What Ought the Thebans to Have Done

What ought the Thebans to have done?

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TheTangledWaysofZeus:AndOtherStudiesInandAroundGreekTragedyAlanH.Sommerstein

Printpublicationdate:2010PrintISBN-13:9780199568314PublishedtoOxfordScholarshipOnline:September2010DOI:10.1093/acprof:oso/9780199568314.001.0001

WhatoughttheThebanstohavedone?

AlanH.Sommerstein(ContributorWebpage)

DOI:10.1093/acprof:oso/9780199568314.003.0020

AbstractandKeywords

ThischapteraskswhytheThebans,andespeciallytheirroyalfamily,aremadetosuffersoterriblybyDionysusinEuripides'Bacchae.Pentheus'tyrannicalbehaviourandhisevidence-proofhatredandcontemptforDionysusleadhimtoruin;wasthereanalternativethatcouldhaveavoidedit?TheapproachesofCadmusandTeiresiasdonotseemtoprovideone.Thechorus,however,andthecommonpeopleofThebes,embraceDionysussimplyandunquestioninglyasabringerofpleasure;theelitemighthavedonelikewise.Theystillsuffermorethanthey,oranyone,deserves;norhasDionysus'wantonsavagerydoneanyoneanygood.

Keywords:Euripides,Bacchae,Dionysus,Pentheus,Thebes,tyrannical,pleasure

SomethinggoesterriblywronginBacchae.ThegodDionysus,sonoftheTheban


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princessSemele,hasreturnedtoThebestoestablishhiscultthere.EveryspectatorwatchingtheplayattheCityDionysiaknowsthatthiscult,likeDionysus'giftofwine,canbringgreatpleasureandgreatreleaseofmentaltension.AndyetitsarrivalinThebesproducescatastrophe.Semele'snephewPentheus,thekingofThebes,istorninpiecesbyhismotherAgaue,hersistersInoandAutonoe,andtheotherwomenofThebes;AgauereturnstoThebesintriumph,believingshehaskilledalion,anddisplayingPentheus'headontheendofherritualrod(thyrsos);andfinallytheentirefamily,includingAgaue'sagedfatherCadmus,areexpelledfromthecity.Whyhasthishappened?

Inonesense,Dionysushimselfanswersthisquestionrightatthebeginning.Semele,madepregnantbyZeus,hadperishedthroughtheguileofZeus'sever‐jealousconsortHera.Thestory(toldsomewhatallusivelyinBacchae)isthatHera,indisguise,persuadedSemeletoaskZeustovisitherinhisfulldivinesplendour;Zeus,havingpromisedSemeletodowhatevershewished,couldnotrefuseherrequest,andthelightning‐fireofhispresencedestroyedher.Zeussnatchedherunborninfantfromtheflamesandsewedhimupinhisownthigh,eventuallytobe‘born’asecondtime.

CadmusturnedSemele'shouseandtombintoa[33]shrine(6–12).HersistersAgaue,Ino,andAutonoetookaverydifferentview(26–31).TheyclaimedthatSemelehadreallybeenpregnantbyamortallover,<that>atherfather'ssuggestion<she>hadcoveredhershamebypretendingZeuswasthefatherofherbaby,andthatZeushaddestroyedhertopunishthislie.Becauseofthisslander,the(p.278) threesisters,withalltheotherwomenofThebes,havebeen‘driveninmadnessfromtheirhomes’,andmadetowearDionysus'sacredgarbandperformhisrituals(32–8).

That,however,neednothavehadcatastrophicresults.IfThebes,asDionysusputsit(39–40),‘learn[s]…thatitisuninitiatedinmybacchiccult’,andadoptsitofficially,Dionysuswilldoubtlessletthewomengohome(cf.804–7).ButwillThebesdothat?NotifPentheushashisway.He‘fightsagainstthegods,’saysDionysus,‘oratleastagainstme,debarsmefromlibations,anddoesnotmentionmeinhisprayers’(45–6);hemaytrytobringthewomenhomebyforce—inwhichcaseDionysuswill‘joinwiththemaenadsastheirgeneral’(52)withunstated,butevidentlyfatal,resultsforPentheus.

