George Eliot's Life, as Related in Her Letters and Journals. Vol. 1 (of 3)

Return to England – Dover – Bayswater – East Sheen – Books read – Articles written – Letters to Miss Hennell – "Life of Goethe" – Froude's article on Spinoza – Article-writing – "Cumming" – 8 Park Shot, Richmond – Letter to Charles Bray – Effect of article on Cumming – Letter to Miss Hennell – Reading on Physiology – Article on Heine – Review for Leader, etc. – Books read – Visit to Mrs. Clarke at Attleboro – Sale of "Life of Goethe" – "Shaving of Shagpat" – Spinoza's "Ethics," translation finished – The Saturday Review– Ruskin – Alison – Harriet Martineau – Women's earnings – Articles and reviews – Wishes not to be known as translator of the "Ethics" – Article on Young begun – Visit to Ilfracombe – Description – Zoophyte hunting – Finished articles on Young and Riehl – Naturalistic experience – Delightful walks – Rev. Mr. Tugwell – Devonshire lanes and springs – Tendency to scientific accuracy – Sunsets – Cocklewomen at Swansea – Letters to Miss Hennell and Mrs. Peter Taylor – Tenby – Zoology – Thoreau's "Walden" – Feeling strong in mind and body – Barbara Leigh Smith comes to Tenby – George Eliot anxious to begin her fiction-writing – Mr. E. F. S. Pigott – Return to Richmond – Mr. Lewes takes his boys to Hofwyl – George Eliot writes article on "Silly Novels by Lady Novelists" – "How I came to write fiction" – Correspondence between Mr. Lewes and Mr. John Blackwood about MS. of "Amos Barton" – "Mr. Gilfil's Love-Story" begun – Books read – Letter from John Blackwood to the author of "Amos Barton," sending copy of the January, 1857, number of the Magazine and fifty guineas – Reply – Blackwood's admiration – Albert Smith's appreciation – Letters to Blackwood – Name of George Eliot assumed – Dutch school in art – Artistic bent – Letter to Miss Hennell – Intolerance – Letter to John Blackwood on Mr. Swayne comparing writing to Goldsmith's – Letter to Miss Hennell on essay "Christianity and Infidelity" – Letter to Blackwood – Caterina and the dagger scene – Trip to Penzance and the Scilly Isles – Description of St. Mary's – Mr. Moyle, the surgeon – Social Life – Letter to Mrs. Bray, anxiety about sister – Letter to Miss Sara Hennell – "Life of Charlotte Brontë" – Letter to Isaac P. Evans – Mrs. Clarke's illness – Letter to Blackwood – Conclusions of stories – Jersey – Description of Gorey – Delightful walks – Reading Draper's "Physiology" – Miss Catlow and Dr. Thomson on wild-flowers – "Life of George Stephenson" – Letter to Miss Hennell – Life in Jersey – Liggins appears on the scene – "Janet's Repentance" – Series attributed to Bulwer – Thackeray thinks highly of it – Letter from Herbert Spencer about "Mr. Gilfil" – Letter from Archer Gurney – Lord Stanley thinks highly of the "Scenes" – Letter to Blackwood, with First Part of "Janet's Repentance" – Letter to Mrs. Bray – Richmond – Expression of face – Letter to Mrs. John Cash – Happiness in her life and hope in her work – Chilled by Blackwood's want of enthusiasm about "Janet" – Letter to John Blackwood on "Janet" – Letter to Miss Sarah Hennell – "Aurora Leigh" – Return to Richmond – Letter to John Blackwood on "Janet" – Letters to Miss Hennell – Rosa Bonheur – Thought not action – Mr. and Mrs. Call – Letter to John Blackwood – Haunted by new story – Letter to Charles Bray – "The Woman Question" – Close of "Clerical Scenes" series – "Adam Bede" begun – Receives £120 for first edition of "Scenes of Clerical Life" – Letter to Mrs. Bray – Unbelief in people's love – Letter to John Blackwood – Sheets of "Clerical Scenes" – Letter to Miss Hennell – Newspaper criticism – Letter to Charles Bray – "The Philosophy of Necessity" – Sympathy with individuals – Objection to Theism – Phrenology – Happiness the best result that can ever come out of science – Letters to Miss Hennell – Reading Riehl's "The Family" – Hunger for Knowledge – Buckle's "History of Civilization" – Autumn days at Richmond – Reading the "Agamemnon" – Harriett Martineau's "Sketch of the British Empire in India" – Macaulay's essays on Clive and Hastings – Major Blackwood calls and suspects identity of George Eliot – Reading the "Choephoræ" – "History of the Thirty Years' Peace," and Béranger – Thankfulness in reviewing experience of 1857.

