坐井觀天

A VALEDICTION FORBIDDING MOURNING.
by John Donne

AS virtuous men pass mildly away,
And whisper to their souls to go,
Whilst some of their sad friends do say,
"Now his breath goes," and some say, "No."

So let us melt, and make no noise,　 　　　　　　　　5
No tear-floods, nor sigh-tempests move ;
'Twere profanation of our joys
To tell the laity our love.

Moving of th' earth brings harms and fears ;
Men reckon what it did, and meant ;　　　　　　　　　　　　　　　10
But trepidation of the spheres,
Though greater far, is innocent.

Dull sublunary lovers' love
—Whose soul is sense—cannot admit
Of absence, 'cause it doth remove　 　　　　　　　　　　　　　　　　　15
The thing which elemented it.

But we by a love so much refined,
That ourselves know not what it is,
Inter-assur?d of the mind,
Care less, eyes, lips and hands to miss.　 　　　　　　　　　　　　20

Our two souls therefore, which are one,
Though I must go, endure not yet
A breach, but an expansion,
Like gold to aery thinness beat.

If they be two, they are two so　　　　　　　　　　　　　　　　　　　　　25
As stiff twin compasses are two ;
Thy soul, the fix'd foot, makes no show
To move, but doth, if th' other do.

And though it in the centre sit,
Yet, when the other far doth roam,　　　　　　　　　　　　　　　　30
It leans, and hearkens after it,
And grows erect, as that comes home.

Such wilt thou be to me, who must,
Like th' other foot, obliquely run ;
Thy firmness makes my circle just,　　　　　　　　　　　　　　　　　　35
And makes me end where I begun.

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Source:
Donne, John. Poems of John Donne. vol I.
E. K. Chambers, ed.
London, Lawrence & Bullen, 1896. 51-52.

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XVII Nunc lento sonitu dicunt, Morieris (1624)

Now, this Bell tolling softly for another, saies to me, Thou must die.

…The Church is Catholike, universall, so are all her Actions; All that she does, belongs to all. When she baptizes a child, that action concernes mee; for that child is thereby connected to that Head which is my Head too, and engraffed into that body, whereof I am a member. And when she buries a Man, that action concernes me: All mankinde is of one Author, and is one volume; when one Man dies, one Chapter is not torne out of the booke, but translated into a better language; and every Chapter must be so translated; God emploies several translators; some peeces are translated by age, some by sicknesse, some by warre, some by justice; but Gods hand is in every translation; and his hand shall binde up all our scattered leaves againe, for that Librarie where every booke shall lie open to one another…
…
…Who casts not up his Eye to the Sunne when it rises? but who takes off his Eye from a Comet when that breakes out? Who bends not his eare to any bell, which upon any occasion rings? but who can remove it from that bell, which is passing a peece of himselfe out of this world? No man is an Iland, intire of it selfe; every man is a peece of the Continent, a part of the maine; if a Clod bee washed away by the Sea, Europe is the lesse, as well as if a Promontorie were, as well as if a Mannor of thy friends or of thine owne were; any mans death diminishes me, because I am involved in Mankinde; And therefore never send to know for whom the bell tolls; It tolls for thee. Neither can we call this a begging of Miserie or a borrowing of Miserie, as though we were not miserable enough of our selves, but must fetch in more from the next house, in taking upon us the Miserie of our Neighbours. Truly it were an excusable covetousnesse if wee did; for affliction is a treasure, and scarce any man hath enough of it. No man hath affliction enough that is not matured, and ripened by it, and made fit for God by that affliction.…
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John Donne. 1573–1631

196. Song

(GO and catch a falling star)

GO and catch a falling star,
Get with child a mandrake root,
Tell me where all past years are,
Or who cleft the Devil's foot;
Teach me to hear mermaids singing,	5
Or to keep off envy's stinging,
And find
What wind
Serves to advance an honest mind.
If thou be'st born to strange sights,	10
Things invisible to see,
Ride ten thousand days and nights
Till Age snow white hairs on thee;
Thou, when thou return'st, wilt tell me
All strange wonders that befell thee,	15
And swear
No where
Lives a woman true and fair.
If thou find'st one, let me know;
Such a pilgrimage were sweet.	20
Yet do not; I would not go,
Though at next door we might meet.
Though she were true when you met her,
And last till you write your letter,
Yet she	25
Will be
False, ere I come, to two or three.