Dionysus'indictmentofPentheusmayatfirstsightseemalittleunjust.PentheuswasabroadwhenDionysuscametoThebes(215),andhashadnowayofknowingthatheevenexists,muchlessthathedemandsuniversalworship.Whatismore,itisperfectlyreasonablethatheshouldbelieveSemele'sinfanthadperished(sincethatiswhatnormallyhappenswhenapregnantwomansuffersaviolentdeath,andnooneinGreeceknowsofanyevidencetothecontrary)andperfectlyreasonablethatheshouldbelievethebaby'sfatherwasnotZeus(forZeuswouldnothavedestroyedhisownoffspring).Butwhateversympathywemayinitiallyhaveforhim[34]isdissipatedwithextraordinaryrapidityaswegettoknowhimbetter.Dionysus'condemnationisquiteunjustifiedintermsofwhatPentheushaddonepreviously;butwhatPentheusdoessubsequentlyshows,attheveryleast,thathewasridingforafallofsomesort.


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Pentheusstartsputtinghimselfinthewrongalmostfromthemomentheappears.Hehasimprisonednumerousfreebornwomeninchains(226–32)onthebasisofunsubstantiatedrumour(‘Ihear’216,‘theysay’233).Ifhecatchestheirpriest(whoisreallyDionysusindisguise)hewillexecutehimbystoning(356)orbydecapitation(241)—apunishmentutterlyabhorrenttoGreeks—andthereisnoindicationthattherewillbeanytrial.Hetellshisowngrandfatherthatheismakingaridiculousfoolofhimself(250–2,344–5).HeaccusestheprophetTeiresiasofbeingcomplicitintheintroductionofthenewcultinthehopeofincreasinghisprofessionalincome(255–7)—andweknowthatwhensomeoneaccusesTeiresiasofcorruptionitisalwaysabadsign(askOedipus,orCreon(p.279) inAntigone);laterheordersthephysicaldestructionofTeiresias'seatofaugury(346–51),thusputtinghimselfinthewrongwithApolloaswellasDionysus.NowonderTeiresiasendsthescene(367–9)byhopingthatPentheus,whosenamemeans‘manofgrief’,maynotbringgrieftoCadmusandhisfamily.

Sofar,aswehaveseen,Pentheushasspokenandactedentirelyonthebasisof<rumours>—someofwhichwillprovecompletelyfalse(notablytheallegationthatthewomen'sbacchicritesareacoverforsexualdebauchery).Nowhebeginstoreceiveauthenticinformationwhichmakesitobviousthatagodisatwork.Theguardwhohasarrestedthesupposed[35]priestreportsthattheimprisonedwomenhavebeenmiraculouslyliberated,theirfeetbeingunchained,andtheprisondoorsopened,bynomortalhand(443–8):Pentheus'response,incredibly,istoordertheguardstoletgoofthepriest'sarms,‘becausenowheisinthenet,heisnotspeedyenoughtoescapeme’(451–2).Itisasifhehadnotheardwhathadjustbeensaidtohim—notthelastinstanceofsuchselectivedeafnessorblindness.Andafteraninterviewinwhichcontemptofthenewcultisstrangelymingledwithcuriosity(cf.471–80),hehasthe‘priest’lockedupinthepalacestables,andgratuitouslyaddsthathisAsianfollowerswillbeseizedasslaves(511–14).

Therefollowsanothermiracle,orseriesofmiracles,ofwhichthistimePentheusisaneyewitness.Amightyvoiceisheard;thepalaceshakes;thesacredfireonSemele'stombsuddenlyflaresup;andpresentlythe‘priest’walkscalmlyoutofthepalace,hisprisonhavingbeendemolished.Pentheusmeanwhilehasbeenkeptbusytyingupabull(618–21),fightingthefire,andtryingtokillaphantom(629–31).Surelybynowhemusthavesomesuspicionthatheisupagainstsomethingtoopowerfulforhim?Nottheleast:hisnextorderistocloseallthecity'sgates(653)asifthiswerearoutinejailbreak.

