III. Here, then, we behold a new phase of Circe, that of the seeress into the Beyond. Ulysses says to her at the end of the year: "Now make your promise good, send us home, for which we long." Stunning is the answer after that period of relaxation: "Ye must go another way, ye must pass into the Houses of Hades." It is indeed a terrible response. But for what purpose? "To consult the soul of the blind Theban seer Tiresias, whose mind is still unimpaired; to him alone of the dead Proserpine gave a mind to know." Clearly this means the pure intelligence without body; Ulysses must now reach forth to the incorporeal spirit, to the very Idea beyond the senses, beyond life. The first question which arises in this connection is, How can Circe, the enchantress of the senses, be made the prophetess of the supersensible world? If we watch her development through the two preceding stages, we shall see that she not only can, but must point to what is beyond, to spirit. In the second stage she experiences a great change, no longer transforming into the lower, but herself transformed into the higher; she becomes a moral being, subordinating the sensuous to the spiritual; she has, therefore, spirit in her life and manifests it in her actions, when she is the willing means of subjecting appetite to reason. The same transformation we may note on her artistic side, for she remains always beautiful. The first Circe is that alluring seductive beauty which destroys by catering to the senses; she is that kind of art, which debauches through its appeal to appetite and passion alone. But the second Circe is transfigured, her service is of the spirit, she releases from the bondage of indulgence, she aids the ethical Return to Family and State. It is true that she never becomes a saint or a nun, she would not be Greek if she did; moreover, according to the Greek view, she must be transcended by the typical man, who is to rise into an institutional life, which is hardly Circe's. Still the primal moral subjection is shown in her career. The domain of morals reveals the spiritual in action, the domain of true art reveals the spiritual in representation. What shall I do with this world of the senses? was a great question to the Greek, and still is to us. In conduct subordinate it; in nature transform it into an image of the higher. The work of art is a divine flash from above into a sensuous form; this flash we separate from its material, and pass into pure spirit; then we reach Tiresias, the mind embodied, not limited in Space and Time.