but, according to another legend, symbolised in his fate the death of
the year in winter and its rebirth at spring.

The ceremonies open with a scene of abandoned jollity; servants and
slaves are invited to share in the universal revel; the school holidays
begin; and all the place is alive with the bustle and fun of a great
fair. Bargaining, peep-shows, conjuring, and the like fill up the hours
of the day; and towards evening the holiday-makers assemble garlanded
and crowned in preparation for the great procession. The procession
takes place by torch-light; the statue of Dionysus leads the way, and
the revellers follow and swarm about him, in carriages or on foot,
costumed as Hours or Nymphs or Bacchae in the train of the god of wine.
The destination is the temple of the god and there sacrifice is
performed with the usual accompaniment of song and dance; the whole
closing with a banquet and a drinking contest, similar to those in vogue
among the German students. Aristophanes has described the scene for us--

"Couches, tables,
Cushions and coverlets for mattresses,
Dancing and singing-girls for mistresses,
Plum cake and plain, comfits and caraways,
Confectionery, fruits preserved and fresh,
Relishes of all sorts, hot things and bitter,
Savouries and sweets, broiled biscuits and what not;
Flowers and perfumes, and garlands, everything."
[Footnote: Aristoph. Ach. 1090.--Frere's translation.]

and in the midst of this the signal given by the trumpet, the
simultaneous draught of wine, and the prize adjudged to the man who is
the first to empty his cup.