II.

TRANSLATOR AND EDITOR.

was while living at Foleshill, and amidst the intelMarian Evans undertook her first literary labor. This was the translation of the Leben Jesu of David Strauss. A book so daring in its interpretations of the origin of Christianity excited much attention, and especially among those who had broken away from the old religious beliefs. The work of translation was at first undertaken by Miss Brabant, who soon married Charles Hennell. Then the task was taken up by Marian Evans, who gave three years to it, renewing her Hebrew studies for the purpose, and the book was published in 1846. The work was thoroughly done, so much so that Strauss complimented the translator on its accuracy and correctness of spirit. Concerning the translation the Westminster Review had this word of praise to offer: "We can testify that the translator has achieved a very tough work with remarkable spirit and fidelity. The author, though indeed a good writer, could hardly have spoken better had his country and language been English. The work has evidently fallen into the hands of one who has not only effective command of both languages, but a familiarity with the subject-matter of theological criticism, and an initiation into its technical phraseology." Another critic said that "whoever reads these volumes without any reference to the German, must be pleased with the easy, perspicuous, idiomatic force of the English style. But he will be still more satisfied when, on turning to the

original, he finds that the rendering is word for word, thought for thought and sentence for sentence. In preparing so beautiful a rendering as the present, the difficulties can have been neither few nor small in the way of preserving, in various parts of the work, the exactness of the translation, combined with that uniform harmony and clearness of style which impart to the volumes before us the air and the spirit of an original. A modest and kindly care for his reader's convenience has induced the translator often to supply the rendering into English of a Greek quotation when there was no corresponding rendering into German in the original. Indeed, Strauss may well say, as he does in the notice which he writes for this English edition, that, as far as he has examined it, the translation is et accurata et perspicua."

The book had a successful sale, but Marian Evans received only twenty pounds, and twenty-five copies of the book, for her share of the translation. A little later she translated Feuerbach's Essence of Christianity, receiving fifty pounds for this labor. It was published in 1854, but the sale was small, and it proved a heavy loss to the publisher. While translating Strauss she aided a friend interested in philosophical studies (probably Charles Bray) by the translation, for his reading, of the De Deo of Spinoza. Some years later she completed a translation of the more famous Ethica of the same thinker. It was not published, probably because there was at that time so little interest in Spinoza.

The execution of such work as this, and all of it done in the most creditable and accurate manner, indicates the thoroughness of Marian Evans' scholarship. Though she doubtless was somewhat inclined to accept the opinions she thus helped to diffuse, yet Miss Simcox tells us that "the translation of Strauss and the translation of Spinoza were undertaken, not by her own choice but at the call of friendship; in the first place to complete what some one else was unable to

continue, and in the second to make the philosopher she admired accessible to a friendly phrenologist who did not read Latin. At all times she regarded translation as a work that should be undertaken as a duty, to make accessible any book that required to be read; and though undoubtedly she was satisfied that the Leben Jesu required to be read in England, it would be difficult to imagine a temper more naturally antipathetic to her than that of its author; and critics who talk about the 'Strauss and Feuerbach period' should be careful to explain that the phrase covers no implication that she was at any time an admirer or a disciple of Strauss. There are extremes not only too remote but too disparate to be included in the same life."

Marian Evans did not become an admirer or disciple of Strauss, probably because she preferred Charles Hennell's interpretation of Christianity. It is certain, however, that she was greatly affected by Feuerbach, and that his influence was ever after strongly marked in her thinking. The teachings of Charles Bray and Charles Hennell had prepared her for the reception of those of Feuerbach, and he in turn made her mind responsive to the more systematic philosophy of Comte. Bray had taught her, along with Kant, to regard all knowledge as subjective, while Hennell and her other friends had shown her the objective falsity of Christianity. Thus her mind was made ready for Feuerbach's leading principle, that all religion is a product of the mind and has no outward reality corresponding to its doctrines. According to Feuerbach, the mind creates for itself objective images corresponding to its subjective states, reproduces its feelings in the outward world. In reality there is no objective fact corresponding to these subjective ideas, but what the mind conceives to exist is a necessary product of its own activity. The mind necessarily believes in God, which is man's way of conceiving his species and realizing to himself the perfect type of his own nature. God does not exist, and yet he is a

true picture of man's soul, a necessary product of his feeling and consciousness. All religious ideas are true subjectively, and Christianity especially corresponds to the inward wants and aspirations of the soul. To Feuerbach it is true as a poetic interpretation of feeling and sentiment, and to him it gives the noblest and truest conception of what the soul needs for its inward satisfaction.

The influence of Feuerbach is to be seen in the profound interest which Marian Evans ever took in the subject of religion. That influence alone explains how it was possible for one who did not accept any religious doctrines as true, who did not believe in God or immortality, and who rejected Christianity as a historic or dogmatic faith, to accept so much as she did of the better spirit of religion and to be so keenly in sympathy with it. It was from the general scepticism and rationalism of the times she learned to reject all religion as false to truth and as not giving a just interpretation of life and its facts. It was from Feuerbach she learned how great is the influence of religion, how necessary it is to man's welfare, and how profoundly it answers to the wants of the soul. Like so many keen minds of the century, she rejected, with a sweeping scepticism, all on which a spiritual religion rests, all its facts, arguments and reasons. She knew only nature and man; inspiration, revelation, a spiritual world, had no existence for her. Yet she believed most thoroughly in religion, accepted its phenomena, was deeply moved by its spiritual aims, yearned after its perfect selfrenunciation. Religion was to her, however, a purely subjective experience; it gave her a larger realization of the wants of humanity, it revealed to her the true nature of feeling. To Feuerbach she owed this capacity to appreciate Christianity, to rejoice in its spiritual aims, and even to accept it as a true interpretation of the soul's wants, at the same time that she totally rejected it as fact and dogma.

In the spring of 1851 she was invited to London by John Chapman, to assist him in the editorship of the Westminster Review. Chapman had been the publisher of her translations, and she had met him in London when on the way to the continent the year before. He was the publisher of a large number of idealistic and. positivist works, representing the outspoken and radical sentiment of the time. The names of Fichte, Emerson, Parker, Francis Newman, Cousin, Ewald, H. Martineau, and others of equal note, appeared on his list. The Westminster Review was devoted to scientific and positivist views, and was the organ of such writers as Mill, Spencer, Lewes and Miss Martineau. It was carefully edited, had an able list of contributors, but its advanced philosophical position did not give it a wide circle of readers. It gave careful reviews of books, and had able departments devoted to the literature of each of the leading countries. Marian Evans did much of the labor in preparing these departments and in writing special book reviews. Her work was thoroughly done, and shows wide reading and patient effort. Her position brought her the acquaintance of a distinguished and brilliant company of men and women. Under this

influence her powers widened, and she quickly showed herself the peer of the ablest among them. Herbert Spencer has said that at this time she was "distinguished by that breadth of culture and universality of power which have since made her known to all the world." We are told by another that "her strength of intellect, her scholarship and varied accomplishments, and the personal charm of her manner and conversation, made a deep impression on all who were thrown into her society."

Dr. Chapman then lived in the Strand, and Marian Evans became a member of his family, sharing in its interests as well as in its labors. She was extremely simple in her habits, went but very little into society, and gave herself almost exclusively to her duties and to