|1. Euripides, Bacchae, 31-40, 50-57, 62, 64-87, 89-169, 176-177, 181-183, 195-196, 208, 214-225, 233-238, 242, 257, 259-264, 268-301, 305-306, 308, 314-318, 326, 332-336, 353, 355, 359, 366, 389-402, 415, 424-431, 438, 449-451, 470, 485-487, 530-534, 576-585, 587-589, 664-665, 699-708, 726-727, 748, 751-754, 779, 785, 810, 829, 850-851, 915, 918-938, 940-948, 957-958, 963, 968-969, 978, 986-987, 990, 997-998, 1006-1010, 1018-1023, 1043-1045, 1051-1053, 1080-1081, 1107-1108, 1115, 1118-1123, 1137-1139, 1141, 1184-1185, 1264-1280 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, Teiresias in Bacchae as prophet of • Apollo, sacking of Delphi predicted in Bacchae • Dionysos, Dionysos Bacchas • Euripides, Bacchae • Euripides, works,, Bacchae • Suppliant Women Bacchae compared • Tiresias (in Euripides’ Bacchae) • anthropomorphism, dual cosmic/anthropomorphic divinity in Bacchae • bacchants, bacchae, bacchai • death, of Pentheus, in Bacchae • madness, of Pentheus in Bacchae • noos/nous, seat of purity/impurity, in the Bacchae • phren/phrenes, seat of purity/impurity, in the Bacchae • psyche as seat of purity/impurity, in the Bacchae • sacrifice, in Bacchae • sophia, wisdom in Bacchae • sophism of Teiresias in Bacchae • sophronein/sophrosyne, in the Bacchae • war Pentheuss army in Bacchae
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 85, 86, 134; Bernabe et al. (2013), Redefining Dionysos, 40, 41, 45, 49, 52, 53, 110, 161, 162, 166, 167, 171, 172, 173, 175, 179, 192, 273, 291, 330, 332, 334, 335, 340, 341, 342, 343, 344, 345, 346, 353, 356, 358, 359, 467, 536, 543; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 30, 248; Gorain (2019), Language in the Confessions of Augustine, 15, 25; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 73; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 48, 49; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61, 81, 82, 145; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 236, 237, 238, 239, 240; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 144, 145, 146, 147, 148, 149, 150, 157, 158, 161, 174, 175, 179, 180, 181, 182, 183, 184; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 23, 106, 118, 157, 158, 176, 182, 205, 220, 223, 335, 336, 340, 372, 375; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 171, 172, 176
31 Ζῆνʼ ἐξεκαυχῶνθʼ, ὅτι γάμους ἐψεύσατο. 32 τοιγάρ νιν αὐτὰς ἐκ δόμων ᾤστρησʼ ἐγὼ 33 μανίαις, ὄρος δʼ οἰκοῦσι παράκοποι φρενῶν· 34 σκευήν τʼ ἔχειν ἠνάγκασʼ ὀργίων ἐμῶν, 35 καὶ πᾶν τὸ θῆλυ σπέρμα Καδμείων, ὅσαι 36 γυναῖκες ἦσαν, ἐξέμηνα δωμάτων· 37 ὁμοῦ δὲ Κάδμου παισὶν ἀναμεμειγμέναι 38 χλωραῖς ὑπʼ ἐλάταις ἀνορόφοις ἧνται πέτραις. 39 δεῖ γὰρ πόλιν τήνδʼ ἐκμαθεῖν, κεἰ μὴ θέλει, 40 ἀτέλεστον οὖσαν τῶν ἐμῶν βακχευμάτων,
50 δεικνὺς ἐμαυτόν· ἢν δὲ Θηβαίων πόλις 51 ὀργῇ σὺν ὅπλοις ἐξ ὄρους βάκχας ἄγειν 52 ζητῇ, ξυνάψω μαινάσι στρατηλατῶν. 53 ὧν οὕνεκʼ εἶδος θνητὸν ἀλλάξας ἔχω 54 μορφήν τʼ ἐμὴν μετέβαλον εἰς ἀνδρὸς φύσιν. 57 ἐκόμισα παρέδρους καὶ ξυνεμπόρους ἐμοί,
62 ἐγὼ δὲ βάκχαις, ἐς Κιθαιρῶνος πτυχὰς
64 Ἀσίας ἀπὸ γᾶς 65 ἱερὸν Τμῶλον ἀμείψασα θοάζω 66 Βρομίῳ πόνον ἡδὺν κάματόν τʼ εὐκάματον, 67 Βάκχιον εὐαζομένα. 68 τίς ὁδῷ τίς ὁδῷ; τίς; 69 μελάθροις ἔκτοπος ἔστω, στόμα τʼ εὔφημον 70 ἅπας ἐξοσιούσθω· 71 τὰ νομισθέντα γὰρ αἰεὶ 72 Διόνυσον ὑμνήσω. Χορός 73 μάκαρ, ὅστις εὐδαίμων 73 ὦ 74 βιοτὰν ἁγιστεύει καὶ 74 τελετὰς θεῶν εἰδὼς 75 θιασεύεται ψυχὰν 76 ἐν ὄρεσσι βακχεύων 77 ὁσίοις καθαρμοῖσιν, 78 τά τε ματρὸς μεγάλας ὄργια 79 Κυβέλας θεμιτεύων, 80 ἀνὰ θύρσον τε τινάσσων, 81 κισσῷ τε στεφανωθεὶς 82 Διόνυσον θεραπεύει. 83 ἴτε βάκχαι, ἴτε βάκχαι, 84 Βρόμιον παῖδα θεὸν θεοῦ 85 Διόνυσον κατάγουσαι 86 Φρυγίων ἐξ ὀρέων Ἑλλάδος εἰς 87 εὐρυχόρους ἀγυιάς, τὸν Βρόμιον· Χορός
