A reader of the _Bacchae_ who looks back at the ritual sequence described above (p. 64) will be startled to find how close this drama, apparently so wild and imaginative, has kept to the ancient rite. The regular year-sequence is just clothed in sufficient myth to make it a story. The daemon must have his enemy who is like himself; then we must have the Contest, the Tearing Asunder, the Messenger, the Lamentation mixed with Joy-cries, the Discovery of the scattered members--and by a sort of doubling the Discovery of the true God--and the Epiphany of the Daemon in glory. All are there in the _Bacchae_. The god Dionysus, accompanied by his Wild Women, comes to his own land and is rejected by his kinsman, King Pentheus, and by the women of the royal house. The god sends his divine madness on the women. The wise Elders of the tribe warn the king; but Pentheus first binds and imprisons the god; then yielding gradually to the divine power, agrees to go disguised in woman's garb to watch the secret worship of the Maenads on Mt. Kithairon. He goes, is discovered by the Maenads and torn in fragments. His mother, Agave, returns in triumph dancing with her son's head, which, in her madness, she takes for a lion's. There is Lamentation mixed with mad Rejoicing. The scattered body is recovered; Agave is restored to her right mind and to misery; the god appears in majesty and pronounces doom on all who have rejected him. The mortals go forth to their dooms, still faithful, still loving one another. The ghastly and triumphant god ascends into heaven. The whole scheme of the play is given by the ancient ritual. It is the original subject of Attic tragedy treated once more, as doubtless it had already been treated by all or almost all the other tragedians.