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Tiresias: The Ancient Mediterranean Religions Source Database

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All subjects (including unvalidated):
subject book bibliographic info
bacchant, bacchic rites, dido in vergils aeneid as Panoussi(2019) 148, 152, 160
bacchant, baubo Bernabe et al (2013) 166
bacchant, scopas, his Rutledge (2012) 62
bacchantes Radicke (2022) 55, 58, 59, 60, 62, 63, 217, 218, 249, 292
bacchantes, autolykos Taylor and Hay (2020) 142
bacchants Bortolani et al (2019) 54
Brule (2003) 23, 24, 25, 26, 27, 28
Nuno et al (2021) 369, 370
Rutledge (2012) 62, 224
de Jáuregui et al. (2011) 10, 25, 120, 262, 265, 283
bacchants, bacchae, bacchai Bernabe et al (2013) 8, 12, 28, 38, 39, 40, 41, 42, 44, 45, 49, 52, 53, 54, 101, 102, 110, 114, 120, 160, 161, 162, 164, 165, 166, 167, 168, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 186, 187, 188, 192, 195, 196, 209, 274, 275, 278, 285, 287, 291, 330, 332, 334, 335, 340, 341, 342, 343, 344, 345, 346, 353, 356, 358, 359, 393, 467, 471, 476, 478, 536, 543, 544
bacchants, maenads Bednarek (2021) 30, 31, 48, 52, 64, 65, 94, 97, 102, 103, 111, 112, 113, 114, 119, 120, 123, 124, 129, 130, 131, 132, 133, 135, 136, 137, 138, 140, 150, 152, 153, 155, 171, 177, 186
bacchants, nicomachus, his Rutledge (2012) 275
bacchants, obsession of pentheus with sexual impropriety of eros Pucci (2016) 64, 159, 160, 161, 172, 173, 174, 175, 176
bacchants/-us Joosse (2021) 124, 125, 135

List of validated texts:
48 validated results for "bacchant"
1. Homer, Iliad, 6.130-6.140, 6.389, 22.460 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aeschylus, maenads in work of • Bacchants, Maenads • Dionysus, maenads and • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • eros, Bacchants, obsession of Pentheus with sexual impropriety of • maenad-nymphs • maenads • maenads, in Homer • rite, ritual, maenadic

 Found in books: Bednarek (2021) 65, 150; Bernabe et al (2013) 14, 44, 102, 123, 125, 126, 161, 278, 283, 352; Pucci (2016) 64; Seaford (2018) 15; Simon (2021) 321, 322

6.130. οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος 6.131. δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν· 6.132. ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας 6.133. σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι 6.134. θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου 6.135. θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς 6.136. δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ 6.137. δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ. 6.138. τῷ μὲν ἔπειτʼ ὀδύσαντο θεοὶ ῥεῖα ζώοντες, 6.139. καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν 6.140. ἦν, ἐπεὶ ἀθανάτοισιν ἀπήχθετο πᾶσι θεοῖσιν·
6.389. μαινομένῃ ἐϊκυῖα· φέρει δʼ ἅμα παῖδα τιθήνη.
22.460. ὣς φαμένη μεγάροιο διέσσυτο μαινάδι ἴση''. None
6.130. Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134. Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "6.135. But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " "6.139. But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " '6.140. and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus:
6.389. fair-tressed Trojan women are seeking to propitiate the dread goddess; but she went to the great wall of Ilios, for that she heard the Trojans were sorely pressed, and great victory rested with the Achaeans. So is she gone in haste to the wall, like one beside herself; and with her the nurse beareth the child.
22.460. So saying she hasted through the hall with throbbing heart as one beside herself, and with her went her handmaidens. But when she was come to the wall and the throng of men, then on the wall she stopped and looked, and was ware of him as he was dragged before the city; and swift horses ''. None
2. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Antigone, as maenad • Kassandra, as maenad • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • kills Agamemnon, as maenad • rite, ritual, maenadic

 Found in books: Bernabe et al (2013) 49; Seaford (2018) 30

3. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Maenadism • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic

 Found in books: Bernabe et al (2013) 114; de Jáuregui (2010) 356

4. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Maenads, maenadic, maenadism • maenad

 Found in books: Bernabe et al (2013) 7; Pirenne-Delforge and Pironti (2022) 278

5. Euripides, Bacchae, 1-6, 10, 13-20, 22, 32-36, 39-40, 50-52, 62, 64-167, 176-177, 181-183, 192, 194-196, 206, 208, 214-225, 233-238, 242-243, 257, 259-264, 268-301, 305-306, 308, 312-318, 321, 326, 329, 332-336, 353, 355, 359, 362, 366, 375, 381, 389-402, 413, 415, 424-431, 438-439, 443-451, 469-475, 482, 485-487, 530-534, 576-647, 652, 664-665, 667, 677-777, 779, 785, 787-791, 799, 810-815, 818-819, 821, 827-838, 842-847, 850-851, 857-858, 862, 876, 912-916, 918-1023, 1026, 1029, 1031-1040, 1043-1152, 1184-1187, 1264-1280, 1330-1331, 1349, 1387 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Antigone, as maenad • Apollo, Teiresias in Bacchae as prophet of • Apollo, sacking of Delphi predicted in Bacchae • Bacchantes • Bacchants • Bacchants, Maenads • Bacchic rites, sexuality and maenadism • Baubo bacchant • Dionysos, Dionysos Bacchas • Dionysus, maenads and • Euripides, Bacchae • Euripides, works,, Bacchae • Maenadism • Maenads • Maenads, exhaustion • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • Suppliant Women Bacchae compared • Tiresias (in Euripides’ Bacchae) • anthropomorphism, dual cosmic/anthropomorphic divinity in Bacchae • bacchants • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • death, of Pentheus, in Bacchae • eros, Bacchants, obsession of Pentheus with sexual impropriety of • kills Agamemnon, as maenad • madness, of Pentheus in Bacchae • maenad-nymphs • maenads • maenads, flee enclosure • 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 • rite, ritual, maenadic • sacrifice, in Bacchae • sexuality , maenadism and • sophia, wisdom in Bacchae • sophism of Teiresias in Bacchae • sophronein/sophrosyne, in the Bacchae • war Pentheuss army in Bacchae

 Found in books: Bednarek (2021) 31, 111, 112, 113, 114, 119, 120, 124, 129, 132, 135, 137, 138, 153, 155; Bernabe et al (2013) 7, 9, 11, 40, 41, 45, 49, 50, 52, 53, 64, 88, 110, 126, 141, 160, 161, 162, 164, 166, 167, 171, 172, 173, 175, 177, 179, 192, 273, 279, 280, 282, 289, 291, 322, 330, 332, 334, 335, 336, 337, 340, 341, 342, 343, 344, 345, 346, 350, 352, 353, 355, 356, 357, 358, 359, 360, 362, 460, 467, 530, 536, 543; Bortolani et al (2019) 54; Bremmer (2008) 294, 295, 297; Brule (2003) 26, 27, 28; Eidinow and Kindt (2015) 30, 248; Gorain (2019) 15, 25; Jouanna (2012) 73; Konig (2022) 48, 49; Lipka (2021) 112, 113, 114; Panoussi(2019) 215, 216; Parker (2005) 325; Petrovic and Petrovic (2016) 236, 237, 238, 239, 240; Pucci (2016) 64, 144, 145, 146, 147, 148, 149, 150, 154, 157, 158, 159, 160, 161, 172, 173, 174, 175, 176, 179, 180, 181, 182, 183, 184, 185, 187; Radicke (2022) 58; Seaford (2018) 23, 28, 103, 106, 118, 157, 158, 176, 182, 205, 220, 223, 233, 312, 335, 336, 340, 372, 375; Shannon-Henderson (2019) 254; Simon (2021) 319; Steiner (2001) 171, 172, 176; de Jáuregui (2010) 46, 267, 356; Álvarez (2019) 85, 86, 134

1. ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα'2. Διόνυσος, ὃν τίκτει ποθʼ ἡ Κάδμου κόρη 3. Σεμέλη λοχευθεῖσʼ ἀστραπηφόρῳ πυρί· 4. μορφὴν δʼ ἀμείψας ἐκ θεοῦ βροτησίαν 5. πάρειμι Δίρκης νάματʼ Ἰσμηνοῦ θʼ ὕδωρ. 6. ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας

10. αἰνῶ δὲ Κάδμον, ἄβατον ὃς πέδον τόδε
14. Φρυγῶν τε, Περσῶν θʼ ἡλιοβλήτους πλάκας
15. Βάκτριά τε τείχη τήν τε δύσχιμον χθόνα
16. Μήδων ἐπελθὼν Ἀραβίαν τʼ εὐδαίμονα
17. Ἀσίαν τε πᾶσαν, ἣ παρʼ ἁλμυρὰν ἅλα
18. κεῖται μιγάσιν Ἕλλησι βαρβάροις θʼ ὁμοῦ
19. πλήρεις ἔχουσα καλλιπυργώτους πόλεις, 20. ἐς τήνδε πρῶτον ἦλθον Ἑλλήνων πόλιν,
22. τελετάς, ἵνʼ εἴην ἐμφανὴς δαίμων βροτοῖς.
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·
39. δεῖ γὰρ πόλιν τήνδʼ ἐκμαθεῖν, κεἰ μὴ θέλει, 40. ἀτέλεστον οὖσαν τῶν ἐμῶν βακχευμάτων,
50. δεικνὺς ἐμαυτόν· ἢν δὲ Θηβαίων πόλις 5
1. ὀργῇ σὺν ὅπλοις ἐξ ὄρους βάκχας ἄγειν 52. ζητῇ, ξυνάψω μαινάσι στρατηλατῶν.
62. ἐγὼ δὲ βάκχαις, ἐς Κιθαιρῶνος πτυχὰς
64. Ἀσίας ἀπὸ γᾶς 65. ἱερὸν Τμῶλον ἀμείψασα θοάζω 66. Βρομίῳ πόνον ἡδὺν κάματόν τʼ εὐκάματον, 1. 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 1. κισσῷ τε στεφανωθεὶς 82. Διόνυσον θεραπεύει. 83. ἴτε βάκχαι, ἴτε βάκχαι, 84. Βρόμιον παῖδα θεὸν θεοῦ 85. Διόνυσον κατάγουσαι 1. ἔκβολον μάτηρ 92. ἔτεκεν, λιποῦσʼ αἰῶνα
100. τέλεσαν, ταυρόκερων θεὸν

1. 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

10. ἢ ἐλάτας κλάδοισι,
1. στικτῶν τʼ ἐνδυτὰ νεβρίδων
12. στέφετε λευκοτρίχων πλοκάμων

13. μαλλοῖς· ἀμφὶ δὲ νάρθηκας ὑβριστὰς
14. ὁσιοῦσθʼ· αὐτίκα γᾶ πᾶσα χορεύσει—
15. Βρόμιος ὅστις ἄγῃ θιάσουσ—
16. εἰς ὄρος εἰς ὄρος, ἔνθα μένει
17. θηλυγενὴς ὄχλος
18. ἀφʼ ἱστῶν παρὰ κερκίδων τʼ
19. οἰστρηθεὶς Διονύσῳ. Χορός
120. ὦ θαλάμευμα Κουρήτων word split in text 12
1. ζάθεοί τε Κρήτας
22. 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. ματέρος ἐξανύσαντο θεᾶς,

32. 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

39. αἷμα τραγοκτόνον, ὠμοφάγον χάριν, ἱέμενος 140. ἐς ὄρεα Φρύγια, Λύδιʼ, ὁ δʼ ἔξαρχος Βρόμιος,
1. 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,
50. τρυφερόν τε πλόκαμον εἰς αἰθέρα ῥίπτων.
1. 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
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
1. δεῖ γάρ νιν ὄντα παῖδα θυγατρὸς ἐξ ἐμῆς
182. Διόνυσον ὃς πέφηνεν ἀνθρώποις θεὸς
183. ὅσον καθʼ ἡμᾶς δυνατὸν αὔξεσθαι μέγαν.

192. ἀλλʼ οὐχ ὁμοίως ἂν ὁ θεὸς τιμὴν ἔχοι. Κάδμος

194. ὁ θεὸς ἀμοχθὶ κεῖσε νῷν ἡγήσεται. Κάδμος
195. μόνοι δὲ πόλεως Βακχίῳ χορεύσομεν; Τειρεσίας
196. μόνοι γὰρ εὖ φρονοῦμεν, οἱ δʼ ἄλλοι κακῶς. Κάδμος
206. οὐ γὰρ διῄρηχʼ ὁ θεός, οὔτε τὸν νέον
208. ἀλλʼ ἐξ ἁπάντων βούλεται τιμὰς ἔχειν 2
14. ὡς ἐπτόηται· τί ποτʼ ἐρεῖ νεώτερον; Πενθεύς 2
15. ἔκδημος ὢν μὲν τῆσδʼ ἐτύγχανον χθονός, 2
16. κλύω δὲ νεοχμὰ τήνδʼ ἀνὰ πτόλιν κακά, 2
17. γυναῖκας ἡμῖν δώματʼ ἐκλελοιπέναι 2
18. πλασταῖσι βακχείαισιν, ἐν δὲ δασκίοις 2
19. ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα
220. Διόνυσον, ὅστις ἔστι, τιμώσας χοροῖς·
1. 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. 243. ἐκεῖνος ἐν μηρῷ ποτʼ ἐρράφθαι Διός,
257. σκοπεῖν πτερωτοὺς κἀμπύρων μισθοὺς φέρειν.
259. καθῆσʼ ἂν ἐν βάκχαισι δέσμιος μέσαις, 260. τελετὰς πονηρὰς εἰσάγων· γυναιξὶ γὰρ 26
1. 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 27
1. 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 28
1. 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 289. Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, 290. Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ· 29
1. 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, 30
1. 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, 3
12. φρονεῖν δόκει τι· τὸν θεὸν δʼ ἐς γῆν δέχου 3

13. καὶ σπένδε καὶ βάκχευε καὶ στέφου κάρα. 3
15. γυναῖκας ἐς τὴν Κύπριν, ἀλλʼ ἐν τῇ φύσει 3
16. τὸ σωφρονεῖν ἔνεστιν εἰς τὰ πάντʼ ἀεί 3
17. τοῦτο σκοπεῖν χρή· καὶ γὰρ ἐν βακχεύμασιν 3
18. οὖσʼ ἥ γε σώφρων οὐ διαφθαρήσεται.
1. κἀκεῖνος, οἶμαι, τέρπεται τιμώμενος.

