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), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 65, 150; Bernabe et al. (2013), Redefining Dionysos, 14, 44, 102, 123, 125, 126, 161, 278, 283, 352; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 64; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 15; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 321, 322
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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 | sup>
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 |
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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), Redefining Dionysos, 49; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 30
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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), Redefining Dionysos, 114; deJauregui (2010), Orphism and Christianity in Late Antiquity, 356
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4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Maenads, maenadic, maenadism • maenad
Found in books: Bernabe et al. (2013), Redefining Dionysos, 7; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 278
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5. Euripides, Bacchae, 1-6, 10, 13-22, 27, 31-40, 42, 47-57, 59, 62, 64-169, 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: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 85, 86, 134; Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 31, 111, 112, 113, 114, 119, 120, 124, 129, 132, 135, 137, 138, 153, 155; Bernabe et al. (2013), Redefining Dionysos, 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), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 54; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 634; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 294, 295, 297; Brule (2003), Women of Ancient Greece, 26, 27, 28; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 30, 248; Gorain (2019), Language in the Confessions of Augustine, 15, 25; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 73; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 48, 49; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112, 113, 114; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61, 81, 82, 145; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 215, 216; Parker (2005), Polytheism and Society at Athens, 325; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 236, 237, 238, 239, 240; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 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), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 58; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 23, 28, 103, 106, 118, 157, 158, 176, 182, 205, 220, 223, 233, 312, 335, 336, 340, 372, 375; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 254; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 319; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 171, 172, 176; deJauregui (2010), Orphism and Christianity in Late Antiquity, 46, 267, 356
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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, 2
1 τἀκεῖ χορεύσας καὶ καταστήσας ἐμὰς 22 τελετάς, ἵνʼ εἴην ἐμφανὴς δαίμων βροτοῖς.
27 Διόνυσον οὐκ ἔφασκον ἐκφῦναι Διός, 3
1 Ζῆνʼ ἐξεκαυχῶνθʼ, ὅτι γάμους ἐψεύσατο. 32 τοιγάρ νιν αὐτὰς ἐκ δόμων ᾤστρησʼ ἐγὼ 33 μανίαις, ὄρος δʼ οἰκοῦσι παράκοποι φρενῶν· 34 σκευήν τʼ ἔχειν ἠνάγκασʼ ὀργίων ἐμῶν, 35 καὶ πᾶν τὸ θῆλυ σπέρμα Καδμείων, ὅσαι 36 γυναῖκες ἦσαν, ἐξέμηνα δωμάτων· 37 ὁμοῦ δὲ Κάδμου παισὶν ἀναμεμειγμέναι 38 χλωραῖς ὑπʼ ἐλάταις ἀνορόφοις ἧνται πέτραις. 39 δεῖ γὰρ πόλιν τήνδʼ ἐκμαθεῖν, κεἰ μὴ θέλει, 40 ἀτέλεστον οὖσαν τῶν ἐμῶν βακχευμάτων,
