Odysseus' visit to the dead had quite a different object in view. He was anything but a Greek Dante. It is possible to see the purpose which guided him as soon as his poem is stripped of the manifold additions with which later times invested it. The original kernel which thus remains is then seen to be nothing but a series of conversations between Odysseus and the souls of those of the dead with whom he had stood in close personal relationship. Besides Teiresias he speaks with his old ship-companion Elpenor, who had just died, with his mother Antikleia, with Agamemnon and Achilles; and he tries in vain to effect a reconciliation with the implacable Aias. These conversations in Hades are, for the general furtherance of the story of Odysseus' wanderings and return, quite superfluous, and they serve in a very minor degree and only incidentally to give information about the conditions and character of the inscrutable world beyond the grave. The questions and answers there given are confined entirely to the affairs of the upper world. They bring Odysseus, who has now been wandering so long alone and far from the world of actual humanity, into ideal association with the substantial world of flesh and blood to which his thoughts {34} stretch out, and in which he himself had once been an actor and is soon to play an important part again.[62\1] His mother informs him of the distracted state of Ithaca, Agamemnon of the treacherous deed of Aigisthos carried out with the help of Klytaimnestra. Odysseus himself is able to console Achilles with an account of the heroic deeds of his son, who is still alive in the daylight; with Aias, resentful even in Hades, he cannot come to terms. Thus the theme of the second part of the Odyssey begins to appear; even to the shadows below there reaches an echo of the great deeds of the Trojan war and of the adventures of the Return from Troy, which occupied the minds of all the singers of the time. The introduction of these stories by means of conversations with the persons who took part in them is the essential purpose of the poet. The impelling instinct to expand in all directions the circle of legend in whose centre stood the adventure of the Iliad, and link it up with other circles of heroic legend, was fully satisfied by later poets in the separate poems of the Epic Cycle. At the time when the Odyssey was composed these other epic narratives were in the full tide of their youthful exuberance. The streams had not yet found a convenient bed in which to run, and they added their individual contributions (for they all related events which preceded it) to the elaborate narration of the return of the last Hero who still wandered vainly and alone. The main object of the story of Telemachos' journey to meet Nestor and Menelaos (in the third and fourth books of the Odyssey) is manifestly to bring the son into relation with the father's companions in war, and so to provide occasion for further narratives