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Circe: Justice for the Witch

by September 30, 2019

By Kat Kennedy, Contributing Writer, Classical Wisdom
If you think you know the story of Circe, the witch of Aeaea and the seducer of the hero Odysseus, think again. There’s more to her story than is widely publicized or acknowledged, but to understand how Circe became one of ancient Greek mythology’s most notorious women you have to go back to the beginning of time.
Time before men
Back before men were even a twinkle in Prometheus’ eye, Circe was born to Helios, a son of the Titans Hyperion and Theia, and brother to the goddesses Selene and Eos. She is also cousin to Zeus, the King of the Olympians. So you could say that Circe was born into quite a noble family. A granddaughter of at least two Titans and related to the sun, moon, and dawn, big things should have been laid out for her from birth.
Except, that’s where her ancestry gets indistinguishable and a little problematic. One possibility is that she was a daughter of Hecate, an ancient deity that pre-dates the Olympians and whom Zeus honored above all, at least according to Hesiod.
Circe’s other matrilineal probability is Perse, an Oceanid nymph and one of several thousand daughters by the Titans Oceanus and Tethys. Perse is also the mother of Aeetes, keeper of the Golden Fleece; Perses who was killed by his niece Medea; and Pasiphae the Queen of Crete. What makes her lineage a bit tangled is that Perse can also be closely identified with Hecate, a virgin goddess who had no regular consort. Hecate is also listed in some traditions as the mother of Scylla, who you’ll be introduced to shortly.

Les Oceanides Les Naiades de la mer. Gustave Doré, 1860s

Here enters Circe, the granddaughter of four Titans, niece to the moon and sunrise, blessed by the golden rays of her father, but lacking all the enticements and goddess-given beauties of her nymph mother. Yes, according to myth, when Circe was born she was not what was expected. Instead of being attractive with willowy limbs and a melodic voice, like the other nymphs, Circe lacked all the usual charms of a seductress. Instead, she was short, dark, and sounded like a squawking bird. This is where her name stems from, specifically the Latinized form of Greek Κιρκη (Kirke), which possibly meant “bird”.
The making of a witch
Growing up, Circe was all too aware of her shortcomings. Unlike her sister Pasiphae, she would not be married off to a mortal to rule over humans and bear mythological beasties (see my previous article on the Minotaur). Also, unlike her brothers Aeëtes and Perses, she was denied a kingdom of her own. So, she stayed with the throng of Titans and Olympians and kept to herself.
Waterhouse sketch of Circe

John William Waterhouse’s Sketch of Circe (c. 1911–1914)

It was during this isolation that her gifts were developed and honed. Whether it was due in part to her maternal parentage, or whether it was her fate, Circe’s magical abilities manifested into both potion making and spell casting. Circe quickly gained a reputation for trickery, being ill tempered, and adept at casting spells on those who ridiculed and mocked her. Would-be lovers who spurned her, or essentially anyone who showed her any disrespect would find themselves transformed into an animal without the slightest effort on her behalf.
According to some versions of her story, it is this crafting of the supernatural that ultimately led to her exile on the remote, and fictitious, island of Aeaea – thought to be located off the southern coastline of Italy, about 100 kilometers from Rome. She was sentenced to an eternity on the island as punishment for practicing witchcraft on her fellow nymph, Scylla. Circe had fallen in love with Glaucus, a sea-god, who as the Fates would have it became besotted with Scylla. When Circe’s advances and attempts at seduction failed miserably, she became incensed and in a jealous rage, Circe poisoned the water where Scylla bathed. As a result, the hideous monster was born and Circe’s fate was sealed: life-long banishment from her immortal home and family.
Circe and Scylla

Circe and Scylla in John William Waterhouse’s Circe Invidiosa (1892)

However, it’s here on the island of Aeaea that Circe’s greatest claim to fame is formed. Odysseus, King of Ithaca, war hero of the Iliad and doomed sea captain was guided to Circe’s island as part of his journey back home. Fortunately for him, Hermes told him what to expect, and how to elude her spells and potions. So, when Odysseus landed on the shores of Aeaea, and half of his men met with the enchantress’ wrath, her immense powers were futile against him thanks to an herb called moly.
A different fate perhaps?
Kauffman's painting of circe

Angelica Kauffman’s painting of Circe enticing Odysseus (1786)