ThefinalproofthatPentheus'wholeapproachisbothfalseanddangerouscomesimmediatelyafterwards,asaherdsmanarriveswithnewsfromMountCithaeron.Hehasseenthebacchantsonthemountain,andtheyareasorderlyasamilitarygarrison:theyaredividedintothreecompanieseachunderacommander(680–2),theyrisepromptlyatreveille(689–94)andadjusttheiruniforms[36]carefully(695–8),theyperformtheirritualsatfixedtimes(723–4),andsexualityanddrunkennessarenowheretobedetected.Onthe(p.280) otherhand,theimpossibleandthemiraculousseemtobemattersofroutine:thewomenuselivesnakesasbelts(698),sucklefawnsandwolf‐cubs(699–702),andbyastrokeoratouchmakethegroundflowwithmilk,honey,water,and


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wine(704–11).Allutterlyamazing,andutterlyunthreatening—exceptofcoursethatsocietywillcollapseifthewomenaren'trestoredtosanity,andtoThebes,fairlysoon.This,though,cannotbedonebyforce,astherestoftheherdsman'snarrativemakesclear.Whenheandhisfriends,encouragedbyaknow‐allfromthecity(717–21),trytocapturethewomen,theyimmediatelyrunamok,tearcattleinpieces,raidtwovillages,andputthearmedinhabitantstoflight;andloadsdonotburdenthem,firedoesnotburnthem,weaponsdonotwoundthem.HowwillPentheusrespondtothis?

Herespondsinhisaccustomedmanner.Hehasbynowwitnessed,orbeencrediblyinformedof,fifteenortwentymanifestmiracles.Andasever,heneitheracceptsnordeniestheirreality;hejustignoresthem.Heordersanimmediatemilitaryexpeditionagainstthebacchants(780–5),vowingto‘stirupagreatdealofwomen'sblood’onMountCithaeron(796–7)—oblivious,itseems,tothefact,ofwhichwehaverecentlybeenrepeatedlyreminded(682,690,720,728),thatoneofthesewomenishisownmother.Itisperhapssignificantthathereferstothemashis‘slaves’(803),asifheweretheKingofPersia1—doublyironic,this,consideringhowheprideshimselfonhisGreekness(483,779)incontrasttobarbariansliketheLydian‘priest’andhisfollowers.Wenowexpectthethreatenedmilitaryexpedition(cf.52)tobelaunched,andDionysustotakecommand[37]ofhismaenadarmyaspromised.Whathappensisratherdifferent.

ForatthismomentDionysusshowsthatheis,afterall,agodofjustice.Pentheushasshownhimselfatyrantwithnorespectformanorgod,readytoinsulthisgrandfather,imprisonorkillhismother,chopoffheadsonmeresuspicion,andtreatfreepeoplelikeslaves,wilfullyblindanddeaftotheplainestevidencethatasuperhumanagencyisatwork—andyetDionysusoffershimawayout.‘Iwill(p.281) bringthewomenhere’,hesays,‘withouttheuseofarms’(804).Thebescanberestoredtonormalitywithoutanybloodbeingshed.Ofcourse,thereisaprice:thedefinitiveestablishmentofDionysiaccultatThebes(807–8).Butwhyonearthnot?Onalltheavailableevidence,thecultbringspleasureand,unlessprovoked,nopain.ButPentheuswillhavenoneofit:‘Bringmemyarmourouthere.Andyou,stoptalking’(809).Thedisguisedgoddoesn'tstoptalking,andPentheusnevergetshisarmour;infact,thenexttimeweseehimhewillbedressedasawoman,andthetimeafterthathewillbeasetofdetachedbodyparts.

Pentheus'approachtotheDionysiacphenomenonhasbeenadisastrousfailure,andthisnaturallyleadsustoaskwhatalternativeapproach,ifany,couldhavebeensuccessful.Theplayactuallyoffersusaconsiderablerangeofoptions,beforeitnarrowsitsfocustoshowustheconsequencesoftheonechosenbyPentheus.

