《容安館札記》61～65則

《皇淸職貢圖》英吉利國、法蘭西國、荷蘭國夷婦

六十一[1]

            《靜志居詩話》記吾鄉華聞修稱賞袁中郎〈偶見白髮〉云：「鏡中見白髮，欲哭反成笑。自喜笑中意，一笑還一跳。」[2]已成談藝口實，《中郎全集》中初未見也。白香山〈覽鏡喜老〉云：「今朝覽明鏡，鬚鬢盡成絲。行年六十四，安得不衰羸。親屬惜我老，相顧興嘆咨。而我獨微笑，此意何人知？笑罷仍命酒，掩鏡捋白髭。爾輩且安坐，從容聽我詞。生若不足生戀[3]，老亦何足悲。生若茍可戀，老即生多時。不老即須夭，不夭即須衰。晚衰勝早夭，此理決不疑。」云云，中郎詩蓋本此。

六十二[4]

            平景孫《樵隱昔寱》卷二十記友人言婢妾擊賊四事，考定其三事分別本之《池北偶談》、《聊齋志異》，姑妄言之，而加附會。第四事則出《翼駉稗編》所記王碧卿娶荷蘭婦事，因論之曰：「華人嗜痂者，舍先施而好嫫母，或按圖索之，妄矣。長崎女之來上海者，十數金可得一，然瞀淫堪充下陳哉。」按平氏嚴於夷夏之防，故在光緒時尚作此言。金亞匏《秋蟪吟館詩》卷七〈日本女〉則極稱日本妓之花貌雪膚，如畫真真，而歎云：「如卿只買百銅錢，怪我頻年同碌碌。」參觀黃協塤《淞南夢影錄》卷三（「三三」）、卷四（「日本女子」）。《霞外捃屑》卷二嘗引玉魫生〈言志〉而慕之，玉魫生即王紫詮，其西遊諸記頗道英婦之美。平氏倘見，亦將斥為海客瀛談、河海無涯耶？【王韜《瀛壖雜志》：「西邦女子，姿質明瑩，肌髮光細。遠望之，殆若神仙。其服飾彷彿霓裳羽衣，疑非人間所有。初則以輕綃障面，如秋雲之籠月。胸乳間湘裙圍繞，長可垂地。步曳革履，足不迫袜，自覺纖柔多姿。雲髩則青絲覆額，貫以玳瑁之簪，其色微黃。然筓年以下女子，間有黑如點漆者。清瞳秋水，纖指春荑，玉骨冰肌，清極無比。江南固多佳麗，如此者吾見亦罕，令人有西方美人之思矣。」】董康《書舶庸譚》云西班牙有清高宗徵該國公主備職掖庭之文書。俞理初《癸巳存稿》卷十三「天帝釋夫人事」[5]云：「阿修羅生女多端正，即羅剎女，今洋畫西洋美人是也。」錢飲光《藏山閣詩存》卷十一〈南海竹枝詞‧之八〉：「䑩舶携家寓海珠（寺名），花裙氈笠色偏殊。元來番鬼經時染，黑白分明辨主奴（其俗主白奴黑，黑皆染成）。」繆蓮仙《塗說》自序作道光七年丁亥，題籤作道光戊子。卷二「夷婦拜廟詩」一條略云：「余向至澳門，見夷婦拜廟者按即邱逢甲〈澳門雜詩〉所謂：「逢著人天安息日，亞當親挾夏娃來」[6]，呂宋國人為最美，嘗謂《詩》稱『美如玉』，惟此足以當之，後得閱吾杭金采香所作〈戊午秋觀夷婦禮拜詩〉八絕句，其詞云：『三巴門內瑞烟開，夷婦殷勤禮拜來。席地跏趺忘日永，氤氳人氣繞蓮台。』自註：『夷廟名大三巴[7]，創自前明，巋然俯視全墺，廟門層累而上，凡三接，若有神助。禮拜曰「好日」，每七日一禮拜，老少畢集，奴婢成群。一 』『一雙纖手嫩於蓮，對佛持經志益虔。百八牟尼剛數罷，堂頭法語又傳宣。』自註：『夷性喜修指甲，不事麻姑長爪，而纖巧白嫩，仍足令人心醉。多有識本國文字者。二』『頰泛紅潮豔似花，盈盈秋水玉無瑕。青紗蓋却春風面，步障何須仿謝家。』自註：『首二語為夷婦寫照，僅得什之六七。四』『瓔珞垂胸半掩藏，冰肌耀雪暗飛香。愛他衫子袈裟薄，持較龍綃分外涼。』自註：『夷婦不施脂粉，不飾珠翠，佳麗者肌膚多澤以花露水，胸垂瓔珞，鈕門半開，光華射目，香氣襲人，別有天然真色。所衣名袈裟，布薄如紙，白如雪，機杼玲瓏，夷婦貼身服之，越顯肌膚紅白。五』『梨渦絮語帶春情，小鳥枝頭若鬥鳴。識得卿卿相爾汝，解人衹是聽無聲。』自註：『夷婦笑語喁喁，巧如小鳥，深情密意，不難於言外得知。六』『跣走凌波意欲仙，湘裙纏裹亦翩翩。洞藏春色深如許，漫道嫦娥愛少年。』自註：『禮拜先一二日，相率浴於河，意在潔，而事近褻，蓋夷俗也。其婦女無下衣，腰圍裙數重以自蔽。華人之無賴者每與通，嘗云：「夷性愛少年，微有鬚即不得問津」云。七』（按《楚庭耆舊遺詩前集》卷十四鍾啟韶〈澳門雜詩‧之五〉亦云：「蠻姬裙疊摺。」）采香小字冬郎，失其名，諸生也。隨侍尊人至嶺南，往來惠、潮間，掌書記事。游澳門時，又有〈為夷女折贈石榴花〉之作，或亦不能無染云。年四十餘，病卒於潮。」【楊少傑《蘇盦詩錄》卷一〈守風吳淞口和黃小田秋感〉第九首云：「書傳帝子勤瞻禮（自註：艾約瑟序《幾何原本》有『帝子降生』語，又西人禮耶蘇謂之『瞻禮』 ），豔絕夷雛入畫圖。」（同治壬戌年作）】李家瑞《停雲閣詩話》（咸豐乙卯刊行）卷八云：「仁和高古民觀察錫恩有〈夷閨詞〉數首，未經人道，蓋避難滬上有見而賦也：『綠楊陰裡足徘徊，金碧樓台絕點埃。寄語儂家赫士勃夷婦稱夫曰赫士勃，明朝新馬試騎來。三』『侵晨盥洗共焚香，額手今朝禮拜忙。自有耶穌來錫福，暗中祈禱總因郎。五』『兩耳金牌臉映霞，不施脂粉自妍華。島夷也有傾城色，唐代休將虢國誇。六』『偶然小語立牆西，馬路游歸手共携。好似鶯聲聞嚦嚦，牡丹花外試新啼。七』『纖指標來手記新夷俗定婦必婿親以戒指付女手，度埋而立及時春夷人呼娶親為度埋而立。兒家學得中華語，仍是中華以外人。八』」【《友石齋集》凡八卷，據集首薛慰農所撰〈墓志銘〉、譚復堂所撰〈行狀〉，古民生於嘉慶九年，歿於同治七年，為胡書農妻猶子，與郭頻伽、屠琴塢、姚梅伯等游。其詩亦沿嘉、道時風會，務為輕隽，而了無警拔，格靡調滑，非作者也。〈夷閨詞〉見卷八，當成於同治二年（然李氏《詩話》刊於咸豐五年，已載此，必非同治時作），凡八首，一云：「琥珀濃斟綠倚窗，玻璃為盞玉為缸。生平愛學鴛鴦樣，緩步行來總是雙。」二云：「絳帊蒙頭繡帶飄，有時戴笠勝雲翹。月華裳幅新裁得，疑是常娥下九霄。」四云：「香車高駕類騰空，雨驟雲馳電影同。伉儷雙雙携手坐，勝他仙女御天風。」同卷有〈贈李香苹貳尹家瑞即送之嘉興〉五律一首。集中復有與曹葛民、龔孝拱贈答之什（卷三〈曹君葛民將有江南之行賦此為別〉七古、〈葛民移居東園〉七律、卷四〈書農先生招曹葛民等集古歡書屋〉七律、卷五〈葛民招集小天竺〉五古、卷六〈展重三偕葛民集湖上〉七律、卷七〈喜逢龔孝拱〉五律、〈孝拱邀同楊利叔小飲〉七律、〈立夏日孝拱招看牡丹〉七古、〈隽生招同曹葛民也是園觀荷〉五古），頗資考索。李為陳少香閩闈分校所得士，《春雨樓近詩》有〈書李生香苹襍著後〉五古等詩。】【鍾駿聲《養自然齋詩話》卷四引其〈挽先大夫〉及〈秋興〉七律共五首。】同治時，始有奉使泰西者，斌春其第一人也。所作《乘查筆記》後附《海國勝游草》於西女尤色授魂與，〈洋涇浜〉絕句有云：「西國佳人畫不如，細腰裊娜曳長裙。異香撲鼻風前過，携手同登油壁車。」「傅粉施朱總莫加，天然顏色謝鉛華。鶯聲嚦嚦人難會，不讓明皇解語花。」又一詩題云：「西洋女多美麗，惟髮有黑與黃、赤之不同[8]，近又以白色為貴」云云。〈二女以小照相贈〉云：「新月纖眉細柳腰，丰姿綽約態難描。歸帆載得江東去，不數當年大小喬。」潘飛聲《天外歸槎錄》，蕭𦥍常題詩第二首自注云：「『歸舟若許容西子，共看南溟萬里山』，蘭史泰西有贈句也。」《錄》中光緒十六年七月十三日云：「同游多英、法女郎，有極明麗者，與余隔坐，嫣然微笑，贈異花一枝」云云。【袁翔甫光緒九年遊歐時所作《談瀛閣詩稿》卷五〈火輪車中作〉云：「每食蛾眉皆列坐，今朝有女復同車。問卿促膝談何事，笑我凝眸誤當花。作態全憑腰束素，忘形奚必面籠紗。留將香澤匆匆去，猶自回頭理鬢鴉。」又〈西俗常餐男女同席談笑飲啖不別嫌疑初甚弗安久亦習慣喜此豔遇漫成一律〉云：「中土偶來名士少，西方果覺美人多。」】爾後中西扞格漸除，習見無奇，詩家遂尟題詠矣。

