Chapter 23

[21] Kuinoel carries on the interrogation to γαμους, and Buchanan has translated it according to this punctuation. Monk compares Iliad, p. 95; μηπως με περιστελωσ' ‛ενα πολλοι.

[22] Compare my note on Æsch. Ag. 414 sqq. B.

[23] _These_, my children.

[24] Reiske proposes to read τεθριππα δε ζευγη τε και--_And both from your chariot teams, and from your single horses cut the manes_.

[25] This festival was celebrated in honor of Apollo at Sparta, from the seventh to the sixteenth day of the month Carneus. See Monk. B.

[26] On λιπαραις Αθαναις, see Monk. B.

[27] Literally, _the duplicate_ of such a wife.

[28] αναξ πελτης, so αναξ κωπης in Æsch. Pers. 384, _of a rower_. Wakefield compares Ovid's _Clypei dominus septemplicis Ajax_. MONK.

[29] Heath and Markland take τωι for τινι.

[30] Cf. Theocrit. Id. i. 71 sqq. of Daphnis, τηνον μεν θωες, τηνον λυκοι ωρυσαντο, Τηνον χοι 'κ δρυμοιο λεων ανεκλαυσε θανοντα ... πολλαι μεν παρ ποσσι βοες, πολλοι δε τε ταυροι, πολλαι δ' αυ δαμαλαι και πορτιες ωδυραντο. Virg. Ecl. v. 27 sqq. Calpurnius, Ecl. ii. 18. Nemesianus, Ecl. i. 74 sqq.; ii. 32. B.

[31] αρδην γινεται απο του αιρειν. δηλοι δε το φοραδην. Schol.

[32] Cf. Suppl. 773. Αιδου τε μολπας εκχεω δακρυρροους, φιλους προσαυδων, ‛ων λελειμμενος ταλας ερημα κλαιω. See Gorius Monum. sive Columbar. Libert. Florent. mdccxxvii. p.186, who observes, "χαιρε was the accustomed salutation addressed to the dead. Catullus, Carm. xcvii. _Accipe fraterno multum manantia fletu, atque in perpetuum frater HAVE, atque VALE_." The same scholar compares a monument, apud Fabretti, cap. v. p. 392, n. 265,

D. M AVE SALVINIA OMNIUM. AMAN TISSIMA. ET. VALE,

which is very apposite to the present occasion. B.

[33] Wakefield reads χαιρε καιν Αιδου δομοις; having in his mind probably Hom. Il. Ψ. 19. Χαιρε μοι ‛ω Πατροκλε, και ειν Αϊδαο δομοισι.

[34] I should scarcely have observed that this is the proper sense of the imperfect, had not the former translator mistaken it. B.

[35] Cf. Iph. Taur. 244. χερνιβας δε και καταργματα ουκ αν φθανοις αν ευτρεπη ποιουμενη. B.

[36] An apparent allusion to the fable of Death and the Old Man. B

[37] Aristophanes' version of this line is, ω παι, τιν αυχεις, ποτερα Λυδον η Φρυγα Μορμολυττεσθαι δοκεις. B.

[38] Turned by Aristophanes into an apology for beating one's father, Nub. 1415. κλαουσι παιδες, πατερα δ' ου κλαειν δοκεις. See Thesmoph. 194. B.

[39] Cf. Æsch. Choeph. sub init. and Gorius, Monum. Libert. p. 24. ad Tab. x. lit. A.

[40] Theocrit. i. 27. Και βαθυ κισσυβιον κεκλυσμενον ‛αδει καρωι, Τω περι μεν χειλη μαρευεται ‛υψοθι κισσος. B.

[41] Hamlet, v. 1.

--Hold off the earth awhile, Till I have caught her once more in mine arms: [_ leaps into the grave_.] Now pile your dust upon the quick and dead. B.

[42] Cf. vs. 195. ‛ον ου προσειπε και προσερρηθη παλιν. B.

[43] Ορφεια γαρυς, a paraphrasis for Ορφευς.

[44] αντιτεμων, μεταφορικως απο των τας ‛ριζας τεμνοντων και ‛ευρισκοντων. SCHOL. TR. Cf. on Æsch. Agam. 17. B.

[45] In Phavorinus, among the senses of κλισια is κλινη και κλινητηριον.

