First is a short introduction giving a bit of the history of the
Phaeacians, 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 Phaeacians,
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 Phaeacia:
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 Phaeacians 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 Phaeacian 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 Phaeacian 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 Piraeus 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 Phaeacia, 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.