rs,
he will find words still in use which were employed by old Homer,
possibly were heard by the poet in this very harbor.

III. Next comes the most important and longest portion of the Book,
turning the glance forward to Ithaca and the future, also to the great
deed of the poem. A new deity appears when Neptune vanishes, not a
hostile power of Nature but a helpful spirit of Intelligence--it is the
Goddess of Wisdom, Pallas. This divine transition from the one God to
the other is the real inner fact, while the physical transition is but
the outer setting and suggestion.

Accordingly, the theme now is the man and the deity, Ulysses and Pallas
in their interrelation. We are to have a complete account of the human
unfolding into a vision of the divine. The movement is from a complete
separation of the twain, to mutual recognition, and then to
co-operation. Pallas has had little to do with Ulysses during his great
sea-journey, and since he left Troy. That long wandering on the water
was without her, lay not at all in her domain, which is that of clear
self-conscious Intelligence. That misty Fableland is the realm of other
divinities, though she appeared in Phaeacia.

The question, therefore, is at present: How shall this man come into
the knowledge of the Goddess? How shall he know the truth of the
reality about him in his new situation, how understand this world of
wisdom? The sides are two: the man and the deity, and they must become
one in spirit. The supreme thing, therefore, is that Ulysses hear the
voice of Pallas, and develop into unity with her; indeed that may be
held to be the supreme thing in Religion and Philosophy: to hear the
voice of God. Even in the business of daily life the first object is to
find out the word of Pallas.

Such is the dualism in the world, which must be harmonized; but in the
individual also there is another dualism which has to be harmonized.
Ulysses is mortal, finite, given over to doubt, passion, caprice, is
the unwise man, subjective; but he is also the wise man, has an
infinite nature which is just the mastery of all his weakness; he has
always the possibility of wisdom, and will come to it by a little
discipline. He will rise out of his subjective self into the objective
God. This is just the process which the poet is now going to portray;
the Hero overwhelmed in his new situation and with his new problem, is
to ascend into communion with Pallas, is to behold wisdom in person and