Instead of harming her for attacking his men, Circe and Odysseus’ relationship took a different turn. Once Circe realized that she was unable to defend herself against Odysseus’ advances, she instead became his lover for the rest of his time on Aeaea. Now, some would say that bedding Odysseus was the act of a woman whose plans been defeated, that when she knew she could not turn him into an animal – as she had done to so many other mortals and fools alike – she instead used sex to her advantage. But is this truly the case, or did she admire and deeply care for him as a result of his intellect and wit?
This same story that paints her as being malicious glosses over the fact that she opened her home to a host of rude and selfish men. That for a year Circe fed, housed, and clothed them. Circe offered hospitality to those who had sought to violate, harm and destroy her, and the parallel between her generosity and that of Penelope’s should be remembered. What was Odysseus’ response to his wife’s hospitality towards ‘the Suitors’? He massacred them, as a victorious and righteous hero and husband. Yet Circe is condemned for protecting herself.
Odysseus' killing of the suitors

Odysseus’ killing of the suitors

During their union, Circe and Odysseus brought about the creation of three sons; Agrius, Latinus, and Telegonus, all of whom would become famous like their father. However, it is Telegonus, the youngest, who would become the ill-fated offspring that kills his father. Ironic as it fulfilled Odysseus’ fate, a foreshadowed story that he’d been warned of years before. Divine punishment perhaps, for the wrongs the hero committed?
As Odysseus’ time on Aeaea came to an end, it was Circe who gave him valuable insight on how to sail safely home from Aeaea, and how to avoid the island of the Sirens, along with steering clear of both Scylla and Charybdis. Circe also gave Odysseus information on how to avoid punishment should they land on Thrinakia, the home of her grandfather, Hyperion’s cattle. Unfortunately for Odysseus, his crew ignored Circe’s advice and their destruction was assured as retribution, all saving the captain.
Although Odysseus survived the punishment that killed his men, the story of Circe and Odysseus does come to a sticky end. Upon discovering who his father was, Circe sent her youngest son to find his father before returning to her. Unfortunately, that’s where the Fates stepped in, and through a terrible accident, Odysseus was slain. As foretold, Odysseus was killed by his son, just not the one he expected. Where he feared it would be his beloved son Telemachus, it was instead Telegonus, the boy he never met who sought only his father’s love and acceptance. The next time Circe would see her son was when he returned to Aeaea with Telemachus, Penelope, and Odysseus’ body.
Odysseus and Penelope

Odysseus and Penelope. Painting by Francesco Primaticcio (1504-1570). Photo: Toledo Museum of Art, Ohio.

Hesiod’s Theogony indicates how Circe’s fate may have played out from this point. Upon the return of Telegonus, they bury Odysseus’ body and then Circe makes the other three into immortals. Madeleine Miller, the author of Circe, expands on this with another possibility that Penelope and Telegonus become lovers and remain on Aeaea as immortals. After a lifetime or so together Circe and Telemachus give up their immortality to die, whereupon the story is completed and fades into time immemorial.
Circe in History
Since the days of ancient Greece, Circe’s name has been synonymous with witchcraft, seduction, and deception. She’s been depicted in paintings tempting Odysseus, casting spells over his men, and practicing her dark arts to lure wayward men and punish them.
Artists like Frederick S. Church have portrayed her in gentler tones, whilst John William Waterhouse’s Sketch of Circe displays her intelligence, wit, and her animalistic companions. Are these the only artists to have presented her in art? No, Circe’s been popping up in paintings, drawings, and illuminations for hundreds, if not thousands of years. She’s been both muse and subject for many, but sadly she’s almost always seen as a villain.

Frederick S. Church’s painting of Circe

Was Circe really to blame?
This is popular opinion and aids the narrative that permeates much of classical mythology and history, and fulfills exactly what Steven Sora (The Triumph of the Sea Gods) and Sigmund Freud (the Madonna-whore complex) refer to in their works. It is the old trope of women interfering or causing good men to go bad, and Circe’s story is merely one such example.
But Circe is, at least, in fine company. She sits quite comfortably alongside the likes of Helen of Troy, Pasiphae, Clytemnestra, Hera, Hecate, and a host of other ladies who’ve all been labelled as troublesome. Perhaps it’s finally time to view Circe in another light, that of being considerate and generous, intelligent, clever, headstrong and independent.

