In these passages the distinction between the immediate objects of life, which are related to physical comfort, that is, the provision for the satisfaction of the most primary necessaries and political organization, such as sets before itself as its object what is spiritual, custom, law, right of property, freedom, and communal existence is expressly emphasized. This principle of ethical life and right[163], Prometheus did not give to men, he merely taught them the cunning by means of which they might overcome natural objects and make them serviceable to their needs. Fire and the craftsmanship which makes use of fire have nothing ethical about them in themselves; and it is just the same with the art of weaving; in the first instance they are devoted to the exclusive service of private individuals, without coming into any relation with that which is shared in human existence or with Life in its public character. For the reason, then, that Prometheus was unable to furnish mankind with anything more spiritual or ethical, he also does not belong to the race of new gods, but to the Titans[164]. Hephaestos, it is true, also possessed fire and the particular crafts to which it is essential as an instrument for his field of activity, and is none the less accredited as a new god: but Zeus cast him from Olympus, and he continued to limp ever after. Just as little is it, therefore, an inconsequence when we find Ceres placed among the younger gods, who proved herself a benefactor of mankind just as Prometheus did. For that which Ceres taught was agriculture, with which at the same time property, and yet more, marriage, social custom, and law stand in close association.