六十三[9]

            世事變幻，莫過朝局。神樞鬼藏，雖參與其間者，亦不能窮究情狀，況外人乎？陶子師為徐健菴所得士，尤蒙立齋知遇。立齋生前諫草之序，身後志墓之文，胥出其手（《陶子師先生文集》卷二〈徐公肅先生疏草後序〉、卷三〈大學士崑山徐公墓志〉、〈祭大學士徐公文〉）。投分既深，於崑山之門戶恩仇，宜如觀火，而卷二〈上徐健菴座主書〉云：「孝感公孤危已甚，恐復有睢州之事。」同卷〈上總憲郭公書〉云：「故睢州湯公秉正嫉惡，深觸小人之忌，卒以讒死。朝野洶洶，人懷怨憤。公首發大議，逆折凶鋒，功存於社稷，而禍中於身家。」不知媒孽潛菴至死者正是健菴。《榕村語錄續集》卷十五記之最詳，如曰：「丙寅年，湯每來某寓談論，中禍亦在此。所談者，經書之外，豈無及一二時事？我家人、長班都為健菴賄買。次年健菴秉筆下詔，責潛菴云：『日與二三知己譏議朝政』，即指此也。」又曰：「湯、徐齊名，葉子吉掌院時，上一日問：『湯、徐兩人，學問那個好？』葉雖與東海至親，却不相能，對曰：『不同。湯是正經學問。』又曰：『文章何如？』曰：『湯是學者之文，徐是才子之文。』後湯不久出為巡撫，而用徐之意少歇，徐大恨」云云。蓋長安弈棊，觀者徒見一枰之黑白分明，至於弈者之游絲碧落，正未易窺也。子師與葉子吉有却，徐、葉不相能事，則或有所知耳。卷三〈答客問〉云：「己未夏四月，宿於城東蘇氏，有言及薦舉事者，曰：『今學士葉公語人云，陶子易服為使者，從某先生以窺我，有之乎？』余曰：『奚然哉？武靈微服以觀秦王，曹公微服以觀外國使者，此皆英雄相值相忌，而後出此。今學士一書生耳，吾何窺焉？』客曰：『學士言子以薦舉故至此。』余笑曰：『我欲有所謁於學士，踵門一屈膝，即得之矣，何用此為？去年冬，學士新被恩命，徐生嘉炎以他事屬余往，且歆之曰：「子往薦舉，當得其力。」余曰：「學士我同郡，至都三年，比屋而居，未嘗一造其門，今聞新命而往，學士而正人也，必見輕小人也，我不能為諂。」』客曰：『是則然矣，子之輕薦舉也，何曰非敢？』『然也。今天子留心文治，舉行曠典。諸臣宜精求天下鴻碩之士，多不過數人，以稱塞明詔。今天下學問之博，無過顧炎武，主者不首以上聞，而濫及於予，則其他可知矣。詔書初下，予既力辭於當事，三反而後已。光祿寺何公憐余之困也，而姑以應命，余未之知也。』客曰：『學士以子詆斥之也，而訴諸同列。子甯詆之乎？』曰：『是有之，然非自今日始也。吾向者伏處田野，即聞學士名，將覆虞山之壇坫而代主盟焉。既至京，自以所學不能當也，故不敢望見顏色。後見學士所為〈顏孝子傳〉及裁定《皇輿表》，又甚失望。有〈駁皇輿表〉及〈評顏孝子傳〉文，時時向相知言之，此從來久矣。學士有兄奕苞，不能事，又擠之，不令以才顯，遂發學士之隱慝而移之予」云云。中論不赴鴻博之試，可與卷二〈與畢公權書〉參觀，略云：「聖天子舉行曠典，千載一時，有如相如、枚乘之徒入侍承明，而我獨不得與，誠為大恥。今與選者何人？鴻都門下，可為榮乎？子師吳中男子，能與此輩並列乎？所取五十人，舍舊詞臣外，間有一二知名士，而蕘兒牧豎，雜出其中，有王者起，必加誅絕。」卷四〈讀徐文長集書後〉略云：「古稱知己之難，若胡公與文長可為庶幾矣。今集中〈贈言〉、〈岑港〉、〈戰歸〉諸序詞旨，嗚咽涕洟，若深惋己之不敢盡言，即言亦不見信者，何也？及讀祭公之文，憾不能律公之過於生，又不能暴公之功於死，自以微賤，至於抱志無從，於是知文長所自處，未嘗不輟簡太息也。使我處文長之遇，亦不過邀清讌、接欵曲，以一寸毛錐，侍床頭捉刀者之傍。每一賜金，則感恩拜謝已耳。安能矯首頓足，別白是非，以取世資也哉！且夫先主、武侯至無間也，而不能不結舌於吞吳；鄴侯、肅宗為布衣交，而不能強諍建寧之死。而況微賤之士哉！而況微賤之士哉！」按至論痛語。然亦由用世心切，故有此慨，使甘為山人門客、倡優並蓄者，自無此一段牢騷矣。子師極狂傲，生前身後事略見陸宸鑰〈挽子師十絕句〉，《海虞詩話》卷一悉載之。趙秋谷之知有虞山馮氏之學，實賴子師為津梁，見《飴山文集》卷三〈鈍吟集序〉、《詩集》卷十八〈懷舊詩〉之二。《天真閣集》卷二十三〈讀陶子師先生南厓集題後〉七古。馮山公《解舂集文鈔》卷十二〈昌化令陶子師傳〉載其〈上蕭撫軍書〉駢文，頗似宋人高手。

六十四[10]

