MARGARET agreed with Mr. Wheeler, and said that by reality she understood anything incarnated,—whatever was tangible. She then went on to speak of the Sphinx. What was it? ELISABETH HOAR seemed surprised at the question. Was it not one thing to everybody? MARGARET called for her idea, but she would not give it. MARGARET said that to herself it represented the development of a thought, founding itself upon the animal, until it grew upward into calm, placid power. She revered these good ancients, who did not throw away any of the gifts of God; who were neither materialists nor immaterialists, but who made matter always subservient to the highest ends of the Spirit. WILLIAM WHITE asked if the festivals of the Gods, the highest source of their influence over the people, did not show how little they had penetrated to the spirit of things? MARGARET thought ambrosia and nectar were proper emblems of Divine Joy. They were not to be taken literally. “But,” persisted WHITE, “the great body of the people thought them so.” WILLIAM STORY said, with happy grace, that the great _body_ of the people might be excused for such a thought. MARGARET enjoyed the pun, and said that the great Greek body was sensuous and ate, but that the Greek soul knew better than to suspect the Gods of opening their mouths. E. P. P. waked up at this moment, and asked what Margaret would say to Berkeley’s theory. MARGARET said she did not know what it was! E. P. P. said, the evolution of all things from the soul, the non-existence of matter. JAMES P. CLARKE thought it very difficult to decide how far spirit and matter were one. A man’s identity was not in the particles which came and went every seven years, but in the spirit. Yet these particles constituted the wall of separation between himself and others. His identity was in his spirit. GEORGE RIPLEY begged leave to disagree. He thought we knew as much about matter as about spirit, and that Berkeley’s theory was as good as any. MARGARET said that if God created matter, of course it was evolved from spirit; that matter could not be antagonistic to that from which it was evolved. To express a complete idea, we had only to say, “Jehovah, I am.” “Or,” CHARLES WHEELER added, “to be silent.” “Yes,” said MARGARET, “and in that lies the merit of Mythology. Every faculty was, according to that, an incomplete statement. Therefore Mr. Ripley did wrong to confound Minerva with the Logos.” E. P. P. did not see that Berkeley’s statement was answered. WILLIAM STORY came in with another pun. “If Berkeley thought so, it was _no matter_!” Some stupid person spoiled the wit by trying to explain it, and the question remained to us just as much matter as ever.