Dorothea by this time had looked deep into the ungauged reservoir of Mr. Casaubon’s mind, seeing reflected there in vague labyrinthine extension every quality she herself brought; had opened much of her own experience to him, and had understood from him the scope of his great work, also of attractively labyrinthine extent.  For he had been as instructive as Milton’s “affable archangel;” and with something of the archangelic manner he told her how he had undertaken to show (what indeed had been attempted before, but not with that thoroughness, justice of comparison, and effectiveness of arrangement at which Mr. Casaubon aimed) that all the mythical systems or erratic mythical fragments in the world were corruptions of a tradition originally revealed.  Having once mastered the true position and taken a firm footing there, the vast field of mythical constructions became intelligible, nay, luminous with the reflected light of correspondences.  But to gather in this great harvest of truth was no light or speedy work.  His notes already made a formidable range of volumes, but the crowning task would be to condense these voluminous still-accumulating results and bring them, like the earlier vintage of Hippocratic books, to fit a little shelf.  In explaining this to Dorothea, Mr. Casaubon expressed himself nearly as he would have done to a fellow-student, for he had not two styles of talking at command:  it is true that when he used a Greek or Latin phrase he always gave the English with scrupulous care, but he would probably have done this in any case.  A learned provincial clergyman is accustomed to think of his acquaintances as of “lords, knyghtes, and other noble and worthi men, that conne Latyn but lytille.”

Dorothea was altogether captivated by the wide embrace of this conception.  Here was something beyond the shallows of ladies’ school literature:  here was a living Bossuet, whose work would reconcile complete knowledge with devoted piety; here was a modern Augustine who united the glories of doctor and saint.

The sanctity seemed no less clearly marked than the learning, for when Dorothea was impelled to open her mind on certain themes which she could speak of to no one whom she had before seen at Tipton, especially on the secondary importance of ecclesiastical forms and articles of belief compared with that spiritual religion, that submergence of self in communion with Divine perfection which seemed to her to be expressed in the best Christian books of widely distant ages, she found in Mr. Casaubon a listener who understood her at once, who could assure her of his own agreement with that view when duly tempered with wise conformity, and could mention historical examples before unknown to her.

“He thinks with me,” said Dorothea to herself, “or rather, he thinks a whole world of which my thought is but a poor twopenny mirror.  And his feelings too, his whole experience—­what a lake compared with my little pool!”