some held fast to the formal limits of the old theology.
The extremes of bigotry and scepticism were probably
not unrepresented among them. From these differences and dissidences Margaret was able to combine the
elements of a wider agreement. A common ground of
interest was found in the range of topics presented by
her, and in her manner of presenting them. The enlargement of a new sympathy was made to modify the
intense and narrow interests in which women, as a class,
are apt to abide.
Margaret's journal and letters to friends give some accounts of the first meetings. She finds her circle, from the start, devoutly thoughtful, and feels herself, not "a paid Corinne," but a teacher and a guide. The bright minds respond to her appeal, as half-kindled coals glow beneath a strong and sudden' breath. The present, always arid if exclusively dwelt in, is enriched by the treasures of the past, and animated by the great hopes of the future.
Reports from some of Margaret's hearers show us how she appeared to them:—
"All was said with the most captivating address and grace, and with beautiful modesty. The position in which she placed herself with respect to the rest was entirely lady-like and companionable."
Another writer finds in the séance “the charm of a Platonic dialogue," without pretension or pedantry. Margaret, in her chair of leadership, appeared positively beautiful in her intelligent enthusiasm. Even her dress, was glorified by this influence, and is spoken of as sumptuous, although it is known to have been characterized by no display or attempted effect.
In Margaret's plan the personages of the Greek Olympus were considered as types of various aspects of
