George Ripley objected to this definition. He might have imbibed a Hebrew idea, but the office of Wisdom was surely something more than this,—a purely mechanical and orderly tact.
Margaret said she had not meant to give our view of it, only the Greek idea as manifest in the story of Minerva. To William White she said, smiling, that she supposed he had not wondered so much that Genius should be masculine as that Wisdom should be feminine! But the Greeks were wise, and she revered their keen perception.
Elisabeth Hoar said it seemed to her that Wisdom provided means. A hero might be inspired by Genius, but Wisdom provided his armor, taught him to distinguish the goal, and to perceive clearly the relation to it of any onward step.
Margaret agreed to this, and
William Story said that Genius was indebted to Wisdom for means of communication. Genius thinks words impertinent, but Wisdom apprehends its intuitions, and gives them shape.
Margaret said further, that Wisdom must adopt instinctively the finest medium.
It seemed to me that Wisdom not only gave power of communication, but power of attainment. Walter Scott was a good instance of the union of intuitive perception and human sagacity, but all these words about it cleared up nothing.
Margaret then proposed that we should take up the attributes of Minerva, and so get at the facts.
Mr. Ripley did not think it noble enough when she based Wisdom upon realities.
William Story said Wisdom must have something to work upon. He thought Wisdom compared the intuitions of Genius with realities.