            康德論柏拉圖用 “Idee” 字云：「一語所蘊涵之意，往往他人後世知之，而語者不自知也。」(“Ich will mich hier in keine literarische Untersuchung einlassen, um den Sinn auszumachen, den der erhabene Philosoph mit seinem Ausdrucke verband. Ich merke nur an, dass es gar nichts Ungewöhnliches sei, sowohl im gemeinen Gespräche, als in Schriften, durch die Vergleichung der Gedanken, welche ein Verfasser über seinen Gegenstand äussert, ihn sogar besser zu verstehen, als er sich selbst verstand, indem er seinen Begriff nicht genugsam bestimmte, und dadurch bisweilen seiner eigenen Absicht entgegen redete, oder auch dachte” — Krit. d. rein. Vernunft, ed. B. Erdmann, Walter de Gruyter, 1923, S. 281.) 葉水心《習學記言序目》卷二十三論揚雄未知屈原有云：「自立於淺，而不足以知人之深，固學者之大患；自處於深，而不知人之未易以淺量也，則其患蓋有甚矣。」【《滹南遺老集‧卷三‧論語辨惑》（求之過深）】則古人正未易淺測。安知吾之所謂舊解出新意者，非古人本意如是乎？皆不如 Vico 之說為善：古人淺語實語，時移世異，遂成深語玄語 (a precept of civil doctrine, later carried over into metaphysics & morals)，如 Solon 之 “Know thyself”，本為制法而發，非明心見性 (The New Science, tr. by T.G. Bergin & M.H. Fisch, p. 122, §424)。致古之執政，傳後而為哲人，孔子之於中國是也 (“The later discoveries of esoteric wisdom were attributed to the first authors of vulgar wisdom... originally lawgivers, were finally believed to have been philosophers, as Confucius is today in China.” — pp. 123-4, §427) (Vico, Opere, a cura di Fausto Nicolini, p. 527, 529.)。即 G. Frege 論 “Sinn” 與 “Bedeutung”，詳見 PMLA, Sept. 1960, pp. 463 ff. E.D. Hirsch, Jr. “Objective Interpretation”。要之向不停用，可以斷章取義。常州學派以《說文》「意內言外」之語為長短句準繩（參觀謝枚如《賭棋山莊詞話續編》卷五、張德瀛《詞徵》卷一，又按：首引《說文》「意內言外」以說詞者，為元之陸文圭，見《牆東類稿》卷五〈玉田詞源稿序〉，而未引申），是其一例。《明詩綜》卷五十九記湯若士云[11]：「諸公講者，性也；僕言者，情也。」竊謂此語至今日而微旨大明。吾國有性理之學，而不言情理之學。所謂情理，乃人情天理、相情度理之省文，非謂情中亦有義理。感物而動，可比格物以知也。【楊夔生《匏園掌錄》卷下：「費無學曰：『坐高僧於前，萬累盡矣；立美人於側，萬累亦盡矣。彼者理極，此欲極也。』」】近世 A. Meinong, Über emotionale Präsentation, §3, §4 始標 “digitatives”、 “desideratives” 之說[12]，至 Max Scheler 而發揮無餘蘊，如 Der Formalismus in der Ethik und die materiale Wertethik, 4^te Auf. 1954, S. 84: “Es gibt eine apriorische ‘ordre du cœur’ oder ‘logique du cœur’, wie Blaise Pascal treffend sagt”; S. 85: “Das Fühlen, das Vorziehen und Nachsetzen, das Lieben und Hassen des Geistes hat seinen eigenen apriorischen Gehalt , der von der induktiven Erfahrung so unabhängig ist wie die reinen Denkgesetze”; S. 261: “‘Le coeur a ses raisons.’ Er versteht darunter eine ewige und absolute Gesetzmässigkeit des Fühlens, Liebens und Hassens, die so absolut wie die der reinen Logik, die aber in keiner Weise auf intellektuelle Gesetzmässigkeit reduzierbar sei”; S. 269: “Es gibt eine Erfahrungsart, deren Gegenstände dem ‘Verstand’ völlig verschlossen sind; für die dieser so blind ist wie Ohr und Hören für die Farbe”; S. 275: “Dieser Akt der Liebe die eigentlich entdeckerische Rolle in unserem Werterfassen spielt” etc. 又 “Ordo Amoris” in  Schriften aus dem Nachlass, Bd. I, S. 238: “Der Mensch ist, ehe er ein ens cogitans ist oder ein ens volens, ein ens amans”; S. 244: “‘Le coeur a ses raisons.’ Der Nachdruck im Satze Pascals liegt aber auf ‘ses’ und ‘raisons’. Das Herz hat seine Gründe, ‘seine’, von denen der Verstand nichts weiss und niemals etwas wissen kann; und es hat ‘Gründe’, d. h. sachliche und evidente Einsichten über Tatsachen, für die der Verstand blind ist, so blind wie der Blinde für die Farbe, der Taube für den Ton.” N. Hartmann 所謂 “The emotional apriorism of the sense of value” (Ethics, Eng. tr. by Stanton Coit, I, pp. 176 ff.); M. Heidegger 所謂 “Die Affekte und Gefühle die verschiedenen Modi der Befindlichkeit” (Sein und Zeit, 3^te Aufl., S. 138 ff.; S. 139 引 Augustine, Contra Faustum, Lib. XXXII, cap. xviii: “Non intratur in veritatem nisi per caritatem.”) 皆即本此【cf. Hegel on “Gefühl” in his Philos. d. Relig. (see J.N. Findlay, Hegel, pp. 342-3)】。浸假而成哲學家常談，如 John Dewey: “Empirically things are poignant, tragic, beautiful, humorous, etc.; they are such immediately & in their own right & behalf... These traits stand in themselves on precisely the same level as colors, sounds, qualities of contact, taste & smell” (Experience & Nature, p. 96); Jean Wahl: “These ideas, which have been developed by those who are called philosophers of existence, are also to be found in the philosophy of Whitehead who shows that hope & fear are some of the conditions of our knowledge... The term ‘philosophy’ means, it is generally admitted, the love of wisdom. We can see from the very word that love can be felt not only for persons; there are also things that are loved” (The Philosopher’s Way, pp. 12, 14); Santayana: “The subjective & moral character of [a man’s] feelings does not destroy their cognitive value. These feelings, as Locke says, are signs: to take them for signs is the essence of intelligence. Pain & pleasure are no idle sensations, satisfied with their own presence: they violently summon attention to the objects that are their source. Can love or hate be felt without being felt towards something?” (Some Turns of Thought in Modern Philosphy, pp. 10-11); “Feeling is the intuition of the inarticulate.” (“Apologia pro Mente Sua” in P.A. Schilpp, The Philosophy of George Santayana, p. 579); C.D. Broad, “Emotion & Sentiment”: “Emotions... are cognitions with a certain kind of psychical quality.” (Journal of Aesthetics and Art Criticism, Dec. 1954, p. 203); W. Somerset Maugham, A Writer’s Notebook, “Collected Edition”, p. 17: “There is nothing like love to make a man alter his opinions. For new opinions are mostly new emotions. They are the result not of thought, but of passion.” 然 Pascal 以後，Scheler 以前，余所覩記尚有三人，亦闡明斯旨，而諸家未道及者：一為 Hamann: “Optimus Maximus verlangt keine Kopfschmerzen, sondern Pulsschläge!” (A. Gillies, Herder, p. 12) 【Boileau: “... le poète... afin de mieux entrer dans la raison, sort, s’il faut ainsi dise, de la raison meme” (Oeuv. compl., ed. Ch. Boudhors, III, p. 12). Jules Brody, Boileau & Longinus, p. 75 論之曰：“Had Pascal lived to read these lines, he might well have come around to seeing that la raison s des raisons que la raison ne connaît pas.”】；一為 Herder: “Wo sollte es in deine Vernunft kommen, wenn nicht durch Empsindung? würde der Kopf denken, wenn dein Herz nicht schlüge?” (“Vom Erkennen und Empfinden,” in Sämtliche Werke, hrsg. von B. Suphan, Bd. VIII, S. 201)；一為 Vauvenargues: “Les grandes pensées viennent du coeur.” (Réflexions et maxims, cxxvii, Oeuvres Choisies, éd. ‎Garnier Frères, p. 354; Sainte-Beuve 謂可與 Quintilian, xvii: “Pectus est quod disertos facit et vis mentis.” 參觀【Les Grandes Écrivains français, Études classées & annotées par Maurice Allem, X, p. 159】 )。近人 R.B. Brandt, The Philosophy of Schleiermacher, pp. 106-7, 176-7 謂 feeling 有二義，一為 cognitive，略等於 awareness，如 “I feel justice is a lower moral value than forgiveness” 是也；一為 qualitative，無 ideal content，如 “I feel sad” 是也，可參觀。【Letters of S.T. Coleridge, ed. By E.H. Coleridge, I, pp. 351-2: “Deep thinking is attainable only by a man of deep feeling, & all truth is a species of revelation.”】【Alfieri, Orestes 劇中Aegisthus 知為 Orestes 喬裝云：「我□□思□□知必□爾也。」(Io te conobbi / al desir, che)】

六十五[13]

