om a Greek word meaning to yawn). Later legend gave to
Scylla a great variety of forms, which were reproduced in art and
poetry. One story represents her as having been a beautiful maiden who
was loved by Glaucus, and who was turned into her present monstrous
shape by Circe through jealousy, for the enchantress loved Glaucus too.
The sucking-in of the waters by Charybdis, and her disgorging of them
has been connected with the ebb and flow of the tides. It may also be
added that the Plangctae (in the sense of wandering or floating islands)
have been supposed to refer to icebergs, some report of which may have
reached the Homeric world through the Phoenician sailor, who must
have passed outside of the straits of Gibraltar, into the Atlantic.

III. Such are some of the physical explanations which this Book has
suggested; we may now consider it in relation to certain mental
phenomena. Already we have unfolded the ethical meaning which
especially lies in these shapes, and the Hero's struggle with them. But
they have another and deeper suggestion; they adumbrate the nature of
mind itself and the process of thinking; both in form and content the
whole Book strangely points to psychology, as if the poet, having
created these wonders of Fableland, were going to create his own
creative act and present it in an image.

(1) The division of the Book into the two parts already alluded to in
which each is what the other is, in which there are both separation and
identity, calls up the fundamental fact of self-consciousness, which is
often expressed in the formula Ego=Ego. Mind, Ego, separates itself
into two sides, yet each side is the whole and recognizes the other
side as itself. This act is the condition of knowing of every kind,
which always differentiates then identifies. One step more: Circe in
her prophecy gave the pure form of the idea, then came its realization,
so that there is suggested the primordial distinction of the mind into
Intellect and Will, or the Thought and the Deed. Thus we see in this
division of the Twelfth Book the exact characteristic of
subject-object, and there is still further suggested the distinction
between Thinking and Willing.

(2) Passing to the threefold subdivision of each of the two parts, we
observe that it also calls up psychological distinctions. Three stages
of the knowing mind, Senses, Understanding, Reason, may be found here,
not very definitely given, still distinctly implied. The Sirens