ThefirstoftheseoptionsispresentedbythechorusofLydianbacchantsintheiropeningsong(parodos).Onepartofthissongnarratesthebirth(s)andinfancy[38]ofDionysus;otherpartsgiveadetailedandevocativepictureofhisecstaticworship,firstinthestreets(64–87),theninthemountains(135–69).Thesongisfullof‘barbarian’elements:thewomenareAsian,theyweartheweirdgarbofbacchicritual,carryanddoubtlessbeatdrums;therearerepeatedreferencestoLydia,Phrygia,evenSyria,allofwhichtotheGreekmindwereplacesthatslavescamefrom.Themountainritualconsistsofrunning,leaping,falling,dancing,singing,shouting,withdrums,pipes,andtorches,andits


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focusandobjectistohuntdowngoats,teartheminpiecesandeattheirrawflesh(139).Itmaywellbedoubtedhowanyonecouldthinkitwisetointroducesuchpracticesasthisintoasocietythatwishedtobesaneandsafe.Inparticular,acrucialpsychologicalprerequisite,apparently,iswhatthechoruscall‘communalizingthesoul’(75–6):abandoningindividuality,mergingone'spersonalityintheswarm.Suchanexperiencecanbeextremelyupliftingandpleasurable.Itcanalso,however,beextremelydangerous:‘herdinstinct’,‘crowdhysteria’,‘mobviolence’,arealldesignationsofwhatcanhappenifthisprocessgetsoutofhand.TheGreekpolisisaplacewherelawrulesandwheretheindividualcitizenisresponsibleforhisactions.Attheveryleast,evenifoneacceptsthatadegreeofuninhibitedreleasemaybebeneficial,itmust(p.282) bekeptwithinsomekindofboundaries.Thereisnosignthatthischorusiswillingtoacceptanythingofthekind.Theyclaimauthorityoverthestreetsandhousesandtheirinhabitants(68–70);theybecomeanimalized,wearingfawnskinsandgallopinglikefillies(137–8,164–9);theytearanimalsapartasiftheyownedthem,notcaringthatgoatsmighthaveagoatherd.IfthisiswhatThebesandPentheusarebeingoffered,onecanwellunderstandiftheyfeeltheyhavetorejectit.

[39]NextweseetwoThebans,TeiresiasandCadmus,bothagedmen.Theymaynotbeabletogalloplikefilliesorteargoatsinpieces,buttheydobelieveitistheirdutytojoinintheworshipofDionysus.Theyhave,though,twoverydifferentapproachestothecult.

ThefateofCadmusintheplaymaywellseemunjust.EarlyintheprologueDionysuspraisesCadmusforcreatingashrinetoSemele(10–11),andwelearnalsothathe,unlikehisdaughters,hadalwayspubliclymaintainedthatSemele'sloverhadbeennoneotherthanZeus.OnlearningthatSemele'ssonhasreturnedtoThebesasagod,Cadmusiseagertodohimhonour.ThatCadmusisintheendbereavedofhistreasuredgrandsonisofcoursenotinconsistentwiththis:thepunishmentoftheguiltyinevitablyhasside‐effectsontheirinnocentkin.ButCadmusalsoreceivesfromDionysusaspecificpunishmentofhisown:exilefromThebestoabarbarianland,andtransformationintoasnake(1330–4,1354–60).ItistruethathewilleventuallygototheIslesoftheBlest(1337–8),butoverallhisfateisundoubtedlymeantasapunishment,asDionysusmakesclearinwordsthatareaddressedtoCadmusaswellashisdaughters:‘Ifyouhadknowntobesensible,whenyourefusedtobe,youwouldnowbehappy,withthesonofZeusforyourally.…Youhaveunderstoodustoolate;youdidnotknowuswhenyoushouldhavedone.…Iwasagod,andyouinsultedme’(1341–7).

