Dionysus Character Analysis in The Bacchae

Dionysus, the protagonist of the play, is the Greek god of wine, fertility, ritual madness, and theater. He inspires the kind of devotion in his followers, the Bacchae, that Pentheus can only dream of as king. Dionysus has returned to his hometown of Thebes to avenge the death and dishonoring of his mother, Semele, who was the lover of the king of the gods, Zeus. Furthermore, Dionysus is determined to prove his godliness and does so in the cruelest way—by manipulating events to bring about the death of his cousin, King Pentheus, at the hands of his own mother, Agave, who is lost in Dionysian ritual. As a god, Dionysus is able to shape shift. In his human form, he takes on the character of Dionysian priest with beautiful long hair. His powers don’t stop there—at one point he conjures an earthquake and fire to bring down the palace of Thebes, symbolically dismantling King Pentheus’ power. Throughout the play, Dionysus is morally ambiguous, seemingly reveling in disrupting the status quo and bringing irrationality to the mortal world. Interestingly, he’s also the only Greek god who had a mortal parent.

Dionysus Quotes in The Bacchae

The The Bacchae quotes below are all either spoken by Dionysus or refer to Dionysus. For each quote, you can also see the other characters and themes related to it (each theme is indicated by its own dot and icon, like this one:

Disguise, Deception, and Identity Theme Icon

So I must teach this Pentheus, teach all of Thebes,
what kind of god I am.
Once I am established here
I will move on to other lands and show myself there.
But if Thebes tries to drive my Bacchae
from the mountains by force of arms,
I will marshal my Maenads and bring on war.
I have readied myself for battle:
put my deity aside and taken human form.

Related Characters: Dionysus (speaker), Pentheus, The Bacchae

Page Number and Citation: Lines 47-53

Explanation and Analysis:

Here, Dionysus outlines his general mission, which is to both spread his religion and, more pressingly, exact his revenge on his cousin, the irreverent King Pentheus. Clearly, an important part of his motivations is proving his status as a god and undermining Pentheus’ mortal authority. By using this militant language right at the beginning, Dionysus also establishes the sense that the play will heavily feature violence. As a powerful shape-shifting god, Dionysus could easily prove his godliness without violence, but it’s clear he plans to use disguise and deception to bring about a particularly cruel form of revenge. Dionysus’ desire Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia

Blessèd are those who know the mysteries of the god.
Blessèd are those who consecrate their lives to worship.
Blessèd are those who give themselves up to the dance,
to the mysteries, to purification on the holy mountain
where the dance and the mysteries take place.

Related Characters: The Chorus (speaker), Dionysus

Page Number and Citation: Lines 72-76

Explanation and Analysis:

This quote, which is from the first lines by the chorus, exemplifies one way that mortals can navigate their relationship to the gods—by not trying too hard to understand the gods and instead paying tribute to the mystery. Dionysus is not a god who is meant to be understood; he can’t be rationalized away through humans’ limited understanding. Instead, mortals can best protect themselves from his wrath by getting it in touch with their irrationality through the medium of Dionysian rituals (such as ecstatic dancing). It’s also worth remembering that the chorus is comprised of Dionysus’ female followers, the Bacchae—so Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut

CADMUS
Are we the only men who'll dance for Dionysus?

TIRESIAS
The rest are blind. Only we can see.

Related Characters: Cadmus (speaker), Tiresias (speaker), Dionysus

Page Number and Citation: Lines 195-196

Explanation and Analysis:

The audience doesn’t learn much about the attitudes of the men of Thebes, apart from Cadmus, Tiresias, and Pentheus. Cadmus (the previous king) and Tiresias (a prophet) are clearly willing to pay tribute to Dionysus—in this early exchange, they’re both dressed in Dionysian outfits and are about to leave for Mount Cithaeron, where the rituals take place. An important undertone here, which wouldn’t have been lost on Greek audiences at the time, is that Tiresias is a blind prophet (also the result of some god-related turmoil). Despite being a mortal, he has the gift of “second sight”—an ability to see Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollit

Women have deserted their homes for these
fraudulent rites up in the woods and mountains,
dancing to celebrate some new god
Dionysus, whoever he is.
Drink is at the bottom of it all.
Huge bowls stand in their midst, I'm told,
brimming with wine, and one by one the women
slip into the shadows to satisfy the lusts of men.
They say they are priestesses, sworn to Bacchus,
but it's clearly Aphrodite they adore.
I've had some of them trapped, and shackled in the prison.
The rest are still out there on the mountain –
Even my mother is among them,
she who bore me to Echion,
with her sisters Ino and Autonoe, mother of Actaeon.
I'll hunt them down with nets.
I'll put an end to their filthy orgies.

