Accordingly, the answer to the question of the nature of the etymology of the name Prometheus must be this: Prometheus comes from a root pra + math, which had the same meaning as the simple verb μανθάνω. But the formation of the name from the verb is older than the appearance of any specific Hellenism; for Prometheus was not formed by the Greeks. With the verb mathnâ-mi the name pramâthyu-s, without any verb pramathnâ-mi, was also delivered to them; and so there were in Greek μανθάνω and Προμηθεύς, but not προμανθάνω. The knowledge of the mutual connexion of the two former words continued vivid in the language; and when the sense of μανθάνω was spiritualised, the same change came over that of Prometheus also. Besides this, the preposition προ was understood, according to the usual Greek analogy, as ‘beforehand’; and the verb προμανθάνω was then formed on Greek ground. Thus Prometheus came finally to denote to the Greeks ‘the Fore-learner, the Provident.’ I shall have more to say presently on this development. Let us pause for a while here, and attempt the psychological analysis of the simpler form of the myth exhibited above.
The following definitions must be given in advance:
Every simple act of the soul and every simple occurrence in the soul shall be termed a Motion, that we may have a general word to embrace all psychological data and designate, so to speak, a psychical atom.
Simple Motions combine together for very various reasons and in various ways, which I need not enumerate here; e.g. a colour, a form, and a matter. Thus they form a Combination of motions, e.g. ‘a black round disk.’
Simple Motions, or single Combinations of them, in case they are not distinct or distinguished from other simple motions or single combinations on account of the similarity or equality of their contents, coalesce with the latter into one motion or combination of motions, as the case may be. For instance, to one who has not a clear sight, or has no sense of colour, or is looking at too great a distance, two colours that are but little different will appear one and the same. If one sees a ribbon today, and tomorrow sees at the same place another scarcely differing from it in colour, length, and breadth, one will suppose it to be the same. Thus, Coalescence produces a loss of contents (for in the place of two or more motions only one remains, whereas distinction brings an enrichment of contents), but the loss is compensated by the force of the motion.
Not simple motions, but certainly combinations, can be interlaced (sich verflechten) with one another. Interlacing of combinations occurs when certain motions belonging to two or more combinations coalesce, whilst the other motions belonging to them remain apart. The interlacing of the combinations approximates more or less to a coalescence of them in proportion to the number and value of the motions that coalesce. On this more accurate definitions may be given presently. Here I will only allude to a frequently occurring instance: two words of similar sound in a foreign language are easily interlaced, even to the point of perfect coalescence, i.e. they are confounded with each other. So also two persons closely resembling each other. The coalescing members of the combinations here so greatly exceed in number and force those that remain separated, that there is no consciousness of the latter.
When something presents itself to the mind to be perceived, estimated, or in the most general sense received, a certain procedure or negotiation takes place between this something on the one side, and certain older ideas, through the instrumentality of which the reception is to be effected, on the other. This procedure is Apperception: it is obviously far from a primary occurrence in the consciousness; it depends upon Coalescences, Interlacings, and Combinations of all sorts.[[801]]
The primitive man saw fire on the earth and in the sky; or, to express it more precisely, he saw something burning, shining. From the conception of burning things the idea of Burning or Shining was extracted. The difference between Conception (Anschauung) and Idea (Vorstellung) must now be carefully noted.[[802]] The former is an undivided sum-total of many elements, corresponding to the object or occurrence presented to the senses. The thought of it is expressed in language by a plurality of ideas, every one of which corresponds to one single element of the conception; so that the ideas are equal in number to the separate elements which are recognised and distinguished in the conception. Thus, to a single conception corresponds a combination of many separate ideas. The two combinations of ideas concerning the heavenly fire and concerning the earthly, contained elements (ideas) which coalesced together; and thus they became interlaced with one another. The conceptions of the two fires (as aggregate unities, in opposition to the ideas, into which they are broken up by the analysis of their elements) would not, indeed, easily coalesce; for as such aggregates they appear to the observer too different from each other. But when the conceptions are converted into combinations of ideas, which conversion is effected by language, then the related elements in the two combinations come into prominence and coalesce, and thus produce an interlacing of the combinations. But it must not be imagined that in this interlacing only those elements are affected which coalesce, and those which do not remain entirely unaffected by them; on the contrary, while the one set of elements press on towards coalescence, they are held back by their connexion with the others. The coalescence is therefore not quite perfect. Now, when on the one side even the not-distinguished elements are protected against the coalescence to which they incline, on the other the distinct elements which keep the two combinations asunder are themselves drawn in to the inclination towards coalescence. Thus the mutual relations of the combinations as aggregates are disturbed by their interlacing; they do not become identical, and yet are not severed: they become analogous.
The one is analogous to the other, the one gives the measure by which the other is measured: the one is the more powerful, the ruling, that which gives the means of apperception; the other the weaker, the ruled, the apperceived. How is this relation divided between the combinations of ideas of the earthly and the heavenly fire?