89 λοχίαις ἀνάγκαισι 90 πταμένας Διὸς βροντᾶς νηδύος 91 ἔκβολον μάτηρ 92 ἔτεκεν, λιποῦσʼ αἰῶνα 93 κεραυνίῳ πληγᾷ· 94 λοχίοις δʼ αὐτίκα νιν δέξατο 95 θαλάμαις Κρονίδας Ζεύς, 96 κατὰ μηρῷ δὲ καλύψας 97 χρυσέαισιν συνερείδει 98 περόναις κρυπτὸν ἀφʼ Ἥρας. 99 ἔτεκεν δʼ, ἁνίκα Μοῖραι 100 τέλεσαν, ταυρόκερων θεὸν'101 στεφάνωσέν τε δρακόντων 102 στεφάνοις, ἔνθεν ἄγραν θηροτρόφον 103 μαινάδες ἀμφιβάλλονται 104 πλοκάμοις. Χορός 105 ὦ Σεμέλας τροφοὶ Θῆβαι, word split in text 106 στεφανοῦσθε κισσῷ· 107 βρύετε βρύετε χλοήρει 108 μίλακι καλλικάρπῳ 109 καὶ καταβακχιοῦσθε δρυὸς 110 ἢ ἐλάτας κλάδοισι, 111 στικτῶν τʼ ἐνδυτὰ νεβρίδων 112 στέφετε λευκοτρίχων πλοκάμων 113 μαλλοῖς· ἀμφὶ δὲ νάρθηκας ὑβριστὰς 114 ὁσιοῦσθʼ· αὐτίκα γᾶ πᾶσα χορεύσει— 115 Βρόμιος ὅστις ἄγῃ θιάσουσ— 116 εἰς ὄρος εἰς ὄρος, ἔνθα μένει 117 θηλυγενὴς ὄχλος 118 ἀφʼ ἱστῶν παρὰ κερκίδων τʼ 119 οἰστρηθεὶς Διονύσῳ. Χορός 120 ὦ θαλάμευμα Κουρήτων word split in text 121 ζάθεοί τε Κρήτας 122 Διογενέτορες ἔναυλοι, 123 ἔνθα τρικόρυθες ἄντροις 124 βυρσότονον κύκλωμα τόδε 125 μοι Κορύβαντες ηὗρον· 126 βακχείᾳ δʼ ἀνὰ συντόνῳ 127 κέρασαν ἁδυβόᾳ Φρυγίων 128 αὐλῶν πνεύματι ματρός τε Ῥέας ἐς 129 χέρα θῆκαν, κτύπον εὐάσμασι Βακχᾶν· 130 παρὰ δὲ μαινόμενοι Σάτυροι 1
31 ματέρος ἐξανύσαντο θεᾶς, 132 ἐς δὲ χορεύματα 133 συνῆψαν τριετηρίδων, 134 αἷς χαίρει Διόνυσος. Χορός 135 ἡδὺς ἐν ὄρεσιν, ὅταν ἐκ θιάσων δρομαίων 136 πέσῃ πεδόσε, νεβρίδος 138 ἔχων ἱερὸν ἐνδυτόν, ἀγρεύων 139 αἷμα τραγοκτόνον, ὠμοφάγον χάριν, ἱέμενος 140 ἐς ὄρεα Φρύγια, Λύδιʼ, ὁ δʼ ἔξαρχος Βρόμιος, 141 εὐοἷ. 142 ῥεῖ δὲ γάλακτι πέδον, ῥεῖ δʼ οἴνῳ, ῥεῖ δὲ μελισσᾶν 143 νέκταρι. 144 Συρίας δʼ ὡς λιβάνου καπνὸν 145 ὁ Βακχεὺς ἀνέχων 145 πυρσώδη φλόγα πεύκας 146 ἐκ νάρθηκος ἀίσσει 147 δρόμῳ καὶ χοροῖσιν 148 πλανάτας ἐρεθίζων 149 ἰαχαῖς τʼ ἀναπάλλων, 1
50 τρυφερόν τε πλόκαμον εἰς αἰθέρα ῥίπτων. 151 ἅμα δʼ εὐάσμασι τοιάδʼ ἐπιβρέμει· 152 Ὦ ἴτε βάκχαι, 153 ὦ ἴτε βάκχαι, 154 Τμώλου χρυσορόου χλιδᾷ 155 μέλπετε τὸν Διόνυσον 157 βαρυβρόμων ὑπὸ τυμπάνων, 158 εὔια τὸν εὔιον ἀγαλλόμεναι θεὸν 159 ἐν Φρυγίαισι βοαῖς ἐνοπαῖσί τε, 160 λωτὸς ὅταν εὐκέλαδος 1
64 ἱερὸς ἱερὰ παίγματα βρέμῃ, σύνοχα 165 φοιτάσιν εἰς ὄρος εἰς ὄρος· ἡδομένα 166 δʼ ἄρα, πῶλος ὅπως ἅμα ματέρι
176 θύρσους ἀνάπτειν καὶ νεβρῶν δορὰς ἔχειν 177 στεφανοῦν τε κρᾶτα κισσίνοις βλαστήμασιν. Κάδμος
181 δεῖ γάρ νιν ὄντα παῖδα θυγατρὸς ἐξ ἐμῆς 182 Διόνυσον ὃς πέφηνεν ἀνθρώποις θεὸς 183 ὅσον καθʼ ἡμᾶς δυνατὸν αὔξεσθαι μέγαν.
195 μόνοι δὲ πόλεως Βακχίῳ χορεύσομεν; Τειρεσίας 196 μόνοι γὰρ εὖ φρονοῦμεν, οἱ δʼ ἄλλοι κακῶς. Κάδμος
208 ἀλλʼ ἐξ ἁπάντων βούλεται τιμὰς ἔχειν
214 ὡς ἐπτόηται· τί ποτʼ ἐρεῖ νεώτερον; Πενθεύς 215 ἔκδημος ὢν μὲν τῆσδʼ ἐτύγχανον χθονός, 216 κλύω δὲ νεοχμὰ τήνδʼ ἀνὰ πτόλιν κακά, 217 γυναῖκας ἡμῖν δώματʼ ἐκλελοιπέναι 218 πλασταῖσι βακχείαισιν, ἐν δὲ δασκίοις 219 ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα 220 Διόνυσον, ὅστις ἔστι, τιμώσας χοροῖς· 221 πλήρεις δὲ θιάσοις ἐν μέσοισιν ἑστάναι 222 κρατῆρας, ἄλλην δʼ ἄλλοσʼ εἰς ἐρημίαν 223 πτώσσουσαν εὐναῖς ἀρσένων ὑπηρετεῖν, 224 πρόφασιν μὲν ὡς δὴ μαινάδας θυοσκόους, 225 τὴν δʼ Ἀφροδίτην πρόσθʼ ἄγειν τοῦ Βακχίου.