Minotaur – A Beastie of Epic proportions

by September 10, 2019

By Katherine Kennedy, Contributing Writer, Classical Wisdom
Down, down below the imperial Palace of Knossos, the capital of Crete and home to King Minos, legend has it that there lurks a mythical beast. A beast so terrible, so ferocious, that it could not be allowed to see the light of day. Contained within a maze, and fed by sacrificial rites, it is doomed to a storybook ending.
Minotaur bust

Minotaur bust, (National Archaeological Museum of Athens)

The Backstory to the Minotaur
The tale of the Minotaur has been popular throughout the ages; it dates back to Classical times and has a mythic base. Legend has it that the Minotaur was born as a result of Queen Pasiphae’s coupling with another mythological beast, the Cretan Bull. But, how did this happen?
Back in Crete’s early days, King Minos sought to assert his right to the throne over his brothers. As such, he prayed to the god Poseidon to send forth a magnificent bull, the Cretan Bull. Should the god grant this plea, Minos would sacrifice the bull in Poseidon’s honour in order that the deity would declare Minos’ right as ruler.
Mother and Minotaur

Pasiphaë and the Minotaur, Attic red-figure kylix found at Etruscan Vulci (Cabinet des Médailles, Paris)

But when Minos saw the bull and its magnificent breeding qualities, he refused to keep his end of the deal. Angered by this treachery, Poseidon asked the goddess Aphrodite to bewitch Minos’ wife, Queen Pasiphae, to fall in love with the bull. Consequently, the Queen gave birth to a child that was both human and bull-like in appearance.
How the Minotaur Got His Name
King Minos, ever the one to make the most of a sticky situation then decided that rather than face the humiliation of an unfaithful wife and an illegitimate offspring; he would name the beast after himself.
The name is translated from ancient Greek; Μῑνώταυρος, it is a combination of ‘Taurus’ (ταύρος in Ancient Greek) meaning bull, and ‘Minos’, or Μίνως in A.G. However, in Crete the beast was also known by the name of Asterion. This is the name of Minos’ foster-father and the first King of Crete.
Minotaur cage

The Minotaur in the Labyrinth, engraving of a 16th-century AD gem in the Medici Collection in the Palazzo Strozzi, Florence

After the Minotaur’s birth, the Queen attempted to nurse and raise him as a prince of Crete. Unfortunately, the beast developed an unnatural appetite that could only be satiated by human flesh. King Minos sought advice from the Oracle at Delphi, and upon his return, he had the craftsman Daedalus design and build a mighty cage that would contain the beast; the Labyrinth. There, near the Palace of Knossos, the Minotaur was incarcerated. He was fed on a strict diet of human sacrifices, which were supplied by the King of Athens as punishment for murdering Minos’ son, Androgeos.
The Death of the Minotaur
King Minos’ son, Androgeos, had entered the Panathenaic festival – an early form of the Olympics – and had won many events in the games. Jealous of the prince’s success, the people of Athens murdered him. Another version of Prince Androgeos’ demise holds King Aegeus responsible, as the King had sent the prince to kill the Cretan Bull, where it was now running amok in Marathon. Androgeos attempted to kill the bull, but was instead gored to death.
Enter the hero Theseus, son of King Aegeus, the ruler of Athens.
Theseus and the Minotaur

Theseus Fighting the Minotaur, 1826, by Jean-Etienne Ramey, marble, Tuileries Gardens, Paris

King Minos’ punishment to the people of Athens was brutal, every seven years Athenians were to select seven male youths and seven female youths who would be sent to Crete. There they would be expelled into the labyrinth and left to be hunted down by the Minotaur, who would kill and devour them one by one.
As the third sacrifice approached, some 21 years after the murder of Androgeos, Prince Theseus volunteered to end the debt by killing the monster. He sailed, with the 14 sacrificial youths, to Crete and presented himself to King Minos as part of the tribute. However, he caught the eye of King Minos’ daughter, Ariadne, who was instantly besotted with the hero. As the time of the sacrifice came, the prince and princess hatched a plot to ensure his safety – a length of twine that Theseus could unfurl to prevent getting lost in the Labyrinth.
Down into the dim and stench-laden labyrinth Theseus ventured, trailing the line as he went, hunting the monster that had eaten his fellow Athenians. Eventually, he found the Minotaur, combat ensued, and using his father’s sword, Theseus slew the monster before returning to the surface victorious. Theseus and Ariadne then fled Crete, leaving the Queen bereft and the King without retribution.
Ariadne and Theseus

Ariadne and Theseus by Jean-Baptiste Regnault

The Minotaur’s Legacy
The story of the Minotaur has permeated throughout history and has continued to influence many artists throughout the ages. Most notably, the Minotaur appears in Dante’s Inferno when Virgil guides Dante as they prepare to enter the seventh circle of hell. Giovanni Boccaccio and Dante Gabriel Rossetti also wrote concerning the Minotaur. Picasso, Dali, and Rivera have also featured the beastie in surrealist artworks.
So, was the Minotaur real, or is it just a myth? This is something we’ll never be able to 100% confirm or deny. However, it’s worth remembering that the Minotaur had another name, Asterion. He was named after his foster-grandfather and Crete’s first king, Asterion I. Prince Asterion was the son of King Minos and Queen Pasiphae and his name means ‘starry’.

