Kurnberger 格言兩譯

邏輯哲學論 郭英譯 北京:商務 1962
名理論 牟宗三譯 台北:學生 1987


lOGISCH-PHILOSOPHISCHE ABHANDLUNG by Luwig Wittgenstein, 1922

Subject: Tractatus Motto
Wittgenstein places a motto at the very beginning of the Tractatus

Kurnberger wrote:
Motto:...and whatever a man knows, whatever is not mere rumbling and roaring that he has heard, can be said in three words.

郭譯: ......人所知道的一切不僅僅是狂風怒號和咆哮的東西 都可以用三句話來說完
牟譯: .......而不管是什麼 凡人所知的 不管是什麼 凡不只是其所聽得的隆隆聲與咆哮聲 大皆可以三言說之

Anybody know the three words in question?

rumble, luggage

Richard Wilhelm

C. Jung 《心理學與文學 》北京:三聯 1987
Jung 認為Richard Wilhelm的最大成就是翻譯《易經》 讓他所謂的"同時性"原理大彰
末篇《紀念 理查 威廉》(頁248-58)是搞錯啦 Richard Wilhelm 即本文之"衛禮賢"

黑塞之中國/衛禮賢Richard Wilhelm《易經》

the three estates of the realm

這本書的翻譯問題當然很多

譬如說第40頁A Satire of the Three Estates 應該是

4 ((古))（政治・社会上の）身分, 階級
the three estates of the realm
（封 建時代のフランスなどの）聖職者(clergy)・貴族(nobles)・平民(commons)の三身分；（英国で）上院の主教議員(Lords Spiritual)・貴族議員(Lords Temporal)・下院議員(Commons)の三身分（▼国王・上院・下院や聖職者・貴族・選挙人の意で用いることもある）.

而非"現世/心靈 勳爵"等

The Cambridge Illustrated History of British Theat...

“Where both are friends, it is right to prefer truth”

李敖的千秋評論叢書 以前有十來本 現在手頭只剩 (5) 霸王 駱馬 人 1982
該書163-64 頁談的亞理斯多德的
李先生故弄玄虛 不引原文 只說別人的翻譯都有些引言/章節等度確的問題 (出處待查)
“Where both are friends, it is right to prefer truth”
吾愛吾書 吾尤愛真理 (梁啟超)
傅斯年...
胡適不知怎一回事 翻譯成一大串:
朋友和真理既然都是我們心愛的東西 我們就不得不愛真理過於愛朋友了ㄅ

Amicus Plato, sed magis amica veritas is a Latin phrase, translating to "Plato is my friend, but truth is a better friend (literally: Plato is friend, but truth is more friend (to me than he is))." The maxim is often attributed to Aristotle, as a paraphrase of the Nicomachean Ethics 1096a15: “Where both are friends, it is right to prefer truth”. The closest Latin prototype is found in Roger Bacon, Opus Majus, Pars I, cap. v.^[1]

http://en.wikipedia.org/wiki/Amicus_Plato,_sed_magis_amica_veritas

the support of the fabric forever

• 兩本倫敦的地下世界: LONDON UNDER: The Secret History Beneat...

地下倫敦 北京:新星2006


這本書的翻譯有時很"妙 "譬如說 214-15 頁談教堂的fabric 望文生義將 它翻譯成綸紱

其實fabric 就是((古))建造物, 建物./（特に教会堂の）建造；維持.

In 1348, John Thavie, a local armourer, “left a considerable Estate towards the support of the fabric forever”, a legacy which survived the English Reformation, was invested carefully through the centuries, and still provides for the church's current upkeep. In the 15th century, the wooden church was replaced by a medieval stone one.^[5]

Read more: http://www.answers.com/topic/st-andrew-holborn#ixzz1dTko1jS6

師生中法翻譯的交流

90年代是中國的出版黃金期 許多老作家的功力都展出來
施先生的也很精彩
第一篇 "震旦二年" 看當時的法文特別班的培養方式 真了不起

沙上的脚迹 (施蟄存) 本書是施先生數百萬字散文 (華東師範出版全集) 之精華

他向法國神父解釋高山安可仰， 徒此 挹清芬。(李白)中
徒="徒然"

徒此挹清芬。 ... 清芬：挹有取攫之意,即效法對方高操守。 ... 孟浩然人品高尚，骨貌淑清，風神散朗，風度瀟洒，雖布衣終身，卻以其詩歌創作享負盛名，其清高耿介頗為 ...