Related Characters: Pentheus (speaker), Dionysus, The Bacchae, Agave, Ino, Autonoe, Actaeon

Page Number and Citation: Lines 215-232

Explanation and Analysis:

When Pentheus first enters, he outlines some of his objections to Dionysus. Essentially, he views the behavior of the women of Thebes as immoral, and is particularly frustrated at their drunkenness, perhaps because it represents a kind of opposite of the type of rational, authoritarian order he seeks to impose upon his kingdom. These lines also show the extent and power of Dionysus’ influence over the Bacchae—Pentheus’ own mother and aunts are all enthralled by the god. This also heightens the dramatic tension of the play by making further gesture to the violence that is to come. Meanwhile, the mention Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperi

They say some foreigner has arrived from Lydia:
one of those charlatan magicians
with blond hair that reeks of scent,
the flush of wine in his cheeks
and all the tricks of Aphrodite in his eyes.
Day and night he's with the women,
showing them his mysteries –
holding up his secret, for them to adore.
Once I catch him there'll be none of that tossing of locks
and waving of wands:
I'11take that head from off his body!

Related Characters: Pentheus (speaker), Dionysus, The Bacchae

Related Symbols: Thyrsus, Hair

Page Number and Citation: Lines 233-242

Explanation and Analysis:

This fleshes out Pentheus’ distrust and denial of Dionysus’ godliness. He thinks it’s all fraudulent magic and tricks rather than genuine displays of godly power. From a psychological standpoint, it’s interesting just how adamant Pentheus is in his criticisms of Dionysus—as if he is secretly fascinated by the god’s power over women and indulgence in wine. He also seems to be preoccupied with Dionysus’ appearance—although Pentheus currently thinks that Dionysus is a Dionysian priest, not the god himself. The mention of hair is significant as it’s a symbol of worship and virility. Subconsciously, Pentheus wants to castrate Dionysus—or the priest—by Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita

And here's another miracle! The prophet Tiresias
all got up in fawn skin, and my mother's father
dressed up as a Bacchant with a wand.
You look ridiculous, both of you: have you lost your wits?
I'm ashamed of you, Grandfather.
Shake off that ivy and drop that bloody stick!
This is your doing, Tiresias, I can tell:
another imported god, another chance
to make money on the side from burnt offerings
and reading auguries from the guts of birds.

Related Characters: Pentheus (speaker), Cadmus, Tiresias, Dionysus

Related Symbols: Thyrsus

Page Number and Citation: Lines 248-257

Explanation and Analysis:

Here, Pentheus notices his grandfather, Cadmus (the previous king of Thebes), and Tiresias, the blind prophet, dressed in Dionysian garbs. Pentheus is being patently cynical and ironic by calling them a “miracle,” and again is preoccupied with the phallic symbol (the thyrsus). This also sets up the question of irrationality and madness that runs throughout the play. Pentheus sees the two elderly men as mad for indulging in Dionysian rituals, especially given their age. As the play continues, the alternative viewpoint emerges—that Pentheus himself is the mad one, both for trying to deny Dionysus and for wanting to spy on Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recusandae voluptates. Explicabo minus tempore. No

The new god you ridicule will be a great Power in Greece.
Let me explain, young man, the two blessings of human life.
Firstly Demeter, Mother Earth – call her what you will –
sustains us mortals with the gift of grain, of solid food.
But he who came next – son of Semele – matched
her gift to man: he brought us wine.
And wine brought peace to the troubled mind,
gave an end to grief and gave us sleep – blessed sleep –
a forgetting of our sadnesses.
He, a god himself is poured out in honor of the gods.
Through that holy wine we win their favor.

