tenderly and truly, where they were not. But for a worldly character, however gifted, she felt and expressed something very like contempt. At this period, she had no patience with self-satisfied mediocrity. She afterwards learned patience and unlearned contempt; but at the time of which I write, she seemed, and was to the multitude, a haughty and supercilious person, — while to those whom she loved, she was all the more gentle, tender and true.
Margaret possessed, in a greater degree than any person I ever knew, the power of so magnetizing others, when she wished, by the power of her mind, that they would lay open to her all the secrets of their nature. She had an infinite curiosity to know individuals,— not the vulgar curiosity which seeks to find out the circumstances of their outward lives, but that which longs to understand the inward springs of thought and action in their souls. This desire and power both rested on a profound conviction of her mind in the individuality of every human being. A human being, according to her faith, was not the result of the presence and stamp of outward circumstances, but an original monad, with a certain special faculty, capable of a certain fixed development, and having a profound personal unity, which the ages of eternity might develop, but could not exhaust. I know not if she would have stated her faith in these terms, but some such conviction appeared in her constant endeavor to see and understand the germinal principle, the special characteristic, of every person whom she deemed worthy of knowing at all. Therefore, while some persons study human nature in its universal laws, and become great philosophers, moralists and teachers of the race, — while others study mankind in action, and, seeing the motives