AndCadmusadmitsthecharge(1344,1346,1377–8),evenwhilepleadingformercy.Whatisheadmittingbeingguiltyof?Iftheplayoffersanexplanationatall(andsurelyitoughtto),itmust[40]comeinthesceneinwhichCadmusandTeiresiasareconfrontedbyPentheus.ItmaynotmattermuchthatCadmustellsPentheusthat‘evenif,asyouclaim,thisgoddoesnotexist,youshouldpretendhedoes’forthehonourofSemeleandthefamily(333–6);takenbyitself,thatmightbejustCadmusdesperatelytryingtogetthroughto(p.283) Pentheuswithanargumentthatmightpossiblyappealtohim.ButCadmushadspokenlikethattoTeiresiastoo:

Ihavecomeprepared,wearingthissacredattireofthegod;


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forsinceheismydaughter'sson,itisrightthatheshouldbemagnifiedandglorifiedtothebestofourability. (180–3)

AdmittedlyCadmus,asthefirstmortalevertohaveagodforagrandchild,isinauniquepositionwithnoprecedenttoguidehim,buthislanguagestronglysuggeststhatheismagnifyingandglorifyingDionysusonlybecauseDionysusishisgrandson—doing,infact,preciselywhathelaterrecommendsPentheustodo,and‘tellingafinelie’inthefamily'sinterest.Hisattitudealsochangesthesignificanceofwhatweheardintheprologue:theinsistencethatSemele'sloverhadbeendivine,thecreationofashrinetoher,nowlooklikethecontrivancesofaheadoffamilydeterminedtoputapositivespinonwhatmighthavebeenaveryshamingepisode.Tosaytheleast,wecannotbesureheactuallybelievesDionysusisagod.

NowitistruethatGreekreligion,generallyspeaking,wasamatterofpracticeratherthanofbelief.Thegods,onthewhole,didn'tmindwhatmortalsthoughtaboutthem,solongastheyreceivedtheirduesintheformofprayerandespeciallysacrifice.Butasthe[41]trialofSocrateswouldsoonshow,beliefcouldn'tbeignored,becauseitcouldhaveaneffectonpractice.Ifthebeliefspreadsthatthegodsdonotreallyexist,soonerorlaterthecommunitywilldecidethatitcanuseitsresourcesbetterthanbysendingthemupinsmoketothesenon‐existentgods—andifbyanychancethegodsdoinfactexist,suchadecisioncouldhaveunfortunateconsequences.AndDionysus,inparticular,canonlybetrulyworshippedbythosewhothrowtheirwholebeingintotheactofworship—andonecanhardlybedoingthatifoneisthinkingofDionysusasafamilyasset.ItisthereforeappropriatethatwhereasthechorusofAsiandevoteescondemnsPentheus(263–5)andpraisesTeiresias(328–9),theysaynothingatallaboutCadmus.

Teiresias,intragedy,isnearlyalwaysright,andtheaudiencemaywelllooktohimforsomewordsofpiouswisdominanattempttosetPentheusonamoreprudentpath.Theymayperhapsbedisappointed.Teiresiasspeakslesslikeaprophetthanlikeasophist.Herationalizeseverything;allthemysteryandtheecstasydisappear.(p.284) Dionysusistheinventorof(orperhapsis)wine,whichisgoodfordrowningsorrows,inducingsleep,andpouringinlibations(278–85).HewasneversewnupinZeus'sthigh;thatstorywascreatedthroughtheconfusionoftwosimilar‐soundingwords(286–97).Healsohas(inrealityratherminor)connectionswithprophecyandwar(298–305).AndwhileDionysuswillnotcompelwomentobechaste,awomanwhoistrulychastebynaturewillnotchangehernatureunderhisinfluence(which,foranoverwhelminglymaleaudiencethatwasnotdisposedtothinkparticularlyhighlyofwomen'smoralcapacity,wouldbegaverybigquestion).Allthisisallverywell,butithaslittletodowiththekindofecstaticworship[42]thatwehaveheardpartlydescribed,partlyenactedbythechorusintheiropeninglyric.ItisanattempttotameDionysusandmakehimintoareasonablegodthatreasonable,educatedlatefifth‐centuryAthenianscanrationallyworship.Ifthatisthekindofgodhewantstobe,hewouldneverhavecometoThebesaccompaniedbytheseoutlandishbarbarianwomen.


