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What loss is death if life is not to be live?
归宿  
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24 January

Nietzsche's Aphorisms and Interludes in "Beyond Good and Evil"

Aphorisms and Interludes  

63
Whoever is fundamentally a teacher takes all things seriously only in relation to his students, including himself.

64
"Knowledge for its own sake,"—that is the ultimate snare which morality sets: with that one gets fully entangled once again in morality.

65
The charm of knowledge would be slight, if there were not so much embarrassment to overcome on the route to knowledge.

65
a Man is most dishonest in relation to his god: he is not permitted to sin!

66
The inclination to diminish oneself, to rob oneself, to let oneself be deceived and exploited could be the embarrassment of a god among men.

67
Love of one man is a barbarity: for it is practised at the expense of all the rest. Also the love for God.

68
"I have done that" says my memory. I could not have done that—says my pride and remains implacable. Finally, my memory gives up.

69
One has watched life badly if one has not also seen the hand which, in a considerate manner, kills.

70
If a person has character, he still has his typical experience, which always repeats itself.

71
The wise man as astronomer—so long as you continue to feel the stars as something "above you," you still lack the eye of a man who knows.

72
It's not the strength but the duration of the lofty sensation that makes lofty people.

73
Whoever attains his ideal, in the act of doing just that goes beyond it.

73
a Some peacocks hide their peacock's tails from all eyes—and call that their pride.

74
A man with genius is unendurable if he does not possess at least two things in addition: gratitude and cleanliness.

75
The degree and type of the sexuality of a man extend all the way to the ultimate peak of his spirit.

76
Under conditions of peace the warlike man attacks himself.

77
With their principles people want to tyrannize their habits or justify them or honour them or abuse them or hide them: two men with the same principles probably want them for fundamentally different things.

78
Anyone who despises himself nonetheless still respects himself as the one doing the despising.

79
A soul which knows that it is loved but which does not love itself reveals its bottom layers—its deepest stuff comes up.

80
A matter which is explained ceases to concern us. What does that god mean who advised "Know thyself"? Does that not perhaps mean "Stop being concerned about yourself! Become objective!" And Socrates? And the "scientific man"?

81
It is dreadful to die of thirst in the sea. Must you then salt your truth so much that it can no longer quench your thirst?

82
"Pity for everyone"—that would hard and tyrannical for you, my neighbour.

83
Instinct—when the house is burning, people forget even their noonday meal. Indeed, but people later haul it out of the ashes.

84
Woman learns to hate to the extent that she forgets how to enchant.

85
The same emotional affects in men and women have, nonetheless, a different tempo. That’s the reason man and women do not cease misunderstanding each other.

86
Women always have behind all personal vanity still their impersonal contempt for "woman."

87
Bound heart, free spirit. When one binds one’s heart firmly and keeps it imprisoned, one can provide one’s spirit many freedoms: I have said that already once. But people do not believe me, provided that they do not already know it. . . .

88
We begin to mistrust very clever people when they become embarrassed.

89
Dreadful experiences lead one to wonder whether the person who undergoes them is not something dreadful.

90
Heavy, melancholy men become lighter precisely through what makes other people heavy, through hate and love, and for a while come to their surface.

91
So cold, so icy that we burn our fingers on him! Every hand that grasps him pulls back!—And for that very reason some assume he’s glowing hot.

92
For the sake of his good reputation who has not once sacrificed himself?

93
In affability there is no hatred for humanity, but for that very reason there is too much contempt for humanity.

94
Maturity in a man: that means having found once again that seriousness which man had as a child, in play.

95
For someone to be ashamed of his immorality: that is a step on the staircase at the end of which he is also ashamed of his morality.

96
People should depart from life the way Odysseus separated from Nausikaa, blessing it rather than in love with it.*

97
What? A great man? I always see only the actor of his own ideal.

98
If we train our conscience, it will kiss us at the very moment it bites us.

99
The disappointed man speaks: "I listened for the echo, and I heard only praise."

100
We all present ourselves to ourselves as more simple than we are: in this way we give ourselves a rest from our fellow human beings.