42 φανέντα θνητοῖς δαίμονʼ ὃν τίκτει Διί.
47 ὧν οὕνεκʼ αὐτῷ θεὸς γεγὼς ἐνδείξομαι 48 πᾶσίν τε Θηβαίοισιν. ἐς δʼ ἄλλην χθόνα, 50 δεικνὺς ἐμαυτόν· ἢν δὲ Θηβαίων πόλις 5
1 ὀργῇ σὺν ὅπλοις ἐξ ὄρους βάκχας ἄγειν 52 ζητῇ, ξυνάψω μαινάσι στρατηλατῶν. 53 ὧν οὕνεκʼ εἶδος θνητὸν ἀλλάξας ἔχω 54 μορφήν τʼ ἐμὴν μετέβαλον εἰς ἀνδρὸς φύσιν. 57 ἐκόμισα παρέδρους καὶ ξυνεμπόρους ἐμοί,
59 τύμπανα, Ῥέας τε μητρὸς ἐμά θʼ εὑρήματα,
62 ἐγὼ δὲ βάκχαις, ἐς Κιθαιρῶνος πτυχὰς
64 Ἀσίας ἀπὸ γᾶς 65 ἱερὸν Τμῶλον ἀμείψασα θοάζω 66 Βρομίῳ πόνον ἡδὺν κάματόν τʼ εὐκάματον, 67 Βάκχιον εὐαζομένα. 68 τίς ὁδῷ τίς ὁδῷ; τίς; 69 μελάθροις ἔκτοπος ἔστω, στόμα τʼ εὔφημον 70 ἅπας ἐξοσιούσθω· 7
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 79 Κυβέλας θεμιτεύων, 80 ἀνὰ θύρσον τε τινάσσων, 8
1 κισσῷ τε στεφανωθεὶς 82 Διόνυσον θεραπεύει. 83 ἴτε βάκχαι, ἴτε βάκχαι, 84 Βρόμιον παῖδα θεὸν θεοῦ 85 Διόνυσον κατάγουσαι 86 Φρυγίων ἐξ ὀρέων Ἑλλάδος εἰς 87 εὐρυχόρους ἀγυιάς, τὸν Βρόμιον· Χορός 88 ὅν 88 ποτʼ ἔχουσʼ ἐν ὠδίνων 89 λοχίαις ἀνάγκαισι 90 πταμένας Διὸς βροντᾶς νηδύος 9
1 ἔκβολον μάτηρ 92 ἔτεκεν, λιποῦσʼ αἰῶνα 93 κεραυνίῳ πληγᾷ· 94 λοχίοις δʼ αὐτίκα νιν δέξατο 95 θαλάμαις Κρονίδας Ζεύς, 96 κατὰ μηρῷ δὲ καλύψας 97 χρυσέαισιν συνερείδει 98 περόναις κρυπτὸν ἀφʼ Ἥρας. 99 ἔτεκεν δʼ, ἁνίκα Μοῖραι
100 τέλεσαν, ταυρόκερων θεὸν
10
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
1
10 ἢ ἐλάτας κλάδοισι,
1
1
1 στικτῶν τʼ ἐνδυτὰ νεβρίδων
1
12 στέφετε λευκοτρίχων πλοκάμων
1
13 μαλλοῖς· ἀμφὶ δὲ νάρθηκας ὑβριστὰς
1
14 ὁσιοῦσθʼ· αὐτίκα γᾶ πᾶσα χορεύσει—
1
15 Βρόμιος ὅστις ἄγῃ θιάσουσ—
1
16 εἰς ὄρος εἰς ὄρος, ἔνθα μένει
1
17 θηλυγενὴς ὄχλος
1
18 ἀφʼ ἱστῶν παρὰ κερκίδων τʼ
1
19 οἰστρηθεὶς Διονύσῳ. Χορός
120 ὦ θαλάμευμα Κουρήτων word split in text
12
1 ζάθεοί τε Κρήτας
122 Διογενέτορες ἔναυλοι,
123 ἔνθα τρικόρυθες ἄντροις
124 βυρσότονον κύκλωμα τόδε
125 μοι Κορύβαντες ηὗρον·
126 βακχείᾳ δʼ ἀνὰ συντόνῳ
1
27 κέρασαν ἁδυβόᾳ Φρυγίων
128 αὐλῶν πνεύματι ματρός τε Ῥέας ἐς
129 χέρα θῆκαν, κτύπον εὐάσμασι Βακχᾶν·
130 παρὰ δὲ μαινόμενοι Σάτυροι
13
1 ματέρος ἐξανύσαντο θεᾶς,
132 ἐς δὲ χορεύματα
133 συνῆψαν τριετηρίδων,
134 αἷς χαίρει Διόνυσος. Χορός
135 ἡδὺς ἐν ὄρεσιν, ὅταν ἐκ θιάσων δρομαίων
136 πέσῃ πεδόσε, νεβρίδος
138 ἔχων ἱερὸν ἐνδυτόν, ἀγρεύων
139 αἷμα τραγοκτόνον, ὠμοφάγον χάριν, ἱέμενος
140 ἐς ὄρεα Φρύγια, Λύδιʼ, ὁ δʼ ἔξαρχος Βρόμιος,
14
1 εὐοἷ.
1
42 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
1
47 δρόμῳ καὶ χοροῖσιν
148 πλανάτας ἐρεθίζων
149 ἰαχαῖς τʼ ἀναπάλλων,
150 τρυφερόν τε πλόκαμον εἰς αἰθέρα ῥίπτων.
15
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
1
59 ἐν Φρυγίαισι βοαῖς ἐνοπαῖσί τε,
160 λωτὸς ὅταν εὐκέλαδος
1
64 ἱερὸς ἱερὰ παίγματα βρέμῃ, σύνοχα
165 φοιτάσιν εἰς ὄρος εἰς ὄρος· ἡδομένα
166 δʼ ἄρα, πῶλος ὅπως ἅμα ματέρι
176 θύρσους ἀνάπτειν καὶ νεβρῶν δορὰς ἔχειν
177 στεφανοῦν τε κρᾶτα κισσίνοις βλαστήμασιν. Κάδμος
18
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· 22
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.
233 234 γόης ἐπῳδὸς Λυδίας ἀπὸ χθονός, 235 ξανθοῖσι βοστρύχοισιν εὐοσμῶν κόμην, 236 οἰνῶπας ὄσσοις χάριτας Ἀφροδίτης ἔχων, 237 ὃς ἡμέρας τε κεὐφρόνας συγγίγνεται 238 τελετὰς προτείνων εὐίους νεάνισιν. 243 ἐκεῖνος ἐν μηρῷ ποτʼ ἐρράφθαι Διός,
257 σκοπεῖν πτερωτοὺς κἀμπύρων μισθοὺς φέρειν. 2
59 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. 32
1 κἀκεῖνος, οἶμαι, τέρπεται τιμώμενος.
326 μαίνῃ γὰρ ὡς ἄλγιστα, κοὔτε φαρμάκοις
329 τιμῶν τε Βρόμιον σωφρονεῖς, μέγαν θεόν. Κάδμος
332 νῦν γὰρ πέτῃ τε καὶ φρονῶν οὐδὲν φρονεῖς. 333 κεἰ μὴ γὰρ ἔστιν ὁ θεὸς οὗτος, ὡς σὺ φῄς, 334 παρὰ σοὶ λεγέσθω· καὶ καταψεύδου καλῶς 335 ὡς ἔστι, Σεμέλη θʼ ἵνα δοκῇ θεὸν τεκεῖν, 336 ἡμῖν τε τιμὴ παντὶ τῷ γένει προσῇ.
