




Transcribed from the 1897 Service & Paton edition by David Price, email
ccx074@pglaf.org





JANE EYRE
AN AUTOBIOGRAPHY


BY
CHARLOTTE BRONTE

_ILLUSTRATED BY F. H. TOWNSEND_

London
SERVICE & PATON
5 HENRIETTA STREET
1897

_The Illustrations_
_in this Volume are the copyright of_
SERVICE & PATON, _London_

TO
W. M. THACKERAY, ESQ.,

This Work
IS RESPECTFULLY INSCRIBED

BY
THE AUTHOR




PREFACE


A preface to the first edition of "Jane Eyre" being unnecessary, I gave
none: this second edition demands a few words both of acknowledgment and
miscellaneous remark.

My thanks are due in three quarters.

To the Public, for the indulgent ear it has inclined to a plain tale with
few pretensions.

To the Press, for the fair field its honest suffrage has opened to an
obscure aspirant.

To my Publishers, for the aid their tact, their energy, their practical
sense and frank liberality have afforded an unknown and unrecommended
Author.

The Press and the Public are but vague personifications for me, and I
must thank them in vague terms; but my Publishers are definite: so are
certain generous critics who have encouraged me as only large-hearted and
high-minded men know how to encourage a struggling stranger; to them,
_i.e._, to my Publishers and the select Reviewers, I say cordially,
Gentlemen, I thank you from my heart.

Having thus acknowledged what I owe those who have aided and approved me,
I turn to another class; a small one, so far as I know, but not,
therefore, to be overlooked.  I mean the timorous or carping few who
doubt the tendency of such books as "Jane Eyre:" in whose eyes whatever
is unusual is wrong; whose ears detect in each protest against
bigotry--that parent of crime--an insult to piety, that regent of God on
earth.  I would suggest to such doubters certain obvious distinctions; I
would remind them of certain simple truths.

Conventionality is not morality.  Self-righteousness is not religion.  To
attack the first is not to assail the last.  To pluck the mask from the
face of the Pharisee, is not to lift an impious hand to the Crown of
Thorns.

These things and deeds are diametrically opposed: they are as distinct as
is vice from virtue.  Men too often confound them: they should not be
confounded: appearance should not be mistaken for truth; narrow human
doctrines, that only tend to elate and magnify a few, should not be
substituted for the world-redeeming creed of Christ.  There is--I repeat
it--a difference; and it is a good, and not a bad action to mark broadly
and clearly the line of separation between them.

The world may not like to see these ideas dissevered, for it has been
accustomed to blend them; finding it convenient to make external show
pass for sterling worth--to let white-washed walls vouch for clean
shrines.  It may hate him who dares to scrutinise and expose--to rase the
gilding, and show base metal under it--to penetrate the sepulchre, and
reveal charnel relics: but hate as it will, it is indebted to him.

Ahab did not like Micaiah, because he never prophesied good concerning
him, but evil; probably he liked the sycophant son of Chenaannah better;
yet might Ahab have escaped a bloody death, had he but stopped his ears
to flattery, and opened them to faithful counsel.

There is a man in our own days whose words are not framed to tickle
delicate ears: who, to my thinking, comes before the great ones of
society, much as the son of Imlah came before the throned Kings of Judah
and Israel; and who speaks truth as deep, with a power as prophet-like
and as vital--a mien as dauntless and as daring.  Is the satirist of
"Vanity Fair" admired in high places?  I cannot tell; but I think if some
of those amongst whom he hurls the Greek fire of his sarcasm, and over
whom he flashes the levin-brand of his denunciation, were to take his
warnings in time--they or their seed might yet escape a fatal
Rimoth-Gilead.

Why have I alluded to this man?  I have alluded to him, Reader, because I
think I see in him an intellect profounder and more unique