---
title: "Bacchae · Βάκχαι"
author: "Euripides"
translator: "T. A. Buckley"
title_ru: "Вакханки"
author_ru: "Еврипид"
languages: [grc, en]
shelf: "Classical Greek"
section: 1 of 3
url: https://scriptura.si/works/euripides-bacchae/1/
cite: "Euripides, tr. T. A. Buckley, Bacchae · Βάκχαι, section 1. Scriptura (scriptura.si), https://scriptura.si/works/euripides-bacchae/1/"
---

# Bacchae · Βάκχαι

*Euripides, tr. T. A. Buckley*

Russian: Вакханки, Еврипид

Dionysus comes to Thebes, and King Pentheus refuses to know him.

> Greek: ed. Gilbert Murray, from the Perseus Digital Library (canonical-greekLit, tlg0006.tlg017, CC BY-SA 4.0).

> English: T. A. Buckley, from the Perseus Digital Library (tlg0006.tlg017.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (line numbers), cut where both reach the end of a sentence.

## 1. Lines 1–490

Source: https://scriptura.si/works/euripides-bacchae/1/ · cite a paragraph as https://scriptura.si/works/euripides-bacchae/1/#p-N

[¶0] Dionysus:
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,
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.

> Greek: Διόνυσος:
ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα
Διόνυσος, ὃν τίκτει ποθʼ ἡ Κάδμου κόρη
Σεμέλη λοχευθεῖσʼ ἀστραπηφόρῳ πυρί·
μορφὴν δʼ ἀμείψας ἐκ θεοῦ βροτησίαν
πάρειμι Δίρκης νάματʼ Ἰσμηνοῦ θʼ ὕδωρ.
ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας
τόδʼ ἐγγὺς οἴκων καὶ δόμων ἐρείπια
τυφόμενα Δίου πυρὸς ἔτι ζῶσαν φλόγα,
ἀθάνατον Ἥρας μητέρʼ εἰς ἐμὴν ὕβριν.

[¶1] 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,
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;
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
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,
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.
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,
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,
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,
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.

> Greek: αἰνῶ δὲ Κάδμον, ἄβατον ὃς πέδον τόδε
τίθησι, θυγατρὸς σηκόν· ἀμπέλου δέ νιν
πέριξ ἐγὼ ʼκάλυψα βοτρυώδει χλόῃ.
λιπὼν δὲ Λυδῶν τοὺς πολυχρύσους γύας
Φρυγῶν τε, Περσῶν θʼ ἡλιοβλήτους πλάκας
Βάκτριά τε τείχη τήν τε δύσχιμον χθόνα
Μήδων ἐπελθὼν Ἀραβίαν τʼ εὐδαίμονα
Ἀσίαν τε πᾶσαν, ἣ παρʼ ἁλμυρὰν ἅλα
κεῖται μιγάσιν Ἕλλησι βαρβάροις θʼ ὁμοῦ
πλήρεις ἔχουσα καλλιπυργώτους πόλεις,
ἐς τήνδε πρῶτον ἦλθον Ἑλλήνων πόλιν,
τἀκεῖ χορεύσας καὶ καταστήσας ἐμὰς
τελετάς, ἵνʼ εἴην ἐμφανὴς δαίμων βροτοῖς.
πρώτας δὲ Θήβας τῆσδε γῆς Ἑλληνίδος
ἀνωλόλυξα, νεβρίδʼ ἐξάψας χροὸς
θύρσον τε δοὺς ἐς χεῖρα, κίσσινον βέλος·
ἐπεί μʼ ἀδελφαὶ μητρός, ἃς ἥκιστα χρῆν,
Διόνυσον οὐκ ἔφασκον ἐκφῦναι Διός,
Σεμέλην δὲ νυμφευθεῖσαν ἐκ θνητοῦ τινος
ἐς Ζῆνʼ ἀναφέρειν τὴν ἁμαρτίαν λέχους,
Κάδμου σοφίσμαθʼ, ὧν νιν οὕνεκα κτανεῖν
Ζῆνʼ ἐξεκαυχῶνθʼ, ὅτι γάμους ἐψεύσατο.
τοιγάρ νιν αὐτὰς ἐκ δόμων ᾤστρησʼ ἐγὼ
μανίαις, ὄρος δʼ οἰκοῦσι παράκοποι φρενῶν·
σκευήν τʼ ἔχειν ἠνάγκασʼ ὀργίων ἐμῶν,
καὶ πᾶν τὸ θῆλυ σπέρμα Καδμείων, ὅσαι
γυναῖκες ἦσαν, ἐξέμηνα δωμάτων·
ὁμοῦ δὲ Κάδμου παισὶν ἀναμεμειγμέναι
χλωραῖς ὑπʼ ἐλάταις ἀνορόφοις ἧνται πέτραις.
δεῖ γὰρ πόλιν τήνδʼ ἐκμαθεῖν, κεἰ μὴ θέλει,
ἀτέλεστον οὖσαν τῶν ἐμῶν βακχευμάτων,
Σεμέλης τε μητρὸς ἀπολογήσασθαί μʼ ὕπερ
φανέντα θνητοῖς δαίμονʼ ὃν τίκτει Διί.
Κάδμος μὲν οὖν γέρας τε καὶ τυραννίδα
Πενθεῖ δίδωσι θυγατρὸς ἐκπεφυκότι,
ὃς θεομαχεῖ τὰ κατʼ ἐμὲ καὶ σπονδῶν ἄπο
ὠθεῖ μʼ, ἐν εὐχαῖς τʼ οὐδαμοῦ μνείαν ἔχει.
ὧν οὕνεκʼ αὐτῷ θεὸς γεγὼς ἐνδείξομαι
πᾶσίν τε Θηβαίοισιν. ἐς δʼ ἄλλην χθόνα,
τἀνθένδε θέμενος εὖ, μεταστήσω πόδα,
δεικνὺς ἐμαυτόν· ἢν δὲ Θηβαίων πόλις
ὀργῇ σὺν ὅπλοις ἐξ ὄρους βάκχας ἄγειν
ζητῇ, ξυνάψω μαινάσι στρατηλατῶν.
ὧν οὕνεκʼ εἶδος θνητὸν ἀλλάξας ἔχω
μορφήν τʼ ἐμὴν μετέβαλον εἰς ἀνδρὸς φύσιν.

