那时酒政对法老说：我今日想起我的罪来。
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Bob Hamman 和我妈妈一年出生的，现在还是世界桥牌联合会的第7号特大。70多岁了，今年的罗森布鲁格杯世界锦标赛和Zia拍档，还有完美的发挥，能让Nickell队进入决赛。不过最后决赛大家都发挥不好，没有夺冠而已。那几天看BoB直播，一直盯着老Hamman和Zia，他们也确实功力深厚。
Nickell队的另一对主力牌手Jeff Meckstroth 和Eric Rodwell，以其叫牌体系无比复杂而著称。他们的叫牌约定卡有200多页。
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明天参加的重庆市桥牌锦标赛，当然不算什么大赛，但是也是省级比赛，拿个名次也许高考能加分。我和我的朋友“船长”打一天，然后和“秋耕”打剩下的比赛。
船长的体制也以复杂著称，大约16页A4的约定。昨天看了一遍，记不住。今天还要看一遍吧。
上40的人，记忆力是不行了，理解力开始发挥作用。
年轻的时候我听一遍什么歌，就能记住谱，甚至可以直接就吉他弹唱出来，一点也不觉吃力。但是，现在是人名最容易忘记，一遍一遍的点名，还是记不住学生的名字。
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引用正在翻译的斐奇诺，
Paul and Dionysius, the wisest of the Christian theologians, affirm that the invisible things of God are understood from what has been made and is to be seen here, but Plato says that the wisdom of men is the image of divine wisdom. 保罗和丢尼修（Dionysius），两位最聪明的基督教神学家强调，通过神的创造和可见之物，我们可能理解神之不可见之物，但是柏拉图说人的智慧是神圣智慧的影像。He thinks that the harmony which we make with musical instruments and voices is the image of divine harmony, and that the symmetry and comeliness that arise from the perfect union of the parts and members of the body are an image of divine beauty. 他认为我们从乐器和歌声中得到的和声是神圣和谐的影像，身体各器官的完美配合所引起的对称和美丽是神圣美好的影像。
Since wisdom is present in no man, or at any rate in very few, and cannot be perceived by bodily sense, it follows that images of divine wisdom are very rare amongst us, hidden from our senses and totally ignored. 因为无人有智慧，或智慧极为稀少，不可能借肉体的感官而获得，所以神圣智慧也罕有存在我们之中，反而对我们的感觉隐藏而全然被忽略。Because of this, Socrates says in Phaedrus that the image of wisdom may not be seen at all by the eyes, because if it were it would deeply arouse that marvellous love of the divine wisdom of which it is an image. 因此，苏格拉底在Phaedrus中曾说，无人能看见智慧的影像，否则具有这智慧之影像的心灵将涌起对神圣智慧本体的激切而深刻的爱。
But we do indeed perceive the reflection of divine beauty with our eyes and mark the resonance of divine harmony with our ears—those bodily senses which Plato considers the most perceptive of all. 但是我们却实在地用我们的眼睛注视神圣的美丽，用我们的耳朵聆听神圣和谐的歌声——这是柏拉图认为一切感官中最敏锐的部分。Thus when the soul has received through the physical senses those images which are within material objects, we remember what we knew before when we existed outside the prison of the body. 当灵魂感觉到物质对象中存在的影像，我们就回忆起在被囚于肉体的牢狱中之前所知的一切。The soul is fired by this memory and, shaking its wings, by degrees purges itself from contact with the body and its filth and becomes wholly possessed by divine frenzy. 灵魂为记忆所激发，振翅而起，高度依其切断与肉体和物欲之联接的程度，以及其被神圣的焦虑所控制的程度而定。From the two senses I have just mentioned two kinds of frenzy are aroused. 通过这两种我刚才提及的感官，可引起两种不同的焦虑。Regaining the memory of the true and divine beauty by the appearance of beauty that the eyes perceive, we desire the former with a secret and unutterable ardour of the mind. 为眼前呈现的美丽所唤起的对真理与神圣的美好之记忆，让我们的思想对后者产生神秘而不可克制的尊崇。This Plato calls ‘divine love’, which he defines as the desire to return again to the contemplation of divine beauty; a desire arising from the sight of its physical likeness. 这就是柏拉图所谓“圣爱”，他定义为渴望重回到默想神圣之美丽的状态；一种因看见物质的相似物而唤起的欲望。