Tall, slender, and graceful in form. Fair and exquisite in complexion. Bright and sunny in expression. The hair long and golden, but the brows and lashes dark and the eyes deep set and hazel, and by turns dreamy and penetrating. The mouth rich, full, and exquisitely formed. The broad brow prominent and sharply cut. The nose delicate, slightly curved, and just sufficiently prominent to give character to the face. And the dress somewhat fantastic as became her looks. Anna Kingsford seemed at first more fairy than human and more child than woman. For though really twenty-seven she appeared scarcely seventeen, and made expressly to be caressed, petted and indulged, and by no means to be taken seriously. These impressions as regards her character were appreciably modified on subsequent acquaintance, and Mr Maitland observes that “when she warmed to her favourite themes, her whole being radiant with a spiritual light, her utterances were those in turn of a savant, a sage, and a child, each part suiting her as well as if it were her one and only character.” The relationship between the authors of _The Perfect Way_ and the founders of the Theosophical Society in the days of its infancy affords matter of no little interest. The basic idea of the Theosophical Society, viz. the harmonising of the esoteric side of all religions, naturally suggested to the promoters of the movement that in the authors of so remarkable a work, they would find a tower of strength, and Madame Blavatsky, in particular, was most anxious to obtain their support and co-operation for the British section of the Society. Eventually, after considerable hesitation, Anna Kingsford responded to the advances made to her, and accepted the presidency of the British section. But the arrangement was not one which was destined to last long. That it was not likely to be a success might, I think, have been readily enough foreseen. Anna Kingsford and Edward Maitland were too uncompromising in their point of view—too positive that the source of their own information could not be impugned, to accept readily the _bona fides_ of other and, as they considered, lower oracles. This, however, was by no means all. The attitude of Theosophy in its early days towards Christianity was in the main hostile. To make the esoteric interpretation of this creed the pivot of their teaching was the last idea they contemplated. Madame Blavatsky had attacked Christianity in _Isis Unveiled_. Mr Sinnett was equally unsympathetic. The basis of their actual teaching was an interpretation of Eastern religions, whereas the basis of _The Perfect Way_ was an interpretation of Western. Anna Kingsford was just as unhesitating in giving her preference to Christianity as the leaders of Theosophy were in according theirs to Buddhism, Hinduism, and kindred Oriental philosophies. Mrs Besant’s attitude when she joined the Society showed similar preferences. Her