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The servant said nothing, but did his work the second year as he had done before, and when at the end of this year he again received no wages, he still stayed on without complaining. When the third year had passed, the master thought it over, then put his hand into his pocket, but pulled out nothing.
However, this time the servant said, “Master, I have served you honestly for three years. Be so good as to give me what by rights I have coming to me. I would like to be on my way and see something else of the world.”
“Yes, my good servant,” answered the old miser,“you have served me without complaint, and you shall be kindly rewarded.”
With this he put his hand into his pocket, then counted out three hellers one at a time, saying, “There, you have a heller for each year. That is a large and generous reward. Only a few masters would pay you this much.”
The good servant, who understood little about money, put his wealth into his pocket, and thought, “Ah, now that I have a full purse, why should I worry and continue to plague myself with hard work?”
So he set forth, uphill and down, singing and jumping for joy.
Now it came to pass that as he was passing by a thicket a little dwarf stepped out, and called to him,“Where are you headed, Brother Merry? You don’t seem to be burdened down with cares.”
“Why should I be sad?” answered the servant.“I have everything I need. Three years’ wages are jingling in my pocket.”
“How much is your treasure?” the dwarf asked him.
“How much? Three hellers in real money, precisely counted.”
“Listen,” said the dwarf, “I am a poor and needy man. Give me your three hellers. I can no longer work, but you are young and can easily earn your bread.”
Now because the servant had a good heart and felt pity for the dwarf, he gave him his three hellers, saying,“In God’s name, I won’t miss them.”
Then the dwarf said, “Because I see that you have a good heart I will grant you three wishes, one for each heller. They shall all be fulfilled.”
“Aha,” said the servant.“You are a miracle worker. Well, then, if it is to be so, first of all I wish for a blowpipe that will hit everything I aim at; second, for a fiddle, that when I play it, anyone who hears it will have to dance; and third, that whenever I ask a favor of anyone, it will be granted.”
“You shall have all that,” said the dwarf. He reached into the bush, and what do you think, there lay a fiddle and a blowpipe, all ready, just as if they had been ordered. He gave them to the servant, saying, “No one will ever be able to deny any request that you might make.”
“What more could my heart desire?” said the servant to himself, and went merrily on his way.
Soon afterward he met a Jew with a long goatee, who was standing listening to a bird singing high up in the top of a tree.
“One of God’s own miracles,” he shouted, “that such a small creature should have such a fearfully loud voice. If only it were mine! If only someone would sprinkle some salt on its tail!”
“If that is all you want,” said the servant,“then the bird shall soon be down here.” He took aim, hit it precisely, and the bird fell down into a thorn hedge.
“Rogue,” he said to the Jew, “Go and fetch the bird out for yourself.”
“My goodness,” said the Jew, “don’t call me a rogue, sir, but I will be the dog and get the bird out for myself. After all, you’re the one who shot it.”
Then he lay down on the ground and began crawling into the thicket. When he was in the middle of the thorns, the good servant could not resist the temptation to pick up his fiddle and begin to play.
The Jew’s legs immediately began to move, and he jumped up. The more the servant fiddled the better went the dance. However, the thorns ripped apart the Jew’s shabby coat, combed his beard, and pricked and pinched him all over his body.
“My goodness,” cried the Jew, “what do I want with your fiddling? Stop playing, sir. I don’t want to dance.”
But the servant did not listen to him, and thought,“You have fleeced people often enough, and now the thorn hedge shall do the same to you.” He began to play all over again, so that the Jew had to jump even higher, leaving scraps from his coat hanging on the thorns.
“Oh, woe is me!” cried the Jew. “I will give the gentleman anything he asks, if only he quits fiddling, even a purse filled with gold.”
“If you are so generous,” said the servant,“then I will stop my music. But I must praise the singular way that you dance to it.” Then he took his purse he went on his way.
The Jew stood there quietly watching the servant until he was far off and out of sight, and then he screamed out with all his might, “You miserable musician, you beer-house fiddler! Wait until I catch you alone. I will chase you until you wear the soles off your shoes. You ragamuffin, just put a groschen in your mouth, so that you will be worth six hellers.” He continued to curse as fast as he could speak. As soon as he had thus refreshed himself a little, and caught his breath again, he ran into the town to the judge.
“Judge, sir,” he said, “Oh, woe is me! See how a godless man has robbed me and abused me on the open road. A stone on the ground would feel sorry for me. My clothes are ripped into shreds. My body is pricked and scratched to pieces. And what little I owned has been taken away with my purse―genuine ducats, each piece more beautiful than the others. For God’s sake, let the man be thrown into prison.”