353 τὸν θηλύμορφον ξένον, ὃς ἐσφέρει νόσον
355 κἄνπερ λάβητε, δέσμιον πορεύσατε 3
59 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 39
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 400 οἵδε τρόποι καὶ 40
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, 4
27 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, 439 γελῶν δὲ καὶ δεῖν κἀπάγειν ἐφίετο 444 κἄδησας ἐν δεσμοῖσι πανδήμου στέγης, 445 φροῦδαί γʼ ἐκεῖναι λελυμέναι πρὸς ὀργάδας 446 σκιρτῶσι Βρόμιον ἀνακαλούμεναι θεόν· 4
47 αὐτόματα δʼ αὐταῖς δεσμὰ διελύθη ποδῶν 448 κλῇδές τʼ ἀνῆκαν θύρετρʼ ἄνευ θνητῆς χερός. 449 πολλῶν δʼ ὅδʼ ἁνὴρ θαυμάτων ἥκει πλέως 450 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 532 θιάσους ἔχουσαν ἐν σοί. 533 τί μʼ ἀναίνῃ; τί με φεύγεις; 534 ἔτι ναὶ τὰν βοτρυώδη
576 ἰώ,
576 κλύετʼ ἐμᾶς κλύετʼ αὐδᾶς, 577 ἰὼ βάκχαι, ἰὼ βάκχαι. Χορός 578 τίς ὅδε, τίς ὅδε πόθεν ὁ κέλαδος 579 ἀνά μʼ ἐκάλεσεν Εὐίου; Διόνυσος 580 ἰὼ ἰώ, πάλιν αὐδῶ, 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 588 πεσήμασιν. 589 — ὁ Διόνυσος ἀνὰ μέλαθρα·
590 σέβετέ νιν. — σέβομεν ὤ.
59
1 — εἴδετε λάινα κίοσιν ἔμβολα
592 διάδρομα τάδε; Βρόμιος ὅδʼ ἀλαλάζεται word split in text
593 λάζεται στέγας ἔσω. Διόνυσος
594 ἅπτε κεραύνιον αἴθοπα λαμπάδα·
595 σύμφλεγε σύμφλεγε δώματα Πενθέος. Χορός
596 ἆ ἆ,
596 πῦρ οὐ λεύσσεις, οὐδʼ αὐγάζῃ,
597 Σεμέλας ἱερὸν ἀμφὶ τάφον, ἅν
598 ποτε κεραυνόβολος ἔλιπε φλόγα
599 Δίου βροντᾶς; 600 δίκετε πεδόσε τρομερὰ σώματα 60
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
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,
62
1 χείλεσιν διδοὺς ὀδόντας· πλησίον δʼ ἐγὼ παρὼν
622 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. 6
27 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. 632 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. 639 ἐς προνώπιʼ αὐτίχʼ ἥξει. τί ποτʼ ἄρʼ ἐκ τούτων ἐρεῖ;
640 ῥᾳδίως γὰρ αὐτὸν οἴσω, κἂν πνέων ἔλθῃ μέγα.
64
1 πρὸς σοφοῦ γὰρ ἀνδρὸς ἀσκεῖν σώφρονʼ εὐοργησίαν. Πενθεύς 6
42 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 6
47 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
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 722 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 7
27 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, 732 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, 739 ἄλλαι δὲ δαμάλας διεφόρουν σπαράγμασιν. 740 εἶδες δʼ ἂν ἢ πλεύρʼ ἢ δίχηλον ἔμβασιν 74
1 ῥιπτόμενʼ ἄνω τε καὶ κάτω· κρεμαστὰ δὲ 7
42 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 7
47 ἢ σὲ ξυνάψαι βλέφαρα βασιλείοις κόραις. 748 χωροῦσι δʼ ὥστʼ ὄρνιθες ἀρθεῖσαι δρόμῳ 749 πεδίων ὑποτάσεις, αἳ παρʼ Ἀσωποῦ ῥοαῖς 750 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 7
59 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
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 8
27 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 832 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 8
42 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 8
47 ἥξει δὲ βάκχας, οὗ θανὼν δώσει δίκην.
850 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. 922 ἀλλʼ ἦ ποτʼ ἦσθα θήρ; τεταύρωσαι γὰρ οὖν. Διόνυσος 923 ὁ θεὸς ὁμαρτεῖ, πρόσθεν ὢν οὐκ εὐμενής, 924 ἔνσπονδος ἡμῖν· νῦν δʼ ὁρᾷς ἃ χρή σʼ ὁρᾶν. Πενθεύς 925 τί φαίνομαι δῆτʼ; οὐχὶ τὴν Ἰνοῦς στάσιν 926 ἢ τὴν Ἀγαύης ἑστάναι, μητρός γʼ ἐμῆς; Διόνυσος 9
27 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 932 ἀλλʼ αὐτὸν ἡμεῖς, οἷς σε θεραπεύειν μέλει, 933 πάλιν καταστελοῦμεν· ἀλλʼ ὄρθου κάρα. Πενθεύς 934 ἰδού, σὺ κόσμει· σοὶ γὰρ ἀνακείμεσθα δή. Διόνυσος 935 ζῶναί τέ σοι χαλῶσι κοὐχ ἑξῆς πέπλων 936 στολίδες ὑπὸ σφυροῖσι τείνουσιν σέθεν. Πενθεύς 937 κἀμοὶ δοκοῦσι παρά γε δεξιὸν πόδα· 938 τἀνθένδε δʼ ὀρθῶς παρὰ τένοντʼ ἔχει πέπλος. Διόνυσος 939 ἦ πού με τῶν σῶν πρῶτον ἡγήσῃ φίλων, 940 ὅταν παρὰ λόγον σώφρονας βάκχας ἴδῃς. Πενθεύς 94
1 πότερα δὲ θύρσον δεξιᾷ λαβὼν χερὶ 9
42 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 9
47 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 950 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 9
59 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 968 Πενθεύς 970 Πενθεύς 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,
100
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
10 δίκας ἐκβαλόντα τιμᾶν θεούς.'
10
13 ἴτω δίκα φανερός, ἴτω ξιφηφόρος
10
14 φονεύουσα λαιμῶν διαμπὰξ
10
15 τὸν ἄθεον ἄνομον ἄδικον Ἐχίονος
10
16 τόκον γηγενῆ. Χορός
10
18 φάνηθι ταῦρος ἢ πολύκρανος ἰδεῖν
10
19 δράκων ἢ πυριφλέγων ὁρᾶσθαι λέων.
