do Emerson
said of her: "The day was never long enough to exhaust her opulent
memory; and I, who knew her intimately for ten years, never saw her
without surprise at her new powers."

William R. Channing, in her "Memoirs," says: "I have no hope of
conveying to my readers my sense of the beauty of our relation, as it
lies in the past, with brightness falling on it from Margaret's risen
spirit. It would be like printing a chapter of autobiography, to
describe what is so grateful in memory--its influence upon oneself."

Rev. James Freeman Clarke says: "Socrates without his scholars, would
be more complete than Margaret without her friends. The insight which
Margaret displayed in finding her friends; the magnetism by which she
drew them toward herself; the catholic range of her intimacies; the
influence which she exerted to develop the latent germ of every
character; the constancy with which she clung to each when she had
once given and received confidence; the delicate justice which kept
every intimacy separate, and the process of transfiguration which took
place when she met any one on this mountain of friendship, giving a
dazzling lustre to the details of common life--all these should be at
least touched upon and illustrated, to give any adequate view of these
relations." Horace Greeley, in his "Recollections of a Busy Life,"
said: "When I first made her acquaintance she was mentally the best
instructed woman in America."

When Transcendentalism rose in New England, drawing the brightest
minds of the country into its faith, Margaret was accepted as its
high-priestess; and when _The Dial_ was established for the expression
of those views, she was chosen its editor, aided by Ralph Waldo
Emerson and George Ripley. Nothing could be more significant of the
place Margaret Fuller held in the realm of thought than the fact, that
in this editorship she was given precedence over the eminent
philosopher and eminent scholar, her associates.

She sought to unveil the mysteries of life and enfranchise her own sex
from the bondage of the past, and while still under thirty planned a
series of conversations (in Boston) for women only, wherein she took a
leading part. The general object of these conferences, as declared in
her programme, was to supply answers to these questions: "What are we
born to do?" and "How shall we do it?" or, as has been stated, "Her
three special aims in those conversations were, To pass in review the
depart