Related Characters: Tiresias (speaker), Pentheus, Dionysus

Page Number and Citation: Lines 271-282

Explanation and Analysis:

This is Tiresias’ reply to King Pentheus’ barrage of derogatory criticism, and it provides a little bit of general background information on the Greek gods more generally. Demeter is the goddess of grain, agriculture, harvest, growth, and nourishment; Tiresias sees Dionysus as being almost as important. It’s interesting how Tiresias views Dionysus’ “gift” of wine as something uniformly beneficial to mankind. Firstly, most people would agree that relentless overindulgence in alcohol doesn’t lead to a balanced or healthy life; secondly, Tiresias seems a little too trusting of Dionysus’ intentions. Perhaps, as a god so keen to disrupt the status quo Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequu

As for the women, it is not for the god to enforce chastity.
Dionysus releases their true nature. Even plunged in delirium,
a virtuous soul does not turn vile.

Related Characters: Tiresias (speaker), Pentheus, Dionysus, The Bacchae

Page Number and Citation: Lines 315-317

Explanation and Analysis:

Tiresias continues to defend Dionysus, offering up the reasoning behind the Bacchae’s sexually liberated behavior. Tiresias implies that the Dionysian rites and rituals are not wholly irrational; instead, they offer a way for mortals to embrace their “true nature.” Tiresias thinks that it’s not Dionysus’ place to “enforce chastity,” but it seems that Dionysus actually enforces promiscuity—an idea that challenges Tiresias’ notion of the “true nature.” Tiresias’ words also add depth to the events near the end of the play—when Agave kills her own son, Pentheus, is she under Dionysus’ duress, or is it just her “true self” behaving in Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium

So. Not entirely unattractive—at least to women, I suppose,
which is why you’re here in Thebes.
Such long hair.
Not a wrestler then, I take it?
So long, it frames your cheeks.

Related Characters: Pentheus (speaker), Dionysus

Related Symbols: Hair

Page Number and Citation: Lines 454-458

Explanation and Analysis:

This quote comes from Pentheus’ first encounter with Dionysus, who is in disguise as a priest of his own religion. Dionysus’ mortal appearance is effeminate, graceful and undeniably attractive. Considering how much Pentheus professes to hate Dionysus and his ways, his admission that Dionysus is “not entirely unattractive” sounds like high praise indeed. Pentheus is quick to dispel any suggestions of homosexuality by adding the caveat, “to women, I suppose”—but the sense that the king is confused by feelings of physical attraction to Dionysus is certainly present. Pentheus’ question about wrestling is intended to put Dionysus down, implying that he Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recusandae voluptates. Explicabo minus tempore. Nostrum dolor asperiores. Ut aliquam officiis. Unde enim nes

CHORUS
Look: the stone lintels gape from their columns!
The Roaring One is pulling down the palace from inside!

DIONYSUS
Spark the lightning bolt!
Let the flames feed on the house of Pentheus!

Related Characters: The Chorus (speaker), Dionysus (speaker), Pentheus

Related Symbols: The Palace

Page Number and Citation: Lines 591-594

Explanation and Analysis:

Once Pentheus has imprisoned Dionysus (disguised as a mortal priest), it’s time for the god to start showing his true powers. Dionysus uses his supernatural might to bring Pentheus’ palace crashing to the ground, thereby undermining his authority and further distressing the king’s psyche. “The Roaring One” is just one of many alternative names for Dionysus. There’s also a clear signal towards Dionysus’ godly parentage here: his father is Zeus, whose divine form is a lightning storm. By using his fearsome control over the elements, Dionysus emphasizes his godliness—the very point he vowed to prove at the beginning of the Dolore

This is maddening.
That stranger, that man I had in chains, has escaped!

What! How is it that you’re free, standing at the gates of my palace?

Related Characters: Pentheus (speaker), Dionysus

Related Symbols: The Palace

Page Number and Citation: Lines 643-645

Explanation and Analysis:

Pentheus runs out of his collapsing palace, incredibly confused by what’s happening. The key word in this quote is “maddening”—Dionysus has already told the audience that part of his plan is to undermine Pentheus’ rationality. Dionysus is masterfully manipulating Pentheus’ mental state so that he can lead to him to the particularly cruel and tragic fate that the god has in store. Dionysus’ sudden appearance—disguised as the priest—defies the logical possibilities of the material world, at least in Pentheus’ mind. The King has only just imprisoned the priest within the mighty walls of the palace, so it’s not possible that Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut ist

PENTHEUS
Bar every gate of the city!

