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Chapter 3 The Meaning of βάκχος and βακχεύειν in Orphism Ana Jiménez San Cristóbal The meanings of the denomination βάκχος and the verb βακχεύειν in Orphic context differ from their value in other religious circles. Generally speaking, the adjective βάκχος denominates those who have experienced rituals of purification or ritual ecstasies.1 Βάκχος and the verb βακχεύειν describe states of mystical and cathartic exaltation peculiar to the enthusiastic devotees2 of Dionysus Bacchus. In fact, in spite of some opposition3 to including it in the Dionysiac field before the fourth century BCE, the name βάκχος is always applied—when it refers to mortals—to the followers of Dionysus and not of other gods.4 Therefore, it is not a theonym5 but an attribute that manifests a particular condition of men or gods. Obviously, βάκχος is connected with the worshipers of Dionysus, who is called Βάκχος6 and Βάκχιος7 in numerous testimonies. Still, Βάκχος is not identical with Dionysus, for an initiate can receive the name “Bacchus” but never “Dionysus.”8 With regard to the verb βακχεύειν, in the oldest testimonies9 it denotes the condition reached when one is inspired or possessed10 bya god. Among the early writers, the Bacchic language is used to describe the Dionysiac poetry and ritual;11 but only with Euripides does the Bacchic terminology get the peculiar sense that traditional criticism gives to it, on the basis of Dionysiac worship. In this context, the verb βακχεύειν can refer both to the feeling and to the performance of the Bacchic rites that caused such enthusiasm. In fact, the verb is a denominative that denotes the exercise, the practice of an activity. It is derived from βακχεύς,12 an agent name received by Dionysus when he acts as bacchus, as well as his followers when they imitate him and behave as bacchi.13 Worshiper and god are described by the ritual activity. In general terms, βακχεύειν can be translated as “to experience bacchic deliria or raptures,”14 attained by performing several The Meaning of βάκχος and βακχεύειν in Orphism 47 rites,15 such as bearing the thyrsus,16 ornamenting oneself with ivy17 or with the nebris,18 shouting evoe19 saboi,20 dancing,21 or drinking, mainly wine.22 But there are as well instances, some of them early, of a figurative use of βακχεύειν to describe the delirium and ecstasy of the lyrists23 or the state of perfection of the human soul.24 After this short introduction, we shall try to find the peculiarities displayed by βάκχος and βακχεύειν in the testimonies connected with Orphism. Above all, we must note that it consists of a very limited number of texts, which include passages of Heraclitus,25 Herodotus,26 Euripides,27 Plato,28 and Clement of Alexandria,29 the lamella of Hipponion30 (fifth century BCE), and inscriptions in Cumae31 (about mid-fifth century BCE) and Torre Nova32 (second century CE). Therefore, if we exclude the Clement text and the Torre Nova inscription, the bulk of the texts belong to a limited period, between the sixth and fourth centuries BCE. Likewise, the context in which the terms appear is very precise, for they are limited almost always to the rituals and funerals. Let us begin with the term βάκχος. If we intend to make a comparison with the βάκχοι of other mysteries, the first question we have to answer is with what kind of rites the Orphic βάκχοι are connected in the sources. Heraclitus criticizes the initiates and bacchi and the μάγοι and νυκτιπόλοι who perform rites.33 In Orphic environments, the magoi are mentioned in the Derveni Papyrus34 in connection with an ἐπῳδή (an enchantment) and with offerings and libations. Concerning the adjective νυκτιπόλος, “night-wanderer,” it may refer to private and secret rites.35 In this passage, Heraclitus mentions as well fire, which is sometimes identified with Dionysus .36 In a fragment of the Cretans, Euripides mentions a rite consisting in bearing torches.37 To these rites are added others like drinking38—perhaps water39 or wine40—mentioned in the lamella of Hipponion. Another common activity in the celebrations was the bearing of thyrsi.41 As is well known, the thyrsus is common in the performances of the maenads in Dionysiac worships;42 but among the Orphics, such an instrument acquires special connotations due to the existence of a story recounting how the Titans attracted Dionysus with the thyrsus and finally dismembered him. The Titans are considered the ancestors of men, who are, correspondingly , the heirs of the Titanic guilt. Therefore, it is advisable to keep in mind this myth when we try to discover the use of the thyrsus among the Orphics. Clement of...

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