233 234 γόης ἐπῳδὸς Λυδίας ἀπὸ χθονός, 235 ξανθοῖσι βοστρύχοισιν εὐοσμῶν κόμην, 236 οἰνῶπας ὄσσοις χάριτας Ἀφροδίτης ἔχων, 237 ὃς ἡμέρας τε κεὐφρόνας συγγίγνεται 238 τελετὰς προτείνων εὐίους νεάνισιν.
257 σκοπεῖν πτερωτοὺς κἀμπύρων μισθοὺς φέρειν.
259 καθῆσʼ ἂν ἐν βάκχαισι δέσμιος μέσαις, 260 τελετὰς πονηρὰς εἰσάγων· γυναιξὶ γὰρ 261 ὅπου βότρυος ἐν δαιτὶ γίγνεται γάνος, 2
62 οὐχ ὑγιὲς οὐδὲν ἔτι λέγω τῶν ὀργίων. Χορός 263 τῆς δυσσεβείας. ὦ ξένʼ, οὐκ αἰδῇ θεοὺς 2
64 Κάδμον τε τὸν σπείραντα γηγενῆ στάχυν,
268 σὺ δʼ εὔτροχον μὲν γλῶσσαν ὡς φρονῶν ἔχεις, 269 ἐν τοῖς λόγοισι δʼ οὐκ ἔνεισί σοι φρένες. 270 θράσει δὲ δυνατὸς καὶ λέγειν οἷός τʼ ἀνὴρ 271 κακὸς πολίτης γίγνεται νοῦν οὐκ ἔχων. 273 οὐκ ἂν δυναίμην μέγεθος ἐξειπεῖν ὅσος 274 καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία, 275 τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά— 276 γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει· 277 αὕτη μὲν ἐν ξηροῖσιν ἐκτρέφει βροτούς· 278 ὃς δʼ ἦλθʼ ἔπειτʼ, ἀντίπαλον ὁ Σεμέλης γόνος 279 βότρυος ὑγρὸν πῶμʼ ηὗρε κεἰσηνέγκατο 280 θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς 281 λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς, 282 ὕπνον τε λήθην τῶν καθʼ ἡμέραν κακῶν 283 δίδωσιν, οὐδʼ ἔστʼ ἄλλο φάρμακον πόνων. 284 οὗτος θεοῖσι σπένδεται θεὸς γεγώς, 285 ὥστε διὰ τοῦτον τἀγάθʼ ἀνθρώπους ἔχειν. 287 μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε. 288 ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου 2
89 Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, 290 Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ· 291 Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός. 292 ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου 293 αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς, 294 Διόνυσον Ἥρας νεικέων· χρόνῳ δέ νιν 295 βροτοὶ ῥαφῆναί φασιν ἐν μηρῷ Διός, 296 ὄνομα μεταστήσαντες, ὅτι θεᾷ θεὸς 297 Ἥρᾳ ποθʼ ὡμήρευσε, συνθέντες λόγον. 299 καὶ τὸ μανιῶδες μαντικὴν πολλὴν ἔχει· 300 ὅταν γὰρ ὁ θεὸς ἐς τὸ σῶμʼ ἔλθῃ πολύς, 301 λέγειν τὸ μέλλον τοὺς μεμηνότας ποιεῖ.
305 μανία δὲ καὶ τοῦτʼ ἐστὶ Διονύσου πάρα. 306 ἔτʼ αὐτὸν ὄψῃ κἀπὶ Δελφίσιν πέτραις
308 πάλλοντα καὶ σείοντα βακχεῖον κλάδον,
315 γυναῖκας ἐς τὴν Κύπριν, ἀλλʼ ἐν τῇ φύσει
316 τὸ σωφρονεῖν ἔνεστιν εἰς τὰ πάντʼ ἀεί
317 τοῦτο σκοπεῖν χρή· καὶ γὰρ ἐν βακχεύμασιν
318 οὖσʼ ἥ γε σώφρων οὐ διαφθαρήσεται.
326 μαίνῃ γὰρ ὡς ἄλγιστα, κοὔτε φαρμάκοις
332 νῦν γὰρ πέτῃ τε καὶ φρονῶν οὐδὲν φρονεῖς. 333 κεἰ μὴ γὰρ ἔστιν ὁ θεὸς οὗτος, ὡς σὺ φῄς, 334 παρὰ σοὶ λεγέσθω· καὶ καταψεύδου καλῶς 335 ὡς ἔστι, Σεμέλη θʼ ἵνα δοκῇ θεὸν τεκεῖν, 336 ἡμῖν τε τιμὴ παντὶ τῷ γένει προσῇ.
353 τὸν θηλύμορφον ξένον, ὃς ἐσφέρει νόσον
355 κἄνπερ λάβητε, δέσμιον πορεύσατε
359 μέμηνας ἤδη· καὶ πρὶν ἐξέστης φρενῶν.