101
Today a man with knowledge might easily feel like god transformed into an animal.

102
To discover that one is loved should really bring the lover down about his beloved. "How’s that? Is this person modest enough to love you? Or stupid enough? Or—or—. . ."

103
The danger in happiness—"Now everything is turning out the best for me; now I love every destiny. Who feels like being my destiny?"

104
It is not their love of humanity but the impotence of their love of humanity that prevents today’s Christians from burning us.

105
For the free spirit, the "pious man of knowledge"—the pia fraus [pious fraud] is even more contrary to his taste (against his "piety") than the impia fraus [impious fraud]. Hence his deep lack of understanding of the church, the sort that is associated with the type "free spirit,"—his unfreedom.

106
Thanks to music the passions enjoy themselves.

107
Once the decision has been made, to shut your ears even to the best counter-arguments: a sign of a strong character. Also an occasional will to stupidity.

108
There are no moral phenomenon at all, but only a moral interpretation of phenomena. . . .

109
The criminal is often enough not equal to his action: he diminishes and disparages it.

110
The lawyers for a criminal are rarely sufficiently artistic to turn the beautiful terror of his action to the benefit of the person who did it.

111
Our vanity is most difficult to injure at the very point where our pride has just been hurt.

112
Anyone who feels himself predestined to observe and not to believe finds all those who believe too noisy and pushy: he keeps them at a distance.

113
"Do you want to win him over for yourself? Then make yourself embarrassed in front of him."

114
The immense expectation concerning sexual love and the shame in this expectation ruin all perspective in women from the beginning.

115
Where the game has neither love nor hate, woman plays indifferently.

116
The great epochs of our lives occur when we acquire the courage to rename our evil quality our best quality.

117
The will to overcome an emotional affect is ultimately only the will of another emotional affect or of several other emotional affects.

118
There is an innocence in admiration: such innocence belongs to the man who does not yet have any idea that he, too, could at some point be admired.

119
The disgust with filth can be so great that it prevents us from cleansing ourselves, from "justifying" ourselves.

120
Sensuality often makes the growth of love too fast, so that the root remains weak and easy to rip out.

121
There’s something fine about the fact that God learned Greek when he wanted to become a writer—and that he did not learn it better.

122
To be happy over praise is with some men only a courtesy of the heart—and exactly the opposite of vanity of the spirit.

123
Even concubinage has been corrupted—by marriage.

124
The man who still rejoices while being burned at the stake is not triumphing over the pain but over the fact that he feels none of the pain which he expected. A parable.

125
When we have to change our minds about anyone, we hold the awkwardness which he has thus created for us very much against him.

126
A people [Ein Volk] is nature’s detour to produce six or seven great men. Yes, and then to get around them.

127
Science offends the modesty of all real women. With it they feel as if someone wanted to peek under their skin—or even worse, under their dress and finery.

128
The more abstract the truth you wish to teach, the more you must still seduce the senses to it.

129
The devil has the widest perspective for God; that’s why he keeps himself so far away from Him, for the devil is the oldest friend of knowledge.

130
What someone is begins to show itself when his talent subsides, when he stops showing what he can do. Talent is also finery, and finery is also a hiding place.

131
The sexes deceive themselves about each other: this happens because basically they honour and love only themselves (or, to put the matter more pleasantly, only their own ideal). Hence the man wants the woman to be peaceful, but woman, like a cat, is essentially not peaceful, however much she may have practised an appearance of peacefulness.

132
Men are best punished for their virtues.

133
The man who does not know how to find the way to his ideal lives more carelessly and impudently than the man without an ideal.

134
All credibility, all good conscience, all appearance of the truth come only from the senses.

135
Pharisaism is not degeneration in a good man—a good part of it is rather the condition of all being-good.

136
One man seeks a midwife for his ideas, another seeks someone whom he can help: that’s how a good conversation arises.