Minotaur, by George Frederick Watts

It is entirely plausible that Asterion may have suffered from a medical condition that manifested in a facial deformity, giving him a bull-like appearance. Some coins that were minted at Knossos from the fifth century bore the resemblance of a kneeling bull, and had a star-rosette in the centre – a symbol for Asterion. Perhaps, this was ancient Crete’s way of acknowledging its mythic son.

How the Spider Came to Be

by June 17, 2019

Or, The Girl Who Told the Truth about the Gods
By Nicole Saldarriaga, Contributing Writer, Classical Wisdom
Painting of Arachne

Minerva and Arachne, René-Antoine Houasse, 1706

I’d take a look at the humble spider. Though spiders may not qualify as the most terrifying of creatures, their inclusion in a popular myth about Roman goddess, Minerva, certainly clues us into what the Greeks and Romans found chilling. I’m speaking here about the myth of Arachne, of course.
Though it’s considered one of the “lesser myths” of Greco-Roman mythology—probably because it’s not quite as detailed as other myths—it still gives us wonderful insight into ancient culture. Essentially, it functions as three different things: a moralistic warning, a subtle jab at the gods, and an origin story.
Before we get into the details of the myth, however, it’s important to point out that—like most myths—Arachne’s story has warped and changed over time, resulting in a few different versions of the myth. We’ll be focusing on the most well-recorded version, which can be found in that great book of transformations, Ovid’s Metamorphoses.
Painting by Rubens

Peter Paul Rubens – Pallas and Arachne, 1637 at the Virginia Museum of Fine Arts (VMFA) Richmond VA

According to Ovid, Arachne was the beautiful young daughter of a simple shepherd. She took up the craft of weaving at a very young age and quickly demonstrated an incredible amount of talent. As she grew into a young woman her talent only grew with her, and many people gathered to see her beautiful tapestries or to simply watch her at the loom—a sight that was said to be mesmerizing.
However, after years of having her work effusively praised, Arache gets a bit cocky. She begins to boast that her work is more beautiful than Minerva’s (the Roman equivalent of Athena).
Painting of the spinners

The Spinners, or, The Fable of Arachne (1644–48) by Velázquez.

Keep in mind here that Minerva is to weaving what Vulcan is to smithing—she is considered the patron goddess of the craft, yet Arachne refuses to acknowledge Minerva’s hand in her great talent and even claims superiority. As you can imagine, this is incredibly infuriating to the goddess.
So, Minerva does what most of the Greco-Roman gods and goddesses seem to do when a mortal ticks them off— she disguises herself and pays Arachne a little visit. Appearing as an old crone, Minerva warns Arachne that she should not boast so carelessly, and that she should beg the goddess for forgiveness:
“Not everything old age has is to be shunned: knowledge comes with advancing years. Do not reject my advice: seek great fame amongst mortals for your skill in weaving, but give way to the goddess, and ask her forgiveness, rash girl, with a humble voice: she will forgive if you will ask.”
Sketch of Athena and Arachne

Athena and Arachne (Antonio Tempesta)

Arachne responds with surprise and rage:
“Weak-minded and worn out by tedious old age, you come here, and having lived too long destroys you. Let your daughter-in-law if you have one…listen to your voice. I have wisdom enough of my own. You think your advice is never heeded: that is my feeling too. Why does [Minerva] not come herself ? Why does she shirk this contest?”
Enraged by Arachne’s impudence, Minerva reveals herself as the goddess (which, interestingly, barely affects Arachne), and the two ladies challenge each other to a contest: whoever can produce the most beautiful, the most flawless tapestry wins. In order to ensure fairness, the contest would be judged by the goddess Envy.
Ovid Statue

Statue of Ovid

So, goddess and mortal sit down to work, and both produce beautiful—but incredibly different tapestries. Ovid spends a relatively lengthy amount of time describing the scenes woven into each tapestry, and for good reason. Minerva weaves a perfectly symmetrical tapestry that depicts the glory of the gods (and her own glorious achievements in particular) in the center, and four separate corner scenes depicting mortals who were severely punished for challenging or insulting the gods. The work is technically flawless, and stunning.
Arachne, on the other hand, weaves a very different tapestry. While hers is also gorgeously worked, it depicts the gods in a very unfavorable light. The tapestry is packed with scenes of gods raping women, deceiving innocent mortals, and generally displaying embarrassing behavior.
Minerva is completely outraged at this further sign of arrogance and insult—and is only angered more by the undeniable fact that the tapestry is perfect. There is no clear winner, but Minerva can’t contain her rage– she tears the offensive tapestry into pieces and begins to beat Arachne with her shuttle (a tool used for weaving).

