III. The internal side of this Phaeacian world, its spiritual essence, is shown in the domestic and civil life of the rulers and nobles; of this also Ulysses is the spectator, recognizing and appropriating. Thus we see in the Book the movement from the divine to the human, which we have so often before noticed in Homer. The three parts we may well put together into a whole: the Goddess of Intelligence informs the mind of man, which then transforms nature and builds institutions. Here Pallas simply directs Ulysses, who, however, is now to witness the works of mind done in Phaeacia, to recognize them and to take them up into his spirit. I. Ulysses follows the direction of Nausicaa and passes to the city stealthily in a kind of concealment; "Pallas threw a divine mist over him," the Goddess now having the matter in hand. Moreover she appeared to him in the shape of a young girl with a pitcher, who points out the house of Alcinous and gives him many a precious bit of history in her prattle. Again we must see what this divine intervention means; Pallas is in him as well as outside of him. These are suggestions of his own ingenuity on the one hand, yet also the voice of the situation; indeed he knew them essentially already from the instructions of Nausicaa. Still further, they are now a part of the grand scheme, which is in the Olympian order, and hence is voiced by the Gods. The poet introduces his mythical forms; we hear also the fabulous genealogy of the Phaeacian rulers, the meaning of which has been above set forth. They, too, Arete and Alcinous, have come from the Cyclops, and have made the same journey as Ulysses, though in a different manner. It must be remembered that he has had his struggle with the giant Polyphemus, one of the Cyclops, whereof he will hereafter give the account. But the chief matter of the communication of Pallas is to define to Ulysses the position and character of Arete, evidently a woman after her own heart. In this way the Goddess, taking the part of a prattling maid, gives the royal pedigree, and especially dwells on the importance of the queen. Also she throws side glances into the peculiar disposition of the Phaeacians, needful to be known to the new-comer. They are a people by themselves, distrustful of other peoples; they too must be transcended.