[¶2] 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,
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.

> Greek: ἀλλʼ, ὦ λιποῦσαι Τμῶλον ἔρυμα Λυδίας,
θίασος ἐμός, γυναῖκες, ἃς ἐκ βαρβάρων
ἐκόμισα παρέδρους καὶ ξυνεμπόρους ἐμοί,
αἴρεσθε τἀπιχώριʼ ἐν πόλει Φρυγῶν
τύμπανα, Ῥέας τε μητρὸς ἐμά θʼ εὑρήματα,
βασίλειά τʼ ἀμφὶ δώματʼ ἐλθοῦσαι τάδε
κτυπεῖτε Πενθέως, ὡς ὁρᾷ Κάδμου πόλις.
ἐγὼ δὲ βάκχαις, ἐς Κιθαιρῶνος πτυχὰς
ἐλθὼν ἵνʼ εἰσί, συμμετασχήσω χορῶν.

[¶3] Chorus:
From the land of Asia,
having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus. 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,
speaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom.

> Greek: Χορός:
Ἀσίας ἀπὸ γᾶς
ἱερὸν Τμῶλον ἀμείψασα θοάζω
Βρομίῳ πόνον ἡδὺν
κάματόν τʼ εὐκάματον, Βάκ-
χιον εὐαζομένα.
τίς ὁδῷ τίς ὁδῷ; τίς;
μελάθροις ἔκτοπος ἔστω, στόμα τʼ εὔφη-
μον ἅπας ἐξοσιούσθω·
τὰ νομισθέντα γὰρ αἰεὶ
Διόνυσον ὑμνήσω.

[¶4] Chorus:
Blessed is he who, being fortunate and knowing the rites of the gods, keeps his life pure and
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,
brandishing the thyrsos, garlanded with ivy, serves Dionysus. Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god,
from the Phrygian mountains to the broad streets of Hellas—Bromius,

> Greek: Χορός:
ὦ
μάκαρ, ὅστις εὐδαίμων
τελετὰς θεῶν εἰδὼς
βιοτὰν ἁγιστεύει καὶ
θιασεύεται ψυχὰν
ἐν ὄρεσσι βακχεύων
ὁσίοις καθαρμοῖσιν,
τά τε ματρὸς μεγάλας ὄρ-
για Κυβέλας θεμιτεύων,
ἀνὰ θύρσον τε τινάσσων,
κισσῷ τε στεφανωθεὶς
Διόνυσον θεραπεύει.
ἴτε βάκχαι, ἴτε βάκχαι,
Βρόμιον παῖδα θεὸν θεοῦ
Διόνυσον κατάγουσαι
Φρυγίων ἐξ ὀρέων Ἑλ-
λάδος εἰς εὐρυχόρους ἀ-
γυιάς, τὸν Βρόμιον·

[¶5] Chorus:
Whom once, in the compulsion of birth pains,
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,
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
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.

> Greek: Χορός:
ὅν
ποτʼ ἔχουσʼ ἐν ὠδίνων
λοχίαις ἀνάγκαισι
πταμένας Διὸς βροντᾶς νη-
δύος ἔκβολον μάτηρ
ἔτεκεν, λιποῦσʼ αἰῶ-
να κεραυνίῳ πληγᾷ·
λοχίοις δʼ αὐτίκα νιν δέ-
ξατο θαλάμαις Κρονίδας Ζεύς,
κατὰ μηρῷ δὲ καλύψας
χρυσέαισιν συνερείδει
περόναις κρυπτὸν ἀφʼ Ἥρας.
ἔτεκεν δʼ, ἁνίκα Μοῖραι
τέλεσαν, ταυρόκερων θεὸν
στεφάνωσέν τε δρακόντων
στεφάνοις, ἔνθεν ἄγραν θη-
ροτρόφον μαινάδες ἀμφι-
βάλλονται πλοκάμοις.

[¶6] Chorus:
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
or pine. Adorn your garments of spotted fawn-skin with fleeces of white sheep, and sport in holy games with insolent thyrsoi. At once all the earth will dance—
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.

> Greek: Χορός:
ὦ Σεμέλας τροφοὶ Θῆ-
βαι, στεφανοῦσθε κισσῷ·
βρύετε βρύετε χλοήρει
μίλακι καλλικάρπῳ
καὶ καταβακχιοῦσθε δρυὸς
ἢ ἐλάτας κλάδοισι,
στικτῶν τʼ ἐνδυτὰ νεβρίδων
στέφετε λευκοτρίχων πλοκάμων
μαλλοῖς· ἀμφὶ δὲ νάρθηκας ὑβριστὰς
ὁσιοῦσθʼ· αὐτίκα γᾶ πᾶσα χορεύσει—
Βρόμιος ὅστις ἄγῃ θιάσουσ—
εἰς ὄρος εἰς ὄρος, ἔνθα μένει
θηλυγενὴς ὄχλος
ἀφʼ ἱστῶν παρὰ κερκίδων τʼ
οἰστρηθεὶς Διονύσῳ.

[¶7] Chorus:
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,
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;

> Greek: Χορός:
ὦ θαλάμευμα Κουρ-
ήτων ζάθεοί τε Κρήτας
Διογενέτορες ἔναυλοι,
ἔνθα τρικόρυθες ἄντροις
βυρσότονον κύκλωμα τόδε
μοι Κορύβαντες ηὗρον·
βακχείᾳ δʼ ἀνὰ συντόνῳ
κέρασαν ἁδυβόᾳ Φρυγίων
αὐλῶν πνεύματι ματρός τε Ῥέας ἐς
χέρα θῆκαν, κτύπον εὐάσμασι Βακχᾶν·

[¶8] 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.

> Greek: παρὰ δὲ μαινόμενοι Σάτυροι
ματέρος ἐξανύσαντο θεᾶς,
ἐς δὲ χορεύματα
συνῆψαν τριετηρίδων,
αἷς χαίρει Διόνυσος.