DIONYSUS
What good will that do? What is a wall to a god?

Related Characters: Pentheus (speaker), Dionysus (speaker)

Page Number and Citation: Lines 654-655

Explanation and Analysis:

Pentheus desperately tries to reassert his authority on Thebes, which seems to be slipping beyond his grasp. Pentheus is trying to physically contain Dionysus, but as the god points out, the material limits of the mortal world mean nothing to those with supernatural powers. His questions function to shake Pentheus’ understanding of the world, again making him more prone to influence later in the play. With Dionysus’ ability to change form and to summon lightning and fire, it’s clear that no manmade walls can contain his power. Pentheus, despite all the evidence to the contrary, is still not willing to Dolorem et quae. Exercitati

One woman struck her thyrsus on a rock
and a spring of water shot out, bubbling.
Another drove her fennel wand into the ground
and the god released a jet of wine.
Those who wanted milk
simply tapped the earth
with their fingers and a fountain started.
Pure honey spurted and streamed
from the tips of their wands.
If you had been there, sire,
you would have gone down on your knees and prayed
to the very god you deny.

Related Characters: The Herdsman (speaker), The Bacchae, Pentheus, Dionysus

Related Symbols: Thyrsus

Page Number and Citation: Lines 705-710

Explanation and Analysis:

The first messenger, the herdsman, enters just after the destruction of Pentheus’ palace. His speech gives the audience the first detailed sense of the wild and peculiar behaviors of the Bacchae up on Mt. Cithaeron. Clearly, Dionysus’ followers have temporarily inherited a small portion of his power, accessible through the use of the thyrsus (which is a phallic symbol implying fertility and power). The herdsman’s lines serve an important dramatic function because they conjure an atmosphere of peace and calm, making the violent scenes that follow all the more shocking and incomprehensible. There’s also an undeniable presence of sexual imagery, Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mol

While he is sane he will never wear a woman's dress.
But he will shortly, as he is nearly mad.
After all those threats,
I want him walking down these streets in a frock;
I want him a laughing-stock.
Now I shall dress him for Hades,
where he will go by his mother's hand.
And he shall finally know Dionysus, son of Zeus,
a god both terrible and gentle to the world of man.

Related Characters: Dionysus (speaker), Pentheus

Page Number and Citation: Lines 851-860

Explanation and Analysis:

These lines come just after Dionysus (still disguised as the priest) has offered Pentheus an opportunity to secretly glimpse the shocking behaviors of the Bacchae. With the king surprisingly confessing that he does indeed want to observe them, Dionysus convinces him that the only way to do so safely is to dress as a woman. This reverses Pentheus’ earlier suggestion that Dionysus’ long hair makes him less of a man, and perhaps explains the existence of an attraction to Dionysus on Pentheus’ part—he wants to know what it’s like to be in touch with the his more feminine side. Dionysus’ Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recusandae voluptates. Explicabo minus tempore. Nostrum dolor asperiores. Ut aliquam officiis. Unde enim nesciunt. Commodi necessitatibus voluptas. Accusamus eaque omnis. Velit eaque error. Possimus corrupti soluta. Qui aut a. Rerum voluptas de

PENTHEUS
I see two suns in the sky;
two cities of Thebes, each with seven gates.
And you, my guide, you seem to be a bull.
Horns grow from your head.
Were you a beast all along? For you are a bull now.

DIONYSUS
The god is with us.
There were difficulties, but now we have a truce.
You see now what you should have seen before. The god.

PENTHEUS
So how do l look?
A little like Aunt Ino, or a bit more like my mother?

DIONYSUS
The very image of your mother, now I can see you plain.
But let me fix this curl that's come astray.

PENTHEUS
It must have been all that Bacchic ecstasy there in the palace.
I was shaking my head so much!

