四十一[1]
T.B.L. Webster, Greek Art & Literature, pp. 7-8 引
Ibycus 詩中 “lovely
lidded” (“sleepy-eyed”)，復引 H.G.G. Payne, Archaic
Marble Sculpture, p. 38 說之云：“The lids, thick & soft, disclose the eye
beneath as the bud of poppy opens to disclose the flower.” 當即《呂氏春秋‧不屈篇》所謂「烟視」，後世所謂「星眼微餳」之態。然眼皮厚重，終身作此狀，細思之，竟不知其佳處。【北京人所謂「肉胞眼」。余所見動物，以駱駝眼皮最厚重難抬，如林黛玉哭腫後狀。】
P. 53 論驕盈 (Hybris)
則昏聵 (ate)，蓋天奪其魄也。按史炤《通鑑疏》引諺所謂：「福至心靈，禍來神昧。」
P. 93 論希臘神祗至 Sophocles 時已漸近人，莊嚴而非威猛 (more human, less terrifying, dignity &
benevolence)，按中世紀基督教適相反。十世紀前畫象中，耶穌年貌正少，慈悲靜穆 (a very young man, with an expression of
untroubled gentleness & calm, engaged in miracles of mercy)；十一世紀諸象漸蒼老威嚴，慘刻無歡 (The countenance of Christ became older, sterner,
& more mournful, often truly terrible)。至十二世紀，則王赫斯怒，疾顏厲色 (the rex
tremendae majestatis of our Dies irae)，不啻預示十三世紀之 Inquisition 矣 (W.E.H. Lacky, History
of the Rise & Influence of Rationalism, vol. I, 50-51)。【參觀 Nietzsche, Also sprach
Zarathustra: “Ausser
Dienst”: “Als er jung
war, dieser Gott aus dem Morgenlande, da war er hart und rachsüchtig.... Endlich
aber wurde er alt und weich und mürbe und mitleidig,” usw. (Kröner, S. 378). 】【Blake,
The First Book of Urizen: “The Son, O
how unlike the Father First God Almighty comes with a Thump on the Head Then
Jesus Christ comes with a balm to heal it.”】
【補第四十一則：P. 49: “The decorative value of foreign dress was exploited by the tragedious.
Sophocles, as well as Aeschylus, made his tragedies colourful by dressing his
choruses as Thracians, Scythians or Trojans. Stage machinery & mass groupings
were employed to produce decorative spectacle” etc. Pp. 57-8: “The word explexis (consternation, shock tactics)
is used more than once of the effect produced by Aeschylus... Sophocles also
used ecplectic spectacle... in the Niobe
(fr. 442). One at least of the children of Niobe died on the stage.” 按參觀 J. Barzun, Romanticism and the Modern Ego, p. 321: “The
lyric character of Greek drama, its songs, dance, animation, mass appeal, [is]
very different from the marmoreal representations we occasionally see, &
also very different from the Greek marbles as we now see them; since they were
originally painted in gaudy colours” etc. 頌說古典文藝之簡樸雅素者，皆耳食耳。】
四十二[2]
David Hume, Essays Moral, Political & Literary, ed. T.H. Green, vol. I. “The
Septic”: “If these views be natural & obvious, they would have occurred of themselves
without the assistance of philosophy, if they be not natural, they never can
have any influence on the affections. A man may as well pretend to cure himself
of love, by viewing his mistress through the artificial medium of a microscope
or prospect, & beholding there the coarseness of her skin, & monstrous
disproportion of her features”[3]
(pp. 224-5). 按第一句與 Boswell, Life
of Johnson, 20 July, 1763: “Sir, all the arguments which are brought to
represent poverty as no evil, show it to be evidently a great evil. You never
find people labouring to convince you that you may live very happily upon a
plentiful fortune.” 語略同。【據 New Statesman, 4 Dec. 1964，英人謂之為 “Psychoprophylaxis”，法國亦有 “accouchement
sans douleur” (p. 874)、“Lamaze” after the name of the French obstetrician Fernand
Lamaze。】第二句參觀 Voltaire, Dictionnaire
philosophique, “Apparence”: “La peau la plus fine et la plus blanche n’est
qu’un réseau hérissé... Vous ne voyez pas le réseau, les cavités, les cordes,
les inégalités, les exhalaisons de cette peau blanche et fine que vous
idolâtrez. Des animaux mille fois plus petits qu'un ciron, discernent tous ces objets
qui vous échappent. Il s’y logent, ils s’y nourrissent, ils s’y promènent comme
dans un vaste pays. Si vous aviez le malheur de voir ce qu’ils voient, cette
peau charmante vous ferait horreur” (Oeuv.