APPENDIX

As this volume is going through the press, I have to thank Mrs. John Cash of Coventry for the following valuable additional information in regard to the important subject of Miss Evans's change of religious belief in 1841-42, and for her further general recollections of the Coventry period of George Eliot's life:

I was sixteen years of age in 1841; and, as I have already stated, my first remembrance of Miss Evans is of her call on my father and mother, with their friend and neighbor Mrs. Pears, when in conversation she gave expression to her great appreciation of the writings of Isaac Taylor. The controversy raised by the "Tracts for the Times," which gave occasion for the publication of Mr. Taylor's "Ancient Christianity," being now remote, I give the following extract from a footnote in Trench's "Notes on the Parables," to show the influence such a work as Mr. Taylor's would be likely to exercise on the mind of one who esteemed its author; and also the feeling it excited against an eminently religious man, by revelations which he desired and believed would serve the cause of New Testament Christianity. The note is on the "Tares." The quotation, containing the reference, is from Menken:

"Many so-called Church historians (authors of 'Ancient Christianity' and the like), ignorant of the purpose and of the hidden glory of the Church, have their pleasure in the Tares, and imagine themselves wonderfully wise and useful when out of Church history (which ought to be the history of the Light and the Truth) they have made a shameful history of error and wickedness."

It was upon her first or second interview with my mother that Miss Evans told her how shocked she had been by the apparent union of religious feeling with a low sense of morality among the people in the district she visited, who were mostly Methodists. She gave as an instance the case of a woman who, when a falsehood was clearly brought home to her by her visitors, said, "She did not feel that she had grieved the Spirit much." Now those readers of the letters to Miss Lewis who are acquainted with modern Evangelicalism, even in its "after-glow," especially as it was presented to the world by Church of England teaching and practice, will recognize its characteristics in the moral scrupulousness, the sense of obligation on the part of Christians to avoid the very appearance of evil, the practical piety, which those letters reveal.

Mrs. Evans (Miss Lewis tells me) was a very serious, earnest-minded woman, anxiously concerned for the moral and religious training of her children: glad to place them under the care of such persons as the Misses Franklin, to whose school a mother of a different order objected, on the ground that "it was where that saint Mary Ann Evans had been."

It is natural then that, early awed by and attracted towards beliefs cherished by the best persons she had known, and advocated in the best books she had read, the mind of Miss Evans should have been stirred by exhibitions of a theoretic severance of religion from morality, whether presented among the disciples of "Ancient Christianity" or by the subjects of its modern revivals: it is probable that she may thereby have been led, as others have been, to a reconsideration of the creeds of Christendom, and to further inquiry concerning their origin.

On the same grounds it is likely that the presentation of social virtues, apart from evangelical motives, would impress her; and I have authority for stating that to the inquiry of a friend in after-years, as to what influence she attributed the first unsettlement of her orthodox views, she quickly made answer: "Oh, Walter Scott's." Now I well remember her speaking to me of Robert Hall's confession that he had been made unhappy for a week by the reading of Miss Edgeworth's Tales, in which useful, good, and pleasant lives are lived with no reference to religious hopes and fears; and her drawing my attention to the real greatness of mind and sincerity of faith which this candid confession betokened. Such remarks, I think, throw light upon the way in which her own evangelical belief had been affected by works in which its dogmas are not enforced as necessary springs of virtuous action.