The judge asked, “Was it a soldier who cut you up like that with his saber?”
“God forbid,” said the Jew. “He didn’t have a naked dagger, but rather a blowpipe hanging from his back, and a fiddle from his neck. The scoundrel can easily be recognized.”
The judge sent his people out after him. They found the good servant, who had been walking along quite slowly. And they found the purse with the money on him as well.
When he was brought before the judge he said,“I did not touch the Jew, nor take his money. He offered it to me freely, so that I would stop fiddling, because he could not stand my music.”
“God forbid!” cried the Jew.“He is reaching for lies like flies on the wall.”
The judge did not believe his story, and said,“That is a poor excuse. No Jew would do that.” And because he had committed robbery on the open road, the good servant was sentenced to the gallows.
As he was being led away, the Jew screamed after him, “You good-for-nothing. You dog of a musician. Now you will receive your well earned reward.”
The servant walked quietly up the ladder with the hangman, but on the last rung he turned around and said to the judge,“Grant me just one request before I die.”
“Yes,” said the judge, “if you do not ask for your life.”
“I do not ask for life,” answered the servant, “but let me play my fiddle one last time.”
The Jew cried out miserably, “For God’s sake, do not allow it! Do not allow it!”
But the judge said, “Why should I not grant him this short pleasure? It has been promised to him, and he shall have it.” In any event, he could not have refused because of the gift that had been bestowed on the servant.
The Jew cried, “Oh, woe is me! Tie me up. Tie me up tightly.”
The good servant took his fiddle from his neck, and made ready. As he played the first stroke, they all began to quiver and shake: the judge, the clerks, and the court officials. The rope fell out of the hand of the one who was going to tie up the Jew.
At the second stroke they all lifted their legs. The hangman released the good servant and made ready to dance.
At the third stroke everyone jumped up and began to dance. The judge and the Jew were out in front and were the best at jumping. Soon everyone who had gathered in the marketplace out of curiosity was dancing with them, old and young, fat and thin, all together with each other. Even the dogs that had run along with the crowd stood up on their hind legs and hopped along as well. The longer he played, the higher the dancers jumped, until they were knocking their heads together and crying out terribly.
Finally the judge, quite out of breath, shouted,“I will give you your life, but just stop fiddling.”
The good servant listened to this, then took his fiddle, hung it around his neck again, and climbed down the ladder. He went up to the Jew, who was lying upon the ground gasping for air, and said,“You rogue, now confess where you got the money, or I will take my fiddle off my neck and begin to play again.”
“I stole it. I stole it,” he cried. “But you have honestly earned it.”