comp., T. XVII, pp. 332-3)，即 Gulliver’s Travels, Pt. II, ch. V 寫大人國後宮粉黛肌糙毛長，有腥臊氣之意 (Skin coarse & uneven... a mole the size of a
trenchers with hairs thicker than packthreads)［Marjorie
Nicholson 論 “The
Microscope & English Imagination”，遍引 Swift 此等語 (Science
& Imagination, pp. 194-5)，未引 Hume］。參觀 Jules Renard, La
Lanterne soured, éd. F. Bernouard, p. 70: “‘Quelle peau fine vous avez,
chère madame!’ À ces mots, il [Eloi] tire de sa poche une loupe.... Le verre
appliqué, on voit des ornières profondes, des grains pareils aux pierres de la
route, des veines navigables, des poils oubliés comme de mauvaises herbes, de
sombres taches ici, là un point qui bouge, une petite bête sans doute, et
partout des horreurs.”【Nietzsche, Menschliches,
Allzumenschliches, Bd. I, Hauptstück vii, §413: “Mitunter genügt schon eine
stärkere Brille, um den Verliebten zu heilen” (Werke, K. Schlechta, I. S. 653).】佛經、基督教詩及 Ovid Remedia Amoris 使知有顯微鏡，必以之為禁慾之利器矣。【［補四十二則］G.F. Meier: “Le guance di una bella donna, sulle
quali in giovanil pompa fioriscono le rose, sono belle finché si guardano con
occhio nudo. Sì guardino, invece, con una lente d’ingrandimento! Dov’è andata
ora la bellezza? Si stenta a credere che una nauseante superficie, scabrosa,
tutta valli e montagne, i cui pori sono pieni di sozzure, e eh’è qua e là
coperta di peli, sia la sede di quell’attrattiva amorosa, che lega i cuori?”
(quoted B. Croce, Estetica, 10a
ed., p. 270). 譚瑩《樂志堂文略》卷三〈顯微鏡贊〉：「即而視之，……么麼幾若俊雄，昳麗輒同俛陋。」[4]】
“Of Polygamy & Divorces”: “Man,
like a weak sovereign, being unable to support himself against the wiles and
intrigues of his subjects, must play one faction against another, and become
absolute by the mutual jealousy of the females” (p. 233).按妙語。Josh Billings: “There is one advantage in a plurality of wives; they
fight each other instead of their husbands” (cited in E. Partridge, Slang Today & Yesterday, p. 335); Graham
Greene: “Convoy to West Africa”, 1 Jan. 1942: “The Pole discusses with gleaming
eyes the advantage of having three wives: ‘One wife, she rule. Three, I am king’”
(The Mint, ed. by G. Grigson, p. 54).
又 Hume, Treatise
of Human Nature, Bk. II, Pt. ii, sect. 4: “’Tis easy to remark in common
life, that children esteem their relation to their mother to be weaken’d, in a
great measure, by her second marriage, & no longer regard her with the same
eye, as if she had continued in her state of widowhood... This also takes place
with regard to the second marriage of a father; but in a much less degree: And ’tis
certain the ties of blood are not so much loosen’d in the latter case as by the
marriage of a mother” (ed. L.A. Selby-Bigge, p. 355). 按Lord
Kames, Elements of Criticism: “I love
my daughter less after she is married, & my mother less after a second
marriage; the marriage of my son or my father diminishes not my affection so
remarkably” (Saintsbury, History of
Criticism, II, p. 466 引). 二節相發明。Saintsbury 引 Lord
Kames 而不知 Hume 語，Elton (A
Survey of Eng. Lit., 1730-1780, II, p. 161) 稱 Hume 而不知 Lord
Kames 語。參觀施山《薑露盦雜記》卷一：「再醮之婦，猶愛前夫之子；再娶之夫，反不愛前妻之子。蓋繼父憎繼子，不若繼母憎前妻子之甚。婦人服夫言，無如男子蠱婦言者多也。」【參觀第二七五則。】【Walter Pater: “___ of Balliol, who had never met
Browning, was wont to say that the poet must be, or have been, a very unhappy
man. ‘Such a robust flouting of probabilities could be due only to the
inevitable law of reaction’” (William Sharp, Papers Critical & Reminiscent, pp. 196-7).】【參觀第七十四、第八十一則、第六百七十三則。】
四十三[5]
Karl Vossler, The Spirit of Language in Civilization, E. T. by Oscar Oeser. 偶有勝義，而不免故弄玄虛，橫生枝節，每如墮雲霧、行荊棘。
Ch. II: “It is only speaking that is
listened to with understanding & is answered, in other words, conversation,
which is living & concrete speech” (p. 7). 按 Henri
Delacroix, Le Langage et la Pensée,
IIe éd. pp. 149-50: “Entendre et parler s’impliquent. Il est
nécessaire au langage que le sujet parlant entende de quelque manière ou s’entende
de quelque manière... Tout langage est dialoque.” Martin Heidegger, Sein und Zeit, I, 3te Aufl. S.
163: “Das Hören ist für das Reden konstitutiv.”
Ch. III: “The angels & the
blessed spirits communicate without language; for they read each other’s
thoughts mirrored in the divine light... ‘Opera naturale è ch’uom favella’ (Paradiso, XXVI, 130)” (pp. 32-33). 按參觀 E.
