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整场的采访中我一直坐在镜头后,借着镜头肆无忌惮地看沈砚。
沈砚穿着一身高定西装坐在右边的沙发上,他还是一如既往的清冷淡然,面色从容的接受采访。
两人一问一答,采访进行得很顺利。
林思按照写好的稿子提问:「听说您最近在准备举办演唱会?」
「对。」沈砚忽然转头看向我这边。
我的心脏一颤,有一瞬间我以为自己和沈砚对视上了。
采访结束之后,趁着活动还没结束林思出去补几张物料,我在房间里收拾采访用的东西。
「咔嚓。」
房门被人打开。
我以为是林思回来了,我收拾完最后一点转头说:「好了吗?我这边也......」
未说完的话一下子就梗在喉咙,站在门口的不是林思而是沈砚。
沈砚的手还搭在门把上,他走进来关上了门。
可能是职业病的原因,我的第一反应是可能被人拍到我们两个独处一室,传出绯闻对沈砚的名声不好。
我感觉到沈砚的目光落在我身上,我的嘴唇张张合合却不知道要说什么。
最后还是沈砚先开口的。
「黎冬。」
我轻轻「嗯」了一声。
「你还记得我吗?」
我有些释怀的笑了笑,还挺好的,至少他没有忘记我。
「当然记得啊,沈砚。」
On the nature of Baiame, we have, however, some curious early evidence of 1844-45. Mr. James Manning, in these years, and earlier, lived “near the outside boundaries of settlers to the south”. A conversation with Goethe, when the poet was eighty-five, induced him to study the native beliefs. “No missionaries,” he writes, “ever came to the southern district at any time, and it was not till many years later that they landed in Sydney on their way to Moreton Bay, to attempt, in vain, to Christianise the blacks of that locality, before the Queensland separation from this colony took place.” Mr. Manning lost his notes of 1845, but recovered a copy from a set lent to Lord Audley, and read them, in November, 1882, to the Royal Society of New South Wales. The notes are of an extraordinary character, and Mr. Manning, perhaps unconsciously, exaggerated their Christian analogies, by adopting Christian terminology. Dean Cowper, however, corroborated Mr. Manning’s general opinion, by referring to evidence of Archdeacon Gunther, who sent a grammar, with remarks on “Bhaime, or Bhaiame,” from Wellington to Mr. Max Müller. “He received his information, he told me, from some of the oldest blacks, who, he was satisfied, could not have derived their ideas from white men, as they had not then had intercourse with them.”
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