With that the judge had the Jew led to the gallows and hanged as a thief.
一個農場主有一個忠誠的仆人，這個仆人辛辛苦苦地給他干了三年的活，而他卻沒有給仆人付過任何工錢。最后仆人打定主意，如果農場主再不付給他工錢，他就不再干下去了。
他找到農場主說：“我為你勤勤懇懇地做了這么久的事，相信你會根據(jù)我的勞動付給我應得的工錢?！鞭r場主是一個極其吝惜的守財奴，他知道這個仆人頭腦非常簡單，所以，只拿出三便士給他，也就是一年一便士的工錢?？蓱z的仆人竟以為這是一筆大數(shù)目的錢財，自言自語地說：“我為什么還要在這兒拚命干活，還要在生活這么差的地方待下去呢？我現(xiàn)在可以到外面廣闊的世界里去游玩，去尋找自己的快樂呀！”說完，他把錢放進自己的錢袋里，離開了農莊，開始了他的漫游旅程。
一天，當他翻過山嶺，獨自又唱又跳地走在一片田野上時，他遇到了一個小矮人。小矮人問他是什么事使得他這么高興愉快，他回答說：“嗨！為什么要愁眉苦臉呢？我身體健康，口袋里有我三年儲蓄的一大筆工錢，還有什么好擔心的呢？”小矮人說道：“到底有多少錢呀？”仆人回答道：“整整三便士。”小矮人試探道：“我太窮困了，真希望你能把那些錢給我?！逼腿诵牡睾苌屏迹吹剿麄€子這么矮，的確是個貧困的樣子，對他很同情，就把自己的錢都給了他。作為回報，小矮人對他說：“你有這么一顆善良的心，我將滿足你三個愿望――一便士一個，你喜歡什么就選擇什么?！逼腿撕芨吲d自己交上了好運，說道：“我喜歡的東西很多，但并不是錢。第一，我要一張弓，用這張弓，任何被我瞄準的東西都會掉下來;第二，我要一架小提琴，當我演奏時，每個聽到琴聲的人都會跳起舞來;第三，我希望每個人都會滿足我提出的要求?！毙“苏f他就會有他希望的東西，說完，就像變戲法似地拿出一副弓箭和一架小提琴給了他，然后就不見了。
誠實的仆人懷著驚奇而又興奮的心情上路了。要是說他前一陣子是十分快樂的話，那他現(xiàn)在可以說是一百分的快樂，他唱得比剛才更歡，跳得更起勁了。不久，他遇見了一個老守財奴，在他們相遇的地方有一棵樹，樹梢的嫩枝上站著一只鳥兒，鳥兒叫得正歡。守財奴說道：“喲！多么漂亮的鳥??！要是能買到這樣一只鳥，花多少錢我也愿意。”仆人聽見后說道：“如果真是這樣，我很快就會要它下來。”說罷，他舉起他的弓，望上瞄準，那鳥兒馬上掉下來落進了樹下的灌木叢中。守財奴一見，也不談錢的事，馬上爬進樹叢中去找鳥兒，但他剛剛爬到里面時，仆人拿起小提琴拉了起來。隨著琴聲的傳出，守財奴開始跳起舞來，他在樹叢中跳來跳去，越跳越高，樹叢中的荊棘很快就鉤破了他的衣裳，使他渾身的衣裳都成了破布條，身上也被劃破，傷痕累累，鮮血淋漓。守財奴哭道：“哎喲！看在上帝的份上！大師，大師呀！請別再拉小提琴了，我做了什么要遭受這份罪??？”仆人說道：“你吝嗇小氣，剝削了許許多多的貧窮人們，這只是你得到的報應?！闭f完，他拉起了另一首曲子。守財奴開始哀求他，答應給他錢，讓他能停止跳舞、爬出樹叢。但他卻又不肯多給錢。
仆人就把琴聲拉得更響了，守財奴跟著跳得越來越劇烈，出的錢也越來越多，最后他答應把錢袋里的整整一百個金幣都給仆人，這些金幣都是他剛剛從窮人那兒榨取來的。當仆人看到這么多錢，說道：“我就同意你的請求了。”于是，他拿起錢袋，收好提琴，高高興興地又踏上了旅途。
仆人一走，守財奴慢慢地從樹叢中爬了出來，他渾身衣不遮體，一副凄凄慘慘的樣子，不禁憤恨不已，開始考慮起怎樣進行報復來，他要用奸計來對付仆人。最后他跑到法官那里，控告說有一個惡棍強迫他進行交易，騙搶了他的錢財，這個家伙的背后掛著一張弓，脖子上挎著一架小提琴。法官聽了，派出巡警到處去找，說不管在哪里找到都要把他帶到法庭來。巡警們不久就抓到了這個仆人，并把他帶到了法庭，要對他進行審判。
守財奴開始了他的控告，說仆人騙搶了他的錢財。仆人分辯說：“不是這樣，事實是我為你演奏一首曲子后你給我的報酬?！钡欠ü僬f這是不可能的事情，駁回了仆人的辯護詞，判了他絞刑，草草地將這個案子結了。
仆人被帶了出去，但當他站在絞刑架臺子上時，他說道：“法官大人，請答應我最后一個心愿?！狈ü倩卮鹫f：“只要你的要求不是赦免你，我都可以答應。”“我不是要求你赦免我，只是想請你允許我最后演奏一次小提琴?！笔刎斉宦牐蠼械溃骸鞍?，不！不！看在上帝的份上，千萬不要聽他演奏！千萬不要讓他演奏！”法官卻說道：“就讓他演奏吧，他很快就會演奏完的?！逼鋵崳@完全是小矮人送給他的第三件禮物，沒有人能夠拒絕他的要求。
Jacob and Wilhelm Grimm
Once upon a time there was a rich man who had a servant who served him diligently1 and honestly. Every morning he was the first one out of bed, and at night the last one to go to bed. Whenever there was a difficult job that nobody wanted to do, he was always the first to volunteer. He never complained at any of this, but was contented2 with everything and always happy.
When his year was over, his master gave him no wages, thinking, "That is the smartest thing to do, for it will save me something. He won't leave me, but will gladly stay here working for me."
The servant said nothing, but did his work the second year as he had done before, and when at the end of this year he again received no wages, he still stayed on without complaining. When the third year had passed, the master thought it over, then put his hand into his pocket, but pulled out nothing.
However, this time the servant said, "Master, I have served you honestly for three years. Be so good as to give me what by rights I have coming to me. I would like to be on my way and see something else of the world."