[46] It will be remembered that the tombs were built near the highways, with great magnificence, and sometimes very lofty, especially when near the sea-coast (cf. Æsch. Choeph. 351. D'Orville on Charit. lib. i. sub fin. Eurip. Hecub. 1273). They are often used as landmarks or milestones, as in Theocr. vi. 10, and as oratories or chapels, Apul. Florid, i. p.340, ed. Elm. B.

[47] This appears the most obvious sense, as connected with what follows. All the interpreters, however, translate it, _I thought myself worthy, standing, as I did, near thy calamities_,(i.e. near thee in thy calamities,) _to be proved thy friend._

[48] In the same manner ‛ηβαι is used in Orestes, 687, ‛οταν γαρ ‛ηβαι δημος εις οργην πεσων.

[49] i.e. _the severed head of the Gorgon_. Valckenaer observes, that this is an expression meaning _facie aversa_, and compares l. 465 of the Phœnissæ.

[50] Winter's Tale, v. 3.

Start not: her actions shall be holy, as, You hear, my spell is lawful: do not shun her, Until you see her die again; for then You kill her double: Nay, present your hand: When she was young you woo'd her; now, in age, Is she become the suitor?

Compare also Much Ado about Nothing, v. 4. B.

[51] ‛αφαγνιζειν h. l. non _purificare_ sed _desecrare_. Orcus enim, quando gladio totondisset Alcestidis capillos, eam diis manibus sacram dicaverat, quod diserte ‛ηγνισαι appellat noster, vide 75--77. Contraria igitur aliqua ceremonia desecranda erat, antequam Admeto ejus consuetudine et colloquio frui liceret. HEATH.

* * * * * *

THE BACCHÆ.

* * * *

PERSONS REPRESENTED,

BACCHUS. CHORUS. TIRESIAS. CADMUS. PENTHEUS. SERVANT. MESSENGER. ANOTHER MESSENGER. AGAVE.

* * * * *

THE ARGUMENT.

* * * *

Bacchus, the son of Jove by Semele, had made Thebes, his mother's birth-place, his favorite place of abode and worship. Pentheus, the then reigning king, who, as others say, preferred the worship of Minerva, slighted the new God, and persecuted those who celebrated his revels. Upon this, Bacchus excited his mother Agave, together with the sisters of Semele, Autonoe and Ino, to madness, and visiting Pentheus in disguise of a Bacchanal, was at first imprisoned, but, easily escaping from his bonds, he persuaded Pentheus to intrude upon the rites of the Bacchants. While surveying them from a lofty tree, the voice of Bacchus was heard inciting the Bacchants to avenge themselves upon the intruder, and they tore the miserable Pentheus piecemeal. The grief and banishment of Agave for her unwitting offense conclude the play.

* * * * *

THE BACCHÆ.[1]

* * * *

BACCHUS.

I, Bacchus, the son of Jove, am come to this land of the Thebans, whom formerly Semele, the daughter of Cadmus, brought forth, delivered by the lightning-bearing flame. And having taken a mortal form instead of a God's, I am present at the fountains of Dirce and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remnants of the house smoking, and the still living name of Jove's fire, the everlasting insult of Juno against my mother. But I praise Cadmus, who has made this place hallowed, the shrine of his daughter; and I have covered it around with the cluster-bearing leaf of the vine. And having left the wealthy lands of the Lydians and Phrygians, and the sun-parched plains of the Persians, and the Bactrian walls; and having come over the stormy land of the Medes, and the happy Arabia, and all Asia which lies along the coast of the salt sea, having fair-towered cities full of Greeks and barbarians mingled together; and there having danced and established my mysteries, that I might be a God manifest among men, I have come to this city first of the Grecian [cities,] and I have raised my shout first in Thebes of this land of Greece, fitting a deer-skin on my body, and taking a thyrsus in my hand, an ivy-clad[2] weapon, because the sisters of my mother, whom, it least of all became, said that I, Bacchus, was not born of Jove; but that Semele, having conceived by some mortal, charged the sin of her bed upon Jove, a trick of Cadmus; on which account they said that Jove had slain her, because she told a false tale about her marriage. Therefore I have now driven them from the house with frenzy, and they dwell on the mountain, insane of mind; and I have compelled them to wear the dress of my mysteries. And all the female seed of the Cadmeans, as many as are women, have I driven maddened from the house. And they, mingled with the sons of Cadmus, sit on the roofless rocks beneath the green pines. For this city must know, even though it be unwilling, that it is not initiated into my Bacchanalian rites, and that I plead the cause of my mother, Semele, in appearing manifest to mortals as a God whom she bore to Jove. Cadmus then gave his honor and power to Pentheus, born from his daughter, who fights against the Gods as far as I am concerned, and drives me from sacrifices, and in his prayers makes no mention of me; on which account I will show him and all the Thebans that I am a God. And having set matters here aright, manifesting myself, I will move to another land. But if the city of the Thebans should in anger seek by arms to bring down the Bacchæ from the mountain, I, general of the Mænads, will join battle.[3] On which account I have changed my form to a mortal one, and transformed my shape into the nature of a man. But, O ye who have left Tmolus, the bulwark of Lydia; ye women, my assembly, whom I have brought from among the barbarians as assistants and companions to me; take your drums, your native instruments in the Phrygian cities, the invention of the mother Rhea[4] and myself, and coming beat them around this royal palace of Pentheus, that the city of Cadmus may see it. And I, with the Bacchæ, going to the dells of Cithæron, where they are, will share their dances.