I give these scattered reminiscences, in evidence of the half-unconscious preparation (of which Mr. Cross speaks) for a change which was, in my judgment, more gradual in its development, as well as deeper in its character, than might be inferred from the record of its abrupt following upon Miss Evans's introduction to Mr. Hennell's "Inquiry concerning the Origin of Christianity."

The evening's discussion with my father, to which I have referred in my previous communication in the "Life," is now vividly present to my mind. There was not only on her part a vehemence of tone, startling in one so quiet, but a crudeness in her objections, an absence of proposed solution of difficulties, which partly distressed and partly pleased me (siding as I did mentally with my father), and which was in strange contrast to the satisfied calm which marked her subsequent treatment of religious differences.

Upon my father's using an argument (common enough in those days) drawn from the present condition of the Jews as a fulfilment of prophecy, and saying, "If I were tempted to doubt the truth of the Bible, I should only have to look at a Jew to confirm my faith in it." "Don't talk to me of the Jews!" Miss Evans retorted, in an irritated tone; "to think that they were deluded into expectations of a temporal deliverer, and then punished because they couldn't understand that it was a spiritual deliverer that was intended!" To something that followed from her, intimating the claim of creatures upon their Creator, my father objected, "But we have no claim upon God." "No claim upon God!" she reiterated indignantly; "we have the strongest possible claim upon him."

I regret that I can recall nothing more of a conversation carried on for more than two hours; but I vividly remember how deeply Miss Evans was moved, and how, as she stood against the mantelpiece during the last part of the time, her delicate fingers, in which she held a small piece of muslin on which she was at work, trembled with her agitation.

The impression allowed to remain upon the minds of her friends, for some time after she had made declaration of her heresies, was of her being in a troubled, unsettled state. So great were her simplicity and candor in acknowledging this, and so apparent was her earnest desire for truth, that no hesitation was felt in asking her to receive visits from persons of different persuasions, who were judged competent to bring forward the best arguments in favor of orthodox doctrines. One of these was a Baptist minister, introduced to her by Miss Franklin; he was said to be well read in divinity, and I remember him as an original and interesting preacher. After an interview with Miss Evans, meeting my father, he said: "That young lady must have had the devil at her elbow to suggest her doubts, for there was not a book that I recommended to her in support of Christian evidences that she had not read."

Mr. Watts, one of the professors at Spring Hill College (Independent), Birmingham, a colleague of Mr. Henry Rogers, author of the "Eclipse of Faith," and who had himself studied at the Hallé University, and enjoyed the friendship of Dr. Tholück, was requested (I think by my mother) to call on Miss Evans. His acquaintance with German Rationalism (rare in England in those days) qualified him to enter into, and it was hoped to meet, difficulties raised by a critical study of the New Testament. After his first or second interview, my brother remembers his observing with emphasis, "She has gone into the question;" and I can recall a reference made by him at a later date in my hearing to Miss Evans's discontent with her own solutions – or rather with her own standpoint at that time. This discontent, he said, "was so far satisfactory." Doubtless it gave him hope of the reconversion of one who had, as he told my mother, awakened deep interest in his own mind, as much by the earnestness which characterized her inquiries as by her exceptional attainments.

From letters that passed between my brother and myself during his residence in Germany, I give the following extracts referring to this period.

The first is from one of mine, dated September 2, 1842:

"In my father's absence we (my mother and I) called on Miss Evans. She now takes up a different position. Her views are not altogether altered, but she says it would be extreme arrogance in so young a person to suppose she had obtained yet any just ideas of truth. She had been reading Dr. Tholück's reply to Strauss's 'Life of Jesus,' but said Mr. Watts had advised her not to read his 'Guido and Julius.'"

In answer to this my brother says, in a letter dated Hallé, September 26, 1842, "You have given, doubtless, a very accurate account of Miss Evans's mode of stating her present sentiments. Mr. Watts's reason for advising that Dr. Tholück's 'Guido and Julius' be not read is, perhaps, that the reasoning is not satisfactory."

