According to a Rhodian legend (adopted by the author of the "Epic of Hades"), Helen was banished from Sparta by the sons of Menelaus, came wandering to Rhodes, and was there strangled by the servants of the queen Polyxo, who thus avenged the death of her husband at Troy. It is certain, as we learn both from Herodotus (vi. 61) and from Isocrates, that Helen was worshipped in Therapnae. In the days of Ariston the king, a deformed child was daily brought by her nurse to the shrine of Helen. And it is said that, as the nurse was leaving the shrine, a woman appeared unto her, and asked what she bore in her arms, who said, "she bore a child." Then the woman said, "show it to me," which the nurse refused, for the parents of the child had forbidden that she should be seen of any. But the woman straitly commanding that the child should be shown, and the other beholding her eagerness, at length the nurse showed the child, and the woman caressed its face and said, "she shall be the fairest woman in Sparta." And from that day the fashion of its countenance was changed, "and the child became the fairest of all the Spartan women."

It is a characteristic of Greek literature that, with the rise of democracy, the old epic conception of the ancient heroes altered. We can scarcely recognize the Odysseus of Homer in the Odysseus of Sophocles. The kings are regarded by the tragedians with some of the distrust and hatred which the unconstitutional tyrants of Athens had aroused. Just as the later chansons de geste of France, the poems written in an age of feudal opposition to central authority, degraded heroes like Charles, so rhetorical, republican, and sophistical Greece put its quibbles into the lips of Agamemnon and Helen, and slandered the stainless and fearless Patroclus and Achilles.

The Helen of Euripides, in the "Troades," is a pettifogging sophist, who pleads her cause to Menelaus with rhetorical artifice. In the "Helena," again, Euripides quite deserts the Homeric traditions, and adopts the late myths which denied that Helen ever went to Troy. She remained in Egypt, and Achaeans and Trojans fought for a mere shadow, formed by the Gods out of clouds and wind. In the "Cyclops" of Euripides, a satirical drama, the cynical giant is allowed to speak of Helen in a strain of coarse banter. Perhaps the essay of Isocrates on Helen may be regarded as a kind of answer to the attacks of several speakers in the works of the tragedians. Isocrates defends Helen simply on the plea of her beauty: "To Heracles Zeus gave strength, to Helen beauty, which naturally rules over even strength itself." Beauty, he declares, the Gods themselves consider the noblest thing in the world, as the Goddesses showed when they contended for the prize of loveliness. And so marvellous, says Isocrates, was the beauty of Helen, that for her glory Zeus did not spare his beloved son, Sarpedon; and Thetis saw Achilles die, and the Dawn bewailed her Memnon. "Beauty has raised more mortals to immortality than all the other virtues together." And that Helen is now a Goddess, Isocrates proves by the fact that the sacrifices offered to her in Therapnae, are such as are given, not to heroes, but to immortal Gods.

When Rome took up the legends of Greece, she did so in no chivalrous spirit. Few poets are less chivalrous than Virgil; no hero has less of chivalry than his pious and tearful Aeneas. In the second book of the Aeneid, the pious one finds Helen hiding in the shrine of Vesta, and determines to slay "the common curse of Troy and of her own country." There is no glory, he admits, in murdering a woman:—

Extinxisse nefas tamen et sumpsisse merentis
Laudabor poenas, animumqne explesse juvabit
Ultricis flammae, et cineres satiasse meorum.

But Venus appears and rescues the unworthy lover of Dido from the crowning infamy which he contemplates. Hundreds of years later, Helen found a worthier poet in Quintus Smyrnaeus, who in a late age sang the swan–song of Greek epic minstrelsy. It is thus that (in the fourth century A.D.) Quintus describes Helen, as she is led with the captive women of Ilios, to the ships of the Achaeans:—"Now Helen lamented not, but shame dwelt in her dark eyes, and reddened her lovely cheeks, . . . while around her the people marvelled as they beheld the flawless grace and winsome beauty of the woman, and none dared upbraid her with secret taunt or open rebuke. Nay, as she had been a Goddess they beheld her gladly, for dear and desired was she in their sight. And as when their own country appeareth to men long wandering on the sea, and they, being escaped from death and the deep, gladly put forth their hands to greet their own native place; even so all the Danaans were glad at the sight of her, and had no more memory of all their woful toil, and the din of war: such a spirit did Cytherea put into their hearts, out of favour to fair Helen and father Zeus." Thus Quintus makes amends for the trivial verses in which Coluthus describes the flight of a frivolous Helen with an effeminate Paris.

To follow the fortunes of Helen through the middle ages would demand much space and considerable research. The poets who read Dares Phrygius believed, with the scholar of Dr. Faustus, that "Helen of Greece was the admirablest lady that ever lived." When English poetry first found the secret of perfect music, her sweetest numbers were offered by Marlowe at the shrine of Helen. The speech of Faustus is almost too hackneyed to be quoted, and altogether too beautiful to be omitted:—

Was this the face that launched a thousand ships,
And burnt the topless towers of Ilium!
Sweet Helen, make me immortal with a kiss.
Her lips suck forth my soul! see where it flies;
Come, Helen, come, give me my soul again;
Here will I dwell, for heaven is in those lips,
And all is dross that is not Helena.

* * * * *

Oh thou art fairer than the evening air
Clad in the beauty of a thousand stars.

The loves of Faustus and Helen are readily allegorized into the passion of the Renaissance for classical beauty, the passion to which all that is not beauty seemed very dross. This is the idea of the second part of "Faust," in which Helen once more became, as she prophesied in the Iliad, a song in the mouths of later men. Almost her latest apparition in English poetry, is in the "Hellenics" of Landor. The sweetness of the character of Helen; the tragedy of the death of Corythus by the hand of his father Paris; and the omnipotence of beauty and charm which triumph over the wrath of Menelaus, are the subjects of Landor's verse.