The Spider (Arachne), 1884 – Nikolaos Gyzis

Arachne can’t bear this abuse, and suddenly hangs herself. This extreme reaction actually causes Minerva to feel pity for Arachne, and the goddess chooses to bring Arachne back to life—but in the form of a spider, so that Arachne can both continue to weave and continue to “hang.”
“Live on then,” says Minerva, “and yet hang, condemned one, but, lest you are careless in future, this same condition is declared, in punishment, against your descendants, to the last generation!”
There you have it—the creation of the first spider; but as I mentioned earlier, this myth is much more than a simple origin tale for those creepy-crawlies you find in your basement. The basic function of the myth is, of course, to act as a warning.
Like many of the transformation myths found in the Metamorphoses, Arachne’s story is a reminder to never challenge the gods. No matter the validity of your claims, it will not go well for you—that is a guarantee.
But Arachne’s story is also interesting in that it subtly shows us an unpopular opinion about the gods. It’s no secret that the Greco-Roman pantheon is made up of gods who are flawed, petty, and often cruel. Arachne could not ignore this and paid the price for calling attention to it.
In fact, this myth is much more than just a warning— because in the end, it’s very important for us as modern readers to recognize that even the ancients were well aware that their gods were flawed. It may have been unpopular and even dangerous to express this opinion, but the opinion existed, there is no doubt.
Sketch of Arachne

Arachne and Athena by Lisa Sewards

Even more interesting is the fact that in the myth itself, the two different perspectives expressed by Minerva and Arachne are both actually substantiated. Minerva punishes Arachne for her insolence, just like the mortals on her tapestry were punished. She clearly believes that the gods have that natural right to command respect.
Arachne, on the other hand, whose tapestry displays mortals being treated unfairly and horribly hurt by the gods, is in fact reprimanded and beaten by Minerva.
Because of this, we could theoretically argue that Arachne’s behavior is not truly arrogant. Instead, it’s simply an example of a young woman telling the truth about her world as she perceives it, and being severely punished for doing so—and that is an entirely different sort of warning. One that, as modern readers, we must hope no longer applies today.

The Sirens: A Symbol of Fear

by May 22, 2019

By Jocelyn Hitchcock, Contributing Writer, Classical Wisdom
Sirens with Odysseus

Odysseus and the Sirens, an 1891 painting by John William Waterhouse

“For with their high clear song, the Sirens bewitch him, as they sit there in a meadow piled high with the moldering skeletons of men, whose withered skin still hangs upon their bones.” Odyssey. 12: 39-54
The elusive Sirens of the Aegean have been cornerstone characters in Greek mythology since the 7th century BCE. The two Sirens (sometimes three), Scylla and Charybidis reside in the Strait of Messina between Italy and Sicily- a common passage in the ancient World for ships conducting trade, expeditions, and contacts with the Central Mediterranean powers. Having prominent scenes in the Odyssey and the Argonautika, and being heavily featured in vase paintings in the Aegean, Italy, and Sicily, the Sirens are well-known to us today.
Beautiful singing, captivating, fatal women of the sea permeate even children’s material, like The Little Mermaid…but, these half bird, half woman creatures are more complex than we may think at first glance.
The Origin of Sirens
Siren Statue

Attic funerary statue of a Siren, playing on a tortoiseshell lyre, c. 370 BC

Like most mythical creatures, the origin of the Sirens is unknown. Their parentage may come out of Gaia, Phorcys, Achelous, Sterope, and/or one of the Muses. Their concept in mythical terms is thought to be of eastern origin, brought over to Greece during the Orientalizing period when artistic motifs, themes, and ideas were adopted from Syria and Assyria.
Some scholars have referred to the Sirens as ‘Soul-Birds” while others have considered them “other world enchantresses.” These soul-birds, an idea put forth by Georg Weicker, were essentially representations of the souls of the dead, who resided in the underworld. The Sirens then, acted as tests to seafarers traveling the dangerous straits, failure of which resulted in death.
Siren Vase

Miniature terracotta squat lekythos (oil flask) with siren. Culture: Greek, Attic

