五百六[1]
費盡胭脂畫牡丹，翻新花樣入時難。災梨覆瓿應同慨，萬一何人訪冷攤。
五百七[7]
郭印《雲溪集》十二卷。印，成都人，生平行事不可考見。《四庫提要》據其篇什測度之，亦未必為信史也。詩格調頗灑爽，而語意凡近，無可擷采。卷一〈送張安國〉五古以「道」、「草」、「倒」等字與「笴」、「可」、「脞」等字韻，卷二〈感春〉五古以「槁」、「小」、「悄」等字與「柳」、「後」等字韻。蜀人語音不正，恰類閩人。蘇子由〈嚴碑〉詩已不免是病。「腹中有蟲」[8]，它亦無不相似耶？吳泳，蜀之潼川人也。《鶴林集》卷三十八〈度郎中鄉會詩跋〉因度周卿詩以「多」與「家」叶，乃偏舉香山、康節、朱子等律詩背律失韻之語為解，且謂：「觀詩者當究其旨趣，不必矜矜于本韻、旁韻。古人率以『多』字通『九麻』。『魚麗于罶，鱨鯊，君子有酒，旨且多』，『豐屋蔀家好，富貴憂患多』，『詞藻艷春華，豈謂人爵多』皆其例」云云，可謂巧辯者矣。詳見第三百十七則。卷四〈問養生於曾端伯〉有云：「詩鋒禿千毫，量陂吞萬頃。縱言及養生，大抵宗虛靜。逍遙思慮空，恬淡聲色屏。火透尾閭關，泉落崑崙頂。龍虎閒名字，安用分爐鼎」；又〈謝曾帥養生訣〉云：「先生早悟此，寂照通幽微。真火下騰熖，靈泉上生肥」，「每憐好道人，羅縷為指迷」，「五行識顛倒，八卦知推移。兔從月窟隱，魚向天池飛」；卷六〈和曾端伯安撫勸道歌〉云：「保形保生保命，戒色戒酒戒茶。夜氣若要長在，晚食尤宜減些」，「辨得天清地濁，吞取日精月華」，「視軒冕如桎梏，棄財寶若泥沙」，「盤旋火龍水虎，和合陰汞陽砂。真身自然騰化，駕鳳高凌紫霞」；又〈和曾端伯安撫養生歌三首〉有云：「采御未免摇精，導引衹能祛病。服食一藏偏強，燒煉千金或罄」，「那知反照內觀，専在致虛守靜」，「直須大用見前，方是真仙究竟」，「對境一念不萌，應緣六根皆凈」「鼎中水騰火降，爐內陰衰陽盛」，真類《西游記》、《綠野仙踪》內語。端伯博而寡要，駁而不精，所著書已不流傳，略見趙與時《賓退錄》卷六及《朱子語類》卷一百四十（參觀第二百二十六則）。【《直齋書錄解題》卷十二：「《道樞》二十卷：曾慥端伯撰。慥自號至游子，采諸家金丹、大藥、修煉、般運之術，為百二十二篇。初無所發明，獨黜採御之法，以為殘生害道云。」】朱子謂其「作一書名《八段錦》，看了便真以為是神仙不死底人。」朱子注《參同契》而譏端伯如此，必惡其大言不慚也，觀郭氏此數篇可以想見。《全宋詞》卷一百三十二載端伯〈臨江仙〉云：「子後寅前東向坐，冥心琢齒鳴鼉。託天回顧眼光摩。張弓仍踏弩，升降轆轤多。三度朝元九度轉，背摩雙擺扳弩。虎龍交際咽元和。浴身挑甲罷，便可躡烟蘿。」自跋云：「鍾離先生生《八段錦》，呂公手書石壁上，因傳於世。其後又有竇銀青《八段錦》與小崔先生〈臨江仙〉詞，添六字氣於其中。恨其詞未盡，余因擇諸家之善，作〈臨江仙〉一闋。簡而備，且易行，普勸遵修，同證道果。紹興辛未仲春。」
五百八[9]
Jottings:
Discussing erotic symbolism,
Havelock Ellis quotes the following passage from Huysmans’s Là-bas: “When our human imagination
seeks to animate artificial things, it is compelled to reproduce the movements
of animals in the act of propagation. Look at machines, at the play of pistons
in the cylinders; they are Romeos of steel in Juliets of cast-iron” (Studies in the Psychology of Sex, V, p.