CHOR. Coming from the land of Asia, having left the sacred Tmolus, I dance in honor of Bromius, a sweet labor and a toil easily borne, celebrating the god Bacchus. Who is in the way? who is in the way? who is in the halls? Let him depart. And let every one be pure as to his mouth speaking propitious things; for now I will with hymns celebrate Bacchus according to custom:--Blessed is he,[5] whoever being favored, knowing the mysteries of the gods, keeps his life pure, and has his soul initiated into the Bacchic revels, dancing o'er the mountains with holy purifications, and reverencing the mysteries of the mighty mother Cybele, and brandishing the thyrsus, and being crowned with ivy, serves Bacchus! Go, ye Bacchæ; go, ye Bacchæ, escorting Bromius, a God, the son of a God, from the Phrygian mountains to the broad streets of Greece! Bromius! whom formerly, being in the pains of travail, the thunder of Jove flying upon her, his mother cast from her womb, leaving life by the stroke of the thunder-bolt. And immediately Jupiter, the son of Saturn, received him in a chamber fitted for birth; and covering him in his thigh, shuts him with golden clasps hidden from Juno. And he brought him forth, when the Fates had perfected the horned God, and crowned him with crowns of snakes, whence the thyrsus-bearing Mænads are wont to cover their prey with their locks. O Thebes, thou nurse of Semele, crown thyself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and be ye crowned in honor of Bacchus with branches of oak or pine, and adorn your garments of spotted deer-skin with fleeces of white-haired sheep,[6] and sport in holy games with the insulting wands, straightway shall all the earth dance, when Bromius leads the bands to the mountain, to the mountain, where the female crowd abides, away from the distaff and the shuttle,[7] driven frantic by Bacchus. O dwelling of the Curetes, and ye divine Cretan caves,[8] parents to Jupiter, where the Corybantes with the triple helmet invented for me in their caves this circle o'erstretched with hide; and with the constant sweet-voiced breath of Phrygian pipes they mingled a sound of Bacchus, and put the instrument in the hand of Rhea, resounding with the sweet songs of the Bacchæ. And hard by the raving satyrs went through the sacred rites of the mother Goddess. And they added the dances of the Trieterides;[9] in which Bacchus rejoices; pleased on the mountains, when after the running dance he falls upon the plain, having a sacred garment of deer-skin, seeking a sacrifice of goats, a raw-eaten delight,[10] on his way to the Phrygian, the Lydian mountains; and the leader is Bromius, Evoe![11] but the plain flows with milk, and flows with wine, and flows with the nectar of bees; and the smoke is as of Syrian frankincense. But Bacchus bearing a flaming torch of pine on his thyrsus, rushes about arousing in his course the wandering Choruses, and agitating them with shouts, casting his rich locks loose in the air,--and with his songs he shouts out such words as this: O go forth, ye Bacchæ; O go forth, ye Bacchæ, delight of gold-flowing Tmolus. Sing Bacchus 'neath the loud drums, Evoe, celebrating the God Evius in Phrygian cries and shouts. When the sweet-sounding sacred pipe sounds a sacred playful sound suited to the frantic wanderers, to the mountain, to the mountain--and the Bacchant rejoicing like a foal with its mother at pasture, stirs its swift foot in the dance.