137
By associating with scholars and artists one easily makes mistakes in reverse directions: behind a remarkable scholar we not infrequently find an average human being, and behind an average artist we often find a very remarkable human being.

138
We act while awake as we do in a dream: we invent and fabricate the person with whom we associate—and then we immediately forget the fact.

139
In revenge and love woman is more barbaric than man.

140
Advice as riddle: "If the bond is not going to break, you must first bite down on it."

141
The lower abdomen is the reason man does not so easily consider himself a god.

142
The most demure saying I have ever heard: "In true love it’s the soul which envelops the body."

143
What we do best our vanity wishes to value as the thing which is most difficult for us. The origin of many a morality.

144
When a woman has scholarly inclinations, then something is usually wrong with her sexuality. Infertility itself tends to encourage a certain masculinity of taste, for man is, if I may say so, "the infertile animal."

145
In comparing man and woman in general we can say that woman would not have the genius for finery if she did not have the instinct for the secondary role.

146
Anyone who fights with monsters should make sure that he does not in the process become a monster himself. And when you look for a long time into an abyss, the abyss also looks into you.

147
From an old Florentine novella, and in addition from life: buona femmina e mala femmina vuol bastone [the good and the bad woman wants a stick]. Sacchetti, Nov. 86.

148
To seduce a neighbour into a good opinion and, beyond that, to believe faithfully in this opinion of one’s neighbour: who can match women in performing this trick?

149
What an age finds evil is commonly an anachronistic echo of what previously was found to be good—the atavism of an older ideal.

150
Around the hero everything becomes a tragedy, around the demi-god everything becomes a satyr play, and around a god everything becomes—what? Perhaps a "world"?

151
Having a talent is not enough: one must also have your permission to have it—isn’t that so, my friends?

152
"Where the tree of knowledge stands is always paradise": that’s what the oldest and the most recent serpents declare.

153
What is done out of love always happens beyond good and evil.

154
Objections, evasions, cheerful mistrust, and love of mockery are indications of health: everything absolute belongs with pathology.

155
A sense of tragedy ebbs and flows with sensuality.

156
With individuals madness is something rare—but with groups, parties, peoples, and ages it’s the rule.

157
The thought of suicide is a strong consolation: with it people get through many an evil night.

158
Not only our reason but also our conscience submits to our strongest drive, the tyrant in us.

159
People must repay good and bad things, but why directly to the person who does good or bad things to us?

160
We don’t love our knowledge enough any more, once we have communicated it.

161
Poets are shameless about their experiences: they exploit them.

162
"The one next to us is not our neighbour but our neighbour’s neighbour"—that’s how every people thinks.

163
Love brings to light the high and the hidden characteristics of the person who loves—what is rare and exceptional about him: to that extent it can mislead us about what is normal in him.

164
Jesus said to his Jews: "The law was for slaves—love god as I love him, as his son! What concern is morality to the sons of god!"

165
Concerning every party: a shepherd must still always have a bell wether—or he himself must from time to time be a wether.

166
People do lie with their mouths, but with the mouth they use in this way they nonetheless still speak the truth.

167
With hard people intimacy is shameful thing—and something precious.

168
Christianity gave Eros poison to drink—but he didn’t die from that. He degenerated into a vice.

169
To talk a lot about oneself can also be a means of hiding oneself.

170
In praise there is more pushiness than in blame.

171
Pity in a man of knowledge seems almost laughable, like soft hands on a Cyclops.*

172
From love of humanity people sometimes embrace anyone (because they cannot embrace everybody): but that’s something they cannot reveal to this anyone.

173A man does not hate so long as he rates something low, but only when he rates something equal or higher.

174
You utilitarians, you also love everything useful only as a cart to carry your inclinations—and you too find the noise of its wheels really unbearable?