366 τῷ Βακχίῳ γὰρ τῷ Διὸς δουλευτέον. 3
89 ὁ δὲ τᾶς ἡσυχίας 390 βίοτος καὶ τὸ φρονεῖν 391 ἀσάλευτόν τε μένει καὶ 392 συνέχει δώματα· πόρσω 393 γὰρ ὅμως αἰθέρα ναίοντες 394 ὁρῶσιν τὰ βροτῶν οὐρανίδαι. 395 τὸ σοφὸν δʼ οὐ σοφία 396 τό τε μὴ θνητὰ φρονεῖν. 397 βραχὺς αἰών· ἐπὶ τούτῳ 398 δέ τις ἂν μεγάλα διώκων 399 τὰ παρόντʼ οὐχὶ φέροι. μαινομένων 400 οἵδε τρόποι καὶ 401 κακοβούλων παρʼ ἔμοιγε φωτῶν. Χορός 402 ἱκοίμαν ποτὶ Κύπρον,
415 ἐκεῖ δὲ Πόθος· ἐκεῖ δὲ βάκχαις
424 μισεῖ δʼ ᾧ μὴ ταῦτα μέλει, 425 κατὰ φάος νύκτας τε φίλας 426 εὐαίωνα διαζῆν, 427 σοφὰν δʼ ἀπέχειν πραπίδα φρένα τε 428 περισσῶν παρὰ φωτῶν· 430 τὸ πλῆθος ὅ τι 4
31 τὸ φαυλότερον ἐνόμισε χρῆταί
438 οὐδʼ ὠχρός, οὐδʼ ἤλλαξεν οἰνωπὸν γένυν,
449 πολλῶν δʼ ὅδʼ ἁνὴρ θαυμάτων ἥκει πλέως 4
50 ἐς τάσδε Θήβας. σοὶ δὲ τἄλλα χρὴ μέλειν. Πενθεύς 451 μέθεσθε χειρῶν τοῦδʼ· ἐν ἄρκυσιν γὰρ ὢν
470 ὁρῶν ὁρῶντα, καὶ δίδωσιν ὄργια. Πενθεύς
485 τὰ δʼ ἱερὰ νύκτωρ ἢ μεθʼ ἡμέραν τελεῖς; Διόνυσος 486 νύκτωρ τὰ πολλά· σεμνότητʼ ἔχει σκότος. Πενθεύς 487 τοῦτʼ ἐς γυναῖκας δόλιόν ἐστι καὶ σαθρόν. Διόνυσος
530 σὺ δέ μʼ, ὦ μάκαιρα Δίρκα, 5
31 στεφανηφόρους ἀπωθῇ 532 θιάσους ἔχουσαν ἐν σοί. 533 τί μʼ ἀναίνῃ; τί με φεύγεις; 534 ἔτι ναὶ τὰν βοτρυώδη
576 κλύετʼ ἐμᾶς κλύετʼ αὐδᾶς, 577 ἰὼ βάκχαι, ἰὼ βάκχαι. Χορός 578 τίς ὅδε, τίς ὅδε πόθεν ὁ κέλαδος 579 ἀνά μʼ ἐκάλεσεν Εὐίου; Διόνυσος 580 ἰὼ ἰώ, πάλιν αὐδῶ, 581 ὁ Σεμέλας, ὁ Διὸς παῖς. Χορός 582 ἰὼ ἰὼ δέσποτα δέσποτα, 583 μόλε νυν ἡμέτερον ἐς 584 θίασον, ὦ Βρόμιε Βρόμιε. Διόνυσος 585 σεῖε πέδον χθονὸς Ἔννοσι πότνια. Χορός
587 τάχα τὰ Πενθέως μέλαθρα διατινάξεται word split in text 588 πεσήμασιν. 5
89 — ὁ Διόνυσος ἀνὰ μέλαθρα· 6
64 βάκχας ποτνιάδας εἰσιδών, αἳ τῆσδε γῆς 665 οἴστροισι λευκὸν κῶλον ἐξηκόντισαν,
699 αἳ δʼ ἀγκάλαισι δορκάδʼ ἢ σκύμνους λύκων 700 ἀγρίους ἔχουσαι λευκὸν ἐδίδοσαν γάλα, 701 ὅσαις νεοτόκοις μαστὸς ἦν σπαργῶν ἔτι 702 βρέφη λιπούσαις· ἐπὶ δʼ ἔθεντο κισσίνους 703 στεφάνους δρυός τε μίλακός τʼ ἀνθεσφόρου. 704 θύρσον δέ τις λαβοῦσʼ ἔπαισεν ἐς πέτραν, 705 ὅθεν δροσώδης ὕδατος ἐκπηδᾷ νοτίς· 706 ἄλλη δὲ νάρθηκʼ ἐς πέδον καθῆκε γῆς, 707 καὶ τῇδε κρήνην ἐξανῆκʼ οἴνου θεός· 708 ὅσαις δὲ λευκοῦ πώματος πόθος παρῆν,
726 Βρόμιον καλοῦσαι· πᾶν δὲ συνεβάκχευʼ ὄρος 727 καὶ θῆρες, οὐδὲν δʼ ἦν ἀκίνητον δρόμῳ.
748 χωροῦσι δʼ ὥστʼ ὄρνιθες ἀρθεῖσαι δρόμῳ
751 Ὑσιάς τʼ Ἐρυθράς θʼ, αἳ Κιθαιρῶνος λέπας 752 νέρθεν κατῳκήκασιν, ὥστε πολέμιοι, 753 ἐπεσπεσοῦσαι πάντʼ ἄνω τε καὶ κάτω 754 διέφερον· ἥρπαζον μὲν ἐκ δόμων τέκνα·
779 ὕβρισμα βακχῶν, ψόγος ἐς Ἕλληνας μέγας.
785 βάκχαισιν· οὐ γὰρ ἀλλʼ ὑπερβάλλει τάδε,
829 οὐκέτι θεατὴς μαινάδων πρόθυμος εἶ. Πενθεύς 8
50 τεισώμεθʼ αὐτόν. πρῶτα δʼ ἔκστησον φρενῶν, 851 ἐνεὶς ἐλαφρὰν λύσσαν· ὡς φρονῶν μὲν εὖ
915 σκευὴν γυναικὸς μαινάδος βάκχης ἔχων,
918 καὶ μὴν ὁρᾶν μοι δύο μὲν ἡλίους δοκῶ, 919 δισσὰς δὲ Θήβας καὶ πόλισμʼ ἑπτάστομον· 920 καὶ ταῦρος ἡμῖν πρόσθεν ἡγεῖσθαι δοκεῖς 921 καὶ σῷ κέρατα κρατὶ προσπεφυκέναι. 922 ἀλλʼ ἦ ποτʼ ἦσθα θήρ; τεταύρωσαι γὰρ οὖν. Διόνυσος 923 ὁ θεὸς ὁμαρτεῖ, πρόσθεν ὢν οὐκ εὐμενής, 924 ἔνσπονδος ἡμῖν· νῦν δʼ ὁρᾷς ἃ χρή σʼ ὁρᾶν. Πενθεύς 925 τί φαίνομαι δῆτʼ; οὐχὶ τὴν Ἰνοῦς στάσιν 926 ἢ τὴν Ἀγαύης ἑστάναι, μητρός γʼ ἐμῆς; Διόνυσος 927 αὐτὰς ἐκείνας εἰσορᾶν δοκῶ σʼ ὁρῶν. 928 ἀλλʼ ἐξ ἕδρας σοι πλόκαμος ἐξέστηχʼ ὅδε, 929 οὐχ ὡς ἐγώ νιν ὑπὸ μίτρᾳ καθήρμοσα. Πενθεύς 930 ἔνδον προσείων αὐτὸν ἀνασείων τʼ ἐγὼ 9
31 καὶ βακχιάζων ἐξ ἕδρας μεθώρμισα. Διόνυσος 932 ἀλλʼ αὐτὸν ἡμεῖς, οἷς σε θεραπεύειν μέλει, 933 πάλιν καταστελοῦμεν· ἀλλʼ ὄρθου κάρα. Πενθεύς 934 ἰδού, σὺ κόσμει· σοὶ γὰρ ἀνακείμεσθα δή. Διόνυσος 935 ζῶναί τέ σοι χαλῶσι κοὐχ ἑξῆς πέπλων 936 στολίδες ὑπὸ σφυροῖσι τείνουσιν σέθεν. Πενθεύς 937 κἀμοὶ δοκοῦσι παρά γε δεξιὸν πόδα· 938 τἀνθένδε δʼ ὀρθῶς παρὰ τένοντʼ ἔχει πέπλος. Διόνυσος
940 ὅταν παρὰ λόγον σώφρονας βάκχας ἴδῃς. Πενθεύς 941 πότερα δὲ θύρσον δεξιᾷ λαβὼν χερὶ 942 ἢ τῇδε, βάκχῃ μᾶλλον εἰκασθήσομαι; Διόνυσος 943 ἐν δεξιᾷ χρὴ χἅμα δεξιῷ ποδὶ 944 αἴρειν νιν· αἰνῶ δʼ ὅτι μεθέστηκας φρενῶν. Πενθεύς 945 ἆρʼ ἂν δυναίμην τὰς Κιθαιρῶνος πτυχὰς 946 αὐταῖσι βάκχαις τοῖς ἐμοῖς ὤμοις φέρειν; Διόνυσος 947 δύναιʼ ἄν, εἰ βούλοιο· τὰς δὲ πρὶν φρένας 948 οὐκ εἶχες ὑγιεῖς, νῦν δʼ ἔχεις οἵας σε δεῖ. Πενθεύς
957 καὶ μὴν δοκῶ σφᾶς ἐν λόχμαις ὄρνιθας ὣς 958 λέκτρων ἔχεσθαι φιλτάτοις ἐν ἕρκεσιν. Διόνυσος
963 μόνος σὺ πόλεως τῆσδʼ ὑπερκάμνεις, μόνος·
968 Διόνυσος 969 Πενθεύς
978 θίασον ἔνθʼ ἔχουσι Κάδμου κόραι,