Chan Insights and Oversights

中國禪學
將oversight 之over 翻譯成"溢"

Amazon.com: Chan Insights and Oversights (9780691029023 ...

www.amazon.com › ... › Buddhism - 頁庫存檔 - 翻譯這個網頁

As Bernard Faure examines the study of Chan/Zen from the standpoint of postmodern .... 5.0 out of 5 stars Chan Oversight, rather than insights, April 4, 2005. By ...


oversight
(ō'vər-sīt')
n.

1. An unintentional omission or mistake.
2. Watchful care or management; supervision.
   

More, Thomas

翻譯練習 今天張華先生說要讀些如余秋雨等散文 我說昨天讀OUP 的聖人辭典
The Oxford Dictionary of Saints by David Hugh Farmer is a concise reference compilation of information on more than 1300 saints. Published January 8, 1998 by Oxford University Press.

中的More 發現這些單字要查天主教小辭典http://www.peterpoon.idv.hk/Resource/Dictionary/A.htm 等

More, Thomas (1478–1535), martyr. Born in London, the son of Sir John More, barrister and judge, Thomas More at the age of thirteen joined the household of John Morton, archbishop of Canterbury (1486–1500), who sent him to Canterbury College, Oxford, where he stayed for only two years on a very restricted allowance from his father, who called him home. In 1496 he entered Lincoln's Inn and was called to the Bar in 1501. In 1504 he entered Parliament (his constituency is unknown). For four years he had lived at the London Charterhouse, uncertain in his own mind whether to join it or the Friars Minor or to become a diocesan priest. In the event he did none of these things but decided to pursue his legal career and get married. But from these years date his lifelong habit of wearing a hairshirt, the daily recitation of the Little Office, and the use of the discipline. If some reaction against clerics and clerical life is seen in this decision, it would be quite untrue to assume on Thomas's part any rejection of asceticism. Always a Londoner and a lawyer, he delighted both in the capital's way of life and in the cut and thrust of legal argument.
托馬斯‧摩爾（1478年至1535年），天主教殉道者。出生於倫敦，約翰‧摩爾爵士的兒子，律師兼法官，托馬斯‧摩爾在十三歲加入坎特伯雷大主教（1486年至1500年）約翰‧莫頓，的家庭。約翰送他到牛津大學的坎特伯雷學院。他利用父親給的一筆非常有限的津貼，在那兒學習兩年多之後，被叫回家。在1496年，他進入林肯法律學校，在1501年的任大律師。他在1504進入議會（現在還不知道他的選區）。四年中，他住在在倫敦的Charterhouse私校，下不了決心究竟加入地主的嘉都西會(Carthusian)，或是方濟會或成為教區神父。，他最後並沒有成為神職人員，而是決定繼續律師職業並結了婚。然而這些年中他養成一些習慣並終生信守之，如他身穿苦衣(hairshirt)，誦聖母小日課，和以皮鞭自責等。如果說他與苦行生活絕緣，那是完全不對的。他是倫敦人又是個律師，對於首都的生活方式和法律生活中的白熱化辯論，他都喜歡。

cleric ：聖職人員；神職人員。詳見 clergy 。asceticism ：宗教的修行；神修；苦修生活；克修：指倫理、身心方面的修煉之道。亦即信徒經由收斂內心和克制肉體（妄動），修煉與天主密切結合之道。Carthusians ：嘉都西會： 1084 年聖布魯諾（ St. Bruno ）創立於法國。規律嚴格，訓練會士克己苦身，獨居斗室，專心祈禱和工作。該會全名為 Order of Carthusians ，縮寫為 O. Cart. 。Little Office of Our Lady ：聖母小日課：按日課形式，用以敬禮聖母之一種較簡短的日課。同 Office of Blessed Virgin Mary, Little 。friar ：會士；修士：托缽的會士，多指方濟、道明、加爾默羅等會會士。hair-shirt ：苦衣：苦行（修）時所穿的粗糙衣服。discipline ： (1) 訓誡；紀律；修練。拉丁文稱作 disciplina 。 (2) 苦鞭：教會用於；中古世紀之修士、修女多用之。使用時應有神師指導，並不得殘害身體。參閱 flagellation 。cut and thrust格闘, 白兵戦；白熱の議論, 活発なやりとり.