175
Ultimately one loves one’s desires and not the objects one desires.

176
The vanity of others offends our taste only when it offends our vanity.

177
Concerning what "truthfulness" is perhaps no one has yet been sufficiently truthful.

178
We do not believe in the foolishness of clever men: what a loss of human rights!

179
The consequences of our actions grab us by the hair, extremely indifferent to whether we have "improved" in the meantime.

180
There is an innocence in lying which is the sign of good faith in something.

181
It is inhuman to bless where a man is cursed.

182
The familiarity of a superior person embitters, because it cannot be returned.

183
"Not that you lied to me but that I no longer believe you has shaken me."

184
There is a high-spirited goodness which looks like malice.

185
"He dislikes me." —Why?—"I’m no match for him."—Has a man ever answered in this way?
 
28 October

自由和死亡, 一个短篇,吉斯洋基与吉斯泽莱关于自由的争论

 
作者:Heiner de Wendt
译者:ilmyn


Arith注视着眼前这个可恶的吉斯泽莱,后者正在解开Arith身上的锁子甲。

“快过来,”他的敌人说道。“你会自由的死去。”

吉斯洋基向敌人的脸上唾了一口。“你根本不懂得自由。你根本不懂得忠诚。终有一天泽斯的诅咒会彻底摧毁你们!”

那个战士听到这句话后,他的橙黄色眼珠似乎因盛怒而快要爆裂。他将淬毒匕首野蛮的扎进Arith的左手,囚犯勉强控制自己不发出尖叫。当散发出微光的匕首切开Arith的肌肉时,他的暗色的血液溅落在冰冷的石制地面上。一股炙热的麻木感侵入了Arith训练有素的身体。

“快过来,”吉斯泽莱用刺耳的声音喊着,当他把匕首拔出时他的眼睛闪烁着光芒。他推着Arith走出门,带着他穿过一条长长的走廊,这是保卫附近城市的堡垒的一部分。Arith来到混沌海就是为了烧毁这些堡垒,他携带的特殊设备可以让他打断可恶的吉斯泽莱塑物者的混乱塑性能力。

两个人顺着走廊来到了一扇银色金属大门前,大门毫无预警的敞开了,里面的一切一览无遗。透过门可以看见一座巨大的圆形大厅,高耸的拱形天花板顶部有个空洞,这似乎是为了让里面的人看见上方翻滚的混乱物质而特意开凿的。二十多名吉斯泽莱顺着墙边警惕的站着,全副武装,时刻准备参与战斗。他们环绕房间排列成一个圆环。 Arith被带到圆环的中心,就站在天花板空洞下面。

“这个人,”那个吉斯泽莱战士指着他,“他到这里来想毁掉我们的家园,我们的自由,我们的生命。议会已经因为他的所作所为而判他死刑。”接着,圆环中一个年长的吉斯泽莱开口说道。“许多同志都认为他们很了解吉斯洋基。但是,我,不这样认为。我想问你――虽然你的族人十分尊崇自由,但为何却像奴隶一般服侍你们的女皇?”

Arith一脸不屑。“奴隶?哈!你们才是奴隶。我屈服于我们女皇的智慧。但是你们,你们毫无理由的夜郎自大。我们的女皇杀掉我族之中违法者,你们吉斯泽莱就认为她是邪恶的。但是你们所谓的神王不也这样做么?”

“你错了,”吉斯泽莱打断了他。“Zaerith杀人,但是他不撒谎。他允许任何人努力追求学问和智慧,而不只是力量。他不允许任何人威胁到我们的自由――无论来自外部,还是来自内部。”

Arith又吐了一口唾沫。“糟糕的狡辩,老家伙。我看到的唯一不同点是我们的女皇在领导我们,而――”

“你又错了。你们的女皇不允许任何吉斯洋基获得更强的能力。Zaerith允许我们这样。直接服务于他的人并不多,但是被选中的时候他们都会知道。那些远离他的人,只要他们不引诱人民追随自己,只要他们不会威胁我族,他们就可以不停增强自己的能力。神王反对的是奴隶制。他是我们的自由的保护人。”

