献给我未曾目睹的过去。
献给乡土中国那些困难却迷人的曾经。
2022.4 于上海一段特殊的时间里
许多年以来，洪葡萄都认为那是她人生最荒谬的一场戏，却不知为何，如今早已成为大明星的她，演了一出又一出真正的戏，却总也忘不掉这一幕。午夜梦回，时时萦绕在心。
搬铺，入厅堂~
巫祝的声调抑扬顿挫，这五个字讲得像唱曲儿。
母亲木讷地靠着床棱呆坐着，一动不动。床棱上刻着凤凰，牡丹。不知道传了多少代，那木雕已经不再突出而且包了厚厚的浆。
嫁给父亲时，这床还属于太婆，母亲自然而然代替了阿嫲伺候太婆的饮食起居，直到洪葡萄五岁那一年太婆过世。
太婆活了近一个世纪，比阿公阿嫲都要长寿。
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
