunity, of which he availed himself, for liberal self-education and culture. His was a robust, self-reliant mind. Already, in 1839, he had published a work on the "Education of the Feelings," viewed from the phrenological standpoint; and in this year, 1841, appeared his most important book, "The Philosophy of Necessity." He always remained a sincere and complete believer in the science of phrenology. He had married Miss Caroline Hennell, sister of the Mr. Charles Hennell who published, in 1838, "An Inquiry Concerning the Origin of Christianity"—a remarkable book, which was translated into German, Strauss contributing a preface to the translation. It will be seen from subsequent letters how greatly Miss Evans was interested in this book—how much she admired it; and the reading of it, combined with the association with her new friends—with the philosophical speculations of Mr. Bray, and with Mrs. Bray's sympathy in her brother's critical and sceptical standpoint—no doubt hastened the change in her attitude towards the dogmas of the old religion. In the Analytical Catalogue of Mr. Chapman's publications, issued in 1852, there is an analysis of Hennell's "Inquiry," done by Miss Evans, which may be inserted here, as giving her idea of the book eleven years later.

"The first edition of this work appeared in 1838, when the present strong current of public opinion in favor of free religious discussion had not yet set in; and it probably helped to generate the tone of thought exhibited in more recent works of the same class, to which circumstances have given a wider fame—works which, like the above, in considering questions of Biblical criticism and the philosophy of Christianity, combine high refinement, purity of aim, and candor, with the utmost freedom of investigation, and with a popularity of style which wins them the attention not only of the learned but of the practical.

"The author opens his inquiry with an historical sketch, extending from the Babylonish Captivity to the end of the first century, the design of which is to show how, abstracting the idea of the miraculous, or any speciality of divine influence, the gradual development of certain elements in Jewish character, and the train of events in Jewish history, contributed to form a suitable nidus for the production of a character and career like that of Jesus, and how the devoted enthusiasm generated by such a career in his immediate disciples, rendering it easier for them to modify their ideas of the Messiah than to renounce their belief in their Master's Messiahship—the accession of Gentile converts and the destruction of the last remnant of theocracy, necessitating a wider interpretation of Messianic hopes—the junction of Christian ideas with Alexandrian Platonism, and the decrepitude of polytheism, combined to associate the name of Jesus, his Messiahship, his death and his resurrection, with a great moral and religious revolution. This historical sketch, which is under the disadvantage of presenting, synthetically, ideas based on a subsequent analysis, is intended to meet the difficulty so often urged, and which might be held to nullify the value of a critical investigation, that Christianity is a fact for which, if the supposition of a miraculous origin be rejected, no adequate and probable causes can be assigned, and that thus, however defective may be the evidence of the New-Testament history, its acceptance is the least difficult alternative.

"In the writer's view, the characteristics of the Essene sect, as traced by Josephus and Philo, justify the supposition that Jesus was educated in their school of philosophy; but with the elevated belief and purity of life which belonged to this sect he united the ardent patriotic ideas which had previously animated Judas of Galilee, who resisted the Roman authority on the ground that God was the only ruler and lord of the Jews. The profound consciousness of genius, a religious fervor which made the idea of the divine ever present to him, patriotic zeal, and a spirit of moral reform, together with a participation in the enthusiastic belief of his countrymen that the long-predicted exaltation of Israel was at hand, combined to produce in the mind of Jesus the gradual conviction that he was himself the Messiah, with whose reign that exaltation would commence. He began, as John the Baptist had already done, to announce 'the kingdom of heaven,' a phrase which, to the Jewish mind, represented the national glorification of Israel; and by his preaching, and the influence of his powerful personality, he won multitudes in Galilee to a participation in his belief that he was the expected Son of David. His public entrance into Jerusalem in the guise which tradition associated with the Messiah, when he sanctioned the homage of the multitude, was probably the climax of his confidence that a great demonstration of divine power, in concurrence with popular enthusiasm, would seat him triumphantly on the throne of David. No such result appearing, his views of the divine dispensation with respect to himself began to change, and he felt the presentiment that he must enter on his Messianic reign through the gates of suffering and death. Viewing Jesus as a pretender not only to spiritual but to political power, as one who really expected the subversion of the existing government to make way for his own kingship (though he probably relied on divine rather than on human means), he must necessarily have appeared in a dangerous light to those of his countrymen who were in authority, and who were anxious at any price to preserve public tranquillity in the presence of the Roman power, ready to visit with heavy vengeance any breach of order, and to deprive them of the last remnants of their independence; and hence the motives for his arrest and execution. To account for the belief of the disciples in the resurrection of their Master—a belief which appears to have been sincere—the author thinks it necessary to suppose a certain nucleus of fact, and this he finds in the disappearance of the body of Jesus, a point attested by all the four evangelists. The secret of this disappearance probably lay with Joseph of ArimathÆa and Nicodemus, who were anxious to avoid implicating themselves with that fermentation of regretful enthusiasm to which a resort of the disciples to the grave might give rise. Animated by a belief in the resurrection, which, being more harmless in the eyes of the authorities than that in a living Messiah, they were permitted to preach with little molestation; the zeal of the disciples won many converts; a new impulse was given to their cause by the accession of Paul, who became the chief missionary of the new faith, as construed by himself, to the Gentiles; and the concurrence of the causes indicated above, modifying the early creed of the apostles, and blending it with trains of thought already prevalent, bore along Christianity in its conquest over the minds of men until it became the dominant religion of the Roman world.

"Having sought to show, in this preliminary sketch, that a belief in miracles is not entailed on us by the fact of the early growth of Christianity, the author enters on the inquiry whether the claims of the evangelical writers on our credence are such as to sustain the miraculous part of their narratives. The answer is in the negative. He discusses, first, the date and credibility of each Gospel, and concludes that while Matthew has many marvellous stories, incongruous in themselves, and not only unsupported but contradicted by the other evangelists, he nevertheless presents the most comprehensible account of the career of Jesus; that in Mark, evidently more remote in time and circumstances, both from his events and from Jewish modes of thought, the idea conveyed of Jesus is much vaguer and less explicable; that in Luke there is a still further modification of his character, which has acquired a tinge of asceticism; while in John the style of his teaching is wholly changed, and instead of the graphic parable and the pithy apothegm, he utters long, mystical discourses in the style of the first epistle bearing the name of the same evangelist. Mr. Hennell, however, adheres to the conclusion that the substance of this Gospel came from the apostle John at an advanced age, when both the events of his early manhood and the scenes of his native land lay in the far distance. The writer then enters on a special examination of the Resurrection and Ascension, and the other miracles in the Gospels and the Acts, and inquires how far they are sustained by the apostolic Epistles. He examines the prophecies of the Old Testament supposed to have been fulfilled in Jesus, and also the predictions of Jesus himself concerning his death and resurrection; and, finally, he considers the character, views, and doctrine of Christ. According to him, an impartial study of the conduct and sayings of Jesus, as exhibited in the Gospels, produces the conviction that he was an enthusiast and a revolutionist, no less than a reformer and a moral and religious teacher. Passages are adduced from the Old Testament, and from the apocryphal and rabbinical writings, to show that there is scarcely anything absolutely original in the teaching of Jesus; but, in the opinion of the author, he manifests a freedom and individuality in the use of his materials, and a general superiority of tone and selection, which, united with the devotion of his life to what he held the highest purpose, mark him to be of an order of minds occurring but at rare intervals in the history of our race.

