noses have grown delicate, so that, with Plato's infatuated lover,
you may call them winsome, if you please; and no one would wish those
hairy little shanks away, with which one of the small Pans walks at
her side, grasping her skirt stoutly; while the other, the sick or
weary one, rides in the arms of Ceres herself, who in graceful
Italian dress, and decked airily with fruit and corn, steps across a
country of cut sheaves, pressing it closely to her, with a child's
peevish trouble in its face, and its small goat-legs and tiny hoofs
folded over together, precisely after the manner of a little child.

There is one element in the conception of Dionysus, which his
connexion with the satyrs, Marsyas being one of them, and with Pan,
from whom the flute passed to all the shepherds of Theocritus, alike
illustrates, his interest, namely, in one of the great species of
music. One form of that wilder vegetation, of which the Satyr race
is the soul made visible, is the reed, which [18] the creature plucks
and trims into musical pipes. And as Apollo inspires and rules over
all the music of strings, so Dionysus inspires and rules over all the
music of the reed, the water-plant, in which the ideas of water and
of vegetable life are brought close together, natural property,
therefore, of the spirit of life in the green sap. I said that the
religion of Dionysus was, for those who lived in it, a complete
religion, a complete sacred representation and interpretation of the
whole of life; and as, in his relation to the vine, he fills for them
the place of Demeter, is the life of the earth through the grape as
she through the grain, so, in this other phase of his being, in his
relation to the reed, he fills for them the place of Apollo; he is
the inherent cause of music and poetry; he inspires; he explains the
phenomena of enthusiasm, as distinguished by Plato in the Phaedrus,
the secrets of possession by a higher and more energetic spirit than