1020 ἴθʼ, ὦ Βάκχε, θηραγρευτᾷ βακχᾶν
102
1 γελῶντι προσώπῳ περίβαλε βρόχον
1022 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
103
1 ὦναξ Βρόμιε, θεὸς φαίνῃ μέγας. Ἄγγελος
1032 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
1039 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—
10
47 ξένος θʼ ὃς ἡμῖν πομπὸς ἦν θεωρίας.
1048
1049 τά τʼ ἐκ ποδῶν σιγηλὰ καὶ γλώσσης ἄπο
1050 σῴζοντες, ὡς ὁρῷμεν οὐχ ὁρώμενοι.
105
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
10
59 ἔλεξε τοιάδʼ· Ὦ ξένʼ, οὗ μὲν ἕσταμεν,
1060 οὐκ ἐξικνοῦμαι μαινάδων ὄσσοις νόθων·
106
1 ὄχθων δʼ ἔπʼ, ἀμβὰς ἐς ἐλάτην ὑψαύχενα,
10
62 ἴδοιμʼ ἂν ὀρθῶς μαινάδων αἰσχρουργίαν.
10
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,
107
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
108
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
109
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
1
100 Πενθέως, στόχον δύστηνον· ἀλλʼ οὐκ ἤνυτον.
1
10
1 κρεῖσσον γὰρ ὕψος τῆς προθυμίας ἔχων
1
102 καθῆσθʼ ὁ τλήμων, ἀπορίᾳ λελημμένος.
1
103 τέλος δὲ δρυΐνους συγκεραυνοῦσαι κλάδους
1
104 ῥίζας ἀνεσπάρασσον ἀσιδήροις μοχλοῖς.
1
105 ἐπεὶ δὲ μόχθων τέρματʼ οὐκ ἐξήνυτον,
1
106 ἔλεξʼ Ἀγαύη· Φέρε, περιστᾶσαι κύκλῳ
1
107 πτόρθου λάβεσθε, μαινάδες, τὸν ἀμβάτην
1
108 θῆρʼ ὡς ἕλωμεν, μηδʼ ἀπαγγείλῃ θεοῦ
1
109 χοροὺς κρυφαίους. αἳ δὲ μυρίαν χέρα
1
1
10 προσέθεσαν ἐλάτῃ κἀξανέσπασαν χθονός·
1
1
1
1 ὑψοῦ δὲ θάσσων ὑψόθεν χαμαιριφὴς
1
1
12 πίπτει πρὸς οὖδας μυρίοις οἰμώγμασιν
1
1
13 Πενθεύς· κακοῦ γὰρ ἐγγὺς ὢν ἐμάνθανεν.
1
1
15 καὶ προσπίτνει νιν· ὃ δὲ μίτραν κόμης ἄπο
1
1
16 ἔρριψεν, ὥς νιν γνωρίσασα μὴ κτάνοι
1
1
17 τλήμων Ἀγαύη, καὶ λέγει, παρηίδος
1
1
18 ψαύων· Ἐγώ τοι, μῆτερ, εἰμί, παῖς σέθεν
1
1
19 Πενθεύς, ὃν ἔτεκες ἐν δόμοις Ἐχίονος·
1
120 οἴκτιρε δʼ ὦ μῆτέρ με, μηδὲ ταῖς ἐμαῖς
1
12
1 ἁμαρτίαισι παῖδα σὸν κατακτάνῃς.
1
123 κόρας ἑλίσσουσʼ, οὐ φρονοῦσʼ ἃ χρὴ φρονεῖν,
1
124 ἐκ Βακχίου κατείχετʼ, οὐδʼ ἔπειθέ νιν.
1
125 λαβοῦσα δʼ ὠλένης ἀριστερὰν χέρα,
1
126 πλευραῖσιν ἀντιβᾶσα τοῦ δυσδαίμονος
1
1
27 ἀπεσπάραξεν ὦμον, οὐχ ὑπὸ σθένους,
1
128 ἀλλʼ ὁ θεὸς εὐμάρειαν ἐπεδίδου χεροῖν·
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129 Ἰνὼ δὲ τἀπὶ θάτερʼ ἐξειργάζετο,
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130 ῥηγνῦσα σάρκας, Αὐτονόη τʼ ὄχλος τε πᾶς
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13
1 ἐπεῖχε βακχῶν· ἦν δὲ πᾶσʼ ὁμοῦ βοή,
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132 ὃ μὲν στενάζων ὅσον ἐτύγχανʼ ἐμπνέων,
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133 αἳ δʼ ἠλάλαζον. ἔφερε δʼ ἣ μὲν ὠλένην,
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134 ἣ δʼ ἴχνος αὐταῖς ἀρβύλαις· γυμνοῦντο δὲ
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135 πλευραὶ σπαραγμοῖς· πᾶσα δʼ ᾑματωμένη
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136 χεῖρας διεσφαίριζε σάρκα Πενθέως.
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138 πέτραις, τὸ δʼ ὕλης ἐν βαθυξύλῳ φόβῃ,
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139 οὐ ῥᾴδιον ζήτημα· κρᾶτα δʼ ἄθλιον,
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140 ὅπερ λαβοῦσα τυγχάνει μήτηρ χεροῖν,
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14
1 πήξασʼ ἐπʼ ἄκρον θύρσον ὡς ὀρεστέρου
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1
42 φέρει λέοντος διὰ Κιθαιρῶνος μέσου,
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143 λιποῦσʼ ἀδελφὰς ἐν χοροῖσι μαινάδων.