"Shortly after the appearance of this work it was translated into German through the instrumentality of Dr. Strauss, who, in the preface he prefixed to it, says: 'Not sufficiently acquainted with German to read continuously a learned work in that language, the labors of our theologians were only accessible to him' (the author of the 'Inquiry') 'so far as they were written in Latin, or translated into English, or treated of in English writings or periodicals: especially he is unacquainted with what the Germans have effected in the criticism of the gospels since Schleiermacher's work on Luke, and even the earlier commentators he knows but imperfectly. Only so much the more remarkable is it, however, that both in the principles and in the main results of his investigation, he is on the very track which has been entered on among us in recent years.... That at certain periods, certain modes of thought lie as it were in the atmosphere, ... and come to light in the most remote places without perceptible media of communication, is shown, not only by the contents, but by the spirit, of Mr. Hennell's work. No further traces of the ridicule and scorn which characterize his countrymen of the deistical school; the subject is treated in the earnest and dignified tone of the truth-seeker, not with the rancor of a passionate polemic; we nowhere find him deriving religion from priestcraft, but from the tendencies and wants of human nature.... These elevated views, which the learned German of our day appropriates as the fruit of the religious and scientific advancement of his nation, this Englishman, to whom most of the means at our command were wanting, has been able to educe entirely from himself.... An Englishman, a merchant, a man of the world, he possesses, both by nature and by training, the practical insight, the sure tact, which lays hold on realities. The solution of problems over which the German flutters with many circuits of learned formulÆ, our English author often succeeds in seizing at one spring.... To the learned he often presents things under a surprisingly new aspect; to the unlearned, invariably under that which is the most comprehensible and attractive.'"

The reading of Mr. Hennell's book no doubt marks an epoch in George Eliot's development; but probably there had been a good deal of half-unconscious preparation beforehand (as indicated by Mrs. Cash's remarks on Isaac Taylor's work, in the last chapter), which was greatly stimulated now by the contact with new minds. The following extract from a letter to Miss Lewis, dated 13th November, 1841, accurately fixes the date of the first acknowledgment by herself that her opinions were undergoing so momentous a change.

My whole soul has been engrossed in the most interesting of all inquiries for the last few days, and to what result my thoughts may lead, I know not—possibly to one that will startle you; but my only desire is to know the truth, my only fear to cling to error. I venture to say our love will not decompose under the influence of separation, unless you excommunicate me for differing from you in opinion. Think—is there any conceivable alteration in me that would prevent your coming to me at Christmas? I long to have a friend such as you are, I think I may say, alone to me, to unburden every thought and difficulty—for I am still a solitary, though near a city. But we have the universe to talk with, infinity in which to stretch the gaze of hope, and an all-bountiful, all-wise Creator in whom to confide—he who has given us the untold delights of which our reason, our emotion, our sensations, are the ever-springing sources.

What a pity that while mathematics are indubitable, immutable, and no one doubts the properties of a triangle or a circle, doctrines infinitely important to man are buried in a charnel-heap of bones over which nothing is heard but the barks and growls of contention! "Unto their assembly, mine honor, be not thou united."

It was impossible for such a nature as Miss Evans's, in the enthusiasm of this first great change, to rest satisfied in compliance with the old forms, and she was so uneasy in an equivocal position that she determined to give up going to church. This was an unforgivable offence in the eyes of her father, who was a Churchman of the old school, and nearly led to a family rupture. He went so far as to put into an agent's hands the lease of the house in the Foleshill road, with the intention of going to live with his married daughter. Upon this, Miss Evans made up her mind to go into lodgings at Leamington, and to try to support herself by teaching. The first letter to Mrs. Bray refers to this incident:

My guardian angel, Mrs. Pears, has just sent for me to hear your kind note, which has done my aching limbs a little good. I shall be most thankful for the opportunity of going to Leamington, and Mrs. Pears is willing to go too. There is but one woe, that of leaving my dear father—all else, doleful lodgings, scanty meals, and gazing-stockism, are quite indifferent to me. Therefore do not fear for me when I am once settled in my home—wherever it may be—and freed from wretched suspense.

Far from being weary of your dear little Henry, his matin visits are as cheering to me as those of any little bird

We have not, perhaps, been so systematic as a regular tutor and pupil would have been, but we crave indulgence for some laxity. I was really touched that you should think of me while among friends more closely linked with you in every way. I was beginning to get used to the conviction that, ivy-like as I am by nature, I must (as we see ivy do sometimes) shoot out into an isolated tree. Never again imagine that you need ask forgiveness for speaking or writing to me on subjects to me more interesting than aught else; on the contrary, believe that I really enjoy conversation of this nature: blank silence and cold reserve are the only bitters I care for in my intercourse with you. I can rejoice in all the joys of humanity; in all that serves to elevate and purify feeling and action; nor will I quarrel with the million who, I am persuaded, are with me in intention, though our dialects differ. Of course, I must desire the ultimate downfall of error, for no error is innocuous; but this assuredly will occur without my proselytizing aid, and the best proof of a real love of the truth—that freshest stamp of divinity—is a calm confidence in its intrinsic power to secure its own high destiny, that of universal empire. Do not fear that I will become a stagnant pool by a self-sufficient determination only to listen to my own echo; to read the yea, yea, on my own side, and be most comfortably deaf to the nay, nay. Would that all rejected practically this maxim! To fear the examination of any proposition appears to me an intellectual and a moral palsy that will ever hinder the firm grasping of any substance whatever. For my part, I wish to be among the ranks of that glorious crusade that is seeking to set Truth's Holy Sepulchre free from a usurped domination. We shall then see her resurrection! Meanwhile, although I cannot rank among my principles of action a fear of vengeance eternal, gratitude for predestined salvation, or a revelation of future glories as a reward, I fully participate in the belief that the only heaven here, or hereafter, is to be found in conformity with the will of the Supreme; a continual aiming at the attainment of the perfect ideal, the true logos that dwells in the bosom of the one Father. I hardly know whether I am ranting after the fashion of one of the Primitive Methodist prophetesses, with a cart for her rostrum, I am writing so fast. Good-bye, and blessings on you, as they will infallibly be on the children of peace and virtue.

