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? and what real belief the Greek had in these creations of his own spirit, practical and helpful to him in the sorrow of earth?  I am able to answer you explicitly in this.  The origin of his thoughts is often obscure, and we may err in endeavoring to account or their form of realization; but the effect of that realization on his life is not obscure at all.  The Greek creed was, of course, different in its character, as our own creed is, according to the class of persons who held it.  The common people’s was quite literal, simple, and happy; their idea of Athena was as clear as a good Roman Catholic peasant’s idea of the Madonna.  In Athens itself, the centre of thought and refinement, Pisistratus obtained the reins of government through the ready belief of the populace that a beautiful woman, armed like Athena, was the goddess herself.  Even at the close of the last century some of this simplicity remained among the inhabitants of the Greek islands; and when a pretty English lady first made her way into the grotto of Antiparos, she was surrounded, on her return, by all the women of the neighboring village, believing her to be divine, and praying her to heal them of their sicknesses.