TIRESIAS. Who at the doors will call out Cadmus from the house, the son of Agenor, who, leaving the city of Sidon, erected this city of the Thebans? Let some one go, tell him that Tiresias seeks him; but he himself knows on what account I come, and what agreement I, an old man, have made with him, yet older; to twine the thyrsi, and to put on the skins of deer, and to crown the head with ivy branches.

CADMUS. O dearest friend! how I, being in the house, was delighted, hearing your voice, the wise voice of a wise man; and I am come prepared, having this equipment of the God; for we needs must extol him, who is the son sprung from my daughter, Bacchus, who has appeared as a God to men, as much as is in our power. Whither shall I dance, whither direct the foot, and wave the hoary head? Do you lead me, you, an old man! O Tiresias, direct me, an old man; for you are wise. Since I shall never tire, neither night nor day, striking the earth with the thyrsus. Gladly we forget that we are old.

TI. You have the same feelings indeed as I; for I too feel young, and will attempt the dance.

CA. Then we will go to the mountain in chariots.[12]

TI. But thus the God would not have equal honor.

CA. I, an old man, will lead you, an old man.[13]

TI. The God will without trouble guide us thither.

CA. But shall we alone of the city dance in honor of Bacchus?

TI. [Ay,] for we alone think rightly, but the rest ill.

CA. We are long in delaying;[14] but take hold of my hand.

TI. See, take hold, and join your hand to mine.

CA. I do not despise the Gods, being a mortal.

TI. We do not show too much wiseness about the Gods. Our ancestral traditions, and those which we have kept throughout our life, no argument will overturn them; not if any one were to find out wisdom with the highest genius. Some one will say that I do not respect old age, being about to dance, having crowned my head with ivy; for the God has made no distinction as to whether it becomes the young man to dance, or the elder; but wishes to have common honors from all; but does not at all wish to be extolled by a few.

CA. Since you, O Tiresias, do not see this light, I will be to you an interpreter of things. Hither is Pentheus coming to the house in haste, the son of Echion, to whom I give power over the land. How fluttered he is! what strange thing will he say?

PENTHEUS. I happened to be at a distance from this land, and I hear of strange evils in this city, that the women have left our palace in mad-wandering Bacchic rites; and that they are rushing about in the shady mountains, honoring with dances this new God Bacchus, whoever he is; and that full goblets stand in the middle of their assemblies, and that flying each different ways into secrecy, they yield to the embraces of men, on pretence, indeed, as [being] worshiping Mænads; but that they consider Venus before Bacchus. As many then as I have taken, the servants keep them bound as to their hands in the public strong-holds, and as many as are absent I will hunt from the mountain, Ino, and Agave who bore me to Echion, and the mother of Actæon, I mean Autonoe; 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 hither, a juggler, a charmer, from the Lydian land, fragrant in hair with golden curls, florid, having in his eyes the graces of Venus, who days and nights is with them, alluring the young maidens with Bacchic mysteries--but if I catch him under this roof, I will stop him from making a noise with the thyrsus, and waving his hair, by cutting off his neck from his body. He says he is the God Bacchus, [He was once on a time sown in the thigh of Jove,[15] ] who was burned in the flame of lightning, together with his mother, because she falsely claimed nuptials with Jove. Are not these things deserving of a terrible halter, for a stranger to insult us with these insults, whoever he be? But here is another marvel--I see Tiresias the soothsayer, in dappled deer-skins, and the father of my mother, most great absurdity, raging about with a thyrsus--I deprecate it, O father, seeing your old age destitute of sense; will you not dash away the ivy?[16] will you not, O father of my mother, put down your hand empty of the thyrsus? Have you persuaded him to this, O Tiresias? do you wish, introducing this new God among men, to examine birds and to receive rewards for fiery omens? If your hoary old age did not defend you, you should sit as a prisoner in the midst of the Bacchæ, for introducing these wicked rites; for where the joy of the grape-cluster is present at a feast of women, I no longer say any thing good of their mysteries.

CHOR. Alas for his impiety! O host, do you not reverence the Gods! and being son of Echion, do you disgrace your race and Cadmus, who sowed the earth-born crop?

