He sees his brood about thy knee;
The next, like fire he meets the foe,
And strikes him dead for thine and thee.'

'Thine and thee' at the end seem to me to express precisely the change
from the automatic images of 'voice' and 'face' to the reflective mood
in which the full meaning of that for which he fights is realised.

But it is the 'face' that 'gives the battle to his hands.' Here again,
as we saw when comparing impulses themselves, it is the evolutionarily
earlier more automatic, fact that has the greater, and the later
intellectual fact which has the less impulsive power. Even as one sits
in one's chair one can feel that that is so.

Still more clearly can one feel it if one thinks of the phenomena of
religion. The only religion of any importance which has ever been
consciously constructed by a psychologist is the Positivism of Auguste
Comte. In order to produce a sufficiently powerful stimulus to ensure
moral action among the distractions and temptations of daily life, he
required each of his disciples to make for himself a visual image of
Humanity. The disciple was to practice mental contemplation for a
definite period each morning of the remembered figure of some known and
loved woman--his mother, or wife, or sister. He was to keep the figure
always in the same attitude and dress, so that it should always present
itself automatically as a definite mental image in immediate association
with the word Humanité.[12] With that would be automatically associated
the original impulse of affection for the person imaged. As soon as
possible after that would come the meaning of the word, and the fuller
but less cogent emotional associations connected with that meaning. This
invention was partly borrowed from certain forms of mental discipline in