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妹妹去洗手间了。
没过多久,秦树撑着下巴朝我笑,勾了勾我的发尾。
「你慢慢吃。」
「我去看看你妹是不是掉进厕所里了,这么久不回来。」
「……」
去女厕所找人,明明我去更方便。
可秦树却说得理所当然,离开了座位。
我坐在座位上愣了一两秒,咬了咬牙,也跟了上去。
……
我们吃饭的这家餐厅格调还蛮高的。
洗手间也藏在偏僻的深处。
七拐八绕的,我找了好久才找到。
一进洗手间,就听见一阵不同寻常的声音。
然后,是我妹低娇的声线。
「别,别这样,秦树……」
「……」
隐忍的声响中,我听见秦树的调笑。
「嘶,弄这么大声啊?」
「不怕你姐姐过来听到?」
「还是说,你就想被她听到,嗯?」
「……」
一阵衣料摩擦的声响里。
我妹的声音既欲拒又还迎。
「你,你别欺负我姐姐。」
「她那么乖。」
「肯定不会像你一样乱搞的……唔。」
后面的话我听不下去了。
转身就走了。
走时,还帮他们贴心地带上了门。
At the rites, respect for age, for truth, for unprotected women and married women, and other details of sexual morality, is inculcated partly in obscene dances. A magic ceremony, resembling mesmeric passes, and accompanied by the word “Good” (nga) is meant to make the boys acceptable to Daramulun. A temporary image of him is made on raised earth (to be destroyed after the rites), his attributes are then explained. “This is the Master (Biamban) who can go anywhere and do anything.”35 An old man is buried, and rises again. “This ceremony is most impressive.” “The opportunity is taken of impressing on the mind of youth, in an indelible manner, those rules of conduct which form the moral law of the tribe.” “There is clearly a belief in a Great Spirit, or rather an anthropomorphic Supernatural Being, the Master of All, whose abode is above, the sky, and to whom are attributed powers of omnipotence and omnipresence, or, at any rate, the power to do anything and go anywhere. . . . To his direct ordinance are attributed the social and moral laws of the community.” Mr. Howitt ends, “I venture to assert that it can no longer be maintained that [the Australians] have no belief which can be called religious — that is, in the sense of beliefs which govern tribal and individual morality under a supernatural sanction”.36
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