TI. When any wise man takes a good occasion for his speech, it is not a great task to speak well; but you have a rapid tongue, as if wise, but in your words there is no wisdom; but a powerful man, when bold, and able to speak, is a bad citizen if he has not sense. And this new God, whom you ridicule, I am unable to express how great he will be in Greece. For, O young man, two things are first among men; Ceres, the goddess, and she is the earth, call her whichever name you will.[17] She nourishes mortals with dry food; but he who is come as a match to her, the son of Semele, has invented the liquid drink of the grape, and introduced it among mortals, which delivers miserable mortals from grief,[18] when they are filled with the stream of the vine; and gives sleep an oblivion of daily evils: nor is there any other medicine for troubles. He who is a God is poured out in libations to the Gods, that by his means men may have good things--and you laugh at him, as to how he was sewn up in the thigh of Jove; I will teach you that this is well--when Jove snatched him out of the lightning flame, and bore him, a young infant, up to Olympus, Juno wished to cast him down from heaven; but Jove had a counter contrivance, as being a God. Having broken a part of the air which surrounds the earth, he placed in it, giving him as a pledge, Bacchus, safe from Juno's enmity; and in time, mortals say, that he was nourished in the thigh of Jove; changing his name, because a God gave him formerly as a pledge to a Goddess, they having made agreement.[19] But this God is a prophet--for Bacchanal excitement and frenzy have much divination in them.[20] For when the God comes violent[21] into the body, he makes the frantic to foretell the future; and he also possesses some quality of Mars; for terror flutters sometimes an army under arms and in its ranks, before they touch the spear; and this also is a frenzy from Bacchus. Then you shall see him also on the Delphic rocks, bounding with torches along the double-pointed district, tossing about, and shaking the Bacchic branch, mighty through Greece. But be persuaded by me, O Pentheus; do not boast that sovereignty has power among men, nor, even if you think so, and your mind is disordered, believe that you are at all wise. But receive the God into the land, and sacrifice to him, and play the Bacchanal, and crown your head. Bacchus will not compel women to be modest[22] with regard to Venus, but in his nature modesty in all things is ever innate. This you must needs consider, for she who is modest will not be corrupted by being at Bacchanalian revels. Dost see? Thou rejoicest when many stand at thy gates, and the city extols the name of Pentheus; and he, I ween, is pleased, when honored. I, then, and Cadmus whom you laugh to scorn, will crown ourselves with ivy, and dance, a hoary pair; but still we must dance; and I will not contend against the Gods, persuaded by your words--for you rave most grievously; nor can you procure any cure from medicine, nor are you now afflicted beyond their power.[23]

CHOR. O old man, thou dost not shame Apollo by thy words, and honoring Bromius, the mighty God, thou art wise.

CAD. My son, well has Tiresias advised you; dwell with us, not away from the laws. For now you flit about, and though wise are wise in naught; for although this may not be a God, as you say, let it be said by you that he is; and tell a glorious falsehood, that Semele may seem to have borne a God, and that honor may redound to all our race. You see the hapless fate of Actæon,[24] whom his blood-thirsty hounds, whom he had reared up, tore to pieces in the meadows, having boasted that he was superior in the chase to Diana. This may you not suffer; come, that I may crown thy head with ivy, with us give honor to the God--

PEN. Do not bring your hand toward me; but departing, play the Bacchanal, and wipe not off your folly on me; but I will follow up with punishment this teacher of your madness; let some one go as quickly as possible, and going to his seat where he watches the birds, upset and overthrow it with levers, turning every thing upside down; and commit his crowns to the winds and storms; for doing this, I shall gnaw him most. And some of you going along the city, track out this effeminate stranger, who brings this new disease upon women, and pollutes our beds. And if you catch him, convey him hither bound; that meeting with a judgment of stoning he may die, having seen a bitter revelry of Bacchus in Thebes.

TI. O wretched man! how little knowest thou what thou sayest! You are mad now, and before you was out of your mind. Let us go, O Cadmus, and entreat the God, on behalf of him, savage though he be, and on behalf of the city, to do him no ill: but follow me with the ivy-clad staff, and try to support my body, and I will yours; for it would be shameful for two old men to fall down: but let that pass, for we must serve Bacchus, the son of Jove; but beware lest Pentheus bring grief into thy house, O Cadmus. I do not speak in prophecy, but judging from the state of things, for a foolish man says foolish things.