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 represent the Sensuous, especially in its moral aspect; the Plangctae with Scylla and Charybdis set forth a vivid image of the divisions and conflicts of the finite Understanding; the Oxen of the Sun point to the central light, that of Reason, which, when destroyed in any way, constitutes the chief human calamity. Another curious psychological hint may be noted in the text of Homer. The Sirens, the first or implicit stage, are sometimes spoken of in the dual and sometimes in the plural; Homer would seem to imply that they are two in number, yet they always act and sing as one. That is, the dualism or separation is as yet implicit; but in the second stage (that of Scylla and Charybdis) it will become explicit with decided emphasis. Later legend made the Sirens three in number, and gave them names, and otherwise distinguished them; but this is not Homeric and indeed has lost the Homeric consciousness.