326. μαίνῃ γὰρ ὡς ἄλγιστα, κοὔτε φαρμάκοις

329. τιμῶν τε Βρόμιον σωφρονεῖς, μέγαν θεόν. Κάδμος 3
32. 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. 3
62. ὑπέρ τε πόλεως τὸν θεὸν μηδὲν νέον
366. τῷ Βακχίῳ γὰρ τῷ Διὸς δουλευτέον.
375. ὕβριν ἐς τὸν Βρόμιον, τὸν 38
1. ἀποπαῦσαί τε μερίμνας,
389. ὁ δὲ τᾶς ἡσυχίας
390. βίοτος καὶ τὸ φρονεῖν
1. 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 1. κακοβούλων παρʼ ἔμοιγε φωτῶν. Χορός 402. ἱκοίμαν ποτὶ Κύπρον, 4

13. πρόβακχʼ εὔιε δαῖμον. 4
15. 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 43
1. τὸ φαυλότερον ἐνόμισε χρῆταί 438. οὐδʼ ὠχρός, οὐδʼ ἤλλαξεν οἰνωπὸν γένυν, 4
39. γελῶν δὲ καὶ δεῖν κἀπάγειν ἐφίετο 444. κἄδησας ἐν δεσμοῖσι πανδήμου στέγης, 445. φροῦδαί γʼ ἐκεῖναι λελυμέναι πρὸς ὀργάδας 446. σκιρτῶσι Βρόμιον ἀνακαλούμεναι θεόν· 447. αὐτόματα δʼ αὐταῖς δεσμὰ διελύθη ποδῶν 448. κλῇδές τʼ ἀνῆκαν θύρετρʼ ἄνευ θνητῆς χερός. 449. πολλῶν δʼ ὅδʼ ἁνὴρ θαυμάτων ἥκει πλέως 4
50. ἐς τάσδε Θήβας. σοὶ δὲ τἄλλα χρὴ μέλειν. Πενθεύς 45
1. μέθεσθε χειρῶν τοῦδʼ· ἐν ἄρκυσιν γὰρ ὢν
469. πότερα δὲ νύκτωρ σʼ ἢ κατʼ ὄμμʼ ἠνάγκασεν; Διόνυσος 470. ὁρῶν ὁρῶντα, καὶ δίδωσιν ὄργια. Πενθεύς 47
1. τὰ δʼ ὄργιʼ ἐστὶ τίνʼ ἰδέαν ἔχοντά σοι; Διόνυσος 472. ἄρρητʼ ἀβακχεύτοισιν εἰδέναι βροτῶν. Πενθεύς 473. ἔχει δʼ ὄνησιν τοῖσι θύουσιν τίνα; Διόνυσος 474. οὐ θέμις ἀκοῦσαί σʼ, ἔστι δʼ ἄξιʼ εἰδέναι. Πενθεύς 475. εὖ τοῦτʼ ἐκιβδήλευσας, ἵνʼ ἀκοῦσαι θέλω. Διόνυσος
482. πᾶς ἀναχορεύει βαρβάρων τάδʼ 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, 53
1. στεφανηφόρους ἀπωθῇ 5
32. 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, 58
1. 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 586. ἆ ἆ, 587. τάχα τὰ Πενθέως μέλαθρα διατινάξεται word split in text 1. — εἴδετε λάινα κίοσιν ἔμβολα 592. διάδρομα τάδε; Βρόμιος ὅδʼ ἀλαλάζεται word split in text 1. δίκετε, Μαινάδες· ὁ γὰρ ἄναξ 602. ἄνω κάτω τιθεὶς ἔπεισι 603. μέλαθρα τάδε Διὸς γόνος. Διόνυσος 604. βάρβαροι γυναῖκες, οὕτως ἐκπεπληγμέναι φόβῳ 605. πρὸς πέδῳ πεπτώκατʼ; ᾔσθησθʼ, ὡς ἔοικε, Βακχίου 606. διατινάξαντος δῶμα Πενθέως· ἀλλʼ ἐξανίστατε 607. σῶμα καὶ θαρσεῖτε σαρκὸς ἐξαμείψασαι τρόμον. Χορός 608. ὦ φάος μέγιστον ἡμῖν εὐίου βακχεύματος, 609. ὡς ἐσεῖδον ἀσμένη σε, μονάδʼ ἔχουσʼ ἐρημίαν. Διόνυσος 6

10. εἰς ἀθυμίαν ἀφίκεσθʼ, ἡνίκʼ εἰσεπεμπόμην, 6
1. Πενθέως ὡς ἐς σκοτεινὰς ὁρκάνας πεσούμενος; Χορός 6
12. πῶς γὰρ οὔ; τίς μοι φύλαξ ἦν, εἰ σὺ συμφορᾶς τύχοις; 6

13. ἀλλὰ πῶς ἠλευθερώθης ἀνδρὸς ἀνοσίου τυχών; Διόνυσος 6
14. αὐτὸς ἐξέσῳσʼ ἐμαυτὸν ῥᾳδίως ἄνευ πόνου. Χορός 6
15. οὐδέ σου συνῆψε χεῖρε δεσμίοισιν ἐν βρόχοις; Διόνυσος 6
16. ταῦτα καὶ καθύβρισʼ αὐτόν, ὅτι με δεσμεύειν δοκῶν 6
17. οὔτʼ ἔθιγεν οὔθʼ ἥψαθʼ ἡμῶν, ἐλπίσιν δʼ ἐβόσκετο. 6
18. πρὸς φάτναις δὲ ταῦρον εὑρών, οὗ καθεῖρξʼ ἡμᾶς ἄγων, 6
19. τῷδε περὶ βρόχους ἔβαλλε γόνασι καὶ χηλαῖς ποδῶν,
620. θυμὸν ἐκπνέων, ἱδρῶτα σώματος στάζων ἄπο,
1. χείλεσιν διδοὺς ὀδόντας· πλησίον δʼ ἐγὼ παρὼν 6
22. ἥσυχος θάσσων ἔλευσσον. ἐν δὲ τῷδε τῷ χρόνῳ
623. ἀνετίναξʼ ἐλθὼν ὁ Βάκχος δῶμα καὶ μητρὸς τάφῳ
624. πῦρ ἀνῆψʼ· ὃ δʼ ὡς ἐσεῖδε, δώματʼ αἴθεσθαι δοκῶν,
625. ᾖσσʼ ἐκεῖσε κᾆτʼ ἐκεῖσε, δμωσὶν Ἀχελῷον φέρειν
626. ἐννέπων, ἅπας δʼ ἐν ἔργῳ δοῦλος ἦν, μάτην πονῶν.
627. διαμεθεὶς δὲ τόνδε μόχθον, ὡς ἐμοῦ πεφευγότος,
628. ἵεται ξίφος κελαινὸν ἁρπάσας δόμων ἔσω.
629. κᾆθʼ ὁ Βρόμιος, ὡς ἔμοιγε φαίνεται, δόξαν λέγω, 630. φάσμʼ ἐποίησεν κατʼ αὐλήν· ὃ δʼ ἐπὶ τοῦθʼ ὡρμημένος 63
1. ᾖσσε κἀκέντει φαεννὸν αἰθέρʼ, ὡς σφάζων ἐμέ. 6
32. πρὸς δὲ τοῖσδʼ αὐτῷ τάδʼ ἄλλα Βάκχιος λυμαίνεται· 633. δώματʼ ἔρρηξεν χαμᾶζε· συντεθράνωται δʼ ἅπαν 634. πικροτάτους ἰδόντι δεσμοὺς τοὺς ἐμούς· κόπου δʼ ὕπο 635. διαμεθεὶς ξίφος παρεῖται· πρὸς θεὸν γὰρ ὢν ἀνὴρ 636. ἐς μάχην ἐλθεῖν ἐτόλμησε. ἥσυχος δʼ ἐκβὰς ἐγὼ 637. δωμάτων ἥκω πρὸς ὑμᾶς, Πενθέως οὐ φροντίσας. 6
39. ἐς προνώπιʼ αὐτίχʼ ἥξει. τί ποτʼ ἄρʼ ἐκ τούτων ἐρεῖ;
640. ῥᾳδίως γὰρ αὐτὸν οἴσω, κἂν πνέων ἔλθῃ μέγα.
1. πρὸς σοφοῦ γὰρ ἀνδρὸς ἀσκεῖν σώφρονʼ εὐοργησίαν. Πενθεύς
642. πέπονθα δεινά· διαπέφευγέ μʼ ὁ ξένος,
643. ὃς ἄρτι δεσμοῖς ἦν κατηναγκασμένος.
644. ἔα ἔα·
645. ὅδʼ ἐστὶν ἁνήρ· τί τάδε; πῶς προνώπιος
646. φαίνῃ πρὸς οἴκοις τοῖς ἐμοῖς, ἔξω βεβώς; Διόνυσος
647. στῆσον πόδʼ, ὀργῇ δʼ ὑπόθες ἥσυχον πόδα. Πενθεύς
652. ὠνείδισας δὴ τοῦτο Διονύσῳ καλόν. Πενθεύς 6
64. βάκχας ποτνιάδας εἰσιδών, αἳ τῆσδε γῆς 665. οἴστροισι λευκὸν κῶλον ἐξηκόντισαν,
667. ὡς δεινὰ δρῶσι θαυμάτων τε κρείσσονα.
677. ἀγελαῖα μὲν βοσκήματʼ ἄρτι πρὸς λέπας 678. μόσχων ὑπεξήκριζον, ἡνίχʼ ἥλιος 679. ἀκτῖνας ἐξίησι θερμαίνων χθόνα. 680. ὁρῶ δὲ θιάσους τρεῖς γυναικείων χορῶν, 68
1. ὧν ἦρχʼ ἑνὸς μὲν Αὐτονόη, τοῦ δευτέρου 682. μήτηρ Ἀγαύη σή, τρίτου δʼ Ἰνὼ χοροῦ. 683. ηὗδον δὲ πᾶσαι σώμασιν παρειμέναι, 684. αἳ μὲν πρὸς ἐλάτης νῶτʼ ἐρείσασαι φόβην, 685. αἳ δʼ ἐν δρυὸς φύλλοισι πρὸς πέδῳ κάρα 686. εἰκῇ βαλοῦσαι σωφρόνως, οὐχ ὡς σὺ φῂς 687. ᾠνωμένας κρατῆρι καὶ λωτοῦ ψόφῳ 688. θηρᾶν καθʼ ὕλην Κύπριν ἠρημωμένας. 690. σταθεῖσα βάκχαις, ἐξ ὕπνου κινεῖν δέμας, 69
1. μυκήμαθʼ ὡς ἤκουσε κεροφόρων βοῶν. 692. αἳ δʼ ἀποβαλοῦσαι θαλερὸν ὀμμάτων ὕπνον 693. ἀνῇξαν ὀρθαί, θαῦμʼ ἰδεῖν εὐκοσμίας, 694. νέαι παλαιαὶ παρθένοι τʼ ἔτʼ ἄζυγες. 695. καὶ πρῶτα μὲν καθεῖσαν εἰς ὤμους κόμας 696. νεβρίδας τʼ ἀνεστείλανθʼ ὅσαισιν ἁμμάτων 697. σύνδεσμʼ ἐλέλυτο, καὶ καταστίκτους δορὰς 698. ὄφεσι κατεζώσαντο λιχμῶσιν γένυν. 699. αἳ δʼ ἀγκάλαισι δορκάδʼ ἢ σκύμνους λύκων 700. ἀγρίους ἔχουσαι λευκὸν ἐδίδοσαν γάλα, 70
1. 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, 709. ἄκροισι δακτύλοισι διαμῶσαι χθόνα 7

10. γάλακτος ἑσμοὺς εἶχον· ἐκ δὲ κισσίνων 7
1. θύρσων γλυκεῖαι μέλιτος ἔσταζον ῥοαί. 7
12. ὥστʼ, εἰ παρῆσθα, τὸν θεὸν τὸν νῦν ψέγεις 7

13. εὐχαῖσιν ἂν μετῆλθες εἰσιδὼν τάδε. 7
15. κοινῶν λόγων δώσοντες ἀλλήλοις ἔριν 7
16. ὡς δεινὰ δρῶσι θαυμάτων τʼ ἐπάξια· 7
17. καί τις πλάνης κατʼ ἄστυ καὶ τρίβων λόγων 7
18. ἔλεξεν εἰς ἅπαντας· Ὦ σεμνὰς πλάκας 7
19. ναίοντες ὀρέων, θέλετε θηρασώμεθα 720. Πενθέως Ἀγαύην μητέρʼ ἐκ βακχευμάτων 72
1. χάριν τʼ ἄνακτι θώμεθα; εὖ δʼ ἡμῖν λέγειν 7
22. ἔδοξε, θάμνων δʼ ἐλλοχίζομεν φόβαις 723. κρύψαντες αὑτούς· αἳ δὲ τὴν τεταγμένην 724. ὥραν ἐκίνουν θύρσον ἐς βακχεύματα, 725. Ἴακχον ἀθρόῳ στόματι τὸν Διὸς γόνον 726. Βρόμιον καλοῦσαι· πᾶν δὲ συνεβάκχευʼ ὄρος 727. καὶ θῆρες, οὐδὲν δʼ ἦν ἀκίνητον δρόμῳ. 729. κἀγὼ ʼξεπήδησʼ ὡς συναρπάσαι θέλων, 730. λόχμην κενώσας ἔνθʼ ἐκρυπτόμην δέμας. 73
1. ἣ δʼ ἀνεβόησεν· Ὦ δρομάδες ἐμαὶ κύνες, 7
32. θηρώμεθʼ ἀνδρῶν τῶνδʼ ὕπʼ· ἀλλʼ ἕπεσθέ μοι, 733. ἕπεσθε θύρσοις διὰ χερῶν ὡπλισμέναι. 735. βακχῶν σπαραγμόν, αἳ δὲ νεμομέναις χλόην 736. μόσχοις ἐπῆλθον χειρὸς ἀσιδήρου μέτα. 737. καὶ τὴν μὲν ἂν προσεῖδες εὔθηλον πόριν 738. μυκωμένην ἔχουσαν ἐν χεροῖν δίχα, 7
39. ἄλλαι δὲ δαμάλας διεφόρουν σπαράγμασιν. 740. εἶδες δʼ ἂν ἢ πλεύρʼ ἢ δίχηλον ἔμβασιν 74
1. ῥιπτόμενʼ ἄνω τε καὶ κάτω· κρεμαστὰ δὲ 742. ἔσταζʼ ὑπʼ ἐλάταις ἀναπεφυρμένʼ αἵματι. 743. ταῦροι δʼ ὑβρισταὶ κἀς κέρας θυμούμενοι 744. τὸ πρόσθεν ἐσφάλλοντο πρὸς γαῖαν δέμας, 745. μυριάσι χειρῶν ἀγόμενοι νεανίδων. 746. θᾶσσον δὲ διεφοροῦντο σαρκὸς ἐνδυτὰ 747. ἢ σὲ ξυνάψαι βλέφαρα βασιλείοις κόραις. 748. χωροῦσι δʼ ὥστʼ ὄρνιθες ἀρθεῖσαι δρόμῳ 749. πεδίων ὑποτάσεις, αἳ παρʼ Ἀσωποῦ ῥοαῖς 7
50. εὔκαρπον ἐκβάλλουσι Θηβαίων στάχυν· 75
1. 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· 755. ὁπόσα δʼ ἐπʼ ὤμοις ἔθεσαν, οὐ δεσμῶν ὕπο 756. προσείχετʼ οὐδʼ ἔπιπτεν ἐς μέλαν πέδον, 757. οὐ χαλκός, οὐ σίδηρος· ἐπὶ δὲ βοστρύχοις 758. πῦρ ἔφερον, οὐδʼ ἔκαιεν. οἳ δʼ ὀργῆς ὕπο 759. ἐς ὅπλʼ ἐχώρουν φερόμενοι βακχῶν ὕπο· 760. οὗπερ τὸ δεινὸν ἦν θέαμʼ ἰδεῖν, ἄναξ. 76
1. τοῖς μὲν γὰρ οὐχ ᾕμασσε λογχωτὸν βέλος, 7
62. κεῖναι δὲ θύρσους ἐξανιεῖσαι χερῶν 763. ἐτραυμάτιζον κἀπενώτιζον φυγῇ 7
64. γυναῖκες ἄνδρας, οὐκ ἄνευ θεῶν τινος. 765. πάλιν δʼ ἐχώρουν ὅθεν ἐκίνησαν πόδα, 766. κρήνας ἐπʼ αὐτὰς ἃς ἀνῆκʼ αὐταῖς θεός. 767. νίψαντο δʼ αἷμα, σταγόνα δʼ ἐκ παρηίδων 768. γλώσσῃ δράκοντες ἐξεφαίδρυνον χροός. 770. δέχου πόλει τῇδʼ· ὡς τά τʼ ἄλλʼ ἐστὶν μέγας, 77
1. κἀκεῖνό φασιν αὐτόν, ὡς ἐγὼ κλύω, 772. τὴν παυσίλυπον ἄμπελον δοῦναι βροτοῖς. 773. οἴνου δὲ μηκέτʼ ὄντος οὐκ ἔστιν Κύπρις 774. οὐδʼ ἄλλο τερπνὸν οὐδὲν ἀνθρώποις ἔτι. Χορός 775. ταρβῶ μὲν εἰπεῖν τοὺς λόγους ἐλευθέρους 776. πρὸς τὸν τύραννον, ἀλλʼ ὅμως εἰρήσεται· 777. Διόνυσος ἥσσων οὐδενὸς θεῶν ἔφυ. Πενθεύς
779. ὕβρισμα βακχῶν, ψόγος ἐς Ἕλληνας μέγας.
785. βάκχαισιν· οὐ γὰρ ἀλλʼ ὑπερβάλλει τάδε,
787. πείθῃ μὲν οὐδέν, τῶν ἐμῶν λόγων κλύων, 788. Πενθεῦ· κακῶς δὲ πρὸς σέθεν πάσχων ὅμως 789. οὔ φημι χρῆναί σʼ ὅπλʼ ἐπαίρεσθαι θεῷ, 790. ἀλλʼ ἡσυχάζειν· Βρόμιος οὐκ ἀνέξεται 79
1. κινοῦντα βάκχας σʼ εὐίων ὀρῶν ἄπο. Πενθεύς
799. θύρσοισι βακχῶν ἐκτρέπειν χαλκηλάτους Πενθεύς 8

