Female Rebellion In Euripides The Bacchae

It has been remarked that Euripides’ The Bacchae celebrates the rebellion of women and female forces against the patriarchal society and the conventions of femininity it imposes. To a certain extent, the argument rings true. The women, especially the Thebans, reject the men and civil laws for the Dionysian cult and religious customs. Nevertheless, while the women initially hold control over men, they ultimately lose power. At Agaue’s epiphany, it is Dionysus, not Agaue or her sisters, who maintains the triumph over the death of Pentheus. Agaue and her sisters, standing as a symbol for all Theban women, must face censure and punishment for their rebellion. It seems, then, that the female rebellion must be weakened and its power compromised to restore social order and to provide the dramatic conflict with a sensible closure. In this sense, by presenting the terrifying implications and consequences of female rebellion, The Bacchae denounces the idea of female rebellion. This criticism seems motivated by the fear that women

David saw Bathsheba as a woman who was desired, taken and then returned home. The male gaze directs the narrative, suggesting that what the man sees within the women is indeed worth looking at. In 2 Samuel II, the object is Bathsheba’s bathing. In gazing at Bethsheba, David objectifies her, reducing her empowerment and agency. 2 Samuel 11 reveals Bathsheba’s marital status and that her husband is a warrior who has gone to battle. In other parts of the text, there is an impression given that Uriah is one of David’s best warriors, which indicates he relentless absence. Bathsheba is thus confined neither to the duties of a wife nor to the restraints of motherhood. Such a woman had not recognizable social niche and was a potential threat to the fabric of the patriarchal