primordial contradiction concealed in the essence of things, _i.e.,_ he trespasses and suffers. Accordingly crime[11] is understood by the Aryans to be a man, sin[12] by the Semites a woman; as also, the original crime is committed by man, the original sin by woman. Besides, the witches' chorus says: "Wir nehmen das nicht so genau: Mit tausend Schritten macht's die Frau; Doch wie sie auch sich eilen kann Mit einem Sprunge macht's der Mann."[13] He who understands this innermost core of the tale of Prometheus--namely the necessity of crime imposed on the titanically striving individual--will at once be conscious of the un-Apollonian nature of this pessimistic representation: for Apollo seeks to pacify individual beings precisely by drawing boundary lines between them, and by again and again calling attention thereto, with his requirements of self-knowledge and due proportion, as the holiest laws of the universe. In order, however, to prevent the form from congealing to Egyptian rigidity and coldness in consequence of this Apollonian tendency, in order to prevent the extinction of the motion of the entire lake in the effort to prescribe to the individual wave its path and compass, the high tide of the Dionysian tendency destroyed from time to time all the little circles in which the one-sided Apollonian "will" sought to confine the Hellenic world. The suddenly swelling tide of the Dionysian then takes the separate little wave-mountains of individuals on its back, just as the brother of Prometheus, the Titan Atlas, does with the earth. This Titanic impulse, to become as it were the Atlas of all individuals, and to carry them on broad shoulders higher and higher, farther and farther, is what the Promethean and the Dionysian have in common. In this respect the Æschylean Prometheus is a Dionysian mask, while, in the afore-mentioned profound yearning for justice, Æschylus betrays to the intelligent observer his paternal descent from Apollo, the god of individuation and of the boundaries of justice. And so the double-being of the Æschylean Prometheus, his conjoint Dionysian and Apollonian nature, might be thus expressed in an abstract formula: "Whatever exists is alike just and unjust, and equally justified in both." Das ist deine Welt! Das heisst eine Welt![14] [10] "Here sit I, forming mankind In my image, A race resembling me,-- To sorrow and to weep, To taste, to hold, to enjoy, And not have need of thee, As I!" (Translation in Hæckel's _History of the Evolution of Man._) [11] _Der_ Frevel.] [12] _Die_ Sünde. [13] We do not measure with such care: Woman in thousand steps is there, But howsoe'er she hasten may. Man in one leap has cleared the way. _Faust,_ trans. of Bayard Taylor.--TR. [14] This is thy world, and what a world!--_Faust._ 10.