sybils. Or she may be one of the lay sisters of charity, a Canoness, bound by an inward vow! Or the useful drudge of all men, the Martha, much sought, little prized! Or the intellectual interpreter of the varied life she sees; the Urania of a half-formed world's twilight.
Or she may combine all these. Not “needing to care that she may please a husband,” a frail and limited being, her thoughts may turn to the centre, and she may, by steadfast contemplation entering into the secret of truth and love, use it for the use of all men, instead of a chosen few, and interpret through it all the forms of life. It is possible, perhaps, to be at once a priestly servant, and a loving muse.
Saints and geniuses have often chosen a lonely position in the faith that if, undisturbed by the pressure of near ties, they would give themselves up to the inspiring spirit, it would enable them to understand and reproduce life better than actual experience could.
How many old maids take this high stand, we cannot say: it is an unhappy fact, that too many who have come before the eye are gossips rather, and not always good-natured gossips. But if these abuse, and none make the best of their vocation, yet it has not failed to produce some good results. It has been seen by others, if not by themselves, that beings, likely to be left alone, need to be fortified and furnished within themselves, and education and thought have tended more and more to regard these beings as related to absolute Being, as well as to other men. It has been seen that, as the breaking of no bond ought to destroy a man, so ought the missing of none to hinder him from growing. And thus a circumstance of the time,