Again about the same date in 1842 she writes to Mrs. Bray:

A heart full of love and gratitude to you for all your kindness in thought and act to me, undeserving. I dare say my manner belies my feelings: but friendship must live by faith and not by sight, and I shall be a great gainer by leaving you to interpret my mystic character without any other key than your own goodness.

The last letter of the series to Miss Lewis also refers to the difficulties of the situation:

I dare say you have added, subtracted, and divided suppositions until you think you have a sure product—viz., a good quantum, or, rather, a bad one, of indifference and forgetfulness, as the representation of my conduct towards you. If so, revise your arithmetic, for be it known to you that, having had my propensities, sentiments, and intellect gauged a second time, I am pronounced to possess a large organ of "adhesiveness," a still larger one of "firmness," and as large of "conscientiousness"—hence, if I should turn out a very weathercock and a most pitiful truckler, you will have data for the exercise of faith maugre common-sense, common justice, and the testimony of your eyes and ears.

How do you go on for society, for communion of spirit, the drop of nectar in the cup of mortals? But why do I say the drop? The mind that feels its value will get large draughts from some source, if denied it in the most commonly chosen way.

Beautiful egoism, to quote one's own. But where is not this same ego? The martyr at the stake seeks its gratification as much as the court sycophant, the difference lying in the comparative dignity and beauty of the two egos. People absurdly talk of self-denial. Why, there is none in virtue, to a being of moral excellence: the greatest torture to such a soul would be to run counter to the dictates of conscience; to wallow in the slough of meanness, deception, revenge, or sensuality. This was Paul's idea in the first chapter of 2d Epistle to Timothy (I think that is the passage).

I have had a weary week. At the beginning more than the usual amount of cooled glances, and exhortations to the suppression of self-conceit. The former are so many hailstones that make me wrap more closely around me the mantle of determinate purpose: the latter are needful, and have a tendency to exercise forbearance, that well repays the temporary smart. The heart knoweth its own, whether bitterness or joy: let us, dearest, beware how we, even with good intentions, press a finger's weight on the already bruised.

And about the same date she writes to Mrs. Bray:

I must relieve my conscience before I go to bed by entering a protest against every word or accent of discontent that I uttered this morning. If I have ever complained of any person or circumstance, I do penance by eating my own words. When my real self has regained its place, I can shake off my troubles "like dewdrops from the lion's mane," and then I feel the baseness of imputing my sorrows to others rather than to my own pitiful weakness. But I do not write for your forgiveness; that I know I have. I only want to satisfy my indignation against myself.

The conclusion of the matter was that Mr. Evans withdrew his house from the agent's hands, and his daughter went to stay at Griff, with Mr. and Mrs. Isaac Evans, whence she writes the following letter to Mrs. Pears:

I have just been climbing up some favorite old hills, or rather hillocks, and if I could see you I should find myself in high preparation for one of my thorough chats. Oh, if I could transport myself to your dining-room, where I guess you and Mr. Pears are sitting in anticipation of tea—carrying on no "holy war," but at peace with the world and its opinions, or, if ever you do battle, in the happy ranks of the majority—I could kiss you into sublime liberality! How are you and your dear husband and children? It seems a week of years instead of days since you said to me your kind good-bye, and as I have tried your magnanimity quite long enough to be assured that you will not let me hear of you without a beseeching letter from me, I snatch half an hour from a too short day for the generous purpose of doubly qualifying myself, first, by pouring out the contents of my gossip-wallet, and then quietly awaiting the news I want to hear of you. I have here, in every way, abundant and unlooked-for blessings—delicacy and consideration from all whom I have seen; and I really begin to recant my old belief about the indifference of all the world towards me, for my acquaintances of this neighborhood seem to seek an opportunity of smiling on me in spite of my heresy. All these things, however, are but the fringe and ribbons of happiness. They are adherent, not inherent; and, without any affectation, I feel myself to be acquiring what I must hold to be a precious possession, an independence of what is baptized by the world external good. There are externals (at least, they are such in common thought) that I could ill part with—the deep, blue, glorious heavens, bending as they do over all, presenting the same arch, emblem of a truer omnipresence, wherever we may be chased, and all the sweet, peace-breathing sights and sounds of this lovely earth. These, and the thoughts of the good and great, are an inexhaustible world of delight; and the felt desire to be one in will and design with the great mind that has laid open to us these treasures is the sun that warms and fructifies it. I am more and more impressed with the duty of finding happiness. On a retrospection of the past month, I regret nothing so much as my own impetuosity both of feeling and judging. I am not inclined to be sanguine as to my dear father's future determination, and I sometimes have an intensely vivid consciousness, which I only allow to be a fleeting one, of all that is painful and that has been so. I can only learn that my father has commenced his alterations at Packington, but he only appears to be temporarily acquiescing in my brother's advice "not to be in a hurry." I do not intend to remain here longer than three weeks, or, at the very farthest, a month; and, if I am not then recalled, I shall write for definite directions. I must have a home, not a visiting-place. I wish you would learn something from my father, and send me word how he seems disposed. I hope you get long walks on these beautiful days. You would love to hear the choristers we have here; they are hymning away incessantly. Can you not drive over and see me? Do come by hook or by crook. Why, Mr. Pears could almost walk hither. I am becoming very hurried, for most welcome tea is in the vicinity, and I must be busy after I have imbibed its inspiration. You will write to me to-morrow, will you not? and pray insist on Mr. Pears writing an appendix. I had a note from Mrs. Bray this morning, and I liked it better than my breakfast. So do give me a little treat on Saturday. Blessings on you and yours, as all forlorn beggars have said from time immemorial to their benefactors; but real feeling, you know, will sometimes slip into a hackneyed guise.