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Orsoweprobablythink,untilthesceneendsandtheoutlandishbarbarianwomensingtheirsecondode.Andtooursurprisewefindthatallthewildecstasieshavevanished,tobereplacedbythenotexactlysober,butatanyrateboundedandsocializedpleasuresofthatcivilized,urban(e)institution,thesymposium(376–85).Thechoruscommend‘alifeofquietnessandgoodsense’(389–90)andwarnagainstthedangerof‘notthinkingmortalthoughts’andof‘chasinggreatthings’insteadofmakingthebestofwhatonecanget(395–9).TheypraytobetakentoCyprusorPieria(402–16),thelandsofAphroditeandoftheMuses.TheconnectionbetweenDionysusandtheMuseswouldbeobvioustoeveryAthenianspectator;andAphrodite,astheHerdsmanwillremindus(773–4),is(intherightcontext)anessentialpartofthegoodlife.InthefinalstanzaDionysus'associationwith‘thepainlessdelightofwine’isre‐emphasized,asishisdemocraticnature:heoffershisgifts‘equallytotheprosperousandtheinferior’(421–2).Morethanoncethechorusexpressarejectionofwhatmaybecalledintellectualism(tosophon,395);trueintelligence(sophia)issomethingdifferent—itisacceptingthehumanconditionandtheopinionsandpracticesof‘themassesofordinarypeople’(430).Thisdistinctionbetweentwocontrastingconnotationsofsophia—beingcleverenoughtoknowwhat'sgood(p.285) forone,andbeingtoocleverforone'sowngood—runsrightthroughtheplay.2

[43]Isthistheanswerwehavebeenseeking?Itseemssurprisinglybanalandnaive,andresolutelyoblivioustothetragicaspectsofhumanexistence.Acceptlife'spleasures—song,dance,food,drink,sex,sleep,andgoodcompany(thelistingisKennethDover's3—inanother,thoughstillDionysiac,context—andallofthemfigureinthechoralodewehavebeenlookingat);don'ttrytorationalizethemintoconformitywithsomehigh‐flownphilosophicalschema;respectpopulartraditions,especiallyreligiousones;thatistruewisdom,andwillbringhappiness.Naiveornot,thisviewdoesseemtobeendorsedbyalltheThebancommonersweseeintheplay.Theguardwhoarrestedthedisguisedgodwasreluctanttodosoandtoldhisprisonerasmuch(441–2),andhetellsPentheus‘thisman…isfullofmiracles’(449–50).Theherdsman,thoughfearfuloftheking'sanger(670–1),urgeshimtoacceptthenewgod,notleastbecause‘theysay…hegavemortalsthevinewhichputsastoptogrief;andifthereisnomorewine,thereisnomoreAphrodite,noranyotherhumanpleasure’(771–4).AndthemessengerwhoreportsPentheus'deathconcludesthat‘toknowone'splace(sōphronein)andreverethedivineisbest,andIthinkitisalsowisest’(1150–1).

Thereis,afterall,nocontradictioninbelievingthatlifehasbothitstragedies,manyofthemunavoidable,anditspleasures,andthatsincetotalrenunciationofthepleasureswillnothelponeescapethetragedies,itisfoolishnottoacceptthem(withinreason,ofcourse).IfPentheushasrejectednormalpleasures(andonecertainlydoubtsifhe'dmakeagoodcompanionforasymposium),itseemsonlytohaveledhimtoseekpervertedones:hiswayofshowingaffectionforhisgrandfatherhadbeentoaskwhomCadmuswantedhimtopunish(1310–12,1318–22),[44]andheisluredtohisdeathby(p.286) beingofferedthechancetospyonthemaenads'allegedsexualorgies.Andhisevidence‐proofhatredandcontemptforDionysusandallhestandsforleadstoanappallingcatastrophethatwasentirelyavoidable.