Cassirer, An Essay on Man, pp. 114-7:
“Violent cries of pain or joy are not a specific property of man. We find them
everywhere in the animal world... no animal ever crosses the borderline
separating propositional from emotional language... Jespersen quotes an observation by Benfey that between
interjection & word there is a chasm wide enough to allow us to say that
the interjection is the negation of language”; Heidegger, Sein und Zeit, I 3te Aufl. S. 165: “Das Dasein hat
Sprache. Ist es Zufall, dass die Griechen... das Wesen des Menschen bestimmten
als zōon lógon ékon[6]? Die
späterer Auslegung dieser Definition im Sinne von animal rationale ist zwar
nicht ‘falsch’, aber sie verdeckt den phänomenalen Boden, dem diese Definition
des Daseins entnommen ist. Der Mensch zeigt sich als Seiendes, das redet.” Cf.
Hobbes, Leviathan, Pt. I, ch. 4: “The
Greeks have but one word, λόγος, for both ‘speech’ & ‘reason’[7];
not that they thought there was no speech without reason, but no reasoning
without speech” (Ed. Rutledge & Sons, p. 187).
Ch. III 引一人仿尼采 “Umwertung
der Werte” 之語，作哲學界說云： “Umwortung
der Worte” (p. 39)。按拈弄名詞，以艱深文淺陋之弊，一語道破。【Antonin Artaud: “La dévalorisation de tous les
valeurs.”】參觀 R. Eacken, Geschichte
der philosophischen Terminologie, S. 85: “Unter heftigem Tadel ihres [Scholastik
und Aristotelismus] Streitens um Worte eignet er [Gassendi] sich die Klage
Seneca’s an: nostra quae erat philosophia facta philologia est (Exercitationes Paradoxicae Adversus
Aristoteleos, lib. I, eserc. 1).” 近人主張 semantic analysis 所以救弊矯枉也。《朱子語類》卷一百三十九論歐、蘇文章云：「初不曾使差異底字，換却那尋常底字。」又云：「今人作文，大抵專務節字，更易新好生面詞語。」又云：「舊見徐端立言：『今世安得文章！只有個減字換字法爾。』」惜朱子不知，義理之弊，亦是「換字」。尤西堂《艮齋雜說》卷二曰：「朱子云：『天即理也。』張子云：『鬼神者，二氣之良能也。』（《正蒙‧太和篇第一》）後人笑之曰：『烹牛去祭理，盛服來拜能。』西蜀劉翁語從二子之言，則舜之『類於上帝』，可云『類於理』；禹之『致孝乎鬼神』，可云『致孝乎良能』乎？」俞理初《癸巳存稿‧卷一‧皇極》曰：「訓詁所以通雅言『皇極』為『大中』，粹然儒義。《朱子語錄》云：『都不是，「皇建其有極」不成是「大建其有中」；「時人斯其惟皇之極」，不成是「時人斯其惟大之中」。「北極」、「屋極」，喚作「北中」、「屋中」不可。有湊會之義，所謂三十輻共一轂』云云。『湊會』即是中轂，即輪中輇。《易》之『大極』，即是『大中』。《詩》『商邑翼翼，四方之極』，《周禮》『體國經野，以為民極』，正言商周建都豫州，為九州之中。凡事須持平言之。朱子嘗云：『天即理也。』又云：『性即理也。』楊慎非之曰：『「天命之謂性」不成「理命之謂理」乎？』朱子解『元亨利貞』云：『元，大也。』此粹然儒言。倪鴻寶非之曰：『「大哉乾元」，不成「大哉乾大」乎？』又有以《孟子》『不遇魯侯，天也』問朱子曰：『此何「理」乎？』朱子『皇極』之談自招致之。」（徐時棟《烟嶼樓讀書志》卷七：「余極惡毛大可以無理強詞駁朱子。一日有少年盛氣爭辯，即以『理命之謂理』相詰難，予應之曰：『訓詁之書，莫古《爾雅》，試以其開卷之文解《尚書》之「元首起哉」曰：「始始起始」，可乎？「起」亦「始」也。則〈舜歌〉四字，無一字不解作「始」，可乎？』」）他如戴東原《孟子字義疏證》等書，即以 John Wisdom 所謂 “new level
analysis”【參觀第七百則】施之宋學也。Coleridge 則謂窮理盡性之學，非換字不可 (Biog. Lit.,
ed. J. Shawcross, I, p. 107: “Pedantry consists in the use of words unsuitable
to the time, place, & company. The language of the market would be in the
schools as pedantic, though it might not be reprobated by that name, as the
language of the schools in the market” etc.)。參觀 Julien Benda,
Du style d’idées, p. 206: “Marquons aussi
en certains cas la nécessité du ‘jargon’ philosophique. Dans une page célèbre,
Taine a trduit en langage courant une phyrase barbare de Maine de Biran.