"Yes, my good servant," answered the old miser3, "you have served me without complaint, and you shall be kindly4 rewarded."
With this he put his hand into his pocket, then counted out three hellers one at a time, saying, "There, you have a heller for each year. That is a large and generous reward. Only a few masters would pay you this much."
The good servant, who understood little about money, put his wealth into his pocket, and thought, "Ah, now that I have a full purse, why should I worry and continue to plague myself with hard work?"
So he set forth5, uphill and down, singing and jumping for joy.
Now it came to pass that as he was passing by a thicket6 a little dwarf7 stepped out, and called to him, "Where are you headed, Brother Merry? You don't seem to be burdened down with cares."
"Why should I be sad?" answered the servant. "I have everything I need. Three years' wages are jingling8 in my pocket.
"How much is your treasure?" the dwarf asked him.
"How much? Three hellers in real money, precisely9 counted."
"Listen," said the dwarf, "I am a poor and needy10 man. Give me your three hellers. I can no longer work, but you are young and can easily earn your bread."
Now because the servant had a good heart and felt pity for the dwarf, he gave him his three hellers, saying, "In God's name, I won't miss them."
Then the dwarf said, "Because I see that you have a good heart I will grant you three wishes, one for each heller. They shall all be fulfilled."
"Aha," said the servant. "You are a miracle worker. Well, then, if it is to be so, first of all I wish for a blowpipe that will hit everything I aim at; second, for a fiddle11, that when I play it, anyone who hears it will have to dance; and third, that whenever I ask a favor of anyone, it will be granted."
"You shall have all that," said the dwarf. He reached into the bush, and what do you think, there lay a fiddle and a blowpipe, all ready, just as if they had been ordered. He gave them to the servant, saying, "No one will ever be able to deny any request that you might make."
"What more could my heart desire?" said the servant to himself, and went merrily on his way.
Soon afterward12 he met a Jew with a long goatee, who was standing13 listening to a bird singing high up in the top of a tree.
"One of God's own miracles," he shouted, "that such a small creature should have such a fearfully loud voice. If only it were mine! If only someone would sprinkle some salt on its tail!"
"If that is all you want," said the servant, "then the bird shall soon be down here." He took aim, hit it precisely, and the bird fell down into a thorn hedge.
"Rogue14," he said to the Jew, "Go and fetch the bird out for yourself."
"My goodness," said the Jew, "don't call me a rogue, sir, but I will be the dog and get the bird out for myself. After all, you're the one who shot it."
Then he lay down on the ground and began crawling into the thicket. When he was in the middle of the thorns, the good servant could not resist the temptation to pick up his fiddle and begin to play.
The Jew's legs immediately began to move, and he jumped up. The more the servant fiddled15 the better went the dance. However, the thorns ripped apart the Jew's shabby coat, combed his beard, and pricked16 and pinched him all over his body.
"My goodness," cried the Jew, "what do I want with your fiddling17? Stop playing, sir. I don't want to dance."
But the servant did not listen to him, and thought, "You have fleeced people often enough, and now the thorn hedge shall do the same to you." He began to play all over again, so that the Jew had to jump even higher, leaving scraps18 from his coat hanging on the thorns.
"Oh, woe19 is me!" cried the Jew. "I will give the gentleman anything he asks, if only he quits fiddling, even a purse filled with gold."
"If you are so generous," said the servant, "then I will stop my music. But I must praise the singular way that you dance to it." Then he took his purse he went on his way.
The Jew stood there quietly watching the servant until he was far off and out of sight, and then he screamed out with all his might, "You miserable20 musician, you beer-house fiddler! Wait until I catch you alone. I will chase you until you wear the soles off your shoes. You ragamuffin, just put a groschen in your mouth, so that you will be worth six hellers." He continued to curse as fast as he could speak. As soon as he had thus refreshed himself a little, and caught his breath again, he ran into the town to the judge.
"Judge, sir," he said, "Oh, woe is me! See how a godless man has robbed me and abused me on the open road. A stone on the ground would feel sorry for me. My clothes are ripped into shreds21. My body is pricked and scratched to pieces. And what little I owned has been taken away with my purse —— genuine ducats, each piece more beautiful than the others. For God's sake, let the man be thrown into prison."
The judge asked, "Was it a soldier who cut you up like that with his saber?"
"God forbid," said the Jew. "He didn't have a naked dagger22, but rather a blowpipe hanging from his back, and a fiddle from his neck. The scoundrel can easily be recognized."
The judge sent his people out after him. They found the good servant, who had been walking along quite slowly. And they found the purse with the money on him as well.