[¶9] Chorus:
He is sweet in the mountains, 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
Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! The plain flows with milk, it flows with wine, it flows with the nectar of bees.
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,
casting his rich locks into the air. And among the Maenad cries his voice rings deep: “Go, Bacchae, go, Bacchae, with the luxury of Tmolus that flows with gold,”
“sing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,”
“when the sweet-sounding sacred pipe sounds a sacred playful tune suited”
“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.

> Greek: Χορός:
ἡδὺς ἐν ὄρεσιν, ὅταν ἐκ θιάσων δρομαί-
ων πέσῃ πεδόσε, νε-
βρίδος ἔχων ἱερὸν ἐνδυτόν, ἀγρεύων
αἷμα τραγοκτόνον, ὠμοφάγον χάριν, ἱέμε-
νος ἐς ὄρεα Φρύγια, Λύδιʼ, ὁ δʼ ἔξαρχος Βρόμιος,
εὐοἷ.
ῥεῖ δὲ γάλακτι πέδον, ῥεῖ δʼ οἴνῳ, ῥεῖ δὲ μελισσᾶν
νέκταρι.
Συρίας δʼ ὡς λιβάνου κα-
πνὸν ὁ Βακχεὺς ἀνέχων
πυρσώδη φλόγα πεύκας
ἐκ νάρθηκος ἀίσσει
δρόμῳ καὶ χοροῖσιν
πλανάτας ἐρεθίζων
ἰαχαῖς τʼ ἀναπάλλων,
τρυφερόν ⟨τε⟩ πλόκαμον εἰς αἰθέρα ῥίπτων.
ἅμα δʼ εὐάσμασι τοιάδʼ ἐπιβρέμει·
Ὦ ἴτε βάκχαι,
[ὦ] ἴτε βάκχαι,
Τμώλου χρυσορόου χλιδᾷ
μέλπετε τὸν Διόνυσον
βαρυβρόμων ὑπὸ τυμπάνων,
εὔια τὸν εὔιον ἀγαλλόμεναι θεὸν
ἐν Φρυγίαισι βοαῖς ἐνοπαῖσί τε,
λωτὸς ὅταν εὐκέλαδος
ἱερὸς ἱερὰ παίγματα βρέμῃ, σύνοχα
φοιτάσιν εἰς ὄρος εἰς ὄρος· ἡδομέ-
να δʼ ἄρα, πῶλος ὅπως ἅμα ματέρι
φορβάδι, κῶλον ἄγει ταχύπουν σκιρτήμασι βάκχα.

[¶10] Teiresias:
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
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.

> Greek: Τειρεσίας:
τίς ἐν πύλαισι; Κάδμον ἐκκάλει δόμων,
Ἀγήνορος παῖδʼ, ὃς πόλιν Σιδωνίαν
λιπὼν ἐπύργωσʼ ἄστυ Θηβαίων τόδε.
ἴτω τις, εἰσάγγελλε Τειρεσίας ὅτι
ζητεῖ νιν· οἶδε δʼ αὐτὸς ὧν ἥκω πέρι
ἅ τε ξυνεθέμην πρέσβυς ὢν γεραιτέρῳ,
θύρσους ἀνάπτειν καὶ νεβρῶν δορὰς ἔχειν
στεφανοῦν τε κρᾶτα κισσίνοις βλαστήμασιν.

[¶11] Kadmos:
Dearest friend, for inside the house I heard and recognized your wise voice, the voice of a wise man;

> Greek: Κάδμος:
ὦ φίλταθʼ, ὡς σὴν γῆρυν ᾐσθόμην κλύων
σοφὴν σοφοῦ παρʼ ἀνδρός, ἐν δόμοισιν ὤν·

[¶12] 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
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.
Teiresias:
Then you and I have the same feelings,
for I too feel young and will try to dance.

> Greek: ἥκω δʼ ἕτοιμος τήνδʼ ἔχων σκευὴν θεοῦ·
δεῖ γάρ νιν ὄντα παῖδα θυγατρὸς ἐξ ἐμῆς
[Διόνυσον ὃς πέφηνεν ἀνθρώποις θεὸς]
ὅσον καθʼ ἡμᾶς δυνατὸν αὔξεσθαι μέγαν.
ποῖ δεῖ χορεύειν, ποῖ καθιστάναι πόδα
καὶ κρᾶτα σεῖσαι πολιόν; ἐξηγοῦ σύ μοι
γέρων γέροντι, Τειρεσία· σὺ γὰρ σοφός.
ὡς οὐ κάμοιμʼ ἂν οὔτε νύκτʼ οὔθʼ ἡμέραν
θύρσῳ κροτῶν γῆν· ἐπιλελήσμεθʼ ἡδέως
γέροντες ὄντες.
Τειρεσίας:
ταὔτʼ ἐμοὶ πάσχεις ἄρα·
κἀγὼ γὰρ ἡβῶ κἀπιχειρήσω χοροῖς.

[¶13] Kadmos:
Then will we go to the mountain in a chariot?

> Greek: Κάδμος:
οὐκοῦν ὄχοισιν εἰς ὄρος περάσομεν;

[¶14] Teiresias:
But then the god would not have equal honor.

> Greek: Τειρεσίας:
ἀλλʼ οὐχ ὁμοίως ἂν ὁ θεὸς τιμὴν ἔχοι.

[¶15] Kadmos:
I, an old man, will lead you, an old man, like a pupil.

> Greek: Κάδμος:
γέρων γέροντα παιδαγωγήσω σʼ ἐγώ.

[¶16] Teiresias:
The god will lead us there without trouble.

> Greek: Τειρεσίας:
ὁ θεὸς ἀμοχθὶ κεῖσε νῷν ἡγήσεται.

[¶17] Kadmos:
Are we the only ones in the city who will dance in Bacchus’ honor?

> Greek: Κάδμος:
μόνοι δὲ πόλεως Βακχίῳ χορεύσομεν;

[¶18] Teiresias:
Yes, for we alone think rightly, the rest wrongly.

> Greek: Τειρεσίας:
μόνοι γὰρ εὖ φρονοῦμεν, οἱ δʼ ἄλλοι κακῶς.

[¶19] Kadmos:
The delay is long; come, take hold of my hand.

> Greek: Κάδμος:
μακρὸν τὸ μέλλειν· ἀλλʼ ἐμῆς ἔχου χερός.