Related Characters: Pentheus (speaker), Dionysus (speaker), Agave, Ino, The Bacchae

Related Symbols: Hair

Page Number and Citation: Lines 918-930

Explanation and Analysis:

This quote comes just after Dionysus and Pentheus have prepared Pentheus’ female disguise. It represents the height of Pentheus’ loss of rationality; Dionysus has been toying with the King by dramatically altering his form. Pentheus’ double vision demonstrates that he is losing his grip on reality. Dionysus even confesses to Pentheus that he is the god, rather than the Dionysian priest, but Pentheus is too preoccupied with his new outfit to even notice. Pentheus has clearly let loose a buried part of his psyche, wanting to look like either his mother or his aunt. Euripides underscores the irony of Pentheus’ Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi. Ut veniam voluptatem. Aperiam consequuntur mollitia. Provident expedita delectus. Occaecati ea suscipit. Optio ut iste. Voluptas aut occaecati. Accusantium recusandae voluptates. Explicabo minus tempore. Nostrum dolor asperiores. Ut aliquam officiis. Unde enim nesciunt. Commodi necessitatibus voluptas. Accusamus eaque omnis. Velit eaque er

AGAVE
Cithaeron? But why was Pentheus there?

CADMUS
He went to mock the gods, and your rituals.

AGAVE
But we—why were we there?

CADMUS
You were out of your wits.
The whole city was possessed by Bacchus.

AGAVE
I see. Dionysus has destroyed us all.

Related Characters: Agave (speaker), Cadmus (speaker), Pentheus, Dionysus

Page Number and Citation: Lines 1292-1296

Explanation and Analysis:

Agave realizes her tragic mistake, and tries to piece together what has happened. She has been so deeply entranced by Dionysus that she remembers nothing, asking the audience to consider how much agency she has had throughout the play. It’s not easy to ascertain whether she has any true responsibility for her actions, or whether she has been a mere puppet for Dionysus to enact his particularly cruel revenge. Cadmus suggests that what she has been though constitutes a form of madness—but this contradicts the idea that mortals ought to follow the gods and pay them tribute. Agave has done Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperi

The gods take many shapes,
accomplish many things beyond our expectations.
What we look for does not happen;
what we least expect is fashioned by the gods.
And that is what has happened here today.

Related Characters: The Chorus (speaker), Dionysus

Page Number and Citation: Lines 1388-1392

Explanation and Analysis:

These are the closing lines of the play, offering a dissatisfying explanation for the events that have transpired. In a way, the fact the explanation is dissatisfying is appropriate. The point the chorus is making here is that mortals can’t expect to understand gods—it’s arrogant to think that anyone, whether characters in the play or members of the audience, can really rationalize Dionysus’ actions. Dionysus is especially relevant to this idea, because he is positioned as the very god responsible for irrationality—no wonder it’s hard to make sense of him. The play, then, ends on a note that offers no Dolorem et quae. Exercitationem non aut. Eveniet dolor non. Incidunt dolores sunt. Ad dolor at. Quia aperiam eligendi.

Dionysus Character Timeline in The Bacchae

The timeline below shows where the character Dionysus appears in The Bacchae. The colored dots and icons indicate which themes are associated with that appearance.

Dionysus, Greek god of wine, fertility, ritual madness, and ecstasy, stands outside of the royal palace... (full context)

...elderly Theban who has given over the rule of the kingdom to his grandson, and Dionysus’ cousin, Pentheus. Semele was impregnated by Zeus, the king of the gods. Hera, Zeus’ wife,... (full context)

Dionysus tells the audience he has arrived in Thebes from the East, where he established his... (full context)

Dionysus wants Thebes to “learn its lesson” and follow his rites and rituals. All of the... (full context)

Dionysus is angry with Pentheus, the king of Thebes and grandson of Cadmus, for disrespecting him... (full context)

The chorus sings Dionysus’ praises, charting their journey from Asia to Greece. They say those who give themselves to... (full context)

...dance, despite their old age. They’re the only men in Thebes willing to dance for Dionysus. Cadmus tells Tiresias that he can see Pentheus approaching. (full context)

...few days and is furious at the scenes he’s come back to. He complains about Dionysus and the way he has deceived the women of the town. He believes that “drink... (full context)

Pentheus goes on, lambasting Dionysus as just some “charlatan magician”; Pentheus vows to put a stop to his mischief and... (full context)

Tiresias argues in Dionysus’ favor, saying the god will be a great power in Greece. He says that the... (full context)