When he was brought before the judge he said, "I did not touch the Jew, nor take his money. He offered it to me freely, so that I would stop fiddling, because he could not stand my music."
"God forbid!" cried the Jew. "He is reaching for lies like flies on the wall."
The judge did not believe his story, and said, "That is a poor excuse. No Jew would do that." And because he had committed robbery on the open road, the good servant was sentenced to the gallows23.
As he was being led away, the Jew screamed after him, "You good-for-nothing. You dog of a musician. Now you will receive your well earned reward."
The servant walked quietly up the ladder with the hangman, but on the last rung he turned around and said to the judge, "Grant me just one request before I die."
"Yes," said the judge, "if you do not ask for your life."
"I do not ask for life," answered the servant, "but let me play my fiddle one last time."
The Jew cried out miserably24, "For God's sake, do not allow it! Do not allow it!"
But the judge said, "Why should I not grant him this short pleasure? It has been promised to him, and he shall have it." In any event, he could not have refused because of the gift that had been bestowed25 on the servant.
The Jew cried, "Oh, woe is me! Tie me up. Tie me up tightly."
The good servant took his fiddle from his neck, and made ready. As he played the first stroke, they all began to quiver and shake: the judge, the clerks, and the court officials. The rope fell out of the hand of the one who was going to tie up the Jew.
At the second stroke they all lifted their legs. The hangman released the good servant and made ready to dance.
At the third stroke everyone jumped up and began to dance. The judge and the Jew were out in front and were the best at jumping. Soon everyone who had gathered in the marketplace out of curiosity was dancing with them, old and young, fat and thin, all together with each other. Even the dogs that had run along with the crowd stood up on their hind26 legs and hopped27 along as well. The longer he played, the higher the dancers jumped, until they were knocking their heads together and crying out terribly.
