We actually don't have a complete copy of this play though the edition that I read attempts to reconstruct the missing sections (which is mostly at the end) because, as they say, this is a popular play that is regularly performed. This in itself is a strange statement since I have never seen it performed (in fact I have only ever seen one Greek play performed, and that was Oedipus Tyrannous and that was by an amateur theatre group). Mind you, Greek plays tend to be short, meaning that they last generally only as long as about a third of a Shakespeare play (though when they were performed in ancient times, it would usually be along with three others plays).

The Bacchae is about change and about the resistance to change and how our attempts to resist change is generally futile. Mind you it is a tragedy and it does have a pretty bloody ending (in that a number of the main characters end up dead, though the progenitor of change, Dionysus, doesn't, but then again he is a god). There are two things that do strike me about this play, the first being how there are reflections of Christianity in it, particularly early Christianity, and the second involves reflections of the modern rave culture. However, before I go into exploring those two aspects of the play I should give a bit of a background so you may understand where I am coming from.

The cult of Dionysus was a rather new cult to appear in Ancient Greece, as far as the gods are concerned, and he was not one of the traditional gods of the pantheon. He apparently was introduced through migrations from the north, particularly through Thrace. The cult itself was a mystery cult, meaning that the rituals and celebrations tended to be conducted behind closed doors (and this comes out in the Bacchae, particularly since the main worshippers were women). The celebrations (as also comes out in the Bacchae) generally involved drunken revelries out in the bush.

The Bacchae itself is set in the mythical period of Ancient Greece in the city of Thebes. The king of Thebes, Penthius, is concerned about this new cult that has appeared that is seducing all of the women into joining. As such he goes out of his way to attempt to put an end to it, including arresting Dionysus. It is interesting that Dionysus, unlike the gods in many of the other Greek plays, has a major role. Most of the gods in Greek drama tend to only come in at the beginning or the end, either to provide an introduction, or to intervene in a hopeless situation. However Dionysus is one of the major characters in this play.

Anyway Dionysius, in an attempt to defend his cult (and one wonders if his portrayal here is similar to the charismatic cult leaders that we have seen throughout history) convinces Pentheus to spy on one of the celebrations. However, in a drunken haze, the women in the midst of their celebration mistake Pentheus for an mountain goat, capture him, and tear him to pieces. However, the women do not get away scot free as they are exiled for, well, murder, despite their arguments that they were not in control of their faculties at the time.

The idea of the new cult is something that societies have faced throughout time, and it goes to show that the Roman persecution of Christianity is something that is not limited to that particular religion at that particular time. It is interesting to note that in the play Pentheus does not believe that Dionysus is a god, despite certain actions (such as blowing up his palace) that suggest otherwise. Further, the ignorance of the bacchic rites is also similar to Roman ignorance of certain Christian rites, such as the Lord's Supper.

Some have even suggested that Dionysus is a Christ figure, and the introduction to the play even has some similarities with the virgin birth. For instance, Dionysus is born of a woman but has Zeus as his father (though unlike Christianity, where the term 'conceived of the Holy Spirit' does not indicate a sexual union between God and Mary, where it is clear from this play that there was a sexual union between Zeus and Dionysus' mother, though this can be put down to our failure to understand, or accept, the possibility that conception can occur outside of sexual union, though these days this is changing). More interesting is that Dionysus mother is accused of extra-marital sex, which Mary also faced. Another interesting note is that after Dionysus' birth, Zeus hides him to protect him from being killed by a jealous Hera, which has reflections in the Christ story in that Jesus was spirited off to Egypt to protect himself from the murderous rampages of a jealous king.

Some might suggest that I am drawing some rather tenuous examples here, but I would argue otherwise. One of the reasons is generally because of the fear of Christians to look outside the box. We are more than happy to accept the Bible, but to consider anything outside of that, particularly with regards to pagan representations (or could they be prophecies) of the Christ, can open up to many probabilities. I guess it has to do with the conservative bent that most Christians have, in that what has been done over hundreds of years has proven itself and anything that is new can be dangerous or even destructive. However, remember what Paul writes in the book of Thessalonians: test everything, hold onto what is good, and reject what is bad. He did not say 'reject everything' but to 'test everything' which includes age old traditions.

