3. Telemachus the aspiring youth, is trying to recover his patrimony, which is of two kinds, physical and spiritual. The Suitors are destroying the one, and keeping it out of his hands; with them is one conflict, that of justice. But he must also inherit his father's mental riches; he has to separate from home and his mother to find this form of wealth or even to learn of its nature. So Telemachus has his Trojan expedition, not so great in itself, yet, adventurous enough for a boy. He is moving on the lines of his father when the latter went to Troy--a national affair; but his deed is a breaking loose from boyhood--the breach out of which he is to come back a man. 4. The form of this educative process of the Odyssey is very different from ours. It seizes hold of the mythical element in man, and the reader of to-day is to penetrate to the meaning by something of an effort. Telemachus is to see Helen; what does that signify in education? He is to hear the Tale of Proteus and feel its purport in relation to his own discipline. One asks: Is not this imaginative form still a vital element of education? The Odyssey has been and is now a school-book of the race. _THE ULYSSIAD._ We have now reached the second grand division of the poem, the Odyssey proper, which we have named under necessity the Ulyssiad, and which gives an account of the adventures of Ulysses before he comes to Ithaca and joins Telemachus. If the division which we have just had may be called the education of a youth, this division may be called the discipline of a man through experience of the world. The whole embraces eight Books, fifth to twelfth inclusive, with a little of the thirteenth. There is no doubt that this is the most subtly constructed piece of writing in existence, transparent in the highest degree, and yet profound as thought itself. We may therefore, look a little at the structure in advance. The first thing to be noticed is that there are two very distinct movements in the present division. On the one hand the action moves through three separate localities--Ogygia or Calypso's Island, Phaeacia, Fableland. This external movement of the poem has its inner counterpart, which the reader is to penetrate. On the other hand there is the movement of the individual, the Hero Ulysses, who begins with Fableland, passes through Ogygia and comes to Phaeacia. This movement also has its corresponding internal significance. As the first movement is that of the poem, or of the world, we may call it objective; as the second movement is that of the individual man, we may call it subjective. The two together, accordingly, spin the two strands of the world and of man into the one thread of existence. Both we shall consider. I.