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We have here an indication that dismemberment—the truly Dionysian suffering—was like a separation into air, water, earth, and fire,
那就是说，这样的解体，亦即酒神所受的苦难，是如同气化、水化、土化、火化那样的，
and that individuation should be regarded as the source of all suffering, and rejected.
所以我们必须把个性化情况看作一切痛苦的根源和主因，它本身就是一种不愉快的经验。
The smile of this Dionysus has given birth to the Olympian gods,
这个酒神的微笑产生奥林匹斯诸神，
his tears have given birth to men.
他的眼泪产生人美；
In his existence as a dismembered god, Dionysus shows the double nature of a cruel, savage daemon and a mild, gentle ruler.
作为被解体之神，酒神就具有二重性格，残酷野蛮的恶魔和温柔良善的君主。
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，秘仪信徒们总希望酒神再度获得新生。我们可以预言这次再生是个性化的终结。
the thundering paean of the adepts addressed itself to the coming of the third Dionysus.
秘仪信徒们以嘹亮的庆祝歌声来迎接第三个酒神的降生。
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.
全凭这一希望，这个支离破碎分裂为无个体的世界的容貌，才焕发出一诸欢乐的曙光。德墨脱地母（Demeter）的神话便是这种情绪的象征：地母娘娘沉溺在永恒的悲哀中，只有当她听说她将再一次生产酒神时，她才第一次再尝到欢乐的滋味。