Thibaudet montre fort bien que la traduction de Taine lesse échapper toute une
partie de la pensées du philosophe d l’absolu (Reflexions sur la Critique, p. 168)”; H.J.C. Grierson, Rhetoric & English Composition, p.
33: “Technical terms are the very juice of many passages of excellent prose
& verse” etc.。
Ch. III, pp. 40-42 論古來神祗皆緣難字失本意，附會成名號 (born from misunderstood words)，舉
Apollo、Nemo、Herr Kannitverstann 為例。按 D. Provenzal, Perché si dice
così?, pp. 104-5 記 Signor Noncapisco，Lichtenberg:
“Ist denn wohl unser Begriff von Gott etwas weiter, als personifizierte
Unbegreiflichkeit?” (Aphorismen, hrsg.
von Albert Leitzmann, I, 737, Bd. V, S. 133) 是其的解，然不特神 (Bentham 所謂 “fabulous
entity”, C.K. Ogden, Bentham’s Theory of
Fictions, pp. 16, 137, 152) 也，人物亦有之（參觀 Bartlett, Familiar
Quotations, 11th ed. P. 511 載 Charles
Dibdin, Nongtongpaw; J.G. Saxe, The
Romance of Nick Van Stann 二詩），如張彥遠《歷代名畫記》卷四誤解曲解《穆天子傳》卷二「封膜晝於河水之陽，以為殷人主」，憑空添出「封膜，周時人，善畫」（《四庫提要》，又《繪事備攷》、《交翠軒筆記》卷四、《蘿摩亭札記》卷五、孫志祖《讀書脞錄》卷五）。張石洲刻凌輯《遺山年譜》，讀《夷堅續志》破句（「遊從曾大雨後」云云），而憑空添出「曾大雨」一人（李文石《舊學盦筆記》）。Virginia Moore 不識 Charlotte
Brontë 於 Emily “Last Words” 詩題傍手書 “Love’s
Farewell”，誤作 Louis Parensell，謂是 Emily
所歡。Knight 不識 Wordsworth 草書 “Abuse of
myself”，誤為 “A
bust of myself”，憑空添出一造象（詳見前論 Edith Morley, ed., The Correspondence of Crabb Robinson with the Wordsworth Circle, I,
viii）。又不特人物也，事理情欲亦有之，名學家所謂 Hypostatization、Reification
即是證驗（參觀 T.C. Pollock, The
Nature of Literature, pp. 23-4）。Vossler 書第六章 (pp. 100-1) 引
Thomas Mann 小說 Enttäuschung 中一人云：“Die sprache, dünkt mich, ist reich, ist
überschwänglich reich im Vergleich mit der Dürftigkeit und Begrenztheit des Lebens.
Der Schmerz hat seine Grenzen: der körperliche in der Ohnmacht, der seelische
im Stumpfsinn, — es ist mit dem Glück nicht anders! Das menschliche
Mitteilungsbedürfnis aber hat sich Laute erfunden, die über diese Grenzen
hinweglügen.” 亦可作證。【Cf. Samuel Beckett, Molloy: “There could be no things but nameless things, no names but
thingless names” (Molloy, Malone Dies,
The Unnamable, p. 31).】【Valéry, Cahiers,
IX, p. 98: “Nous pouvons mettre des noms sur les choses, mais défense de mettre
des choses sous les noms existants.”】La Rochefoucauld, Maximes, 136: “Il y a des gens qui n’auraient jamais été amoureux s’ils
n’avaient jamais entendu parler de l’amour.” Henri Davray: “Ils cherchent des
sentiments pour les accommoder it leur vocabulaire” (見 Ezra
Pound, The A.B.C. of Reading, p. 90) 亦可參觀。故曰 “Es
giebt viele Dinge zwischen Himmel und Erde, von denen sich unsere Schulweisheit
nichts träumen lässt; aber noch viel mehr Dinge lässt sich unsere Schulweisheit
träumen, die es weder im Himmel noch auf Erden giebt” (Th. Lipps, Komik und Humor, S. 192 引，又
Freud, Der Witz und seine Beziehung zum
Unbewussten, 3te Aufl. S. 58 引)。又
Bentham: “Beholding a part of speech cast in the same mould with the name of a
real entity, no wonder if this fictitious entity thus accoutered should present
itself in the character of, & be regarded & treated as if it were a
real one” (C.K. Ogden, Bentham’s Theory
of Fictions, p. xiii; Jeremy Bentham,
1832-2032, p. 110).（又補見第二十二則眉。）【［補第四十三則論詞浮於事］Faust, I, 1993-6. Schüler:
“Doch ein Begriff muss bei dem Worte sein.” Mephistopheles:
“Schon gut! Nur muss man sich nicht allzu ängstlich quälen; / Denn eben wo Begriff
fehlen, / Da stellt ein Wort zur rechten Zeit sich ein” (Faust, hrsg. E. Trunz, S. 64-5); A. Döblin, Hamlet: “Man hat zür alles ein Wort Es wäre besserfür uns und unser
Erkennen, wir hätten die vielen Worte nicht. Man bilde sich nicht ein, wenn man
sie ausspricht oder wenn man sie hört, man begriffe etwas” (W. Muschg, Die Zerstörung der deutschen Literatur,
3te Auf. S. 140 引).】惜 Vossler 之不能充類至盡也。又按此謂「有其文而無所指」也，尚有「意有所指而無文可達」者。是以作者撰述，字斟句酌，搜詞索藻。Montgomery Belgion 以斯為 “wordlessness
of thought” 之證，頗得間 (The Human
Parrot, pp. 17-20)，惜未引 Favorinus
所謂「目能辨之色，多於文字所能喻」 (Plura sunt in sensibus oculorum quam in verbus
vocibusque colorum discrimina) (The Attic
Nights, II, iii, “The Loeb Classical Library”, E. T. by J.C. Rolfe, I, p.
