This idea was that of a duality subsisting in every unity, such as I had nowhere read or heard of. I was, of course, aware that the theological doctrine of the Trinity involved a Duality. But not of a kind to find a response in my mind. And being unable to assimilate it as it stood, I ignored it; putting it aside until it should present itself to me in an aspect in which it was intelligible. I felt, however vaguely, that the Duality I sought was in the Bible, though it had been missed by the official expositors of that book. And the conviction that it was in some way connected with my life-work was so strong that I constructed for the covers of my two first books a monogram symbolical of Genesis i. 27. And I looked to the unfoldment of what I felt to be the secret significance of that utterance for the explication of all the mysteries the solution of which engrossed me. The thought did not seem to originate in any of my experiences, but rather to be part of my original stock of innate ideas, supposing that there are such ideas, and to derive confirmation and explanation from my experiences. Those experiences were in this wise. It had been my privilege to have the friendship of several women of a type so noble that to know them was at once an education and a religion; women whose perfection of character had served more than anything else to make me believe in God, when all other grounds had failed. I could in no wise account for them on the hypothesis of a fortuitous concourse of unintelligent atoms. And not only did I find that the higher the type the more richly they were endowed with precisely the faculty of which I myself was conscious as distinguishing me from my fellows; I found also that I was unable to recognise any woman as of a high type as woman save in so far as she was possessed of it. I had failed to find any who possessed the knowledge I craved, and who were thereby able to help me in my thought. They helped me nevertheless, but it was by _being_ what they were, rather than by _knowing_ and _doing_, be they admirable as they might in these respects. I recognised in them that which supplemented and complemented my mental self in such wise as to suggest unbounded possibilities of results to accrue from the intimate association of two minds thus attuned to each other, and duly unfolded by thought and study. It needed, it seemed to me, but the reverberation and intensification of thought, induced by the apposition of two minds thus related, for the production of the divine child Truth in the very highest spheres of thought. So that the results would by no means be restricted to the mere sum of the associated capacities of the two minds themselves. And in view of such high possibilities I found myself appropriating and applying the ejaculation which Virgil puts into the mouth of Anna when urging the union of her sister Dido with Æneas-- "Quæ surgere regna Conjugio tali!" and I felt with Tennyson that