I want to finish off with a comment on the modern rave scene. Okay, the idea of the outdoor rave out in the bush rose out of Britian where, in an attempt to stamp out drug use, the government made raves themselves illegal. However, it could also be suggested that the reason the mystery cults of ancient Greece met out in the bush was because they were also illegal. However (particularly since I have been to raves myself) there is something almost bacchic about the rave. The idea of taking drugs to induce feelings of pleasure, as well as the lights and the sounds adding to that, reflects what was occurring here in the Bacchae. In many cases, the rituals were sensual experiments in pleasure, which is similar to what happens at a rave. This also goes to show that the rave is not something new, but something that has been going on for centuries.

I haven't read many books on the mystery religions and even less on Christianity and mystery religions, but while the focus of this book is not to compare religions, it is very difficult to explore even one of the multitude of ancient mystery religions and not find one self looking over at Christianity and seeing the similarities. As mentioned, this book is not on the subject of comparative religion but rather exploring the Orphic Mysteries as they existed in Classical Athens (around 4^th Century BC) and, with the very limited information that we have available, looking at the theology of this particular cult.

The good thing about Gutherie is that he tries to be very objective, though in writing this book you get the impression that he is not hostile to the Judeo-Christian faith, and accepts the historicity of Jesus Christ. In fact, it is the historicity of Jesus Christ that he uses as proof of the existence of Orpheus, though we must remember that unlike Christ, whose existence is confirmed through documents that were written within 50 years of his death, that most of the documents that we have that support an historical Orpheus are at least 500 years after his purported existence. Unlike Christ, the real Orpheus has been lost to mythology and we are unlikely to be able to learn the truth about him beyond the myths.

Orpheus was a bard that legend says was taught the gift of music on Mount Parnasus near Delphi in Central Greece. His gift of music was said to be so powerful that he was able to use it to tame wild beasts, and images show him sitting among animals playing his harp. The legend has it that his wife was killed on their wedding day when she was wondering through the fields and was bitten by a snake. In response Orpheus descended into the House of Hades and bargained with the god of the underworld to release her. This he did, but on one condition, that he could not look upon her until they had both returned to the surface. When Orpheus had returned to the surface he turned around to see her, but because she had not yet passed the threshold, she was whisked away never to be seen again. Orpheus is said to have then rejected women, and created a cult restricted only to men, and while he lasted a while, he was finally caught by a group of women and torn apart.

The concept of tearing apart is a common theme in the ancient world. Osiris was torn apart by his brother Set, Dionysius was torn apart (and was resurrected as was Osiris), and a number of Dionysius' enemies (such as Pentheus in the Bacchae) were also torn apart. I guess this is where we get the saying 'to be torn limb from limb'. Not really the most pleasant way to go if I do say so myself, but that is a digression. The other interesting this about this book is how they explore the eschatological (end times) and soteralogical (doctrine of salvation) in application to the Orphic religion. It is suggested that Christianity is the only faith with a Teleological view of the world (that is history moves from a definite beginning to a definite end) however this does not seem to be the case. Putting Islam aside, not all of the ancient religions had a cyclical view of history (that is that history moves in cycles but the end always comes back to the beginning). Further Christianity is not necessarily the only faith that looks at a means of salvation, or even having a personal relationship with a deity. However, unlike Christianity, a number of the cults did believe in reincarnation, but not strictly in the cyclical sense but in a sense where there is an ultimate move to an end point.

This book is much more of an academic text book and can be difficult going, especially when Guthrie quotes in Greek, Latin, German, and French. Okay, my Greek is reasonable however I am not a linguist and this quoting in other languages does make the book difficult to follow, but then being an academic text makes it slow reading anyway. However, that does not mean that it is a bad book, but probably not one that one would sit down and casually read. However, objective, non-anti-christian books on the topic of mystery religions are hard to find, especially since many of the authors in this field use this topic to attack Christianity and attempt to undermine the historicity of Christ. If there is one final thing I can say about this book is that it is the only book that I have read that uses the word 'eschatology' outside of a Christian context.