210)。Swinburne on R.G. Rossetti: “It is like making
Latin verses at school and hunting for the best adjective to fill up your line —
but I fancy the right & best word
is somewhere if we could hit it.” Cecil Y. Lang, The Swinburne Letters, II, p. 104.《文心雕龍‧神思篇》亦云：「思表纖旨，文外曲致，言所不追，筆固知止。」【又參觀第二十五則論不可說，又二百五十三則，又七百五十二則。】【Edward Hyams, Into
the Dream, p. 132: “Was love, as Paul maintaines, no more than literature,
life’s laborious effort to imitate art?” Massimo D’Azeglio, I miei ricordi e scritti politici, ed. U.
Hoepli, p. 103: “L’amore... è un prodotto artificiale della letteratura. E la
letteratura francese ne ha fatto un ignobile capo di speculazione.”】【參觀 Montaigne, Essais, III, 2, éd.
Pléiade, p. 779。】
Ch. V 論 “natural”
language 云：“An Alsatian Woman, of German parentage but French ‘education’
came to give birth to a child. As long as she vented her anguish in the cry ai! ai! the doctor did not take the
matter seriously; only when she gave forth the German cry au! au! did he feel that her time had come” (p. 86).【按
Freud, Der Witz, S. 66 作一 Frau Baronin 事，始曰 “Ah, mon dieu,
que je souffre!”，繼曰 “Mein
Gott, mein Gott, was für Schmerzen!”，終則 “Ai,
waih, waih geschrien”。】按《廣洋雜記》卷一云：「大兄云：滿洲擄去漢人子女年幼者，習滿語純熟，與真女直無別。至老年，鄉音漸出矣，雖操滿語，其音則土，百不遺一云。予謂人至晚年，漸歸根本，此中有至理。予十九歲去鄉井，寓吳下三十年，自忘為北產。丙辰之秋，大病幾死。少愈，所思者皆北味；夢寐中所見境界，無非北方幼時熟游之地。」日本原公道《先哲叢談》卷二：「朱舜水歸化歷年所，能倭語，然及其病革也，遂復鄉語，則侍人不能了解。」按窮則返本，病危、年老、婦人免身皆存在主義所謂 Nullpunkt-Existenz[8]、Grenzsituation
也。【The Count Greffi [an Italian diplomat of 94 yrs
old]: “It is easier for me to talk Italian.... So I know I must be getting old”
(Hemingway, A Farewell to Arms, ch.
35). O.W. Holmes, The Professor of the
Breakfast-Table, II: “Foreigners, who have talked a strange tongue half
their lives, return to the language of their childhood in their dying hours.”】【A.N.
Wilson, Hilaire Belloc, p. 209 [Mrs. Elodie
Belloc dying]: “The English accent, which she had so painstakingly acquired in
1896, began to fall away & her incoherent mumblings became, once more, unmistakably
Californian.”】
四十四[9]
Propertius (The Loeb Classical
Library, E. T. by H.E. Butler). 才女之才，特色相之一種，所以昂待沽之價者。故揚州瘦馬必學琴能彈「顏回」或「梅花」一段，學畫能寫蘭竹數枝，學字能書「吏部尚書大學士」、「第一甲第一名」數字（見錢枋輯本《野獲編》卷二十三）。【萬紅友《風流棒傳奇》嘲賴參將女賴能文云：「天下才女，十個有九個假的，就是寫得出幾句，不過填脂襯粉，便思禍棗災梨。」】晁景迂《嵩山集》卷九〈胡季和送江梅山茶來〉云：「山茶有色笑江梅，無色江梅謝不才。莫言無色無才思，幾許才從色上來。」誠哉斯言！蓋美色便易見才，薄才可以增色，相為映發。至於有才無貌，則 Baudelaire 云 “Aimer les
femmes intelligentes est un plaisir de pédéraste” (Journaux Intimes, ed. Ad. van Bever, p. 10). 語雖過激，亦即此理。獨 Propertius
於 Cynthia，反復稱其為女學士。Bk. I, vii, 11: “me laudent doctae solum placuisse puellae”;
II, xi, 6: “cinis hic docta puella
fuit”; xiii, 11: “Me invet in gremio doctae
legisse puellae.” 觀 Propertius 詩，前後所載 Cynthia 雖博學，而淫蕩很辣，有王鳳姐風，非 Juvenal 所深惡痛絕之掉書袋女學究也 (Sat. VI,
434 et seq.)。Martial, XI, xix 答 Galla 云：「我不敢娶卿，以卿乃女學士，而吾牀笫間『不阡不陌，非途非路』（《南齊書》卷四十一張融自論其文謂）【cf. 七三○則】，破律壞度耳。」(Diserta es. / Saepe soloecismum mentula nostra
facit[10].)