[¶20] Teiresias:
Here, take hold, and join your hand with mine.

> Greek: Τειρεσίας:
ἰδού, ξύναπτε καὶ ξυνωρίζου χέρα.

[¶21] Kadmos:
Having been born mortal I do not scorn the gods.

> Greek: Κάδμος:
οὐ καταφρονῶ ʼγὼ τῶν θεῶν θνητὸς γεγώς.

[¶22] Teiresias:
We mortals have no cleverness in the eyes of the the gods. 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. Will anyone say that I do not respect old age,
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.

> Greek: Τειρεσίας:
οὐδὲν σοφιζόμεσθα τοῖσι δαίμοσιν.
πατρίους παραδοχάς, ἅς θʼ ὁμήλικας χρόνῳ
κεκτήμεθʼ, οὐδεὶς αὐτὰ καταβαλεῖ λόγος,
οὐδʼ εἰ διʼ ἄκρων τὸ σοφὸν ηὕρηται φρενῶν.
ἐρεῖ τις ὡς τὸ γῆρας οὐκ αἰσχύνομαι,
μέλλων χορεύειν κρᾶτα κισσώσας ἐμόν;
οὐ γὰρ διῄρηχʼ ὁ θεός, οὔτε τὸν νέον
εἰ χρὴ χορεύειν οὔτε τὸν γεραίτερον,
ἀλλʼ ἐξ ἁπάντων βούλεται τιμὰς ἔχειν
κοινάς, διαριθμῶν δʼ οὐδένʼ αὔξεσθαι θέλει.

[¶23] Kadmos:
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?

> Greek: Κάδμος:
ἐπεὶ σὺ φέγγος, Τειρεσία, τόδʼ οὐχ ὁρᾷς,
ἐγὼ προφήτης σοι λόγων γενήσομαι.
Πενθεὺς πρὸς οἴκους ὅδε διὰ σπουδῆς περᾷ,
Ἐχίονος παῖς, ᾧ κράτος δίδωμι γῆς.
ὡς ἐπτόηται· τί ποτʼ ἐρεῖ νεώτερον;

[¶24] Pentheus:
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
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;
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]
[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,
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,
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,
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
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?

> Greek: Πενθεύς:
ἔκδημος ὢν μὲν τῆσδʼ ἐτύγχανον χθονός,
κλύω δὲ νεοχμὰ τήνδʼ ἀνὰ πτόλιν κακά,
γυναῖκας ἡμῖν δώματʼ ἐκλελοιπέναι
πλασταῖσι βακχείαισιν, ἐν δὲ δασκίοις
ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα
Διόνυσον, ὅστις ἔστι, τιμώσας χοροῖς·
πλήρεις δὲ θιάσοις ἐν μέσοισιν ἑστάναι
κρατῆρας, ἄλλην δʼ ἄλλοσʼ εἰς ἐρημίαν
πτώσσουσαν εὐναῖς ἀρσένων ὑπηρετεῖν,
πρόφασιν μὲν ὡς δὴ μαινάδας θυοσκόους,
τὴν δʼ Ἀφροδίτην πρόσθʼ ἄγειν τοῦ Βακχίου.
ὅσας μὲν οὖν εἴληφα, δεσμίους χέρας
σῴζουσι πανδήμοισι πρόσπολοι στέγαις·
ὅσαι δʼ ἄπεισιν, ἐξ ὄρους θηράσομαι,
[Ἰνώ τʼ Ἀγαύην θʼ, ἥ μʼ ἔτικτʼ Ἐχίονι,]
[Ἀκταίονός τε μητέρʼ, Αὐτονόην λέγω.]
καὶ σφᾶς σιδηραῖς ἁρμόσας ἐν ἄρκυσιν
παύσω κακούργου τῆσδε βακχείας τάχα.
λέγουσι δʼ ὥς τις εἰσελήλυθε ξένος,
γόης ἐπῳδὸς Λυδίας ἀπὸ χθονός,
ξανθοῖσι βοστρύχοισιν εὐοσμῶν κόμην,
οἰνῶπας ὄσσοις χάριτας Ἀφροδίτης ἔχων,
ὃς ἡμέρας τε κεὐφρόνας συγγίγνεται
τελετὰς προτείνων εὐίους νεάνισιν.
εἰ δʼ αὐτὸν εἴσω τῆσδε λήψομαι στέγης,
παύσω κτυποῦντα θύρσον ἀνασείοντά τε
κόμας, τράχηλον σώματος χωρὶς τεμών.
ἐκεῖνος εἶναί φησι Διόνυσον θεόν,
ἐκεῖνος ἐν μηρῷ ποτʼ ἐρράφθαι Διός,
ὃς ἐκπυροῦται λαμπάσιν κεραυνίαις
σὺν μητρί, Δίους ὅτι γάμους ἐψεύσατο.
ταῦτʼ οὐχὶ δεινῆς ἀγχόνης ἔστʼ ἄξια,
ὕβρεις ὑβρίζειν, ὅστις ἔστιν ὁ ξένος;
ἀτὰρ τόδʼ ἄλλο θαῦμα, τὸν τερασκόπον
ἐν ποικίλαισι νεβρίσι Τειρεσίαν ὁρῶ
πατέρα τε μητρὸς τῆς ἐμῆσ—πολὺν γέλων—
νάρθηκι βακχεύοντʼ· ἀναίνομαι, πάτερ,
τὸ γῆρας ὑμῶν εἰσορῶν νοῦν οὐκ ἔχον.
οὐκ ἀποτινάξεις κισσόν; οὐκ ἐλευθέραν
θύρσου μεθήσεις χεῖρʼ, ἐμῆς μητρὸς πάτερ;

[¶25] 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,
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.

> Greek: σὺ ταῦτʼ ἔπεισας, Τειρεσία· τόνδʼ αὖ θέλεις
τὸν δαίμονʼ ἀνθρώποισιν ἐσφέρων νέον
σκοπεῖν πτερωτοὺς κἀμπύρων μισθοὺς φέρειν.
εἰ μή σε γῆρας πολιὸν ἐξερρύετο,
καθῆσʼ ἂν ἐν βάκχαισι δέσμιος μέσαις,
τελετὰς πονηρὰς εἰσάγων· γυναιξὶ γὰρ
ὅπου βότρυος ἐν δαιτὶ γίγνεται γάνος,
οὐχ ὑγιὲς οὐδὲν ἔτι λέγω τῶν ὀργίων.