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144 χωρεῖ δὲ θήρᾳ δυσπότμῳ γαυρουμένη
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145 τειχέων ἔσω τῶνδʼ, ἀνακαλοῦσα Βάκχιον
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146 τὸν ξυγκύναγον, τὸν ξυνεργάτην ἄγρας,
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1
47 τὸν καλλίνικον, ᾧ δάκρυα νικηφορεῖ.
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149 ἄπειμʼ, Ἀγαύην πρὶν μολεῖν πρὸς δώματα.
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150 τὸ σωφρονεῖν δὲ καὶ σέβειν τὰ τῶν θεῶν
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15
1 κάλλιστον· οἶμαι δʼ αὐτὸ καὶ σοφώτατον
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152 θνητοῖσιν εἶναι κτῆμα τοῖσι χρωμένοις. Χορός
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184 Ἀγαύη
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184 Χορός
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185 νέος ὁ μόσχος ἄρτι word split in text
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186 γένυν ὑπὸ κόρυθʼ ἁπαλότριχα
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187 κατάκομον θάλλει. Χορός
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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
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268 τὸ δὲ πτοηθὲν τόδʼ ἔτι σῇ ψυχῇ πάρα; Ἀγαύη
1269 οὐκ οἶδα τοὔπος τοῦτο. γίγνομαι δέ πως
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270 ἔννους, μετασταθεῖσα τῶν πάρος φρενῶν. Κάδμος
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27
1 κλύοις ἂν οὖν τι κἀποκρίναιʼ ἂν σαφῶς; Ἀγαύη
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272 ὡς ἐκλέλησμαί γʼ ἃ πάρος εἴπομεν, πάτερ. Κάδμος
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273 ἐς ποῖον ἦλθες οἶκον ὑμεναίων μέτα; Ἀγαύη
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274 Σπαρτῷ μʼ ἔδωκας, ὡς λέγουσʼ, Ἐχίονι. Κάδμος
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275 τίς οὖν ἐν οἴκοις παῖς ἐγένετο σῷ πόσει; Ἀγαύη
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276 Πενθεύς, ἐμῇ τε καὶ πατρὸς κοινωνίᾳ. Κάδμος
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277 τίνος πρόσωπον δῆτʼ ἐν ἀγκάλαις ἔχεις; Ἀγαύη
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278 λέοντος, ὥς γʼ ἔφασκον αἱ θηρώμεναι. Κάδμος
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279 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
133
1 ἐκθηριωθεῖσʼ ὄφεος ἀλλάξει τύπον,
1349 πάλαι τάδε Ζεὺς οὑμὸς ἐπένευσεν πατήρ. Ἀγαύη
1387 Βάκχαις δʼ ἄλλαισι μέλοιεν. Χορός ' None | sup>
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
27 taking a thyrsos in my hand, a weapon of ivy. For my mother’s sisters, the ones who least should, claimed that I, Dionysus, was not the child of Zeus, but that Semele had conceived a child from a mortal father and then ascribed the sin of her bed to Zeus, 3
1 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,
47 who fights against the gods as far as I am concerned and drives me away from sacrifices, and in his prayers makes no mention of me, for which I will show him and all the Thebans that I was born a god. And when I have set matters here right, I will move on to another land, 50 revealing myself. But if ever the city of Thebes should in anger seek to drive the the Bacchae down from the mountains with arms, I, the general of the Maenads, will join battle with them. On which account I have changed my form to a mortal one and altered my shape into the nature of a man. 55 But, you women who have left Tmolus, the bulwark of Lydia , my sacred band, whom I have brought from among the barbarians as assistants and companions to me, take your drums, native instruments of the city of the Phrygians, the invention of mother Rhea and myself,
62 and going about this palace of Pentheus beat them, so that Kadmos’ city may see. I myself will go to the folds of Kithairon, where the Bacchae are, to share in their dances. Choru
64 From the land of Asia , 65 having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς . , 70 peaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom. Choru 73 Blessed is he who, being fortunate and knowing the rites of the gods, keeps his life pure and 75 has his soul initiated into the Bacchic revels, dancing in inspired frenzy over the mountains with holy purifications, and who, revering the mysteries of great mother Kybele, 80 brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, 85 from the Phrygian mountains to the broad streets of Hellas—Bromius, Choru 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
1
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—
1
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,
150 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
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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, 2
42 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, 32
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
332 My child, Teiresias has advised you well. Dwell with us, not apart from the laws. For now you flit about and have thoughts without thinking. Even if, as you say, he is not a god, call him one; and tell a glorious falsehood, 335 o that Semele might seem to have borne a god, and honor might come to all our race. You see the wretched fate of Actaeon, who was torn apart in the meadows by the blood-thirsty hounds he had raised,
353 and release his garlands to the winds and storms. In this way I will especially wound him. And some of you hunt throughout the city for this effeminate stranger, who introduces a new disease to women and pollutes our beds.
355 If you catch him, bring him here bound, so that he might suffer as punishment a death by stoning, having seen a bitter Bacchic revelry in Thebes . Teiresia 3
59 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 450 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 6
42 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 6
47 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 750 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 8
27 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 832 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 8
42 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
850 Let us punish him. First drive him out of his wits, send upon him a dizzying madness, since if he is of sound mind he will not consent to wear women’s clothing, but driven out of his senses he will put it on. I want him to be a source of laughter to the Thebans, led through the city in
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 9
27 Looking at you I think I see them. But this lock of your hair has come out of place, not the way I arranged it under your headband. Pentheu 930 I displaced it indoors, shaking my head forwards and backwards and practising my Bacchic revelry. Dionysu 932 But I who ought to wait on you will re-arrange it. Hold up your head. Pentheu 933 Here, you arrange it; for I depend on you, indeed. Dionysu 935 Your girdle has come loose, and the pleats of your gown do not extend regularly down around your ankles. Pentheu 937 At least on my right leg, I believe they don’t. But on this side the robe sits well around the back of my leg. Dionysu 939 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 9
47 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, 950 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 9
59 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
10 banishing customs that are outside of justice.Let manifest justice go forth, let it go with sword in hand, slaying through the throat
10
15 this godless, lawless, unjust, earth-born offspring of Echion. Choru
10
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
103
1 Lord Bacchus, truly you appear to be a great god. Messenger
1032 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
1039 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,
1050 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
1
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.