Miss Evans remained for about three weeks at Griff, at the end of which time, through the intervention of her brother, the Brays, and Miss Rebecca Franklin, the father was very glad to receive her again, and she resumed going to church as before.

It will be seen from a subsequent noteworthy letter to Miss Sara Hennell, dated 19th October, 1843, that Miss Evans's views of the best course to be pursued under similar circumstances had already undergone considerable modifications, and in the last year of her life she told me that, although she did not think she had been to blame, few things had occasioned her more regret than this temporary collision with her father, which might, she thought, have been avoided with a little management.

In July of this year (1842) Miss Sara Hennell—the gifted sister of Mrs. Bray—came to Rosehill, and completed the trio destined to exert the most important influence over the life of George Eliot. The individual characters of these three friends, and the relations each bore to their correspondent, will unfold themselves in the letters. It is only necessary here to say that the two ladies—Cara and Sara, as they are always addressed—now became like sisters to Miss Evans, and Mr. Bray her most intimate male friend, and the letters to them form an almost unbroken chain during all the remainder of George Eliot's life.

To us Miss Sara Hennell is the most important correspondent, for it is to her that Miss Evans mainly turns now for intellectual sympathy; to Mrs. Bray when she is in pain or trouble, and wants affectionate companionship; with Mr. Bray she quarrels, and the humorous side of her nature is brought out. Every good story goes to him, with a certainty that it will be appreciated. With all three it is a beautiful and consistent friendship, running like a thread through the woof of the coming thirty-eight years. For the next twelve years, as will be seen, it is quite the most important thread; and although later it naturally became very much less important, it was never dropped except for a moment, in 1854, owing to a brief misunderstanding of letters, which will appear in its due place.

The following letters to Miss Sara Hennell show what was passing from 30th August, 1842, to April, 1843:

How I have delighted in the thought that there are beings who are better than their promises, beyond the regions of waking and sleeping dreams.

I have not yet accounted for my tardiness in writing, which, I assure you, is no representation of my usual habit, and has been occasioned only by a week's indisposition, the foster-parent to the ill-favored offspring of my character and circumstances, gloom and stolidity, and I could not write to you with such companions to my thought. I am anxious that you should not imagine me unhappy even in my most melancholy moods, for I hold all indulgence of sadness that has the slightest tincture of discontent to be a grave delinquency. I think there can be few who more truly feel than I that this is a world of bliss and beauty—that is, that bliss and beauty are the end, the tendency of creation; and evils are the shadows that are the only conditions of light in the picture, and I live in much, much enjoyment.

I am beginning to enjoy the "Eneid," though, I suppose, much in the same way as the uninitiated enjoy wine, compared with the connoisseurs.

I have been in high displeasure with myself, have thought my soul only fit for limbo, to keep company with other abortions, and my life the shallowest, muddiest, most unblessing stream. Having got my head above this slough of despond, I feel quite inclined to tell you how much pleasure your letter gave me. You observe in your note that some persons say the unsatisfied longing we feel in ourselves for something better than the greatest perfection to be found on earth is a proof that the true object of our desires lies beyond it. Assuredly, this earth is not the home of the spirit—it will rest only in the bosom of the Infinite. But the non-satisfaction of the affections and intellect being inseparable from the unspeakable advantage of such a mind as that of man in connection with his corporal condition and terrene destiny, forms not at present an argument with me for the realization of particular desires.

The next letter refers to Miss Mary Hennell's[18] last illness:

I cannot help wishing to tell you, now that you are in trouble and anxiety, how dear you are to me, and how the recollection of you is ever freshening in my mind. You have need of all your cheeriness and energy; and if they do not fail, I think it almost enviable, as far as one's self is concerned (not, of course, when the sufferer is remembered), to have the care of a sick-room, with its twilight and tiptoe stillness and helpful activity. I have always had a peculiarly peaceful feeling in such a scene.

Again, after the death of Miss Mary Hennell, there is a letter to her sister Sara:

We always find that our stock of appreciated good can never be really diminished. When the chief desire of the eyes is taken, we can afford a gaze to hitherto unnoticed possessions; and even when the topmost boughs are lopped, a thousand shoots spring from below with the energy of new life. So it will be with you; but you cannot yet look beyond the present, nor is it desirable that you should. It would not be well for us to overleap one grade of joy or suffering: our life would lose its completeness and beauty.

Rosehill not only afforded a pleasant variety in the Coventry life, as most visitors to the town, of any note, found their way there, but the Brays were also frequently in the habit of making little holiday excursions, in many of which Miss Evans now joined. Thus we find them in May, 1843, all going to Stratford and Malvern, together with Mr. Charles Hennell and Miss Sara Hennell, for a week; and again, in July of that year the same party, accompanied by Miss Brabant, daughter of Dr. Brabant of Devizes, went on a fortnight's tour, visiting Tenby, among other places. This trip is chiefly memorable from the fact that it was indirectly responsible for Miss Evans undertaking the translation of Strauss's "Leben Jesu." For Miss Brabant (to whom the translation had been confided by Mr. Joseph Parkes of Birmingham and a group of friends) became engaged to be married to Mr. Charles Hennell; and shortly after her marriage she handed the work over to Miss Evans.

In the next two letters to Miss Sara Hennell there are allusions to the approaching marriage, which took place in London on 1st November, 1843, the Brays and Miss Evans being present.

Many thanks for procuring me the hymns and anthems. I was right glad to play "Ancient of Ages" again, and I shall like still better to sing it with you when we meet. That that is to be so soon, and under circumstances so joyful, are among the mirabilia of this changing world. To see and re-see such a cluster of not indifferent persons as the programme for the wedding gives, will be almost too large a bonne-bouche.

I saw Robert Owen yesterday, Mr. and Mrs. Bray having kindly asked me to dine with him, and I think if his system prosper it will be in spite of its founder, and not because of his advocacy.

The next letter to Mrs. Bray gives a pleasant glimpse of their studies together, and of the little musical society that was in the habit of meeting at Rosehill to play concerted pieces.