[¶26] Chorus Leader:
Oh, what impiety! O stranger, do you not reverence the gods and Kadmos who sowed the earth-born crop?
Do you, the child of Echion, bring shame to your race?

> Greek: Χορός:
τῆς δυσσεβείας. ὦ ξένʼ, οὐκ αἰδῇ θεοὺς
Κάδμον τε τὸν σπείραντα γηγενῆ στάχυν,
Ἐχίονος δʼ ὢν παῖς καταισχύνεις γένος;

[¶27] Teiresias:
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.

> Greek: Τειρεσίας:
ὅταν λάβῃ τις τῶν λόγων ἀνὴρ σοφὸς
καλὰς ἀφορμάς, οὐ μέγʼ ἔργον εὖ λέγειν·
σὺ δʼ εὔτροχον μὲν γλῶσσαν ὡς φρονῶν ἔχεις,
ἐν τοῖς λόγοισι δʼ οὐκ ἔνεισί σοι φρένες.

[¶28] 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,
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
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,
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,
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 Dionysus from her hostility. But in time,
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. But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill.

> Greek: θράσει δὲ δυνατὸς καὶ λέγειν οἷός τʼ ἀνὴρ
κακὸς πολίτης γίγνεται νοῦν οὐκ ἔχων.
οὗτος δʼ ὁ δαίμων ὁ νέος, ὃν σὺ διαγελᾷς,
οὐκ ἂν δυναίμην μέγεθος ἐξειπεῖν ὅσος
καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία,
τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά—
γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει·
αὕτη μὲν ἐν ξηροῖσιν ἐκτρέφει βροτούς·
ὃς δʼ ἦλθʼ ἔπειτʼ, ἀντίπαλον ὁ Σεμέλης γόνος
βότρυος ὑγρὸν πῶμʼ ηὗρε κεἰσηνέγκατο
θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς
λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς,
ὕπνον τε λήθην τῶν καθʼ ἡμέραν κακῶν
δίδωσιν, οὐδʼ ἔστʼ ἄλλο φάρμακον πόνων.
οὗτος θεοῖσι σπένδεται θεὸς γεγώς,
ὥστε διὰ τοῦτον τἀγάθʼ ἀνθρώπους ἔχειν.
καὶ καταγελᾷς νιν, ὡς ἐνερράφη Διὸς
μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε.
ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου
Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν,
Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ·
Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός.
ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου
αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς,
…
Διόνυσον Ἥρας νεικέων· χρόνῳ δέ νιν
βροτοὶ ῥαφῆναί φασιν ἐν μηρῷ Διός,
ὄνομα μεταστήσαντες, ὅτι θεᾷ θεὸς
Ἥρᾳ ποθʼ ὡμήρευσε, συνθέντες λόγον.
μάντις δʼ ὁ δαίμων ὅδε· τὸ γὰρ βακχεύσιμον
καὶ τὸ μανιῶδες μαντικὴν πολλὴν ἔχει·

[¶29] 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;

> Greek: ὅταν γὰρ ὁ θεὸς ἐς τὸ σῶμʼ ἔλθῃ πολύς,
λέγειν τὸ μέλλον τοὺς μεμηνότας ποιεῖ.
Ἄρεώς τε μοῖραν μεταλαβὼν ἔχει τινά·
στρατὸν γὰρ ἐν ὅπλοις ὄντα κἀπὶ τάξεσιν
φόβος διεπτόησε πρὶν λόγχης θιγεῖν.

[¶30] 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;

> Greek: μανία δὲ καὶ τοῦτʼ ἐστὶ Διονύσου πάρα.
ἔτʼ αὐτὸν ὄψῃ κἀπὶ Δελφίσιν πέτραις
πηδῶντα σὺν πεύκαισι δικόρυφον πλάκα,
πάλλοντα καὶ σείοντα βακχεῖον κλάδον,
μέγαν τʼ ἀνʼ Ἑλλάδα. ἀλλʼ ἐμοί, Πενθεῦ, πιθοῦ·

[¶31] 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
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,
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;
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.

> Greek: μὴ τὸ κράτος αὔχει δύναμιν ἀνθρώποις ἔχειν,
μηδʼ, ἢν δοκῇς μέν, ἡ δὲ δόξα σου νοσῇ,
φρονεῖν δόκει τι· τὸν θεὸν δʼ ἐς γῆν δέχου
καὶ σπένδε καὶ βάκχευε καὶ στέφου κάρα.
οὐχ ὁ Διόνυσος σωφρονεῖν ἀναγκάσει
γυναῖκας ἐς τὴν Κύπριν, ἀλλʼ ἐν τῇ φύσει
[τὸ σωφρονεῖν ἔνεστιν εἰς τὰ πάντʼ ἀεί]
τοῦτο σκοπεῖν χρή· καὶ γὰρ ἐν βακχεύμασιν
οὖσʼ ἥ γε σώφρων οὐ διαφθαρήσεται.
ὁρᾷς, σὺ χαίρεις, ὅταν ἐφεστῶσιν πύλαις
πολλοί, τὸ Πενθέως δʼ ὄνομα μεγαλύνῃ πόλις·
κἀκεῖνος, οἶμαι, τέρπεται τιμώμενος.
ἐγὼ μὲν οὖν καὶ Κάδμος, ὃν σὺ διαγελᾷς,
κισσῷ τʼ ἐρεψόμεσθα καὶ χορεύσομεν,
πολιὰ ξυνωρίς, ἀλλʼ ὅμως χορευτέον,
κοὐ θεομαχήσω σῶν λόγων πεισθεὶς ὕπο.
μαίνῃ γὰρ ὡς ἄλγιστα, κοὔτε φαρμάκοις
ἄκη λάβοις ἂν οὔτʼ ἄνευ τούτων νοσεῖς.

[¶32] Chorus Leader:
Old man, you do not shame Phoebus with your words, and honoring Dionysus, a great god, you are prudent.