986 μαστὴρ Καδμείων ἐς ὄρος ἐς ὄρος ἔμολʼ 987 ἔμολεν, ὦ βάκχαι; τίς ἄρα νιν ἔτεκεν;
990 ὅδʼ ἢ Γοργόνων Λιβυσσᾶν γένος.
997 ὃς ἀδίκῳ γνώμᾳ παρανόμῳ τʼ ὀργᾷ 998 περὶ σὰ Βάκχιʼ, ὄργια ματρός τε σᾶς
1006 χαίρω θηρεύουσα· τὰ δʼ ἕτερα μεγάλα 1007 φανερά τʼ· ὤ, νάει ν ἐπὶ τὰ καλὰ βίον, 1008 ἦμαρ ἐς νύκτα τʼ εὐαγοῦντʼ word split in text 1009 εὐσεβεῖν, τὰ δʼ ἔξω νόμιμα 1010 δίκας ἐκβαλόντα τιμᾶν θεούς.
1018 φάνηθι ταῦρος ἢ πολύκρανος ἰδεῖν 1019 δράκων ἢ πυριφλέγων ὁρᾶσθαι λέων. 1020 ἴθʼ, ὦ Βάκχε, θηραγρευτᾷ βακχᾶν 1021 γελῶντι προσώπῳ περίβαλε βρόχον 1022 θανάσιμον ὑπʼ ἀγέλαν πεσόντι word split in text 1023 τὰν μαινάδων. Ἄγγελος Β
1043 ἐπεὶ θεράπνας τῆσδε Θηβαίας χθονὸς 1044 λιπόντες ἐξέβημεν Ἀσωποῦ ῥοάς, 1045 λέπας Κιθαιρώνειον εἰσεβάλλομεν
1051 ἦν δʼ ἄγκος ἀμφίκρημνον, ὕδασι διάβροχον, 1052 πεύκαισι συσκιάζον, ἔνθα μαινάδες 1053 καθῆντʼ ἔχουσαι χεῖρας ἐν τερπνοῖς πόνοις.
1080 ἄγω τὸν ὑμᾶς κἀμὲ τἀμά τʼ ὄργια 1081 γέλων τιθέμενον· ἀλλὰ τιμωρεῖσθέ νιν.
1107 πτόρθου λάβεσθε, μαινάδες, τὸν ἀμβάτην 1108 θῆρʼ ὡς ἕλωμεν, μηδʼ ἀπαγγείλῃ θεοῦ
1115 καὶ προσπίτνει νιν· ὃ δὲ μίτραν κόμης ἄπο
1118 ψαύων· Ἐγώ τοι, μῆτερ, εἰμί, παῖς σέθεν 1119 Πενθεύς, ὃν ἔτεκες ἐν δόμοις Ἐχίονος· 1120 οἴκτιρε δʼ ὦ μῆτέρ με, μηδὲ ταῖς ἐμαῖς 1121 ἁμαρτίαισι παῖδα σὸν κατακτάνῃς. 1122 1123 κόρας ἑλίσσουσʼ, οὐ φρονοῦσʼ ἃ χρὴ φρονεῖν, 1138 πέτραις, τὸ δʼ ὕλης ἐν βαθυξύλῳ φόβῃ, 1139 οὐ ῥᾴδιον ζήτημα· κρᾶτα δʼ ἄθλιον,
1141 πήξασʼ ἐπʼ ἄκρον θύρσον ὡς ὀρεστέρου
1184 Χορός 1185 νέος ὁ μόσχος ἄρτι word split in text 12
64 πρῶτον μὲν ἐς τόνδʼ αἰθέρʼ ὄμμα σὸν μέθες. Ἀγαύη 1265 ἰδού· τί μοι τόνδʼ ἐξυπεῖπας εἰσορᾶν; Κάδμος 1266 ἔθʼ αὑτὸς ἤ σοι μεταβολὰς ἔχειν δοκεῖ; Ἀγαύη 1267 λαμπρότερος ἢ πρὶν καὶ διειπετέστερος. Κάδμος 1
268 τὸ δὲ πτοηθὲν τόδʼ ἔτι σῇ ψυχῇ πάρα; Ἀγαύη 1269 οὐκ οἶδα τοὔπος τοῦτο. γίγνομαι δέ πως 1270 ἔννους, μετασταθεῖσα τῶν πάρος φρενῶν. Κάδμος 1271 κλύοις ἂν οὖν τι κἀποκρίναιʼ ἂν σαφῶς; Ἀγαύη 1272 ὡς ἐκλέλησμαί γʼ ἃ πάρος εἴπομεν, πάτερ. Κάδμος 1273 ἐς ποῖον ἦλθες οἶκον ὑμεναίων μέτα; Ἀγαύη 1274 Σπαρτῷ μʼ ἔδωκας, ὡς λέγουσʼ, Ἐχίονι. Κάδμος 1275 τίς οὖν ἐν οἴκοις παῖς ἐγένετο σῷ πόσει; Ἀγαύη 1276 Πενθεύς, ἐμῇ τε καὶ πατρὸς κοινωνίᾳ. Κάδμος 1277 τίνος πρόσωπον δῆτʼ ἐν ἀγκάλαις ἔχεις; Ἀγαύη 1278 λέοντος, ὥς γʼ ἔφασκον αἱ θηρώμεναι. Κάδμος 1279 σκέψαι νυν ὀρθῶς· βραχὺς ὁ μόχθος εἰσιδεῖν. Ἀγαύη 1280 ἔα, τί λεύσσω; τί φέρομαι τόδʼ ἐν χεροῖν; Κάδμος ' None
31 a trick of Kadmos’, for which they boasted that Zeus killed her, because she had told a false tale about her marriage. Therefore I have goaded them from the house in frenzy, and they dwell in the mountains, out of their wits; and I have compelled them to wear the outfit of my mysteries. 35 And all the female offspring of Thebes , as many as are women, I have driven maddened from the house, and they, mingled with the daughters of Kadmos, sit on roofless rocks beneath green pines. For this city must learn, even if it is unwilling, 40 that it is not initiated into my Bacchic rites, and that I plead the case of my mother, Semele, in appearing manifest to mortals as a divinity whom she bore to Zeus. Now Kadmos has given his honor and power to Pentheus, his daughter’s son,
50 revealing myself. But if ever the city of Thebes should in anger seek to drive the the Bacchae down from the mountains with arms, I, the general of the Maenads, will join battle with them. On which account I have changed my form to a mortal one and altered my shape into the nature of a man. 55 But, you women who have left Tmolus, the bulwark of Lydia , my sacred band, whom I have brought from among the barbarians as assistants and companions to me, take your drums, native instruments of the city of the Phrygians, the invention of mother Rhea and myself,
62 and going about this palace of Pentheus beat them, so that Kadmos’ city may see. I myself will go to the folds of Kithairon, where the Bacchae are, to share in their dances. Choru
64 From the land of Asia , 65 having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς . , 70 peaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom. Choru 73 Blessed is he who, being fortunate and knowing the rites of the gods, keeps his life pure and 75 has his soul initiated into the Bacchic revels, dancing in inspired frenzy over the mountains with holy purifications, and who, revering the mysteries of great mother Kybele, 80 brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, 85 from the Phrygian mountains to the broad streets of Hellas—Bromius, Choru