The Form of Sirens
The form of the Sirens, in both literature and art, is relatively consistent: the body of a bird, the head of a woman and sometimes with human arms. Circe, in Odysseus 12 describes the Sirens:
“She has a voice as loud as a new-born puppy’s, but she herself is an evil monster. No one would enjoy the sight of her, not even if a god should encounter her. She has twelve feet, all hanging in the air, and six necks, very long ones, and on each is a terrifying head, with three rows of teeth in it crowded close together, filled with dark teeth.”
The picture painted here is not one of a beautiful, seducing figure, but one of a grotesque, terrifying monster that does everything she can to lure men to their death.
Siren illustration

Miniature illustration of a siren enticing sailors who try to resist her, from an English Bestiary, c. 1235

But is the very form and description of the Sirens a personification of the natural environment of the Straits? Some think so. The voice of a “new born puppy’s” could represent a seal, the many feet hanging off her body possibly an octopus, and the triple set of teeth can be a small shark. Charybdis is described as sucking in ships and spitting them out in pieces; a phenomenon that can easily be likened to whirlpools.
So, like many mythical creatures and legends, are the Sirens a way for people to cope with the unexplainable difficulty plaguing this passage of sea? It certainly seems that way.
Odysseus and the Sirens
Siren Mosaic

Odysseus and the Sirens, Roman mosaic, second century AD (Bardo National Museum)

Perhaps one of the most poignant representations we have of the Sirens comes from book 12 of the Odyssey. The episode is split up between Circe’s foretelling of the event and Odysseus and his men’s actual experience. On their wanderings home, Odysseus and his men arrive at the Sirens’ island which is accompanied by an eerie calm. The crew plugs their ears with wax, Odysseus is tied to the mast, and they row closer to the island. When Odysseus asks to be set free, so he can succumb to the Sirens’ song, the crew ties him tighter so he can resist. They are able to pass, enduring the Sirens’ call and continue their journey.
It’s a short episode, but one that offers a great revelation into the Sirens. It shows who the Sirens were, what they did to entice sailors, and how ‘heroes’ can pass such a test.
Representations of Sirens
Sirens Vase

Odysseus and the Sirens, eponymous vase of the Siren Painter, c. 475 BC

The Sirens were a common motif in vase painting, especially in Sicily and Italy. The combination of mythical creatures and Homeric themes was popular and desirable.
One vase, however, stands out amongst the rest. The so-called “Siren Vase” depicts the very scene in the Odyssey where Odysseus is tied to the mast, the men’s ears are filled with wax, and the Sirens are trying to entice them to their demise. It dates to 480-470 BCE and was produced in Attica.
Sirens: From Sea to Prostitute
The representation over time of the Sirens changed dramatically. Indeed, in the very beginning Sirens were shown to be male or female, but the male Siren disappeared from art around fifth century BC. Eventually the grotesque image of the Siren evolved to where their form was as beautiful of their song.
Sirens Painting

Ulysses and the Sirens, by Herbert James Draper, c. 1909

With this dramatic change, so too did their symbolism transform. No longer a metaphor for the sea, the Siren became the tempting seductress.
The Early Christian euhemerist interpretation found in Isidore’s Etymologiae (circa 600) described them as such:
They [the Greeks] imagine that “there were three Sirens, part virgins, part birds,” with wings and claws. “One of them sang, another played the flute, the third the lyre. They drew sailors, decoyed by song, to shipwreck. According to the truth, however, they were prostitutes who led travelers down to poverty and were said to impose shipwreck on them.” They had wings and claws because Love flies and wounds. They are said to have stayed in the waves because a wave created Venus.
It is this final image of the Siren that has preserved so thoroughly in art and cultural references. Just what our modern reinterpretation of this once terrifying mythological monster says about us, and the modern world we navigate, is for the reader to decide.

Ancient Monster Survival Guide

by February 27, 2019

By Brittany Garcia, Contributing Writer, Classical Wisdom
While most people know about the ancient Greek monsters like: centaurs, harpies, cyclopes, mermaids, sirens, the chimera, hydra, giants, and et cetera; the goal of this survival guide is to expose the truth behind the uncommon Roman monsters that hide under our very noses!
The following monsters are very dangerous and should NOT be approached under any circumstance. Most of these creatures and monsters eat people, so if you see one please contact your local animal control or ancient history enthusiast.
1. Yale or Eale

Illustration of the Yale or Eale

Meaning of Name: “To move back” – perhaps in reference to its horns.
First Spotting: Ethiopia
Form: Antelope or goat-like creature that is the size of a hippopotamus, with an elephant’s tail, usually black or tawny in color, with the jaws of a boar and movable horns.
Food: People and large animals
How it attacks: Presumably, it must ram its prey with its moveable horns and tusks.
Latest Spotting: A popular emblem in medieval times for royal banners, the yale or eale has found its way to Yale University’s banners and perhaps into the basements of the campus itself.
Weaknesses: Other Eales or Yales, tall mountains, and loud university rallies.
Sources: Pliny the Elder’s Natural History.

