Augustine of Hippo wrote in his Confessions, “Our hearts are restless until they can find peace in [Jesus]” (1). Perhaps Euripides longed for this peace when he wrote his play, Bacchae, because–even though it was written over four hundred years before the birth of Christ–we can observe some significant parallels in the stories of Jesus and Dionysus. Both Dionysus and Jesus are not accepted in their own hometowns, both submit without protest when arrested by local authorities, and neither responds angrily to mockery and abuse.
One of the ways in which Dionysus and Jesus are similar is that they are both disrespected when they visit their hometowns. In the beginning of Bacchae, Dionysus speaks to the audience about how he has come to his hometown—the city of Thebes—after traveling to many other places, starting “initiations there and set[ting] those places dancing, so that mortals / would see [him] clearly as divine” (21-23). He then says that Thebes will not accept him as a god: “This city must learn its lesson … since it is not initiated in my religion” (39-40); and his own relatives say that he is “no son of Zeus” (28). Pentheus, the king of Thebes, says, “I’ll stop [Dionysus] rattling his thyrsus and shaking his hair, / once I have his head cut from his shoulders” (240-241). In Matthew 13:54-57, Jesus comes to His hometown—Nazareth—and begins teaching in the synagogue. The people are amazed and question Jesus’ authority, saying, “Isn’t this the carpenter’s son? … where did this man get all these things?” (Matthew 13:54, NIV). The people of Nazareth interpret Jesus’ authority as impudence and they become enraged at Him. Jesus says to them, “A prophet is not without honor except in his own town and in his own home” (Matthew 13:57, NIV). Not only are Dionysus and Jesus both disrespected in their hometowns, but they are also unjustly treated as criminals.
Another incident that connects Dionysus and Jesus is their submission when local authorities attempt to arrest them. In Bacchae, Pentheus sends his soldiers to arrest Dionysus (345). In Scene Two, the soldiers return, reporting to Pentheus, “We have hunted down this wild thing you sent for, but we found the beast was gentle, made no attempt to escape, willingly held out its hands” (434-437). Matthew 26:47-56 tells us that the chief priests and elders send a large group of soldiers armed with clubs and swords to the Garden of Gethsemane to arrest Jesus. The clubs, swords, and number of soldiers would suggest that they expect resistance; Jesus, however, offers none. According to the prophet Isaiah, Jesus “was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth” (Isaiah 53:7, NIV). Both Dionysus and Jesus are compared to gentle beasts that offer no resistance and go where the authorities lead them, even allowing themselves to be mocked by their captors.
Once Dionysus and Jesus are in the hands of their accusers, they are both mocked and abused, yet neither reacts in anger or indignation. When the soldiers bring Dionysus before Pentheus, Pentheus begins to mock him, saying: “Well, well. Not bad … you’re no wrestler, are you— … these curls along your cheek … and this fine complexion … staying out of the sun … with your pretty face, for sex” (455-459). Then he demands to know where Dionysus is from. Instead of reacting angrily to Pentheus’ insults, Dionysus respectfully responds, “Right away, sir” (461). Later, Pentheus shouts, “Lock him up over there in the horse-stalls. Let him stare at gloom and darkness. There’s a place for you to dance” (509-511). Dionysus merely replies, “I am prepared to go” (515). In Matthew 27:27-30, a group of soldiers put a scarlet robe on Jesus and press a crown of thorns onto His head. Then they mock Him with the words “‘Hail, king of the Jews!’” (Matthew 27:27-30, NIV). They spit on Him and strike Him, but Jesus does nothing to defend Himself. As the Apostle Peter writes, “When they hurled their insults at [Jesus], he did not retaliate; when he suffered, he made no threats” (1 Peter 2:23, NIV). Dionysus and Jesus both possessed the necessary power, but instead chose not to destroy their tormentors.
Dionysus of Euripides’ Bacchae and Jesus of the Holy Bible share a few notable similarities: they are not honored in their hometowns, they are submissive to civil authorities, and they suffer mockery without resistance. However, Euripides’ Dionysus lacks the quality of mercy that Jesus possesses and the salvation that He offers through His death and resurrection. Euripides’ god is incomplete and imperfect, therefore his story Bacchae does not offer much hope. But Euripides’s lack of full knowledge is not surprising, because even as Christians who know the Gospel’s salvation story, we still do not have all of the information. The Apostle Paul says, “For now we see only a reflection as in a mirror … Now I know in part; then I shall know fully” (1 Corinthians 13:12, NIV). It makes sense that Euripides’s limited vision of God would fall short of the reality. But taking all of this into account, Euripides’s accomplishment is rather impressive. In fact, I would even bet that if Euripides was alive today, he would be quite the Bible Greek–I mean, Geek.