I recently had a look at my review of this book and must admit that I was very disappointed in that I gave it just a brief glance and then threw it on my shelf and forgot about it. I have kept my original review below but after reading the book that I am reading now (Orpheus and Greek Religion) I felt that this particular book requires another look.

Now, the idea that the authors proposed, after thinking about it for a bit and considering the elements of the Greek Mystery religions, the concept of Christianity being a mystery religion isn't something to simply write off. However, the arguments that the authors base their thesis upon is wrong. The reason I say this is because they open their thesis with the argument that Jesus did not exist. Now, granted, my position as a Christian is biased in that regard, but taking that bias out of the equation I still believe there was an historical Jesus. There is just too much evidence supporting his existence, and the author's arguments against this are spurious at best.

However, let us consider the elements of what we know of the mystery religions (remembering that our knowledge of them is limited at best considering that the whole concept of the mystery cult is that outsiders did not know what went on inside, and when Christianity rose to become the dominant religion of Europe, many of the other mystery cults vanished). The main aspect is that they seem to have a focus on a dying and resurrecting God-man. Jesus was not the only figure to die and then come back to life. Others included Orpheus (who descended into hell to rescue his wife), Odysseus (who descended into hell to obtain information on how to return home), Dionysius and Osiris, just to name a few (this was something that scholars refer to as the katabasis or the descent below). The second element is that these religions have an initiation rite: with Christianity that is baptism.

However there are a few differences, one being that with mystery religions the knowledge available to the initiates is not available to those outside of the religion. With Christianity (at least the one that Christ set up) prides itself on its transparency. However, while Christianity desires to propogate itself, and to tell others about the benefits of the religion, there are concepts within Christianity (such as the doctrine of the Trinity and Salvation by Grace) which many of the young adherents simply do no understand, let alone non-believers. Another element is a phrase that I read in my current book, and that that is that 'life is a veil of tears where death is the only release.' That statement is Christianity through and through. The Christian life is a life of suffering as we make our way through to the glory that is awaiting for us beyond death (and this makes me question why Christians simply don't kill themselves, but that is an argument for another time, and is also addressed by many of the ancient writers).

It is true that many of the ancient anti-Christian writers (such as Celsus) point out that Christianity is little more than a mystery cult, and it is interesting that many of the ancient adherents disputed this, though Paul was not necessarily one of them (in which he refers to the mysteries of Christ a few times in his letters). It is also interesting to note that the more fundamentalist a Christian sect becomes then more elements of a mystery cult that it takes on, with baptism always being present as a form of initiation. Now, I'm evangelical Anglican, which means that our take on baptism is that it is a public declaration of our faith in Christ, and while there is nothing magical or mystical about the act, many evangelical Christians will baulk at the idea of being baptised more than once. Once you have been baptised that is it, you do not do it again. Sounds very much like an initiation to me.

Mystery religions actually became quite popular during the Imperial Roman age, where Christianity was not the only 'new' religion that arose. We also had Mithraism and a following of the Egyptian God Isis. However what we need to note is that Christianity survived. It is interesting to note that Constantine, the emperor who made Christianity the state religion of Rome, was a sun worshipper himself (and it is said that Orpheus received his knowledge from Apollo, another Sun god) and was himself very resistant to becoming baptised. However, that is beside the point because the question that I raise is 'why did Christianity take the form of a mystery cult?'.

To be honest, this book is rubbish. It is biased, biggotted, based on flimsy facts and mistranslations. Basically it is guilty of everything it accuses us Christians of doing. Personally, I don't think we're the best bunch of people on the earth, but considering the rubbish that these jokers were propagating, I personally prefer Christianity by a long shot. There are parts that I do agree with, and parts that helped me understand my faith better, such as the myths of the dying god-man (which I see as the pagan myths being fulfilled in Jesus Christ), and the overtly spiritual nature of Paul's letters. However, the thesis, I don't buy it.