"In the series of sonnets entitled “Brother and Sister,” Marian has given some account of her early life. She had the attachment there described for her brother Isaac, and followed him about with the same persistence and affection. The whole of that poem is autobiographical. ... "
"The early life of Marian Evans has, in many features of it, been very fully described in the story of Maggie Tulliver. How far her own life is that of Maggie may be seen by comparing the earlier chapters in The Mill on the Floss with the “Brother and Sister.” The incident described in the poem, of her brother leaving her in charge of the fishing-rod, is repeated in all its main features in the experiences of Maggie. In the poem she describes an encounter with a gipsy, which again recalls Maggie’s encounter with some persons of that race. The whole account of her childhood life with her brother, her trust in him, their delight in the common pleasures of childhood, and the impression made on her by the beauties of nature, reappears in striking similarity in the description of the child-life of Maggie and Tom. These elements of her early experience and observation of life have been well described by one who knew her personally. This person says that “Maggie Tulliver’s childhood is clearly full of the most accurate personal recollections.”
"Marian Evans very early became an enthusiastic reader of the best books. In an almanac she found a portion of one of the essays of Charles Lamb, and remembered reading it with great delight. In her seventh year a copy of Waverley was loaned to her older sister. She became herself intensely fascinated by it, and when it was returned before she had completed it she was thrown into much distress. The story so possessed her that she began to complete it in writing, according to her own conception. When this was discovered, the book was again secured for her perusal. This incident she has described in a sonnet, which appears as the motto to the fifty-seventh chapter of Middlemarch."
"Not only was she a great reader, but she was also a diligent and even a precocious student, learning easily and rapidly whatever she undertook to acquire in the way of knowledge."
"She was first sent, with her brother Isaac, to a free school in the village of Griff. ... When seven years old she went to a girls’ school at Nuneaton. ... "
"Leaving this school at the age of twelve, she went to that of the Misses Franklin in Coventry, a large town a few miles distant. ... "
"During the three years Marian attended this school she held aloof from the other pupils, was grave and womanly in her deportment. She acquired Miss Rebecca Franklin’s slow and precise method of speaking, and to her diligent training owed her life-long habit of giving a finished completeness to all her sentences. It seems that her imagination was alive at this time, and being slowly cultivated. She was in the habit of scribbling verses in her books and elsewhere."
"“She learned everything with ease,” says this person, “but was passionately devoted to music, and became thoroughly accomplished as a pianist. Her masters always brought the most difficult solos for her to play in public, and everywhere said she might make a performer equal to any then upon the concert stage. She was keenly susceptible to what she thought her lack of personal beauty, frequently saying that she was not pleased with a single feature of her face or figure. ... She was not especially noted as a writer, but so uncommon was her intellectual power that we all thought her capable of any effort; ... ”"
Hence the accomplished Mirah, who wins the prize Daniel Deronda, stumping beautiful Gwendolyn to post. And her writing does show evidence of the last mentioned fact as much as the ones before - she is most flavoured in her writing, very rarely if at all flowing with ease; it's not just her sentences that are difficult, but her whole works flavoured, never with the flow that would seem natural. And her occasional mentions of subjects such as science or other advanced learning of her time are startling, since they have little to do with the subject at hand, and only evidence of her awareness of advanced learning and discoveries of her time.
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"Leaving the school in Coventry at the age of fifteen, Marian continued her studies at home. The year following, her mother died; and this event, as she afterwards said, first made her acquainted with “the unspeakable grief of a last parting.” Soon after, her older sister and her brother were married and left home. She alone remained with her father, and was for several years his housekeeper. “He offered to get a housekeeper,” says Miss Blind, “as not the house only, but farm matters had to be looked after, and he was always tenderly considerate of ‘the little wench,’ as he called her. But his daughter preferred taking the whole management of the place into her own hands, and she was as conscientious and diligent in the discharge of her domestic duties as in the prosecution of the studies she carried on at the same time.” Her experiences at this period have been made use of in more than one of her characters. The dairy scenes in Adam Bede are so perfectly realistic because she was familiar with all the processes of butter and cheese making.
"In 1841 her father gave up his business to his son and moved to Foleshill, one mile from Coventry. A pleasant house and surroundings made the new home, and her habits of thought and life became more exact and fastidious. The frequent absence of her father gave her much time for reading, which she eagerly improved. Books were more accessible, though her own library was a good one.
"She zealously began and carried on a systematic course of studies, such as gave her the most thorough results of culture. She took up Latin and Greek with the head master of the Coventry grammar-school, and became familiar with the classic literatures. French, German and Italian were read in all the master-pieces of those languages. The Old Testament was also studied in the original; at the same time she became a proficient player on the piano, and obtained a thorough knowledge of music. During several years of quiet and continuous study she laid the foundations of that accurate and wide-reaching knowledge which was so notable a feature of her life and work. It was a careful, systematic knowledge she acquired, such as entitled her to rank as an educated person in the fullest sense. Her painstaking thoroughness, and her energetic application, were as remarkable at this time as in later years. Her knowledge was mainly self-acquired, but it was in no sense superficial. It is difficult to see in what way it could have been improved, even if the universities had been open to her."