4). Mallarmé writes in his Divagations,
p. 49: “L’outil double cette pelle et cette pioche, sexuels — dont le métal
féconde les terrains” — which recalls Shakespeare’s Sonnets iii: “For where is she so fair whose unear’d womb. / Disdains
the tillage of thy husbandry?” & Measure
for Measure, I, iv, 44: “... As blossoming time / That from the seedness the bare fallow brings
/ To teeming foison — even so her plenteous womb / Expresseth his full tilth &
husbandry” (cf. E. Jones, Papers on
Psychoanalysis, ed. 1918, p. 153 quoting Pericles IV, vi: “She shall be ploughed” etc.). Both ideas are
commonplaces in the Italian language: Italians speak of a mortice, a keyhole,
etc. as la femina & of a tenon, a
bolt, etc. as il maschio; & they
have the beautiful expression, “La terra è in amore”, meaning land ready for
cultivation. In English, on the other hand, “key” & “keyhole” become
euphemisms respectively for male & female organs. Cf. Byron to A. Scott:
“When a man has been for sometime in the habit of keying a female...” (Leslie A. Marchand, Byron, II, p. 799). In this respect, Chinese is nearer to Italian:《周禮》：“司門掌管鍵”，鄭司農注：“管謂籥也，鍵謂牡。”〈月令〉：“修鍵閉，慎管籥”，注：“鍵牡閉牝也”，孔疏：“凡鎖器，入者謂之牡，受者謂之牝”；《朱子語類》卷一百二十五：“‘玄牝’：牝只是木孔承笋能受底物事，如今門𣟴謂之牡，鐶則謂牝，鎖管便是牝，鎖鬚謂之牡”；《子不語》：“控鶴監秘記”：“上官昭容曰：‘男女交接，如匙之配鎖。’”【《說文解字‧門部‧𨷲》：「關下牡也。」段注謂：「關者，横物，即今之門𣟴。以直木上貫關，下插地。是與關有牝牡之別。《漢書》所謂『牡飛』、『牡亡』者，謂此也。」】For
“ploughing “ & “tilling” in Chinese poetry, see supra 第十六則.
The French word limer for “accomplis
le mouvement masculin de va-et-vient dans le coït” & the Italian word sega for “masterbazione” are two other
examples of vivid sexual metaphor suggested by tools. Incidentally, Mirabeau
was fond of the expression “limer”; e.g. “ils mordent les femmes qu’ils liment
avec une précieuse continuité”, “elle me paie, je la lime” (L’oeuvre du Comte Mirabeau, “Les Maîtres
de l’Amour”, pp. 127, 216). In Latin “limere caput cum aliquo” means to kiss,
see intra 第六百八十三則.
English slang: “Dripping for it”, “foaming at the mouth” is equivalent to “mouiller”
in French slang & “essere (mettere) in succhio” in Italian standard speech.
Cf. “fiddling” (J. Reeves, The
Everlasting Circle, p. 20).
In the article “Punctuation” in Usage & Abusage, Eric Partridge
illustrated the importance of the art of painting by 2 examples, a passage from
Richard Hodges, The English Primrose & the telegraphic letter sent to
Jameson at the time of his raid into the Transvaal (pp. 250, 253). In the first
case, all depends on the position of a comma; in the second, upon that of a
full stop. Of course, he might have cited the classic examples in Marlowe’s Edward II where the King’s fate hung on the position of a comma, in
Midsummer Night’s Dream where Quince “does
not stand upon points” in reading the Prologue
to Theseus, in Ralph Roister
Doister where the hero’s love-letter defeats its purpose through wrong
pointing (cf. George H. McKnight, Modern
English in the Making, p. 417). The Italians have a proverb, “Per un punto
Martin perse la cappa”, which is also an illustration of this. A certain Friar
Martin was likely to be made prior of his monastery, but lost the appointment
because having to write up over the gate the motto, “Porta patens esto nulli claudatur
honesto”, he wrote, “Porta patens esto nulli, claudatur honesto” (see D.
Provenzal, Perché si dice così?, pp.
240-1 & A. Hoare, An Italian
Dictionary, p. 127). Cf.《水滸續集》第八回：［王瑾教高俅］“明日開詔時，却分作兩句讀，將‘除宋江’做一句，‘盧俊義大小人眾所犯過惡，並與赦免’另作一句。”Also Vico, The
New Science, tr. T.G. Bergen & M.H. Fisch, p. 321, §321 on the Roman
formula “qui cadit virgula, caussa cadit.”
