Maenadism in the Bacchae
“In art, as well as in poetry, the representation of these wild states of enthusiasm was apparently due to the imagination alone, for in prose literature we have very little evidence, in historic times, of women actually holding revels in the open air. Such a practice would have been alien to the sp...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Cambridge Univ. Press
1940
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| In: |
Harvard theological review
Year: 1940, Volume: 33, Issue: 3, Pages: 155-176 |
| Online Access: |
Volltext (JSTOR) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a “In art, as well as in poetry, the representation of these wild states of enthusiasm was apparently due to the imagination alone, for in prose literature we have very little evidence, in historic times, of women actually holding revels in the open air. Such a practice would have been alien to the spirit of seclusion which pervaded the life of womankind in Greece. … The festivals of the Thyiads were mainly confined to Parnassus.” Thus Sandys in the introduction to his justly admired edition of the Bacchae. Diodorus, on the other hand, tells us (4.3) that “In many Greek states congregations (βακχεῖα) of women assemble every second year, and the unmarried girls are allowed to carry the thyrsus and share the transports of the elders (συνενθουσιάζειν).” And since Sandys' day inscriptional evidence from various parts of the Greek world has confirmed Diodorus' statement. We know now that such biennial festivals (τριετηρíδες) existed at Thebes, Opus, Melos, Pergamum, Priene, Rhodes; and they are attested for Alea in Arcadia by Pausanias, for Mitylene by Aelian, for Crete by Firmicus Maternus. Their character may have varied a good deal from place to place, but we can hardly doubt that they normally included women's ὄργια of the ecstatic or quasi-ecstatic type described by Diodorus, and that these often, if not always, involved nocturnal ὀρειβασíα or mountain dancing. | ||
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