> Greek: Χορός:
ὦ πρέσβυ, Φοῖβόν τʼ οὐ καταισχύνεις λόγοις,
τιμῶν τε Βρόμιον σωφρονεῖς, μέγαν θεόν.

[¶33] Kadmos:
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,
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,
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.

> Greek: Κάδμος:
ὦ παῖ, καλῶς σοι Τειρεσίας παρῄνεσεν.
οἴκει μεθʼ ἡμῶν, μὴ θύραζε τῶν νόμων.
νῦν γὰρ πέτῃ τε καὶ φρονῶν οὐδὲν φρονεῖς.
κεἰ μὴ γὰρ ἔστιν ὁ θεὸς οὗτος, ὡς σὺ φῄς,
παρὰ σοὶ λεγέσθω· καὶ καταψεύδου καλῶς
ὡς ἔστι, Σεμέλη θʼ ἵνα δοκῇ θεὸν τεκεῖν,
ἡμῖν τε τιμὴ παντὶ τῷ γένει προσῇ.
ὁρᾷς τὸν Ἀκτέωνος ἄθλιον μόρον,
ὃν ὠμόσιτοι σκύλακες ἃς ἐθρέψατο
διεσπάσαντο, κρείσσονʼ ἐν κυναγίαις
Ἀρτέμιδος εἶναι κομπάσαντʼ, ἐν ὀργάσιν.
ὃ μὴ πάθῃς σύ· δεῦρό σου στέψω κάρα
κισσῷ· μεθʼ ἡμῶν τῷ θεῷ τιμὴν δίδου.

[¶34] Pentheus:
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
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;
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.

> Greek: Πενθεύς:
οὐ μὴ προσοίσεις χεῖρα, βακχεύσεις δʼ ἰών,
μηδʼ ἐξομόρξῃ μωρίαν τὴν σὴν ἐμοί;
τῆς σῆς ⟨δʼ⟩ ἀνοίας τόνδε τὸν διδάσκαλον
δίκην μέτειμι. στειχέτω τις ὡς τάχος,
ἐλθὼν δὲ θάκους τοῦδʼ ἵνʼ οἰωνοσκοπεῖ
μοχλοῖς τριαίνου κἀνάτρεψον ἔμπαλιν,
ἄνω κάτω τὰ πάντα συγχέας ὁμοῦ,
καὶ στέμματʼ ἀνέμοις καὶ θυέλλαισιν μέθες.
μάλιστα γάρ νιν δήξομαι δράσας τάδε.
οἳ δʼ ἀνὰ πόλιν στείχοντες ἐξιχνεύσατε
τὸν θηλύμορφον ξένον, ὃς ἐσφέρει νόσον
καινὴν γυναιξὶ καὶ λέχη λυμαίνεται.

[¶35] 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.

> Greek: κἄνπερ λάβητε, δέσμιον πορεύσατε
δεῦρʼ αὐτόν, ὡς ἂν λευσίμου δίκης τυχὼν
θάνῃ, πικρὰν βάκχευσιν ἐν Θήβαις ἰδών.

[¶36] Teiresias:
O wretched man, how little you know what you are saying! You are mad now, and even before you were out of your wits.

> Greek: Τειρεσίας:
ὦ σχέτλιʼ, ὡς οὐκ οἶσθα ποῦ ποτʼ εἶ λόγων.
μέμηνας ἤδη· καὶ πρὶν ἐξέστης φρενῶν.

[¶37] 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;

> Greek: στείχωμεν ἡμεῖς, Κάδμε, κἀξαιτώμεθα
ὑπέρ τε τούτου καίπερ ὄντος ἀγρίου
ὑπέρ τε πόλεως τὸν θεὸν μηδὲν νέον
δρᾶν. ἀλλʼ ἕπου μοι κισσίνου βάκτρου μέτα,
πειρῶ δʼ ἀνορθοῦν σῶμʼ ἐμόν, κἀγὼ τὸ σόν·

[¶38] 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.

> Greek: γέροντε δʼ αἰσχρὸν δύο πεσεῖν· ἴτω δʼ ὅμως,
τῷ Βακχίῳ γὰρ τῷ Διὸς δουλευτέον.
Πενθεὺς δʼ ὅπως μὴ πένθος εἰσοίσει δόμοις
τοῖς σοῖσι, Κάδμε· μαντικῇ μὲν οὐ λέγω,
τοῖς πράγμασιν δέ· μῶρα γὰρ μῶρος λέγει.

[¶39] Chorus:
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
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,
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
the goblet sheds sleep over men.

> Greek: Χορός:
Ὁσία πότνα θεῶν,
Ὁσία δʼ ἃ κατὰ γᾶν
χρυσέαν πτέρυγα φέρεις,
τάδε Πενθέως ἀίεις;
ἀίεις οὐχ ὁσίαν
ὕβριν ἐς τὸν Βρόμιον, τὸν
Σεμέλας, τὸν παρὰ καλλι-
στεφάνοις εὐφροσύναις δαί-
μονα πρῶτον μακάρων; ὃς τάδʼ ἔχει,
θιασεύειν τε χοροῖς
μετά τʼ αὐλοῦ γελάσαι
ἀποπαῦσαί τε μερίμνας,
ὁπόταν βότρυος ἔλθῃ
γάνος ἐν δαιτὶ θεῶν, κισ-
σοφόροις δʼ ἐν θαλίαις ἀν-
δράσι κρατὴρ ὕπνον ἀμ-
φιβάλλῃ

[¶40] Chorus:
Misfortune is the result of unbridled mouths and lawless folly; but the life of quiet
and wisdom remain unshaken and hold houses together. Though they dwell far off in the heavens the gods see the deeds of mortals.

> Greek: Χορός:
ἀχαλίνων στομάτων
ἀνόμου τʼ ἀφροσύνας
τὸ τέλος δυστυχία·
ὁ δὲ τᾶς ἡσυχίας
βίοτος καὶ τὸ φρονεῖν
ἀσάλευτόν τε μένει καὶ
συνέχει δώματα· πόρσω
γὰρ ὅμως αἰθέρα ναίον-
τες ὁρῶσιν τὰ βροτῶν οὐρανίδαι.

[¶41] 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,
these are the ways of mad and ill-advised men.