            《癸辛雜識續集》卷上載龔聖與作〈宋江三十六人贊‧浪子燕青〉云：「平康巷陌，豈知汝名？太行春色，有一丈青。」按吳自牧《夢粱錄》載私妓有「一丈白」楊三媽、「十般大」胡憐憐、「半把繖」朱七姐等，則「一丈青」必勾欄中人混名，故龔〈贊〉云云。《金瓶梅》第七十七回來昭妻名「一丈青」（又見九○回。）施耐菴以扈三娘為土豪女，所以抬高其身分，俾男盜而無女娼耳。

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[1]《手稿集》107 頁。

[2]《明詩綜‧卷六十二‧袁宏道》引《靜誌居詩話‧卷十六‧袁宏道》云：「乃不善學者，取其集中俳諧調笑之語，如……《偶見白髮》云：『鏡中見白髮，欲哭翻成笑。自喜笑中意，一笑又一跳。』……此本滑稽之談，類入於狂言，不自以為詩者。乃錫山華聞修選明詩，從而擊賞歎絕。是何異棄蘇合之香，取蛣蜣之轉邪？」「反」皆作「翻」，「還」皆作「又」。《管錐編‧全上古三代秦漢三國六朝文‧一三‧全漢文卷一五》：「《明詩綜》卷五七」云云，卷數有異。

[3]「生若不足戀」原作「生若不生戀」。

[4]《手稿集》107-8 頁。

[5] 靈石楊氏刊《連筠簃叢書》本此條題作「天帝釋大人」。

[6]「逢著」原作「每逢」。

[7]「三巴」，葡語「São Paulo」。今澳門「大三巴牌坊」（The Ruins of St. Paul’s）即其遺蹟。

[8]「有黑與黃、赤」原作「有黑有黃、赤」。

[9]《手稿集》108-9 頁。

[10]《手稿集》109-11 頁。

[11]「卷五十九」原作「卷五十四」。

[12]「desideratives」原作「desiratives」。

[13]《手稿集》111 頁。

《容安館札記》56～60則

Tropic of Cancer（1934 年巴黎 Obelisk Press 首版 ）

五十六[1]

            The Complete Works of William Hazlitt, ed. by P.P. Howe, vol. IX, A Letter to William Gifford: “You are a Government Critic... the invisible link, that connects literature with the police... You mind only the distinction between Whig and Tory” etc. (p. 13). 按語語親切有味，光景常新。G.C. Lichtenberg, Aphorismen, hrsg. von A. Lietzmann, V^tes Heft, §583 (S. 105): “Einer schrieb immer, statt Philosophen oder Philosophirer, Philosoffizirer, oder gar Philos-Officirer.” 其位當視 “Government Critic” 為高，而職守畧同。

            “We are all poets, inasmuch as we undergo the same process of mind with the poet” etc. (p. 45). 按 Carlyle, Heroes & Hero-worship, Lecture III: “A vein of poetry exists in the hearts of all men... We are all poets when we read a poem well.” 此意至 Croce 而闡發無餘蘊： “L’attività che giudica si dice gusto; l’attività che produce genio: genio e gusto sono, dunque, sostanzialmente identici” etc. (Estetica, 10^a ed. p. 132).【“Genius & taste are... substantially identical... The critic may be a small genius, the artist a great one; the former may have the strength of ten, the latter of a hundred; the former, in order to reach a certain height, will have need of the assistance of the other; but the nature of both must remain the same” (Aesthetic, E.T. by D. Ainsley, pp. 120-1[2]).】

            Libor Amoris 一縫衣師女搔首弄姿，引人賃屋之市招耳 (p. 160: “A regular, lodging-house decoy”)。《西青散記》卷三載史悟岡題曹震亭〈小牕香雪夜論心圖〉有云：「達官之憐才也，襲於名；美女之憐才也，昵於貌。貌之不颺，美女羞之；名之不彰，達官弄之」云云，真至理名言。使 Hazlitt 有 Byron 之容貌祿位，方且求為夫子妾而不得。Hazlitt 嚙唇搦腰，未能越雷池一步，殊可憐笑，乃云：“I was cuckolded & I was damned” (p. 129)， 綠頭巾滿天飛，尚輪不到渠戴也。H.C. Robinson, On Books & Their Writers, ed. Edith J. Morley, I, p. 169 載其狎妓遭拒，以鞭撻之，致犯眾憤敺逐，而於此事，乃落第舉子。Characteristics 第二三六則云：“It makes us proud when our love of a mistress is returned; it ought to make us prouder that we can love her for herself alone, without the aid of any such selfish reflection. This is the religion of love” (p. 202). 而於 Sarah Walker，始以 “In her sight there was Elysium[3]; her smile was heaven; her voice was enchantment” etc. (p. 122) 等套語頌贊之，隙末凶終，不免破口謾罵，亦見知易而行難矣。且文人結習，一言一動，皆為著述之資，有若 Mallarmé 云：“Tout existe pour aboutir à un livre”。如謂此女云：“You will live by that name, you rogue, 50 years after you are dead” (p. 102)，猶是古典詩人求歡之慣技常語（參觀 Oliver Elton, Modern Studies, “Literary Fame”; Cambridge Hist. of Eng. Lit., IV “The Elizabethan Sonnets” by Sidney Lee）。至云：“I have finished the book of my conversations with her, which I told you of: if I am not mistaken, you will think it nice reading” (p. 119)，則不特如 Byron 譏 Glenarvon 所謂 “kiss & tell... [fuck] & publish” (The Letters of Lord Byron, “The Everyman’s Library”, p. 129），亦見用情雖摯，而未嘗用志不紛。不待成追憶，當時已灑然。De Quincey 所謂 “People talk of being over head & ears in love; now, the mail was the cause that I sank only over ears in love, which, you know, still left a trifle of brain to overlook the whole conduct of the affair.” (Collected Works, ed. By D. Masson, vol. XIII, p. 287)。後來 Mazzini: “One feels that at the very moment in which he was or ought to have been most deeply moved by a thought or feeling visiting him, he [Leopardi] could not help hunting for the best epithet. It was so with the love of his country too” (T.L.S., Jan. 21, 1955, p. 33). Cf. G. Vasari, Lives, “Luca Signorelli” (Everyman’s Lib., II, pp. 147-8)。Flaubert 慰人妻病云：“Tu as et tu vas avoir de bons tableaux et tu pourras faire de bonnes études! C’est chèrement les payer.” (Correspondance, éd. Louis Conard, T. III, p. 170)；又 Clémenceau 述 Monet “standing by the bedside of his dying mistress could see nothing but the beautiful violet shadow on her temple.” (H.A.L. Fisher, An Unfinished Autobiography, p. 75)，皆與此一脈相傳，十九世紀以前所無也。Maupassant, Sur l’Eau, 10 Avril: “Dans l’homme de lettres aucun sentiment simple n'existe plus. Il analyse malgré tout, malgré lui, sans fin, les coeurs, les visages, les gestes, les intonations... S’il souffre, il prend note de sa souffrance et la classe dans sa mémoire... Il semble avoir deux âmes, l'une qui note, explique, commente chaque sensation de sa voisine, l’âme naturelle, commune à tous les hommes ; et il vit condamné à être toujours, en toute occasion, un reflet de lui-même et un reflet des autres, condamné à se regarder sentir, agir, aimer, penser, souffrir” etc. (Maupassant, Sur l’Eau, ed. Conard, pp. 79 ff.).【“Il semble avoir deux âmes, l’une qui note, explique, commente chaque sensation de sa voisine, l’âme naturelle, commune à tous les hommes; et il vit condamné à se regarder sentir.”】【José Ortega y Gasset, La Deshumanización del Arte: “An illustrious man is dying. To his wife, the spiritual distance from the death scene is at a minimum, so much so that it is almost non-existent. The doctor is a little more distant... Yet his profession compels him to be seriously interested in the happening. He feels towards it a certain responsibility. The newspaper man is even further removed. The doctor intervenes in the event but, the reporter must limit himself only to see. Yet he has to tell the story to interest & move his readers. Lastly, the painter... purely contemplative, paying attention only to externals, to lights & shadows” (M.M. Rader, A Modern Book of Esthetics, 3^rd ed., pp. 413 ff.); 又第三百九十一則。】【E. Bullough, Aesthetics, p. 78: “One of the most striking expressions of [aesthetic objectivity] has always seemed to me the painting by Cogniet: ‘Tintoretto painting his dead daughter.’”】【Cf. G. Keller, Der grüne Heinrich, III, vi, III, viii.】【Cf. E. & J. de Goncourt, Journal, VI, p. 180 on Tourgueneff  during an operation.】Hazlitt 剖析心性，殊欠精微。如不意行道上，見 Sarah 與 M^r C— 同行，恍然知被賣，歸而窮詰之，有云：“‘You know you used to tell me, you despised looks.’ ‘She didn’t think M^r C— was so particularly handsome’” (p. 157)，識見陋甚。Stendhal, De l’Amour, liv. I, ch. xix: “Les amants sont bien fous de songer à se bien mettre... on regarde son amant et on ne l’examine pas, dit Rousseau” etc. (Édition “Le Divan”, T. I, p. 85; cf. ch. xvii, p. 80); Journal des Goncourt, VI, p. 33: “Un mot profond de femme à un homme, parlant de l’impossibilité de se faire aimer avec des cheveux blancs: ‘Les femmes ne regardent pas ou du moins ne voient pas les hommes qu’elles aiment.’” 說精於此多矣。

