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

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 b