In 1505 he married Jane Colt of Netherhall (Essex), the eldest daughter of John Colt. Although More had originally found her younger sister more attractive, the marriage was a happy one; three daughters and a son were born, but Jane More died in 1511. Already More had made friends with and been deeply influenced by some of the leading men of the New Learning, especially Erasmus, but also Linacre, Grocyn, and Colet. More's many‐sided personality, made up of intellectual sophistication and simple moral honesty, brilliance and receptivity, loyalty to his king and affection to his wife, friends, and children, was becoming known. Henry VIII, who became king in 1509, early recognized his worth and integrity; he promoted him to a whole series of public offices: Under‐Sheriff of London (1510), envoy to Flanders (1516), Privy Councillor and Master of Requests (1518), Speaker of the House of Commons (1523), High Steward of Oxford University (1524), High Steward of Cambridge University, and Chancellor of the Duchy of Lancaster (1525). Meanwhile his reputation as a man of letters and a wit was helped by his publications, the most notable of which was Utopia, written in Latin in 1516, but soon translated into the principal European languages. This is an ironical political essay describing a society in which there is no private property but where there is universal religious toleration and free education for both men and women. Other writings include his Life of John Picus (1510), History of Richard III (printed 1543, a pro‐Lancastrian tract later used by Shakespeare) and controversial works against Tyndale such as the Dialogue (1528), the Confutacyon of Tyndale's Answere (1528–32), and his own Apologye (1533). The language of the controversial works is often unpleasing to modern readers but was common currency in his time. So too is his pursuit of heretics whom he regarded as dangerous enemies of both Church and State.

在1505年，他娶了John Colt的長女 Jane Colt Netherhall（埃塞克斯）。雖然摩爾原本覺得妻的妹妹更有吸引力，而此一婚姻相當幸福；他們育有三女一男，可是夫人卻在1511年過逝了。摩爾已與當時歐洲新學問(New Learning)的碩學Erasmus (伊拉斯謨)Thomas Linacre (1460-1524) Grocyn 和Colet.等人交往並深受其影響。摩爾人格的多面，如知識上深入以及道德上單純而誠實、聰明而善與人交往、忠君愛家人朋友等，都漸為人所樂道、聞名。亨利八世(在1509即位) 早認出他的德行和操守兼備；就提拔他從事系列的公共事務：倫敦副市長（1510），法蘭德斯特使（1516），樞密院士兼請願長（1518），下議院議長（1523），牛津大學大法官代表（1524），劍橋大學大法官代表，蘭開斯特皇產主管兼內閣不管部部長（1525）。同時他做為有學問和智慧的文人的聲譽，也隨著他的出書而日隆，其中最引人注目的是寫於 1516年的拉丁文著作《烏托邦》(Utopia)，很快地各歐洲的主要語言都有譯本。該書是篇具有諷刺意味的的政治論述，描述這樣一個社會，其中沒有私產，而有普遍的宗教寬容，男女都受免費教育。 《John Picus 傳》（Life of Picus 1510），《理查德三世》（History of Richard III 1543印，一篇親蘭開斯特的論述，後來為莎士比亞戲劇所使用），以及有爭議的攻擊Tyndale(丁道爾)的作品，如《對話》（ Dialogue 1528），《駁斥Tyndale的回答》（Confutacyon of Tyndale's Answere 1528 --32），和他自己的《自辯》（Apologye 1533）。這些有爭議性著作所使用的語言對現代讀者而言是不堪的，然而在他的時代卻是很平常的。同樣的，他對那些他認為對其教會和國家都很危險的異端之迫害，也是如此。

A few weeks after the death of his first wife More married again. His second wife was a widow, Alice Middleton; she was an experienced housewife, full of common sense, and a good stepmother for his children. In 1523 he had undertaken a defence, written against Luther, of Henry VIII 's book on the Seven Sacraments, which had earned Henry the title of Defender of the Faith from the papacy. More wrote under the name Gulielmus Rosseus. In 1524 he moved to Chelsea, where his famous household was painted by Hans Holbein (c.1526). His cultured and delightful family life, which included the education of his daughters (especially Margaret Roper) to a level far surpassing that currently available to most women, was often commented on by contemporaries. Devotional elements included the reading of passages from Scripture at table and family prayers every night, but the general culture, fed in part by his early study of the classics and by a scientific curiosity which led him to keep unusual pets such as a monkey, was of a particularly high level and seasoned by More's wit. His realism about clerical scandals or superstition in some cults of saints was matched by his assessment of the king's favour for him: ‘If my head would win him a castle in France, it should not fail to go.’

