1. Euripides, Bacchae, 39-40, 71-77, 89-135, 156, 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: Bernabe et al (2013) 40, 41, 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) 30, 248; Gorain (2019) 15, 25; Jouanna (2012) 73; Konig (2022) 48, 49; Petrovic and Petrovic (2016) 236, 237, 238, 239, 240; Pucci (2016) 144, 145, 146, 147, 148, 149, 150, 157, 158, 161, 174, 175, 179, 180, 181, 182, 183, 184; Seaford (2018) 23, 106, 118, 157, 158, 176, 182, 205, 220, 223, 335, 336, 340, 372, 375; Steiner (2001) 171, 172, 176; Álvarez (2019) 85, 86, 134
39. δεῖ γὰρ πόλιν τήνδʼ ἐκμαθεῖν, κεἰ μὴ θέλει, 40. ἀτέλεστον οὖσαν τῶν ἐμῶν βακχευμάτων,
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,
89. λοχίαις ἀνάγκαισι 90. πταμένας Διὸς βροντᾶς νηδύος 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. 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, 262. οὐχ ὑγιὲς οὐδὲν ἔτι λέγω τῶν ὀργίων. Χορός 263. τῆς δυσσεβείας. ὦ ξένʼ, οὐκ αἰδῇ θεοὺς 264. 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 2
71. 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 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 431. τὸ φαυλότερον ἐνόμισε χρῆταί 438. οὐδʼ ὠχρός, οὐδʼ ἤλλαξεν οἰνωπὸν γένυν,
449. πολλῶν δʼ ὅδʼ ἁνὴρ θαυμάτων ἥκει πλέως 450. 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, 531. στεφανηφόρους ἀπωθῇ 532. θιάσους ἔχουσαν ἐν σοί. 533. τί μʼ ἀναίνῃ; τί με φεύγεις; 534. ἔτι ναὶ τὰν βοτρυώδη
576. ἰώ,
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 89. — ὁ Διόνυσος ἀνὰ μέλαθρα·
664. 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,
810. ἆ.
829. οὐκέτι θεατὴς μαινάδων πρόθυμος εἶ. Πενθεύς
850. 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 931. 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. Πενθεύς
968. Διόνυσος 969. 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 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 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, 11
39. οὐ ῥᾴδιον ζήτημα· κρᾶτα δʼ ἄθλιον,
1141. πήξασʼ ἐπʼ ἄκρον θύρσον ὡς ὀρεστέρου
1184. Ἀγαύη
1184. Χορός 1185. νέος ὁ μόσχος ἄρτι word split in text 1264. 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 12
71. 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 | 39. 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,
71. 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,
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
156. ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,
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 450. 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.
664. 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
850. 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
1264. 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 12
71. 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 |
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