Villiers de l’Isle-Adam’s boutade, “Vivre? Nos valets le feront
pour nous! (It should read “Les serviteurs feront cela pour nous” — Axël; Huxley’s
quotation is not accurate.)” (Cf. the anecdote: “un jour au vachette quelqu’un
dit à Verlaine qu’il devait se donner un coup de prose avant de sortir. Alors
V., avec fierté: ‘Je ne suis pas mon domestique, monsieur!’”) really expresses
in an airy & provoking manner Treitschke’s sound argument against the
possibility of Socialism: “Keine Kultur ohne Dienstboten”, though I know Aldous
Huxley has read a deeper meaning into it (see Vulgarity in Literature, p. 9). Cf. N. Frye, Spiritus Mundi, p. 11 on Yeats’s fascination by this phrase
“extracted, totally out of its context, from a play he could hardly understand
in the original French.” Cf. George Gissing, The Private Papers of Henry Ryecroft, “Autumn”, XV: “I understand
far better than most men, what I owe to the labour of others... Look far enough, & it means muscular toil, that
swinking of the ruder man which supports all the complex structure of our life”;
XVII: “Agriculture is one of the most exhausting forms of toil, &, in
itself, by no means conducive to spiritual development... ‘Oh, labour is the
curse of the world, & nobody can meddle with it without becoming
proportionately brutified...’ Thus Nathaniel Hawthorne, at Brook Farm”. Also
cf. Oscar Wilde, The Soul of Man under
Socialism: “There is nothing dignified about manual labour, & most of
it is absolutely degrading... To sweep a shabby crossing for 8 hours, on a day
when the east wind is blowing is a disgusting occupation. To sweep it with
mental, moral, or physical dignity seems to me to be impossible. To sweep it
with joy would be appalling.” Cf. Eric Linklater, A Year of Space, p. 63 on British army officers in Singapore who,
having Chinese or Malaysian servants, “escaped from the tyranny of the kitchen
sink”: “How can civilisation survive without domestic servants?” What Treitschke
with his single-track logic incapable of double-think failed to foresee is that
though all become comrades in a classless society, some comrades are masters
& the other servitors. In other words, “il doit y avoir des rangs, non des classes” (Maurice Barrès
quoted in Henri Clouard, Histoire de la littérature
française du
symbolisme à nos jours, I,
p. 317); or “All animals are equal but some animals are more equal than others”
(George Orwell, Animal Farm, Secker
& Warburg, p. 87). Even in Fourier’s federated utopia where sea-water can
be turned into lemonade, children had to be formed into Little Hordes to rise
at 3 a.m. & do the dirty work (see Cassell’s
Encyclopaedia of Literature, I, p. 566). One might as well have servants
& “servants’ united effort” too, if one wants lemonade! Incidentally,
F.C.S. Schiller naughtily christened Aristotelian logic “Barbara”, “metaphysical
logic” “Pythia”, “empirical psychologic” “Cinderella”, & “logistics” “Pollyanna”
(Our Human Truths, pp. 299, 302, 304,
307). But the debased dialectic which specialises
in double-think & cheerfully proves that one can eat the cake & have
it, deserves the name “Pollyanna” above all the other logics. Coningsby
compared Conservatism to “Le Grand Colbert, rue Richelieu, No. 15, Grand Magasin
de nouveautés très-anciennes: prix fixé, avec quelques rabais”; as far as I can tell, some other ism
seems to fit the cap as well.
A. Seth Pringle-Pattison very neatly
dismisses “the Kantian demand to know noumena as something behind, &
different from, phenomena” as nothing more than “the desire to know & not
to know a thing at the same time” (The
Philosophical Radicals, p. 270). This neatness does more credit to Seth’s
intellect than to his understanding. Just as Hegel’s dialectic is mystical
experience codified into a method (cf. Goethe, Sprüche in Prosa, hrsg. G. von Loeper, S. 67, §298: “Die neuere
Mystik sei die Dialektik des Herzens” & S. 73, §328: “Der Mysticismus ist
die Scholastik des Herzens , die Dialektik des Gefühls”; Jonas Cohn, Theorie der Dialektik, S. 18: “Die
Mystiker den Widerspruch zum Erkenntnismittel Gemacht haben” & S. 219 on
the difference between mystical contradiction & dialectical contradiction),
so this part of Kant’s theory of knowledge is really religious experience
reduced to intellectual terms. The Noumenon unknown & unknowable, inviting
as well as eluding, is deity disguised, the same old agnostos Theos of the “theology of negation” in a new nightcap (cf.
