Cyril Maxon was very rising by now; people called him a certainty for a judgeship in some ten years' time (he was only thirty-eight); and the ladies were very sympathetic. Several of them were members of Mr. Attlebury's congregation, and the personal friends of that genial but exacting apostle. Some of the ladies wondered how Mr. Attlebury could be so responsive, and yet so definitely restricted in his responsiveness; they thought of his demeanour as of an occult art, and might have been right had they stopped at calling it esoteric. Attlebury himself felt no difficulty, not even a consciousness of effort. He met them in absolute intimacy of soul to soul. Happily in all creeds--and discreeds--there are men and women who can do it. At first Cyril Maxon had refused to talk about his misfortune, which, of course, soon became public property, and the hints about it had to be almost impossibly delicate. But, as time went on, he found two or three friends to whom he could, more or less, open his heart. There was Mrs. Ladd, an elderly woman with hearty kindly ways and a mind shrewdly matter of fact. There was Miss Fortescue, one of Attlebury's best 'workers,' a benevolent sensible spinster of five-and-forty. There was also Lady Rosaline Deering, daughter of a Scotch peer, widow of a Colonial Administrator. She was a woman of three-and-thirty, or thereabouts, tall and of graceful carriage; her nose was too long, and so was her chin, but she had pretty hair and fine eyes. She was a bit of a blue-stocking and dabbled in theology and philosophy. "Not afraid to think for myself," was the way in which she defined her attitude, in contradistinction (as she implied) from the attitude of most of the women who sat at Mr. Attlebury's feet. She admired Attlebury, but she thought for herself. "One can't quite give up one's reason," she would say, with a winning smile. "Besides, I was brought up in the Church of Scotland, you know." This ecclesiastical origin seemed to give her independence; she paid only so much voluntary allegiance as she chose to Attlebury and his Church; she could in case of need fall back on her Church of origin, as though on a domicile never finally forfeited. Also in her husband's lifetime she had seen the cities of men and known their minds. In fact she might be considered emancipated, and her adherence to Mr. Attlebury's school was rather æsthetic than dogmatic; she thought that religion should be invested with beauty, but she was not afraid to talk of some of its doctrines as possibly 'symbolic.'