“当然,当然,”Arith回答道,他感觉到毒素在血液中奔流,即使他能逃脱,他也会被毒死。毒素让他无法发挥出自己的能力。“此刻你和我一样自由,老家伙。不同的是,我能看见我的枷锁,即使是无形的。”

之后,他跌倒了。身下的地面在一阵急速的晃动之后突然消失,他的身体似乎失去了重量,不停的上升,上升,一直到达屋顶的空洞。最后,他憎恨的混乱物质……吞没了他。
10 June

Macavity: The Mystery Cat

 
Macavity's a Mystery Cat: he's called the Hidden Paw -
For he's the master criminal who can defy the Law.
He's the bafflement of Scotland Yard, the Flying Squad's despair:
For when they reach the scene of crime - Macavity's not there! Macavity, Macavity, there's no one like Macavity,
He's broken every human law, he breaks the law of gravity.
His powers of levitation would make a fakir stare,
And when you reach the scene of crime - Macavity's not there!
You may seek him in the basement, you may look up in the air -
But I tell you once and once again, Macavity's not there! Mcavity's a ginger cat, he's very tall and thin;
You would know him if you saw him, for his eyes are sunken in.
His brow is deeply lined with thought, his head is highly domed;
His coat is dusty from neglect, his whiskers are uncombed.
He sways his head from side to side, with movements like a snake;
And when you think he's half asleep, he's always wide awake. Macavity, Macavity, there's no one like Macavity,
For he's a fiend in feline shape, a monster of depravity.
You may meet him in a by-street, you may see him in the square -
But when a crime's discovered, then Macavity's not there! He's outwardly respectable. (They say he cheats at cards.)
And his footprints are not found in any file of Scotland Yard's.
And when the larder's looted, or the jewel-case is rifled,
Or when the milk is missing, or another Peke's been stifled,
Or the greenhouse glass is broken, and the trellis past repair -
Ay, there's the wonder of the thing! Macavity's not there! And when the Foreign Office find a Treaty's gone astray,
Or the Admiralty lose some plans and drawings by the way,
There may be a scrap of paper in the hall or on the stair -
But it's useless to investigate - Mcavity's not there!
And when the loss has been disclosed, the Secret Service say:
`It must have been Macavity!' - but he's a mile away.
You'll be sure to find him resting, or a-licking of his thumbs,
Or engaged in doing complicated long-division sums. Macavity, Macavity, there's no one like Macavity,
There never was a Cat of such deceitfulness and suavity.
He always has an alibi, and one or two to spaer:
At whatever time the deed took place - MACAVITY WASN'T THERE!
And they say that all the Cats whose wicked deeds are widely known
(I might mention Mungojerrie, I might mention Griddlebone)
Are nothing more than agents for the Cat who all the time
Just controls their operations: the Napoleon of Crime!
15 May

Mr. Mistoffelees

 
 
You ought to know Mr. Mistoffelees!
The Original Conjuring Cat -
(There can be no doubt about that).
Please listen to me and don't scoff. All his
Inventions are off his own bat.
There's no such Cat in the metropolis;
He holds all the patent monopolies
For performing surprising illusions
And creating eccentric confusions.
At prestidigitation
And at legerdemain
He'll defy examination
And deceive you again.
The greatest magicians have something to learn
From Mr. Mistoffelees' Conjuring Turn.
Presto!
Away we go!
And we all say: OH!
Well I never!
Was there ever
A Cat so clever
As Magical Mr. Mistoffelees! He is quiet and small, he is black
From his ears to the tip of his tail;
He can creep through the tiniest crack
He can walk on the narrowest rail.
He can pick any card from a pack,
He is equally cunning with dice;
He is always deceiving you into believing
That he's only hunting for mice.
He can play any trick with a cork
Or a spoon and a bit of fish-paste;
If you look for a knife or a fork
And you think it is merely misplaced -
You have seen it one moment, and then it is gawn!
But you'll find it next week lying out on the lawn.
And we all say: OH!
Well I never!
Was there ever
A Cat so clever
As Magical Mr. Mistoffelees! His manner is vague and aloof,
You would think there was nobody shyer -
But his voice has been heard on the roof
When he was curled up by the fire.
and he's sometimes been heard by the fire
When he was about on the roof -
(At least we all heard somebody who purred)
Which is incontestable proof
Of his singular magical powers:
And I have known the family to call
Him in from the garden for hours,
While he was asleep in the hall.
And not long ago this phenomenal Cat
Produced seven kittens right out of a hat!
And we all said: OH!
Well I never!
Did you ever
Know a Cat so clever
As Magical Mr. Mistoffelees!
03 March