摩爾在第一任妻子去世幾個星期後就再婚。對象愛麗絲‧米德爾頓是個寡婦；她對家務有經驗，常識豐富，又是個孩子們的好繼母。在1523年，他為亨利八世的書《七個聖禮》──該書讓亨利從教皇贏得「信仰的捍衛者」的稱號──向路德做書面辯護。他更常用Gulielmus Rosseus的筆名寫作。 1524年，他遷居到切爾西，他著名的全家福是由漢斯‧荷爾拜因所的畫（約1526）。他的家庭生活很有教養又和樂，包括他對女兒們的教育（尤其是瑪格麗特‧羅珀）都遠遠超過當時大多數婦女的水平，經常為同時代的人所津津樂道。他家很虔誠，包括每天在餐桌上查經文以及晚上全家祈禱，但其一般文化水準相當高，而他又富機智，這些教養有的來自他早期研究過的經典，部分出自他對科學的好奇心──不尋常的寵物，如猴子等。舉凡辦公上的貪瀆醜聞或對宗教聖人的崇拜等，他都採取務實主義，所以他評估國王對他的寵愛有加時說：「如果用我的頭可贏得法國的某城堡，它就會落地。」

In the late 1520s Henry (who used to visit More's house informally, arriving by barge) consulted him about the supposed invalidity of his marriage to Catherine of Aragon. More first excused himself for lack of expert knowledge, but when pressed again made it clear that he did not share the king's opinion. This, however, did not prevent the king choosing him as Lord Chancellor in succession to Cardinal Wolsey in 1529. As judge he was famous for fairness, promptitude, and incorruptibility, which could not be said of many contemporaries in similar offices. But his tenure of office was too short to be profoundly influential on English history. He initiated, speaking for the king, the programme of the reform of the clergy, which had results even he would not have foreseen. But the cloud of doubt about Henry's marital plans hung over the friendship between More and the king, as did another caused by the king's plans to take to himself the powers over the Church of England held by the pope, according to traditional Christian belief the successor of St. Peter, prince of the Apostles. Only little by little did the king's intentions become clear. His imposition on the clergy of the acknowledgement of himself as ‘Protector and Supreme Head of the Church of England’ was accepted by Fisher and others only ‘so far as the law of Christ allows’. More at first wished to resign his office at this point, but was persuaded to accept the oath with JohnFisher's proviso. Further measures inhibiting the liberty of the clergy and refusing ‘firstfruits’ of bishoprics to the Holy See were opposed by More, but in vain. As the king's intentions became increasingly clear, More found his situation impossible and resigned the chancellorship.

在1520年代後期，亨利（他經常乘駁船去More的家作非正式拜訪）徵詢他與阿拉貢的凱瑟琳的婚姻是否應該是無效的。他首先以自己的專業知識不足來迴避，但經國王一再施壓，只好明確表示自己不同意國王的意見。然而，國王在1529年還是選他作為繼任紅衣主教沃爾西的大法官遺缺。作為大法官，他以的公平，果斷，和廉潔著名，這些品質同時代類似職務者所缺的。但他的任期太短，無法深刻地影響英國歷史。他為國王發起的神職人員改革方案，結果都遠遠超過他所能預見的。但是，國王的有疑議婚姻計劃越來越成為他兩之間的友誼之陰影，而國王計劃將傳統上屬羅馬人聖彼得大教堂(教宗)的英格蘭教會管轄權全收為己有，更是雪上加霜。國王的意圖只逐一地變得清晰。國王自稱為“英國教會的保護者兼最高負責人”的宣稱和施壓，只為神職人員JohnFisher主教等，以不違背基督的法律的前提下所接受。摩爾起初想辭公職，但被說服來宣誓 (有Fisher的但書)。對於國王採取進一步抑制神職人員自由和英國主教拒給教廷教區頭一年的稅收等的措施，摩爾也都反對，然而都沒用。國王的意圖越來越明顯之後，他發現情況與不可為，就辭去了大法官職。