Proclus, The Elements of Theology,
tr. by E.R. Dodds, pp. 310-11; P.H. Wicksteed, Reactions between Dogma & Philosophy, pp. 287 ff.); it’s the
unemotional sign denoting the unutterable sigh (see Feuerbach, Das Wesen des Christentums: “Gott ist
ein unaussprechlicher Seufzer, im Grund der Seelen gelegen’ — dieser Auspruch dieser
Ausspruch [von Sebastian Frank von Wörd] ist der merkwürdigste, tiefste, wahrste Ausspruch der christlichen Mystik” — Sämtliche Werke, hrsg. von Wilhelm
Bolin, Bd. IV, S. 146). Cf. Jean Paul: “O das Leben ist ein langer, langer
Seufzer vor dem Ausgehen des Athmens.”【Marx, Zur
Kritik der Hegelschen Rechtsphilosophie: “Die Religion ist der Seufzer der
bedrängten Kreatur” (Die Heilige Familie
usw., Dietz Verlag, S. 12).】【Par.
Lost, XI, 49
[Adam & Eve praying]: “That sighs now breathed, / Unutterable, which the
Spirit of prayer / Inspired, & winged for Heaven.”】【Joubert,
Pensées, I, vi: “On connaît Dieu
facilement, pourvu qu’on ne se contraigne pas à le définir.”】【A.N.
Whitehead, Process & Reality, p.
487: “God is the lure for feeling, the eternal urge of desire.”】As Sully
Prudhomme says to Albert-Émile Sorel: “J’en arrive à me définir Dieu
simplement: ce qui me manque pour comprendre ce que je ne comprends pas”
(quoted in L. Brunschvicg, Le progrès de
la conscience dans la philosophie occidentale, II, p. 792). Knowing &
not knowing a thing at the same time is therefore not at all absurd any more
than loving & not loving a person at the same time — odi et amo.
The French word lapalissade is derived from the old song “Monsieur de la Palisse”: “Messieurs,
vous plaît-il d’ouïr / L’air du fameux La Palisse / Il pourra vous réjouir /
Pourvu qu'il vous divertisse. // ... // Monsieur de La Palisse est mort / Mort
devant Pavie; / Un quart d’heure avant sa mort / Il était encore en vie” (see Larousse du XXe siècle, IV,
p. 339). Cf. the Italian saw: “Anche la mi’ nonna fosse morta sarebbe viva”
(see A. Hoare, An Italian Dictionary,
p. 411). The most amusing skit on this motif
is Goldsmith’s “Elegy on Mrs Mary Blaize”: “Good people all, with one accord / Lament
for Madam Blaize, / Who never wanted a good word — / From those who spoke her praise. // ... / She strove the
neighbourhood to please, / With manners wondrous winning; / And never followed
wicked ways — / Unless when she was sinning. // ... / Let us lament in sorrow
sore, / For Kent Street well may say / That had she lived a twelvemonth more —
/ She had not died today” (David McCord, What
Cheer, Coward-McCann inc., pp. 235-6).【Cf.
Harry Leon Wilson, Ruggles of Red Gap:
“Had it not been called sport it might have seemed like work” (Fadiman &
Van Doren, The American Treasury, p.
274). “If my aunt had been a man, she would have been my uncle” (E. Partridge, Dict. of Slang, p. 419).】【Cf.
E.V. Knox in the article on “Nonsense” in Cassell’s Encyclopaedia of
Literature: “Goldsmith is said to have collected the rhymes which appear in Mother Goose’s Melody... & to have
written the maxims appended to them from authorities invented by himself, for
example: ‘There was an old woman / Liv’d under a hill / And if she isn’t gone,
She lives there still.’ This is a self-evident proposition, which is the very
essence of truth... Nobody will presume to contradict this. Croeusa” (I, pp. 383-4). Archbishop
Whately’s summing-up of a certain peer’s speech in the House of Lords: “If my aunt had been a man, she would
have been my uncle; that’s his argument” (Sir Henry Taylor, Autobiography, p. 325).】【Eduard
Engel, Deutsche Kunst, 22te bis 24te Aufl. S. 418 quotes the
lines on M. de la Palisse as an example of “Plattheit”; among the German
examples, Spielhagen’s sentence is priceless: “Jedes Geschlecht ist der Epigone
des vorhergegangenen”, & Engel comments drily: “Der Satz liess sich noch
erweitern: Er ist der Progone des folgenden” (S. 419). On the same page Engel
quotes from G. Hauptmann’s Kaiser Karls
Geisel: “Wer tot ist, ist des Lebens ledig.”】
“Life would be tolerable enough but
for its amusements” is a well-known saying of Sir George Cornewall Lewis (Sir
Henry Taylor, Autobiography, I, p.
