Once we have comprehended the substance of the Prometheus myth—the imperative necessity of hubris for the titanic individual，
你若了解普罗密修斯传说的思想核心——即，一个奋发有为的人物势必犯罪，
we must realize the non-Apollinian character of this pessimistic idea.
你就会同时感到这悲壮的观念带有非梦境的成份。
It is Apollo who tranquilizes the individual by drawing boundary lines, and who, by enjoining again and again the practice of self-knowledge, reminds him of the holy, universal norms.
因为梦神抚慰个人的方法，正是在人与人之间划下界线，再三要求人必须有自知之明和自制之力，从而使人记得这界线是最神圣的宇宙规律。
But lest the Apollinian tendency freeze all form into Egyptian rigidity, and in attempting to prescribe its orbit to each particular wave inhibit the movement of the lake, the Dionysian flood tide periodically destroys all the little circles in which the Apollinian will would confine Hellenism.
然而，为了这种梦境思想倾向不致使形式冻结成象埃及艺术那样僵硬和冰冷，为了在努力把个性的波动纳入一定流径和范围时不致使动荡的思潮成为止水，那末，醉境激情的洪波必须随时冲破那片面的梦境“意志”，冲破包围着希腊世界的一切渺小堤防。
The swiftly rising Dionysian tide then shoulders all the small individual wave crests, even as Prometheus' brother, the Titan Atlas, shouldered the world.
于是，骤然高涨的醉境激情的洪潮就汹涌起各种个人思想的小波浪，正象普罗密修斯的兄弟，铁旦族阿特拉斯（Atlas），背负大地那样。
This titanic urge to be the Atlas of all individuals, to bear them on broad shoulders ever farther and higher, is the common bond between the Promethean and the Dionysian forces.
同样，这种铁旦似的强大冲动，仿佛要做个阿特拉斯来负起一切个人，用铁肩把个人抬得越来越高，越来越远；——这种冲动就是普罗密修斯性格和酒神性格的共同点。
In this respect the Aeschylean Prometheus appears as a Dionysian mask, while in his deep hunger for justice Aeschylus reveals his paternal descent from Apollo, god of individuation and just boundaries.
就这点来说，埃斯库罗斯的普罗密修斯乃是酒神的伪装，同时，就上述的正义感而言，明眼人不难看出诗人业已泄漏了普罗密修斯的家世：他是个性原则之神和正义界限之神阿波罗的后裔。
We may express the Janus face, at once Dionysian and Apollinian, of the Aeschylean Prometheus in the following formula:
所以，普罗密修斯是二重人格，是梦神性与酒神性相结合，因此，这种二重性可以用个抽象公式来说：
"All that exists is just and unjust and equally justified in both."
“存在的一切是合理的，而又是不合理的，而且两者都有同等权利。”
That is your world! A world indeed!
“这就你的世界！斯所谓世界！”