ncidence he elevated into the sphere of
the World's History, and become ever memorable. That French soldier who
threw a camp-kettle over the head of Mirabeau's ancestor and thus saved
him from being trampled to death by a passing troop of cavalry, made
himself a factor in the French Revolution, and was inspired by whom,
demon or angel?

As already hinted, the structure of the Book is determined by the two
interventions of Pallas, which divide it into two portions; these are
shown in the following outline:--

I. (1.) Pallas appears to Nausicaa in a dream, and gives the
suggestion.

(2.) Nausicaa, when she awakes, obeys the suggestion and
proceeds to the place of the washing.

II. (1.) Ulysses also asleep, lies in his cover not far from the
same spot, when Pallas starts the plan for his waking.

(2.) Meeting of Ulysses and Nausicaa, and the going to the city.

In both parts we observe the same general method; the divine influence,
beginning above, moves below and weaves the mortal into its scheme
through his own action.

I.

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 P