10. ἆ. 8
1. βούλῃ σφʼ ἐν ὄρεσι συγκαθημένας ἰδεῖν; Πενθεύς 8
12. μάλιστα, μυρίον γε δοὺς χρυσοῦ σταθμόν. Διόνυσος 8

13. τί δʼ εἰς ἔρωτα τοῦδε πέπτωκας μέγαν; Πενθεύς 8
14. λυπρῶς νιν εἰσίδοιμʼ ἂν ἐξῳνωμένας. Διόνυσος 8
15. ὅμως δʼ ἴδοις ἂν ἡδέως ἅ σοι πικρά; Πενθεύς 8
18. ἀλλʼ ἐμφανῶς· καλῶς γὰρ ἐξεῖπας τάδε. Διόνυσος 8
19. ἄγωμεν οὖν σε κἀπιχειρήσεις ὁδῷ; Πενθεύς 82
1. στεῖλαί νυν ἀμφὶ χρωτὶ βυσσίνους πέπλους. Πενθεύς
827. ἐγὼ στελῶ σε δωμάτων ἔσω μολών. Πενθεύς 828. τίνα στολήν; ἦ θῆλυν; ἀλλʼ αἰδώς μʼ ἔχει. Διόνυσος 829. οὐκέτι θεατὴς μαινάδων πρόθυμος εἶ. Πενθεύς 830. στολὴν δὲ τίνα φῂς ἀμφὶ χρῶτʼ ἐμὸν βαλεῖν; Διόνυσος 83
1. κόμην μὲν ἐπὶ σῷ κρατὶ ταναὸν ἐκτενῶ. Πενθεύς 8
32. τὸ δεύτερον δὲ σχῆμα τοῦ κόσμου τί μοι; Διόνυσος 833. πέπλοι ποδήρεις· ἐπὶ κάρᾳ δʼ ἔσται μίτρα. Πενθεύς 834. ἦ καί τι πρὸς τοῖσδʼ ἄλλο προσθήσεις ἐμοί; Διόνυσος 835. θύρσον γε χειρὶ καὶ νεβροῦ στικτὸν δέρας. Πενθεύς 836. οὐκ ἂν δυναίμην θῆλυν ἐνδῦναι στολήν. Διόνυσος 837. ἀλλʼ αἷμα θήσεις συμβαλὼν βάκχαις μάχην. Πενθεύς 838. ὀρθῶς· μολεῖν χρὴ πρῶτον εἰς κατασκοπήν. Διόνυσος
842. πᾶν κρεῖσσον ὥστε μὴ ʼγγελᾶν βάκχας ἐμοί. 843. ἐλθόντʼ ἐς οἴκους Διόνυσος 844. ἔξεστι· πάντῃ τό γʼ ἐμὸν εὐτρεπὲς πάρα. Πενθεύς 845. στείχοιμʼ ἄν· ἢ γὰρ ὅπλʼ ἔχων πορεύσομαι 846. ἢ τοῖσι σοῖσι πείσομαι βουλεύμασιν. Διόνυσος 847. ἥξει δὲ βάκχας, οὗ θανὼν δώσει δίκην. 8
50. τεισώμεθʼ αὐτόν. πρῶτα δʼ ἔκστησον φρενῶν, 85
1. ἐνεὶς ἐλαφρὰν λύσσαν· ὡς φρονῶν μὲν εὖ
857. ἀλλʼ εἶμι κόσμον ὅνπερ εἰς Ἅιδου λαβὼν 858. ἄπεισι μητρὸς ἐκ χεροῖν κατασφαγείς, 8
62. ἆρʼ ἐν παννυχίοις χοροῖς
876. τʼ ἔρνεσιν ὕλας. 9
12. σὲ τὸν πρόθυμον ὄνθʼ ἃ μὴ χρεὼν ὁρᾶν 9

13. σπεύδοντά τʼ ἀσπούδαστα, Πενθέα λέγω, 9
14. ἔξιθι πάροιθε δωμάτων, ὄφθητί μοι, 9
15. σκευὴν γυναικὸς μαινάδος βάκχης ἔχων, 9
16. μητρός τε τῆς σῆς καὶ λόχου κατάσκοπος· 9
18. καὶ μὴν ὁρᾶν μοι δύο μὲν ἡλίους δοκῶ, 9
19. δισσὰς δὲ Θήβας καὶ πόλισμʼ ἑπτάστομον· 920. καὶ ταῦρος ἡμῖν πρόσθεν ἡγεῖσθαι δοκεῖς 92
1. καὶ σῷ κέρατα κρατὶ προσπεφυκέναι. 9
22. 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 93
1. καὶ βακχιάζων ἐξ ἕδρας μεθώρμισα. Διόνυσος 9
32. 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 9
39. ἦ πού με τῶν σῶν πρῶτον ἡγήσῃ φίλων, 940. ὅταν παρὰ λόγον σώφρονας βάκχας ἴδῃς. Πενθεύς 94
1. 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 949. μοχλοὺς φέρωμεν; ἢ χεροῖν ἀνασπάσω 9
50. κορυφαῖς ὑποβαλὼν ὦμον ἢ βραχίονα; Διόνυσος 95
1. μὴ σύ γε τὰ Νυμφῶν διολέσῃς ἱδρύματα 952. καὶ Πανὸς ἕδρας ἔνθʼ ἔχει συρίγματα. Πενθεύς 953. καλῶς ἔλεξας· οὐ σθένει νικητέον 954. γυναῖκας· ἐλάταισιν δʼ ἐμὸν κρύψω δέμας. Διόνυσος 955. κρύψῃ σὺ κρύψιν ἥν σε κρυφθῆναι χρεών, 956. ἐλθόντα δόλιον μαινάδων κατάσκοπον. Πενθεύς 957. καὶ μὴν δοκῶ σφᾶς ἐν λόχμαις ὄρνιθας ὣς 958. λέκτρων ἔχεσθαι φιλτάτοις ἐν ἕρκεσιν. Διόνυσος 959. οὐκοῦν ἐπʼ αὐτὸ τοῦτʼ ἀποστέλλῃ φύλαξ· 960. λήψῃ δʼ ἴσως σφᾶς, ἢν σὺ μὴ ληφθῇς πάρος. Πενθεύς 96
1. κόμιζε διὰ μέσης με Θηβαίας χθονός· 9
62. μόνος γὰρ αὐτῶν εἰμʼ ἀνὴρ τολμῶν τόδε. Διόνυσος 963. μόνος σὺ πόλεως τῆσδʼ ὑπερκάμνεις, μόνος· 9
64. τοιγάρ σʼ ἀγῶνες ἀναμένουσιν οὓς ἐχρῆν. 965. ἕπου δέ· πομπὸς δʼ εἶμʼ ἐγὼ σωτήριος, 966. Διόνυσος 966. Πενθεύς 967. Πενθεύς 968. Πενθεύς 969. Διόνυσος 97
1. δεινὸς σὺ δεινὸς κἀπὶ δείνʼ ἔρχῃ πάθη, 972. ὥστʼ οὐρανῷ στηρίζον εὑρήσεις κλέος. 974. Κάδμου θυγατέρες· τὸν νεανίαν ἄγω 975. τόνδʼ εἰς ἀγῶνα μέγαν, ὁ νικήσων δʼ ἐγὼ 976. καὶ Βρόμιος ἔσται. τἄλλα δʼ αὐτὸ σημανεῖ. Χορός 977. ἴτε θοαὶ Λύσσας κύνες ἴτʼ εἰς ὄρος, 978. θίασον ἔνθʼ ἔχουσι Κάδμου κόραι, 979. ἀνοιστρήσατέ νιν 980. ἐπὶ τὸν ἐν γυναικομίμῳ στολᾷ 98
1. λυσσώδη κατάσκοπον μαινάδων. 982. μάτηρ πρῶτά νιν λευρᾶς ἀπὸ πέτρας 983. ἢ σκόλοπος ὄψεται 984. δοκεύοντα, μαινάσιν δʼ ἀπύσει· 985. Τίς ὅδʼ ὀρειδρόμων 986. μαστὴρ Καδμείων ἐς ὄρος ἐς ὄρος ἔμολʼ 987. ἔμολεν, ὦ βάκχαι; τίς ἄρα νιν ἔτεκεν; 988. οὐ γὰρ ἐξ αἵματος 989. γυναικῶν ἔφυ, λεαίνας δέ τινος 990. ὅδʼ ἢ Γοργόνων Λιβυσσᾶν γένος. 996. γόνον γηγενῆ. Χορός 997. ὃς ἀδίκῳ γνώμᾳ παρανόμῳ τʼ ὀργᾷ 998. περὶ σὰ Βάκχιʼ, ὄργια ματρός τε σᾶς 999. μανείσᾳ πραπίδι

1000. παρακόπῳ τε λήματι στέλλεται,

1. τἀνίκατον ὡς κρατήσων βίᾳ,

1002. γνωμᾶν σωφρόνα θάνατος ἀπροφάσιστος word split in text
1003. ἐς τὰ θεῶν ἔφυ·

1004. βροτείως τʼ ἔχειν ἄλυπος βίος.

1005. τὸ σοφὸν οὐ φθονῶ·

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


10. δίκας ἐκβαλόντα τιμᾶν θεούς.' '


13. ἴτω δίκα φανερός, ἴτω ξιφηφόρος

14. φονεύουσα λαιμῶν διαμπὰξ

15. τὸν ἄθεον ἄνομον ἄδικον Ἐχίονος

16. τόκον γηγενῆ. Χορός

18. φάνηθι ταῦρος ἢ πολύκρανος ἰδεῖν

19. δράκων ἢ πυριφλέγων ὁρᾶσθαι λέων.

1020. ἴθʼ, ὦ Βάκχε, θηραγρευτᾷ βακχᾶν

1. γελῶντι προσώπῳ περίβαλε βρόχον

22. θανάσιμον ὑπʼ ἀγέλαν πεσόντι word split in text
1023. τὰν μαινάδων. Ἄγγελος Β

1026. δράκοντος ἔσπειρʼ Ὄφεος ἐν γαίᾳ θέρος,

1029. τί δʼ ἔστιν; ἐκ βακχῶν τι μηνύεις νέον; Ἄγγελος

1. ὦναξ Βρόμιε, θεὸς φαίνῃ μέγας. Ἄγγελος

32. πῶς φῄς; τί τοῦτʼ ἔλεξας; ἦ ʼπὶ τοῖς ἐμοῖς

1033. χαίρεις κακῶς πράσσουσι δεσπόταις, γύναι; Χορός

1034. εὐάζω ξένα μέλεσι βαρβάροις·

1035. οὐκέτι γὰρ δεσμῶν ὑπὸ φόβῳ πτήσσω. Ἄγγελος

1036. Χορός

1036. Θήβας δʼ ἀνάνδρους ὧδʼ ἄγεις

1037. ὁ Διόνυσος ὁ Διόνυσος, οὐ Θῆβαι

1038. κράτος ἔχουσʼ ἐμόν. Ἄγγελος

39. συγγνωστὰ μέν σοι, πλὴν ἐπʼ ἐξειργασμένοις

1040. κακοῖσι χαίρειν, ὦ γυναῖκες, οὐ καλόν. Χορός

1043. ἐπεὶ θεράπνας τῆσδε Θηβαίας χθονὸς

1044. λιπόντες ἐξέβημεν Ἀσωποῦ ῥοάς,

1045. λέπας Κιθαιρώνειον εἰσεβάλλομεν

1046. Πενθεύς τε κἀγώ—δεσπότῃ γὰρ εἱπόμην—

1047. ξένος θʼ ὃς ἡμῖν πομπὸς ἦν θεωρίας.


1049. τά τʼ ἐκ ποδῶν σιγηλὰ καὶ γλώσσης ἄπο

50. σῴζοντες, ὡς ὁρῷμεν οὐχ ὁρώμενοι.

1. ἦν δʼ ἄγκος ἀμφίκρημνον, ὕδασι διάβροχον,

1052. πεύκαισι συσκιάζον, ἔνθα μαινάδες

1053. καθῆντʼ ἔχουσαι χεῖρας ἐν τερπνοῖς πόνοις.

1054. αἳ μὲν γὰρ αὐτῶν θύρσον ἐκλελοιπότα

1055. κισσῷ κομήτην αὖθις ἐξανέστεφον,

1056. αἳ δʼ, ἐκλιποῦσαι ποικίλʼ ὡς πῶλοι ζυγά,

1057. βακχεῖον ἀντέκλαζον ἀλλήλαις μέλος.

1058. Πενθεὺς δʼ ὁ τλήμων θῆλυν οὐχ ὁρῶν ὄχλον

1059. ἔλεξε τοιάδʼ· Ὦ ξένʼ, οὗ μὲν ἕσταμεν,

1060. οὐκ ἐξικνοῦμαι μαινάδων ὄσσοις νόθων·

1. ὄχθων δʼ ἔπʼ, ἀμβὰς ἐς ἐλάτην ὑψαύχενα,

62. ἴδοιμʼ ἂν ὀρθῶς μαινάδων αἰσχρουργίαν.