...tells Pentheus that he needs to follow “customs and traditions.” He reasons that, even if Dionysus isn’t a god, it does no harm to act as if he is. Firstly, they’ll... (full context)

Pentheus rejects Cadmus and Tiresias’ arguments, ordering his servants to capture the priest—actually Dionysus in disguise—who is leading the women astray. Tiresias and Cadmus leave to pay their respects... (full context)

A servant enters, bringing in the enchained Dionysus, still in disguise and willingly held captive. He also tells Pentheus that the imprisoned Bacchae... (full context)

Pentheus takes an intrigued look at Dionysus, saying that he is “not entirely unattractive” and praising his skin and hair. Pentheus interrogates... (full context)

Dionysus’ evasiveness angers Pentheus. Pentheus cuts off Dionysus’ hair and snatches his thyrsus, before ordering him... (full context)

The chorus sings about Dionysus’ birth and Pentheus’ betrayal of his origins. The singers call on Dionysus to “come down... (full context)

Dionysus calls to the chorus and his other followers from within the palace. He brings about... (full context)

Dionysus explains to the chorus how he escaped from the palace. Apparently, he had deceived Pentheus... (full context)

Pentheus arrives with his retinue, furious that his prisoner has escaped. Suddenly he notices Dionysus—still in the guise of the Dionysian priest—standing there, and is baffled as to how he... (full context)

...welcome this god, whoever he may be, to Thebes. Making his exit, the herdsman praises Dionysus for his gift of wine. (full context)

The leader of the chorus tells Pentheus that there is no god greater than Dionysus. Pentheus tells his servant to go and mobilize the Theban army, declaring “we will not... (full context)

Dionysus, still posing as the priest, offers Pentheus a last chance to avoid “taking arms against... (full context)

Dionysus offers to bring the Bacchae back to Thebes with no bloodshed, but Pentheus doesn’t trust... (full context)

Dionysus cunningly asks whether Pentheus would like to spy on the Bacchae as they “go about... (full context)

Dionysus tells Pentheus that in order for him to spy on the Bacchae, he needs to... (full context)

Pentheus hesitates about the cross-dressing plan, but Dionysus says it’s either that or “fight the women and spill blood.” Pentheus goes into the... (full context)

Dionysus comes back, ushering out Pentheus, who is dressed as a woman and carrying a thyrsus.... (full context)

Dionysus fixes up Pentheus’ hair, which Pentheus says must have come loose in “all that Bacchic... (full context)

Dionysus hints that Pentheus is heading towards his death, but the latter doesn’t pick up on... (full context)

...his death. If only he had been “pure and pious,” they lament. They call on Dionysus to appear as a bull, a “many-headed serpent” and a “lion in flames”—and to “throw... (full context)

The second messenger recounts what happened to Pentheus. He went with Pentheus and Dionysus to Mt. Cithaeron. They came across some of the Bacchae, who were singing songs and... (full context)

Pentheus wanted to get a closer look, continues the second messenger, and asked Dionysus if it would be a good idea to climb up a nearby fir tree. Dionysus... (full context)

...Pentheus at the top of the tree. The second messenger relates how the voice of Dionysus came from the sky and told the “Bacchae” that here was the man who “mocked”... (full context)

...the top of her thyrsus. The second messenger says he heard her calling out to Dionysus, her “fellow huntsman” and “companion in the chase, in the taking of the prize.” The... (full context)

...he pities her for the “grief to come,” and that they must have seriously wronged Dionysus to deserve what’s happened: “he has been so just, so terribly just, he has destroyed... (full context)

Dionysus appears, “revealed as a god.” He tells Cadmus that he and his wife, Harmonia, will... (full context)

Cadmus pleads with Dionysus, asking “should not gods stand above all mortal passions, such as anger?” Dionysus says that... (full context)

Agave says “terrible is the ruin Lord Dionysus has visited on this house”; Cadmus says it’s their fault for dishonoring the god. They... (full context)

Dionysus Character Analysis

Dionysus Quotes in The Bacchae

Lines 1 - 168 Quotes

Lines 169 - 519 Quotes

Lines 520 - 866 Quotes

Lines 867 - 1022 Quotes

Lines 1023 - 1392 Quotes

Dionysus Character Timeline in The Bacchae