ibrating and semi-voluntary murmur of the insect; and, lower still,
to the hiss or quiver of the tail of the half-lunged snake and deaf
adder; all these, nevertheless, being wholly under the rule of Athena as
representing either breath or vital nervous power; and, therefore, also,
in their simplicity, the "oaten pipe and pastoral song," which belong to
her dominion over the asphodel meadows, and breathe on their banks of
violets.

Finally, is it not strange to think of the influence of this one power of
Pallas in vibration (we shall see a singular mechanical energy of it
presently in the serpent's motion), in the voices of war and peace? How
much of the repose, how much of the wrath, folly, and misery of men, has
literally depended on this one power of the air; on the sound of the
trumpet and of the bell, on the lark's song, and the bee's murmur!

44. Such is the general conception in the Greek mind of the physical
power of Athena. The spiritual power associated with it is of two kinds:
first, she is the Spirit of Life in material organism; not strength in
the blood only, but formative energy in the clay; and, secondly, she is
inspired and impulsive wisdom in human conduct and human art, giving the
instinct of infallible decision, and of faultless invention.

It is quite beyond the scope of my present purpose--and, indeed, will
only be possible for me at all after marking the relative intention of
the Apolline myths--to trace for you the Greek conception of Athena as
the guide of moral passion. But I will at least endeavor, on some near
occasion,* to define some of the actual truths respecting the vital force
in created organism, and inventive fancy in the works of man, which are
more or less expressed by the Greeks, under the personality of Athena.
You would, perhaps, hardly bear with me if I endeavored further to show
you--what is nevertheless perfectly true--the analogy between the
spiritual power of Athena in her gentle ministry, yet irresistible anger,
with the ministry of anther Spirit whom we also, holding for the
universal power of life, are forbidden, at our worst peril, to quench or
to grieve.

* I have tried to do this in mere outline in the two following sections
of this volume.

45. But, I think, to-night, you should not let me close without
requiring of me an answer on one vital point, namely, how far these
imaginations of gods--which are vain to us--were vain to those who had
no better trust