Based on K. Barth’s definition of faith and R. Bultmann’s existentialist theology, J. H. Mazaheri has attempted to reveal G. Eliot’s profound religious and spiritual quest by focusing on the short but powerful novel, Silas Marner. The critic believes that her thought in the area of religion and theology has not been appreciated enough by critics, and that a postmodern reading is necessary in order to understand it. So, through a close textual reading, the author shows not only the affinities G. Eliot had with Coleridge and Wordworth, already mentioned by others, but also with Schleiermacher and Kierkegaard. The novelist clearly distinguishes between religion and superstition: if she strongly rejects the latter, she believes in the reality and good aspects of the former. Indeed she demythologizes Christianity in a positive way, and implicitly offers a new definition of religion. On the other hand, although she admired and translated Feuerbach’s The Essence of Christianity, she differed from him as much as she did from Strauss, whom she also translated. This essay on Silas Marner proposes, thus, a new approach to G. Eliot’s thought, while stressing the qualities of her art, especially in the way she uses allegory, irony, and free indirect speech.

Gold! - his own gold - brought back to him as mysteriously as it had been taken away! Falsely accused of theft, Silas Marner is cut off from his community but finds refuge in the village of Raveloe, where he is eyed with distant suspicion. Like a spider from a fairy-tale, Silas fills fifteen monotonous years with weaving and accumulating gold. The son of the wealthy local Squire, Godfrey Cass also seeks an escape from his past. One snowy winter, two events change the course of their lives: Silas's gold is stolen and, a child crawls across his threshold. Combining the qualities of a fable with a rich evocation of rural life in the early years of the nineteenth century, Silas Marner (1861) is a masterpiece of construction and a powerful meditation on the value of communal bonds in a mysterious world.

This volume examines the significance of spiritual kinship—or kinship reckoned in relation to the divine—in creating myriad forms of affiliations among Christians, Jews, and Muslims. Rather than confining the study of spiritual kinship to Christian godparenthood or presuming its disappearance in light of secularism, the authors investigate how religious practitioners create and contest sacred solidarities through ritual, discursive, and ethical practices across social domains, networks, and transnational collectives. This book’s theoretical conversations and rich case studies hold value for scholars of anthropology, kinship, and religion.

Falsely accused, cut off from his past, Silas the weaver is reduced to a spider-like existence, endlessly weaving his web and hoarding his gold. Meanwhile, Godfrey Cass, son of the squire, contracts a secret marriage. While the village celebrates Christmas and New Year, two apparently inexplicable events occur. Silas loses his gold and finds a child on his hearth. The imaginative control George Eliot displays as her narrative gradually reveals causes and connections has rarely been surpassed. This edition, which is based on the carefully corrected text George Eliot prepared a few months after the first edition, is accompanied by an introduction which illuminates the intellectual context of what has often been presented as a nostalgic, sentimental tale. - ;It came to me first of all, quite suddenly, as a sort of legendary tale, suggested by my recollection of having once, in early childhood, seen a linen-weaver with a bag on his back; but, as my mind dwelt on the subject, I became inclined to a more realistic treatment. Falsely accused, cut off from his past, Silas the weaver is reduced to a spider-like existence, endlessly weaving his web and hoarding his gold. Meanwhile, Godfrey Cass, son of the squire, contracts a secret marriage. While the village celebrates Christmas and New Year, two apparently inexplicable events occur: Silas loses his gold and finds a child on his hearth. The imaginative control George Eliot displays as her narrative gradually reveals causes and connections has rarely been surpassed. Silas Marner (1861) is the shortest and most immediately accessible of Eliot's novels. She takes the materials of legend and fairy tale and provides them with a historically precise setting, drawing on some of the most advanced ideas of her day in order to represent states of mind and belief at the limits of rational perception. This edition, which is based on the carefully corrected text George Eliot prepared a few months after the first edition, is accompanied by an introduction which illuminates the intellectual context of what has often been presented as a nostalgic, sentimental tale. -

Offers a digitally printed version of the 1885 autobiography of George Eliot, which is a collection of journals and letters that was compiled by the author's husband after her death.

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