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The Second Messenger
The Bacchae are Dionysus’ hedonistic female followers. In Greek mythology, they achieve a state of ecstasy through drunkenness, ritual dance, and sexual freedom. They dress in Dionysian costume, which generally consists of fawn skin and a thyrsus, which is a tall rod imbued with supernatural powers wound with ivy and topped with a pine cone. The Bacchae prove themselves to be capable of gruesome violence, tearing living creatures limb from limb and eating their raw flesh. Dionysus turns the women of Thebes into Bacchae, putting in place the necessary elements to bring about Pentheus’ death at the hands of his own frenzied mother, Agave.
The Bacchae Quotes in The Bacchae
The The Bacchae quotes below are all either spoken by The Bacchae or refer to The Bacchae. 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:
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Lines 1 - 168 Quotes
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.
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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
Lines 169 - 519 Quotes
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.
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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!
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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
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.
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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
Lines 520 - 866 Quotes
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.
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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
They snatched children
from their homes, and pillaged houses.
Everything they threw on their backs stayed there:
nothing, not even bronze or iron, fell to the earth.
Flames danced in their hair but did not burn them.
The furious villagers took up their weapons in defense
and, sire, what happened next was dreadful to see.
The men's spears of pointed metal drew no blood,
while the flung wands of the women ripped open flesh,
and the men turned and ran.
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Explanation and Analysis:
The herdsman’s story takes a turn for the gruesome, showing the Bacchae to be capable of extreme violence. These Bacchae are, of course, Dionysus’ latest converts: the women of Thebes. This underscores just how much of a digression this behavior really is—these aren’t followers who have come from afar, like the Bacchae from Asia that make up the chorus, but are local women who until recently were subservient to King Pentheus and the men of Thebes and did what was expected of them. The women’s wild and uncharacteristic actions are another way Dionysus demonstrates his godly power; they would never 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 offic
Lines 867 - 1022 Quotes
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!
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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
Lines 1023 - 1392 Quotes
His own mother,
like a priestess with her sacrifice, fell on him first.
But he snatched off his headdress and wig
so she could see who he was.
He reached out his hand to touch her cheek
and cried out: "Mother! Mother! Look!
It's me, Pentheus, Your own son!
The son you bore to Echion!
Spare me, Mother, I beg You!
I have done wrong, Perhaps,
but you cannot kill your own son!"
But Agave's eyes were rolling,
and her mouth filling with foam.
In the grip of the god and the god's frenzy,
it was as if she couldn't see him, couldn't hear.
Grabbing his left hand at the wrist,
she planted her foot against his flank and wrenched,
pulling his arm straight out of his shoulder—
not with her own strength but the strength of the god.
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Soon after Dionysus and Pentheus depart to see the Bacchae, Euripides uses the sudden arrival of a messenger once again, this time forcing the audience to actively imagine Pentheus’ violent death rather than perform it on stage. This quote is important for many reasons. Firstly, it demonstrates the extent to which Agave has given herself—or been forced to give her self—to the way of the Bacchae. She is so firmly entrenched in Dionysian ritual that she can’t recognize her own son, who should be the clearest reminder of her normal life. She is “like a priestess” because she is leading 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 debitis. Voluptatem accusantium est. Mollitia eaque ipsa. Perferendis
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The Bacchae Character Timeline in The Bacchae
The timeline below shows where the character The Bacchae appears in The Bacchae. The colored dots and icons indicate which themes are associated with that appearance.
Lines 1 - 168
...city are already entranced—they’ve decamped to the mountains, driven “delirious” by Dionysus. They are his Bacchae. He says that when the Thebans realize his godliness they will see Semele’s innocence.
(full context)
...he’ll move on to other cities—but if anyone tries to stop his female followers, the Bacchae, he will “bring on war.” Dionysus calls on his “women” to beat their drums at...
(full context)
Lines 169 - 519
...Dionysus, still in disguise and willingly held captive. He also tells Pentheus that the imprisoned Bacchae have miraculously escaped their shackles and are now returning to the mountain.
(full context)
Lines 520 - 866
...message from Mt. Cithaeron. He has come to tell Pentheus of what he’s seen: the Bacchae are running wild. He tells Pentheus he saw Agave, Ino, and Autonoe leading three bands...
(full context)
...the sound of cattle and sprung to her feet, waking up the rest of the Bacchae. As they woke, some of them “drew gazelles and wolf cubs to their swollen breasts...
(full context)
...“gratitude of the king” and capture Pentheus’ mother, Agave. They lay in ambush as the Bacchae came by, practicing their rituals, seemingly possessed. The herdsman jumped out at Agave, but she...
(full context)
The herdsman and his group fled from the Bacchae—the women then turned on the nearby herd of cattle. They tore apart the animals—even the...
(full context)
The Bacchae continued their rampage, heading to nearby villages, where they snatched children and pillaged houses. “Flames...
(full context)
Dionysus offers to bring the Bacchae back to Thebes with no bloodshed, but Pentheus doesn’t trust him. Pentheus tells his guard...
(full context)
Dionysus cunningly asks whether Pentheus would like to spy on the Bacchae as they “go about their mysteries.” Pentheus says he would pay a lot of money...
(full context)
Dionysus tells Pentheus that in order for him to spy on the Bacchae, he needs to disguise himself as a woman. Though Pentheus finds the idea shameful, he...
(full context)
Lines 867 - 1022
The chorus invokes the “hounds of madness” to run to the mountains and send the Bacchae into a frenzy against “the man in woman’s clothes.” Pentheus, they sing, is walking, is...
(full context)
Lines 1023 - 1392
...He went with Pentheus and Dionysus to Mt. Cithaeron. They came across some of the Bacchae, who were singing songs and repairing their thyrsi.
(full context)
The Bacchae then spotted Pentheus at the top of the tree. The second messenger relates how the...
(full context)
The Bacchae threw stones and branches at Pentheus, but he held his grip. Then Agave, his mother,...
(full context)
...his body, “in the grip of the god and the god’s frenzy.” Then the other Bacchae, including Pentheus’ aunts, Ino and Autonoe, helped tear him apart. Soon, his remains were scattered...
(full context)
