belief. To study with her friends the 'ethics of an
ancient faith, too remote to become the occasion of
personal excitement, seemed to her a step in the direction of freer thought and a more unbiassed criticism.
The Greek mythology, instinct with the genius of a
wonderful people, afforded her the desired theme.
With its help she would introduce her pupils to a
sphere of serenest contemplation, in which Religion
and Beauty had become wedded through immortal
types.
Margaret was not able to do this without awakening some orthodox suspicion. This she knew how to allay: for when one of the class demurred at the supposition that a Christian nation could have anything to envy in the religion of an heathen one, Margaret said that she had no desire to go back, and believed we have the elements of a deeper civilization; yet the Christian was in its infancy, the Greek in its maturity, nor could she look on the expression of a great nation's intellect as insignificant. These fables of the gods were the result of the universal sentiments of religion, aspiration, intellectual action, of a people whose political and æsthetic life had become immortal.
Margaret's good hopes were justified by the success of her undertaking. The value of what she had to impart was felt by her class from the first. It was not received in a passive and compliant manner, but with the earnest questioning which she had wished to awaken, and which she was so well able both to promote and to satisfy.
In the first of her conversations ten of the twenty-five persons present took part, and this number continued to increase in later meetings. Some of these ladies had been bred in the ways of liberal thought,
