博客园_辰云轩－－井上冰的人文群落@CNBlogs 刚日读经，柔日读史，怒而写竹，喜而绘兰

【JOURNAL】天井组诗之七－来生

2011-09-02T04:51:00Z

天井组诗之七 ―― 来生

来生

－－sol

正对着阳光

一枚橙色的麦芒

散发出食物的饱满

天赐的粉尘状

从土里生长出来的健康

进入它的身体

接着邀请过路的鸟

带它去远方

半路从逼仄处落下

在湖边的草丛中

等待来生的太阳

Sep.02.2011

@NKG

http://www.cnblogs.com/rexhost/archive/2005/12/10/294513.html

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【JOURNAL】集花酒联

2011-08-02T00:58:00Z

藉晋书阮修事，并王定保《唐摭言》述唐曲江大会景，得一联曰：

人置被袋，逢花即饮；

钱挂杖头，遇酒则酣。

横批：死便埋我。

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【JOURNAL】城邦组诗之十二－心肠

2011-08-02T00:57:00Z

心肠

--- alea jacta est

我们以猪的姿势

展开翅膀

最终落在砧板上

看着自己的骨肉心肺

在润滑他们的刀尖

疼痛被剁碎

没有资格被感觉

五脏六腑都入了菜肴

唯有砍下的翅膀

他们不屑吃

我们无处扛.

井上冰于2011.07.30 01:20am

头七忘八日,三更半夜时

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钱锺书先生署他人名的作品：Habent sua Fata Libelli 【ZZ】

2011-07-19T07:14:00Z

Habent sua Fata Libelli

范旭仑先生认为这篇署名“Chiang Fu-tsung（蒋复璁）”的英文出自钱先生之手（见其博客http://blog.sina.com.cn/1fxl）。

A melancholy thought, this. As a matter of fact, Fate has always been rather kind to books, and we should be glad that so many of them—more than man ever needs or can use — have escaped destruction. But it is only human to mark the misses rather than the hits. A librarian with his mania for collecting is especially prone to do this. How many collections public and private were scattered or pillaged during this war? What precious volumes perishes through wanton vandalism or neglect? At present, we have yet no means to know exactly how the fate of many books is inscribed in the Book of Fate.

Ancient Chinese scholars were almost fatalistic about the periodic holocaust of books and libraries. They believed it to form a part of the cosmic process of eternal recurrence. As early as the beginning of the Sui(隋) dynasty (the end of the 6th century A.D.), a scholar by name Niu Hung(牛弘) submitted to the reigning monarch a memoir which is a sort of historia calamitatum of Chinese books. He enumerated altogether five great disasters(五阨)since the age of Confucius, starting with the notorious Shi-Huang Ti’s wholesale incineration of books which was celebrated in Pope’s Dunciad in the following couplets: —

“One god-like monarch all that pride confounds,

He, whose long wall the wandering Tartar bounds;

Heavens! What a pile! Whole ages perish there,

And one bright blaze turns learning into air.”

History went on repeating itself so that a thousand years later Hu Yin-lin (胡應麟), a learned book-collector of the late Ming dynasty, could add five further calamities to the list, bringing the grand total up to ten(十阨). The period that elapsed between Hu Ying-lin’s time and ours abounded with calamities to swell that number. The only consolation is perhaps that in a world cursed with encephalitis or apoplexy of learning, the irretrievable loss of great many books might mean a salutary relief.

During the war, apart from Japanese bombing and looting which did incalculable damages, the Chinese inhabitants in districts occupied by the Japanese destroyed books of their own accord to avoid trouble. Arrest or even death might be one’s lot if one was found in possession of “anti-Japanese”literature. Whole libraries of periodicals and historical and political works were committed to flames to avert the wrath of the vigilant Japanese gendarmerie. After the outbreak of the war in the Pacific, even the possession of English books became incriminating. The Japanese gendarmes, like all quarter-educated people, are suspicious and knowing and much given to looking for the black cat in a dark room which is not there. Nerves were on edge, and people feared that even Shakespeare and the Revised Version of the Holy Bible might not be above suspicion, for are they not written in the“enemy language”? Well, with the Japanese, one could never tell. So to the pyre they must go — or to the pasty-cook’s“to put under pies, to lap spice in, and keep roast meat from burning”. As to harmless academic studies of socialism and its hundred and one varieties, e.g. Professor Laski’s popular book in the Home University Library, they were doubly taboo, for besides being written in the“enemy language”, they also deal with“red”subjects, and a“red”subject has the same effect on the Japanese gendarmes as a red rag on the Spanish bulls.

When the war was drawing to its close, the shortage of paper became very acute in the occupied areas. To make good this deficiency, tons and cartloads of well-printed volume, classics, imperial encyclopaedias, poetical works, etc. were sent to paper factories to be destroyed and turned into materials for fresh blank paper. When the French poet spoke of the forbidding whiteness (la blancheur qui défend) of a sheet of fools-cap before anything is written on it, he little suspected that his words could acquire a new and sinister meaning. The whiteness is “prohibitive”in the sense of“protective”: a piece of blank paper is useful and therefore safe, but the black and white of a printed volume makes it worthless and fit only for destruction. Life was extremely precarious in those days. In fact, it was the darkest time that is said to go always before the dawn. Nobody wished to buy books, and those who had books found them a great burden. It was altogether a dead season for the books-trade. To the sellers and owners of books, this transmutation of printed matter into white paper meant the transmutation of drug in the market and deadweight on the shelves into needful money in their pockets. They made great capital out of it. The price of a book was fixed according to its physical weight and the art of bibliography was divinely simplified into the mere reading of the scales. But for the atomic bomb which hastened the surrender of the Japanese, this sort of thing might have gone on indefinitely.

