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restrictions of the natural conditions of animal existence； and hints at the internal arrangements of
organic life melted down into the surface of the form； and pertaining only to this surface。
（1） THE REPRESENTATION OF THE GODS
The essential being of the god； however； is the unity of the universal existence of nature and of
self…conscious spirit which in its actuality appears confronting the former。 At the same time； being
in the first instance an individual shape； its existence is one of the elements of nature； just as its
self…conscious actuality is a particular national spirit。（3） But the former is； in this unity； that element
reflected back into spirit； nature made transparent by thought and united with self…conscious life。
The form of the gods retains； therefore； within it its nature element as something transcended； as a
shadowy； obscure memory。 The utter chaos and confused struggle amongst the elements existing
free and detached from each other； the non…ethical disordered realm of the Titans； is vanquished
and banished to the outskirts of self…transparent reality； to the cloudy boundaries of the world
which finds itself in the sphere of spirit and is there at peace。 These ancient gods； first…born
children of the union of Light with Darkness； Heaven； Earth； Ocean； Sun； earth's blind typhonic
Fire； and so on； are supplanted by shapes； which do but darkly recall those earlier titans； and
which are no longer things of nature； but clear ethical spirits of self…conscious nations。
This simple shape has thus destroyed within itself the dispeace of endless individuation； the
individuation both in the life of nature； which operates with necessity only qua universal essence；
but is contingent in its actual existence and process； and also in the life of a nation； which is
scattered and broken into particular spheres of action and into individual centres of
self…consciousness； and has an existence manifold in action and meaning。 All this individuation the
simplicity of this form has abolished； and brought together into an individuality at peace with itself。
Hence the condition of unrest stands contrasted with this form； confronting quiescent individuality；
the essential reality； stands self…consciousness； which； being its source and origin； has nothing left
over for itself except to be pure activity。 What belongs to the substance； the artist imparted entirely
to his work； to himself； however； as a specific individuality he gave in his work no reality。 He could
only confer completeness on it by relinquishing his particular nature； divesting himself of his own
being； and rising to the abstraction of pure action。
In this first and immediate act of production； the separation of the work and his self…conscious
activity is not yet healed again。 The work is； therefore； not by itself really an animated thing； it is a
whole only when its process of coming to be is taken along with it。 The obvious and common
element in the case of a work of art； that it is produced in consciousness and is made by the hand
of man； is the moment of the notion existing qua notion； and standing in contrast to the work
produced。 And if this notion； qua the artist or spectator； is unselfish enough to declare the work of
art to be per se absolutely animated； and to forget himself qua agent or onlooker； then； as against
this； the notion of spirit has to be insisted on； spirit cannot dispense with the moment of being
conscious of itself。 This moment； however； stands in contrast to the work； because spirit； in this its
primary disruption； gives the two sides their abstract and specifically contrasted characteristics of
〃doing〃 something and of being a 〃thing〃； and their return to the unity they started from has not yet
come about。
The artist finds out； then； in his work； that he did not produce a reality like himself。 No doubt there
comes back to him from his work a consciousness in the sense that an admiring multitude honours
it as the spirit； which is their own true nature。 But this way of animating his work； since it renders
him his self…consciousness merely in the way of admiration； is rather a confession to the artist that
the animated work is not on the same level as himself。 Since his self comes back to him in the form
of gladness in general； he does not find therein the pain of his self…discipline and the pain of
production； nor the exertion and strain of his own toil。 People may； moreover； judge the work； or
bring it offerings and gifts； or endue it with their consciousness in whatever way they like — if they
with their knowledge set themselves over it； he knows how much more his act is than what they
understand and say； if they put themselves beneath it； and recognize in it their own dominating
essential reality； he knows himself as the master of this。
（2） THE HYMN
The work of art hence requires another element for its existence； God requires another way of
going forth than this； in which； out of the depths of his creative night； he drops into the opposite；
into externality； to the character of a 〃thing〃 with no self…consciousness。 This higher element is that
of Language…a way of existing which is directly self…conscious existence。 When individual
self…consciousness exists in that way； it is at the same time directly a form of universal contagion；
complete isolation of independent self…existent selves is at once fluent continuity and universally
communicated unity of the many selves； it is the soul existing as soul。 The god； then； which takes
language as its medium of embodiment； is the work of art inherently animated； endowed with a
soul； a work which directly in its existence contains the pure activity which was apart from and in
contrast to the god when existing as a 〃thing〃 In other words； self …consciousness； when its
essential being becomes objective； remains in direct unison with itself。 It is； when thus at home with
itself in its essential nature； pure thought or devotion； whose inwardness gets at the same time
express existence in the Hymn。 The hymn keeps within it the individuality of self…consciousness；
and this individual character is at the same time perceived to be there universal。 Devotion； kindled
in every one； is a spiritual stream which in all the manifold self…conscious units is conscious of itself
as one and the same function in all alike and a simple state of being。 Spirit； being this universal
self…consciousness of every one； holds in a single unity its pure inwardness as well as its objective
existence for others and the independent self…existence of the individual units。
This kind of language is distinct from another way God speaks； which is not that of universal
self…consciousness。 The Oracle； both in the case of the god of the religions of art as well as of the
preceding religions； is the necessary and the first form of divine utterance。 For God's very principle
implies that God is at once the essence of nature and of spirit； and hence has not merely natural
but spiritual existence as well。 In so far as this moment is merely implied as yet in God's principle
and is not realized in religion； the la