語頗刻毒。參觀 J.L.
Guez de Balzac 致 Chapelain 書：“j’ai
dit que je souffrirais plus volontiers une femme qui a de la barbe, qu’une
femme qui fait la savant” (見 J. E.
Fidao-Justiniani, L’Esprit Classique et
la Préciosité, p. 48). Kant, Anthropologie,
§102: “Was die gelehrten Frauen betrifft; so brauchen sie ihre Bücher etwa so, wie ihre Uhr, nämlich sie zu tragen, damit
gesehen werde, dass sie eine haben” (Werke,
hrsg. E. Cassirer, VIII, S. 201).
I. v. 24: “Nescit Amor priscis
cedere imaginibus.” 為男子言之也，參觀 Fontenelle, Lettres
Galantes: “Croyez-vous que je pardonne la laideur d’un visage, parce que ce
Visage-là sera descendu de vingt ducs? ...
Non, je vous avoue que je
n’aurais pas les sentiments assez élevés pour être amoureux d’un arbre
généalogique” (Brunetière, Études
critiques, I, 384 引)。
I. xii. 15-6: “Felix qui potuit praesenti
flere puellae; / Non nihil aspersis gaudet amor lacrimis.” 已開 Alfred de
Musset: “Le seul bien qui me reste au monde / Est d’avoir quelquefois pleuré.” 參觀 III,
viii, 23-4: “Aut in amore dolere volo aut audire dolentem, / Sive tuas lacrimas,
sive videre meas[11].”
此二句寫 Algolagnia，兩面兼到。Alfred de Musset: “J’aime, et je veux pâlir; / J’aime et je veux
souffrir” 衹道 Masochism，未及 Sadism 也。【參觀第六百二十七則，又七五八則，又七九五則。】III. viii 全首為古詩中寫 Algolagnia
最佳者，而 Ellis, Psychology
of Sex, II, p. 84 未能拈，亦未引 10: “Nam sine amore graui femina nulla dolet”; 19:
“Non est certa fides, quam non in iurgia vertas”。按
Catullus, LXXXIII: “Si nostri oblita taceret, / sana esset: nunc quod gannit et
obloquitur, / non solum meminit, sed, quae multo acrior est res, / irata est.
Hoc est, uritur et loquitur”; XCII: “Lesbia mi dicit semper male nec tacet
umquam / de me: Lesbia me dispeream nisi amat.” 又按
Sappho XXVIII 稱 Love 為 giver of pain (ἀλγεσίδωρον) (J.M. Edmonds, Lyra Graeca, I, p. 201) 已一語破的矣。《繡襦記》（第四折）、《金雀記》皆有。「打者是愛，出於《嫖經》」，此之謂也。
II. iii. 12: “Utque rosae puro lacte
natant folia.”[12] 按恰到好處。Giles Fletcher: “Her cheek as snowy apples sopped in wine, / Had their
red roses quencht with lillies white, / And like to garden strawberries did
shine, / Wash't in a bowle of milk” 則太過矣。《內經》論人面五色曰：「色者，氣之華也。赤欲如白裹朱，不欲如赭。」正此意。參觀 Diderot 寫 Mlle d’Ette：“Son
visage est comme une grande jatte de lait sur laquelle on a jeté des feuilles
derose” (Sainte-Beuve, Lundi, II, pp.
194-5 引)。又第六百十三則。
II. xi. 57: “Ecquis in extremo
restat amore locus?” 按奇句。《金瓶梅》六十七回潘金蓮道：「李瓶兒是你心上的人，奶子是心下的人，俺們是心外的人，不上數。」【《管子‧心術下》：「心之中又有心」；又〈內業〉：「心以藏心，心之中又有心焉。」】【唐人常非月〈詠談容娘〉云：「不知心大小，容得許多憐？」】【F. Nicolim, Croce,
35: “un cuore nel cuore.”】參觀 Saintsbury, History
of the French Novel, I, p. xii 引 Astrée 中 Hylas 語云：“Ce n’était pas que je n’aimasse les autres: mais j’avais
encore, outre leur place, celle-ci vide dans mon âme.”（評之云：“the completest & most sententious vindication of polyerotism ever
phrased... And the soul of Hylas, like Nature herself, abhorred a vacuum!”）余〈昆明戲作〉云[13]：「忍換他年薄倖名，情懷掩抑未分明。此心刼後殘山水，一角何堪位置卿？」
II. vi. 42: “Semper amica mihi,
semper et uxor eris.” 按已開 Disraeli 稱其夫人語。
III. i. 8: “Exactus tenui pumice
versus eat.” 與吾國「雕琢」之意正同。
IV. viii: 奇作，大似《醒世姻緣》中情事。
II. xv. 21: “inclinatae mammae.” 即 Hans
Licht, Beiträge zur Antiken Erotik, S.