Finally the judge, quite out of breath, shouted, "I will give you your life, but just stop fiddling."
The good servant listened to this, then took his fiddle, hung it around his neck again, and climbed down the ladder. He went up to the Jew, who was lying upon the ground gasping28 for air, and said, "You rogue, now confess where you got the money, or I will take my fiddle off my neck and begin to play again."
"I stole it. I stole it," he cried. "But you have honestly earned it."
With that the judge had the Jew led to the gallows and hanged as a thief.
一個農場主有一個忠誠的仆人，這個仆人辛辛苦苦地給他干了三年的活，而他卻沒有給仆人付過任何工錢。最后仆人打定主意，如果農場主再不付給他工錢，他就不再干下去了。
他找到農場主說：“我為你勤勤懇懇地做了這么久的事，相信你會根據(jù)我的勞動付給我應得的工錢。”農場主是一個極其吝惜的守財奴，他知道這個仆人頭腦非常簡單，所以，只拿出三便士給他，也就是一年一便士的工錢?？蓱z的仆人竟以為這是一筆大數(shù)目的錢財，自言自語地說：“我為什么還要在這兒拚命干活，還要在生活這么差的地方待下去呢？我現(xiàn)在可以到外面廣闊的世界里去游玩，去尋找自己的快樂呀！”說完，他把錢放進自己的錢袋里，離開了農莊，開始了他的漫游旅程。
一天，當他翻過山嶺，獨自又唱又跳地走在一片田野上時，他遇到了一個小矮人。小矮人問他是什么事使得他這么高興愉快，他回答說：“嗨！為什么要愁眉苦臉呢？我身體健康，口袋里有我三年儲蓄的一大筆工錢，還有什么好擔心的呢？”小矮人說道：“到底有多少錢呀？”仆人回答道：“整整三便士。”小矮人試探道：“我太窮困了，真希望你能把那些錢給我。”仆人心地很善良，看到他個子這么矮，的確是個貧困的樣子，對他很同情，就把自己的錢都給了他。作為回報，小矮人對他說：“你有這么一顆善良的心，我將滿足你三個愿望——一便士一個，你喜歡什么就選擇什么。”仆人很高興自己交上了好運，說道：“我喜歡的東西很多，但并不是錢。第一，我要一張弓，用這張弓，任何被我瞄準的東西都會掉下來；第二，我要一架小提琴，當我演奏時，每個聽到琴聲的人都會跳起舞來；第三，我希望每個人都會滿足我提出的要求。”小矮人說他就會有他希望的東西，說完，就像變戲法似地拿出一副弓箭和一架小提琴給了他，然后就不見了。
誠實的仆人懷著驚奇而又興奮的心情上路了。要是說他前一陣子是十分快樂的話，那他現(xiàn)在可以說是一百分的快樂，他唱得比剛才更歡，跳得更起勁了。不久，他遇見了一個老守財奴，在他們相遇的地方有一棵樹，樹梢的嫩枝上站著一只鳥兒，鳥兒叫得正歡。守財奴說道：“喲！多么漂亮的鳥??！要是能買到這樣一只鳥，花多少錢我也愿意。”仆人聽見后說道：“如果真是這樣，我很快就會要它下來。”說罷，他舉起他的弓，望上瞄準，那鳥兒馬上掉下來落進了樹下的灌木叢中。守財奴一見，也不談錢的事，馬上爬進樹叢中去找鳥兒，但他剛剛爬到里面時，仆人拿起小提琴拉了起來。隨著琴聲的傳出，守財奴開始跳起舞來，他在樹叢中跳來跳去，越跳越高，樹叢中的荊棘很快就鉤破了他的衣裳，使他渾身的衣裳都成了破布條，身上也被劃破，傷痕累累，鮮血淋漓。守財奴哭道：“哎喲！看在上帝的份上！大師，大師呀！請別再拉小提琴了，我做了什么要遭受這份罪?。?rdquo;仆人說道：“你吝嗇小氣，剝削了許許多多的貧窮人們，這只是你得到的報應。”說完，他拉起了另一首曲子。守財奴開始哀求他，答應給他錢，讓他能停止跳舞、爬出樹叢。但他卻又不肯多給錢。
仆人就把琴聲拉得更響了，守財奴跟著跳得越來越劇烈，出的錢也越來越多，最后他答應把錢袋里的整整一百個金幣都給仆人，這些金幣都是他剛剛從窮人那兒榨取來的。當仆人看到這么多錢，說道：“我就同意你的請求了。”于是，他拿起錢袋，收好提琴，高高興興地又踏上了旅途。
仆人一走，守財奴慢慢地從樹叢中爬了出來，他渾身衣不遮體，一副凄凄慘慘的樣子，不禁憤恨不已，開始考慮起怎樣進行報復來，他要用奸計來對付仆人。最后他跑到法官那里，控告說有一個惡棍強迫他進行交易，騙搶了他的錢財，這個家伙的背后掛著一張弓，脖子上挎著一架小提琴。法官聽了，派出巡警到處去找，說不管在哪里找到都要把他帶到法庭來。巡警們不久就抓到了這個仆人，并把他帶到了法庭，要對他進行審判。