1
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
1
1
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,
1
1
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.
1
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.
1
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,
1
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
1
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,
1
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
1
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.
1
150 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
1
184 Share in the feast then. Choru
1
185 The bull is young; his cheek is just growing downy under his soft-haired crest. Choru
12
64 First cast your eye up to this sky. Agave
1265 All right; why do you tell me to look at it? Kadmo
1266 Is it still the same, or does it appear to have changed? Agave
1267 It is brighter than before and more translucent. Kadmo
1
268 Is your soul still quivering? Agave
1269 I don’t understand your words. I have become somehow
1
270 obered, changing from my former state of mind. Kadmo
1
27
1 Can you hear and respond clearly? Agave
1
272 Yes, for I forget what we said before, father. Kadmo
1
273 To whose house did you come in marriage? Agave
1
274 You gave me, as they say, to Echion, the sown man. Kadmo
1
275 What son did you bear to your husband in the house? Agave
1
276 Pentheus, from my union with his father. Kadmo
1
277 Whose head do you hold in your hands? Agave
1
278 A lion’s, as they who hunted him down said. Kadmo
1
279 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 |
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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), Redefining Dionysos, 41; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 64; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 25
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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 | sup>
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 |
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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), Redefining Dionysos, 41, 48, 63, 110, 175, 273, 291; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157
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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 | sup>
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 |
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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), Redefining Dionysos, 9, 41; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 18, 28
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1489 αἰδομένα φέρομαι βάκχα νεκύ-1751 ἴθ' ἀλλὰ Βρόμιος ἵνα τε σηκὸς" '1752 ἄβατος ὄρεσι μαινάδων. 1753 Καδμείαν ᾧ νεβρίδα " None | sup>
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 |
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9. Herodotus, Histories, 4.79, 8.65 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos, Dionysos Bacchas • Euripides, Bacchae • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • Tiresias (in Euripides’ Bacchae) • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic • rite, ritual, maenadic
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134; Bernabe et al. (2013), Redefining Dionysos, 49, 273, 350, 352; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 235
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4.79 ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν.
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 | sup>
4.79 But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. ' "
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 |
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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), Redefining Dionysos, 175; Parker (2005), Polytheism and Society at Athens, 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 |
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11. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Bacchants • bacchants, bacchae, bacchai
Found in books: Bernabe et al. (2013), Redefining Dionysos, 41, 393; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 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 |
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12. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Bacchanals • Bacchants • maenads
Found in books: Parker (2005), Polytheism and Society at Athens, 325; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 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 |
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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), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 48, 52, 65; Bernabe et al. (2013), Redefining Dionysos, 8, 41, 45, 48, 49, 63, 110, 115, 273, 274, 280, 283, 284, 289, 290, 350; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 335
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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 |
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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), Redefining Dionysos, 115; Brule (2003), Women of Ancient Greece, 23, 24; Parker (2005), Polytheism and Society at Athens, 325
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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), Redefining Dionysos, 41, 48, 110, 291; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157
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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), Redefining Dionysos, 48; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 176
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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), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 113; Bernabe et al. (2013), Redefining Dionysos, 42, 273, 289; Gorain (2019), Language in the Confessions of Augustine, 70; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112
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18. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides, Bacchae • Maenads
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 294, 295; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 245; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 335
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19. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Maenads
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 178; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 178
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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), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 113; Bernabe et al. (2013), Redefining Dionysos, 102; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 236, 294
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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), Redefining Dionysos, 115; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 118
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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), Redefining Dionysos, 188, 279; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 293, 295; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 69
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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 |
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23. Diodorus Siculus, Historical Library, 3.63.3-3.63.4, 4.3.2-4.3.3, 5.52 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchanal, Bacchanalian • Bacchants, Maenads • Dionysos, Dionysos Bacchas • Euripides, Bacchae • 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), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 64, 65; Bernabe et al. (2013), Redefining Dionysos, 9, 45, 141, 164, 167, 172, 186; Brule (2003), Women of Ancient Greece, 23; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 118; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 235
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3.63.3 \xa0This, then, is their account: The most ancient Dionysus was an Indian, and since his country, because of the excellent climate, produced the vine in abundance without cultivation, he was the first to press out the clusters of grapes and to devise the use of wine as a natural product, likewise to give the proper care to the figs and other fruits which grow upon trees, and, speaking generally, to devise whatever pertains to the harvesting and storing of these fruits. The same Dionysus is, furthermore, said to have worn a long beard, the reason for the report being that it is the custom among the Indians to give great care, until their death, to the raising of a beard. 3.63.4 \xa0Now this Dionysus visited with an army all the inhabited world and gave instruction both as to the culture of the vine and the crushing of the clusters in the wine-vats (lenoi), which is the reason why the god was named Lenaeus. Likewise, he allowed all people to share in his other discoveries, and when he passed from among men he received immortal honour at the hands of those who had received his benefactions.
