Before quitting the discussion of this ancient tale of human suffering and sin, it would be well to notice that Hesiod identifies Prometheus with the human race. His hero is the son of the Titan Iapetus by Clymene, daughter of the Titan Oceanus; and his brethren are Atlas, Menoitios, and Epimetheus. These names are significant. Just as Prometheus signifies the forecasting reason of humanity,[40] so Epimetheus indicates the overhasty judgment foredoomed to be wise too late. These are intellectual qualities. Atlas, in like manner, typifies the endurance of man, who bears all to the very end, and holds upon his back the bulk of heaven. In Menoitios is shadowed forth the insolence and rebellious spirit for which a penalty of pain and death is meted. These, then, are moral qualities. In the children of Iapetus and Clymene we consequently trace the first rude attempt at psychological analysis. The scientific import of the mythus was never wholly forgotten by the Greeks. Pindar calls Prophasis, or excuse, the daughter of Epimetheus, or back-thought as opposed to fore-thought. Plato makes the folly of Epimetheus to have consisted in his giving away the natural powers of self-preservation to the beasts; whereupon Prometheus was driven to supplement with fire the unprotected impotence of man. Lucian, again, says of Epimetheus that repentance is his business; while Synesius adds that he provides not for the future, but deplores the past. The Titans, it should further be remarked, are demiurgic powers--elemental forces of air, fire, earth, water--conditions of existence implied by space and time--distributors of darkness and of light--parents, lastly, of the human race. Though some later Greek authors identified Prometheus with the Titans, and made him the benefactor of humanity, this was not the conception of Hesiod. Prometheus is stated, both in the _Theogony_ and the _Works and Days_, to have been the son of Titans, the protagonist of men, who strove in vain to cope with Zeus. Zeus himself belongs in like manner to a secondary order of existences. Begotten by the Titan Kronos, he seems to typify the reason as distinguished from the brute powers of the universe, mind emergent from matter, and overcoming it by contest. Prometheus is connected, by his parentage, with the old material order of the world; but he represents that portion of it which is human, and which, _qua_ human, has affinity to Zeus. Herein we trace the mystery of the divine in man, though man has been placed in antagonism to the deity. The same notion is further symbolized by the theft of fire, and by the fiction of Prometheus breathing a particle of the divine spirit into the clay figures whereof he made men. In the decaying age of Greek mythology this aspect of the legend absorbed attention to the exclusion of the elder Hesiodic romance, as students of Horace will remember, and as appears abundantly from Græco-Roman bass-reliefs. To reconcile man