64. λαβὼν γὰρ ἐλάτης οὐράνιον ἄκρον κλάδον

1065. κατῆγεν, ἦγεν, ἦγεν ἐς μέλαν πέδον·

1066. κυκλοῦτο δʼ ὥστε τόξον ἢ κυρτὸς τροχὸς

1067. τόρνῳ γραφόμενος περιφορὰν ἕλκει δρόμον·

1068. ὣς κλῶνʼ ὄρειον ὁ ξένος χεροῖν ἄγων

1069. ἔκαμπτεν ἐς γῆν, ἔργματʼ οὐχὶ θνητὰ δρῶν.

1070. Πενθέα δʼ ἱδρύσας ἐλατίνων ὄζων ἔπι,

1. ὀρθὸν μεθίει διὰ χερῶν βλάστημʼ ἄνω

1072. ἀτρέμα, φυλάσσων μὴ ἀναχαιτίσειέ νιν,

1073. ὀρθὴ δʼ ἐς ὀρθὸν αἰθέρʼ ἐστηρίζετο,

1074. ἔχουσα νώτοις δεσπότην ἐφήμενον·

1075. ὤφθη δὲ μᾶλλον ἢ κατεῖδε μαινάδας.

1076. ὅσον γὰρ οὔπω δῆλος ἦν θάσσων ἄνω,

1077. καὶ τὸν ξένον μὲν οὐκέτʼ εἰσορᾶν παρῆν,

1078. ἐκ δʼ αἰθέρος φωνή τις, ὡς μὲν εἰκάσαι

1079. Διόνυσος, ἀνεβόησεν· Ὦ νεάνιδες,

1080. ἄγω τὸν ὑμᾶς κἀμὲ τἀμά τʼ ὄργια

1. γέλων τιθέμενον· ἀλλὰ τιμωρεῖσθέ νιν.

1082. καὶ ταῦθʼ ἅμʼ ἠγόρευε καὶ πρὸς οὐρανὸν

1083. καὶ γαῖαν ἐστήριξε φῶς σεμνοῦ πυρός.

1085. φύλλʼ εἶχε, θηρῶν δʼ οὐκ ἂν ἤκουσας βοήν.

1086. αἳ δʼ ὠσὶν ἠχὴν οὐ σαφῶς δεδεγμέναι

1087. ἔστησαν ὀρθαὶ καὶ διήνεγκαν κόρας.

1088. ὃ δʼ αὖθις ἐπεκέλευσεν· ὡς δʼ ἐγνώρισαν

1089. σαφῆ κελευσμὸν Βακχίου Κάδμου κόραι,

1090. ᾖξαν πελείας ὠκύτητʼ οὐχ ἥσσονες

1. ποδῶν τρέχουσαι συντόνοις δραμήμασι,

1092. μήτηρ Ἀγαύη σύγγονοί θʼ ὁμόσποροι

1093. πᾶσαί τε βάκχαι· διὰ δὲ χειμάρρου νάπης

1094. ἀγμῶν τʼ ἐπήδων θεοῦ πνοαῖσιν ἐμμανεῖς.

1095. ὡς δʼ εἶδον ἐλάτῃ δεσπότην ἐφήμενον,

1096. πρῶτον μὲν αὐτοῦ χερμάδας κραταιβόλους

1097. ἔρριπτον, ἀντίπυργον ἐπιβᾶσαι πέτραν,

1098. ὄζοισί τʼ ἐλατίνοισιν ἠκοντίζετο.

1099. ἄλλαι δὲ θύρσους ἵεσαν διʼ αἰθέρος

100. Πενθέως, στόχον δύστηνον· ἀλλʼ οὐκ ἤνυτον.

1. κρεῖσσον γὰρ ὕψος τῆς προθυμίας ἔχων

102. καθῆσθʼ ὁ τλήμων, ἀπορίᾳ λελημμένος.

103. τέλος δὲ δρυΐνους συγκεραυνοῦσαι κλάδους

104. ῥίζας ἀνεσπάρασσον ἀσιδήροις μοχλοῖς.

105. ἐπεὶ δὲ μόχθων τέρματʼ οὐκ ἐξήνυτον,

106. ἔλεξʼ Ἀγαύη· Φέρε, περιστᾶσαι κύκλῳ

107. πτόρθου λάβεσθε, μαινάδες, τὸν ἀμβάτην

108. θῆρʼ ὡς ἕλωμεν, μηδʼ ἀπαγγείλῃ θεοῦ

109. χοροὺς κρυφαίους. αἳ δὲ μυρίαν χέρα

10. προσέθεσαν ἐλάτῃ κἀξανέσπασαν χθονός·
1. ὑψοῦ δὲ θάσσων ὑψόθεν χαμαιριφὴς
12. πίπτει πρὸς οὖδας μυρίοις οἰμώγμασιν

13. Πενθεύς· κακοῦ γὰρ ἐγγὺς ὢν ἐμάνθανεν.
15. καὶ προσπίτνει νιν· ὃ δὲ μίτραν κόμης ἄπο
16. ἔρριψεν, ὥς νιν γνωρίσασα μὴ κτάνοι
17. τλήμων Ἀγαύη, καὶ λέγει, παρηίδος
18. ψαύων· Ἐγώ τοι, μῆτερ, εἰμί, παῖς σέθεν
19. Πενθεύς, ὃν ἔτεκες ἐν δόμοις Ἐχίονος·
120. οἴκτιρε δʼ ὦ μῆτέρ με, μηδὲ ταῖς ἐμαῖς
1. ἁμαρτίαισι παῖδα σὸν κατακτάνῃς.
123. κόρας ἑλίσσουσʼ, οὐ φρονοῦσʼ ἃ χρὴ φρονεῖν,
124. ἐκ Βακχίου κατείχετʼ, οὐδʼ ἔπειθέ νιν.
125. λαβοῦσα δʼ ὠλένης ἀριστερὰν χέρα,
126. πλευραῖσιν ἀντιβᾶσα τοῦ δυσδαίμονος
127. ἀπεσπάραξεν ὦμον, οὐχ ὑπὸ σθένους,
128. ἀλλʼ ὁ θεὸς εὐμάρειαν ἐπεδίδου χεροῖν·
129. Ἰνὼ δὲ τἀπὶ θάτερʼ ἐξειργάζετο,

130. ῥηγνῦσα σάρκας, Αὐτονόη τʼ ὄχλος τε πᾶς

1. ἐπεῖχε βακχῶν· ἦν δὲ πᾶσʼ ὁμοῦ βοή,

32. ὃ μὲν στενάζων ὅσον ἐτύγχανʼ ἐμπνέων,

133. αἳ δʼ ἠλάλαζον. ἔφερε δʼ ἣ μὲν ὠλένην,

134. ἣ δʼ ἴχνος αὐταῖς ἀρβύλαις· γυμνοῦντο δὲ

135. πλευραὶ σπαραγμοῖς· πᾶσα δʼ ᾑματωμένη

136. χεῖρας διεσφαίριζε σάρκα Πενθέως.

138. πέτραις, τὸ δʼ ὕλης ἐν βαθυξύλῳ φόβῃ,

39. οὐ ῥᾴδιον ζήτημα· κρᾶτα δʼ ἄθλιον,
140. ὅπερ λαβοῦσα τυγχάνει μήτηρ χεροῖν,
1. πήξασʼ ἐπʼ ἄκρον θύρσον ὡς ὀρεστέρου
142. φέρει λέοντος διὰ Κιθαιρῶνος μέσου,
143. λιποῦσʼ ἀδελφὰς ἐν χοροῖσι μαινάδων.
144. χωρεῖ δὲ θήρᾳ δυσπότμῳ γαυρουμένη
145. τειχέων ἔσω τῶνδʼ, ἀνακαλοῦσα Βάκχιον
146. τὸν ξυγκύναγον, τὸν ξυνεργάτην ἄγρας,
147. τὸν καλλίνικον, ᾧ δάκρυα νικηφορεῖ.
149. ἄπειμʼ, Ἀγαύην πρὶν μολεῖν πρὸς δώματα.
50. τὸ σωφρονεῖν δὲ καὶ σέβειν τὰ τῶν θεῶν
1. κάλλιστον· οἶμαι δʼ αὐτὸ καὶ σοφώτατον
152. θνητοῖσιν εἶναι κτῆμα τοῖσι χρωμένοις. Χορός
184. Ἀγαύη
184. Χορός
185. νέος ὁ μόσχος ἄρτι word split in text 1
186. γένυν ὑπὸ κόρυθʼ ἁπαλότριχα
187. κατάκομον θάλλει. Χορός
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
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
1. 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

1330. δράκων γενήσῃ μεταβαλών, δάμαρ τε σὴ

1. ἐκθηριωθεῖσʼ ὄφεος ἀλλάξει τύπον,

1349. πάλαι τάδε Ζεὺς οὑμὸς ἐπένευσεν πατήρ. Ἀγαύη

1387. Βάκχαις δʼ ἄλλαισι μέλοιεν. Χορός '. None
1. I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s,'2. I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s, 5. I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.

10. I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine.I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians,
15. and the Bactrian walls, and have passed over the wintry land of the Medes, and blessed Arabia , and all of Asia which lies along the coast of the salt sea with its beautifully-towered cities full of Hellenes and barbarians mingled together; 20. and I have come to this Hellene city first, having already set those other lands to dance and established my mysteries there, so that I might be a deity manifest among men. In this land of Hellas , I have first excited Thebes to my cry, fitting a fawn-skin to my body and
32. 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.
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 88. 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

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

10. 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—
15. 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,
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
1. 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

192. But then the god would not have equal honor. Kadmo

194. The god will lead us there without trouble. Kadmo
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
206. 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 2
14. 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 2
15. 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; 3
12. 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 3
15. 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,
1. and the city extols the name of Pentheus. He too, I think, delights in being honored. Kadmos, whom you mock, and I will crown our heads with ivy and dance, a gray yoke-team but still we must dance;

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

329. Old man, you do not shame Phoebus with your words, and honoring Dionysus, a great god, you are prudent. Kadmo 3
32. 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. 3
62. Let us go, Kadmos, and entreat the god, on behalf of him, though he is savage, and on behalf of the city, to do no ill. But follow me with the ivy-clad staff, and try to support my body, and I will try to support yours;
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
375. insolence against Bromius, the child of Semele, the first deity of the gods at the banquets where guests wear beautiful garlands? He holds this office, to join in dances, 38
1. to laugh with the flute, and to bring an end to cares, whenever the delight of the grape comes at the feasts of the gods, and in ivy-bearing banquet
389. 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 4

13. to Pieria , beautiful seat of the Muses, the holy slope of Olympus . There are the Graces, there is Desire; there it i 4
15. 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.
443. He remained still, making my work easy, and I in shame said: Stranger, I do not lead you away willingly, but by order of Pentheus, who sent me. And the Bacchae whom you shut up, whom you carried off and bound in the chains of the public prison, 445. 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 45
1. 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 .
469. Did he compel you at night, or in your sight? Dionysu 470. Seeing me just as I saw him, he gave me sacred rites. Pentheu 47
1. What appearance do your rites have? Dionysu 472. They can not be told to mortals uninitiated in Bacchic revelry. Pentheu 473. And do they have any profit to those who sacrifice? Dionysu 474. It is not lawful for you to hear, but they are worth knowing. Pentheu 475. You have counterfeited this well, so that I desire to hear. Dionysu
482. All the barbarians celebrate these 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 586. 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. 590. Revere him.—We revere him!—Did you see these stone lintels on the pillars falling apart? Bromius cries out in victory indoors. Dionysu 594. Light the fiery lamp of lightning! 595. Burn, burn Pentheus’ home! Choru 596. Oh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left? 600. Cast on the ground your trembling bodies, Maenads, cast them down, for our lord, Zeus’ son, is coming against this palace, turning everything upside down. Enter Dionysus Dionysu 604. Barbarian women, have you fallen on the ground 605. o stricken with fear? You have, so it seems, felt Bacchus shaking the house of Pentheus. But get up and take courage, putting a stop to your trembling. Chorus Leader 608. Oh greatest light for us in our joyful revelry, how happy I am to see you—I who was alone and desolate before. Dionysu 6

10. Did you despair when I was sent to fall into Pentheus’ dark dungeon? Chorus Leader 6
12. How not? Who was my guardian, if you met with misfortune? But how were you freed, having met with an impious man? Dionysu 6
14. By myself I saved myself easily, without trouble. Chorus Leader 6
15. Did he not tie your hands in binding knots? Dionysu 6
16. In this too I mocked him, for, thinking to bind me, he neither touched nor handled me, but fed on hope. He found a bull by the stable where he took and shut me up, and threw shackles around its knees and hooves,
620. breathing out fury, dripping sweat from his body, gnashing his teeth in his lips. But I, being near, sitting quietly, looked on. Meanwhile, Bacchus came and shook the house and kindled a flame on his mother’s tomb. When Pentheus saw this, thinking that the house was burning,
625. he ran here and there, calling to the slaves to bring water, and every servant was at work, toiling in vain.Then he let this labor drop, as I had escaped, and snatching a dark sword rushed into the house. Then Bromius, so it seems to me—I speak my opinion— 630. created a phantom in the courtyard. Pentheus rushed at it headlong, stabbing at the shining air, as though slaughtering me. Besides this, Bacchus inflicted other damage on him: he knocked his house to the ground, and everything was shattered into pieces, while he saw my bitter chains. From fatigue, 635. dropping his sword, he is exhausted. For he, a man, dared to join battle with a god. Now I have quietly left the house and come to you, with no thought of Pentheus.But I think—at any rate I hear the tramping of feet inside—he will soon come to the front of the house. What will he say after this?
640. I shall easily bear him, even if he comes boasting greatly. For it is the part of a wise man to practice restrained good temper. Enter Pentheus Pentheu
642. I have suffered terrible things; the stranger, who was recently constrained in bonds, has escaped me. Ah!
645. Here is the man. What is this? How do you appear in front of my house, having come out? Dionysu
647. Stop, and put a stop to your anger. Pentheu
652. You reproach Dionysus for what is his glory. Pentheu 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,
677. The herds of grazing cattle were just climbing up the hill, at the time when the sun sends forth its rays, warming the earth. 680. I saw three companies of dancing women, one of which Autonoe led, the second your mother Agave, and the third Ino. All were asleep, their bodies relaxed, some resting their backs against pine foliage, 685. others laying their heads at random on the oak leaves, modestly, not as you say drunk with the goblet and the sound of the flute, hunting out Aphrodite through the woods in solitude.Your mother raised a cry, 690. tanding up in the midst of the Bacchae, to wake their bodies from sleep, when she heard the lowing of the horned cattle. And they, casting off refreshing sleep from their eyes, sprang upright, a marvel of orderliness to behold, old, young, and still unmarried virgins. 695. 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; 7

