[1] "Adam Bede," i. 269.
In "The Mill on the Floss," too, the "brazen" Mr. Stelling is represented as "evangelical," in so far as he is anything; while Dr. Kenn, a very high Anglican, is spoken of with all veneration; although, perhaps, "George Eliot's" opinion as to the efficiency of the high Anglican clergy may be gathered from the circumstance that when the Doctor interferes for the benefit of Maggie Tulliver, he not only fails to be of any use, but exposes himself to something like the same kind of gossip which had arisen from Mr. Amos Barton's hospitality to Madame Czerlaski. As to Methodism, again, the reader need hardly be reminded of the sayings which we have quoted from Mrs. Poyser. And while the feeble and "wool-gathering" Seth Bede becomes a convert, the strong-minded Adam holds out, even although he is so tolerant as to marry a female Methodist preacher, and to let her enjoy her "liberty of prophesying" until stopped by a general order of the Wesleyan Conference.
From all these things the natural inference would seem to be that the authoress is neither High-Church nor Low-Church nor Dissenter, but a tolerant member of what is styled the Broad-Church party—a party in which we are obliged to say that breadth and toleration are by no means universal. It would seem that, instead of being exclusively devoted to any one of the religious types which she has embodied in the persons of her tales (for as yet she has not presented us with a clergyman of any liberal school), she regards each of them as containing an element of pure Christianity, which, although in any one of them it may be alloyed by its adjuncts and by the faults of individuals, is in itself of inestimable value, and may be held alike by persons who differ widely from each other as to the forms of religious polity and as to details of Christian doctrine.
But what is to be thought of the fact that the authoress of these tales is also the translator of Strauss's notorious book? Is the Gospel which she has represented in so many attractive lights nothing better to her, after all, than "fabula ista de Christo"? Are the various forms under which she has exhibited it no more for her than the Mahometan and Hindoo systems were for the poet of Thalaba and Kehama? Has she been carrying out in these novels the precepts of that chapter in which Dr. Strauss teaches his disciples how, while believing the New Testament narrative to be merely mythical, they may yet discharge the functions of the Christian preacher without exposing themselves by their language to any imputation of unsoundness? But, even apart from this distressing question, there is much to interfere with the hope and the interest with which we should wish to look forward to the future career of a writer so powerful and so popular as the authoress of these books—much to awaken very serious apprehensions as to the probable effect of her influence. No one who has looked at all into our late fictitious literature can have failed to be struck with the fondness of many of the writers of the day for subjects which at an earlier time would not have been thought of, or would have been carefully avoided. The idea that fiction should contain something to soothe, to elevate, or to purify seems to be extinct. In its stead there is a love for exploring what would be better left in obscurity; for portraying the wildness of passion and the harrowing miseries of mental conflict; for dark pictures of sin and remorse and punishment; for the discussion of questions which it is painful and revolting to think of. By some writers such themes are treated with a power which fascinates even those who most disapprove the manner in which it is exercised; by others with a feebleness which shows that the infection has spread even to the most incapable of the contributors to our circulating libraries. To us the influence of the "Jack Shepherd" school of literature is really far less alarming than that of a class of books which is more likely to find its way into the circles of cultivated readers, and, most especially, to familiarize the minds of our young women in the middle and higher ranks with matters on which their fathers and brothers would never venture to speak in their presence. It is really frightful to think of the interest which we have ourselves heard such readers express in criminals like Paul Ferroll, and in sensual ruffians like Mr. Rochester: and there is much in the writings of "George Eliot" which, on like grounds, we feel ourselves bound most earnestly to condemn. Let all honour be paid to those who in our time have laboured to search out and to make known such evils of our social condition as Christian sympathy may in some degree relieve or cure. But we do not believe that any good end is to be effected by fictions which fill the mind with details of imaginary vice and distress and crime, or which teach it—instead of endeavouring after the fulfilment of simple and ordinary duty—to aim at the assurance of superiority by creating for itself fanciful and incomprehensible perplexities. Rather we believe that the effect of such fictions must be to render those who fall under their influence unfit for practical exertion; while they most assuredly do grievous harm in many cases, by intruding on minds which ought to be guarded from impurity the unnecessary knowledge of evil.
BLACKWOOD'S MAGAZINE
In the early days of the nineteenth century Edinburgh certainly aspired to prouder eminence as a centre of light and learning than it has continued to maintain. Tory energy, provoked by the arrogance of Jeffrey, had found its earliest expression in London, but the northern capital evidently determined not to be left behind in the game of unprincipled vituperation. Blackwood, unlike its rivals in infancy, was issued monthly, and its closely printed double columns add something to the impression of heaviness in its satire.
JOHN WILSON (1785-1854)
There is admittedly something incongruous in any association between the genial and laughter-loving Christopher North and the reputation incurred by the periodical with which he was long so intimately associated. He had contributed—as few of his confederates would have been permitted— to the Edinburgh; but he was Literary Editor to Blackwood from October, 1817, to September, 1852. Originally a disciple of the Lake School, at whom he was frequently girding, he migrated to Edinburgh (where he became Professor of Moral Philosophy in 1820), and attracted to himself many brilliant men of letters, including De Quincey.
The "mountain-looking fellow," as Dickens called him, the patron of "cock-fighting, wrestling, pugilistic contests, boat-racing, and horse-racing" left his mark on his generation for a unique combination of boisterous joviality and hardhitting. Well known in the houses of the poor; more than one observer has said that he reminded them of the "first man, Adam." He "swept away all hearts, withersoever he would." "Thor and Balder in one," "very Goth," "a Norse Demigod," "hair of the true Sicambrian yellow"; Carlyle describes him as "fond of all stimulating things; from tragic poetry down to whiskey-punch. He snuffed and smoked cigars and drank liqueurs, and talked in the most indescribable style…. He is a broad sincere man of six feet, with long dishevelled flax-coloured hair, and two blue eyes keen as an eagle's … a being all split into precipitous chasms and the wildest volcanic tumults … a noble, loyal, and religious nature, not strong enough to vanquish the perverse element it is born into."
The foundation of Wilson's criticism, unlike most of his contemporaries, was generous and wide-minded appreciation, yet he "hacked about him, distributing blows right and left, delivered sometimes for fun, though sometimes with the most extraordinary impulse of perversity, in the impetus of his career." With all a boy's love of a good fight, he shared with youth its thoughtless indifference to the consequences.