I only wish you would change houses with the mayor, that I might get to you when I would. I send you the first part of "Wallenstein," with the proposition that we should study that in conjunction with the "Thirty Years' War," as I happen to have a loose copy. We had better omit the "Lager," and begin "Die Piccolomini." You shall have "Joan of Arc," my grand favorite, as a bonne-bouche when you have got through "Wallenstein," which will amply repay you for any trouble in translating it, and is not more difficult than your reading ought to be now. I have skimmed Manzoni, who has suffered sadly in being poured out of silver into pewter. The chapter on Philosophy and Theology is worth reading. Miss Brabant sent me my "Hyperion" with a note, the other day. She had put no direction besides Coventry, and the parcel had consequently been sent to some other Miss Evans, and my choice little sentimental treasures, alas! exposed to vulgar gaze. Thank you for the manual, which I have had so long. I trust I did not bestow those scratches on the cover. I have been trying to find a French book that you were not likely to have read, but I do not think I have one, unless it be "Gil Blas," which you are perhaps too virtuous to have read, though how any one can opine it to have a vicious tendency I am at a loss to conjecture. They might as well say that to condemn a person to eat a whole plum-pudding would deprive him of all future relish for plain food. I have had a visitor ever since Saturday, and she will stay till Saturday again. I cannot desire that you should unask Violin and Flute, unless a postponement would be in every way as agreeable to you and them. If you have them, you will give them much more pleasure as Piano than I, so do not think of me in the matter for a moment. Good-bye; and remember to treat your cold as if it were an orphan's cold, or a widow's cold, or any one's cold but your own.

The following is the letter before referred to as containing an important and noteworthy declaration of opinion on the very interesting question of conformity:

The first thing I have to say to you is to entreat that you and Mrs. Hennell will not perplex yourselves for a moment about my accommodation during the night. I am so well now that a hearthrug would be as luxurious a couch as I should need, and I defy anything short of a kettledrum or my conscience to keep me awake after a long day.

The subject of your conversation with Miss D—— is a very important one, and worth an essay. I will not now inflict one of mine on you, but I will tell you, as briefly as possible, my present opinion, which you know is contrary to the one I held in the first instance. I am inclined to think that such a change of sentiment is likely to happen to most persons whose views on religious matters undergo a change early in life. The first impulse of a young and ingenuous mind is to withhold the slightest sanction from all that contains even a mixture of supposed error. When the soul is just liberated from the wretched giant's bed of dogmas on which it has been racked and stretched ever since it began to think, there is a feeling of exultation and strong hope. We think we shall run well when we have the full use of our limbs and the bracing air of independence, and we believe that we shall soon obtain something positive, which will not only more than compensate us for what we have renounced, but will be so well worth offering to others that we may venture to proselytize as fast as our zeal for truth may prompt us. But a year or two of reflection, and the experience of our own miserable weakness, which will ill afford to part even with the crutch of superstition, must, I think, effect a change. Speculative truth begins to appear but a shadow of individual minds. Agreement between intellects seems unattainable, and we turn to the truth of feeling as the only universal bond of union. We find that the intellectual errors which we once fancied were a mere incrustation have grown into the living body, and that we cannot, in the majority of cases, wrench them away without destroying vitality. We begin to find that with individuals, as with nations, the only safe revolution is one arising out of the wants which their own progress has generated. It is the quackery of infidelity to suppose that it has a nostrum for all mankind, and to say to all and singular, "Swallow my opinions and you shall be whole." If, then, we are debarred by such considerations from trying to reorganize opinions, are we to remain aloof from our fellow-creatures on occasions when we may fully sympathize with the feelings exercised, although our own have been melted into another mould? Ought we not on every opportunity to seek to have our feelings in harmony, though not in union, with those who are often richer in the fruits of faith, though not in reason, than ourselves? The results of nonconformity in a family are just an epitome of what happens on a larger scale in the world. An influential member chooses to omit an observance which, in the minds of all the rest, is associated with what is highest and most venerable. He cannot make his reasons intelligible, and so his conduct is regarded as a relaxation of the hold that moral ties had on him previously. The rest are infected with the disease they imagine in him. All the screws by which order was maintained are loosened, and in more than one case a person's happiness may be ruined by the confusion of ideas which took the form of principles. But, it may be said, how then are we to do anything towards the advancement of mankind? Are we to go on cherishing superstitions out of a fear that seems inconsistent with any faith in a Supreme Being? I think the best and the only way of fulfilling our mission is to sow good seed in good (i.e., prepared) ground, and not to root up tares where we must inevitably gather all the wheat with them. We cannot fight and struggle enough for freedom of inquiry, and we need not be idle in imparting all that is pure and lovely to children whose minds are unbespoken. Those who can write, let them do it as boldly as they like; and let no one hesitate at proper seasons to make a full confession (far better than profession). St. Paul's reasoning about the conduct of the strong towards the weak, in the fourteenth and fifteenth chapters of Romans, is just in point. But I have not said half what I meant to say. There are so many aspects in which the subject might be presented that it is useless to attempt to exhaust it. I fear I have written very unintelligibly, for it is rather late, and I am so cold that my thoughts are almost frozen.

After Miss Brabant's marriage to Mr. Charles Hennell, Miss Evans went to stay for a week or two with Dr. Brabant at Devizes, and some time about the beginning of January, 1844, the proposition was made for the transfer of the translation of Strauss from Mrs. Charles Hennell. At the end of April, 1844, Mrs. Bray writes to Miss Sara Hennell that Miss Evans is "working away at Strauss six pages a day," and the next letter from Miss Evans refers to the beginning of the undertaking.

To begin with business, I send you on the other side the translations you wished (Strauss), but they are perhaps no improvements on what you had done. I shall be very glad to learn from you the particulars as to the mode of publication—who are the parties that will find the funds, and whether the manuscripts are to be put into the hands of any one when complete, or whether they are to go directly from me to the publishers? I was very foolish not to imagine about these things in the first instance, but ways and means are always afterthoughts with me.

You will soon be settled and enjoying the blessed spring and summer time. I hope you are looking forward to it with as much delight as I. One has to spend so many years in learning how to be happy. I am just beginning to make some progress in the science, and I hope to disprove Young's theory that "as soon as we have found the key of life it opes the gates of death." Every year strips us of at least one vain expectation, and teaches us to reckon some solid good in its stead. I never will believe that our youngest days are our happiest. What a miserable augury for the progress of the race and the destination of the individual if the more matured and enlightened state is the less happy one! Childhood is only the beautiful and happy time in contemplation and retrospect: to the child it is full of deep sorrows, the meaning of which is unknown. Witness colic and whooping-cough and dread of ghosts, to say nothing of hell and Satan, and an offended Deity in the sky, who was angry when I wanted too much plumcake. Then the sorrows of older persons, which children see but cannot understand, are worse than all. All this to prove that we are happier than when we were seven years old, and that we shall be happier when we are forty than we are now, which I call a comfortable doctrine, and one worth trying to believe! I am sitting with father, who every now and then jerks off my attention to the history of Queen Elizabeth, which he is reading.