            Characteristics: In the Manner of Rochefoucault’s Maxims 標題如此，而第三七八則云：“It is not easy to write essays like Montagne, nor maxims in the manner of the Duke de la Rochefoucault” (p. 222)，得無自譽耶？每長至百餘言，頗乖體製。亦時有老生常談及複出者（如第一百則 p. 183，及第一九七則 p. 193）。剝膚點繁，精彩始出矣。第三十一則云：“...It seems an impertinence for a man to go out of his way to distinguish himself; or it is because we cannot account for his proficiency mechanically & as a thing of course, by saying It is his trade! In like manner, we plume ourselves most on excelling in what we are not bound to do, & are most flattered by the admission of our most questionable pretensions. We nurse the rickety child, & want to have our faults & weak sides pampered into his virtues. A man of talent aspires to a reputation for personal address or advantages. Sir Robert Walpole wished to pass for a man of gallantry, for which he was totally unfit. A woman of sense would be thought a beauty, a beauty a great wit, & so on” (p. 171). 按此理甚確。Spence’s Anecdotes, “Centaur Classics”, 158: “Addison seems to value himself more upon his poetry than upon his prose.” Sainte-Beuve, Nouveaux Lundis, III, “Entretien de Goethe et d’Eckermann”: “Cet homme qui passe pour avoir été si heureux a sa plaie secrete — Le dédain avec lequel les avaient accueilli sa théorie des couleurs.” 據 Eckermann 一八二九年二月十九日所記，Goethe 自輕其詩，而誇其學為百年中一人。［“Auf alles, was ich als Poet geleistet habe, pflegte er wiederholt zu sagen, bilde ich mir gar nichts ein. Es haben treffliche Dichter mit mir gelebt, es lebten noch trefflichere vor mir, und es werden immer ihrer nach mir sein[4]. Dass ich aber in meinem Jahrhundert in der schwierigen Wissenschaft der Farbenlehre der einzige bin, der das Rechte weiss, darauf tue ich mir etwas zugute, und ich habe daher ein Bewusstsein der Superiorität über Viele” (Eckermann, Gespräche, Aufbau Verlag, 1955, S. 469).］【Cf. Heine, Buch der Lieder, Vorrede zur zweiten Auflage (Werke und Briefe. Aufbau, I, 9); Jean Dutourd, Le Petit Don Juan, p. 82.】Lord Chesterfield: “Though they love to hear justice done to them where they know that they excel, yet they are most & best flattered upon those points where they wish to excel, & yet are doubtful whether they do or not... Cardinal Richelieu, who was undoubtedly the ablest statesman of his time... had the idle vanity of being thought the best poet too... Those, therefore, who flattered skillfully, said little to him of his abilities in state affairs... But the incense which they gave him... was as a bel esprit and a poet” (The Letters, ed. B. Dobrée, vol. III, p. 1037). 孫覿《鴻慶居士集》卷三十二〈書張邦基藏東坡畫枯木〉[5]云：「東坡在黃州時，以書遺王鞏，自言畫得寒林竹時，已入神品，草書益奇，詩殊減退。士大夫聞而疑之，予曰：『公詩舉天下推之，而書畫則世人不盡識也，故有此語。』」《后山集》卷十七〈書舊詞後〉云：「余它文未能及人，獨於詞，自謂不減秦七、黃九」云云，亦其類歟。孫奕《示兒編》卷十六〈人相反〉條引蘇子容言：「蔡君謨言文章而不言政事；歐陽公言政事而不言文章。」《說郛》卷三：「范鎮《東齋記事》云：『歐陽永叔每誇政事，不誇文章，蔡君謨不誇書，呂濟叔不誇棊，何公南不誇飲酒，司馬君實不誇清節，大抵不足則誇也。』」（此條見《四庫》本《東齋記事‧補遺》。）【《容齋隨筆》卷四載張浮休〈與石司理書〉。《皇朝文鑑》卷一百二十張舜民〈與石司理書〉，略謂：「嘗問歐公：『何以多教人以吏事？』公曰：『吾子異日臨事，自當知之。文學止於潤身，政事可以及物。吾昔貶官夷陵，求《史》、《漢》不得，無以遣日，因取陳年公案，反復觀之，見其以無為有，以枉為直，違法害義。夷陵褊小，尚如此，天下固可知也。當時誓曰：自爾遇事不敢忽』云云。」則歐公別有用意。】【吳泳《鶴林集》卷 23〈第二辭免知泉州狀〉：「修以翰墨致身，而對客每好談於吏事；軾以詞章名世，而居官常自任以吏能。」】周亮工《尺牘新鈔》卷七俞琬綸〈與友〉云：「凡不得意文，皆思路不開時所作。蹋壁苦吟，燈昏據案，故不忍棄。夫才不才，皆吾子也。秀穎者，吾愛之；彼以駑而受賤者，吾憐之。吾於憐之者，尤睠睠焉。」張慧劍編《夜談拔萃》六○頁記：「散原自云：『吾書第一，文次之，詩更次之，不足法也。』」法國成語亦有 “c’est son violon d’Ingres”，正此意 (Larousse du XX^e Siècle, IV, p. 68: “une marotte dont un artiste est plus entiché que de l’art où il excelle.”)。

            第三十三則云：“...Acuteness consists in taking up the points or solid atoms, subtlety in feeling the air of truth” (p. 172). 按精甚。參觀 Augustus John, Chiaroscuro: “The communication of truth is atmospheric as well as factual”。

            第六十七則云：“...Nothing is prominent that does not act as a foil to itself... Whatever has not a mixture of imperfection in it, soon grows insipid, or seems ‘stupidly good’” (p. 177). 按 Francis Thompson: “The Way of Imperfection” 發揮此意最詳，所謂 “Ovid’s dictum, so essentially modern, so opposed to the aesthetic feeling of the ancient world, decentiorem esse faciem in quā aliquis naevus esset” etc. (Works, III, p. 97)。

            第一百九十五則云：“A  nickname is a mode of insinuating a prejudice” etc. (p. 197). 按參觀 Demetrius, On Style: “In nicknames a sort of comparison is implied.” (tr. by W. Rhys Robert, “The Loeb Class. Lib.”, p. 409)。

            第二百十四則云：“I had rather be deformed, than a dwarf & well-made. The one may be attributed to accident ; the other looks like a deliberate insult on the part of nature” (p. 200). 按參觀 Mark Lemon, The Jest Book (“Golden Treasury Series”), §441: “Ned Shuter thus explained his reasons for preferring to wear stockings with holes to having them darned: — ‘A hole may be the accident of a day, & will pass upon the best gentleman, but a darn is premeditated poverty.”【“Hidalgo honrado ántes roto que remendado — An honored gentleman goes ragged rather than patched” (Don Quixote, tr. Samuel Putnam, II, p. 991n; J. Ormsby 譯本 Appendix I 第 111 條).】

            第三三四則云：“The difference between the vanity of a Frenchman & an Englishman seems to be this — the one thinks every thing right that is French, the other thinks every thing wrong that is not English. The Frenchman is satisfied with his own country; the Englishman is determined to pick a quarrel with every other” (p. 215). 按參觀 Heine, Die romantische Schule, I^ter Buch (Sämtl. Werk., Verlag von A. Weichert, VIII, S. 151): “Der Patriotismus des Franzosen besteht darin, dass sein Herz erwärmt wird, durch diese dass es nicht mehr bloss die nächsten Angehörigen, sondern ganz Frankreich, das ganze Land der Zivilisation, mit seiner Liebe umfasst. Der Patriotismus des Deutschen hingegen besteht darin, dass sein Herz enger wird, dass es sich zusammenzieht wie Leder in der Kälte, dass er das Fremdländische hast” u.s.w.; Bulwer Lytton, England & the English, p. 21: “The vanity of the Frenchman consists in belonging to so great a country: but the vanity of the Englishman exults in the thought that so great a country belongs to himself.”

