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90 of Ilion (?)) Menelaus or some one else takes her to the ships to be stoned, and the men cannot stone her. As Quintus of Smyrna says, "They looked on her as they would on a God!"

Both versions have affected Euripides here. And his Helen has just the magic of the Helen of legend. That touch of the supernatural which belongs of right to the Child of Heaven—a mystery, a gentleness, a strange absence of fear or wrath—is felt through all her words. One forgets to think of her guilt or innocence; she is too wonderful a being to judge, too precious to destroy. This supernatural element, being the thing which, if true, separates Helen from other women, and in a way redeems her, is for that reason exactly what Hecuba denies. The controversy has a certain eternal quality about it: the hypothesis of heavenly enchantment and the hypothesis of mere bad behaviour, neither of them entirely convincing! But the very curses of those that hate her make a kind of superhuman atmosphere about Helen in this play; she fills the background like a great well-spring of pain.

This Menelaus, however, is rather different from the traditional Menelaus. Besides being the husband of Helen, he is the typical Conqueror, for whose sake the Greeks fought and to whom the central prize of the war belongs. And we take him at the height of his triumph, the very moment for which he made the war! Hence the peculiar bitterness with which he is treated, his conquest turning to ashes in his mouth, and his love a confused turmoil of hunger and hatred, contemptible and yet terrible.

The exit of the scene would leave a modern audience quite in doubt as to what happened, unless the action were much clearer than the words. But all Athenians knew from the Odyssey that the pair were swiftly reconciled, and lived happily together as King and Queen of Sparta.