The final crisis came over the Act of Succession with its inescapable implications. While the supposed nullity of Henry's marriage with Catherine of Aragon was still being decided at Rome, Henry married Anne Boleyn, who was then crowned Queen. More refused to attend her coronation. In 1534 the Act of Succession required the king's subjects to recognize the offspring of the marriage of Henry and Anne as successors to the throne; also that the union with Catherine of Aragon was no true marriage, but that the union with Anne was a true marriage and that the authority of any foreign prince or potentate should be repudiated. To the first part of the oath More was ready to agree, but he could not accept the other propositions, especially as only a little while before Clement VII had at last pronounced the marriage of Henry and Catherine to have been valid. Opposing the Act had been declared high treason, so after a second refusal More and John Fisher, bishop of Rochester, were committed to the Tower. This was on 13 April 1534. More was imprisoned for the remaining fifteen months of his life. Many efforts were made to induce him to conform but in vain; he forfeited all his lands and his family shared his poverty. In 1535 the Act of Supremacy which gave to the king the title ‘only supreme head of the Church in England’ came into force. John Houghton and the other London Carthusian monks were executed for ‘treason’ on 4 May and were watched by More on the way to their death. On 22 June, Fisher, More's friend and adviser, was beheaded on Tower Hill; on 1 July More, weak from illness and imprisonment, was tried in Westminster Hall. His defence was that his indictment was based directly on an Act of Parliament repugnant to the laws of God and the Church; that no temporal prince can presume by any law to take upon himself a spiritual pre‐minence given by Christ to St. Peter and his successors in the See of Rome; that a particular country could no more make laws against the general law of the Church than the City of London could make a law against Parliament to bind the whole country; that the new title was contrary to the king's coronation oath. Further, although bishops and universities had agreed to this Act, More had not found in seven years' special study of the subject a single ancient writer or doctor that advocated the spiritual supremacy of any secular and temporal prince. In Christendom itself learned bishops and virtuous men still alive, not to mention the saints who were dead, agreed with More; therefore he was not obliged to prefer the council of one realm against the General Council of Christendom or one Parliament (‘God knows what manner of one’) to all the Councils made these thousand years. Nevertheless, he was condemned to death. Characteristically he then expressed the hope that he and his judges may ‘hereafter in heaven all meet merrily together, to our everlasting salvation’. A last affectionate meeting with his daughter Margaret followed on his way back to the Tower; she and other members of his family had taken the oath which he refused. He was executed on Tower Hill on 6 July, his last words being that he died for the faith of the Holy Catholic Church and was ‘the king's good servant, but God's first’.最後的危機，隨著繼承法的無可逃避的意含而來。雖然亨利與阿拉貢的凱瑟琳的婚姻之無效論仍在羅馬裁決時，亨利與安 博林結婚，並將她加冕為王后。摩爾拒絕出席她的加冕禮。1534年，繼承法要求國王的臣民應承認亨利和安的後代為王位的繼承者;而與西班牙阿拉貢的Catherine的婚姻並非真正的，與安的婚姻才是真正的，又任何外國公親或君主的權威應該不予承認。對於上述誓言的第一部分，摩爾準備同意，但他無法接受後者，特別是在克萊門特七世教宗接下來就會宣判亨利和凱瑟琳的婚姻已有效的時候。反對該法案最終會被宣判為犯了叛國罪，所以第二次拒絕宣誓之後，摩爾與羅切斯特主教約翰 費舍爾就被投入倫敦塔關起來。當時是1534年4月13日。摩爾生命的最後15個月一直都被囚禁在那兒。許多作了相當的努力來勸他依順法律來宣誓，可都沒成功；他的所有地產都被沒收，家人淪為窮人。在1535至高無上法案賦予國王“英格蘭教會的唯一最高負責人”的稱號生效了。5月4日，約翰 霍頓和其他倫敦嘉都西會(Carthusian)會員以“叛國罪”被處決，他們赴義途中特別安排給摩爾看到。6月22日，費舍爾，摩爾的朋友和顧問，被斬首於倫敦塔山坡。 7月1日，摩爾因監禁而體弱多病，在西敏寺的大廳受審。他的答辯是，他的起訴書乃是直接基於與上帝和教會的法律相抵觸的議會法案，沒有任何世俗王公或法律可以凌駕來自神基督和聖彼得繼任者羅馬給予他的精神力量，正如倫敦金融城不可通過法律來約束國會，所以國會無法可依來稱其臣民有違國王的的加冕誓言之罪。

