Bacchae
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Original / primary: Perseus Eng2
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Dionysus
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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,
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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 remnants of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.
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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,
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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;
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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
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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,
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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.
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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,
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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,
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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,
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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.
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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,
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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.
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Chorus
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From the land of Asia,
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having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god BacchusLit. 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.,
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speaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom.
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Chorus
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Blessed is he who, being fortunate and knowing the rites of the gods, keeps his life pure and
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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,
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brandishing the thyrsos, garlanded with ivy, serves Dionysus. Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god,
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from the Phrygian mountains to the broad streets of Hellas—Bromius,
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Chorus
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Whom once, in the compulsion of birth pains,
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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,
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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 Fates
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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.
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Chorus
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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
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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.
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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,
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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,
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sing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,
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when the sweet-sounding sacred pipe sounds a sacred playful tune suited
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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.
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Teiresias
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Who is at the gates? Call from the house Kadmos, son of Agenor, who leaving the city of Sidon built this towering city of the Thebans. Let someone go and announce that Teiresias is looking for him. He knows why I have come and
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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.
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Kadmos
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Dearest friend, for inside the house I heard and recognized your wise voice, the voice of a wise man;
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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
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and shake my grey head? Show me the way, Teiresias, one old man leading another; for you are wise. And so I shall never tire night or day striking the ground with the thyrsos. Gladly I have forgotten that I am old.
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for I too feel young and will try to dance.
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Kadmos
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Then will we go to the mountain in a chariot?
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Teiresias
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But then the god would not have equal honor.
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Kadmos
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I, an old man, will lead you, an old man, like a pupil.
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Teiresias
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The god will lead us there without trouble.
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Kadmos
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Are we the only ones in the city who will dance in Bacchus’ honor?
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Teiresias
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Yes, for we alone think rightly, the rest wrongly.
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Kadmos
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The delay is long; come, take hold of my hand.
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Teiresias
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Here, take hold, and join your hand with mine.
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Kadmos
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Having been born mortal I do not scorn the gods.
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Teiresias
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We mortals have no cleverness in the eyes of the the gods.Dodds admits that the text, as it appears in Murray, should be translated this way, but feels that the line should mean nor do we use cleverness on the gods or something similar. He argues for another reading that would allow this. Our ancestral traditions, and those which we have held throughout our lives, no argument will overturn, not even if some craftiness should be discovered by the depths of our wits. This translation, though literal, fudges on the meaning: ἀκραὶ φρένες must mean something like best or most subtle minds. Will anyone say that I do not respect old age,
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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.
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Kadmos
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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?
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Pentheus
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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 dances
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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;
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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
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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,
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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,
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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,
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because she had falsely claimed a marriage with Zeus. Is this not worthy of a terrible death by hanging, for a stranger to insult me with these insults, whoever he is? But here is another wonder—I see Teiresias the soothsayer in dappled fawn-skins
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and my mother’s father—a great absurdity—raging about with a thyrsos. I shrink, father, from seeing your old age devoid of sense. Won’t you cast away the ivy? Grandfather, will you not free your hand of the thyrsos?
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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,
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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.
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Chorus Leader
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Oh, what impiety! O stranger, do you not reverence the gods and Kadmos who sowed the earth-born crop?
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Do you, the child of Echion, bring shame to your race?
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Teiresias
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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.
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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,
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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
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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,
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so 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,
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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 realA line of text has apparently been lost here.Dionysus from her hostility. But in time,
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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.
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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;
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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;
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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
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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,
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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;
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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.
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Chorus Leader
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Old man, you do not shame Phoebus with your words, and honoring Dionysus, a great god, you are prudent.
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Kadmos
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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,
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so 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,
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having boasted that he was superior in the hunt to Artemis. May you not suffer this. Come, let me crown your head with ivy; honor the god along with us.
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Pentheus
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Don’t lay a hand on me! Go off and hold your revels, but don’t wipe your foolishness off on me. I will seek the punishment of this
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teacher of your folly. Let someone go quickly to the seat where he watches the flights of birds, upset and overturn it with levers, turning everything upside down;
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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.
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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.
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Teiresias
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O wretched man, how little you know what you are saying! You are mad now, and even before you were out of your wits.
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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;
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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.
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Chorus
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Holiness, queen of the gods, Holiness, who bear your golden wings along the earth, do you hear these words from Pentheus? Do you hear his unholy
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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,
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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 banquets
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the goblet sheds sleep over men.
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Chorus
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Misfortune is the result of unbridled mouths and lawless folly; but the life of quiet
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and wisdom remain unshaken and hold houses together. Though they dwell far off in the heavens the gods see the deeds of mortals.
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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,
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these are the ways of mad and ill-advised men.
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Servant
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Pentheus, we are here, having caught this prey
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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.
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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,
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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 Thebes
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full of many wonders. You must take care of the rest.
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Pentheus
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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.
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For your hair is long, not through wrestling, scattered over your cheeks, full of desire; and you have a white skin from careful preparation, hunting after Aphrodite by your beauty not exposed to strokes of the sun, but beneath the shade.