" ... Miss Evans was an exemplification of the fact that a great genius is not an exceptional, capricious product of nature, but a thing of slow, laborious growth, the fruit of industry and the general culture of the faculties. At Foleshill, with ample means and leisure, her real education began. She acquired French, German and Italian from Signor Brezzi. An acquaintance with Hebrew was the result of her own unaided efforts. From Mr. Simms, the veteran organist of St. Michaels, Coventry, she received lessons in music, although it was her own fine musical sense which made her in after years an admirable pianoforte player. ... "
"Marian Evans early showed an unusual interest in religious subjects. Her parents belonged to the Established Church, while other members of the family were zealous Methodists. Religion was a subject which occupied much of their attention, and several of them were engaged in one way and another in its inculcation. Marian was an attentive listener to the sermons preached in the parish church, and at the age of twelve was teaching in a Sunday school held in a cottage near her father’s house. Up to the age of eighteen she was a most devoted believer in Christianity, and her zeal was so great that Evangelicalism came to represent her mode of thought and feeling. She was a somewhat rigid Calvinist and full of pious enthusiasm. After her removal to Coventry, where her reading was of a wider range and her circle of friends increased, doubts gradually sprang up in her mind. In a letter written to Miss Sara Hennell she gave a brief account of her religious experiences at this period. In it she described an aunt, Mrs. Elizabeth Evans, who was a Methodist preacher, and the original of Dinah Morris in Adam Bede."
"“ ... There was nothing highly distinctive in her religious conversation. I had had much intercourse with pious Dissenters before; the only freshness I found, in our talk, came from the fact that she had been the greater part of her life a Wesleyan, and though she left the society when women were no longer allowed to preach, and joined the New Wesleyans, she retained the character of thought that belongs to the genuine old Wesleyan. I had never talked with a Wesleyan before, and we used to have little debates about predestination, for I was then a strong Calvinist. Here her superiority came out, and I remember now, with loving admiration, one thing which at the time I disapproved; it was not strictly a consequence of her Arminian belief, and at first sight might seem opposed to it, yet it came from the spirit of love which clings to the bad logic of Arminianism. When my uncle came to fetch her, after she had been with us a fortnight or three weeks, he was speaking of a deceased minister, once greatly respected, who from the action of trouble upon him had taken to small tippling, though otherwise not culpable. “But I hope the good man’s in heaven, for all that,”said my uncle. “Oh, yes,”said my aunt, with a deep inward groan of joyful conviction, “Mr. A’s in heaven —that’s sure.”This was at the time an offence to my stern, ascetic, hard views —how beautiful it is to me now!"
" ... In another letter she admits that she cannot give a good account of her spiritual state, says that she has been surrounded by worldly persons, and that love of human praise is one of her great stumbling-blocks. But in a letter written in 1840 the uncertainty has gone from her mind, and she writes that she has resolved in the strength of the Lord to serve him evermore. In a later communication, however, she does not appear so confident, and admits that she is obliged to strive against the ambition that fills her heart, and that her fondness of worldly praise is a great bar and hindrance to spiritual advancement. Still she thinks it is no use sitting inactive with folded hands; and believing that the love of God is the only thing to give real satisfaction to human beings, she hopes, with his help, to obtain it. One of the letters is chiefly devoted to the concern felt by Marian Evans at Elizabeth Evans’ illness; and another, written at Foleshill, betrays some humor amid the trouble that afflicts her about her own future. Their outward circumstances, she writes, are all she can desire; but she is not so certain about her spiritual state, although she feels that it is the grace of God alone that can give the greatest satisfaction."
All evident in most of her works, where she's ever with a Narcissus - of Herman Hesse, not the fairy tale - striving and ascetic.
"Partly as the result of her studies and partly as the result of contact with other minds, Marian began to grow sceptical about the religious beliefs she had entertained. This took place probably during her twenty-third year, but the growth of the new ideas was slow at first. ... Languages, music, literature, science and philosophy interested her alike; it was early in this period that in the course of a walk with a friend she paused and clasped her hands with a wild aspiration that she might live ‘to reconcile the philosophy of Locke and Kant!’ Years afterward she remembered the very turn of the road where she had spoken it.”"
