First is a short introduction giving a bit of the history of the Phæacians, in which we catch a glimpse of their development. They once dwelt near the Cyclops, the wild men of nature, from whom they moved away on account of injuries received; they could live no longer in such a neighborhood. Here we note an important separation, probably a change of life which leaves the ruder stage behind. The colony is led forth to a new land by its hero, who lays the foundation of a social order by building houses, temples to the Gods, and a wall round the city, and who divides the territory. Thus a civil polity begins by getting away from "the insolent Cyclops" or savages. On the other hand, civilized enemies who might bring war, seem not to dwell near the Phæacians, beloved of the Gods. Beyond all conflict, inner and outer, lies the fortunate realm; it touches the happy mean between barbarism and civilization, though perchance on the road from former to latter; at present, however, it is without the evils which go before it and come after it. As already stated, it is an idyllic world, life appears to be one continued festival, with song and dance of youth. It is not real Greece, not Ithaca, which just now is a land of discord and conflict. What the poet says of Olympus in a famous passage a little further on in this book, seems applicable, in spirit at least, to Phæacia:
The storm-wind shakes it not, nor is it wet
By showers, and there the snow doth never fall;
The calm clear ether is without a cloud,
And over all is spread a soft white sheen.
1. Now comes the appearance of Pallas, who "like a breath of wind" approaches the couch of the maiden in slumber, and admonishes her about the washing. Some such care the Goddess does impose upon the housekeeper to this day, and if report be true, at times troubles her dreams. It is indeed an important duty, this necessity of keeping the household and its members clean, specially the men, too often indifferent. Young Nausicaa, just entering upon womanhood, is ready for the divine suggestion; plainly she has come to that age at which the Goddess must speak to her on such matters. So much for Pallas at present.
2. Therewith we touch another fact; the maiden has reached the time when she must think, of marriage, which she instinctively regards as her true destiny in life. Still it does not appear that she is betrothed though "the noblest Phæacians are wooing thee." In simple innocence there hovers in her mind the thought of Family, yet she shows a shy reserve even before her father. With that sweet thought is joined the primary household care, which naturally enough comes to her in a dream. Cleanliness is next to godliness is our modern saying; it is certainly the outward visible token of purity, which Nausicaa is going to bring into her domestic surroundings. We may reasonably think that in the present scene the external deed and the internal character mirror each other.
It must be confessed, however, that to the modern woman wash-day, "blue Monday," is usually a day bringing an unpleasant mood, if not positive terror. She will often declare that she cannot enjoy this Phæacian idyl on account of its associations; she refuses to accept in image what in real life is so disagreeable. As a symbol of purification the thing may pass, but no human being wishes to be purified too often. Nausicaa's occupation is not popular with her sex, and she herself has not altogether escaped from a tinge of disrelish.
It is curious to note how customs endure. What Homer saw, the traveler in Greece will see to-day wherever a stream runs near a village. The Nausicaas of the place, daughters and mothers too, will be found at the water's side, going through this same Phæacian process, themselves in white garments even at their labor, pounding, rubbing, rinsing the white garments of their husbands, brothers, sons. Not without sympathy will the by-stander look on, thinking that those efforts are to make clean themselves and their household, life being in truth a continual cleansing for every human soul. So Hellas has still the appearance of an eternal wash-day. (See author's Walk in Hellas, passim.)
Nausicaa obtains without difficulty wagon and mules and help of servants. After all, the affair is something of a frolic or outing; when the task is done, there is the bath, the song, and a game of ball. It is worthy of notice that the word (amaxa) here used by old Homer for wagon, may still be heard throughout Greece for the same or a similar thing. In the harbor of Piræus the hackman will ask the traveler: "Do you want my amaxa?" The dance (choros), is still the chief amusement of the Greek villagers, and, as in Nausicaa's time, the young man wishes to enter the dance with new-washed garments, white as snow, whose folds ripple around his body in harmony with his graceful movements. Many an echo of Phæacia, in language, custom and costume, can be found in Greece at present, indicating, like the Cyclopean masonry, the solid and permanent substructure of Homer's poetry, still in place after more than 2500 years of wear and tear.