ing on what every one in those days was talking to me about,--the
slavery question in America.

It need not be remarked, that, when any one subject especially occupies
the public mind, those known to be interested in it are compelled to
listen to many weary platitudes. Lady Byron's remarks, however, caught
my ear and arrested my attention by their peculiar incisive quality,
their originality, and the evidence they gave that she was as well
informed on all our matters as the best American statesman could be. I
had no wearisome course to go over with her as to the difference between
the General Government and State Governments, nor explanations of the
United States Constitution; for she had the whole before her mind with a
perfect clearness. Her morality upon the slavery question, too,
impressed me as something far higher and deeper than the common
sentimentalism of the day. Many of her words surprised me greatly, and
gave me new material for thought.

I found I was in company with a commanding mind, and hastened to gain
instruction from her on another point where my interest had been aroused.
I had recently been much excited by Kingsley's novels, 'Alton Locke' and
'Yeast,' on the position of religious thought in England. From these
works I had gathered, that under the apparent placid uniformity of the
Established Church of England, and of 'good society' as founded on it,
there was moving a secret current of speculative enquiry, doubt, and
dissent; but I had met, as yet, with no person among my various
acquaintances in England who seemed either aware of this fact, or able to
guide my mind respecting it. The moment I mentioned the subject to Lady
Byron, I received an answer which showed me that the whole ground was
familiar to her, and that she was capable of giving me full information.
She had studied with careful thoughtfulness all the social and religious
tendencies of England during her generation. One of her remarks has
often since occurred to me. Speaking of the Oxford movement, she said
the time had come when the English Church could no longer remain as it
was. It must either restore the past, or create a future. The Oxford
movement attempted the former; and of the future she was beginning to
speak, when our conversation was interrupted by the presentation of other
parties.

Subsequently, in reply to a note from her on some benevolent business, I
alluded to that conversation, and expressed a wish that sh