On the 1st July, 1844, there was another little trip with the Brays to the Cumberland lakes, this time returning by Manchester and Liverpool; and on reaching home, about the beginning of August, there is the following letter:

Can I have the remaining volumes of Strauss, excepting any part that you may choose to keep for your own use? If you could also send me such parts of the introduction and first section as you wish me to look over, I should like to despatch that business at intervals, when I am not inspired for more thorough labor. Thank you for the encouragement you sent me. I only need it when my head is weak and I am unable to do much. Then I sicken at the idea of having Strauss in my head and on my hands for a lustrum, instead of saying good-bye to him in a year. When I can work fast I am never weary, nor do I regret either that the work has been begun or that I have undertaken it. I am only inclined to vow that I will never translate again, if I live to correct the sheets for Strauss. My first page is 257.

Pray tell Mrs. C. Hennell that no apology was needed for the very good translation she has sent me. I shall be glad to avail myself of it to the last word, for I am thoroughly tired of my own garb for Strauss's thoughts. I hope the introduction, etc., will be ready by the end of November, when I hope to have put the last words to the first volume. I am awfully afraid of my own translation, and I want you to come and comfort me. I am relapsing into heathen darkness about everything but Matthew, Mark, Luke, and John. "Heaven has sent leanness into my soul"—for reviling them, I suppose. This lovely autumn! Have you enjoyed its long shadows and fresh breezes?

I do not think it was kind to Strauss (I knew he was handsome) to tell him that a young lady was translating his book. I am sure he must have some twinges of alarm to think he was dependent on that most contemptible specimen of the human being for his English reputation. By the way, I never said that the Canons of the Council of Nice, or the Confession of Augsburg, or even the Thirty-nine Articles, are suggestive of poetry. I imagine no dogmas can be. But surely Christianity, with its Hebrew retrospect and millennial hopes, the heroism and divine sorrow of its founder, and all its glorious army of martyrs, might supply, and has supplied, a strong impulse not only to poetry, but to all the Fine Arts. Mr. Pears is coming home from Malvern to-night, and the children are coming to tea with me, so that I have to make haste with my afternoon matters. Beautiful little Susan has been blowing bubbles, and looking like an angel at sport. I am quite happy, only sometimes feeling "the weight of all this unintelligible world."

Your books are come for the school, and I have covered them—at least those that I think you will like for the children; two or three are quite for grown-up people. What an exquisite little thing that is of Harriet Martineau's—"The Crofton Boys"! I have had some delightful crying over it. There are two or three lines in it that would feed one's soul for a month. Hugh's mother says to him, speaking of people who have permanent sorrow, "They soon had a new and delicious pleasure, which none but the bitterly disappointed can feel—the pleasure of rousing their souls to bear pain, and of agreeing with God silently, when nobody knows what is in their hearts." I received "Sybil" yesterday quite safely. I am not utterly disgusted with D'Israeli. The man hath good veins, as Bacon would say, but there is not enough blood in them.

The 17th April this year was an interesting day, as Miss Evans went with the Brays to Atherstone Hall, and met Harriet Martineau for the first time. It will be seen that in later years there was considerable intimacy between them.

If you think any of my future manuscript too untidy for the printer, only mark it to that effect, and I will rewrite it, for I do not mind that mechanical work; and my conscience is rather uneasy lest the illegibility of my hand should increase materially the expense of the publication. Do not be alarmed because I am not well just now: I shall be better very soon, and I am not really disgusted with Strauss. I only fancy so sometimes, as I do with all earthly things.

In June Mrs. Bray writes to Miss Hennell that Miss Evans "looks all the better of her London trip. I never saw her so blooming and buoyant;" but the two next letters show a relapse.

Glad am I that some one can enjoy Strauss! The million certainly will not, and I have ceased to sit down to him with any relish. I should work much better if I had some proof-sheets coming in to assure me that my soul-stupefying labor is not in vain. I am more grateful to you than I can tell you for taking the trouble you do. If it had not been for your interest and encouragement I should have been almost in despair by this time.

And again, a little later:

I begin utterly to despair that Strauss will ever be published, unless I can imitate the Rev. Mr. Davis, and print it myself. At the very best, if we go on according to the rate of procedure hitherto, the book will not be published within the next two years. This seems dolorous enough to me, whose only real satisfaction just now is some hope that I am not sowing the wind. It is very laughable that I should be irritated about a thing in itself so trifling as a translation, but it is the very triviality of the thing that makes delays provoking. The difficulties that attend a really grand undertaking are to be borne, but things should run smoothly and fast when they are not important enough to demand the sacrifice of one's whole soul. The second volume is quite ready. The last few sections were written under anything but favorable circumstances. They are not Strauss's best thoughts, nor are they put into his translator's best language; but I have not courage to imitate Gibbon—put my work in the fire and begin again.

In July, 1845, there seems to have arisen some difficulty in getting in the cash subscriptions for the publication. Mr. Charles Hennell and Mr. Joseph Parkes, however, exerted themselves in the matter, and £300 was collected, and the following letter shows the relief it was to Miss Evans:

Thank you for sending me the good news so soon, and for sympathizing in my need of encouragement. I have all I want now, and shall go forward on buoyant wing. I am glad for the work's sake, glad for your sake, and glad for "the honorable gentleman's" sake, that matters have turned out so well. Pray think no more of my pens, ink, and paper. I would gladly give much more towards the work than these and my English, if I could do so consistently with duty.

The book now got into the hands of the printers, as will be seen from the next letter:

I have just been looking over some of the revise, and reading again your sweet letter to me from Hastings, and an impulse of gratitude and love will not let me rest without writing you a little note, though my hand has almost done its possible for the day under this intense heat. You do not guess how much pleasure it gives me to look over your pencillings, they prove so clearly that you have really entered into the meaning of every sentence, and it always gives one satisfaction to see the evidence of brain-work. I am quite indebted to you for your care, and I feel greatly the advantage of having a friend to undertake the office of critic. There is one word I must mention—Azazel is the word put in the original of the Old Testament for the scapegoat: now I imagine there is some dubiousness about the meaning, and that Strauss would not think it right to translate scapegoat, because, from the tenor of his sentence, he appears to include Azazel with the evil demons. I wonder if it be supposed by any one that Azazel is in any way a distinct being from the goat. I know no Hebrew scholar, and have access to no Hebrew lexicon. Have you asked Mr. Hennell about it?