The paper made out of printed volumes is called in Chinese huan hun chih (還魂紙),“reincarnate paper”. Rather a beautiful name, but certainly a hateful thing. As a result of such“reincarnation”, books printed in the late Manchu dynasty and the early years of the Republic which ought to be very common, have now become rarities. It would be an interesting inquiry to find out what topical literature has been printed on the paper in which an edition of, let us say, Confucian Analects has become “reincarnate”. But I doubt if it were possible.

Chiang Fu-tsung（蒋复璁）

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【JOURNAL】《题虾壶》

2011-07-15T07:30:00Z

《题虾壶》

三寸金莲不堪握，
两爪玉背共摩挲。
红袖款款绿袖曲，
饮水不及嬉水多。

http://weibo.com/1761309290/xeRZnBytR

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【JOURNAL】蔺相如，司马相如

2011-07-05T00:59:00Z

原来在城里吃过一次"忘不了酸菜鱼",很好吃.后来我们这乡下开了一家酸菜鱼也叫"忘不了",去吃了一次,什么玩意儿,问他'你这是忘不了酸菜鱼?'他说'我们也叫忘不了,也卖酸菜鱼.'滚!

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【JOURNAL】野雁高飞

2011-06-05T01:52:00Z

古时有野雁舒雁之分，舒雁就是鹅，《尔雅》：“舒雁，鹅。” 李巡注：“野曰雁，家曰鹅。” 其实雁就是雁，因为有驯养成鹅的舒雁，反倒被称为野雁了。鹅为何叫舒雁呢？《本草纲目》释名曰：“鹅鸣自呼，江东谓之舒雁，似雁而舒迟也。” 因其被驯养导致舒而迟也。幸哉野雁，以不舒迟而得高飞。

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【EXLIBRIS】民族主义天生是狭隘的，一如江水天生是被河岸夹住，不然，它就是人类主义的海洋。

2011-05-06T13:01:00Z

民族主义天生是狭隘的，一如江水天生是被河岸夹住，不然，它就是人类主义的海洋。

本文链接

【EXLIBRIS】#小词旮旯# 006 Wake

2011-04-27T05:52:00Z

什么是wake?就是眼一睁一闭里的'睁',能‘看’见就是'清醒的',醒的才是'活的'.wake和watch这两个词的旮旯里有地道连通的,就是'weg-:看'.乔伊斯著名的Finnegans Wake不是每个人都读得懂的,但至少我们不要读错书名,这里的wake作为名词不是苏醒,而是葬礼前的守灵仪式,其实就是睁开眼睛盯着'看'.

wake还可以释为车船留下的可见的行踪、尾流，类似汉字里的‘辙’、‘迹’，其根本还是‘weg-:可见’的意义。如果跟着前面留下的wake，那就是‘尾随’,或者引申为‘仿效’。所谓‘萧规曹随’，就是曹参在萧何的车辙(wake)里尾随效仿,'看'样学样了。

http://t.sina.com.cn/1761309290/ezfdUbXaHOb

http://t.sina.com.cn/1761309290/ezfeeYrri6D

#小词旮旯#

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【EXLIBRIS】#小词旮旯# 005 Pupil

2011-04-27T05:51:00Z

Pupil是未成年的小孩子和小学生，同时还指人的瞳孔。要说这两个词义有任何关联的话就是‘小人’，当然是不含贬义的，纯粹说的是大小。因为被观察的瞳孔里总会有个‘小人’在里面（通常就是你自己），所以就叫pupil了。(中古英语pupille<拉丁语pūpillus:orphan<pūpus:boy; pūpa:girl)。

类似地，puppet取其整个‘小人’的意思，为‘傀儡，木偶’。puppy则取其中‘小’的成分，指‘小狗’，当然令人讨厌的傻小子你尽管也叫他puppy，他是‘小而生厌’。好了，不过不要因此鄙视穿暇步士的人，他们原意估计是想‘小而可爱’的。

http://t.sina.com.cn/1761309290/ezepOwHDikv

#小词旮旯#

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博客园_辰云轩－－井上冰的人文群落@CNBlogs 刚日读经，柔日读史，怒而写竹，喜而绘兰

【JOURNAL】天井组诗之七 － 来生

【JOURNAL】集花酒联

【JOURNAL】城邦组诗之十二 － 心肠

钱锺书先生署他人名的作品：Habent sua Fata Libelli 【ZZ】

【JOURNAL】《题虾壶》

【JOURNAL】蔺相如，司马相如

【JOURNAL】野雁高飞

【EXLIBRIS】民族主义天生是狭隘的，一如江水天生是被河岸夹住，不然，它就是人类主义的海洋。

【EXLIBRIS】#小词旮旯# 006 Wake

【EXLIBRIS】#小词旮旯# 005 Pupil

【JOURNAL】天井组诗之七－来生

【JOURNAL】城邦组诗之十二－心肠