悲劇的誕生The Birth Of Tragedy 第59期:酒具有二重性格

We have here an indication that dismemberment—the truly Dionysian suffering—was like a separation into air, water, earth, and fire,

那就是說，這樣的解體，亦即酒神所受的苦難，是如同氣化、水化、土化、火化那樣的，

and that individuation should be regarded as the source of all suffering, and rejected.

所以我們必須把個性化情況看作一切痛苦的根源和主因，它本身就是一種不愉快的經驗。

The smile of this Dionysus has given birth to the Olympian gods,

這個酒神的微笑產生奧林匹斯諸神，

his tears have given birth to men.

他的眼淚產生人美；

In his existence as a dismembered god, Dionysus shows the double nature of a cruel, savage daemon and a mild, gentle ruler.

作爲被解體之神，酒神就具有二重性格，殘酷野蠻的惡魔和溫柔良善的君主。

Every hope of the Eleusinian initiates pointed to a rebirth of Dionysus, which we can now interpret as meaning the end of individuation;

然而，祕儀信徒們總希望酒神再度獲得新生。我們可以預言這次再生是個性化的終結。

the thundering paean of the adepts addressed itself to the coming of the third Dionysus.

祕儀信徒們以嘹亮的慶祝歌聲來迎接第三個酒神的降生。

This hope alone sheds a beam of joy on a ravaged and fragmented world--as is shown by the myth of sorrowing Demeter, who rejoiced only when she was told that she might once again bear Dionysus.

全憑這一希望，這個支離破碎分裂爲無個體的世界的容貌，才煥發出一諸歡樂的曙光。德墨脫地母（Demeter）的神話便是這種情緒的象徵：地母娘娘沉溺在永恆的悲哀中，只有當她聽說她將再一次生產酒神時，她才第一次再嚐到歡樂的滋味。