10. and a sweet flow of honey dripped from their ivy thyrsoi; so that, had you been present and seen this, you would have approached with prayers the god whom you now blame.We herdsmen and shepherds gathered in order to 7
15. debate with one another concerning what strange and amazing things they were doing. Some one, a wanderer about the city and practised in speaking, said to us all: You who inhabit the holy plains of the mountains, do you wish to hunt 720. Pentheus’ mother Agave out from the Bacchic revelry and do the king a favor? We thought he spoke well, and lay down in ambush, hiding ourselves in the foliage of bushes. They, at the appointed hour, began to wave the thyrsos in their revelries, 725. 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, 730. abandoning the ambush where I had hidden myself. But she cried out: O my fleet hounds, we are hunted by these men; but follow me! follow armed with your thyrsoi in your hands! We fled and escaped 735. from being torn apart by the Bacchae, but they, with unarmed hands, sprang on the heifers browsing the grass. and you might see one rending asunder a fatted lowing calf, while others tore apart cows. 740. You might see ribs or cloven hooves tossed here and there; caught in the trees they dripped, dabbled in gore. Bulls who before were fierce, and showed their fury with their horns, stumbled to the ground, 745. 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 7
50. 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; 755. and whatever they put on their shoulders, whether bronze or iron, was not held on by bonds, nor did it fall to the ground. They carried fire on their locks, but it did not burn them. Some people in rage took up arms, being plundered by the Bacchae, 760. and the sight of this was terrible to behold, lord. For their pointed spears drew no blood, but the women, hurling the thyrsoi from their hands, kept wounding them and turned them to flight—women did this to men, not without the help of some god. 765. And they returned where they had come from, to the very fountains which the god had sent forth for them, and washed off the blood, and snakes cleaned the drops from the women’s cheeks with their tongues.Receive this god then, whoever he is, 770. into this city, master. For he is great in other respects, and they say this too of him, as I hear, that he gives to mortals the vine that puts an end to grief. Without wine there is no longer Aphrodite or any other pleasant thing for men. Chorus Leader 775. I fear to speak freely to the king, but I will speak nevertheless: Dionysus is inferior to none of the gods. Pentheu
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
787. Pentheus, though you hear my words, you obey not at all. Though I suffer ill at your hands, still I say that it is not right for you to raise arms against a god, 790. but to remain calm. Bromius will not allow you to remove the Bacchae from the joyful mountains. Pentheu
799. You will all flee. And it will be a source of shame that you turn your bronze shields away from the thyrsoi of the Bacchae. Pentheu 8

10. Ah! Do you wish to see them sitting together in the mountains? Pentheu 8
12. Certainly. I’d give an enormous amount of gold for that. Dionysu 8

13. Why do you desire this so badly? Pentheu 8
14. I would be sorry to see them in their drunkenness. Dionysu 8
15. But would you see gladly what is grievous to you? Pentheu 8
18. You are right: I will go openly. Dionysu 8
19. Shall I guide you? Will you attempt the journey? Pentheu 82
1. Put linen clothes on your body then. Pentheu
827. I will go inside and dress you. Pentheu 828. In what clothing? Female? But shame holds me back. Dionysu 829. Are you no longer eager to view the maenads? Pentheu 830. What clothing do you bid me to put on my body? Dionysu 83
1. I will spread out hair at length on your head. Pentheu 8
32. What is the second part of my outfit? Dionysu 833. A robe down to your feet. And you will wear a headband. Pentheu 834. And what else will you add to this for me? Dionysu 835. A thyrsos in your hand, and a dappled fawn-skin. Pentheu 836. I could not put on a woman’s dress. Dionysu 837. But you will shed blood if you join battle with the Bacchae. Pentheu 838. True. We must go first and spy. Dionysu
842. Anything is better than to be mocked by the Bacchae. We two will go into the house . . . and I will consider what seems best. Dionysu 844. It will be so; in any case I am ready. Pentheu 845. I will go in. For either I will go bearing arms, or I will obey your counsels. Dionysu 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
857. women’s guise after making such terrible threats in the past. But now I will go to fit on Pentheus the dress he will wear to the house of Hades, slaughtered by his mother’s hands. He will recognize the son of Zeus, 8
62. Shall I move my white foot in the night-long dance, aroused to a frenzy,
876. in the solitude apart from men and in the thickets of the shady-foliaged woods.What is wisdom? Or what greater honor do the gods give to mortals than to hold one’s hand 9
12. You who are eager to see what you ought not and hasty in pursuit of what ought not to be pursued—I mean you, Pentheus, come forth before the house, be seen by me, 9
15. 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 9
18. 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 9
32. 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 9
39. You will surely consider me the best of your friends, 940. when contrary to your expectation you see the Bacchae acting modestly. Pentheu 94
1. 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 949. Shall we bring levers? Or shall I draw them up with my hands, 9
50. putting a shoulder or arm under the mountain-tops? Dionysu 95
1. But don’t destroy the seats of the Nymphs and the places where Pan plays his pipes. Pentheu 953. Well said. The women are not to be taken by force; I will hide in the pines. Dionysu 955. You will hide yourself as you should be hidden, coming as a crafty spy on the Maenads. Pentheu 957. Oh, yes! I imagine that like birds they are in the bushes held in the sweetest grips of love. Dionysu 959. You have been sent as a guard against this very event. 960. Perhaps you will catch them, if you yourself are not caught before. Pentheu 96
1. Bring me through the midst of the Theban land. I am the only man of them who dares to perform this deed. Dionysu 963. You alone bear the burden for this city, you alone. Therefore the labors which are proper await you. 965. Follow me. I am your saving guide: another will lead you down from there. Pentheu 967. And you will be remarkable to all. Pentheu 968. You will return here being carried— Pentheu 969. In the arms of your mother. Pentheu 970. Yes indeed, such luxury! Pentheu 97
1. You are terrible, terrible, and you go to terrible sufferings, so that you will find a renown reaching to heaven. Reach out your hands, Agave, and you too, her sisters, daughters of Kadmos. I lead this young man 975. to a great contest, and Bromius and I will be the victors. The rest the matter itself will show. Choru 977. Go to the mountain, go, fleet hounds of Madness, where the daughters of Kadmos hold their company, and drive them raving 980. against the mad spy on the Maenads, the one dressed in women’s attire. His mother will be the first to see him from a smooth rock or crag, as he lies in ambush, and she will cry out to the maenads: 985. 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

1000. and mad disposition violently to overcome by force what is invincible—death is the discipline for his purposes, accepting no excuses when the affairs of the gods are concerned; to act like a mortal—this is a life that is free from pain. The text and meaning of these and the following lines are highly uncertain. The above translation is based on the paraphrase that Murray includes in his apparatus qui iniuste etc. (v. 997), ei sententiarum castigatrix in rebus divinis indeprecabilis Mors est .

1005. 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,


10. banishing customs that are outside of justice.Let manifest justice go forth, let it go with sword in hand, slaying through the throat

15. this godless, lawless, unjust, earth-born offspring of Echion. Choru

17. 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

1026. house of the Sidonian old man who once sowed in the ground the earth-born harvest of the serpent Ophis, how I groan for you, though I am a slave, but still the masters’ affairs are a concern to good servants . This line is most likely interpolated from Eur. Med. 54 . Chorus Leader

1029. What is it? Do you bring some news from the Bacchae? Messenger

1. Lord Bacchus, truly you appear to be a great god. Messenger

32. What do you mean? Why have you said this? Do you rejoice at the misfortunes of my master, woman? sung Chorus Leader

1034. I, a foreign woman, rejoice with foreign songs;

1035. for no longer do I cower in fear of chains. Messenger

1036. Do you think Thebes so lacking in men? sung Chorus Leader

1037. Dionysus, Dionysus, not Thebes , holds my allegiance. Messenger

39. You may be forgiven, but still it is not good

1040. to rejoice at troubles once they have actually taken place, women. sung Chorus Leader

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,

50. 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

1055. the worn thyrsos, making it leafy with ivy, while some, like colts freed from the painted yoke, were singing a Bacchic melody to one another. And the unhappy Pentheus said, not seeing the crowd of women: Stranger,

1060. from where we are standing I cannot see these false Maenads. But on the hill, ascending a lofty pine, I might view properly the shameful acts of the Maenads. And then I saw the stranger perform a marvelous deed. For seizing hold of the lofty top-most branch of the pine tree,

1065. he pulled it down, pulled it, pulled it to the dark earth. It was bent just as a bow or a curved wheel, when it is marked out by a compass, describes a circular course The sense of the text here is not clear. The translation (which follows Dodds) assumes that the curved wheel is not a hollow circle connected to the hub by spokes, but a single piece of wood which has been cut into the shape of a circle. In the action described, a peg ( τόρνος ) is fixed into the center of the word-section. A string with a piece of chalk on one end is then attached to the peg, and the chalk, held tight against the string, is able to mark out an even circle. The bending of the tree thus resembles the circular path taken by the chalk. : in this way the stranger drew the mountain bough with his hands and bent it to the earth, doing no mortal’s deed.

1070. He sat Pentheus down on the pine branch, and let it go upright through his hands steadily, taking care not to shake him off. The pine stood firmly upright into the sky, with my master seated on its back.

1075. He was seen by the Maenads more than he saw them, for sitting on high he was all but apparent, and the stranger was no longer anywhere to be seen, when a voice, Dionysus as I guess, cried out from the air: Young women,

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

1085. kept its leaves silent, nor would you have heard the sounds of animals. But they, not having heard the sound clearly, stood upright and looked all around. He repeated his order, and when the daughters of Kadmos recognized the clear command of Bacchus,

1090. they rushed forth, swift as a dove, running with eager speed of feet, his mother Agave, and her sisters, and all the Bacchae. They leapt through the torrent-streaming valley and mountain cliffs, frantic with the inspiration of the god.

1095. When they saw my master sitting in the pine, first they climbed a rock towering opposite the tree and began to hurl at him boulders violently thrown. Some aimed with pine branches and other women hurled their thyrsoi through the air

100. at Pentheus, a sad target indeed. But they did not reach him, for the wretched man, caught with no way out, sat at a height too great for their eagerness. Finally like lightning they smashed oak branches and began to tear up the roots of the tree with ironless levers.

105. 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

10. to the pine and dragged it up from the earth. Pentheus fell crashing to the ground from his lofty seat, wailing greatly: for he knew he was in terrible trouble. His mother, as priestess, began the slaughter,
15. 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.
120. 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.
125. Seizing his left arm at the elbow and propping her foot against the unfortunate man’s side, she tore out his shoulder, not by her own strength, but the god gave facility to her hands. Ino began to work on the other side,

130. tearing his flesh, while Autonoe and the whole crowd of the Bacchae pressed on. All were making noise together, he groaning as much as he had life left in him, while they shouted in victory. One of them bore his arm, another a foot, boot and all. His ribs were stripped bare

135. 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,
140. 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
145. on the ill-fated prey, calling Bacchus her fellow hunter, her accomplice in the chase, the glorious victor—in whose service she wins a triumph of tears.And as for me, I will depart out of the way of this calamity before Agave reaches the house.
50. Soundness of mind and reverence for the affairs of the gods is best; and this, I think, is the wisest possession for those mortals who adopt it. Choru
184. Share in the feast then. Choru
185. The bull is young; his cheek is just growing downy under his soft-haired crest. Choru
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
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
1. 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

1330. . . . changing your form, you will become a dragon, and your wife, Harmonia, Ares’ daughter, whom you though mortal held in marriage, will be turned into a beast, and will receive in exchange the form of a serpent. And as the oracle of Zeus says, you will drive along with your wife a chariot of heifers, ruling over barbarians.

1349. My father Zeus approved this long ago. Agave

1387. nor I see Kithairon with my eyes, nor where a memorial of a thyrsos has been dedicated; let these concern other Bacchae. Choru '. None
6. Euripides, Hippolytus, 545-553 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • bacchants, bacchae, bacchai • eros, Bacchants, obsession of Pentheus with sexual impropriety of • maenads, torches of

 Found in books: Bernabe et al (2013) 41; Pucci (2016) 64; Seaford (2018) 25

545. τὰν μὲν Οἰχαλίᾳ'546. πῶλον ἄζυγα λέκτρων, ἄναν- 547. δρον τὸ πρὶν καὶ ἄνυμφον, οἴ-' "548. κων ζεύξας' ἀπ' Εὐρυτίων" "550. δρομάδα ναί̈δ' ὅπως τε βάκ-" '551. χαν σὺν αἵματι, σὺν καπνῷ, 552. φονίοισι νυμφείοις 553. ̓Αλκμήνας τόκῳ Κύπρις ἐξέδωκεν: '. None
545. There was that maiden Iole, daughter of Eurytus, king of Oechalia. Her father refused, after promising, to give her to Heracles, who thereupon took her by force. in Oechalia, a girl unwed, that knew no wooer yet nor married joys; her did the queen of Love There is some corruption here. It is probable the doubtful εἰρεσίᾳ conceals an allusion to Euryptus, as Monk indeed suggest; but the passage is not yet satisfactorily emended. snatch from her home across the sea'546. There was that maiden Iole, daughter of Eurytus, king of Oechalia. Her father refused, after promising, to give her to Heracles, who thereupon took her by force. in Oechalia, a girl unwed, that knew no wooer yet nor married joys; her did the queen of Love There is some corruption here. It is probable the doubtful εἰρεσίᾳ conceals an allusion to Euryptus, as Monk indeed suggest; but the passage is not yet satisfactorily emended. snatch from her home across the sea 550. and gave unto Alcmena’s son, mid blood and smoke and murderous marriage-hymns, to be to him a frantic fiend of hell; woe! woe for his wooing! Choru '. None
7. Euripides, Ion, 714-718 (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 • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • rite, ritual, maenadic • sophia, wisdom in Bacchae

 Found in books: Bernabe et al (2013) 41, 48, 63, 110, 175, 273, 291; Pucci (2016) 157

714. ἰὼ δειράδες Παρνασοῦ πέτρας'715. ἔχουσαι σκόπελον οὐράνιόν θ' ἕδραν," '716. ἵνα Βάκχιος ἀμφιπύρους ἀνέχων πεύκας 717. λαιψηρὰ πηδᾷ νυκτιπόλοις ἅμα σὺν Βάκχαις,' '". None
714. Ho! ye peaks of Parnassu'715. that rear your rocky heads to heaven, where Bacchus with uplifted torch of blazing pine bounds nimbly amid his bacchanals, that range by night! Never to my city come this boy! '. None
8. Euripides, Phoenician Women, 1489, 1751-1753 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Antigone, as maenad • Maenads, maenadic, maenadism • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • kills Agamemnon, as maenad

 Found in books: Bernabe et al (2013) 9, 41; Seaford (2018) 18, 28

1489. αἰδομένα φέρομαι βάκχα νεκύ-'
1751. ἴθ' ἀλλὰ Βρόμιος ἵνα τε σηκὸς" '1752. ἄβατος ὄρεσι μαινάδων. 1753. Καδμείαν ᾧ νεβρίδα ". None
1489. I do not veil my tender cheek shaded with curls, nor do I feel shame, from maiden modesty, at the dark red beneath my eyes, the blush upon my face, as I hurry on, in bacchic revelry for the dead,'
1751. At least go seek the Bromian god in his untrodden sanctuary among the Maenads’ hills. Antigone 1753. Bromius, for whom I once dressed in the Theban fawn-skin and '. None
9. Herodotus, Histories, 8.65 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Maenads, maenadic, maenadism • Tiresias (in Euripides’ Bacchae)

