Sparta. Simois, of course, the river of Troy.

[45] I make thee whole.]--Here as elsewhere Hecuba fluctuates between
fidelity to the oldest and most instinctive religion, and a rejection of
all Gods.

[46] Lo, I have seen the open hand of God.]--The text is, perhaps,
imperfect here; but Professor Wilamowitz agrees with me that Hecuba has
seen something like a vision. The meaning of this speech is of the
utmost importance. It expresses the inmost theme of the whole play, a
search for an answer to the injustice of suffering in the very splendour
and beauty of suffering. Of course it must be suffering of a particular
kind, or, what comes to the same thing, suffering borne in a particular
way; but in that case the answer seems to me to hold. One does not
really think the world evil because there are martyrs or heroes in it.
For them the elements of beauty which exist in any great trial of the
spirit become so great as to overpower the evil that created them--to
turn it from shame and misery into tragedy. Of course to most sufferers,
to children and animals and weak people, or those without inspiration,
the doctrine brings no help. It is a thing invented by a poet for
himself.

[47] Thou of the Ages.]--The Phrygian All-Father, identified with Zeus,
son of Kronos. (Cf. on p. 11.)

[48] Now hast thou found thy prayer.]--The Gods have deserted her, but
she has still the dead. (Cf. above, on p. 71.)

[49] Forth to the dark Greek ships.]--Curiously like another magnificent
ending of a great poem, that of the _Chanson de Roland_, where
Charlemagne is called forth on a fresh quest:

"Deus," dist li Reis, "si penuse est ma vie!"
Pluret des oilz, sa barbe blanche tiret....

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