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ItremainstruethatthoughPentheusandCadmus,AgaueandInoandAutonoe,havealldeservedtosuffer,theyallsufferfarmorethantheydeserve,orthananyonedeserves—andthatisthenoteonwhichtheplayends.Itmaywellbe,asRichardSeafordsupposes,4thatDionysus'speechasdeusexmachina(mostofwhichhasbeenlostfromtheonlymanuscript)includedinstructionsforestablishinganorganizedcultofDionysusatThebes;buttheThebanswhowillbenefitfromthatcultarenotonstage.ThosewhoarepresentareCadmus,thelonelyoldmanfacingafutureheloathes;Agaue,themotherwhohaskilledherson;andthatson'sdismemberedbody,overwhosetornlimbs,onebyone,Agaue,inanotherlostpassage,hadlovinglylamented.AsofteninEuripides,humanloveseemstheonlyconsolationinacruelworld:fatheranddaughterpartwithanembrace(1363–7),andAgauewillshareherexilewithhersisters(1381–2).Theythemselvesmayhavemadetheworldcruellerthanitneedhavebeen,butwecanpitythemnevertheless—aseventhechorusdo(1327–8).

Andwecangoalittlebeyondpity.Intheplay'slastgenuinewords,Agauesays:

MayIgowherefoulCithaeronshallneverseemeagainnorIseteyesonCithaeron,andwherenothyrsosisdedicated,toremindme![45]Letthembetheconcernofotherbacchants! (1383–7)

JustasthesavagezealofPentheuswascounter‐productive,sotoo,atleastinonerespect,hasbeenthezealoussavageryofhiscousinDionysus.Ithasbenefitednobody,atleastinThebes(sinceDionysuscouldhavedestroyedPentheus,orrenderedhimharmless,inmanylessatrociousways),andithasirrevocablyalienatedthissisterofSemele.ItisentirelyunderstandablethatAgaueshouldthusloatheandshunthatwhichcausedherruin.Shecannotbeexpectedto(p.287) reflect—butweshould—thatsomanythingsinthisworldhavecausedtheruinofsomeoneatsometimethatwecannotpossiblyshunthemall.WehaveseeninthisplaythatDionysusisarisky,destabilizinggod;butdeliberately,obsessivelytoavoidallriskandinstabilityisitselfriskyanddestabilizing.Anddeliberately,obsessivelytoavoidpleasureassuchmerelyensuresthatlifewillbeallpain—asiftherewasn'tenoughofthatanyway.5

Notes:

(1)OntheGreekbeliefthatbarbarianswerethe‘slaves’oftheirrulers,cf.Eur.Hel.276,andseeHall(1989:193–7).Anothertyrant,Lycus,speakssimilarlyinEur.HF251.

(2)Goodsophia:266,427,480,641,656,839,1151.Badsophia:30,200,203.Thetwoarecontrastedat395.Pentheuscondemnsthesophistries,asheseesthem,ofthepriestwhoisinfactDionysusat489and655;inhislaterdelusionhepraisesthesophiaofthedisguisedgodasthelatterschemestodestroyhim(824),andAgaue,alsodeluded,praisesthegod'ssophiainurgingonthemaenadstohuntthe‘lion’whowasinfactherson(1190).

(3)Dover(1968:p.liii),listingthegoodthingsofwhich,intheworldofAristophanic


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comedy,‘thenormalman…takesasmuchashecan’.

(4)Seaford(1996:252–3).

(5)ThischapterwasoriginallypublishedinT.ShashaandD.Stuttarded.EssaysonBacchae(Brighton:aodpublications,2006)32–45;andagaininA.Beale(ed.),EuripidesTalks(London:BristolClassicalPress,2008)23–32.Insertedpagenumbersrefertothefirstpublication.IammostgratefultotheActorsofDionysusforgivingpermissionforthisrepublication,towhichafewfootnoteshavebeenadded.

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What Ought the Thebans to Have Done