守財奴開始了他的控告，說仆人騙搶了他的錢財。仆人分辯說：“不是這樣，事實是我為你演奏一首曲子后你給我的報酬。”但是法官說這是不可能的事情，駁回了仆人的辯護詞，判了他絞刑，草草地將這個案子結了。
仆人被帶了出去，但當他站在絞刑架臺子上時，他說道：“法官大人，請答應我最后一個心愿。”法官回答說：“只要你的要求不是赦免你，我都可以答應。”“我不是要求你赦免我，只是想請你允許我最后演奏一次小提琴。”守財奴一聽，大叫道：“啊，不！不！看在上帝的份上，千萬不要聽他演奏！千萬不要讓他演奏！”法官卻說道：“就讓他演奏吧，他很快就會演奏完的。”其實，這完全是小矮人送給他的第三件禮物，沒有人能夠拒絕他的要求。
首先，在一個體系內部，流出銀行而投入民商兩部門的貨幣量是單向流動的，只會增加不會減少，除了沒收居民或廠商存款并加以銷毀之外，沒有再流回銀行的可能（指所有權歸屬）。所謂循環(huán)是數(shù)量不改變的內部循環(huán)，整體上不具有“內生”和“湮滅”運動，因此，銀行是經濟的外生機構，貨幣發(fā)行是經濟的外生變量。
其次，然而，價值流卻不同，因為價值是人賦予事物的東西，是人的價值判斷的產物，因此，價值的主觀性決定了在物品數(shù)量不變的情況下，價值可以隨時間而增加或者減少，這就表現(xiàn)為價值的“內生”或“湮滅”運動。
如果把GDP作為貨幣發(fā)行的依據(jù)，價值流的有增有減和貨幣流的只增不減就形成一對內在的不協(xié)調性。就會出現(xiàn)GDP下降的時候需要回收封存貨幣，而貨幣一旦發(fā)行是無法收回的。因此，GDP作為貨幣發(fā)行依據(jù)本身就是有問題的。
再次，消費品的價值隨著消費活動隨同商品一起湮滅，而獲取或接受這種價值湮滅或轉移的勞動力的價值和消費量沒有關系，即一個勞動力的價值并不會因為他多吃了幾斤肉而有所改變。
只要銀行不指定本位商品并設定其價值量，而采用沒有“一美元就是一美元”的非本位制貨幣體制，則貨幣量問題就是一個并不存在的偽問題。
參照“時間貨幣”的思路，以勞動力的服務時間作為“本位商品”。假定一個國家的經濟發(fā)展水平按照每年吸納勞動力的服務時間數(shù)量衡量，比如平均就業(yè)居民的勞動時間為H小時/年，如果在貨幣發(fā)行的第一年設定單位勞動服務時間的貨幣量平均為m元，則總貨幣發(fā)行量為M＝m•H。
在M＝m•H這個式子當中，唯獨H是可以客觀的測量的，而H和m是相互決定的，因此是一個不定解的式子。
一旦設定m，則一個居民一天工作八小時就可以獲取8m的貨幣工資，他就會考慮如何用8m貨幣安排最低的生活保障，這時，平均的生活資料需求量水平和這個貨幣量之間的關系，就決定了生活資料的價格水平。
例如，當時一個人每天需要0.5kg食物，則0.5kg糧食的最高售價就是8m元，或說糧價是16m元/kg。再高，就養(yǎng)不活一個勞動力了，整體上生產活動就無以為繼了。同樣，如果煤的價格也可以根據(jù)從采挖到運輸、銷售各個環(huán)節(jié)的勞動力用量來得到其最高價格水平。而隨后的價格波動完全取決于勞動生產率的發(fā)展水平。
這就是說，價格的原始決定是人為的，隨后的發(fā)展變化也是在此基礎上由供求速度變化決定的。
現(xiàn)實的經濟就是，廠商雇傭居民勞動生產足夠全體人口生活的商品，然后給商品人為地定下一個價格，這個價格就是居民勞動力的價格。比如，雇傭H小時的居民勞動，生產Q數(shù)量的商品，則Hm為居民得到的貨幣數(shù)量，居民用此數(shù)量貨幣購買Q數(shù)量的商品，則商品的價格就是Hm/Q，然后按照以此價格吸納的勞動力價值從貨幣當局得到自己夢寐以求的貨幣。
貨幣政策的原則究竟應該是恒定價格水平還是恒定本位商品的價值？
在宏觀上，供求總是平衡的，除非廠商是非理性的，不顧庫存信號盲無目標地生產。實際上，如果貨幣當局的貨幣政策是以所有商品的價格均衡為目標，則必然要窮于應付。因此，貨幣當局只能選定最基本的商品比如糧食、能源為目標，這實際上又回到了本位商品制上面了。如果糧食和能源的生產是完全自由化、市場化的，那么貨幣當局就要能夠準確獲取生產的信息，以便使得貨幣量和這些基礎商品的數(shù)量對應。
而如果是以恒定本位商品的價值為原則發(fā)行貨幣，則只要選用數(shù)量恒穩(wěn)的本位商品就可以確定發(fā)行量，比如國土疆域、居民壽命（時間）、嚴格控制的糧食儲備等等。這時候，物價會根據(jù)需求自行調整并引導資源的合理有效配置。
那種認為貨幣當局沒有必要存在的觀點是完全不可取的，因為貨幣發(fā)行之初的人為定價必須有一個統(tǒng)一的尺度。否則，就不會出現(xiàn)統(tǒng)一的貨幣了。最終的貨幣上面會印制著各種價值單位，只是一個以無數(shù)種商品為計量標準的欠條，如張三欠李四一斗小麥、王五欠麻六一頭牛等等，這種欠條在債務結清時就會變成廢紙，而不能成為貨幣。
