How Beauteous Mankind Is!: Circe

Circe by Madeline Miller

Bloomsbury

Pp. 333

The retelling of classical stories and myths from the female perspective is currently all the rage (The Penelopiad by Margaret Atwood; The Silence of the Girls by Pat Barker; A Thousand Ships by Natalie Haynes) and Madeline Miller is part of this welcome revolution. Here she tells the story of Circe, a semi-goddess often described as a witch, best known for her role in Homer’s Odyssey, where she detained Odysseus and his men, turning some of them into swine. Miller relates this tale in the first person, providing a back-story and reasons for Circe’s behaviour, like the unravelling of a fairy-tale.

Circe (1911) by Beatrice Offor

Circe is the daughter of Helios, Titan god of the sun and, from childhood, she is ridiculed for not shining brightly enough in his eyes. Her name means Hawk because of “my yellow eyes, and the strange, thin sound of my crying”. The gods think her voice is weedy and screechy, but it transpires it is simply like that of a mortal. She is fascinated by humans and shares an affinity for them with Prometheus, who shaped man out of mud. As a child, Circe asks Prometheus what a mortal was like and he tells her, “There is no single answer. They are each different. The only thing they share is death.” She questions how they bear the burden of this knowledge and he replies, “As best they can”.

Bored with the smooth symmetry of the gods, Circe loves the diversity of humans. She is fascinated by mortals, and her words are like those of Miranda in Shakespeare’s Tempest or reminiscent of Doctor Who, who admires mortals but is not one. She has no god-like powers, although she does have knowledge of herbs and potions; medicine to be used for healing and harm, the Greek word for which is pharmakis, ‘a preparer of drugs, a poisoner, a sorcerer’, from which we derive the word pharmacy, and which wisdom led her to be called ‘witch’.

The Wine of Circe (1900) by Edward Burne Jones

Just as she studies the mortals, she also philosophises about the gods. She knows that they are cruel and curious, and that they rule by fear through a hierarchical chain that recalls various political parties and governments.

The gods also “love their monsters” because it gives them something to threaten mortals with, and something for heroes to challenge. They look down upon mortals and heroes, and enjoy toying with them – the Trojan War and its consequences are all a result of their petty squabbles – and they like to see what the mortals will do next when put into impossible situations. “Gods love novelty… They are curious as cats.” These gods are equally childlike and cruel, with a unique morality. “They do not care if you are good. They barely care if you are wicked. The only thing that makes them listen is power… They take what they want and in return they give you only your own shackles.” They also punish those who help mortals; they want the mortals to be afraid because they give better offerings.

Circe (1889) by Wright Barker 

The most important thing to these gods is their reputation. They are similar to the Knights of King Arthur, who vied for quests to prove their honour, but these gods want only fame – they don’t care how they come by it. Most mortals also want fame above anything: when Odysseus travels to the underworld to consult Tiresias, the blind seer, Achilles tells him it is better to live a quiet life than die a hero’s death. He disagrees. When Telemachus turns down Athena’s offer of adventure, she is bewildered. “There will be no songs made of you. No stories. Do you understand? You will live a life of obscurity. You will be without a name in history. You will be no one.”

Miller uses the style of Homeric language and epithets about Helios, “My father’s chariot slipped into the sea and began to douse itself in the waves” but she also has an individual style as she reinterprets classic myth from a modern angle and damns the ostensible glory of the gods.

After displeasing her father, Circe is exiled to an island, Aiaia, which she cannot leave, but she can receive visitors (including Hermes, Jason and Medea, Daedalus, and, of course, Odysseus). She becomes a magnet for reckless and randy sailors (these are the ones she turns to swine as they try to rape her) and her island a place for disgruntled fathers to send their disobedient daughters, like some mythical convent. She casts her feminist viewpoint on her treatment. “Brides, nymphs were called, but that is not really how the world saw us. We were an endless feast laid out upon a table, beautiful and renewing. And so very bad at getting away.”

The Sorceress (1911) by John William Waterhouse 

Circe’s story is one that has only previously been told through the eyes of others and the tangential effects she has on their narrative. Miller presents us with another side to wily Odysseus, “The spiral shell. Always another curve out of sight.” She also shows us a fresh perspective on Penelope when Odysseus’ wife and son visit Circe on Aiaia, and the use of the word ‘weaving’ to describe spells and craft unites the women through something other than the lover and mother trope.

Circe is immortal, and she sees many changes, but she does not wish to see destruction. During her early experiments, Circe discovers the limits of her powers. “However potent the mixture, however well woven the spell, the toad kept trying to fly, and the mouse to sting. Transformation touched only bodies, not minds.” To her mind the greatest transformation is life into death. The idea that there is an undying spirit is comforting; it is the same as a story which can be endlessly retold. And this is a version I would be more than happy to hear again.

Circe and Her Swine (1896) by Briton Riviere