page_title: Circe
section_title: Sexual politics
hierarchical_section_title: Circe / Later literature / Sexual politics
context_page_description: Circe is an enchantress in Greek mythology. She is a daughter of the god Helios and either the Oceanid nymph Perse or the goddess Hecate. Circe was renowned for her vast knowledge of potions and herbs. Through the use of these and a magic wand or staff, she would transform her enemies, or those who offended her, into animals.
  The best known of her legends is told in Homer's Odyssey when Odysseus visits her island of Aeaea on the way back from the Trojan War and she changes most of his crew into swine. He manages to persuade her to return them to human shape, lives with her for a year and has sons by her, including Latinus and Telegonus. Her ability to change others into animals is further highlighted by the story of Picus, an Italian king whom she turns into a woodpecker for resisting her advances. Another story makes her fall in love with the sea-god Glaucus, who prefers the nymph Scylla to her. In revenge, Circe poisoned the water where her rival bathed and turned her into a dreadful monster.
  Depictions, even in Classical times, wandered away from the detail in Homer's narrative, which was later to be reinterpreted morally as a cautionary story against drunkenness.
context_section_description: With the Renaissance there began to be a reinterpretation of what it was that changed the men, if it was not simply magic. For Socrates, in Classical times, it had been gluttony overcoming their self-control. But for the influential emblematist Andrea Alciato, it was unchastity. In the second edition of his Emblemata (1546), therefore, Circe became the type of the prostitute. His Emblem 76 is titled Cavendum a meretricibus; its accompanying Latin verses mention Picus, Scylla and the companions of Ulysses, and concludes that 'Circe with her famous name indicates a whore and any who loves such a one loses his reason'. His English imitator Geoffrey Whitney used a variation of Alciato's illustration in his own Choice of Emblemes (1586) but gave it the new title of Homines voluptatibus transformantur, men are transformed by their passions. This explains her appearance in the Nighttown section named after her in James Joyce's novel Ulysses. Written in the form of a stage script, it makes of Circe the brothel madam, Bella Cohen. Bloom, the book's protagonist, fantasizes that she turns into a cruel man-tamer named Mr Bello who makes him get down on all fours and rides him like a horse.
  By the 19th century, Circe was ceasing to be a mythical figure. Poets treated her either as an individual or at least as the type of a certain kind of woman. The French poet Albert Glatigny addresses "Circé" in his Les vignes folles (1857) and makes of her a voluptuous opium dream, the magnet of masochistic fantasies. Louis-Nicolas Ménard's sonnet in Rêveries d'un païen mystique (1876) describes her as enchanting all with her virginal look, but appearance belies the accursed reality. Poets in English were not far behind in this lurid portrayal. Lord de Tabley's "Circe" (1895) is a thing of decadent perversity likened to a tulip, A flaunting bloom, naked and undivine... / With freckled cheeks and splotch'd side serpentine, / A gipsy among flowers.
  That central image is echoed by the blood-striped flower of T.S.Eliot's student poem "Circe's Palace" (1909) in the Harvard Advocate. Circe herself does not appear, her character is suggested by what is in the grounds and the beasts in the forest beyond: panthers, pythons, and peacocks that look at us with the eyes of men whom we knew long ago. Rather than a temptress, she has become an emasculatory threat.
  Several female poets make Circe stand up for herself, using the soliloquy form to voice the woman's position. The 19th-century English poet Augusta Webster, much of whose writing explored the female condition, has a dramatic monologue in blank verse titled "Circe" in her volume Portraits (1870). There the sorceress anticipates her meeting with Ulysses and his men and insists that she does not turn men into pigs—she merely takes away the disguise that makes them seem human. But any draught, pure water, natural wine, / out of my cup, revealed them to themselves / and to each other. Change? there was no change; / only disguise gone from them unawares. The mythological character of the speaker contributes at a safe remove to the Victorian discourse on women's sexuality by expressing female desire and criticizing the subordinate role given to women in heterosexual politics.
  Two American poets also explored feminine psychology in poems ostensibly about the enchantress. Leigh Gordon Giltner's "Circe" was included in her collection The Path of Dreams (1900), the first stanza of which relates the usual story of men turned to swine by her spell. But then a second stanza presents a sensuous portrait of an unnamed woman, very much in the French vein; once more, it concludes, 'A Circe's spells transform men into swine'. This is no passive victim of male projections but a woman conscious of her sexual power. So too is Hilda Doolittle's "Circe", from her collection Hymen (1921). In her soliloquy she reviews the conquests with which she has grown bored, then mourns the one instance when she failed. In not naming Ulysses himself, Doolittle universalises an emotion with which all women might identify. At the end of the 
caption: Circe the Temptress by Charles Hermans (c. 1859–1924)
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