Letter to Miss Sara Hennell, 30th April, 1847.
I did so long to see you after hearing "Elijah," just to exchange an exclamation of delight. Last night I had a perfect treat, too, in "I Puritani." Castellar was admirable as Elvira, and Gardoni as a seraph. N.B.—I liked the Babel less—another sign of age.
Mention has already been made of Miss Mary Sibree (now Mrs. John Cash of Coventry), and as the following genial letter is addressed to her, it gives an opportunity for mentioning here that Miss Evans had a high regard for all the members of the Sibree family. At the end of this year (1847) and the beginning of 1848 there will be found an interesting correspondence with Miss Sibree's brother, Mr. John Sibree, who, in 1849, published a translation of Hegel's "Lectures on the Philosophy of History," and in 1880 a volume of poems entitled "Fancy, and other Rhymes." The subjoined extract from a communication from Mrs. Cash will show upon what terms Miss Evans was with the family:
"It was in the early part of the year 1841 that Miss Franklin came to see my mother at our house on the Foleshill road—about a mile and a half from Coventry—to tell her, as a piece of most interesting news, that an old pupil, of whom she herself and her sister Rebecca had always been very proud, was coming at the Lady-Day quarter to live at a house on the same road—within five minutes' walk of ours. This was Miss Evans, then twenty-one years of age. Miss Franklin dwelt with much pride on Miss Evans's mental power, on her skill in music, etc.; but the great recommendation to my mother's interest was the zeal for others which had marked her earnest piety at school, where she had induced the girls to come together for prayer, and which had led her to visit the poor most diligently in the cottages round her own home. Many years after, an old nurse of mine told me that these poor people had said, after her removal, 'We shall never have another Mary Ann Evans.'
"My mother was asked to second and help her in work of this kind. 'She will be sure to get something up very soon,' was the last remark I can recall; and on her first visit to us I well remember she told us of a club for clothing, set going by herself and her neighbor Mrs. Pears, in a district to which she said 'the euphonious name of the Pudding-Pits had been given.' It was not until the winter of 1841, or early in 1842, that my mother first received (not from Miss Evans's own lips, but through a mutual friend) the information that a total change had taken place in this gifted woman's mind with respect to the evangelical religion, which she had evidently believed in up to the time of her coming to Coventry, and for which, she once told me, she had at one time sacrificed the cultivation of her intellect, and a proper regard to personal appearance. 'I used,' she said, 'to go about like an owl, to the great disgust of my brother; and I would have denied him what I now see to have been quite lawful amusements.' My mother's grief, on hearing of this change in one whom she had begun to love, was very great; but she thought argument and expostulation might do much, and I well remember a long evening devoted to it, but no more of the subject-matter than her indignant refusal to blame the Jews for not seeing in a merely spiritual Deliverer a fulfilment of promises of a temporal one; and a still more emphatic protest against my father's assertion that we had no claim on God. To Miss Evans's affectionate and pathetic speech to my mother, 'Now, Mrs. Sibree, you won't care to have anything more to do with me,' my mother rejoined, 'On the contrary, I shall feel more interested in you than ever.' But it was very evident at this time that she stood in no need of sympathizing friends; that the desire for congenial society, as well as for books and larger opportunities for culture, which had led her most eagerly to seek a removal from Griff to a home near Coventry, had been met beyond her highest expectations. In Mr. and Mrs. Bray, and in the Hennell family, she had found friends who called forth her interest and stimulated her powers in no common degree. This was traceable even in externals—in the changed tone of voice and manner—from formality to a geniality which opened my heart to her, and made the next five years the most important epoch in my life. She gave me (as yet in my teens) weekly lessons in German, speaking freely on all subjects, but with no attempt to directly unsettle my evangelical beliefs, confining herself in these matters to a steady protest against the claim of the Evangelicals to an exclusive possession of higher motives to morality—or even to religion. Speaking to my mother of her dearest friend, Mrs. Bray, she said, 'She is the most religious person I know.' Of Mr. Charles Hennell, in whose writings she had great interest, she said, 'He is a perfect model of manly excellence.'
"On one occasion, at Mr. Bray's house at Rosehill, roused by a remark of his on the beneficial influence exercised by evangelical beliefs on the moral feelings, she said energetically, 'I say it now, and I say it once for all, that I am influenced in my own conduct at the present time by far higher considerations, and by a nobler idea of duty, than I ever was while I held the evangelical beliefs.' When, at length, after my brother's year's residence at the Hallé University (in 1842-43), my own mind having been much exercised in the matter of religion, I felt the moral difficulties press heavily on my conscience, and my whole heart was necessarily poured out to my 'guide, philosopher, and friend,' the steady turning of my attention from theoretical questions to a confession of my own want of thoroughness in arithmetic, which I pretended to teach; and the request that I would specially give attention to this study and get my conscience clear about it, and that I would not come to her again until my views of religion were also clear, is too characteristic of Miss Evans, as I knew her during those years, and too much in harmony with the moral teaching of George Eliot, to be omitted in reminiscences by one to whom that wholesome advice proved a turning-point in life. Two things more I cannot omit to mention: one, the heightened sense given to me by her of the duty of making conversation profitable, and, in general, of using time for serious purposes—of the positive immorality of frittering it away in ill-natured or in poor, profitless talk; another, the debt (so frequently acknowledged by Miss Evans to me) which she owed, during the years of her life with her father, to the intercourse she enjoyed with her friends at Rosehill. Mr. and Mrs. Bray and Miss Hennell, with their friends, were her world; and on my saying to her once, as we closed the garden-door together, that we seemed to be entering a paradise, she said, 'I do indeed feel that I shut the world out when I shut that door.' It is consoling to me now to feel that in her terrible suffering through her father's illness and death, which were most trying to witness, she had such alleviations."