89 Whom once, in the compulsion of birth pains, 90 the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son, 95 received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate 100 had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru' 101 had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru 105 O Thebes , nurse of Semele, crown yourself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and crown yourself in honor of Bacchus with branches of oak 110 or pine. Adorn your garments of spotted fawn-skin with fleeces of white sheep, and sport in holy games with insolent thyrsoi The thyrsos is a staff that is crowned with ivy and that is sacred to Dionysus and an emblem of his worship. . At once all the earth will dance— 115 whoever leads the sacred band is Bromius—to the mountain, to the mountain, where the crowd of women waits, goaded away from their weaving by Dionysus. Choru 120 O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle, 125 covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae; 130 nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru 135 He is sweet in the mountains cf. Dodds, ad loc. , whenever after the running dance he falls on the ground, wearing the sacred garment of fawn skin, hunting the blood of the slain goat, a raw-eaten delight, rushing to the 140 Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees. 145 The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts, 1
50 casting his rich locks into the air. And among the Maenad cries his voice rings deep: This last phrase taken verbatim from Dodds, ad loc. Go, Bacchae, go, Bacchae, with the luxury of Tmolus that flows with gold, 155 ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries, 160 when the sweet-sounding sacred pipe sounds a sacred playful tune suited 165 to the wanderers, to the mountain, to the mountain! And the Bacchante, rejoicing like a foal with its grazing mother, rouses her swift foot in a gamboling dance. Teiresia
176 what agreement I, an old man, have made with him, older still: to twine the thyrsoi, to wear fawn-skins, and to crown our heads with ivy branches. Kadmo
181 I have come prepared with this equipment of the god. For we must extol him, the child of my daughter, Dionysus, who has appeared as a god to men as much as is in our power. Where must I dance, where set my feet
195 Are we the only ones in the city who will dance in Bacchus’ honor? Teiresia 196 Yes, for we alone think rightly, the rest wrongly. Kadmo
208 being about to dance with my head covered in ivy? No, for the god has made no distinction as to whether it is right for men young or old to dance, but wishes to have common honors from all and to be extolled, setting no one apart. Kadmo
214 Since you do not see this light, Teiresias, I will be your interpreter. Pentheus, child of Echion, to whom I gave control of this land, is coming here to the house now in haste. How fluttered he is! What new matter will he tell us? Pentheu 215 I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dance 220 this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; 225 but they consider Aphrodite before Bacchus.As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, I mean Ino and Agave, who bore me to Echion, and
233 Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land, 235 fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house,
242 I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off.That one claims that Dionysus is a god, claims that he was once stitched into the thigh of Zeus—Dionysus, who was burnt up with his mother by the flame of lightning,
257 You persuaded him to this, Teiresias. Do you wish, by introducing another new god to men, to examine birds and receive rewards for sacrifices? If your gray old age did not defend you, you would sit in chains in the midst of the Bacchae, 260 for introducing wicked rites. For where women have the delight of the grape-cluster at a feast, I say that none of their rites is healthy any longer. Chorus Leader 263 Oh, what impiety! O stranger, do you not reverence the gods and Kadmos who sowed the earth-born crop?