            第三三五則云：“...The Scotch are always asserting their superiority over the English, while the English ... never trouble their heads about the matter, but have taken the point for granted as self-evident” (p. 215). 按 W.R. Inge, A Rustic Moralist: “The Oxford man looks as if the world belonged to him; the Cambridge man looks as if he did not care to whom it belonged.”

五十七[6]

            Essays on the 18^th Century Presented to David Nichol Smith, ed. by F.P. Wilson 中有 John Butt 一文謂 The Rape of the Lock, iv, 157-8: “There kept my charms conceal’d from mortal eye, / Like roses, that in deserts bloom and die.” 本之 Waller: “Go, lovely Rose”: “Tell her that’s young, / And shuns to have her graces spied, / That hadst thou sprung / In deserts where no men abide, / Thou must have uncommended died” (p. 76). 按 Gray: “Elegy”: “Full many a flower is born to blush unseen, / And waste its sweetness on the desert air.” 又出於 Pope 句。André Gide, Journal, 30 octobre, 1934 謂 Baudelaire: “Mainte fleur épanche à regret / Son parfum doux comme un secret, / Dans les solitudes profondes”[7] (“Le Guignon”) 即譯 Gray 句而更勝，并說之曰：“Ces vers trahïssent ou anthropocentrisme sournois d’une charmante naïveté: il semble à entendre Gray ou Baudelaire, que le parfum de la fleur et la suavité de ses couleurs n’aient d’autre fin que de caresser l’oeil ou les narines de l’homme” (Éd. Bibliothèque de la Pléiade, p. 1420) 道破，令人笑來。Leopardi, I Canti, XXXIV, “La Ginestra, o il Fiore del deserto”: “Odorata ginestra, / Contenta dei deserti” (Opere, a cura di Sergio Solmi, I, p. 153). 用心稍殊，觀物則一（又七十則眉）。參觀七百一則論 Fr. Hebbel, “Der Baum in der Wüste”; Milton, Par. Lost, V。【Paradise Lost, V, 41 ff.: “...now reigns / Full-orbed the moon, and with more pleasing light / Shadowy sets off the face of things; in vain, / If none regard.”】G.M. Hopkins 闡此意最入微：“And the world is full of things & events, phenomena of all sorts, which go without notice, go unwitnessed. I think you have felt this, for you say: [‘What, if the sea far off / Do make its endless moan; / What, if the forest free / Do wail alone; / And the white clouds soar. / Untraced in heaven from the horizon shore?’[8]]” [Sympathy: An Ode] (The Correspondence of G.M Hopkins & R.W. Dixon, ed. C.C. Abbott, p. 7)。然 Mallarmé, Hérodiade: “C’est pour moi, pour moi que je fleuris, déserte”; 少陵〈哀江頭〉云：「細柳新蒲為誰綠」；白香山〈下邽莊南桃花〉云：「村南無限桃花發，唯我多情獨自來。日暮風吹紅滿地，無人解惜為誰開」；〈晚桃花〉云：「一樹紅桃亞拂池，竹遮松蔭晚開時。非因斜日無由見，不是閑人豈得知。寒地生材遺較易，貧家養女嫁常遲。春深欲落誰憐惜，白侍郎來折一枝」；〈楊柳枝詞〉云：「一樹春風千萬枝，嫩於金色軟於絲。永豐西角荒園里，盡日無人屬阿誰」；蘇子瞻〈絕句〉云：「鄱陽湖上都昌縣，燈火樓台一萬家。水隔南山人不渡[9]，東風吹老碧桃花」；岑參〈山房春事〉云[10]：「庭樹不知人去盡，春來還發舊時花」；長吉〈北園新筍〉第二首云：「無情有恨何人見，露染烟啼千萬枝」[11]；及皮日休〈白蓮〉：「無情有恨何人識，月曉風清欲墮時」；樓穎〈西施石〉：「西施昔日浣紗津，石上青苔思殺人。一去姑蘇不復返，岸旁桃李爲誰春。」湯若士《牡丹亭》第十齣：「却原來姹紫嫣紅開遍，似這般都付與斷井頹垣」云云，尤極喟嘆之妙，無復賸義。余嘗云「孤芳自賞」四字，細思其情景，輒令人喚奈何，蓋亦差有解會者也。崔國輔〈麗人曲〉：「紅顏稱絕代，欲並真無侶。獨有鏡中人，由來自相許」，可為「孤芳自賞」四字注腳。權德輿〈雜興〉云：「惆悵粧成君不見，含情起立問傍人」，亦無聊之極矣。【昌黎〈榴花〉云：「可憐此地無車馬，顛倒蒼苔落絳英」；許渾〈客有卜居不遂〉云：「樓台深鎖無人到，落盡東風第一花」；蘇頲〈將赴益州題小園壁〉：「可惜東園樹，無人也作花」；施肩吾〈吳中代蜀客吟〉云：「峨眉風景無主人，錦江悠悠為誰綠」；崔櫓〈華清宮〉云：「明月自來還自去，更無人倚玉闌干」；周端臣〈古斷腸曲〉云：「惆悵一窗無用月，為誰涼夜曬梧桐」（《江湖後集》卷三）；王冑：「庭草無人隨意綠」；王涯〈春閨思〉：「閑花落盡青苔地，盡日無人誰得知」；後山〈妾薄命‧之二〉：「葉落風不起，山空花自紅」：秦少游〈虞美人〉：「亂山深處水縈回，可惜一枝如畫、為誰開」；姜白石：「淮南皓月冷千山，冥冥歸去無人管」；《西青散記》卷一趙闇叔詩：「人去月無聊。」】【［補第五十七則］^[12]孔稚圭〈北山移文〉：「高霞孤映，明月獨舉。青松落陰，白雲誰侶？」Christina Rossetti: “To What Purpose Is This Waste?”: “A windy shell singing upon the shore: / A lily budding in a desert place; // ... // I said, smiling superior down: What waste / Of good, where no man dwells” (Poetical Works, ed. W.M. Rossetti, Macmillan, p. 305); Paradise Lost, v. 41 ff.: “... now reigns / Full-orb’d the moon, and with more pleasing light / Shadowy sets off the face of things; in vain, / If none regard” (Poetical Works, “Everyman’s Lib.”, p. 100); Daniel von Czepko, Sexcenta Monodisticha Sapientum, “Ohne Warum”: “Die Ros[e] ist ohn[e] warum; sie blühet, weil sie blühet, / Sie acht’ nicht ihrer selbst, fragt nicht ob man sie siehet” (M. Wehrli, Deutsche Barocklyrik, 3^te Aufl. S. 175). 又七八九則論少陵〈遣懷〉詩。】

五十八[13]

            程大昌《考古編》卷七曰：「香山〈題李杜詩卷〉歷敘二公流落，而曰：『天意君須會，人間要好詩。』此歐公『窮而後工』之意。」焦循《易餘籥錄》卷十六：「司空表聖〈題柳柳州集後〉云：『俾其窮而克壽，抗精極思。』[14]四字造微，非窮則心不一，非窮則思不練。」《文心雕龍‧才略篇》早稱馮衍敬通「蚌病成珠」。按昌黎〈柳子厚墓志銘〉亦云：「使在臺省時，自持其身，亦自不斥；斥時有人力能舉之，且必復用不窮。然子厚斥不久，窮不極，其文學詞章必不能自力」云云。表聖、永叔之意，已發於此。Horace, Epist. II. ii. 51: “Paupertas impulit audax / ut versus facerem.” 按《意林》卷三引桓譚《新論》云：「賈誼不左遷失志，則文彩不發；淮南不貴盛富饒，則不能廣聘駿士，使著文作書[15]；太史公不典掌書記，則不能條悉古今；揚雄不貧，則不能作《玄言》。」賈、揚二語亦此也。【《馮安岳集》卷十一附載李獻甫〈和寄〉詩云：「肯更詩窮效聖俞」，則是歐公之意，在元祐間已成故實，供驅使矣。參觀第三百九十五則、四百五十六則、四百七十七則、七百三八則。】

五十九[16]