Letter to Miss Mary Sibree, 10th May, 1847.
It is worth while to forget a friend for a week or ten days, just for the sake of the agreeable kind of startle it gives one to be reminded that one has such a treasure in reserve—the same sort of pleasure, I suppose, that a poor body feels who happens to lay his hand on an undreamed-of sixpence which had sunk to a corner of his pocket. When Mr. Sibree brought me your parcel, I had been to London for a week; and having been full of Mendelssohn oratorios and Italian operas, I had just this kind of delightful surprise when I saw your note and the beautiful purse. Not that I mean to compare you to a sixpence; you are a bright, golden sovereign to me, with edges all unrubbed, fit to remind a poor, tarnished, bruised piece, like me, that there are ever fresh and more perfect coinages of human nature forthcoming. I am very proud of my purse—first, because I have long had to be ashamed of drawing my old one out of my pocket; and, secondly, because it is a sort of symbol of your love for me—and who is not proud to be loved? For there is a beautiful kind of pride at which no one need frown—I may call it a sort of impersonal pride—a thrill of exultation at all that is good and lovely and joyous as a possession of our human nature.
I am glad to think of all your pleasure among friends new and old. Mrs. D——'s mother is, I dare say, a valuable person; but do not, I beseech thee, go to old people as oracles on matters which date any later than their thirty-fifth year. Only trust them, if they are good, in those practical rules which are the common property of long experience. If they are governed by one special idea which circumstances or their own mental bias have caused them to grasp with peculiar firmness, and to work up into original forms, make yourself master of their thoughts and convictions, the residuum of all that long travail which poor mortals have to encounter in their threescore years and ten, but do not trust their application of their gathered wisdom; for however just old people may be their principles of judgment, they are often wrong in their application of them, from an imperfect or unjust conception of the matter to be judged. Love and cherish and venerate the old; but never imagine that a worn-out, dried-up organization can be so rich in inspiration as one which is full fraught with life and energy. I am not talking like one who is superlatively jealous for the rights of the old; yet such I am, I assure thee. I heard Mendelssohn's new oratorio, "Elijah," when I was in London. It has been performed four times in Exeter Hall to as large an audience as the building would hold—Mendelssohn himself the conductor. It is a glorious production, and altogether I look upon it as a kind of sacramental purification of Exeter Hall, and a proclamation of indulgence for all that is to be perpetrated there during this month of May. This is a piece of impiety which you may expect from a lady who has been guanoing her mind with French novels. This is the impertinent expression of D'Israeli, who, writing himself much more detestable stuff than ever came from a French pen, can do nothing better to bamboozle the unfortunates who are seduced into reading his "Tancred" than speak superciliously of all other men and things—an expedient much more successful in some quarters than one would expect. But au fond, dear Mary, I have no impiety in my mind at this moment, and my soul heartily responds to your rejoicing that society is attaining a more perfect idea and exhibition of Paul's exhortation—"Let the same mind be in you which was also in Christ Jesus." I believe the Amen to this will be uttered more and more fervently, "Among all posterities for evermore."
Letter to Miss Sara Hennell, 15th June, 1847.
Ask me not why I have never written all this weary time. I can only answer, "All things are full of labor—man cannot utter it"—et seq. See the first chapter of Ecclesiastes for my experience.
Letter to Miss Sara Hennell, 16th Sept. 1847.
I have read the "Inquiry" again with more than interest—with delight and high admiration. My present impression from it far surpasses the one I had retained from my two readings about five years ago. With the exception of a few expressions which seem too little discriminating in the introductory sketch, there is nothing in its whole tone, from beginning to end, that jars on my moral sense; and apart from any opinion of the book as an explanation of the existence of Christianity and the Christian documents, I am sure that no one, fit to read it at all, could read it without being intellectually and morally stronger—the reasoning is so close, the induction so clever, the style so clear, vigorous, and pointed, and the animus so candid and even generous. Mr. Hennell ought to be one of the happiest of men that he has done such a life's work. I am sure if I had written such a book I should be invulnerable to all the arrows of all spiteful gods and goddesses. I should say, "None of these things move me, neither count I my life dear unto myself," seeing that I have delivered such a message of God to men. The book is full of wit, to me. It gives me that exquisite kind of laughter which comes from the gratification of the reasoning faculties. For instance: "If some of those who were actually at the mountain doubted whether they saw Jesus or not, we may reasonably doubt whether he was to be seen at all there: especially as the words attributed to him do not seem at all likely to have been said, from the disciples paying no attention to them." "The disciples considered her (Mary Magdalene's) words idle tales, and believed them not." We have thus their example for considering her testimony alone as insufficient, and for seeking further evidence. To say "Jewish philosopher" seems almost like saying a round square; yet those two words appear to me the truest description of Jesus. I think the "Inquiry" furnishes the utmost that can be done towards obtaining a real view of the life and character of Jesus, by rejecting as little as possible from the Gospels. I confess that I should call many things "shining ether," to which Mr. Hennell allows the solid angularity of facts; but I think he has thoroughly worked out the problem—subtract from the New Testament the miraculous and highly improbable, and what will be the remainder?