268 Whenever a wise man takes a good occasion for his speech, it is not a great task to speak well. You have a rapid tongue as though you were sensible, but there is no sense in your words. 270 A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense. This new god, whom you ridicule, I am unable to express how great he will be throughout Hellas . For two things, young man, 275 are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it 280 to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, 285 o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , 290 Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time, 295 mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. The account given in lines 292f. of the development of this legend is based on the similarity between the Greek words for hostage ( ὅμηρος ) and thigh ( μηρός ). But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill. 300 For whenever the god enters a body in full force, he makes the frantic to foretell the future. He also possesses a share of Ares’ nature. For terror sometimes flutters an army under arms and in its ranks before it even touches a spear;
305 and this too is a frenzy from Dionysus. You will see him also on the rocks of Delphi , bounding with torches through the highland of two peaks, leaping and shaking the Bacchic branch, mighty throughout Hellas . But believe me, Pentheus;
314 do not boast that sovereignty has power among men, nor, even if you think so, and your mind is diseased, believe that you are being at all wise. Receive the god into your land, pour libations to him, celebrate the Bacchic rites, and garland your head.Dionysus will not compel women
315 to be modest in regard to Aphrodite, but in nature modesty dwells always you must look for that. For she who is modest will not be corrupted in Bacchic revelry. Do you see? You rejoice whenever many people are at your gates,
326 and I will not be persuaded by your words to fight against the god. For you are mad in a most grievous way, and you will not be cured by drugs, nor are you sick without them. Chorus Leader
332 My child, Teiresias has advised you well. Dwell with us, not apart from the laws. For now you flit about and have thoughts without thinking. Even if, as you say, he is not a god, call him one; and tell a glorious falsehood, 335 o that Semele might seem to have borne a god, and honor might come to all our race. You see the wretched fate of Actaeon, who was torn apart in the meadows by the blood-thirsty hounds he had raised,
353 and release his garlands to the winds and storms. In this way I will especially wound him. And some of you hunt throughout the city for this effeminate stranger, who introduces a new disease to women and pollutes our beds.
355 If you catch him, bring him here bound, so that he might suffer as punishment a death by stoning, having seen a bitter Bacchic revelry in Thebes . Teiresia
359 O wretched man, how little you know what you are saying! You are mad now, and even before you were out of your wits.
366 it would be shameful for two old men to fall down. But let that pass, for we must serve Bacchus, the son of Zeus. Beware lest Pentheus bring trouble to your house, Kadmos; I do not speak in prophecy, but judging from the state of things; for a foolish man speaks foolishness. Choru 3
89 Misfortune is the result of unbridled mouths and lawless folly; but the life of quiet 390 and wisdom remain unshaken and hold houses together. Though they dwell far off in the heavens the gods see the deeds of mortals. 395 But cleverness is not wisdom, nor is thinking on things unfit for mortals. Life is short, and on this account the one who pursues great things does not achieve that which is present. In my opinion, 400 these are the ways of mad and ill-advised men. Choru 402 Would that I could go to Cyprus , the island of Aphrodite, where the Loves, who soothe
415 lawful for the Bacchae to celebrate their rites. Choru
424 goddess who nourishes youths. To the blessed and to the less fortunate, he gives an equal pleasure from wine that banishes grief. He hates the one who does not care about this: 425 to lead a happy life by day and friendly Because the Dionysiac ἱερά take place νύκτωρ τὰ πολλά (486) Dodds, ad loc. night and to keep his wise mind and intellect away from over-curious men. 430 What the common people think and adopt, that would I accept. Enter a servant Servant
438 for which you sent us, nor have we set out in vain. This beast was docile in our hands and did not withdraw in flight, but yielded not unwillingly. He did not turn pale or change the wine-dark complexion of his cheek, but laughed and allowed us to bind him and lead him away.
449 are set loose and gone, and are gamboling in the meadows, invoking Bromius as their god. of their own accord, the chains were loosed from their feet and keys opened the doors without human hand. This man has come to Thebe 4
50 full of many wonders. You must take care of the rest. Pentheu 451 Release his hands, for caught in the nets he is not so swift as to escape me. But your body is not ill-formed, stranger, for women’s purposes, for which reason you have come to Thebes .
470 Seeing me just as I saw him, he gave me sacred rites. Pentheu
485 Do you perform the rites by night or by day? Dionysu 486 Mostly by night; darkness conveys awe. Pentheu 487 This is treacherous towards women, and unsound. Dionysu
530 But you, blessed Dirce, reject me with my garland-bearing company about you. Why do you refuse me, why do you flee me? I swear by the cluster-bearing
576 within Io! Hear my voice, hear it, Io Bacchae, Io Bacchae! Choru 578 Who is here, who? From what quarter did the voice of the Joyful one summon me? Dionysu 580 Io! Io! I say again; it is I, the child of Zeus and Semele. Choru 582 Io! Io! Master, master! Come now to our company, Bromius. Dionysu 585 Shake the world’s plain, lady Earthquake! Choru
587 Oh! Oh! Soon the palace of Pentheus will be shaken in ruin. The following lines are probably delivered by individual chorus members. —Dionysus is in the halls. 6
64 Having seen the holy Bacchae, who 665 goaded to madness have darted from this land with their fair feet, I have come to tell you and the city, lord, that they are doing terrible things, beyond marvel. I wish to hear whether I should tell you in free speech the situation there or whether I should repress my report,
699 First they let their hair loose over their shoulders, and secured their fawn-skins, as many of them as had released the fastenings of their knots, girding the dappled hides with serpents licking their jaws. And some, holding in their arms a gazelle or wild 700 wolf-pup, gave them white milk, as many as had abandoned their new-born infants and had their breasts still swollen. They put on garlands of ivy, and oak, and flowering yew. One took her thyrsos and struck it against a rock, 705 from which a dewy stream of water sprang forth. Another let her thyrsos strike the ground, and there the god sent forth a fountain of wine. All who desired the white drink scratched the earth with the tips of their fingers and obtained streams of milk;
726 calling on Iacchus, the son of Zeus, Bromius, with united voice. The whole mountain revelled along with them and the beasts, and nothing was unmoved by their running. Agave happened to be leaping near me, and I sprang forth, wanting to snatch her,
748 dragged down by countless young hands. The garment of flesh was torn apart faster then you could blink your royal eyes. And like birds raised in their course, they proceeded along the level plains, which by the streams of the Asopu
751 produce the bountiful Theban crop. And falling like soldiers upon Hysiae and Erythrae, towns situated below the rock of Kithairon, they turned everything upside down. They were snatching children from their homes;