 Found in books: Bernabe et al (2013) 350; Álvarez (2019) 134

8.65. ἔφη δὲ Δίκαιος ὁ Θεοκύδεος, ἀνὴρ Ἀθηναῖος φυγάς τε καὶ παρὰ Μήδοισι λόγιμος γενόμενος τοῦτον τὸν χρόνον, ἐπείτε ἐκείρετο ἡ Ἀττικὴ χώρη ὑπὸ τοῦ πεζοῦ στρατοῦ τοῦ Ξέρξεω ἐοῦσα ἔρημος Ἀθηναίων, τυχεῖν τότε ἐὼν ἅμα Δημαρήτῳ τῷ Λακεδαιμονίῳ ἐν τῷ Θριασίῳ πεδίῳ, ἰδεῖν δὲ κονιορτὸν χωρέοντα ἀπʼ Ἐλευσῖνος ὡς ἀνδρῶν μάλιστά κῃ τρισμυρίων, ἀποθωμάζειν τε σφέας τὸν κονιορτὸν ὅτεων κοτὲ εἴη ἀνθρώπων, καὶ πρόκατε φωνῆς ἀκούειν, καί οἱ φαίνεσθαι τὴν φωνὴν εἶναι τὸν μυστικὸν ἴακχον. εἶναι δʼ ἀδαήμονα τῶν ἱρῶν τῶν ἐν Ἐλευσῖνι γινομένων τὸν Δημάρητον, εἰρέσθαί τε αὐτὸν ὅ τι τὸ φθεγγόμενον εἴη τοῦτο. αὐτὸς δὲ εἰπεῖν “Δημάρητε, οὐκ ἔστι ὅκως οὐ μέγα τι σίνος ἔσται τῇ βασιλέος στρατιῇ· τάδε γὰρ ἀρίδηλα, ἐρήμου ἐούσης τῆς Ἀττικῆς, ὅτι θεῖον τὸ φθεγγόμενον, ἀπʼ Ἐλευσῖνος ἰὸν ἐς τιμωρίην Ἀθηναίοισί τε καὶ τοῖσι συμμάχοισι. καὶ ἢν μέν γε κατασκήψῃ ἐς τὴν Πελοπόννησον, κίνδυνος αὐτῷ τε βασιλέι καὶ τῇ στρατιῇ τῇ ἐν τῇ ἠπείρῳ ἔσται, ἢν δὲ ἐπὶ τὰς νέας τράπηται τὰς ἐν Σαλαμῖνι, τὸν ναυτικὸν στρατὸν κινδυνεύσει βασιλεὺς ἀποβαλεῖν. τὴν δὲ ὁρτὴν ταύτην ἄγουσι Ἀθηναῖοι ἀνὰ πάντα ἔτεα τῇ Μητρὶ καὶ τῇ Κούρῃ, καὶ αὐτῶν τε ὁ βουλόμενος καὶ τῶν ἄλλων Ἑλλήνων μυεῖται· καὶ τὴν φωνὴν τῆς ἀκούεις ἐν ταύτῃ τῇ ὁρτῇ ἰακχάζουσι.” πρὸς ταῦτα εἰπεῖν Δημάρητον “σίγα τε καὶ μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς· ἢν γάρ τοι ἐς βασιλέα ἀνενειχθῇ τὰ ἔπεα ταῦτα, ἀποβαλέεις τὴν κεφαλήν, καὶ σε οὔτε ἐγὼ δυνήσομαι ῥύσασθαι οὔτʼ ἄλλος ἀνθρώπων οὐδὲ εἶς. ἀλλʼ ἔχʼ ἥσυχος, περὶ δὲ στρατιῆς τῆσδε θεοῖσι μελήσει.” τὸν μὲν δὴ ταῦτα παραινέειν, ἐκ δὲ τοῦ κονιορτοῦ καὶ τῆς φωνῆς γενέσθαι νέφος καὶ μεταρσιωθὲν φέρεσθαι ἐπὶ Σαλαμῖνος ἐπὶ τὸ στρατόπεδον τὸ τῶν Ἑλλήνων. οὕτω δὴ αὐτοὺς μαθεῖν ὅτι τὸ ναυτικὸν τὸ Ξέρξεω ἀπολέεσθαι μέλλοι. ταῦτα μὲν Δίκαιος ὁ Θεοκύδεος ἔλεγε, Δημαρήτου τε καὶ ἄλλων μαρτύρων καταπτόμενος.''. None
8.65. Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, ,and when Demaratus, ignorant of the rites of Eleusis, asked him what was making this sound, Dicaeus said, “Demaratus, there is no way that some great disaster will not befall the king's army. Since Attica is deserted, it is obvious that this voice is divine and comes from Eleusis to help the Athenians and their allies. ,If it descends upon the Peloponnese, the king himself and his army on the mainland will be endangered. If, however, it turns towards the ships at Salamis, the king will be in danger of losing his fleet. ,Every year the Athenians observe this festival for the Mother and the Maiden, and any Athenian or other Hellene who wishes is initiated. The voice which you hear is the ‘Iacchus’ they cry at this festival.” To this Demaratus replied, “Keep silent and tell this to no one else. ,If these words of yours are reported to the king, you will lose your head, and neither I nor any other man will be able to save you, so be silent. The gods will see to the army.” ,Thus he advised, and after the dust and the cry came a cloud, which rose aloft and floated away towards Salamis to the camp of the Hellenes. In this way they understood that Xerxes' fleet was going to be destroyed. Dicaeus son of Theocydes used to say this, appealing to Demaratus and others as witnesses. "". None
10. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • maenads • rite, ritual, maenadic

 Found in books: Bernabe et al (2013) 175; Parker (2005) 325

815c. ἀναμφισβητήτου διατεμεῖν. τίς οὖν αὕτη, καὶ πῇ δεῖ χωρὶς τέμνειν ἑκατέραν; ὅση μὲν βακχεία τʼ ἐστὶν καὶ τῶν ταύταις ἑπομένων, ἃς Νύμφας τε καὶ Πᾶνας καὶ Σειληνοὺς καὶ Σατύρους ἐπονομάζοντες, ὥς φασιν, μιμοῦνται κατῳνωμένους, περὶ καθαρμούς τε καὶ τελετάς τινας ἀποτελούντων, σύμπαν τοῦτο τῆς ὀρχήσεως τὸ γένος οὔθʼ ὡς εἰρηνικὸν οὔθʼ ὡς πολεμικὸν οὔθʼ ὅτι ποτὲ βούλεται ῥᾴδιον ἀφορίσασθαι· διορίσασθαι μήν μοι ταύτῃ δοκεῖ σχεδὸν ὀρθότατον αὐτὸ εἶναι,''. None
815c. All the dancing that is of a Bacchic kind and cultivated by those who indulge in drunken imitations of Pans, Sileni and Satyrs (as they call them), when performing certain rites of expiation and initiation,—all this class of dancing cannot easily be defined either as pacific or as warlike, or as of any one distinct kind. The most correct way of defining it seems to me to be this—''. None
11. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Bacchants • bacchants, bacchae, bacchai

 Found in books: Bernabe et al (2013) 41, 393; de Jáuregui et al. (2011) 283

69c. κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι''. None
69c. from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;''. None
12. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Bacchanals • Bacchants • maenads

 Found in books: Parker (2005) 325; de Jáuregui et al. (2011) 10

364e. λοιβῇ τε κνίσῃ τε παρατρωπῶσʼ ἄνθρωποι λισσόμενοι, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτῃ. Hom. Il. 9.497 βίβλων δὲ ὅμαδον παρέχονται Μουσαίου καὶ Ὀρφέως, Σελήνης τε καὶ Μουσῶν ἐκγόνων, ὥς φασι, καθʼ ἃς θυηπολοῦσιν, πείθοντες οὐ μόνον ἰδιώτας ἀλλὰ καὶ πόλεις, ὡς ἄρα λύσεις τε καὶ καθαρμοὶ ἀδικημάτων διὰ θυσιῶν καὶ''. None
364e. And incense and libation turn their wills Praying, whenever they have sinned and made transgression. Hom. Il. 9.497 And they produce a bushel of books of Musaeus and Orpheus, the offspring of the Moon and of the Muses, as they affirm, and these books they use in their ritual, and make not only ordinary men but states believe that there really are remissions of sins and purifications for deeds of injustice, by means of sacrifice and pleasant sport for the living,''. None
13. Sophocles, Antigone, 152-154, 955-965, 1115-1154 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo, Teiresias in Bacchae as prophet of • Apollo, sacking of Delphi predicted in Bacchae • Bacchanal, Bacchanalian • Bacchants, Maenads • Dionysos, Dionysos Bacchas • Euripides, Bacchae • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • maenads • rite, ritual, maenadic • sophia, wisdom in Bacchae

 Found in books: Bednarek (2021) 48, 52, 65; Bernabe et al (2013) 8, 41, 45, 48, 49, 63, 110, 115, 273, 274, 280, 283, 284, 289, 290, 350; Lipka (2021) 112; Pucci (2016) 157; Seaford (2018) 335

152. let us make for ourselves forgetfulness after the recent wars, and visit all the temples of the gods with night-long dance and song. And may Bacchus, who shakes the earth of Thebes , rule our dancing!
955. And Dryas’s son, the Edonian king swift to rage, was tamed in recompense for his frenzied insults, when, by the will of Dionysus, he was shut in a rocky prison. There the fierce and swelling force of his madness trickled away. 960. That man came to know the god whom in his frenzy he had provoked with mockeries. For he had sought to quell the god-inspired women and the Bacchanalian fire, 965. and he angered the Muses who love the flute.
1115. God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign'1116. God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign 1120. in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil 1125. of the sowing of the savage dragon’s teeth! 1126. The smoky glare of torches sees you above the cliffs of the twin peaks, where the Corycian nymphs move inspired by your godhead, 1130. and Castalia’s stream sees you, too. The ivy-mantled slopes of Nysa ’s hills and the shore green with many-clustered vines send you, when accompanied by the cries of your divine words, 1135. you visit the avenues of Thebes . 1137. Thebes of all cities you hold foremost in honor, together with your lightning-struck mother. 1140. And now when the whole city is held subject to a violent plague, come, we ask, with purifying feet over steep Parnassus , 1145. or over the groaning straits! 1146. O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, 1150. appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver! '. None
14. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • bacchants • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • maenads

 Found in books: Bernabe et al (2013) 115; Brule (2003) 23, 24; Parker (2005) 325

15. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Apollo, Teiresias in Bacchae as prophet of • Apollo, sacking of Delphi predicted in Bacchae • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • rite, ritual, maenadic • sophia, wisdom in Bacchae

 Found in books: Bernabe et al (2013) 41, 48, 110, 291; Pucci (2016) 157

16. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Euripides, Bacchae • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • rite, ritual, maenadic

 Found in books: Bernabe et al (2013) 48; Seaford (2018) 176

17. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Bacchants, Maenads • Dionysos, Dionysos Bacchas • Euripides, Bacchae • Maenads, maenadic, maenadism • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • maenads

 Found in books: Bednarek (2021) 113; Bernabe et al (2013) 42, 273, 289; Gorain (2019) 70; Lipka (2021) 112

18. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Euripides, Bacchae • Maenads

 Found in books: Bremmer (2008) 294, 295; Liapis and Petrides (2019) 245; Seaford (2018) 335

19. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Maenads

 Found in books: Augoustakis (2014) 178; Verhagen (2022) 178

20. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Bacchants, Maenads • Maenads • Maenads, maenadic, maenadism • bacchants, bacchae, bacchai

 Found in books: Bednarek (2021) 113; Bernabe et al (2013) 102; Bremmer (2008) 236, 294

21. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • maenads

 Found in books: Bernabe et al (2013) 115; Lyons (1997) 118

22. Catullus, Poems, 64.251-64.264 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Bacchanal, Bacchanalian • Bacchante, Ariadne as • Maenads • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • rite, ritual, maenadic

 Found in books: Bernabe et al (2013) 188, 279; Bremmer (2008) 293, 295; Elsner (2007) 69

64.251. But from the further side came flitting bright-faced Iacchu 64.252. Girded by Satyr-crew and Nysa-reared Sileni 64.253. Burning with love unto thee (Ariadne!) and greeting thy presence. 64.254. Who flocking eager to fray did rave with infuriate spirit, 64.255. "Evoe" frenzying loud, with heads at "Evoe" rolling. 64.256. Brandisht some of the maids their thyrsi sheathed of spear-point, 64.257. Some snatcht limbs and joints of sturlings rended to pieces, 64.258. These girt necks and waists with writhing bodies of vipers, 64.259. Those with the gear enwombed in crates dark orgies ordained—' "64.260. Orgies that ears profane must vainly lust for o'er hearing—" '64.261. Others with palms on high smote hurried strokes on the cymbal, 64.262. Or from the polisht brass woke thin-toned tinkling music, 64.263. While from the many there boomed and blared hoarse blast of the horn-trump, 64.264. And with its horrid skirl loud shrilled the barbarous bag-pipe''. None
23. Diodorus Siculus, Historical Library, 4.3.2-4.3.3, 5.52 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Bacchanal, Bacchanalian • Bacchants, Maenads • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • maenad-nymphs • maenads • rite, ritual, maenadic

 Found in books: Bednarek (2021) 64, 65; Bernabe et al (2013) 9, 141, 164, 167, 172, 186; Brule (2003) 23; Lipka (2021) 118

4.3.2. \xa0And the Boeotians and other Greeks and the Thracians, in memory of the campaign in India, have established sacrifices every other year to Dionysus, and believe that at that time the god reveals himself to human beings. 4.3.3. \xa0Consequently in many Greek cities every other year Bacchic bands of women gather, and it is lawful for the maidens to carry the thyrsus and to join in the frenzied revelry, crying out "Euai!" and honouring the god; while the matrons, forming in groups, offer sacrifices to the god and celebrate his mysteries and, in general, extol with hymns the presence of Dionysus, in this manner acting the part of the Maenads who, as history records, were of old the companions of the god.
5.52. 1. \xa0The myth which the Naxians have to relate about Dionysus is like this: He was reared, they say, in their country, and for this reason the island has been most dear to him and is called by some Dionysias.,2. \xa0For according to the myth which has been handed down to us, Zeus, on the occasion when Semelê had been slain by his lightning before the time for bearing the child, took the babe and sewed it up within his thigh, and when the appointed time came for its birth, wishing to keep the matter concealed from Hera, he took the babe from his thigh in what is now Naxos and gave it to the Nymphs of the island, Philia, Coronis, and Cleidê, to be reared. The reason Zeus slew Semelê with his lightning before she could give birth to her child was his desire that the babe should be born, not of a mortal woman but of two immortals, and thus should be immortal from its very birth.,3. \xa0And because of the kindness which the inhabitants of Naxos had shown to Dionysus in connection with his rearing they received marks of his gratitude; for the island increased in prosperity and fitted out notable naval forces, and the Naxians were the first to withdraw from the naval forces of Xerxes and to aid in the defeat at sea which the barbarian suffered, and they participated with distinction in the battle of Plataeae. Also the wine of the island possesses an excellence which is peculiarly its own and offers proof of the friendship which the god entertains for the island.''. None
24. Ovid, Fasti, 4.207 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Bacchants • Maenads

 Found in books: Bremmer (2008) 295; Nuno et al (2021) 370

4.207. ardua iamdudum resonat tinnitibus Ide,''. None
4.207. Now steep Ida echoed to a jingling music,''. None
25. Ovid, Metamorphoses, 3.528, 3.658, 3.660, 11.56-11.60 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Bacchanal, Bacchanalian • Euripides, Bacchae • Maenads • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • maenads • rite, ritual, maenadic

