which run through these divisions. The following outline may serve to
show the general structure:--

I. There is the representation of the struggle between the physical and
mental in what may be called Phaeacian art; skill and strength have an
encounter shown in two ways:

1. Past, heroic, ideal; the contest between Ulysses and Achilles at
Troy; intelligence vs. mere courage. Sung by the bard. Pre-Iliad.

2. Present, real, not heroic; the games in which there is a contest
also, and in which both skill and strength are involved, with the
preponderance of the physical.

II. Now we drop to the sensuous inactive side of the Phaeacian world,
the luxurious, self-indulgent phase of their life, which is also imaged
in their art doubly:

1. Past; an Olympian episode, a story of illicit love among the
Gods, corresponding to the story of Helen on earth. Sung by the
bard.

2. Present; hints concerning the sensuous life of the Phaeacians who
love the feast, the song, the warm bath and bed, along with dance
and music, showing their pleasure in art. Return of the men from
the market-place to the palace and into the presence of Arete.

III. We pass to what may be called the triumph of intelligence and the
recognition thereof,--Phaeacian art is again introduced, Ulysses is
revealed.

1. Past, heroic, ideal; Troy is taken by skill, by the Wooden
Horse, not by the physical might and courage of Achilles. Sung by
the bard. Post-Iliad. This may be considered also a triumph over
Venus who favored Troy.

2. Present; Ulysses weeps, his tears are noticed by Alcinous, who
demands his name, country, travels. Ulysses has already in a number
of ways discovered himself as connected with the past, with the
Trojan War. In the next Book he tells his name, country, character,
adventures.

If we scan the sweep of this outline, we observe that it opens with the
conflict between Brain and Brawn, or between Mind and Might, and ends
in the victory of Mind in the grand Trojan conflict. Similar has been
the movement hitherto, from Calypso onwards, which, however, shows the
ethical conflict. Still the intellectual and the ethical spheres have
to subordinate the natural, and mind is the common principle of both.

As an introduction to the Book we have an account of the men assembling
in the marketplace, where "they sat on polished stones near one
another." Pallas h