Now it will readily be seen that this idea that the soul can be separated from the body and united with the god implies two things: first, a belief in a difference between soul and body which sets them off against each other, and secondly, a belief in the divine nature of the human soul. The former clearly established for the first time in Greek thought the concept of the dual ego, the double self, the significance of which we can hardly overestimate. We shall be concerned with it throughout the entire course of our considerations. The second made it easy for men to explain the source and destiny of the soul and to point out the means by which the soul must be set free to seek its natural destiny. The possibility that the soul, escaping from the body during the Dionysiac frenzy, might unite itself with god, might indeed become a god, so that the orgiastic devotee was given the divine name βάκχος—this showed the way by which man could secure immortality. He must loose his divine soul from the body that it might ultimately enjoy its divine life unhampered by earthly bonds and be forever with god. According to the Dionysiac myth, which naturally varies much in details, the god was pursued by the Titans, the warring powers opposed to Zeus; in his distress Dionysus changed himself into various forms, finally into that of a bull which was torn to pieces and devoured by the Titans. But Athena saved the heart and gave it to Zeus who swallowed it. Hence sprang the new Dionysus. The Titans were ultimately destroyed by the thunderbolt of Zeus and their ashes scattered to the winds. You will at once notice the parallelism between this myth of Dionysus and those of Osiris, Attis, and Adonis. These are all gods who die and live again, and so become gods of life and death, divinities through whom man gains assurance of his own immortality. You will also notice in this myth of Dionysus how most ancient and crudest elements are united with a rather advanced attempt to wrestle with the problems of the world, and particularly with the problem of evil. Over against the beneficent divinity, or divinities, are set the Titans, powers of ill.