779 Already like fire does this insolence of the Bacchae blaze up, a great reproach for the Hellenes.
785 the Bacchae. For it is indeed too much if we suffer what we are suffering at the hands of women. Dionysu
810 Ah! Do you wish to see them sitting together in the mountains? Pentheu
829 Are you no longer eager to view the maenads? Pentheu 8
50 Let us punish him. First drive him out of his wits, send upon him a dizzying madness, since if he is of sound mind he will not consent to wear women’s clothing, but driven out of his senses he will put it on. I want him to be a source of laughter to the Thebans, led through the city in
915 wearing the clothing of a woman, of an inspired maenad, a spy upon your mother and her company. Pentheus emerges. In appearance you are like one of Kadmos’ daughters. Pentheu
918 Oh look! I think I see two suns, and twin Thebes , the seven-gated city. 920 And you seem to lead me, being like a bull and horns seem to grow on your head. But were you ever before a beast? For you have certainly now become a bull. Dionysu 923 The god accompanies us, now at truce with us, though formerly not propitious. Now you see what you should see. Pentheu 925 How do I look? Don’t I have the posture of Ino, or of my mother Agave? Dionysu 927 Looking at you I think I see them. But this lock of your hair has come out of place, not the way I arranged it under your headband. Pentheu 930 I displaced it indoors, shaking my head forwards and backwards and practising my Bacchic revelry. Dionysu 932 But I who ought to wait on you will re-arrange it. Hold up your head. Pentheu 933 Here, you arrange it; for I depend on you, indeed. Dionysu 935 Your girdle has come loose, and the pleats of your gown do not extend regularly down around your ankles. Pentheu 937 At least on my right leg, I believe they don’t. But on this side the robe sits well around the back of my leg. Dionysu
940 when contrary to your expectation you see the Bacchae acting modestly. Pentheu 941 But shall I be more like a maenad holding the thyrsos in my right hand, or in my left? Dionysu 943 You must hold it in your right hand and raise your right foot in unison with it. I praise you for having changed your mind. Pentheu 945 Could I carry on my shoulders the glens of Kithairon, Bacchae and all? Dionysu 947 You could if you were willing. The state of mind you had before was unsound, but now you think as you ought. Pentheu
957 Oh, yes! I imagine that like birds they are in the bushes held in the sweetest grips of love. Dionysu
963 You alone bear the burden for this city, you alone. Therefore the labors which are proper await you.
968 You will return here being carried— Pentheu 969 In the arms of your mother. Pentheu
978 Go to the mountain, go, fleet hounds of Madness, where the daughters of Kadmos hold their company, and drive them raving
986 Who is this seeker of the mountain-going Kadmeans who has come to the mountain, to the mountain, Bacchae? Who bore him? For he was not born from a woman’s blood, but is the offspring of some lione
990 or of Libyan Gorgons. Let manifest justice go forth, let it go with sword in hand, slaying through the throat
997 Whoever with wicked mind and unjust rage regarding your rites, Bacchus, and those of your mother, comes with raving heart
1006 I do not envy wisdom, but rejoice in hunting it. But other things are great and manifest. Oh, for life to flow towards the good, to be pure and pious day and night, and to honor the gods, 1010 banishing customs that are outside of justice.Let manifest justice go forth, let it go with sword in hand, slaying through the throat
1018 Appear as a bull or many-headed serpent or raging lion to see. 1020 Go, Bacchus, with smiling face throw a deadly noose around the hunter of the Bacchae as he falls beneath the flock of Maenads. Second Messenger
1043 When we left the dwellings of the Theban land and crossed the streams of Asopus, 1045 we began to ascend the heights of Kithairon, Pentheus and I—for I was following my master—and the stranger who was our guide to the sight. First we sat in a grassy vale,
1051 keeping our feet and voices quiet, so that we might see them without being seen. There was a little valley surounded by precipices, irrigated with streams, shaded by pine trees, where the Maenads were sitting, their hands busy with delightful labors. Some of them were crowning again
1080 I bring the one who has made you and me and my rites a laughing-stock. Now punish him! And as he said this a light of holy fire was placed between heaven and earth. The air became quiet and the woody glen
1107 When they did not succeed in their toils, Agave said: Come, standing round in a circle, each seize a branch, Maenads, so that we may catch the beast who has climbed aloft, and so that he does not make public the secret dances of the god. They applied countless hand
1115 and fell upon him. He threw the headband from his head so that the wretched Agave might recognize and not kill him. Touching her cheek, he said: It is I, mother, your son, Pentheus, whom you bore in the house of Echion. 1120 Pity me, mother, and do not kill me, your child, for my sins. But she, foaming at the mouth and twisting her eyes all about, not thinking as she ought, was possessed by Bacchus, and he did not persuade her.
1137 from their tearings. The whole band, hands bloodied, were playing a game of catch with Pentheus’ flesh.His body lies in different places, part under the rugged rocks, part in the deep foliage of the woods, not easy to be sought. His miserable head,
1141 which his mother happened to take in her hands, she fixed on the end of a thyrsos and carries through the midst of Kithairon like that of a savage lion, leaving her sisters among the Maenads’ dances. She is coming inside these walls, preening herself
1184 Share in the feast then. Choru 1185 The bull is young; his cheek is just growing downy under his soft-haired crest. Choru 12
64 First cast your eye up to this sky. Agave 1265 All right; why do you tell me to look at it? Kadmo 1266 Is it still the same, or does it appear to have changed? Agave 1267 It is brighter than before and more translucent. Kadmo 1
268 Is your soul still quivering? Agave 1269 I don’t understand your words. I have become somehow 1270 obered, changing from my former state of mind. Kadmo 1271 Can you hear and respond clearly? Agave 1272 Yes, for I forget what we said before, father. Kadmo 1273 To whose house did you come in marriage? Agave 1274 You gave me, as they say, to Echion, the sown man. Kadmo 1275 What son did you bear to your husband in the house? Agave 1276 Pentheus, from my union with his father. Kadmo 1277 Whose head do you hold in your hands? Agave 1278 A lion’s, as they who hunted him down said. Kadmo 1279 Examine it correctly then; it takes but little effort to see. Agave 1280 Ah! What do I see? What is this that I carry in my hands? Kadmo ' None