            Henry Miller, Tropic of Cancer (“The Obelisk Press”). 聞名十餘年，今始得而讀之[17]。尚饒生氣，較 Céline 為穢褻，邊幅亦較窄【Miller 極稱 Céline (George Wickes, ed. Lawrence Durrell — Henry Miller: A Private Correspondence, p. 77)】。餘則 George Orwell, Inside the Whale, pp. 132 ff. 論之審矣[18]。【此書 p. 187: “In the dark & fearsome sojourn in the belly of the whale, the bloody struggle to liberate himself.” 又 Tropic of Capricorn, p. 174: “My father sat there in his Morris-chair as Jonah must have sat in the body of the whale, secure in the last refuge of a black hole” etc.】【Tropic of Cancer 則 Miller 之 My Life and Loves 也。刻劃淫媟，而以憤世嫉俗、出人出天語間之。豈夏二銘《野叟曝言》第十四回評語所謂論詩論文「洩盡陰陽秘橐，恐干造物之忌，將遭雷轟龍攫」，故以穢物禁之，如異書之夾春畫也。甘熙《白下瑣言》卷六謂：「人云四明范氏天一閣，藏書架間多庋秘戲春冊，以避火也。」】

            Pp. 16-7: “Irene had a valise instead of a cunt... Immense, avec des choses inouïes. Llona now, she had a cunt... She used candles, Roman candles, & door knobs... Men went inside her and curled up.” 按 Sir John Suckling: “The Deformed Mistress”: “But soft, where am I now! here I should stride, / Lest I fall in, the place must be so wide; / And pass unto her Thighs” etc. Samuel Butler, Characters & Passages from Notebooks, ed. A.R. Waller, p. 433: “The Jewish women were so wide that their husbands were said to go into them.” Mirabeau: “Le Libertin de qualité”: “...je frappe à la porte... Ah! foutre! ah! sacredieu! mort de ma vie! Elle est ouverte à deux battants encore! C’est une ânesse ou une jument, tant elle est large” (Oeuv., Les Maitres de l’Amour, pp. 239-40).

            P. 138: “Even when he [Van Norden] is on top of a woman[19], he cannot escape the prison which he has created for himself. ‘It’s like I’m two people, & one of them is watching me all the time... I get so goddamned mad at myself that I could kill myself... & in a way that’s what I do every time I have an orgasm. For one second like I obliterate myself. There’s not even one me then... there’s nothing... not even the cunt. For a few seconds afterward I have a fine spiritual glow.” 按 D.H. Lawrence 之教 Aldous Huxley 所謂 “materialistic mysticism” 者 (Letters of D.H. Lawrence, pp. ix ff.)，盡此數語中矣。Lawrence 斥 Russell 云：“He wants to keep his own established ego, his finite & ready-defined self intact, free from contact & connection.” (Letters, p. 247)，又斥某人會 “— might mutilate himself & hang his penis on his nose-end & a testicle under each ear... I don’t keep my passions, or reactions, or even sensations in my head... They start all their deeper reactions in their heads, & work themselves from the top downwards. Which of course brings disgust, because you’re only having yourself all the time. No matter what other individual you take as a machine-à-plaisir you’re only taking yourself all the time.” (pp. 557-8)，故曰：“Let go & become dark, quite dark.” (p. 286)，即此節文字張本。又按德國 Frank Wedekind、Richard Dehmel 早有此意，皆在 Lawrence 先。Jethro Bithell, Germany: “[To Wedekind], woman is the Erdgeist who draws down the mind of man to the dust. Even a prostitute is divine, for she is flesh; copulation in a brothel is a unio mystica” (p. 267); “The root of Dehmel’s conceptions... The cosmos is sexuality, Wollust zur Welt... He calls himself... triebselig. Man is ripest when he is nearest to nature, i.e., in the act of love. Love is the elimination of the antagonism of ‘I’ & ‘all’: die Rundung des eignen Ich im All zum All” (p. 278). Frank Wedekind, Erdgeist、Dehmel, Zwei Menschen 皆出版於歐戰之前。

            P. 147: “She had shaved it clean... not a speck of hair on it! Did you ever have a woman who shaved her twat?... It doesn’t look like a twat any more... And the more I looked at it the less interesting it became. It only goes to show you there’s nothing to it after all, especially when it’s shaved. It’s the hair that makes it mysterious” etc. 按 Hans Licht, Beiträge zur Antiken Erotik, S. 27-8: “Der weibliche Schoss ist ein Bluff ersten Ranges. Dass die weibliche Schambehaarung erotisch stimulierend wirkt, ist für die Frauen ein Glück, für das sie nicht dankbar genug sein können... So wird mit einmal klar, warum das einzige Volk, das in seiner Gesamtheit als homosexuell bezeichnet werden muss, die alten Griechen nämlich, von ihren Frauen verlangten, dass sie sich die Schamhaare abrasierten... Das ist der Sinn der Geschichte vom verschleierten Bilde zu Saïs.” 參觀六十四節，又 P.N. Gerdy: “By thus covering them [the genitals] [with hair] nature inflames the imagination & rouses to a higher pitch ‘la plus impérieuse de toutes les passions’”（見 Ploss, Bartels & Bartels, Woman, ed. By E.J. Dingwall, I, p. 369 引），正此意。Brantôme, Vies des Dames Galantes, Discours II: “Aucunes se plaisent le [le poil] tenir et porter raz, comme la barbe d’un prêtre” (Éd. Garnier Frères, p. 167). 則此習由來久矣。Martial, X, xc: “Quare si pudor est, Ligeia, noli. / Barbam vellere mortuo leoni. / Tales munditiae decent puellas.”[20] 則是用意與老翁之有鬚同也，“prêtre” 與 Restif de la Bretonne, Monsieur Nicolas, éd. par John Grand-Carteret, II, p. 74: “un con barbu comme un ermite” 相映成趣。

            P. 218: “I have yet to meet a whore who doesn’t know of Henry Bordeaux!”按參觀 Aragon, Le Paysan de Paris, p. 127: “Aujourd’hui c’est l’ombre de Théodore de Banville qui règne à Paris sur la plus basse prostitution. Sort enviable pour un poète” 。

            P. 245[21]: “Ideas have to be wedded to action; if there is no sex, no vitality in them, there is no action. Ideas cannot exist alone in the vacuum of the mind. Ideas are related to living: liver ideas, kidney ideas, interstitial ideas, etc.” Sex, Literature & Censorship, p. 128: “a true thought which comes as much from the heart & the genitals as from the head.” 按此亦舊說，至 Lawrence 而大明於天下者：“My great religion is a belief in the blood, the flesh, as being wiser than the intellect. We can go wrong in our minds. But what our blood feels & believes & says, is always true” etc. (Letters, p. 94)。前此則 Joubert, Pensées, Tit. IX, 52: “Penser ce que l’on ne sent pas, c’est mentir à soi-même. Tout ce que l'on pense, il faut le penser avec son être tout entier, âme et corps”; Keats to J.H. Reynolds (May 3, 1818): “Axioms in philosophy are not axioms until they are proved upon our pulses” (Letters, ed. M.B. Forman, p. 142); Nietzsche, Also sprach Zarathustra, I Theil, v: “Von den Verächten des Leibes”: “Leib bin ich ganz und gar, und Nichts ausserdem; und Seele ist nur ein Wort für ein Etwas am Leibe. Der Leib ist eine grosse Vernunft... Es ist mehr Vernunft in deinem Leibe, als in deiner besten Weisheit.” 近人 Wedekind 所謂 “Das Fleisch hat seinen eigenen Geist” 是也。

            P. 283: “I leave my bundle [of turd] for him as a token of esteem.” 按 Journal des Goncourt, 15 mars, 1871: “Le Roi-Empereur, arrivé à Reims, fut logé par l’archevêque dans la belle chambre, où avait couché Charles X, voici la carte de visite qu’il y laissa. Le lendemain, il chia dans l’encoignure de la croisée, et se torcha le derrière avec les rideaux.”

            P. 292: “Van Norden has found that it’s less annoying to masturbate. He had ‘invented’ a new stunt for jerking himself off. ‘You take an apple, & you bore out the core. Then you rub some cold cream on the inside so as it doesn’t melt too fast.” 按 Havelock Ellis, Studies in the Psychology of Sex, vol. II, Appendix B, History X, iii, p. 312: “I had often heard, & myself quoted, the Pathan proverb Women for breeding; boys for pleasure; melons for delight, & one day when seeking for some novelty with which to masturbate, & my eye being caught by a melon put ready for me to eat, it flashed across me to try whether the proverb was in any way true. I found it most satisfactory, & practised it several times after that, the pepita being the nearest approach to the human vagina.”

