n from heaven, filling their hearts with food and gladness; a God
who had made of one blood all nations of men who dwell on the face of all
the earth, and had determined the times of their fate, and the bounds of
their habitation.

100. We ourselves, fretted here in our narrow days, know less, perhaps,
in very deed, than they, what manner of spirit we are of, or what manner
of spirit we ignorantly worship. Have we, indeed, desired the Desire of
all nations? and will the Master whom we meant to seem, and the Messenger
in whom we thought we delighted, confirm, when He comes to His temple,--
or not find in its midst,--the tables heavy with gold for bread, and the
seats that are bought with the price of the dove? Or is our own land
also to be left by its angered Spirit,--left among those, where sunshine
vainly sweet, and passionate folly of storm, waste themselves in the
silent places of knowledge that has passed away, and of tongues that have
ceased?

This only we may discern assuredly; this, every true light of science,
every mercifully-granted power, every wisely-restricted thought, teach us
more clearly day by day, that in the heavens above, and the earth
beneath, there is one continual and omnipotent presence of help, and of
peace, for all men who know that they live, and remember that they die.

III.

ATHENA ERGANE.*
(Athena in the Heart.)

* "Athena the worker, or having rule over work." The name was first give
to her by the Athenians.

VARIOUS NOTES RELATING TO THE CONCEPTION OF ATHENA AS THE DIRECTRESS OF
THE IMAGINATION AND WILL.

101. I have now only a few words to say, bearing on what seems to me
present need, respecting the third function of Athena, conceived as the
directress of human passion, resolution, and labor.

Few words, for I am not yet prepared to give accurate distinction between
the intellectual rule of Athena and that of the Muses; but, broadly, the
Muses, with their king, preside over meditative, historical, and poetic
arts, whose end is the discovery of light or truth, and the creation of
beauty; but Athena rules over moral passion, and practically useful art.
She does not make men learned, but prudent and subtle; she does not teach
them to make their work beautiful, but to make it right.

In different places of my writings, and though many years of endeavor to
define the laws of art, I have insisted on this rightness in work, and on
its connection with virtue of