originate, this is not to be taken historically as something so fixed as to preclude the possibility of there being any deviation from it.
Thus too the noise, the rustling of leaves, the light noise of suspended cymbals, which represent the first form in which the oracle was given, are mere natural sounds. It is not till a later period that a priestess appears who in human sounds, if not actually in clear and distinct sounds, gives forth the oracle. Similarly the Muses are first nymphs, springs, waves, the noise or murmuring of brooks. In every case the starting-point is some aspect of Nature, natural powers which are transformed into a god with a spiritual character. Such a transformation shows itself also in Diana. The Diana of Ephesus is still Asiatic, and is represented with many breasts and covered with images of animals. She has, in fact, as the basis of her character, natural life, the producing and nourishing power of Nature. On the other hand, Diana of the Greeks is the huntress who kills animals. She does not represent the idea of hunting generally, but the hunting of wild animals. And indeed by the bravery of spiritual subjectivity these animals, which in the earlier spheres of the religious spirit were thought of as having an absolute claim to exist, are subdued and killed.
Prometheus, who was also reckoned amongst the Titans, is an important and interesting figure. Prometheus is the power of Nature, but he is also the benefactor of men, for he taught them the first arts. He brought down fire from heaven for them; the power to kindle fire already implies a certain amount of civilisation; it means that man has already got beyond his primitive barbarism. The first beginnings of civilisation have thus been preserved in grateful remembrance in the myths. Prometheus also taught men to offer sacrifice in such a way that they too might have something of the offering. The animals, it was supposed, did not