六十[22]

            Cyril Connolly, The Rock Pool (“The Obelisk Press”). 貧薄生硬，p. 18 記主人翁性格有云：“veins of pedantry & lechery”，不啻自道靳嚮所在，蓋 Norman Douglas, South Wind 之支與流裔，而才思寒窘，學步未能，竭蹶萬狀。人物皆可入 Compton Mackenzie, Extraordinary Women，生動遠不如。乃知詆訶作者之易，而自運之難。使必有龍泉之利，而後可以議於斷割，劉季緒將為磨兜堅矣。書寥寥二百四十七頁，字大行疏，却前後失照，如五十九頁稱 Eddie 為 “a large fierce American”，一百四十五頁則稱為 “Norwegian”，一百四十六頁又稱為 “American”，一百四十八頁復稱為 “Norwegian”，幾乎不辨葛龔。以 Edgar Naylor 一人貫穿全書，刻劃其傖俗受侮之狀，却又時時寫其辯慧，亦極刺謬。惟 pp. 23-4, p. 60 分別寫 Naylor 與 Varna 及 Foster 競勝於口舌間兩節頗佳。

            書中寫兩女相悅者，必一黔一晳，針芥膠漆，若有公例 (p. 22, Duff blonde, Varna dark; pp. 49-50, one danseuse blonde & stringy, the other heavy, black; pp. 52, 126, Princess Rustchuk swarthy, her protégée anemic blonde; p. 58, Toni dark, Sonia blond, etc.)。Colette 現身說法於 “la Gomorrhe d’insondables et vicieuses jeunes filles” (Ces plaisirs, “Le Livre Moderne Illustré”, p. 121)，知之最深，却未道此。他書寫磨鏡，亦每云一黔一晳。Casanova: “I pointed out a certain position in the Academie des Dames to M       M      , who, understanding my wishes, said to C       C      : ‘Will you, darling, represent that group with me?’ ... Enjoying the sight of the barren contest of my two bacchanalians, I was amused by their efforts & by the contrast of colours, for one was dark & the other fair” (Memoirs, tr. by Arthur Machen, vol. IV, p. 63); Rachilde, L’Heure sexuelle, pp. 160-1: “Julia [brunette] se tord complètement nue dans les bras de Mathilde [blonde], non moins bien habillée!” etc. 梨花海棠，衹是會逢其適，如 Pepys 所記：“My wife & M^rs Pierce in bed together (a pretty black & white).” (Diary, 1666 Jan. 16, ed. Wheatley, vol. V, p. 187)，偶然而非必如是也。十九世紀英、美小說中，女角色晳者柔善，如 Amelia Sedley、Lucy Deane、Lady Rowena (Poe) 等是；黔者很烈，如 Becky Sharp、Maggie Tulliver、Hester Prynne 等是。R. Wellek & A. Warren, Theory of Literature, “Penguin Books”, p. 228: “The blonde is the home-maker, unexciting but steady & sweet. The brunette — passionate, violent, mysterious, alluring, & untrustworthy — gathers up the traits of the Oriental, the Jewish, the Spanish, & the Italian as seen from the point of view of the ‘Anglo-Saxon’. Maggie said in Mill on the Floss, Bk. V, Ch. 4: ‘I’m determined to read no more books where the blond-haired women carry away all the happiness.... I want to avenge Rebecca, & Flora Maclvor, & Minna & all the rest of the dark unhappy ones’” (cf. Utter & Needham, Pamela’s Daughters; Carpenter, “Puritans Preferred Blondes” in New England Quarterly, IX, pp. 253-72; Philip Rahv, “The Dark Lady of Salem” in Paris Review, VIII, p. 362-81). Ralph P. Boas 論美國十九世紀初葉文學中，宜室宜家之 ideal woman 皆 blonde；至鈎心攝魄之 romantic lady，莫非 brunette，至有屬印第安種或為黑人之苗裔者 (Romanticism in America, ed. George Boas, pp. 63-88) 。“The Romantic Lady” 如 The Last of the Mohicans 中之 Cora 即黑奴女。E. Rodocanachi, La Femme Italienne, p. 102: “Le blond était à ce point la couleur que devaient posséder les belles que ce fut longtemps une disgrâce d’être brun. Les poètes réservaient cette couleur aux méchantes gens, aux traîtres, aux mécréants.” Les Liaisons dangereuses, Letre II: “Son prejudge... en faveur de la retenue des blondes” (“Bibliothèque de la Pléiade”, p. 34). 初不解「知白守黑」，兩雌可以相得益彰，式好無間。《周易參同契‧中篇》云：「以明牝牡，意當相須。假使二女共室，顏色甚姝，蘇秦通言，張儀合媒，發辯利舌，奮舒美詞，推心調諧，使為夫妻，弊髮腐齒，終不相知」云云，古人質樸，不識此中趣耳。參觀 C.S. Lewis, The Screwtape Letters, p. 20: “[Any human] is haunted by at least two imaginary women — a terrestrial & an infernal Venus... There is one type for which his desire is such as to be... readily obedient to marriage, coloured all through with that golden light of reverence & naturalness... there is another type which he desires brutally, & desires to desire brutally, a type best used to draw him away from marriage altogether. In the second type, it is the felt evil that he wants” etc. 尤為造微語。【參觀 Victor Hugo 醉心於 Judith Gautier 所作情詩 Nivea non frigida: “Elle prouve que la blancheur / N’ôte à la femme / Aucune ivresse, bonheur, / Aucune flame; //... // Qu’une belle fait en tout lieu [23]/ Son doux manège, / Et que l’on peut être de feu, / Etant de neige.”】【Rousseau, Confessions, Liv. IX: “J’imaginai deux amies... Je fis l’une brune et l'autre blonde, l’une vive et l’autre douce, l’une sage et l’autre faible, mais d’une si touchante faiblesse que la vertu semblait y gagner” (Bib. de la Pléiade, p. 401?).】

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[1]《手稿集》100-2 頁。

[2] 此段英譯引文似已刪去，而代以上引 Croce 意語原文。姑且存之。

[3]「In her sight there was Elysium」原作「In her sight was Elysium」。

[4] 原文脫漏「immer」一字。

[5]《四庫全書》本「張邦基」作「章邦基」。

[6]《手稿集》102-3 頁。

[7] 參觀《管錐編‧全上古三代秦漢三國六朝文‧一八八‧全齊文卷一九》。Baudelaire 詩句譯作：「冷僻無人處，花怏怏然吐幽香。」

[8]《管錐編》譯作：「遠海哀呻不息，風林淒吟莫和，遙空白雲飛度，亦無仰望而目送者。」

[9]「水隔南山人不渡」原作「小徑隔溪人不出」。

[10]「山房春事」原作「山房即事」。

[11]「露壓」原作「露染」。

[12]《手稿集》116 頁眉。

[13]《手稿集》103 頁。

[14]「抗精極思」原作「抗思極精」。

[15]「著文作書」原作「著作文書」。

[16]《手稿集》103-5 頁。

[17] 此書自 1934 年出版於巴黎之後，即在美國以誨淫遭禁，直至 1964 年。默存先生獲讀此書，殆尚在美國解禁之前。

[18] 奧威爾評米勒《北回歸線》云：「I earnestly counsel anyone who has not done so to read at least Tropic of Cancer. With a little ingenuity, or by paying a little over the published price, you can get hold of it, and even if parts of it disgust you, it will stick in your memory. ... Here in my opinion is the only imaginative prose-writer of the slightest value who has appeared among the English-speaking races for some years past. Even if that is objected to as an overstatement, it will probably be admitted that Miller is a writer out of the ordinary, worth more than a single glance. 」

[19]「on top of a woman」原作「on the top of a woman」。

[20] 此處詩句倒置，馬提雅爾警句詩原作：「Tales munditiae decent puellas /... / Quare si pudor est, Ligeia, noli / Barbam vellere mortuo leoni.」。George Augustus Sala 英譯：「Let blooming girls their tender pussies trim, / ... / Then cast the tweezers from your palsied hand / Nor beard the once fierce lion’s rotting corpse.」

[21] 本節原置「p. 147」、「p. 218」兩節之前，此處依序調整。

[22]《手稿集》106-7 頁。

[23]「Qu’une belle fait en tout lieu」原作「Qu’une femme fait en tout bien」。