Of the Awefull Battle of the Pekes and the Pollicles

 
 
TOGETHER WITH SOME ACCOUNTOF THE PARTICIPATIONOF THE PUGS AND THE POMS, AND THEINTERVENTION OF THE GREAT RUMPUSCAT
The Pekes and the Pollicles, everyone knows,
Are proud and implacable passionate foes;
It is always the same, wherever one goes.
And the Pugs and the Poms, although most people say
That they do not like fighting, will often display
Every symptom of wanting to join in the fray.
And they
Bark bark bark bark
Bark bark BARK BARK
Until you can hear them all over the Park. Now on the occasion of which I shall speak
Almost nothing had happened for nearly a week
(And that's a long time for a Pol or a Peke).
The big Police Dog was away from his beat -
I don't know the reason, but most people think
He'd slipped into the Bricklayer's Arms for a drink -
And no one at all was about on the street
When a Peke and a Pollicle happened to meet.
They did not advance, or exactly retreat,
But they glared at each other and scraped their hind feet,
And started to
Bark bark bark bark
Bark bark BARK BARK
Until you could hear them all over the Park. Now the Peke, although people may say what they please,
Is no British Dog, but a Heathen Chinese.
And so all the Pekes, when they heard the uproar,
Some came to the window, some came to the door;
There were surely a doyen, more likely a score.
And together they started to grumble and wheeye
In their huffery-snuffery Heathen Chinese.
But a terrible din is what Pollicles like,
for your Pollicle Dog is a dour Yorkshire tyke,
And his braw Scottish cousins are snappers and biters,
And every dog-jack of them notable fighters;
And so they stepped out, with their pipers in order,
Playing When the Blue Bonnets Came Over the Border.
Then the Pugs and the Poms held no longer aloof,
But some from the balcony, some from the roof,
Joined in
To the din
With a
Bark bark bark bark
Bark bark BARK BARK
Until you could hear them all over the Park. Now when these bold heroes together assembled,
The traffic all stopped, and the Underground trembled,
And some of the neighbours were so much afraid
That they started to ring up the Fire Brigade.
When suddenly, up from a small basement flat,
Why who should stalk out but the GREAT RUMPUSCAT.
His eyes were like fireballs fearfully blazing,
He gave a great yawn, and his jaws were amazing;
And when he looked out through the bars of the area,
You never saw anything fiercer or hairier.
And what with the glare of his eyes and his yawning,
The Pekes and the Pollicles quickly took warning.
He looked at the sky and he gave a great leap -
And they every last one of them scattered like sheep. And when the Police Dog returned to his beat,
There wasn't a single one left in the street.
16 February

Old Deuteronomy

 
 