2. Manticore


Meaning of Name: Man-Eater
First Spotting: Persia
Form: Body of a red lion, a human head, with a trumpet-like voice. Sometimes it is seen with horns or wings.
Food: People and large animals
How it attacks: Its tail has been found in the form of a dragon or scorpion which shoots poisonous spines that paralyze and kill its victims.
Latest Spotting: Commonly, the manticore has been spotted in archaic themed video games such as God of War and Age of Mythology. Recently, one manticore was seen debuting in his first film: Percy Jackson and Sea of Monsters. He sadly did not survive to make a sequel.
Weaknesses: A ranged weapon…maybe or, it is probably just best to stay away.
Sources: Ctesias, Indica, Pausanias, Guide to Greece, Aelian, On Animals, Philostratus, Life of Apollonius of Tyana, Pliny the Elder, Natural History, Eusebius, Against Hierocles, Photius, Myriobiblon.

3. Basilisk or Regulus

illustration of Basalisk

Meaning of Name: “Little King”
First Spotting: Cyrene, Libya
Form: A small snake “not longer than twelve fingers” with a crown shaped crest on its head. At times, the basilisk is seen with the head of a cockatrice due to its odd birthing ritual involving a toad and cockatrice.
Food: Anything!
How it attacks: By bite or gaze; its bite or gaze is extremely lethal.
Latest Spotting: A large basilisk was spotted in the early Harry Potter film franchise living in Hogwarts’ pipes. Rowling also mentions its presence in her own monster guide book: read it here. Its eggs are a unique and rare item that players attempt to find in the latest video game: Final Fantasy XIV.
Weaknesses: The scent of a weasel for some reason scares and may even be lethal to Basilisks, so when going out this Hallow’s Eve make sure to have your special weasel “perfume” at the ready! Also, a mirror to reflect its lethal gaze may work as well.
Sources: Pliny the Elder’s Natural History

4. Cacus

Illustration of Cacus

Meaning of Name: “The Evil One”
Origins: Rome; Aventine Hill
Form: A giant who breathes fire and smoke. He is the son of Vulcan.
Food: Human flesh, but not their heads. He nails the heads of his victims decoratively outside his cave.
How it attacks: He attacks and kills its enemies and prey by breathing fire and smoke onto them.
Latest Spotting: While Cacus has not been seen since Hercules apparently strangled him to death; The Percy Jackson series makes mention of him; suggesting that he did not die or has a brother.
Weaknesses: Divine strength or a big club. Let’s take a tip from Hercules and use the skills of a demi-god to defeat this monster and any of his siblings.
Sources: Virgil, Aeneid, Ovid, Fasti, Propertius, Elegies.

5. Amphisbaena

Illustration of Amphisbaena

Meaning of Name: “Mother of Ants”
First Spotting: Libyan Desert sprouting from the blood of Medusa’s head, and later by Cato’s army.
Form: A two headed serpent, whose tail has the second head; however this “serpent” is about the size of a long worm. The addition of wings and chicken feet was reported by later sightings.
Food: Anything living or dead
How it attacks: It has a poisonous bite.
Latest Spotting: They appear to have been a popular inspiration within Insular art during the Middle Ages; however they are said now to be “summoned” by a Dungeon Master when playing the game: Dungeons and Dragons.
Weaknesses: Really thick shoes and an aggressive stomp.
Sources: Pliny the Elder’s Natural History, Aelian, On Animals, Diodorus Siculus, The Library of History.

Safety and Caution Procedures
Now, while most of these monsters will leave you alone if you leave them alone; if you happen to run into one of these creatures you must :

I. Run as fast you can and avoid eye contact
II. Summon your inner hero strength and fighting skills
III. Pray to the Roman Gods
IV. Rent a Pegasus and fly away.

DISCLAIMER: The Unofficial Ancient Roman Monster Survival Guide is neither responsible for any harm or deaths that occur as a result of “monster hunters or enthusiasts” attempting to capture or tame these creatures.