Your letter describes what I have felt rather than what I feel. It seems as if my affections were quietly sinking down to temperate, and I every day seem more and more to value thought rather than feeling. I do not think this is man's best estate, but it is better than what I have sometimes known.

I am not ashamed to confess that I should like to be idle with you for a little while, more than anything else I can think of just now. But, alas! leathery brain must work at leathery Strauss for a short time before my butterfly days come. O, how I shall spread my wings then! Anent the Greek, it would produce very dreadful cold perspirations indeed in me, if there were anything amounting to a serious error, but this, I trust, there will not be. You must really expect me, if not to sleep and snore aliquando, at least to nod in the course of some thousand pages. I should like you to be deliberate over the Schluss Abhandlung. It is the only part on which I have bestowed much pains, for the difficulty was piquing, not piquant.

I am never pained when I think Strauss right; but in many cases I think him wrong, as every man must be in working out into detail an idea which has general truth, but is only one element in a perfect theory—not a perfect theory in itself.

I am delighted with the proof. The type and everything else are just what I wished. To see the first sheet is the next best thing to seeing the last, which I hope we shall all have done this time next year. There is a very misty vision of a trip to the Highlands haunting us in this quarter. The vision would be much pleasanter if Sara were one of the images in it. You would surely go if we went, and then the thing would be perfect. I long to see you, for you are becoming a sort of transfigured existence, a mere ideal to me, and I have nothing to tell me of your real flesh-and-blood self but sundry very useful little pencil-marks, and a scrap of Mrs. Bray's notes now and then. So, if you would have me bear in my memory your own self, and not some aerial creation that I call by your name, you must make your appearance.

In October "the misty vision" took palpable shape, and the Brays, Miss Hennell, and Miss Evans had a delightful fortnight in Scotland, visiting Loch Lomond and Loch Katrine, The Trossachs, Stirling, Edinburgh, Melrose, and Abbotsford. They were away from the 14th to the 28th, and on returning to Coventry Strauss was taken up again. Miss Hennell was reading the translation, and aiding with suggestions and corrections. The next letter to her seems to be dated in November.

Please to tell Mr. Hennell that "habits of thought" is not a translation of the word particularismus. This does not mean national idiosyncrasy, but is a word which characterizes that idiosyncrasy. If he decidedly objects to particularism, ask him to be so good as substitute exclusiveness, though there is a shade of meaning in particularismus which even that does not express. It was because the word could only be translated by a circumlocution that I ventured to Anglicize it.

I have been idle, and have not done a stroke to the prefaces, but they shall be sent as soon as possible. Thanks for the copy of the Latin preface and letter. They are in preconceived harmony with my ideas of the appropriate.

I will leave the titlepage to you and Mr. Hennell. Thanks for the news in your last extra Blatt. I am glad to find that the theological organs are beginning to deal with philosophy, but I can hardly imagine your writer to be a friend with a false cognizance on his shield. These dear orthodox people talk so simply sometimes that one cannot help fancying them satirists of their own doctrines and fears, though they mean manfully to fight against the enemy. I should like if possible to throw the emphasis on critically in the titlepage. Strauss means it to be so: and yet I do not know how we can put anything better than what you say.

I send you to-day the conclusion of the chapter you are reading, and, unless you find anything of importance to be rectified, you need not return this to me, but may forward the whole to the printer as soon as you have read it. I am not altogether satisfied with the use of the word sacrament as applied specifically to the Abendmahl. It seems like a vulgarism to say the sacrament for one thing, and for another it does not seem aboriginal enough in the life of Jesus; but I know of no other word that can be substituted. I have altered passover to paschal mealtho pascha, but t? p?s?a is used in the New Testament of the eating of the lamb par excellence. You remember, in the title of the first section in the Schluss—which I had been so careless as to omit—the expression is "Nothwendiger Uebergang der Kritik in das Dogma." Now, dogmatism will not do, as that would represent Dogmatismus. "Dogmatik" is the idea, I believe—i.e., positive theology. Is it allowable to say dogmatics, think you? I do not understand how the want of manuscript can be so pressing, as I have only had one proof for the last fortnight. It seems quite dispiriting to me now not to see the proofs regularly. I have had a miserable week of headache, but am better now, and ready for work, to which I must go.

I do pity you, with the drunken Christmas workmen keeping you in this uncomfortable interregnum. But do not go distraught; the spring will really come and the birds—many having had to fly across the Atlantic, which is farther than you have to go to establish yourself. I could easily give the meaning of the Hebrew word in question, as I know where to borrow a lexicon. But observe, there are two Hebrew words untranslated in this proof. I do not think it will do to give the English in one place and not in another, where there is no reason for such a distinction, and there is not here, for the note in this proof sounds just as fee-fo-fum-ish as the other without any translation. I could not alter the "troublesome," because it is the nearest usable adjective for schwierig, which stands in the German. I am tired of inevitable importants, and cannot bear to put them when they do not represent the German.

I have been sadly occupied for the last ten days. My father has been ill, and has required much attention, and my own head was very middling for some days, so that I send you but a poor cargo of new manuscript. Indeed, on looking through the last quire of paper this morning for the purpose of putting in the Greek, it seemed all very poor to me, but the subject is by no means inspiring, and no muse would condescend to visit such an uncertain votary as I have been for the last week or so. How is it that I have only had one proof this week? You know we are five hundred pages in advance of the printer, so you need not be dreadfully alarmed. I have been so pleased to hear some of your letters read to me, but, alas! I can reflect no pleasure at this moment, for I have a woful pain and am in a desperate hurry.

On 14th February, 1846, Mrs. Bray writes to Miss Sara Hennell that Miss Evans "says she is Strauss-sick—it makes her ill dissecting the beautiful story of the Crucifixion, and only the sight of the Christ-image[19] and picture make her endure it. Moreover, as her work advances nearer its public appearance, she grows dreadfully nervous. Poor thing, I do pity her sometimes, with her pale, sickly face and dreadful headaches, and anxiety, too, about her father. This illness of his has tried her so much, for all the time she had for rest and fresh air she had to read to him. Nevertheless, she looks very happy and satisfied sometimes in her work."