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 |
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24. Ovid, Fasti, 4.207 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bacchants • Maenads
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 295; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 370
sup>
4.207 ardua iamdudum resonat tinnitibus Ide,'' None | sup>
4.207 Now steep Ida echoed to a jingling music,'' None |
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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), Flavian Poetry and its Greek Past, 283; Bernabe et al. (2013), Redefining Dionysos, 188, 467; Gorain (2019), Language in the Confessions of Augustine, 54, 72; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 117, 185; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 283; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 424
sup>
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 | sup>
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 |
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26. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Maenads
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 284; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 284
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27. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bacchanal, Bacchanalian • Bacchants, Maenads
Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 171, 186; Bernabe et al. (2013), Redefining Dionysos, 284
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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), Redefining Dionysos, 187; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 370
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29. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bacchante, Ariadne as • Bacchantes
Found in books: Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 77; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 218
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30. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Maenads • Maenads, exhaustion
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 284; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 297; Keith and Myers (2023), Vergil and Elegy. 82; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 284
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31. Apollodorus, Bibliotheca, 3.5.1, 3.5.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bacchanal, Bacchanalian • Euripides, Bacchae • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • bacchants, bacchae, bacchai • maenad • rite, ritual, maenadic
Found in books: Bernabe et al. (2013), Redefining Dionysos, 8, 44, 52, 284, 285; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 278
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3.5.1 Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε.
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 | sup>
3.5.1 Dionysus discovered the vine, and being driven mad by Hera he roamed about Egypt and Syria . At first he was received by Proteus, king of Egypt, but afterwards he arrived at Cybela in Phrygia . And there, after he had been purified by Rhea and learned the rites of initiation, he received from her the costume and hastened through Thrace against the Indians. But Lycurgus, son of Dryas, was king of the Edonians, who dwell beside the river Strymon, and he was the first who insulted and expelled him. Dionysus took refuge in the sea with Thetis, daughter of Nereus, and the Bacchanals were taken prisoners together with the multitude of Satyrs that attended him. But afterwards the Bacchanals were suddenly released, and Dionysus drove Lycurgus mad. And in his madness he struck his son Dryas dead with an axe, imagining that he was lopping a branch of a vine, and when he had cut off his son's extremities, he recovered his senses. But the land remaining barren, the god declared oracularly that it would bear fruit if Lycurgus were put to death. On hearing that, the Edonians led him to Mount Pangaeum and bound him, and there by the will of Dionysus he died, destroyed by horses." 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 |
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32. Plutarch, Crassus, 33.1-33.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Euripides, Bacchae • Maenads
Found in books: Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 208; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 178, 196
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33.1 τούτων δὲ πραττομένων Ὑρώδης ἐτύγχανεν ἤδη διηλλαγμένος Ἀρταουάσδῃ τῷ Ἀρμενίῳ καὶ τὴν ἀδελφὴν αὐτοῦ γυναῖκα Πακόρῳ τῷ παιδὶ καθωμολογημένος, ἑστιάσεις τε καὶ πότοι διʼ ἀλλήλων ἦσαν αὐτοῖς, καὶ πολλὰ παρεισήγετο τῶν ἀπὸ τῆς Ἑλλάδος ἀκουσμάτων. 33.2 ἦν γὰρ οὔτε φωνῆς οὔτε γραμμάτων Ὑρώδης Ἑλληνικῶν ἄπειρος, ὁ δʼ Ἀρταοθάσδης καὶ τραγῳδίας ἐποίει καὶ λόγους ἔγραφε καὶ ἱστορίας, ὧν ἔνιαι διασῴζονται, τῆς δὲ κεφαλῆς τοῦ Κράσσου κομισθείσης ἐπὶ θύρας ἀπηρμέναι μὲν ἦσαν αἱ τράπεζαι, τραγῳδιῶν δὲ ὑποκριτὴς Ἰάσων ὄνομα Τραλλιανὸς ᾖδεν Εὐριπίδου Βακχῶν τὰ περὶ τὴν Ἀγαύην. εὐδοκιμοῦντος δʼ αὐτοῦ Σιλλάκης ἐπιστὰς τῷ ἀνδρῶνι καὶ προσκυνήσας προὔβαλεν εἰς μέσον τοῦ Κράσσου τὴν κεφαλήν. 33.3 κρότῳ δὲ τῶν Πάρθων μετὰ κραυγῆς καὶ χαρᾶς ἀραμένων, τὸν μὲν Σιλλάκην κατέκλιναν οἱ ὑπηρέται βασιλέως κελεύσαντος, ὁ δʼ Ἰάσων τὰ μὲν τοῦ Πενθέως σκευοποιήματα παρέδωκέ τινι τῶν χορευτῶν, τῆς δὲ τοῦ Κράσσου κεφαλῆς λαβόμενος καὶ ἀναβακχεύσας ἐπέραινεν ἐκεῖνα τὰ μέλη μετʼ ἐνθουσιασμοῦ καὶ ᾠδῆς· φέρομεν ἐξ ὄρεος ἕλικα νεότομον ἐπὶ μέλαθρα, μακαρίαν θήραν. Euripides, Bacchae, 1170-72 (Kirchhoff μακάριον ).καὶ ταῦτα μὲν πάντας ἔτερπεν· 33.4 ᾀδομένων δὲ τῶν ἑφεξῆς ἀμοιβαίων πρὸς τὸν χορόν, Χόρος τίς ἐφόνευσεν;Ἀγαύη ἐμὸν τὸ γέρας· Euripides, Bacchae, 1179 (Kirchhoff, XO. τίς ἁ βαλοῦσα πρῶτα ;). ἀναπηδήσας ὁ Πομαξάθρης ἐτύγχανε δὲ δειπνῶν ἀντελαμβάνετο τῆς κεφαλῆς, ὡς ἑαυτῷ λέγειν ταῦτα μᾶλλον ἢ; ἐκείνῳ προσῆκον. ἡσθεὶς δʼ ὁ βασιλεὺς τὸν μὲν οἷς πάτριόν ἐστιν ἐδωρήσατο, τῷ δʼ Ἰάσονι τάλαντον ἔδωκεν. εἰς τοιοῦτό φασιν ἐξόδιον τὴν Κράσσου στρατηγίαν ὥσπερ τραγῳδίαν τελευτῆσαι.'' None | sup>
33.1 33.3 33.4 '' None |
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33. 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), Flavian Poetry and its Greek Past, 283; Bernabe et al. (2013), Redefining Dionysos, 193; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 296; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 283
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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 |
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34. Quintilian, Institutio Oratoria, 1.10.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Maenads
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 283; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 283
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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 |
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35. 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), Greek Religion and Culture, the Bible, and the Ancient Near East, 296; Gorain (2019), Language in the Confessions of Augustine, 50
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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 | sup>
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 |