 Found in books: Augoustakis (2014) 283; Bernabe et al (2013) 188, 467; Gorain (2019) 54, 72; Lipka (2021) 117, 185; Verhagen (2022) 283; de Jáuregui et al. (2011) 424

11.56. Hic ferus expositum peregrinis anguis harenis 11.57. os petit et sparsos stillanti rore capillos. 11.59. arcet et in lapidem rictus serpentis apertos 11.60. congelat et patulos, ut erant, indurat hiatus.' '. None
11.56. deserted fields—harrows and heavy rake 11.57. and their long spade 11.59. had seized upon those implements, and torn 11.60. to pieces oxen armed with threatening horns,' '. None
26. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Maenads

 Found in books: Augoustakis (2014) 284; Verhagen (2022) 284

27. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Bacchanal, Bacchanalian • Bacchants, Maenads

 Found in books: Bednarek (2021) 171, 186; Bernabe et al (2013) 284

28. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Bacchanal, Bacchanalian • Bacchants • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • rite, ritual, maenadic

 Found in books: Bernabe et al (2013) 187; Nuno et al (2021) 370

29. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Bacchante, Ariadne as • Bacchantes

 Found in books: Elsner (2007) 77; Radicke (2022) 218

30. Apollodorus, Bibliotheca, 3.5.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • maenad • rite, ritual, maenadic

 Found in books: Bernabe et al (2013) 8, 52; Pirenne-Delforge and Pironti (2022) 278

3.5.3. βουλόμενος δὲ ἀπὸ τῆς Ἰκαρίας εἰς Νάξον διακομισθῆναι, Τυρρηνῶν λῃστρικὴν ἐμισθώσατο τριήρη. οἱ δὲ αὐτὸν ἐνθέμενοι Νάξον μὲν παρέπλεον, ἠπείγοντο δὲ εἰς τὴν Ἀσίαν ἀπεμπολήσοντες. ὁ δὲ τὸν μὲν ἱστὸν 4 -- καὶ τὰς κώπας ἐποίησεν ὄφεις, τὸ δὲ σκάφος ἔπλησε κισσοῦ καὶ βοῆς αὐλῶν· οἱ δὲ ἐμμανεῖς γενόμενοι κατὰ τῆς θαλάττης ἔφυγον καὶ ἐγένοντο δελφῖνες. ὣς δὲ 1 -- αὐτὸν θεὸν ἄνθρωποι ἐτίμων, ὁ δὲ ἀναγαγὼν ἐξ Ἅιδου τὴν μητέρα, καὶ προσαγορεύσας Θυώνην, μετʼ αὐτῆς εἰς οὐρανὸν ἀνῆλθεν.''. None
3.5.3. And wishing to be ferried across from Icaria to Naxos he hired a pirate ship of Tyrrhenians. But when they had put him on board, they sailed past Naxos and made for Asia, intending to sell him. Howbeit, he turned the mast and oars into snakes, and filled the vessel with ivy and the sound of flutes. And the pirates went mad, and leaped into the sea, and were turned into dolphins. Thus men perceived that he was a god and honored him; and having brought up his mother from Hades and named her Thyone, he ascended up with her to heaven.''. None
31. Quintilian, Institutes of Oratory, 1.10.14, 11.3.71 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Maenads • Maenads, head tossing • Maenads, jumping • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • Maenads, whirling • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • rite, ritual, maenadic

 Found in books: Augoustakis (2014) 283; Bernabe et al (2013) 193; Bremmer (2008) 296; Verhagen (2022) 283

1.10.14. \xa0It is recorded that the greatest generals played on the lyre and the pipe, and that the armies of Sparta were fired to martial ardour by the strains of music. Twenty-Sixth North Carolina Regiment, come to serenade him in his tent, "I\xa0don\'t believe we can have an army without music." (G.\xa0C.\xa0Underwood, in Freeman\'s biography of Lee, Vol.\xa0III, p267. -- And what else is the function of the horns and trumpets attached to our legions? The louder the concert of their notes, the greater is the glorious supremacy of our arms over all the nations of the earth.
11.3.71. \xa0The methods by which the head may express our meaning are manifold. For in addition to those movements which indicate consent, refusal and affirmation, there are those expressive of modesty, hesitation, wonder or indignation, which are well known and common to all. But to confine the gesture to the movement of the head alone is regarded as a fault by those who teach acting as well as by professors of rhetoric. Even the frequent nodding of the head is not free from fault, while to toss or roll it till our hair flies free is suggestive of a fanatic.''. None
32. Quintilian, Institutio Oratoria, 1.10.14 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Maenads

 Found in books: Augoustakis (2014) 283; Verhagen (2022) 283

1.10.14. \xa0It is recorded that the greatest generals played on the lyre and the pipe, and that the armies of Sparta were fired to martial ardour by the strains of music. Twenty-Sixth North Carolina Regiment, come to serenade him in his tent, "I\xa0don\'t believe we can have an army without music." (G.\xa0C.\xa0Underwood, in Freeman\'s biography of Lee, Vol.\xa0III, p267. -- And what else is the function of the horns and trumpets attached to our legions? The louder the concert of their notes, the greater is the glorious supremacy of our arms over all the nations of the earth.''. None
33. Tacitus, Annals, 11.31 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Euripides, Bacchae • Maenads • Maenads, head tossing • Maenads, jumping • Maenads, whirling

 Found in books: Bremmer (2008) 296; Gorain (2019) 50

11.31. Tum potissimum quemque amicorum vocat, primumque rei frumentariae praefectum Turranium, post Lusium Getam praetorianis impositum percontatur. quis fatentibus certatim ceteri circumstrepunt, iret in castra, firmaret praetorias cohortis, securitati ante quam vindictae consuleret. satis constat eo pavore offusum Claudium ut identidem interrogaret an ipse imperii potens, an Silius privatus esset. at Messalina non alias solutior luxu, adulto autumno simulacrum vindemiae per domum celebrabat. urgeri prela, fluere lacus; et feminae pellibus accinctae adsultabant ut sacrificantes vel insanientes Bacchae; ipsa crine fluxo thyrsum quatiens, iuxtaque Silius hedera vinctus, gerere cothurnos, iacere caput, strepente circum procaci choro. ferunt Vettium Valentem lascivia in praealtam arborem conisum, interrogantibus quid aspiceret, respondisse tempestatem ab Ostia atrocem, sive coeperat ea species, seu forte lapsa vox in praesagium vertit.''. None
11.31. \xa0The Caesar now summoned his principal friends; and, in the first place, examined Turranius, head of the corn-department; then the praetorian commander Lusius Geta. They admitted the truth; and from the rest of the circle came a din of voices:â\x80\x94 "He must visit the camp, assure the fidelity of the guards, consult his security before his vengeance." Claudius, the fact is certain, was so bewildered by his terror that he inquired intermittently if he was himself emperor â\x80\x94 if Silius was a private citizen. But Messalina had never given voluptuousness a freer rein. Autumn was at the full, and she was celebrating a mimic vintage through the grounds of the house. Presses were being trodden, vats flowed; while, beside them, skin-girt women were bounding like Bacchanals excited by sacrifice or delirium. She herself was there with dishevelled tresses and waving thyrsus; at her side, Silius with an ivy crown, wearing the buskins and tossing his head, while around him rose the din of a wanton chorus. The tale runs that Vettius Valens, in some freak of humour, clambered into a tall tree, and to the question, "What did he spy?" answered: "A\xa0frightful storm over Ostia" â\x80\x94 whether something of the kind was actually taking shape, or a chance-dropped word developed into a prophecy. <''. None
34. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Maenads

 Found in books: Augoustakis (2014) 283; Verhagen (2022) 283

35. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Maenads

 Found in books: Augoustakis (2014) 283, 284; Verhagen (2022) 283, 284

36. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Bacchic rites, Dido in Vergils Aeneid as Bacchant • Lemnian maenads • Maenads • Maenads, maenadic, maenadism • bacchants, bacchae, bacchai

 Found in books: Agri (2022) 157; Augoustakis (2014) 178, 283, 284; Bernabe et al (2013) 8, 530; Panoussi(2019) 148, 160, 161, 162; Verhagen (2022) 178, 283, 284

37. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Maenadism • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • rite, ritual, maenadic

 Found in books: Bernabe et al (2013) 189; de Jáuregui (2010) 67

38. Athenagoras, Apology Or Embassy For The Christians, 20 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Bacchants • Maenadism

 Found in books: de Jáuregui (2010) 276; de Jáuregui et al. (2011) 262

20. If the absurdity of their theology were confined to saying that the gods were created, and owed their constitution to water, since I have demonstrated that nothing is made which is not also liable to dissolution, I might proceed to the remaining charges. But, on the one hand, they have described their bodily forms: speaking of Hercules, for instance, as a god in the shape of a dragon coiled up; of others as hundred-handed; of the daughter of Zeus, whom he begot of his mother Rhea; or of Demeter, as having two eyes in the natural order, and two in her forehead, and the face of an animal on the back part of her neck, and as having also horns, so that Rhea, frightened at her monster of a child, fled from her, and did not give her the breast (&'. None
39. Pausanias, Description of Greece, 2.2.7, 2.7.6, 2.20.4, 2.23.7, 3.20.3, 4.31.4, 6.26.1, 9.12.4, 10.4.3, 10.32.7 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Dionysus, maenads and • Maenadism • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • maenad • maenads • rite, ritual, maenadic

 Found in books: Bernabe et al (2013) 8, 9, 16, 50, 51, 64, 104, 167, 168, 211, 292, 410; Lyons (1997) 116, 118, 127; Pirenne-Delforge and Pironti (2022) 278; Simon (2021) 299, 319; de Jáuregui (2010) 276