In another letter, addressed to my brother at Hallé, and dated October 28, 1842, I tell him: "Last week mother and I spent an evening with Miss Evans. She seemed more settled in her views than ever, and rests her objections to Christianity on this ground, that Calvinism is Christianity, and, this granted, that it is a religion based on pure selfishness. She occupied, however, a great part of the time in pleading for works of imagination, maintaining that they perform an office for the mind which nothing else can. On the mention of Shakespeare, she praised him with her characteristic ardor, was shocked at the idea that mother should disapprove the perusal of his writings, and quite distressed lest, through her influence, I should be prevented from reading them. She could be content were she allowed no other book than Shakespeare; and in educating a child, this would be the first book she would place in its hands.

"She seems to have read a great deal of Italian literature, and speaks with rapture of Metastasio's novels. She has lent me 'Le mie Prigioni' di Silvio Pellico, in his own tongue, as a book to begin with. She says there is a prevailing but very mistaken idea that Italian is an easy language, though she is exceedingly delighted with it. If at any time I wish to begin German, she would very much like to give me some instruction."

In addition to the above relating to Shakespeare, I recall the protest that my mother's objection to his plays (my mother had been an ardent lover of "the play"), on the ground that there were things in them that offended her, was as reasonable as the objection to walk in a beautiful garden, "because toads and weeds are to be found in it."

In a letter dated March 6, 1843, I write to my brother: "Your request that you may be informed as to the precise nature of Miss Evans's philosophical views I shall find it very difficult to comply with, inasmuch as on our last interview she did not express herself so fully on this subject as formerly; indeed, I believe she is not now so desirous of controversy. She however appeared, to me at least, to have rather changed her ground on some points. For instance, she said she considered Jesus Christ as the embodiment of perfect love, and seemed to be leaning slightly to the doctrines of Carlyle and Emerson when she remarked that she considered the Bible a revelation in a certain sense, as she considered herself a revelation of the mind of Deity, etc. She was very anxious to know if you had heard Schelling."

In a letter addressed to my brother at Spring Hill College, and dated October 28, 1844, I find this reference to Dr. Harris, who had been preaching a charity sermon in a chapel at Foleshill:

"Miss Evans has just been reproaching me for not informing her of Dr. Harris's preaching, which she would have given anything to hear, as she says his 'Great Teacher' left more delightful impressions on her mind than anything she ever read, and is, she thinks, the best book that could be written by a man holding his principles."

In the same letter I mention a second lesson in German given me by Miss Evans. In one written some time before, I tell my brother of her kind proposal, but add that my parents object "on account of her dangerous sentiments." She had, however, since called at our house one morning to renew it: and I well remember how eagerly I watched my mother, looking so affectionately at Miss Evans, and saying quietly, "You know, with your superior intellect, I cannot help fearing you might influence Mary, though you might not intend to do so. But," she went on to say, "her father does not agree with me: he does not see any danger, and thinks we ought not to refuse, as it is so very kind of you to be willing to take the trouble – and we know it would be a great advantage to her to learn German; for she will probably have to earn her living by teaching." Seeing at a glance how matters stood, Miss Evans turned round quickly to me, and said, "Come on Saturday at three o'clock, and bring what books you have."

So I went, and began "Don Carlos," continuing to go, with some intervals occasioned by absence, pretty regularly on Saturday afternoons, for nearly two years; but it was not until the end of the second year, when I received Miss Evans's suggestion that the lessons were no longer necessary, and should be discontinued, that I fully realized what this companionship had been to me. The loss was like the loss of sunshine.

No promise had been given that my religious belief should be undisturbed, nor was any needed. Interest was turned aside from Calvinism and Arminianism, which at an early age had engaged my attention, towards manifestations of nobility of character, and sympathy with human struggles and sufferings under varied conditions. The character of the "Marquis von Posa" (in "Don Carlos") roused an enthusiasm for heroism and virtue, which it was delightful to express to one who so fully shared it. Placing together one day the works of Schiller, which were in two or three volumes, Miss Evans said, "Oh, if I had given these to the world, how happy I should be!"