此外，儘管主教們和諸大學已同意該法案，摩爾專心7年致力於專門研究之後，發現自古以來的所有博學之士無人主張任何世俗王公可能超越教會作為精神至上的主體 。在基督教中，博學的主教和道德高尚的人仍比比皆是，更不用談還有諸多聖人可效法之，他們的見解都與摩爾一致，所以他對於某地域的議會訂出高於一般教會法（“上帝知道一體的教權“）和千年來的習俗的法律並沒有義務。然而，他還是被判處死刑。他以其特有而慣用方式表示，希望能和法官們可以“此後在天上歡聚，來取得我們永恆的救贖”。在他返回倫敦塔的途中，他與女兒瑪格麗特做最後的熱烈討論，她與其他家庭成員已宣了誓，可摩爾仍拒不宣誓。7月6日他在倫敦塔山坡被斬首示眾。他最後的話是，他為神聖天主教的信仰而死，他始終都是和“國王的僕人，但神為先”。

臨濟語錄 (T. Suzuki 孟祥森)

本書是1971年初版 40年之後 讀其中引的臨濟語錄
仍然不太了解與感動

我們看它們從漢字英譯 再從英文參照漢文譯成白話文
唐朝的白話對我們而言很不容易了解

禪與心理分析

• 作者：佛洛姆 & T. Suzuki
  
• 台北：志文出版社
• 1971 孟祥森
  

(日)铃木大拙, (美)弗洛姆(Fromm,E.)著孟祥森譯
出版社：中国民间文艺出版社, 1986

作譯交流

著作與翻譯之間相互影響應該是很平長的事
不過應仔細研究某些各案



紐約時報書評

'1Q84'

By HARUKI MURAKAMI. TRANSLATED BY JAY RUBIN AND PHILIP GABRIEL
Reviewed by KATHRYN SCHULZ Haruki Murakami has translated Raymond Chandler into Japanese, and there's a lot of Marlowe to his madness.



Philip Marlowe is perhaps the most famous detective character and the leading icon of the "hard-boiled" school of mystery writing. The fictional creation of author Raymond Chandler, Philip Marlowe is a private detective with his own practice in Los Angeles (where Raymond Chandler himself had lived). Marlowe is a smart and tough lone wolf with a sense of honor: he won't take divorce cases, doesn't like being pushed around, amuses himself with old chess problems, and never gives up on a mystery. Marlowe appears in seven complete novels by Chandler, beginning with The Big Sleep (published 1939) and ending with Playback (1958). Various TV and radio series also featured the Philip Marlowe character, though they were not written by Chandler. A Marlowe novel left unfinished at Chandler's death, Poodle Springs, was finished by mystery writer Robert B. Parker and published in 1989.

並不見得由自己教派來翻譯 結果就就比較信實

並不見得由自己教派來翻譯 結果就就比較信實


不朽的聖人 香港公教真理學會 1983 Saints Alive by Anne Stuart 1981

譯本不具名 不過顯然是多人所作 少數的章節附英文 幫助讀者了解 其餘全章漢字 令人費解
人名的翻譯全後不一 (如Catherine)
讀More 章 優點是多引用通信等 缺點是全書沒引文出處 有些說法令人啟疑 如More 12年無殺異端....

Prince Bismark. From Pagan to Christian by Lin Yutang

《信仰之旅: 論東西方的哲學與宗教》From Pagan to Christian by Lin Yutang，台北:道聲， 1976
本書翻譯大體沒問題。
只是將Bismarck was also elevated to the rank of prince and given a Friedrichsruh estate. 的prince 翻譯成王子，應該是錯的。可能是諸侯或親王；日文翻為"公"。
3 （英国以外の国の）公爵, …公（⇒DUKE 2）；（公国・小国の）君主, （大）公

Prince Bismark
（ドイツの）ビスマルク公

慎選翻譯版本

拜倫書信選 天津: 百花 1992
懂得英文的人一定知道英文本有詳註 所以資訊比漢文本豐富得太多了

The Letters and Journals of Lord Byron Vol 1 (1798-1811) - Google 圖書

books.google.com/books?isbn=1406824240...Lord George Gordon Byron - 2007 - Literary Collections - 272 頁
London, August 11, 1807. On Sunday next I set off for the Highlands. ... in the Thames from Lambeth through the two bridges, Westminster and Blackfriars, ...