> Greek: τὸ σοφὸν δʼ οὐ σοφία
τό τε μὴ θνητὰ φρονεῖν.
βραχὺς αἰών· ἐπὶ τούτῳ
δέ τις ἂν μεγάλα διώκων
τὰ παρόντʼ οὐχὶ φέροι. μαι-
νομένων οἵδε τρόποι καὶ
κακοβούλων παρʼ ἔμοι-
γε φωτῶν.

[¶42] Chorus:
Would that I could go to Cyprus, the island of Aphrodite, where the Loves, who soothe
mortals’ hearts, dwell, and to Paphos, fertilized without rain by the streams of a foreign river flowing with a hundred mouths. Lead me there, Bromius, Bromius, god of joy who leads the Bacchae,
to Pieria, beautiful seat of the Muses, the holy slope of Olympus. There are the Graces, there is Desire; there it is
lawful for the Bacchae to celebrate their rites.

> Greek: Χορός:
ἱκοίμαν ποτὶ Κύπρον,
νᾶσον τᾶς Ἀφροδίτας,
ἵνʼ οἱ θελξίφρονες νέμον-
ται θνατοῖσιν Ἔρωτες,
Πάφον θʼ ἃν ἑκατόστομοι
βαρβάρου ποταμοῦ ῥοαὶ
καρπίζουσιν ἄνομβροι.
οὗ δʼ ἁ καλλιστευομένα
Πιερία μούσειος ἕδρα,
σεμνὰ κλιτὺς Ὀλύμπου,
ἐκεῖσʼ ἄγε με, Βρόμιε Βρόμιε,
πρόβακχʼ εὔιε δαῖμον.
ἐκεῖ Χάριτες,
ἐκεῖ δὲ Πόθος· ἐκεῖ δὲ βάκ-
χαις θέμις ὀργιάζειν.

[¶43] Chorus:
The god, the son of Zeus, delights in banquets, and loves Peace, giver of riches,
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:
to lead a happy life by day and friendly night and to keep his wise mind and intellect away from over-curious men.

> Greek: Χορός:
ὁ δαίμων ὁ Διὸς παῖς
χαίρει μὲν θαλίαισιν,
φιλεῖ δʼ ὀλβοδότειραν Εἰ-
ρήναν, κουροτρόφον θεάν.
ἴσαν δʼ ἔς τε τὸν ὄλβιον
τόν τε χείρονα δῶκʼ ἔχειν
οἴνου τέρψιν ἄλυπον·
μισεῖ δʼ ᾧ μὴ ταῦτα μέλει,
κατὰ φάος νύκτας τε φίλας
εὐαίωνα διαζῆν,
σοφὰν δʼ ἀπέχειν πραπίδα φρένα τε
περισσῶν παρὰ φωτῶν·

[¶44] What the common people think and adopt, that would I accept.
Enter a servant
Servant:
Pentheus, we are here, having caught this prey
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.
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,
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
full of many wonders. You must take care of the rest.

> Greek: τὸ πλῆθος ὅ τι
τὸ φαυλότερον ἐνόμισε χρῆ-
ταί τε, τόδʼ ἂν δεχοίμαν.
Θεράπων:
Πενθεῦ, πάρεσμεν τήνδʼ ἄγραν ἠγρευκότες
ἐφʼ ἣν ἔπεμψας, οὐδʼ ἄκρανθʼ ὡρμήσαμεν.
ὁ θὴρ δʼ ὅδʼ ἡμῖν πρᾶος οὐδʼ ὑπέσπασεν
φυγῇ πόδʼ, ἀλλʼ ἔδωκεν οὐκ ἄκων χέρας
οὐδʼ ὠχρός, οὐδʼ ἤλλαξεν οἰνωπὸν γένυν,
γελῶν δὲ καὶ δεῖν κἀπάγειν ἐφίετο
ἔμενέ τε, τοὐμὸν εὐτρεπὲς ποιούμενος.
κἀγὼ διʼ αἰδοῦς εἶπον· Ὦ ξένʼ, οὐχ ἑκὼν
ἄγω σε, Πενθέως δʼ ὅς μʼ ἔπεμψʼ ἐπιστολαῖς.
ἃς δʼ αὖ σὺ βάκχας εἷρξας, ἃς συνήρπασας
κἄδησας ἐν δεσμοῖσι πανδήμου στέγης,
φροῦδαί γʼ ἐκεῖναι λελυμέναι πρὸς ὀργάδας
σκιρτῶσι Βρόμιον ἀνακαλούμεναι θεόν·
αὐτόματα δʼ αὐταῖς δεσμὰ διελύθη ποδῶν
κλῇδές τʼ ἀνῆκαν θύρετρʼ ἄνευ θνητῆς χερός.
πολλῶν δʼ ὅδʼ ἁνὴρ θαυμάτων ἥκει πλέως
ἐς τάσδε Θήβας. σοὶ δὲ τἄλλα χρὴ μέλειν.

[¶45] Pentheus:
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.

> Greek: Πενθεύς:
μέθεσθε χειρῶν τοῦδʼ· ἐν ἄρκυσιν γὰρ ὢν
οὐκ ἔστιν οὕτως ὠκὺς ὥστε μʼ ἐκφυγεῖν.
ἀτὰρ τὸ μὲν σῶμʼ οὐκ ἄμορφος εἶ, ξένε,
ὡς ἐς γυναῖκας, ἐφʼ ὅπερ ἐς Θήβας πάρει·

[¶46] 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.

> Greek: πλόκαμός τε γάρ σου ταναός, οὐ πάλης ὕπο,
γένυν παρʼ αὐτὴν κεχυμένος, πόθου πλέως·
λευκὴν δὲ χροιὰν ἐκ παρασκευῆς ἔχεις,
οὐχ ἡλίου βολαῖσιν, ἀλλʼ ὑπὸ σκιᾶς,
τὴν Ἀφροδίτην καλλονῇ θηρώμενος.

[¶47] First then tell me who your family is.

> Greek: πρῶτον μὲν οὖν μοι λέξον ὅστις εἶ γένος.

[¶48] Dionysus:
I can tell you this easily, without boasting. I suppose you are familiar with flowery Tmolus.