It must have been to confirm myself in my traditional faith by confession of it, that I once took upon myself to say to her how sure I was that there could be no true morality without evangelical belief. "Oh, it is so, is it?" she said, with the kindest smile, and nothing further passed. From time to time, however, her reverence and affection for the character of Christ and the Apostle Paul, and her sympathy with genuine religious feeling, were very clear to me. Expressing one day her horror of a crowd, she said, "I never would press through one, unless it were to see a second Jesus." The words startled me – the conception of Jesus Christ in my mind being so little associated with a human form; but they impressed me with a certain reality of feeling which I contrasted, as I did Miss Evans's abiding interest in great principles, with the somewhat factitious and occasional as well as fitful affection and concern manifest in many whom I looked up to as "converted" people.

Once only do I remember such contrast being made by herself. She attended the service at the opening of a new church at Foleshill, with her father, and remarked to me the next day that, looking at the gayly dressed people, she could not help thinking how much easier life would be to her, and how much better she should stand in the estimation of her neighbors, if only she could take things as they did, be satisfied with outside pleasures, and conform to the popular beliefs without any reflection or examination. Once, too, after being in the company of educated persons "professing and calling themselves Christians," she commented to me on the tone of conversation, often frivolous, sometimes ill-natured, that seemed yet to excite in no one any sense of impropriety.

It must have been in those early days that she spoke to me of a visit from one of her uncles in Derbyshire, a Wesleyan, and how much she had enjoyed talking with him, finding she could enter into his feelings so much better than she had done in past times, when her views seemed more in accordance with his own, but were really less so.

Among other books, I remember the "Life of Dr. Arnold" interested her deeply. Speaking of it to me one morning, she referred to a conversation she had had with a friend the evening before, and said they had agreed that it was a great good for such men to remain within the pale of orthodoxy, that so they might draw from the old doctrines the best that was to be got from them.

Of criticisms on German books read with Miss Evans, I recall one or two. In the "Robbers," she criticised the attempt to enhance the horror of the situation of the abandoned father, by details of physical wretchedness, as a mistake in Art. "Wallenstein" she ranked higher from an intellectual point of view than any other work of Schiller's. The talk of the soldiers in the "Lager" she pointed out to me as "just what it would be." On my faint response, "I suppose it is!" she returned, "No, you do not suppose– we know these things;" and then gave me a specimen of what might be a navvy's talk – "The sort of thing such people say, is, 'I'll break off your arm, and bloody your face with the stump.'"

Mrs. Bray tells the following incident, as showing her quick perception of excellence from a new and unknown source. "We were sitting," Mrs. Bray says, "one summer afternoon on the lawn at Rosehill, July, 1850, when Marian came running to us from the house with the Leader newspaper in her hand. 'Here is a new poet come into the world!' she exclaimed, and sitting down with us she read from the Leader the poem called 'Hymn,' signed M., and ending with the fine stanza:

"'When I have passed a nobler life in sorrow;
Have seen rude masses grow to fulgent spheres;
Seen how To-day is father of To-morrow,
And how the Ages justify the Years,
I praise Thee, God.'

"The 'Hymn' is now reprinted in Mr. W. M. W. Call's volume of collected poems, called 'Golden Histories.'"

Kingsley's "Saint's Tragedy" was not so popular as his other works, but Miss Evans was deeply moved by it. Putting it into my hands one morning, she said, "There, read it —you will care for it."

The "Life of Jean Paul Richter," published in the Catholic Series (in which the head of Christ, by De la Roche, so dear to her, figures as a vignette), was read and talked of with great interest, as was his "Flower, Fruit, and Thorn Pieces," translated by the late Mr. Edward Noel of Hampstead. Choice little bits of humor from the latter she greatly enjoyed.