24 所斥 “Die Hängebrüste...
die bei lebhafter Bewegung oder beim Tanzen wie zwei volle schläuche hin und
her schwappen oder an der Körper anklatschen.” Juvenal 咏婦人乳大於所哺兒 (“In Meroë crasso maiorem infante mamillam” — Sat. XIII, 163) 奇語無對。Scarron, Le
Roman comique, IIe Ptie, ch. x: “La grosse sensuelle ôta son mouchoir
de.cou, et étala aux veux de Destin, dix livres de tétons pour le moins” 無其渾成也。Ploss, Bartel & Bartels, Woman,
ed. by E.J. Dingwall, I, p. 398: “A girl of 14 had breasts weighing 259 oz; a
woman of 30 had breasts weighing 52 lbs... The breasts of a girl of 15 had
circumferences of 94 cm. & 105 cm. respectively [i.e. hypertrophy + asymmetry]...
a woman of 26 had a right breast hanging down to the anterior superior iliac
spine.” 又 p. 431 論埃及婦人乳，即引 Juvenal 此句。《嶺表錄異》：「洗氏乳長二尺餘。或冒熱遠行，兩乳搭在肩上。」
四十五[14]
董含閬石《三岡識略》附自作詩文，尚雅鍊，有矩矱，不特記事足資掌故也。交游中如杜茶村、潘次耕、宋玉叔等，皆一時名士。據書末附蓴鄉贅客自述三十六歲中進士，即以名列奏銷錢糧案被黜屏，居田里亦三十年，故牢騷侘傺，溢於楮墨，時露故君舊國之思。
卷一：「大內一密室，相傳劉誠意留秘記，鐍鍵甚嚴，非大變不得開。賊圍城急，思陵親啓之，惟一櫃，發之，得圖三軸。第一圖文武官數十，披髮亂行。曰：『豈官多法亂乎？』第二圖繪兵將倒戈棄甲，百姓襁負奔狀，曰：『得非軍民皆叛乎？』第三圖一像與御容酷肖，穿白半臂，右足跣，左足繫韈履，散髮懸樹下。勃然變色。竟符其兆。」按此事明、清間多見記載，皆此傳聞。至嘉、道時，蔣子瀟遂云目驗[15]，《春暉閣詩選》卷五〈明太祖親封鐵冠道人所授圖〉自序：「圖作三層，上一殿榜曰：『垂裳而治』，下一牆內無人，數人執兵圍其外，中有山樹，一人披髮縊於亞枝。傍一樹，復一人跪而縊焉。額題曰：『洪武十三年七月十五日御筆親封鐵冠道人所授圖』，今藏袞聖公府中。」詩長不錄。【吳梅村《綏寇紀略‧虞淵沉篇》亦記：「上於丙子年啓大內鐵篋得圖」云云，但未云太祖所封。吳巢松為蔣子瀟業師，《求是續錄》有〈洪武十六年親封鐵冠道人所授圖〉七古。】【李清《三垣筆記》卷中：「宮中有秘室，久錮不啓。上特命啓之，見篋內有元《朝會圖》一冊，胡人華人皆分行坐，上見之不悅。此吳銓曹昌時親得之內侍口者，外傳啓畫三軸，非也。已，建州據燕，其言始驗，時昌時死已久矣。」】
同卷引李光壂《汴圍日錄》記：「流寇攻汴梁不克，搜婦女數百，露下體，倒植於地，向城嫚罵，號曰『陰門陣』，城上炮皆不發。陳將軍永福急取僧人數略相當，赤身立垛口對之，謂之『陽門陣』，賊炮亦不發。黃帝風后以來，從無此法。」按屠紳《六合內外瑣言》卷五〈萬人塚〉條，亦有「陰門陣」、「陽門陣」事。後來《物理小識》記李霖寰征楊應龍：「以大砲攻之，楊裸諸婦向砲，砲竟不然。崇禎乙亥，流賊圍桐城，城上架砲，賊亦逼婦人裸陰向城，乃潑狗血、燒羊角烟以解之。」又《續知冠子》記崇禎九年正月，「闖王闖塌天八大將，搖天動七賊，攻滁州不克，掠山谷婦女數百人，裸而沓淫之，斷其首，植其跗，而倒埋之，露其下竅，血穢淋漓，以厭諸炮。城上炮皆迸裂。太僕寺卿李覺斯立命取民間圊牏，亦數百枚，懸堞外向，以厭勝之。燃炮皆發。」（二則皆見《寄園寄所寄‧囊底寄‧智術門》引。）義和拳時，有盛傳：「洋人為『人皮牆』、『陰門陣』，以相壓制，有一傘為女陰三百六十具造成。」見陳陸《拳變繫日要錄》、龍顧山人《庚子詩鑑補》、高枏《庚子日記》（七月初六日）等書，華學瀾《庚子日記》六月廿七日則謂之「萬女旄」。【又第四十八則眉。[16]】【［補第四十五］此與Pantagruel, ch. 15 中 Panurge
謂築城事相類：“Je voy que les callibistrys des femmes de ce pays
sont à meilleur marché que les pierres. D’iceulx fauldroit bastir les murailles...
