yamei19641001的部落格

<李夫人歌> -李延年

北方有佳人

遺世而獨立

一顧傾人城

再顧傾人國

力拔山兮氣蓋世

時不利兮騅不逝

騅不逝兮可奈何

虞兮虞兮奈若何

項羽夜聞漢軍四面楚歌後吟詠的一首詩。用一條線來呈現他的頹勢，就會是一條語氣急劇下滑的線。

四庫全書將中國的書籍分為四大類:

經、史、子、集

那麼"經"是什麼? 什麼樣的東西會是所謂的"經"?

其實經的解釋已藏在你我的口耳之中。

頻率副詞中有一詞稱"經常"。可見"常" 與 "經"有著密不可分的關係。

<采蓮曲>

江南可採蓮，

蓮葉何田田。

魚戲蓮葉間，

魚戲蓮葉東。

創世紀Joseph的故事之中，有一重要的概念即是探討到對suffering價值觀。在J(以下就以J代稱Joseph)被諸兄賣到埃及，淪為階下囚時，文本中的敘述並不著墨於suffering的過程。

在一般普世的價值裡，每當人獲得好事時，大家就會說這是因為他做了好事的緣故，所以得到好的回報。遭遇到不幸時就會說一定是做了什麼壞事所以報應就會到來。這樣的邏輯思考過程沒有出現在J在淪為階下囚的過程中。反倒是J的哥哥們在埃及買糧時，受到刁難與不順遂後說出後悔的話，並說不幸的果是因為當時加害自己的弟弟所種下的因所造成的，如今報應來了。J的哥哥們的思維即是普世的邏輯思考。

J是被上帝選中的人，J的suffering不能以普世的思維帶過故事，他的suffering是神的旨意，神給J suffering 並不是因為J做了壞事，J的suffering 是上帝的計畫(上帝說要這樣就這樣，無關於惡有惡報善有善報)，可見創世紀把上帝的旨意與計畫擺在很高的位子，也將神的Justice(Joseph的反應)與普世的Justice(哥哥們的反應)分開

North Richmond Street, being blind, was a quiet street except at the hour when the Christian Brothers' School set the boys free. An uninhabited house of two storeys stood at the blind end, detached from its neighbours in a square ground. The other houses of the street, conscious of decent lives within them, gazed at one another with brown imperturbable faces.

第一段set the boy free. 暗示從天主教的嚴格規律中釋放自由。接者提到一間巷子盡頭無人居住的兩層樓房子，作者使用conscious of、gaze at 、imperturbable face 巧妙的字詞將房子擬人化(personification)，也顯示出這棟房子與眾不同，凜然而不可侵犯。(英國人其實就是一個不容易親近的人種)

The former tenant of our house, a priest, had died in the back drawing-room. Air, musty from having been long enclosed, hung in all the rooms, and the waste room behind the kitchen was littered with old useless papers. Among these I found a few paper-covered books, the pages of which were curled and damp:The Abbot,by Walter Scott,The Devout Communicant,andThe Memoirs of Vidocq.I liked the last best because its leaves were yellow. The wild garden behind the house contained a central apple-tree and a few straggling bushes, under one of which I found the late tenant's rusty bicycle-pump. He had been a very charitable priest; in his will he had left all his money to institutions and the furniture of his house to his sister.

鏡頭拉近那房子的空間，從起居室拉到廚房後的儲藏室，塵埃瀰漫呈現出房子已經很久沒有人使用。那三本舊書其實都是跟基督教有關的書，作者喜歡最後一本在於它的內頁泛黃的很好看(小男孩對於顏色的敏銳在文章後面還會在點出來)。鏡頭拉到房子後面的院子，並將後院的實際狀況描寫出來。最後一句的will並不是指意志或意願，而是指牧師的遺囑。

When the short days of winter came, dusk fell before we had well eaten our dinners. When we met in the street the houses had grown sombre. The space of sky above us was the colour of ever-changing violet and towards it the lamps of the street lifted their feeble lanterns. The cold air stung us and we played till our bodies glowed. Our shouts echoed in the silent street. The career of our play brought us through the dark muddy lanes behind the houses, where we ran the gauntlet of the rough tribes from the cottages, to the back doors of the dark dripping gardens where odours arose from the ashpits, to the dark odorous stables where a coachman smoothed and combed the horse or shook music from the buckled harness. When we returned to the street, light from the kitchen windows had filled the areas. If my uncle was seen turning the corner, we hid in the shadow until we had seen him safely housed. Or if Mangan's sister came out on the doorstep to call her brother in to his tea, we watched her from our shadow peer up and down the street. We waited to see whether she would remain or go in and, if she remained, we left our shadow and walked up to Mangan's steps resignedly. She was waiting for us, her figure defined by the light from the half-opened door. Her brother always teased her before he obeyed, and I stood by the railings looking at her. Her dress swung as she moved her body, and the soft rope of her hair tossed from side to side.

聽安琪說:"血腥瑪麗"的由來是什麼,你們知道嗎?

亨利八世在位期間建立英國國教派,他死後英國由他的大女兒,瑪麗接管政權。瑪麗是個虔誠的天主教徒。

想當然而，在英國的新教必是馬力的眼中釘。於是開始一連串的迫害清教徒行動(當時流亡於歐陸的國教徒中，有些受到喀爾文教義的影響，成為所謂的清教徒Puritans)

瑪麗的殘忍行徑促成了Blood Mary這個大家耳熟能詳的飲品。

東吳大學新生們在士林雙溪校區接受"第一哩"為期四天的新生訓練。朝九晚五的生活，讓人規律，回到新店的家雖然已顯露疲憊但也算是充實。

傍晚六點天色已暗，一踏入家門口，只掛心著後陽台的衣物，於是急急忙忙地收下來整理整理。衣物上的潮濕水氣讓人推判下午的一場大雨，或許下得又快又急。

外雙溪的下午有和煦的太陽，怎知新店的下午卻是兩樣情。

朝九晚五的人
錯過下午的家