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Four Quartets｜Eliot, T. S.

1935 BUIRNT NORTON (No. 1 of 'Four Quartets')

I
Time present and time past
Are both perhaps present in time future
And time future contained in time past.
If all time is eternally present
All time is unredeemable.

1940 EAST COKER (No. 2 of 'Four Quartets')

III
To arrive where you are, to get from where you are not,
You must go by a way wherein there is no ecstasy.
In order to arrive at what you do not know
You must go by a way which is the way of ignorance.
In order to possess what you do not possess
You must go by the way of dispossession.
In order to arrive at what you are not
You must go through the way in which you are not.
And what you do not know is the only thing you know
And what you own is what you do not own
And where you are is where you are not.

1941 THE DRY SALVAGES (No. 3 of 'Four Quartets')

III
'Fare forward, you who think that you are voyaging;
You are not those who saw the harbour
Receding, or those who will disembark.
Here between the hither and the farther shore
While time is withdrawn, consider the future
And the past with an equal mind.
...
Fare forward.
O voyagers, O seamen,
You who came to port, and you whose bodies
Will suffer the trial and judgement of the sea,
Or whatever event, this is your real destination.'
So Krishna*, as when he admonished Arjuna
On the field of battle.
Not fare well,
But fare forward, voyagers.

1942 LITTLE GIDDING (No. 4 of 'Four Quartets')

V
What we call the beginning is often the end
And to make and end is to make a beginning.
The end is where we start from.
...
We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.

*Krishna
Webster's Revised Unabridged Dictionary (1913)
　\Krish"na\, n. [Skr. k[.r]sh[.n]a.] (Hindoo Myth.)
　　　The most popular of the Hindoo divinities, usually held to be
　　　the eighth incarnation of the god Vishnu.
WordNet (r) 2.0
　　　n:8th and most important avatar of Vishnu; incarnated as a
　　　　handsome young man playing a flute

Eliot considered Four Quartets his masterpiece, as it draws upon his knowledge of mysticism and philosophy. It consists of four long poems... each in five sections. Although they resist easy characterisation, they have many things in common: each begins with a rumination on the geographical location of its title, and each meditates on the nature of time in some important respect—theological, historical, physical, and on its relation to the human condition. A reflective early reading suggests an inexact systematicity among them; they approach the same ideas in varying but overlapping ways, although they do not necessarily exhaust their questions.
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作者：Gaston Bachelard

法文版：La Poétique de l’espace
1957, Paris: P.U.F.

英文版：The Poetics of Space
1994, Boston: Beacon Press.

中文版：《空間詩學》
譯者：龔卓軍、王靜慧
2003，台北：張老師文化

文化研究月報　v30/2003-08-15

• 空間原型的閱讀現象學—龔卓軍（中山大學哲學研究所）
• 詩意空間與深廣意識—余德慧（東華大學諮商與輔導學系）
• 家的想像與性別差異—畢恆達（台灣大學建築與城鄉研究所）

書評－空間原型的閱讀現象學　龔卓軍

巴舍拉在第六章文末曾有此一妙問：
如果字詞是一戶戶的家屋，每戶都有自己的地窖與閣樓。
那麼，哲學家難道是被判定非得住在地面樓，用普通話對外交際嗎？
當建築師、空間規劃詩、文化心理學家和詩人早已窩進語詞家屋的各種角落；
哲學家的確該脫離地面樓，往閣樓、地窖的角落裡探索；
蜷縮在「文字家屋」中讓夢思萌芽。

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老子《道德經》第十八章

大道廢　有仁義
智慧出　有大偽

老子《道德經》第廿三章

希言自然
故飄風不終朝　驟雨不終日
孰為此者　天地

天地尚不能久　而況于人乎

故從事于道者　同于道
德者　同于德
失者　同于失

同于道者　道亦樂得之
同于德者　德亦樂得之
同于失者　失亦樂得之

信不足焉　有不信焉

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