One Way Or Another: The Bacchae

Kullervo
January 12, 2011
https://byzantium.wordpress.com/2011/01/12/one-way-or-another-the-bacchae/

In Euripedes’s the Bacchae, Dionysus, god of wine, intoxication, madness and the revel rolls into
Thebes with a train or crazed maenads in tow. Thebes is Dionysus’s homeland, although that is
not widely known. The Thebans go out to the wilderness to join in the frenzied worship, dressing
the part and dancing the dances and partaking in the mad rites of the god. All of the Thebans,
that is, except Pentheus, the king of Thebes and a cousin of the god, who is livid. To Pentheus,
the god is a pretender, an interloper and a chartlatan who disrupts the social order, makes fools
out of wise men, and makes the women of Thebes act… inappropriately. Pentheus fobids the
worship of Dionysus, and orders the arrest of anyone who gets involved.

Pentheus has Dionysus detained and brought before him, and he peppers the god with questions
in a scene not at all unlike Jesus before Pontius Pilate, and Dionysus gives the same kind of wise
but evasive answers that we see Jesus give centuries later in the gospels. Pentheus is unhappy
that Dionysus’s answers are not more clear to him, so he has the god imprisoned. Of course,
Dionysus escapes easily; he’s a god after all, and in the process, he reduces Pentheus’s palace to
flames and rubble.

Angry but curious, Pentheus is tricked by Dionysus into going out to see the maenads, and
Dionysus inflicts madness on Pentheus because Pentheus fought against the god’s worship. The
frenzied maenads tear Pentheus to pieces, and the king’s own mother parades his head through
the streets, unaware that she holds the head of her son.

This is a work of profound spiritual and theological importance. If you have not read it, you need
to.

Inside each one of us is a dark side, a shadow to the Jungians, a part of us that needs to break free
from our bonds, break all the rules, go crazy, be wild, be drunk, and in short, to transgress the
boundaries of civilization. That part of us can be tamed and channeled, but never destroyed and
never completely suppressed.

Dionysus calls to that part of us—he is the living embodiment of that dark, beautiful and terrible
shard of the human soul. When we give in to it, we are his. But Dionysus is not a jealous god! It
is enough that we, like the Thebans, go out to meet him and join in the revel every now and then.
Our shadows need to be expressed but they can be expressed deliberately, channeled into
appropriate and healthy pursuits.

We don’t need to let our shadows devour us: that would be the end of civilization and the end of
virtue, and that’s not, as a general statement, what Dionysus wants from us at all. He certainly
does not demand it. But we have to give our shadows a place in our lives. We have to entertain
Dionysus in order to stay healthy and balanced. Because when we suppress our shadows, war
against our shadows, pretend they are not there—when we imprison Dionysus and threaten those
who do give him the honor he deserves—we do so futilely and at our own peril.

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Dionysus is a god; he will not be imprisoned. He will not be defeated. The god of breaking bonds
will never be bound. And if we, like Pentheus, refuse to admit Dionysus into our lives, the results
will be catastrophic. Dionysus will have his way with us one way or another. The choice is ours:
either we give honor to Dionysus on our own terms, or he compels us to give honor to him. And
he is a god who knows no limits. Dionysus does not use safe words or designated drivers.

When we suppress our shadows they gnaw at us from the inside, and they tear us apart just as
Dionysus tore the king’s palace apart. Healthy appetites become unhealthy obsessions. When we
do not engage with our shadows, our shadows make ever-greater demands from us; our psyches
fester in ever-deeper darkness. And eventually, we lose. Eventually, because we refuse to bend to
Dionysus, we are broken by him. The results are ugly, and they leave a wake of victims.
Pentheus ended up dismembered and decapitated by his mother; the psychosexual implications
are not accidental.

So we party. We dance. We fuck. We drink. We fight. We let our hair down and have a good
time when good times are called for because we have to. Its built in to who we are. If we think
we can suppress those urges all the time and conquer that part of us completely we are fooling
ourselves, and the script for our destruction has already been written, centuries ago.