> Greek: Διόνυσος:
οὐ κόμπος οὐδείς· ῥᾴδιον δʼ εἰπεῖν τόδε.
τὸν ἀνθεμώδη Τμῶλον οἶσθά που κλύων.

[¶49] Pentheus:
I know of it; it surrounds the city of Sardis.

> Greek: Πενθεύς:
οἶδʼ, ὃς τὸ Σάρδεων ἄστυ περιβάλλει κύκλῳ.

[¶50] Dionysus:
I am from there, and Lydia is my fatherland.

> Greek: Διόνυσος:
ἐντεῦθέν εἰμι, Λυδία δέ μοι πατρίς.

[¶51] Pentheus:
Why do you bring these rites to Hellas?

> Greek: Πενθεύς:
πόθεν δὲ τελετὰς τάσδʼ ἄγεις ἐς Ἑλλάδα;

[¶52] Dionysus:
Dionysus, the child of Zeus, sent me.

> Greek: Διόνυσος:
Διόνυσος ἡμᾶς εἰσέβησʼ, ὁ τοῦ Διός.

[¶53] Pentheus:
Is there a Zeus who breeds new gods there?

> Greek: Πενθεύς:
Ζεὺς δʼ ἔστʼ ἐκεῖ τις, ὃς νέους τίκτει θεούς;

[¶54] Dionysus:
No, but the one who married Semele here.

> Greek: Διόνυσος:
οὔκ, ἀλλʼ ὁ Σεμέλην ἐνθάδε ζεύξας γάμοις.

[¶55] Pentheus:
Did he compel you at night, or in your sight?

> Greek: Πενθεύς:
πότερα δὲ νύκτωρ σʼ ἢ κατʼ ὄμμʼ ἠνάγκασεν;

[¶56] Dionysus:
Seeing me just as I saw him, he gave me sacred rites.

> Greek: Διόνυσος:
ὁρῶν ὁρῶντα, καὶ δίδωσιν ὄργια.

[¶57] Pentheus:
What appearance do your rites have?

> Greek: Πενθεύς:
τὰ δʼ ὄργιʼ ἐστὶ τίνʼ ἰδέαν ἔχοντά σοι;

[¶58] Dionysus:
They can not be told to mortals uninitiated in Bacchic revelry.

> Greek: Διόνυσος:
ἄρρητʼ ἀβακχεύτοισιν εἰδέναι βροτῶν.

[¶59] Pentheus:
And do they have any profit to those who sacrifice?

> Greek: Πενθεύς:
ἔχει δʼ ὄνησιν τοῖσι θύουσιν τίνα;

[¶60] Dionysus:
It is not lawful for you to hear, but they are worth knowing.

> Greek: Διόνυσος:
οὐ θέμις ἀκοῦσαί σʼ, ἔστι δʼ ἄξιʼ εἰδέναι.

[¶61] Pentheus:
You have counterfeited this well, so that I desire to hear.

> Greek: Πενθεύς:
εὖ τοῦτʼ ἐκιβδήλευσας, ἵνʼ ἀκοῦσαι θέλω.

[¶62] Dionysus:
The rites are hostile to whoever practices impiety.

> Greek: Διόνυσος:
ἀσέβειαν ἀσκοῦντʼ ὄργιʼ ἐχθαίρει θεοῦ.

[¶63] Pentheus:
Are you saying that you saw clearly what the god was like?

> Greek: Πενθεύς:
τὸν θεὸν ὁρᾶν γὰρ φῂς σαφῶς, ποῖός τις ἦν;

[¶64] Dionysus:
He was as he chose; I did not order this.

> Greek: Διόνυσος:
ὁποῖος ἤθελʼ· οὐκ ἐγὼ ʼτασσον τόδε.

[¶65] Pentheus:
Again you diverted my question well, speaking mere nonsense.

> Greek: Πενθεύς:
τοῦτʼ αὖ παρωχέτευσας εὖ κοὐδὲν λέγων.

[¶66] Dionysus:
One will seem to be foolish if he speaks wisely to an ignorant man.

> Greek: Διόνυσος:
δόξει τις ἀμαθεῖ σοφὰ λέγων οὐκ εὖ φρονεῖν.

[¶67] Pentheus:
Did you come here first, bringing the god?

> Greek: Πενθεύς:
ἦλθες δὲ πρῶτα δεῦρʼ ἄγων τὸν δαίμονα;

[¶68] Dionysus:
All the barbarians celebrate these rites.

> Greek: Διόνυσος:
πᾶς ἀναχορεύει βαρβάρων τάδʼ ὄργια.

[¶69] Pentheus:
Yes, for they are far more foolish than Hellenes.

> Greek: Πενθεύς:
φρονοῦσι γὰρ κάκιον Ἑλλήνων πολύ.

[¶70] Dionysus:
In this at any rate they are wiser; but their laws are different.

> Greek: Διόνυσος:
τάδʼ εὖ γε μᾶλλον· οἱ νόμοι δὲ διάφοροι.

[¶71] Pentheus:
Do you perform the rites by night or by day?

> Greek: Πενθεύς:
τὰ δʼ ἱερὰ νύκτωρ ἢ μεθʼ ἡμέραν τελεῖς;

[¶72] Dionysus:
Mostly by night; darkness conveys awe.

> Greek: Διόνυσος:
νύκτωρ τὰ πολλά· σεμνότητʼ ἔχει σκότος.

[¶73] Pentheus:
This is treacherous towards women, and unsound.

> Greek: Πενθεύς:
τοῦτʼ ἐς γυναῖκας δόλιόν ἐστι καὶ σαθρόν.

[¶74] Dionysus:
Even during the day someone may devise what is shameful.

> Greek: Διόνυσος:
κἀν ἡμέρᾳ τό γʼ αἰσχρὸν ἐξεύροι τις ἄν.

[¶75] Pentheus:
You must pay the penalty for your evil contrivances.

> Greek: Πενθεύς:
δίκην σε δοῦναι δεῖ σοφισμάτων κακῶν.

[¶76] Dionysus:
And you for your ignorance and impiety toward the god.

> Greek: Διόνυσος:
σὲ δʼ ἀμαθίας γε κἀσεβοῦντʼ ἐς τὸν θεόν.