Margaret Fuller's "Woman in the Nineteenth Century," I think Miss Evans gave to me. I know it interested her, as did Emerson's "Essays." On his visit to Coventry, we could not, unfortunately, accept Mr. Bray's kind invitation to meet him at Rosehill; but after he had left, Miss Evans soon came up kindly to give us her impressions of him while they were fresh in her memory. She told us he had asked her what had first awakened her to deep reflection, and when she answered, "Rousseau's Confessions," he remarked that this was very interesting, inasmuch as Carlyle had told him that very book had had the same effect upon his mind. As I heard Emerson's remark after his interviews with Miss Evans, it was, "That young lady has a calm, clear spirit." Intercourse, it will be seen, was kept up with my family, otherwise than through the lessons, by calls, and in little gatherings of friends in evenings, when we were favored to hear Miss Evans sing. Her voice was not strong, and I think she preferred playing on the piano; but her low notes were effective, and there was always an elevation in the rendering.

As I knew Miss Evans, no one escaped her notice. In her treatment of servants, for instance, she was most considerate. "They come to me," she used to say, "with all their troubles," as indeed did her friends generally – sometimes, she would confess, to an extent that quite oppressed her. When any object of charity came under her notice, and power to help was within her reach, she was very prompt in rendering it. Our servant's brother or sister, or both of them, died, leaving children dependent on friends themselves poor. Miss Evans at once offered to provide clothing and school-fees for one of these, a chubby-faced little girl four or five years of age. Unexpectedly, however, an aunt at a distance proposed to adopt the child. I recollect taking her to say good-bye to her would-be benefactress, and can see her now, standing still and subdued in her black frock and cape, with Miss Evans kneeling down by her, and saying, after giving her some money, "Then I suppose there is nothing else we can do for her."

My husband's mother, who was a member of the Society of Friends, established, with the help of her daughters and a few others interested, an Industrial Home for girls about the age of fourteen. It was in the year 1843, and was, therefore, one of the first institutions of the kind in England. The model was taken from something of the same order attempted by a young girl in France. The girls were, as far as practicable, to maintain themselves, working under conditions of comfort and protection more attainable than in their own homes. The idea was new; the Home could not be started without funds, and my mother undertook to collect for it in her own neighborhood. In a letter to me, written at this time, she tells me she is "not doing much to help dear Mrs. Cash," there being "a prejudice against the scheme;" but adds, "This morning Miss Evans called, and brought me two guineas from her father." I tell of this as one among many indications of Miss Evans's ever-growing zeal to serve humanity in a broader way, motived, as she felt, by a higher aim than what she termed "desire to save one's soul by making up coarse flannel for the poor."

In these broad views – in this desire to bring her less advantaged neighbors nearer to her own level, to meet them on common ground, to raise them above the liability to eleemosynary charity – she had Mr. Bray's full sympathy. To me she dwelt frequently upon his genuine benevolence, upon his ways of advancing the interests of the working men, as being, in her judgment, wise and good. She visited periodically, in turn with Mrs. Bray, myself, and a few others, an infant school which Mr. Bray had helped to start; and although this sort of work was so little suited to her, yet so much did she feel the duty of living for others, especially the less privileged, that one morning she came to Mrs. Bray, expressing strongly her desire to help in any work that could be given her. The only thing that could be thought of was the illustration of some lessons in Natural History, on sheets of cardboard, needed then, when prints of the kind were not to be procured for schools. The class of animals to be illustrated by Mrs. Bray on the sheet taken by Miss Evans was the "Rodentiæ," and at the top a squirrel was to figure, the which she undertook to draw. This I have seen, half-finished – a witness to the willing mind; proof that its proper work lay otherwhere. Lectures at the Mechanics' Institute were matters of great interest to Miss Evans; and I remember the pleasure given her by the performance of the music of "Comus," with lecture by Professor Taylor, at our old St. Mary's Hall. In that hall, too, we heard the first lecture on total abstinence that I remember to have heard in Coventry, though of "Temperance Societies" we knew something. The lecturer was the Rev. Mr. Spencer, a clergyman at Hinton Charterhouse, near Bath, and uncle of Mr. Herbert Spencer. Miss Evans was present at the lecture, with Mr. Bray, who told me afterwards he had some difficulty in restraining her from going up, as soon as the lecture was over, to take the pledge, he thought, without due consideration. "I felt," she said, speaking to me afterwards of the lecturer, "that he had got hold of a power for good that was of incalculable worth."

