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."