[Footnote 164: The argument of Hegel is ingenious. It must be admitted, however, that in several accounts of Prometheus, notably that of Aeschylus, Zeus is represented as hostile to human progress. And it is rather a strain on the facts to trace, in the case of Ceres, so much that is of an ethical colour to agriculture, and limit the use of fire simply to the crafts of Hephaestos, ignoring, that is to say, its domestic use altogether.] [Footnote 165: _Der Sittlichkeit._] [Footnote 166: _Gehaltvolle._ That is, intrinsically sound and substantial.] [Footnote 167: "Eum." vv. 206-9.] [Footnote 168: Soph., "Ant." v. 451: ἡ ξὐνoικoς τῶν κάτω θεῶν Δἰκη.] [Footnote 169: _Umgestaltung._ Remodelling, reorganization. Reformation in literal sense.] [Footnote 170: _Trübe._ "Troubled" perhaps is better.] [Footnote 171: The Cabeiri were mystic Powers. Aeschylus wrote a drama under this title. The ancients differ greatly as to their origin and nature, Herodotus assumes an Egyptian origin.] [Footnote 172: _Feste_ is as a substantive a stronghold, and this may be Hegel's meaning, but I think he uses it here for _Festigkeit_, consistency, compact security.] [Footnote 173: The sentence is not very clear. The sense is that Prometheus is honoured as the Earth and Sun are honoured by his assistance of human needs.] [Footnote 174: Vv. 54-6. "This entire spot is sacred; awful Poseidon holds it, and therein is the fire bringing god, the Titan Prometheus."] [Footnote 175: Vv. 1645-8.] [Footnote 176: Vv. 901 _et seq._] [Footnote 177: Hegel means that in the suffering of Kleon Sophocles treats the natural law of Antigone and the higher law of the king on the same terms.] [Footnote 178: Lit., "what is made for it," _e.g._, the detail of objective experience.] [Footnote 179: _Unvergänglichkeit._ Hegel no doubt refers to the epithet always applied by Homer and other, Greek poets to the gods of Olympus, immortal.] CHAPTER II THE IDEAL OF THE CLASSICAL TYPE OF ART