"“In Mr. Bray’s family,” we are told by one who has written of this trying period of her career, “she found sympathy with her ardent love of knowledge and with the more enlightened views that had begun to supplant those under which (as she described it) her spirit had been grievously burdened. Emerson, Froude, George Combe, Robert Mackay, and many other men of mark, were at various times guests at Mr. Bray’s house at Rosehill while Miss Evans was there either as inmate or occasional visitor; and many a time might have been seen, pacing up and down the lawn or grouped under an old acacia, men of thought and research, discussing all things in heaven and earth, and listening with marked attention when one gentle woman’s voice was heard to utter what they were quite sure had been well matured before the lips opened. Few, if any, could feel themselves her superior in general intelligence; and it was amusing one day to see the amazement of a certain doctor, who, venturing on a quotation from Epictetus to an unassuming young lady, was, with modest politeness, corrected in his Greek by his feminine auditor. One rare characteristic belonged to her which gave a peculiar charm to her conversation. She had no petty egotism, no spirit of contradiction; she never talked for effect. A happy thought well expressed filled her with delight; in a moment she would seize the thought and improve upon it — so that common people began to feel themselves wise in her presence; and perhaps years after she would remind them, to their pride and surprise, of the good things they had said.”
"She was an ardent reader of Emerson and other thinkers of his cast of thought, and some traces of this early sympathy are to be seen in her books. On his second visit to England Emerson spent a day or two at the house of Charles Bray, with whose writings he had previously become acquainted. Emerson was much impressed with the personality of Marian Evans, and more than once said to Bray, “That young lady has a calm, serious soul.” When Emerson asked her somewhat suddenly, “What one book do you like best?” she at once replied, “Rousseau’s Confessions.” She cherished this acquaintance with Emerson, and held him in grateful remembrance through life."
""A brother and a sister of Mrs. Bray’s, Charles C. Hennell and Sara S. Hennell, also had a large influence on Marian Evans during this period. It was Charles Hennell who induced her to translate Strauss, and it was Sara Hennell to whom she wrote about her aunt after the publication of Adam Bede. Hennell’s Inquiry concerning the origin of Christianity was published in 1838, and appeared in a second edition in 1841. In the latter year the book was read by Marian Evans, after a faithful perusal of the Bible as a preparation for it, and quickly re-read, and with great interest and delight. She then pronounced it “the most interesting book she had ever read,”dating from it a new birth to her mind. The book was translated into German, Strauss writing a preface for it, and that interpreter of Christianity praised it highly. Hennell rejected all supernaturalism and the miraculous, regarding Christianity as a slow and natural development out of Judaism, aided by Platonism and other outside influences. He finds the sources of Jesus’teachings in the Jewish tendencies of the time, while the cause of the supremacy of the man Jesus was laid in a long course of events which had swelled to a crisis at the time of his appearance, and bore him aloft to a height whence his personal qualities told with a power derived from the accumulated force of many generations. Jesus was an enthusiast who believed himself the predicted king of the Jews, and he was a revolutionist expecting to establish an earthly kingdom for the supremacy of Judaism. Jesus was largely influenced by the Essenes, but he rejected their austerity. Hennell found a mixture of truth and error in the Gospels, and believed that many mythical elements entered into the accounts given of Jesus. ... "
"Marian Evans was surrounded at the most impressible period of her life by this group of intellectual, free-thinking people, who seem to have fully indoctrinated her with their own opinions. None of them had rejected Christianity or theism, but they were rationalists in spirit, and eager students of philosophy and science. Here were laid the foundations of the doctrines she afterwards held so strongly, and even during this period very many of the theories presented in her books were fully developed. ... "
"Her father’s health becoming very poor, Marian spent the next two or three years in the care of him. She read to him most of Scott’s novels, devoting several hours each day to this task. During this period she made a visit to the Isle of Wight, and there read the novels of Richardson. Her father died in 1849, and she was very much affected by this event. She grieved for him overmuch, and could find no consolation. Her friends, the Brays, to divert and relieve her mind, invited her to take a continental tour with them. They travelled extensively in Belgium, Germany, Switzerland and Italy. Her grief, however, was so excessive as to receive little relief, and her friends began to fear the results. On their return to England they left her at Geneva, where she remained for nearly a year. After some months in a boarding-house near Geneva she became an inmate of the family of M. d’Albert Durade, a Swiss water-color painter of some reputation, who afterwards became the translator of her works into French. She devoted the winter of 1849-50 to the study of French and its literature, to mathematics and to reading. Her teacher in mathematics soon told her that she was able to proceed without his aid. She read Rousseau and studied the French socialists. M. Durade painted her portrait, making a remarkable picture. ... The old family differences about religion had alienated the brother and sister so far intellectually that she accepted an invitation from the Brays to find a home with them. Her sadness and grief continued, and her health was not good. Her fits of nervousness and of tears were frequent, but her studies continued to occupy her mind. She delighted to converse with Mr. Bray, and other persons of earnest thought had their influence on her mind. Among these was George Dawson, the famous preacher who cut himself loose from all denominations."
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"It was while living at Foleshill, and amidst the intellectual influences of awakening radicalism, that Marian 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."
