How her reconciliation with Menelaus was brought about we do not learn from Homer, who, in the “Odyssey,” accepts it as a fact.  The earliest traditional hint on the subject is given by the famous “Coffer of Cypselus,” a work of the seventh century, B.C., which Pausanias saw at Olympia, in A.D. 174.  Here, on a band of ivory, was represented, among other scenes from the tale of Troy, Menelaus rushing, sword in hand, to slay Helen.  According to Stesichorus, the army was about to stone her after the fall of Ilios, but relented, amazed by her beauty.

Of her later life in Lacedaemon, nothing is known on really ancient authority, and later traditions vary.  The Spartans showed her sepulchre and her shrine at Therapnae, where she was worshipped.  Herodotus tells us how Helen, as a Goddess, appeared in her temple and healed a deformed child, making her the fairest woman in Sparta, in the reign of Ariston.  It may, perhaps, be conjectured that in Sparta, Helen occupied the place of a local Aphrodite.  In another late story she dwells in the isle of Leuke, a shadowy bride of the shadowy Achilles.  The mocking Lucian, in his Vera Historia, meets Helen in the Fortunate Islands, whence she elopes with one of his companions.  Again, the sons of Menelaus, by a concubine, were said to have driven Helen from Sparta on the death of her lord, and she was murdered in Rhodes, by the vengeance of Polyxo, whose husband fell at Troy.  But, among all these inventions, that of Homer stands out pre-eminent.  Helen and Menelaus do not die, they are too near akin to Zeus; they dwell immortal, not among the shadows of heroes and of famous ladies dead and gone, but in Elysium, the paradise at the world’s end, unvisited by storms.

   “Beyond these voices there is peace.”

It is plain that, as a love-story, the tale of Paris and Helen must to modern readers seem meagre.  To Greece, in every age, the main interest lay not in the passion of the beautiful pair, but in its world-wide consequences:  the clash of Europe and Asia, the deaths of kings, the ruin wrought in their homes, the consequent fall of the great and ancient Achaean civilisation.  To the Greeks, the Trojan war was what the Crusades are in later history.  As in the Crusades, the West assailed the East for an ideal, not to recover the Holy Sepulchre of our religion, but to win back the living type of beauty and of charm.  Perhaps, ere the sun grows cold, men will no more believe in the Crusades, as an historical fact, than we do in the siege of Troy.  In a sense, a very obvious sense, the myth of Helen is a parable of Hellenic history.  They sought beauty, and they found it; they bore it home, and, with beauty, their bane.  Wherever Helen went “she brought calamity,” in this a type of all the famous and peerless ladies of old days, of Cleopatra and of Mary Stuart.  Romance and poetry have nothing less plausible than the part which Cleopatra actually played in the history of the world, a world well lost by Mark Antony for her sake.  The flight from Actium might seem as much a mere poet’s dream as the gathering of the Achaeans at Aulis, if we were not certain that it is truly chronicled.