2.2.7. τὰ δὲ λεγόμενα ἐς τὰ ξόανα καὶ ἐγὼ γράφω. Πενθέα ὑβρίζοντα ἐς Διόνυσον καὶ ἄλλα τολμᾶν λέγουσι καὶ τέλος ἐς τὸν Κιθαιρῶνα ἐλθεῖν ἐπὶ κατασκοπῇ τῶν γυναικῶν, ἀναβάντα δὲ ἐς δένδρον θεάσασθαι τὰ ποιούμενα· τὰς δέ, ὡς ἐφώρασαν, καθελκύσαι τε αὐτίκα Πενθέα καὶ ζῶντος ἀποσπᾶν ἄλλο ἄλλην τοῦ σώματος. ὕστερον δέ, ὡς Κορίνθιοι λέγουσιν, ἡ Πυθία χρᾷ σφισιν ἀνευρόντας τὸ δένδρον ἐκεῖνο ἴσα τῷ θεῷ σέβειν· καὶ ἀπʼ αὐτοῦ διὰ τόδε τὰς εἰκόνας πεποίηνται ταύτας.
2.7.6. ἡγεῖται μὲν οὖν ὃν Βάκχειον ὀνομάζουσιν—Ἀνδροδάμας σφίσιν ὁ Φλάντος τοῦτον ἱδρύσατο—, ἕπεται δὲ ὁ καλούμενος Λύσιος, ὃν Θηβαῖος Φάνης εἰπούσης τῆς Πυθίας ἐκόμισεν ἐκ Θηβῶν. ἐς δὲ Σικυῶνα ἦλθεν ὁ Φάνης, ὅτε Ἀριστόμαχος ὁ Κλεοδαίου τῆς γενομένης μαντείας ἁμαρτὼν διʼ αὐτὸ καὶ καθόδου τῆς ἐς Πελοπόννησον ἥμαρτεν. ἐκ δὲ τοῦ Διονυσίου βαδίζουσιν ἐς τὴν ἀγοράν, ἔστι ναὸς Ἀρτέμιδος ἐν δεξιᾷ Λιμναίας. καὶ ὅτι μὲν κατερρύηκεν ὁ ὄροφος, δῆλά ἐστιν ἰδόντι· περὶ δὲ τοῦ ἀγάλματος οὔτε ὡς κομισθέντος ἑτέρωσε οὔτε ὅντινα αὐτοῦ διεφθάρη τρόπον εἰπεῖν ἔχουσιν.
2.20.4. τὸ δὲ μνῆμα τὸ πλησίον Χορείας μαινάδος ὀνομάζουσι, Διονύσῳ λέγοντες καὶ ἄλλας γυναῖκας καὶ ταύτην ἐς Ἄργος συστρατεύσασθαι, Περσέα δέ, ὡς ἐκράτει τῆς μάχης, φονεῦσαι τῶν γυναικῶν τὰς πολλάς· τὰς μὲν οὖν λοιπὰς θάπτουσιν ἐν κοινῷ, ταύτῃ δὲ—ἀξιώματι γὰρ δὴ προεῖχεν—ἰδίᾳ τὸ μνῆμα ἐποίησαν.
2.23.7. ἄλλα δέ ἐστιν Ἀργείοις θέας ἄξια· κατάγαιον οἰκοδόμημα, ἐπʼ αὐτῷ δὲ ἦν ὁ χαλκοῦς θάλαμος, ὃν Ἀκρίσιός ποτε ἐπὶ φρουρᾷ τῆς θυγατρὸς ἐποίησε· Περίλαος δὲ καθεῖλεν αὐτὸν τυραννήσας. τοῦτό τε οὖν τὸ οἰκοδόμημά ἐστι καὶ Κροτώπου μνῆμα καὶ Διονύσου ναὸς Κρησίου. Περσεῖ γὰρ πολεμήσαντα αὐτὸν καὶ αὖθις ἐλθόντα ἐς λύσιν τοῦ ἔχθους τά τε ἄλλα τιμηθῆναι μεγάλως λέγουσιν ὑπὸ Ἀργείων καὶ τέμενός οἱ δοθῆναι τοῦτο ἐξαίρετον·
3.20.3. διαβᾶσι δὲ αὐτόθεν ποταμὸν Φελλίαν, παρὰ Ἀμύκλας ἰοῦσιν εὐθεῖαν ὡς ἐπὶ θάλασσαν Φᾶρις πόλις ἐν τῇ Λακωνικῇ ποτε ᾠκεῖτο· ἀποτρεπομένῳ δὲ ἀπὸ τῆς Φελλίας ἐς δεξιὰν ἡ πρὸς τὸ ὄρος τὸ Ταΰγετόν ἐστιν ὁδός. ἔστι δὲ ἐν τῷ πεδίῳ Διὸς Μεσσαπέως τέμενος· γενέσθαι δέ οἱ τὴν ἐπίκλησιν ἀπὸ ἀνδρὸς λέγουσιν ἱερασαμένου τῷ θεῷ. ἐντεῦθέν ἐστιν ἀπιοῦσιν ἐκ τοῦ Ταϋγέτου χωρίον ἔνθα πόλις ποτὲ ᾠκεῖτο Βρυσίαι· καὶ Διονύσου ναὸς ἐνταῦθα ἔτι λείπεται καὶ ἄγαλμα ἐν ὑπαίθρῳ. τὸ δὲ ἐν τῷ ναῷ μόναις γυναιξὶν ἔστιν ὁρᾶν· γυναῖκες γὰρ δὴ μόναι καὶ τὰ ἐς τὰς θυσίας δρῶσιν ἐν ἀπορρήτῳ.
4.31.4. ἰόντι δὲ ἐκ Θουρίας ὡς ἐπὶ Ἀρκαδίας εἰσὶν αἱ πηγαὶ τοῦ Παμίσου· καὶ ἐπʼ αὐταῖς παισὶ μικροῖς ἀκέσματα γίνεται. ἰοῦσι δὲ ἀπὸ τῶν πηγῶν ἐν ἀριστερᾷ καὶ προελθόντι ὡς τεσσαράκοντα στάδια, ἔστι Μεσσηνίοις ἡ ὑπὸ τῇ Ἰθώμῃ πόλις· περιέχεται δὲ οὐ τῇ Ἰθώμῃ μόνον ἀλλὰ καὶ ἐπὶ τὸν Πάμισον τὰ τετραμμένα ὑπὸ τῆς Εὔας· τὸ δὲ ὄνομα γενέσθαι τῷ ὄρει φασὶ Βακχικόν τι ἐπίφθεγμα εὐοῖ Διονύσου πρῶτον ἐνταῦθα αὐτοῦ τε εἰπόντος καὶ τῶν ὁμοῦ τῷ Διονύσῳ γυναικῶν.
6.26.1. θέατρον δὲ ἀρχαῖον, μεταξὺ τῆς ἀγορᾶς καὶ τοῦ Μηνίου τὸ θέατρόν τε καὶ ἱερόν ἐστι Διονύσου· τέχνη τὸ ἄγαλμα Πραξιτέλους, θεῶν δὲ ἐν τοῖς μάλιστα Διόνυσον σέβουσιν Ἠλεῖοι καὶ τὸν θεόν σφισιν ἐπιφοιτᾶν ἐς τῶν Θυίων τὴν ἑορτὴν λέγουσιν. ἀπέχει μέν γε τῆς πόλεως ὅσον τε ὀκτὼ στάδια ἔνθα τὴν ἑορτὴν ἄγουσι Θυῖα ὀνομάζοντες· λέβητας δὲ ἀριθμὸν τρεῖς ἐς οἴκημα ἐσκομίσαντες οἱ ἱερεῖς κατατίθενται κενούς, παρόντων καὶ τῶν ἀστῶν καὶ ξένων, εἰ τύχοιεν ἐπιδημοῦντες· σφραγῖδας δὲ αὐτοί τε οἱ ἱερεῖς καὶ τῶν ἄλλων ὅσοις ἂν κατὰ γνώμην ᾖ ταῖς θύραις τοῦ οἰκήματος ἐπιβάλλουσιν, ἐς δὲ τὴν ἐπιοῦσαν τά τε
9.12.4. λέγεται δὲ καὶ τόδε, ὡς ὁμοῦ τῷ κεραυνῷ βληθέντι ἐς τὸν Σεμέλης θάλαμον πέσοι ξύλον ἐξ οὐρανοῦ· Πολύδωρον δὲ τὸ ξύλον τοῦτο χαλκῷ λέγουσιν ἐπικοσμήσαντα Διόνυσον καλέσαι Κάδμον. πλησίον δὲ Διονύσου ἄγαλμα, καὶ τοῦτο Ὀνασιμήδης ἐποίησε διʼ ὅλου πλῆρες ὑπὸ τοῦ χαλκοῦ· τὸν βωμὸν δὲ οἱ παῖδες εἰργάσαντο οἱ Πραξιτέλους .
10.4.3. τὸ ἕτερον δὲ οὐκ ἐδυνήθην συμβαλέσθαι πρότερον, ἐφʼ ὅτῳ καλλίχορον τὸν Πανοπέα εἴρηκε, πρὶν ἢ ἐδιδάχθην ὑπὸ τῶν παρʼ Ἀθηναίοις καλουμένων Θυιάδων. αἱ δὲ Θυιάδες γυναῖκες μέν εἰσιν Ἀττικαί, φοιτῶσαι δὲ ἐς τὸν Παρνασσὸν παρὰ ἔτος αὐταί τε καὶ αἱ γυναῖκες Δελφῶν ἄγουσιν ὄργια Διονύσῳ. ταύταις ταῖς Θυιάσι κατὰ τὴν ἐξ Ἀθηνῶν ὁδὸν καὶ ἀλλαχοῦ χοροὺς ἱστάναι καὶ παρὰ τοῖς Πανοπεῦσι καθέστηκε· καὶ ἡ ἐπίκλησις ἡ ἐς τὸν Πανοπέα Ὁμήρου ὑποσημαίνειν τῶν Θυιάδων δοκεῖ τὸν χορόν.
10.32.7. τὸ δὲ ἄντρον τὸ Κωρύκιον μεγέθει τε ὑπερβάλλει τὰ εἰρημένα καὶ ἔστιν ἐπὶ πλεῖστον ὁδεῦσαι διʼ αὐτοῦ καὶ ἄνευ λαμπτήρων· ὅ τε ὄροφος ἐς αὔταρκες ἀπὸ τοῦ ἐδάφους ἀνέστηκε, καὶ ὕδωρ τὸ μὲν ἀνερχόμενον ἐκ πηγῶν, πλέον δὲ ἔτι ἀπὸ τοῦ ὀρόφου στάζει, ὥστε καὶ δῆλα ἐν τῷ ἐδάφει σταλαγμῶν τὰ ἴχνη διὰ παντός ἐστι τοῦ ἄντρου. ἱερὸν δὲ αὐτὸ οἱ περὶ τὸν Παρνασσὸν Κωρυκίων τε εἶναι Νυμφῶν καὶ Πανὸς μάλιστα ἥγηνται. ἀπὸ δὲ τοῦ Κωρυκίου χαλεπὸν ἤδη καὶ ἀνδρὶ εὐζώνῳ πρὸς τὰ ἄκρα ἀφικέσθαι τοῦ Παρνασσοῦ· τὰ δὲ νεφῶν τέ ἐστιν ἀνωτέρω τὰ ἄκρα καὶ αἱ Θυιάδες ἐπὶ τούτοις τῷ Διονύσῳ καὶ τῷ Ἀπόλλωνι μαίνονται.''. None
2.2.7. and I too give the story told about them. They say that Pentheus treated Dionysus despitefully, his crowning outrage being that he went to Cithaeron, to spy upon the women, and climbing up a tree beheld what was done. When the women detected Pentheus, they immediately dragged him down, and joined in tearing him, living as he was, limb from limb. Afterwards, as the Corinthians say, the Pythian priestess commanded them by an oracle to discover that tree and to worship it equally with the god. For this reason they have made these images from the tree.
2.7.6. The first is the one named Baccheus, set up by Androdamas, the son of Phlias, and this is followed by the one called Lysius (Deliverer), brought from Thebes by the Theban Phanes at the command of the Pythian priestess. Phanes came to Sicyon when Aristomachus, the son of Cleodaeus, failed to understand the oracle I To wait for “the third fruit,” i.e. the third generation. It was interpreted to mean the third year. given him, and therefore failed to return to the Peloponnesus . As you walk from the temple of Dionysus to the market-place you see on the right a temple of Artemis of the lake. A look shows that the roof has fallen in, but the inhabitants cannot tell whether the image has been removed or how it was destroyed on the spot.
2.20.4. The tomb near this they call that of the maenad Chorea, saying that she was one of the women who joined Dionysus in his expedition against Argos, and that Perseus, being victorious in the battle, put most of the women to the sword. To the rest they gave a common grave, but to Chorea they gave burial apart because of her high rank.
2.23.7. for instance, an underground building over which was the bronze chamber which Acrisius once made to guard his daughter. Perilaus, however, when he became tyrant, pulled it down. Besides this building there is the tomb of Crotopus and a temple of Cretan Dionysus. For they say that the god, having made war on Perseus, afterwards laid aside his enmity, and received great honors at the hands of the Argives, including this precinct set specially apart for himself.
3.20.3. Crossing from here a river Phellia, and going past Amyclae along a road leading straight towards the sea, you come to the site of Pharis, which was once a city of Laconia . Turning away from the Phellia to the right is the road that leads to Mount Taygetus. On the plain is a precinct of Zeus Messapeus, who is surnamed, they say, after a man who served the god as his priest. Leaving Taygetus from here you come to the site of the city Bryseae . There still remains here a temple of Dionysus with an image in the open. But the image in the temple women only may see, for women by themselves perform in secret the sacrificial rites.
4.31.4. On the road from Thuria towards Arcadia are the springs of the Pamisus, at which little children find cures. A road turns to the left from the springs, and after some forty stades is the city of the Messenians under Ithome . It is enclosed not only by Mount Ithome, but on the side towards the Pamisos by Mount Eva. The mountain is said to have obtained its name from the fact that the Bacchic cry of “Evoe” was first uttered here by Dionysus and his attendant women.
6.26.1. Between the market-place and the Menius is an old theater and a shrine of Dionysus. The image is the work of Praxiteles. of the gods the Eleans worship Dionysus with the greatest reverence, and they assert that the god attends their festival, the Thyia. The place where they hold the festival they name the Thyia is about eight stades from the city. Three pots are brought into the building by the priests and set down empty in the presence of the citizens and of any strangers who may chance to be in the country. The doors of the building are sealed by the priests themselves and by any others who may be so inclined.
9.12.4. There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles.
10.4.3. The former passage, in which Homer speaks of the beautiful dancing-floors of Panopeus, I could not understand until I was taught by the women whom the Athenians call Thyiads. The Thyiads are Attic women, who with the Delphian women go to Parnassus every other year and celebrate orgies in honor of Dionysus. It is the custom for these Thyiads to hold dances at places, including Panopeus, along the road from Athens . The epithet Homer applies to Panopeus is thought to refer to the dance of the Thyiads.' "
10.32.7. But the Corycian cave exceeds in size those I have mentioned, and it is possible to make one's way through the greater part of it even without lights. The roof stands at a sufficient height from the floor, and water, rising in part from springs but still more dripping from the roof, has made clearly visible the marks of drops on the floor throughout the cave. The dwellers around Parnassus believe it to be sacred to the Corycian nymphs, and especially to Pan. From the Corycian cave it is difficult even for an active walker to reach the heights of Parnassus . The heights are above the clouds, and the Thyiad women rave there in honor of Dionysus and Apollo."'. None
40. Pliny The Younger, Letters, 9.17.3 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Maenads

 Found in books: Augoustakis (2014) 283; Verhagen (2022) 283

9.17.3. To Genitor. I have received your letter in which you complain how offensive to you a really magnificent banquet was, owing to the fact that there were buffoons, dancers, and jesters going round from table to table. Ah ! will you never relax that severe frown of yours even a little ? For my own part, I do not provide any such entertainments like those, but I can put up with those who do. Why then do I not provide them myself? For this reason, that if any dancer makes a lewd movement, if a buffoon is impudent, or a jester makes a senseless fool of himself, it does not amuse me a whit, for I see no novelty or fun in it. I am not giving you a high moral reason, but am only telling you my individual taste. Yet think how many people there are who would regard with disfavour, as partly insipid and partly wearisome, the entertainments which charm and attract you and me. When a reader, or a musician, or a comic actor enters the banqueting-room, how many there are who call for their shoes or lie back on their couches just as completely bored as you were, when you endured what you describe as those monstrosities ! Let us then make allowances for what pleases other people, so that we may induce others to make allowances for us ! Farewell. ''. None
41. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Maenads, maenadic, maenadism • bacchants • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • maenads

 Found in books: Bernabe et al (2013) 14, 530; Brule (2003) 24, 25

42. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Maenadism • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • rite, ritual, maenadic

 Found in books: Bernabe et al (2013) 174, 175; de Jáuregui (2010) 82, 268

43. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Bacchanal, Bacchanalian • Bacchants, Maenads • Maenads, maenadic, maenadism • bacchants, bacchae, bacchai

 Found in books: Bednarek (2021) 65, 177; Bernabe et al (2013) 284, 285

44. Strabo, Geography, 10.3.10, 10.3.13
 Tagged with subjects: • Autolykos, Bacchantes • Maenads, maenadic, maenadism • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic

 Found in books: Bernabe et al (2013) 102, 110; Taylor and Hay (2020) 142

10.3.10. And on this account Plato, and even before his time the Pythagoreians, called philosophy music; and they say that the universe is constituted in accordance with harmony, assuming that every form of music is the work of the gods. And in this sense, also, the Muses are goddesses, and Apollo is leader of the Muses, and poetry as a whole is laudatory of the gods. And by the same course of reasoning they also attribute to music the upbuilding of morals, believing that everything which tends to correct the mind is close to the gods. Now most of the Greeks assigned to Dionysus, Apollo, Hecate, the Muses, and above all to Demeter, everything of an orgiastic or Bacchic or choral nature, as well as the mystic element in initiations; and they give the name Iacchus not only to Dionysus but also to the leader-in-chief of the mysteries, who is the genius of Demeter. And branch-bearing, choral dancing, and initiations are common elements in the worship of these gods. As for the Muses and Apollo, the Muses preside over the choruses, whereas Apollo presides both over these and the rites of divination. But all educated men, and especially the musicians, are ministers of the Muses; and both these and those who have to do with divination are ministers of Apollo; and the initiated and torch-bearers and hierophants, of Demeter; and the Sileni and Satyri and Bacchae, and also the Lenae and Thyiae and Mimallones and Naides and Nymphae and the beings called Tityri, of Dionysus.' "
10.3.13. The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines."'. None
45. Vergil, Aeneis, 7.385-7.387, 7.395-7.400
 Tagged with subjects: • Bacchic rites, Dido in Vergils Aeneid as Bacchant • Bacchic rites, sexuality and maenadism • Lemnian maenads • Maenadism • Maenads • Maenads, head tossing • Maenads, jumping • Maenads, whirling • sexuality , maenadism and

 Found in books: Bremmer (2008) 296; Panoussi(2019) 152, 153, 216; de Jáuregui (2010) 67

7.385. Quin etiam in silvas, simulato numine Bacchi, 7.386. maius adorta nefas maioremque orsa furorem 7.387. evolat et natam frondosis montibus abdit,
7.395. ast aliae tremulis ululatibus aethera complent, 7.396. pampineasque gerunt incinctae pellibus hastas; 7.397. ipsa inter medias flagrantem fervida pinum 7.398. sustinet ac natae Turnique canit hymenaeos, 7.399. sanguineam torquens aciem, torvumque repente 7.400. clamat: Io matres, audite, ubi quaeque, Latinae:''. None
7.385. But nay! Though flung forth from their native land, ' "7.386. I o'er the waves, with enmity unstayed, " '7.387. dared give them chase, and on that exiled few ' "
7.395. to Dian's honor and revenge gave o'er " '7.396. the land of Calydon. What crime so foul 7.397. was wrought by Lapithae or Calydon? ' "7.398. But I, Jove's wife and Queen, who in my woes " '7.399. have ventured each bold stroke my power could find, 7.400. and every shift essayed,—behold me now ''. None
46. Vergil, Georgics, 4.523
 Tagged with subjects: • Maenads

 Found in books: Augoustakis (2014) 283; Verhagen (2022) 283

4.523. Tum quoque marmorea caput a cervice revulsum''. None
4.523. The fetters, or in showery drops anon''. None
47. None, None, nan
 Tagged with subjects: • Maenadism

 Found in books: Connelly (2007) 255; de Jáuregui (2010) 46

48. None, None, nan
 Tagged with subjects: • Bacchants • bacchants, bacchae, bacchai

 Found in books: Bernabe et al (2013) 41; de Jáuregui et al. (2011) 283

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