313). Dr Johnson had said before Lewis, “The public pleasures of far
the greater part of mankind are counterfeit” (The Idler, No. 18, quoted in L.P. Smith, A Treasury of English Aphorisms, p. 95). They seemed to have
already had some inkling of “Strength through Joy”.
五百九[10]
董嗣杲《廬山集》五卷、《英溪集》一卷。亦江湖派，尖薄而未新警。
卷一〈小孤山〉：「一尖漾浩渺，藤蘿綴瓔珞。緑篠裹山脇，白浪沸山脚。」
〈舟上感興〉：「南北兩岸雪，蕩此無根舟。」
〈阻風繫舟〉：「避風急投港，港狹水如線。沙頭虎跡多，此是銅陵縣。亂山號枯松，長風舞寒霰。饑鳬宿荒畈，小雁帶飛箭。廢刹撞破鐘，催科走郵傳。娼家編棘門，村飾無釵釧。日納抱酒錢，夜陪縣官宴。有身悵此生，又復墮貧賤。荒譙更點差，信步空階徧。未昏行人絕，月色盪江面。啜盡茶葉苦，不與愁魔戰。託興入短歌，聊以記吾見。」
卷四〈秋夜對雨〉：「西風觧使蛩専夜，長日能無酒送愁。」按荊公〈寄育王大覺禪師〉云：「百蟲專夜思高秋」，陳唐卿〈夜雨〉云：「忽掃蚊專夜，從知雨獻涼」（《江湖長翁集》卷十一），陳燾夫〈 長安風沙〉云：「一株殘柳專春事，兩箔頹籬共夕陽」（《自堂存稿》卷三），至元黃溍〈客夜偶書〉云：「一雨送晴初月色，百蟲專夜故秋聲」，在董氏後。
〈重歎〉：「活脱世間泥塑様，痴貽江表陸沉羞。」按「活脫」為塑像，乃北人語，見《輟耕錄》，此殆宋亡後詩耶（參觀第二百三則論《野獲編》卷二十五）？
五百十[11]
張擴彥實《東窗集》十六卷。五古頗有江西派格調，未堅緻耳。餘體則似東坡，亦恨浮衍，乏振盪處。文皆表啟，四六不為精工。
卷一〈盛暑得竹簟甚精戲為之賦〉：「南山小籜龍，離立身蒼蒼。舊任管城子，脫帽棲文房。詩書每誤身，或得敗塚殃。泠鳩稍知音，與致雛鳯凰。人云不如肉，笨伯豈我當。何如碎其身，織翠供文章。舒卷得自試，作配六尺床。（中略）床間老夫人，面冷如嚴霜。相與有瓜葛，未用或參商。孤高自可守，炎熱安得長。君看白羽扇，秋後徒悲傷。」
〈括蒼官舍夏日雜書〉：「說詩如說禪，妙處要懸解。無人具眼目，胸臆空壘塊。吾友吕居仁，句法入三昧。向者五言城，精密逼前輩。教我深耕鋤，歲晚識稊稗。三年苦未領，慚愧朋友戒。」
卷二〈讀錢神論偶成〉：「（前略）我今家徒立四壁，憐渠一箇也不得。不願腰纒十萬上揚州，安用呼盧百萬供一擲。但要時逢好事人，恰有青銅滿三百。」
[2] 詩見《槐聚詩存‧一九五六年》，詩題作〈向覺明達屬題 Legouis 與
Cazamian 合著英國文學史〉，後半改為題末自注，用字小異：「君四年前自朝鮮歸、道出安東、得之故書攤、為人借去、久假不歸、比以事絕交、書遂還。」「自朝鮮歸」指向達於 1951 年 3 月參加首屆中國人民赴朝慰問團一事。
[3]「殘糟餘米」自注「晏叔原」誤脫「原」字。《槐聚詩存》此首起句「刀樷」作「刀林」（疑誤），轉句作「荒城失喜書棚在」，與下錄改本相同。自注云：「清初慈仁寺廊下為舊書聚處、見孔東塘〈燕臺雜興〉詩。」
[4]《槐聚詩存》此首轉句、結句作「覆瓿吾與君猶彼，他日何人訪冷攤」，亦異於下錄改本。自注云：「二十餘年前此書盛行、今則芻狗已陳矣。」
[5]《槐聚詩存》此首起句「真虛語」作「誠痴事」、結句「猶憶」作「曾見」。句下無注。
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