I need scarcely say that I received, along with lessons in German, some "rules and lessons for life" from Miss Evans. One of the first was an injunction to be accurate, enforced with the warning that the tendency is to grow less and less so as we get older. The other was tolerance. How well I can remember the remonstrance, "My dear child, the great lesson of life is tolerance." In the proverb, "Live and let live," she saw a principle involved, harder to act upon, she would say, than the maxims of benevolence – I think, because bringing less credit with it.

The reading of dramas and romances naturally gives rise to discussion of their main theme. In treating of love and marriage, Miss Evans's feeling was so fine as to satisfy a young girl in her teens, with her impossible ideals. The conception of the union of two persons by so close a tie as marriage, without a previous union of minds as well as hearts, was to her dreadful. "How terrible it must be," she once said to me, "to find one's self tied to a being whose limitations you could see, and must know were such as to prevent your ever being understood!" She thought that though in England marriages were not professedly "arrangés," they were so too often practically: young people being brought together, and receiving intimations that mutual interest was desired and expected, were apt to drift into connections on grounds not strong enough for the wear and tear of life; and this, too, among the middle as well as in the higher classes. After speaking of these and other facts, of how things were and would be, in spite of likelihood to the contrary, she would end by saying, playfully, "Now, remember I tell you this, and I am sixty!"

She thought the stringency of laws rendering the marriage-tie (at that date) irrevocable, practically worked injuriously; the effect being "that many wives took far less pains to please their husbands in behavior and appearance, because they knew their own position to be invulnerable." And at a later time she spoke of marriages on the Continent, where separations did not necessarily involve discredit, as being very frequently far happier.

One claim, as she regarded it, from equals to each other was this, the right to hear from the aggrieved, "You have ill-treated me; do you not see your conduct is not fair, looked at from my side?" Such frankness would, she said, bring about good understanding better than reticent endurance. Her own filial piety was sufficiently manifest; but of the converse obligation, that of the claim of child upon parent, she was wont to speak thus strongly. "There may be," she would say, "conduct on the part of a parent which should exonerate his child from further obligation to him; but there cannot be action conceivable which should absolve the parent from obligation to serve his child, seeing that for that child's existence he is himself responsible." I did not at the time see the connection between this view and the change of a fundamental nature marked by Miss Evans's earlier contention for our "claim on God." The bearing of the above on orthodox religion I did not see. Some time ago, however, I came across this reflection, made by a clergyman of the Broad Church school – that since the claims of children had, in the plea for schools, been based on the responsibility of parents towards them, a higher principle had been maintained on the platform than was preached from the pulpit, as the basis of the popular theology.

In my previous communication in the "Life" I have already made mention of Miss Evans's sympathy with me in my own religious difficulties; and my obligations to her were deepened by her seconding my resolve to acknowledge how much of the traditional belief had fallen away from me and left a simpler faith. In this I found her best help when, as time passed on, my brother saw he could not conscientiously continue in the calling he had chosen. As, however, his heresies were not considered fatal, and he was esteemed by the professors and students of his college, there was for some time hesitation. In this predicament I wrote to him, a little favoring compromise. My mother also wrote. I took the letters to Miss Evans before posting them. She read mine first, with no remark, and then began my mother's, reading until she came upon these words – "In the meantime, let me entreat you not to utter any sentiments, either in the pulpit or in conversation, that you do not believe to be strictly true;" on which she said, turning to me, "Look, this is the important point, what your mother says here," and I immediately put my own letter into the fire. "What are you doing?" she quickly said; and when I answered, "You are right – my mother's letter is to the point, and that only need go," she nodded assent, and, keeping it, sent it enclosed with a few lines from herself.

I knew what I had done and so did she: the giving up of the ministry to a young man without other resources was no light matter; and as I rose to go she said, "These are the tragedies for which the world cares so little, but which are so much to me."