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36. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Maenads
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 283; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 283
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37. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Maenads
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 283, 284; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 283, 284
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38. 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), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 157; Augoustakis (2014), Flavian Poetry and its Greek Past, 178, 283, 284; Bernabe et al. (2013), Redefining Dionysos, 8, 530; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 148, 160, 161, 162; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 178, 283, 284
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39. 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), Redefining Dionysos, 189; deJauregui (2010), Orphism and Christianity in Late Antiquity, 67
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40. 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), Orphism and Christianity in Late Antiquity, 262; deJauregui (2010), Orphism and Christianity in Late Antiquity, 276
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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 |
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41. 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 • Euripides, Bacchae • 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), Redefining Dionysos, 8, 9, 16, 50, 51, 64, 104, 167, 168, 211, 292, 410; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 65; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 116, 118, 127; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 278; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 299, 319; deJauregui (2010), Orphism and Christianity in Late Antiquity, 276
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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 | sup>
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 |
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42. Pliny The Younger, Letters, 9.17.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Maenads
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 283; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 283
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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 |
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43. 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), Redefining Dionysos, 14, 530; Brule (2003), Women of Ancient Greece, 24, 25
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44. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Euripides, Bacchae • Maenadism
Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81; deJauregui (2010), Orphism and Christianity in Late Antiquity, 147, 268, 271
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45. 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), Redefining Dionysos, 174, 175; deJauregui (2010), Orphism and Christianity in Late Antiquity, 82, 268
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46. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Euripides, Bacchae • Maenads, maenadic, maenadism
Found in books: Bernabe et al. (2013), Redefining Dionysos, 107; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 81
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47. 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), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 65, 177; Bernabe et al. (2013), Redefining Dionysos, 284, 285
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48. Strabo, Geography, 10.3.10, 10.3.12-10.3.13
Tagged with subjects: • Autolykos, Bacchantes • Euripides, Bacchae • Maenads, maenadic, maenadism • bacchants, bacchae, bacchai • dance, dancing,ecstatic, frenzied, maenadic, orgiastic
Found in books: Bernabe et al. (2013), Redefining Dionysos, 102, 110; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 142
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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 |
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49. Vergil, Aeneis, 4.194, 4.300-4.303, 7.385-7.387, 7.395-7.400
Tagged with subjects: • Bacchanal, Bacchanalian • Bacchant • Bacchic rites, Dido in Vergils Aeneid as Bacchant • Bacchic rites, sexuality and maenadism • Lemnian maenads • Maenadism • Maenads • Maenads, head tossing • Maenads, jumping • Maenads, maenadic, maenadism • Maenads, maenadic, maenadism, rites/cults • Maenads, whirling • bacchants, bacchae, bacchai • rite, ritual, maenadic • sexuality , maenadism and
Found in books: Bernabe et al. (2013), Redefining Dionysos, 8, 188; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 296; Keith and Myers (2023), Vergil and Elegy. 106, 115; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 151, 152, 153, 216; deJauregui (2010), Orphism and Christianity in Late Antiquity, 67
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4.194 regnorum immemores turpique cupidine captos.
4.300 Saevit inops animi, totamque incensa per urbem 4.301 bacchatur, qualis commotis excita sacris 4.302 Thyias, ubi audito stimulant trieterica Baccho 4.303 orgia, nocturnusque vocat clamore Cithaeron.
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 | sup>
4.194 At last, with numerous escort, forth she shines:
4.300 hoot forth blind fire to terrify the soul 4.301 with wild, unmeaning roar? O, Iook upon 4.302 that woman, who was homeless in our realm, 4.303 and bargained where to build her paltry town,
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 |
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50. Vergil, Georgics, 4.517-4.520, 4.523
Tagged with subjects: • Bacchant • Maenads
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 283; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 389; Keith and Myers (2023), Vergil and Elegy. 186; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 283
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4.517 Solus Hyperboreas glacies Tanaimque nivalem 4.518 arvaque Rhipaeis numquam viduata pruinis 4.519 lustrabat raptam Eurydicen atque inrita Ditis 4.520 dona querens; spretae Ciconum quo munere matres
4.523 Tum quoque marmorea caput a cervice revulsum'' None | sup>
4.517 But when thou hast gripped him fast with hand and gyve, 4.518 Then divers forms and bestial semblance 4.519 Shall mock thy grasp; for sudden he will change 4.520 To bristly boar, fell tigress, dragon scaled,
4.523 The fetters, or in showery drops anon'' None |
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51. None, None, nan
Tagged with subjects: • Maenadism
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 255; deJauregui (2010), Orphism and Christianity in Late Antiquity, 46
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52. None, None, nan
Tagged with subjects: • Bacchants • Maenads, maenadic, maenadism • bacchants, bacchae, bacchai • memory (mnemosyne), “famed Bacchants” (postmortem memory)
Found in books: Bernabe et al. (2013), Redefining Dionysos, 41, 136; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 63, 71; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 283
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