And about the end of February there is the following letter from Miss Evans:

Health and greeting, my Achates, in this veritable spring month. I shall send you a parcel on Monday with sixty-four new pages of German for your intellectual man. The next parcel, which will be the last, I shall send on the Monday following, and when you have read to the end, you may, if you think it desirable, send the whole to me. Your dull ass does not mend his pace for beating; but he does mend it when he finds out that he is near his journey's end, and makes you wonder how he could pretend to find all the previous drawing so hard for him. I plead guilty to having set off in a regular scamper: but be lenient and do not scold me if you find all sorts of carelessnesses in these last hundred pages.

I have been guilty of the most unpardonable piece of carelessness, for which I am stretched on a rack of anxiety and mortification. In the proof that came on Thursday I unwittingly drew out a quarter sheet with the blotting-paper, and did not discover the mistake until Saturday morning, when about to correct the last proof. Surely the printer would discover the absence of the four pages and wait for them—otherwise I would rather have lost one of my fingers, or all the hair from my head, than have committed such a faux pas. For there were three very awkward blunders to be corrected. All this vexation makes a cold and headache doubly intolerable, and I am in a most purgatorial state on this "good Sunday." I shall send the proofs, with the unfortunate quarter sheet and an explanation, to-night to Mr. Chapman, and prithee do thou inquire and see that the right thing is done. The tears are streaming from my smarting eyes—so farewell.

I wish we could get the book out in May—why not? I suppose the binding could not be all got through—the printing and writing I should think might be managed in time. Shouldn't I like to fleet the time away with thee as they did in the Golden Age—after all our toils to lie reclined on the hills (spiritually), like gods together, careless of mankind. Sooth to speak, idleness, and idleness with thee, is just the most tempting mirage you could raise before my mind's eye—I say mirage, because I am determined from henceforth to believe in no substantiality for future time, but to live in and love the present—of which I have done too little. Still, the thought of being with you in your own home will attract me to that future; for without all controversy I love thee and miss thee.

My soul kisses thee, dear Sara, in gratitude for those dewy thoughts of thine in this morning's note. My poor adust soul wants such refreshment. Continue to do me good—hoping for nothing again. I have had my sister with me all day—an interruption, alas! I cannot write more, but I should not be happy to let the day pass without saying one word to thee.

The last hundred pages have certainly been totally uninteresting to me, considered as matter for translation. Strauss has inevitably anticipated in the earlier part of his work all the principles and many of the details of his criticism, and he seems fagged himself. Mais courage! the neck of the difficulty is broken, and there is really very little to be done now. If one's head would but keep in anything like thinking and writing order! Mine has robbed me of half the last fortnight; but I am a little better now, and am saying to myself Frisch zu! The Crucifixion and the Resurrection are, at all events, better than the bursting asunder of Judas. I am afraid I have not made this dull part of Strauss even as tolerable as it might be, for both body and mind have recoiled from it. Thank you, dearest, for all your love and patience for me and with me. I have nothing on earth to complain of but subjective maladies. Father is pretty well, and I have not a single excuse for discontent through the livelong day.

As I believe that even your kindness cannot overcome your sincerity, I will cast aside my fear that your wish to see me in your own home is rather a plan for my enjoyment than for yours. I believe it would be an unmixed pleasure to me to be your visitor, and one that I would choose among a whole bouquet of agreeable possibilities; so I will indulge myself, and accept the good that the heavens and you offer me. I am miserably in want of you to stir up my soul and make it shake its wings, and begin some kind of flight after something good and noble, for I am in a grovelling, slothful condition, and you are the only friend I possess who has an animating influence over me. I have written to Mr. Hennell anent the titlepage, and have voted for critically examined, from an entire conviction of its preferableness.

See what it is to have a person en rapport with you, that knows all your thoughts without the trouble of communication! I am especially grateful to you for restoring the "therefore" to its right place. I was about to write to you to get you to remonstrate about this and the "dispassionate calmness," which I did not at all like; but I thought you had corrected the prefaces, as the marks against the Latin looked like yours, so I determined to indulge my laissez-faire inclinations, for I hate stickling and debating unless it be for something really important. I do really like reading our Strauss—he is so klar und ideenvoll; but I do not know one person who is likely to read the book through—do you? Next week we will be merry and sad, wise and nonsensical, devout and wicked, together.

On 19th April, 1846, Mrs. Bray writes to Miss Hennell that Miss Evans is "as happy as you may imagine at her work being done. She means to come and read Shakespeare through to us as her first enjoyment." And again, on 27th April, that she "is delighted beyond measure with Strauss's elegant preface. It is just what she likes. And what a nice letter too! The Latin is quite beyond me, but the letter shows how neatly he can express himself."

SUMMARY.

MARCH, 1841, TO APRIL, 1846.

Foleshill—New friends—Mrs. Pears—Coventry life and engagements—Letters to Miss Lewis—Brother's marriage—Mental depression—Reading Nichol's "Architecture of the Heavens and Phenomena of the Solar System"—Makes acquaintance with Mr. and Mrs. Bray—Reads Charles Hennell's book, "An Inquiry Concerning the Origin of Christianity"—Effect of this book—Gives up going to church—Family difficulties—Letters to Mrs. Pears—Visit to Griff—Returns to Foleshill and resumes going to church—Acquaintance with Miss Sara Hennell, and development of friendship with her and Mr. and Mrs. Bray—Letters to Miss Sara Hennell describing mental characteristics—Attitude towards immortality—Death of Miss Mary Hennell—Excursion with the Brays, Mr. Charles Hennell, and Miss Hennell to Stratford and Malvern, and to Tenby with same party and Miss Brabant—Meets Robert Owen—Studies German and music with Mrs. Bray—Letter to Miss Sara Hennell, with important declaration of opinion in regard to conformity—Mr. Charles Hennell's marriage—Stay with Dr. Brabant at Devizes—Arrangement for translation of Strauss's "Leben Jesu"—Excursion with Brays to the Cumberland lakes, returning by Manchester and Liverpool—Weary of Strauss—Letter to Mrs. Bray—Poetry of Christianity—Admiration of Harriet Martineau's "The Crofton Boys"—Trip to London—Despair about publication of Strauss—Subscription of £300 for the work—In better heart—MinutiÆ of Strauss translation—Pains taken with the Schluss Abhandlung—Opinion of Strauss's work—The book in print—Trip to the Highlands—Strauss difficulties—Miss Hennell reads the translation and makes suggestions—Suffering from headaches and "Strauss-sick"—The last MS. of the translation sent to Miss Hennell—Joy at finishing—Delighted with Strauss's Preface.

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