Old Deuteronomy's lived a long time;
He's a Cat who has lived many lives in succession.
He was famous in proverb and famous in rhyme
A long while before Queen Victoria's accession.
Old Deuteronomy's buried nine wives
And more - I am tempted to say, ninety-nine;
And his numerous progeny prospers and thrives
And the village is proud of him in his decline.
At the sight of that placid and bland physiognomy,
When he sits in the sun on the vicarage wall,
The Oldest Inhabitant croaks: `Well, of all ...
Things ... Can it be ... really! ... No! ... Yes! ...
Ho! hi!
Oh, my eye!
My sight may be failing, but yet I confess
I believe it is Old Deuteronomy!' Old Deuteronomy sits in the street,
He sits in the High Street on market day;
The bullocks may bellow, the sheep they may bleat,
But the dogs and the herdsmen will turn them away.
The cars and the lorries run over the kerb,
Andthe villagers put up a notice: ROAD CLOSED -
So that nothing untoward may chance to disturb
Deuteronomy's rest when he feels so disposed
Or when he's engaged in domestic economy:
And the Oldest Inhabitant croaks: `Well, of all ...
Things ... Can it be ... really! ... No! ... Yes! ...
Ho! hi!
Oh, my eye!
I'm deaf of an ear now, but yeat I can guess
That the cause of the trouble is Old Deuteronomy!' Old Deuteronomy lies on the floor
Of the fox and French Horn for his afternoon sleep;
And when the men say: `There's just time for one more,'
then the landlady from her back parlour will peep
And say: `Now then, out you go, by the back door,
For Old Deuteronomy mustn't be woken -
I'll have the police if there's any uproar' -
And out they all shuffle, without a work spoken.
The digestive repose of that feline's gastronomy
Must never be broken, whatever befall:
And the Oldest Inhabitant croaks: `Well of all ...
Things ... Can it be ... really! ... Yes! ... No! ...
Ho! hi!
Oh, my eye!
My legs may be tottery, I must go slow
And be careful of Old Deuteronomy!'
14 February

Mungojerrie and Rumpelteazer

 
Mungojerrie and Rumpelteazer were a very notorious couple of cats.
As knockabout clowns, quick-change comedians, tight-rope walkers and acrobats
They had an extensive reputation. They made their home in Victoria Grove -
That was merely their centre of operation, for they were incurably given to rove.
They were very well known in cornwall Gardens, in Launceston Place and in Kensington Square -
they had really a little more reputation than a couple of cats can very well bear. If the area window was found ajar
And the basement looked like a field of war,
If a tile or two came loose on the roof,
Which presently ceased to be waterproff,
If the drawers were pulled out from the bedroom chests,
And you couldn't find one of your winter vests,
Or after supper one of the girls
Suddenly missed her Woolworth pearls:
Then the family would say: `It's that horrible cat!
It was Mungojerrie - or Rumpelteazer!' - And most of the time they left it at that. Mungojerrie and Rumpelteazer had a very unusual gift of the gab.
They were highly efficient cat-burglars as well, and remarkably smart at a smash-and-grab.
They made their home in Victoria Grove. They had no regular occupation.
they were plausible fellows, and liked to engage a friendly policeman in conversation. When the family assembled for Sunday dinner,
With their minds made up that they wouldn't get thinner
On Argentine joint, potatoes and greens,
And the cook would appear from behind the scenes
And say in a voice that was broken with sorrow:
`I'm afraid you must wait and have dinner tomorrow!
For the joint has gone from the oven - like that!'
Then the family would say: `It's that horrible cat!
It was Mungojerrie - or Rumpelteazer!' - And most of the time they left it at that. Mungojerrie and Rumpelteazer had a wonderful way of working together.
And some of the time you would say it was luck, and some of the time you would say it was weather.
They would go through the house like a hurricane, and no sober person could take his oath
Was it Mungojerrie - or Rumpelteazer? or could you have sworn that it mightn't be both? And when you heard a dining-room smash
Or up from the pantry there came a loud crash
Or down from the library came a loud ping
From a vase which was commonly said to be Ming -
Then the family would say: `Now which was which cat?
It was Mungojerrie! AND Rumpelteazer!' - And there's nothing at all to be done about that!
 

阳 刘

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终极衰败是狂喜的;衰亡是神圣愉快的。多元宇宙必将会土崩瓦解--而人们应该认为这是存在最终从劳碌和痛苦中解脱。当一切都渐渐消逝时,无可避免的衰败也就达到了完美。人们有什么权力拒绝事物存在的自然方式?
感谢访问!敬请留言!
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