haziness comes over the mind, making one feel weary of articulated or written signs of ideas, does not the notion of a less laborious mode of communication, of a perception approaching more nearly to intuition, seem attractive? Nathless, I love words: they are the quoits, the bows, the staves that furnish the gymnasium of the mind. Without them, in our present condition, our intellectual strength would have no implements. I have been rather humbled in thinking that if I were thrown on an uncivilized island, and had to form a literature for its inhabitants from my own mental stock, how very fragmentary would be the information with which I could furnish them! It would be a good mode of testing one's knowledge to set one's self the task of writing sketches of all subjects that have entered into one's studies entirely from the chronicles of memory. The prevalence of misery and want in this boasted nation of prosperity and glory is appalling, and really seems to call us away from mental luxury. O to be doing some little towards the regeneration of this groaning, travailing creation! I am supine and stupid—overfed with favors—while the haggard looks and piercing glance of want and conscious hopelessness are to be seen in the streets.
Letter to Miss Lewis, 1st Oct. 1841.
Is not this a true autumn day? Just the still melancholy that I love—that makes life and nature harmonize. The birds are consulting about their migrations, the trees are putting on the hectic or the pallid hues of decay, and begin to strew the ground, that one's very footsteps may not disturb the repose of earth and air, while they give us a scent that is a perfect anodyne to the restless spirit. Delicious autumn! My very soul is wedded to it, and if I were a bird I would fly about the earth seeking the successive autumns.
Letter to Miss Lewis, 2d Nov. 1841.
I am going, I hope, to-day to effect a breach in the thick wall of indifference behind which the denizens of Coventry seem inclined to intrench themselves; but I fear I shall fail.
This probably refers to the first visit paid by Miss Evans to Mr. and Mrs. Bray at their house. They had met in the previous May at Mrs. Pears'; but although they were at once mutually attracted, the acquaintance does not seem to have been immediately prosecuted further. Now, however, any time lost in the beginning was quickly made up, and it is astonishing how rapidly the most intimate relations were formed. Mr. Bray was a ribbon-manufacturer, well-to-do at that time, and had a charming house, Rosehill, with a beautiful lawn and garden, in the outskirts of Coventry. Only a part of his time was occupied with his business, and he had much leisure and opportunity, of which he availed himself, for liberal self-education and culture. His was a robust, self-reliant mind. Already, in 1839, he had published a work on the "Education of the Feelings," viewed from the phrenological standpoint; and in this year, 1841, appeared his most important book, "The Philosophy of Necessity." He always remained a sincere and complete believer in the science of phrenology. He had married Miss Caroline Hennell, sister of the Mr. Charles Hennell who published, in 1838, "An Inquiry Concerning the Origin of Christianity"—a remarkable book, which was translated into German, Strauss contributing a preface to the translation. It will be seen from subsequent letters how greatly Miss Evans was interested in this book—how much she admired it; and the reading of it, combined with the association with her new friends—with the philosophical speculations of Mr. Bray, and with Mrs. Bray's sympathy in her brother's critical and sceptical standpoint—no doubt hastened the change in her attitude towards the dogmas of the old religion. In the Analytical Catalogue of Mr. Chapman's publications, issued in 1852, there is an analysis of Hennell's "Inquiry," done by Miss Evans, which may be inserted here, as giving her idea of the book eleven years later.
"The first edition of this work appeared in 1838, when the present strong current of public opinion in favor of free religious discussion had not yet set in; and it probably helped to generate the tone of thought exhibited in more recent works of the same class, to which circumstances have given a wider fame—works which, like the above, in considering questions of Biblical criticism and the philosophy of Christianity, combine high refinement, purity of aim, and candor, with the utmost freedom of investigation, and with a popularity of style which wins them the attention not only of the learned but of the practical.
"The author opens his inquiry with an historical sketch, extending from the Babylonish Captivity to the end of the first century, the design of which is to show how, abstracting the idea of the miraculous, or any speciality of divine influence, the gradual development of certain elements in Jewish character, and the train of events in Jewish history, contributed to form a suitable nidus for the production of a character and career like that of Jesus, and how the devoted enthusiasm generated by such a career in his immediate disciples, rendering it easier for them to modify their ideas of the Messiah than to renounce their belief in their Master's Messiahship—the accession of Gentile converts and the destruction of the last remnant of theocracy, necessitating a wider interpretation of Messianic hopes—the junction of Christian ideas with Alexandrian Platonism, and the decrepitude of polytheism, combined to associate the name of Jesus, his Messiahship, his death and his resurrection, with a great moral and religious revolution. This historical sketch, which is under the disadvantage of presenting, synthetically, ideas based on a subsequent analysis, is intended to meet the difficulty so often urged, and which might be held to nullify the value of a critical investigation, that Christianity is a fact for which, if the supposition of a miraculous origin be rejected, no adequate and probable causes can be assigned, and that thus, however defective may be the evidence of the New-Testament history, its acceptance is the least difficult alternative.
"In the writer's view, the characteristics of the Essene sect, as traced by Josephus and Philo, justify the supposition that Jesus was educated in their school of philosophy; but with the elevated belief and purity of life which belonged to this sect he united the ardent patriotic ideas which had previously animated Judas of Galilee, who resisted the Roman authority on the ground that God was the only ruler and lord of the Jews. The profound consciousness of genius, a religious fervor which made the idea of the divine ever present to him, patriotic zeal, and a spirit of moral reform, together with a participation in the enthusiastic belief of his countrymen that the long-predicted exaltation of Israel was at hand, combined to produce in the mind of Jesus the gradual conviction that he was himself the Messiah, with whose reign that exaltation would commence. He began, as John the Baptist had already done, to announce 'the kingdom of heaven,' a phrase which, to the Jewish mind, represented the national glorification of Israel; and by his preaching, and the influence of his powerful personality, he won multitudes in Galilee to a participation in his belief that he was the expected Son of David. His public entrance into Jerusalem in the guise which tradition associated with the Messiah, when he sanctioned the homage of the multitude, was probably the climax of his confidence that a great demonstration of divine power, in concurrence with popular enthusiasm, would seat him triumphantly on the throne of David. No such result appearing, his views of the divine dispensation with respect to himself began to change, and he felt the presentiment that he must enter on his Messianic reign through the gates of suffering and death. Viewing Jesus as a pretender not only to spiritual but to political power, as one who really expected the subversion of the existing government to make way for his own kingship (though he probably relied on divine rather than on human means), he must necessarily have appeared in a dangerous light to those of his countrymen who were in authority, and who were anxious at any price to preserve public tranquillity in the presence of the Roman power, ready to visit with heavy vengeance any breach of order, and to deprive them of the last remnants of their independence; and hence the motives for his arrest and execution. To account for the belief of the disciples in the resurrection of their Master—a belief which appears to have been sincere—the author thinks it necessary to suppose a certain nucleus of fact, and this he finds in the disappearance of the body of Jesus, a point attested by all the four evangelists. The secret of this disappearance probably lay with Joseph of Arimathæa and Nicodemus, who were anxious to avoid implicating themselves with that fermentation of regretful enthusiasm to which a resort of the disciples to the grave might give rise. Animated by a belief in the resurrection, which, being more harmless in the eyes of the authorities than that in a living Messiah, they were permitted to preach with little molestation; the zeal of the disciples won many converts; a new impulse was given to their cause by the accession
