您好，别来无恙？
来年你逝世周年的典礼上如果世上重新散发了道义的花粉还没能成功地击倒我，我就会出现在火车站对面的那个角落里，嘬着咖啡，专心等你。
哦，也许你不知道，他们把你排为第四了并非偶然；请你不要把我因为你的不快，摁作第五；我不想依着悲剧去站位，即便你前面的三位给我留了座席，而你又对我装作不知悲剧的幽默展示了情怀。
我一直替你保守那着个秘密，如约所束，直到迪奥尼索斯手中的葡萄从此不出酒，或，雅典娜神殿大理石再也没了爱琴海那紫罗兰的芬芳。。。。。。
今又是。
酒神
一块苍老的海岸礁石对着浪涛说：我看见旧铜器时代从我身边走过，沉溺的步履间，并无冗余的叹息。走了便走了。
随之而来的是公元前一千两百年泥桌上崩落的一个暗示：庄严的迪奥尼索斯带着微笑睡着了，手里还握着地中海八月里最金灿的那串葡萄。
伯利克里的时代，六万人的城邦由四百人向五百人的投票机制进发，首次学着使用陶片和贝壳去放逐旁置了的罪犯、游民、债务奴隶和囚役。爱琴海边的人谁没陶片和贝壳呢？都有的，于是就有了一体投票放逐的权力。当初那种所谓先进的民主状态下，无权下民和高级人士间实在的平等和自由只在喝酒的畅快里。无需知识、德佩和智能，在酒里，他们不仅可以褪去受规则影响失去了的自然公平和善意，就可以开始在酒力第一波的挑逗下去嘲笑日常中彼此最为不堪的鄙陋和下贱，并在其后一波波更为畅快的举杯中，裸笑和挖苦政客们白日里习以为常的虚假和荒诞。。。。。。不同的场合里他们一起喝作一团，喝着迪奥尼索斯手中的葡萄上不断涌出的酒，演示共识与正义的无关。这，不是狄奥尼索斯的错。
没有提洛同盟，也会有伯利克里的，只不过他会失去那个能被他用来建造雅典城邦民主秩序和基础的前提。八百年后喝着酒， 他半醉地听着那台夯实的泥桌上偷偷跑入民间酒后的欢腾和鼾声，乘人不注意，脚尖使力，将那些对峙于假正经的俏皮劲悄悄地，踢去英伦三岛，化为幽默。
多了九人的将军寡头难道就不是寡头了？所谓的政治放入进化，就是一次低底层的新兴向高级位上的固有要求新的均分。关于这点，之前亚瑟王的骑士团及十二条军规与二十世纪七十年代非洲举行的参谋联席会议没啥大不同；1215年英国大宪章的制定者也不一定比斯巴达人更清楚，。斯巴达人一生只崇尚太阳神、战神和用来奉献的强健体魄。所有斯巴达女人的骄傲也在于：我为斯巴达生下勇士！政治的机巧和世俗的繁杂被他们弄得十分地简单、：每五年或七年，按实际人口重新分配财富，并在此基础上完成土地分割，权力的归属。这般确定后，行军的队伍就出发了。
岸上的雅典娜、凯撒脚下的北地王，酒神的诅咒里，跟随艾瑞冈一起上吊的全体希腊女人，她们凭什么不一样？酒不同？伯罗奔尼撒还是那个伯罗奔尼撒，不曾变过。
八百年过后，我怀揣着对迪奥尼索斯的探问，隆重地祭奠因施酒而殁的伊卡流斯、祭奠为他的冤死而上吊的女儿艾瑞冈、以及她的忠犬莫艾拉。顺带跟瞌睡的莎翁喝一声：欧里庇德斯的侍酒女神的确悲催了些，可你老顺着哈姆雷德在俄菲莉娅死后狂呼“没有结过婚的女人再也不许结婚了”似乎理由不够足；仿佛借了剧作的方便，扩放了人类悲呛的呜咽。不如您老改下台词吧：没有道德品行的人再也不许空谈政治了。如能这样，下一个八月的安塞斯特里昂的聚会上，我会把迪奥尼索斯从海上拖来，在卫城之上，重新举杯，为了斯巴达勇士前指的军刀和斯巴达女人肩上的盾牌！
后注：
（Icarius：死后成为Boötes：牡羊座）、为他的冤死而上吊的女儿艾瑞冈：酒神不知，把喝醉的牧羊人当作被毒死了的人，因而司惩于忠犬的主人、主人的父亲和那个施酒者的好心？
（Erigone：成了处女座，和葡萄成熟的最佳季节8月有关。今又是译注）、她的那条忠犬莫艾拉（Moera：帮着主人艾瑞冈找到她父亲的尸体。希腊神话里被敬为天狼星------天上最亮的那颗星。
In Greek mythology, the invention of winemaking is credited to the god Dionysus. The story goes that he gave the secret to a peasant named Icarius and his daughter, Erigone厄里戈涅, which was done out of gratitude for their hospitality. Dionysus told them to teach the art to others thus bestowing the gift on mankind. Being the obedient sort, Icarius shares his wine with local shepherds, who at first take delight in the new drink. But when they get drunk, they suspect that Icarius has poisoned them. They must have been a particularly nasty bunch because they beat him to death with their clubs. Erigone has no idea what had happened to her father until his faithful dog, Moera, leads her to where his body is buried. Sadly, Erigone hangs herself in despair. But the gods remedy this terrible injustice by granting them immortality: Icarius and Erigone are transformed into constellations, Boötes and Virgo respectively, and loyal Moera becomes Sirius, the dog star. Proving that myth often has a basis in fact, the constellation Boötes, known in Greek asthe grape gatherer, rises in autumn at the time of the harvest, when vines are still under the constellation of Virgo. In addition, Pliny the Elder recommended that the rising of the dog star on the second of August was the correct time for wine jars to be given a coating of resin to seal them before holding the upcoming vintage.
It seems funny for us modern wine drinkers to think of wine having its own god. What were the Greeks up to by creating their pantheon of gods or theoi? Today it is hard for us to understand what these ancient people meant by God. After thousands of years of Judeo-Christian influence, we tend to see God as existing somewhere outside of us, looking down from heaven. But for the ancient Greeks, the gods were experienced from within, taking possession of their existence. Thus, when you were angry, in love, jealous, thirsty etc., you were being possessed by the divine. It was system that permitted a much greater range of experience then we have today, though undoubtedly less order. The taste of wine, the intoxication, the manner of behavior that comes over us when we drink, this was Dionysus. It was a thing in itself, a reality, a god. The earliest known festival devoted to Dionysus is the three-day feast of the Anthesteria, which was a wine festival. It was a springtime party that celebrated the making of the new wine, which was not drunk until the following spring. Clay tablets dating from the late Bronze Age (c.1200 BC), reveal the link between Dionysus and wine, showing that the early cult of the god was about drinking. The connection to wine drinking, and that Dionysus was known to oppose reason, calm, and order, made him immensely popular. In Euripides’ tragedy The Bacchae, he is praised for his gift of wine, but is also depicted striking people with madness. What people loved in this god is also what made him dangerous and subversive to those in authority. In this respect, nothing has changed over these many years. The god lives still.