Il n’y a metal qui tant résistât aux coups. Et puis que les couillevrines se y
vinssent froter,vous en verriez (par Dieu!) incontinent distiller de ce benoist
fruict de grosse verolle, menu comme pluye, sec au nom des diables.
Dadvantaige, la foudre ne tumberoit jamais dessus; car pourquoy? Ilz sont tous benists
ou sacrez” (Oeuv. compl. de Rabelais,
éd. Jean Plattard, II, p. 78).】
同卷：「錢宗伯嘗作詩贈歌童入燕，纏綿哀豔。熊侍郎文舉和韻以諷曰：『金臺玉峽總滄桑，細雨梨花枉斷腸。惆悵虞山老宗伯，浪垂清淚送王郎。』錢見之，不懌數日。」按此即指《有學集》卷四〈送王郎北行十四絕句〉也。熊雪堂詩不多見。《定山堂詩集》卷十一〈歸舟過章江雪堂先生出晤并誦見懷詩有何人當國愁孤掌有客還山避老拳賦寄八章[17]〉此聯外，無聞云者[18]。【據陸文衡《嗇庵隨筆》卷三，文舉行事甚醜，云有人作傳奇詆之，名曰「能又與」。】
卷八：「吳閶蔣進士瑱，不操鄉音，閨房燕私，如對北客。殊屬無謂。偶見一書，陸文裕公深亦然。」【《南吳舊話錄》卷十一謂是唐繼祿子廉居家事。】按《抱朴子‧外篇‧二十六卷‧譏惑》云：「有轉易其聲音，以效北語，既不能便良似，可恥可笑，所謂不得邯鄲之步，而有匍匐之嗤。」袁子才《小倉山房集》卷八〈巵言〉詩云：「衛侯效夷言，取笑自彌牟。南人強北音，之推代含羞。緣何窶人子，讕語偏咿嚘。……未登拗項橋，先為反舌鳩。終竟神不王，改字不改喉。……何不操土風，高師一楚囚。」《新齊諧》有「說官話鬼」一則，正諷此。《合肥學舍札記》卷十：「余小時見袁隨園先生，先生戲言常州人能習五方之語，不操土音，大是陋習。」《日知錄》二十九卷則云：「五方之語，雖各不同，然使友天下之士，而操一鄉之音，亦君子之所不取也。故仲由之喭，夫子病之；鴂舌之人，孟子所斥。而《宋書》謂高祖『楚言未變，雅道無聞』，《世說》載劉真長、支道林譏諸王作吳語。惟君子為能通天下之志，蓋必自其發言始也。」《尺牘新鈔二集》卷八周文煒〈與婿王荆良〉云：「老夫生長於汴，至今不能改汴音。有餅傖嗤老夫者，老夫不恥也。以老夫所見，雪苑沈氏、東萊姜氏，上自主人，下迨僮僕，無一不婉轉其舌，造作吳音。彼方自矜其韻，老夫耳之，如六月疿子驚滿身，千萬刺抓搔不得。」卷十三王象春〈與錢某〉云：「一地有一地之音，何必撟舌相效？近甚相尚靡靡，在江南風土冲柔，固其所宜，而北方軒顴鬈䰄……夫亦勉爾降氣，以為南音，豈不可恥？弟本聲氣之自然，矢為齊音寒。仍吾傖耳，不顧兄之誚也。」諸聯《明齋小識》卷一：「薛策三以貲為四川典吏，適徐隣哉良守夔州，本係同鄉舊識，往見，書室中行庭參禮，徐曰：『老策何必作此醜態？』及坐，官話蟬嫣不絕。徐曰：『我不如你，你出來幾年，官話已學了許多。』薛赧愧而退。」
[18] 熊文舉此聯原出《雪堂文集‧恥廬近集》卷一丁酉詩〈用簡齋韻書贈芝麓〉：「杜門高枕不須憐，拂拭青萍氣浩然。鳳鳥衹巢阿閣樹，龍蛇空蟄介山田。何人秉國愁孤掌，此子投林辟老拳。聞道甌枚虛左在，上林春暖聽鶯遷。」
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