Female Monsters of the Odyssey

by July 10, 2018

By Julia Huse, Contributing Writer, Classical Wisdom Limited
Of the monsters and mythological creatures Odysseus encounters during his long voyage from Troy to Ithaca, among the fiercest are female. Three of these are Circe, the Sirens and Calypso, who all prove to be difficult and terrifying obstacles to Odysseus’ journey home.
The Witch Circe

The witch Circe poisons Odysseus’ men, Alessandro Allori, 1580

After escaping the island of the cannibalistic Laestrygonians, Odysseus and his crew stumbleupon Aeaea and the home of Circe, who is referred to as both a witch and a nymph. She has a vast knowledge of potions and herbs, which Odysseus and his crew experience first hand. Odysseus and half his crew stay behind with the ships while the others go in search of Aeaea to see what people live there. The search party comes across the home of Circe, which is described as a large house in a clearing in the middle of a thick forest. All around the house are lions and wolves, which at first frighten the crew… until they notice how docile the beasts are. It is later found out that these are the previously drugged victims of Circe and her potions. In her house Circe welcomes Odysseus’ crew as guests, feeding them a meal of cheese and honey which she has drugged, turning the crew into pigs.
All but one crewmember is changed into a pig and he manages to escape to warn Odysseus and the other half of the crew what has happened. Odysseus ventures to Circe’s house to save his men, but is stopped along the way by the god Hermes, who was sent by Athena. Hermes tells Odysseus of an herb called moly that will protect him from the potions of Circe. Immune to her potions, Odysseus acts as if he is going to attack her. Afterwards, she tries to coax Odysseus into bed with her, which he avoids, due to Hermes’ advice. Having done all this, Odysseus convinces Circe to turn his crew back into humans and free them.
The Sirens
The Sirens in the Odyssey

Ulysses and the Sirens, Herbert James Draper

Odysseus also encounters the famous sirens during his wanderings. Typically in Greek depictions, the sirens they are half-woman half-bird creatures that perch on the rocks by the sea and sing beautiful songs that lure men who, refusing to leave, die of starvation.
In the Odyssey, Circe warns Odysseus about the sirens and tells him to plug his and his crew’s ears with beeswax in order to block their sweet songs from entering their ears. Being curious about the songs the Sirens sing, Odysseus only plugs his crew’s ears with beeswax and then has his men tie him to the mast of the ship, instructing them not to untie him… no matter how much he begs for it. Odysseus hears the song and begs and pleads that his crew release him, but his faithful crew only tighten the ropes more, binding him to the mast.
It is then revealed that the reason the songs allure and entice men is because they sing of past and future truths. They sing to Odysseus about his past endeavors, such as the glory and suffering he endured on the battlefields of Troy, and his future actions and what he will achieve… and they falsely promise that their hearers will live to tell these truths to others. Odysseus, of course, achieves this and this is how we are able to get this account from him.
The Nymph Calypso
The Greek monster Calypso

Calypso by Henri Lehmann (1869)

At the end of his wanderings Odysseus washes up alone on the island Ogygia, the omphalos, meaning navel or center, of the sea, and also the home of the nymph Calypso. Homer describes Calypso as the daughter of the Titan Atlas, who holds up the pillars of the sky and the sea. In Homer’s epic, Calypso keeps Odysseus on her island for seven years, accounting for a large part of his journey home. Calypso desires to make Odysseus her immortal husband and enchants him with her singing as she weaves on her loom. Odysseus performs all the duties of a husband for Calypso, including sleeping with her.
Even under Calypso’s spell Odysseus desires a different life. The promise of immortality does not sway him from missing his wife Penelope. Odysseus, a man, does not desire the life of a god; he much prefers the life of a mortal, even with all its hardships that are so clearly lacking on Calypso’s island. Noticing that Odysseus wants to leave the island, Athena asks Zeus to order Odysseus’ release. Zeus sends Hermes to tell Calypso to release Odysseus because it is not his fate that he should remain on the island forever anyways. Calypso eventually, and stubbornly, agrees to free Odysseus and sends him on his way with wine, bread and materials for a raft.
Beguiling Women of Ancient Greece
Beguiling women in Ancient Greek mythology

Telemachus and the Nymphs of Calypso MET DP169393

These women, although not necessarily terrifying in their looks, are certainly terrifying in their abilities to enchant mortal men. With much help Odysseus is able to resist or break free from these enchantments. Even the seemingly least threatening woman of the three, Calypso, manages to keep Odysseus detained for seven years, proving to be one of the greatest obstacles to his journey.
Clearly the women are seen as enchanters and deceivers of men, distracting them from their intended course or purpose… and this reflects a feeling found in Ancient Greece that women were deceitful creatures who could not control their sexual desires and sought to entrap men. This becomes especially clear when compared to male monsters, such as the Cyclops Polyphemus, who does not have the enchanting and deceiving nature of these woman. Odysseus immediately sees through his deceit and is able to win against Polyphemus with his own trickery. Whereas Odysseus can detect this deception on his own, when it comes to women monsters and goddesses, he needs the help of the gods and others to warn him and help him break free.