貨幣當局就代表一種穩(wěn)定的信用，而私人機構是很難形成這種信用的。一旦私人機構形成了全民共識的信用，它也就演變成為了實質性的貨幣當局。就像封建社會的貨幣當局其實就是皇族私人一樣。當今的貨幣當局是歷史演進形成的，而不是一下子造就的，歷史上曾經出現(xiàn)過的各個諸侯競相造幣而使得貨幣成色大打折扣的現(xiàn)象。
一個有秩序的社會就是一個法制社會，而貨幣當局就是經濟領域里的最高執(zhí)法結構，沒有這個執(zhí)法機構，經濟秩序必然陷于混亂。即便是貨幣作為純粹的信用符號，我們也需要在交換時相互確認對方的信用，如果所有這種確認信用的行為都由交換者自己進行，總的社會成本將會大大增加，因此，貨幣當局就起著信用管理的作用，從整體上降低社會成本。
取消貨幣當局試行貨幣私營化的建議，其實就是經濟領域里的無政府主義思潮。
有人預期，未來的“世元”在很大程度上會以地球陸地面積抑或地球總表面積作為定價的本位商品。而另一個可能性是以居民數(shù)量為依據(jù)，即承認每一個居民的生命具有固定的、平等的價值，體現(xiàn)價值概念的根本意義。
如果發(fā)行數(shù)量恒定的“世元”面世，按照前面的理論：S1+S2=M，則不再有以貨幣量衡量的經濟增長問題存在，相反，“通縮率”將會成為一個值得追求的經濟指標。因為通縮的實質是單位貨幣的購買力的增強，即居民的實際收入水平提高了，原有的收入可以換取更多的消費品，也就是生活水平和質量提高了。此時，通縮率的同義詞“物價下降幅度”將會是政府值得炫耀的業(yè)績指標。這時，經濟指標和居民生活水平脫節(jié)甚至相反的問題也就不再存在了。
實際上，由于根本的價值意義是人的生命，而人口數(shù)量短時期內是一個穩(wěn)定的變量，因此，隨著生產發(fā)展生產越來越多的商品的話，單位商品對應的生命時間（命價——單位商品值幾條命）是越來越小，也就是說，總體上單位商品本質上的價值量是在下降，即通縮。也就是說生產力提高意味著單位生命時間可以生產并消費的商品越來越多，即實際收入水平增加。亦即就價值流來衡量的話，經濟的發(fā)展應該表現(xiàn)為總體商品價格遞減之勢，而非價格的穩(wěn)定，更非通漲。假如追求商品總價值的上升，說明脫離了人本思想，把自身的生命看得越來越淡了，這是不符合人類社會價值觀的發(fā)展趨勢的。
炫耀通縮，實際上就是炫耀生命價值的提升。
從價值的本質意義來看和以本位商品為依據(jù)發(fā)行貨幣來看，都導出固定的結論：通縮。也就是說，不以本位商品為依據(jù)定量發(fā)行貨幣，實際上違背了人類對生命意義的認識規(guī)律。
貨幣變成一個純粹的價值計量單位，而流通便利性主要依靠貨幣的輔幣結構控制，而隨著貨幣的電子化，輔幣結構問題也會逐漸消失。一座房屋的交易結果是，買主信用帳戶上的數(shù)字變小了，賣主電子帳戶上的數(shù)字增加相應的一筆，而隨著這種數(shù)字轉移房屋的所有權由賣主轉移到買主。僅此而已。
這時，人們或許會因為這種看不見的電子交易而對拜物教式的貨幣積累感到空虛和迷茫。其實，就像現(xiàn)在對于許多富起來的人一樣，財富已經變成了存折上的數(shù)字游戲。這將極大地挑戰(zhàn)人們的財富觀念和人生價值觀念。
要不要完全電子化、信用化的貨幣并不是一件簡單的事情。宗教存在的價值在于它有效地緩解了人們對于生命注定要消亡的恐懼，同樣，貨幣拜物教填充了人們滿足實際需要之外空虛的精神需求。造出一個貨幣拜物教來，使得多少世代的人們沉迷其中，“充實”地打發(fā)掉自己的生命時光，這就如同龐大的政府機構同時也是一個就業(yè)渠道一樣，并非沒有其好的一面。對于各種宗教來說，神、佛或上帝原本存在于人的心中，僅僅是一種信仰，但人們需要使其形式化表面化，因此要造出神靈的雕像和建立供奉雕像的廟堂。不斷地增發(fā)無法收回的貨幣，也是滿足貨幣拜物教的需要的惟一手段。
因此，只要對貨幣拜物教存在的合理性不予完全的否認，則對“炫耀通縮的時代”的企盼目前還只能說是“遙望”。不存在為明天的消費而節(jié)欲的邏輯。因為明日復明日，明日無窮多，永無消費的理由存在。如果這個世界上僅有守財奴一種人，則節(jié)欲就是生活準則，世界很快就會進入維系基本需求的最低消費時代即完全的通縮時代。
如果世界上都是及時行樂者，而且“樂”只能從交換中獲取，則經濟注定就是膨脹性的，大家都為消費而消費，在世上匆匆而過，一個加工消耗資源的有機機器而已。
問題就在于，這個世界既不是守財奴的世界也不單純是及時行樂者的世界，而是兩種人組成的世界。當守財奴占據(jù)上風的時候，把貨幣看得很重，其它物品看得很輕，需求速度下降，推動物價下降，經濟就進入通縮時代；相反，當及時行樂者占據(jù)上風的時候，需求速度上升，價格具有上行趨勢，經濟就進入通脹時代。（《西方經濟學的終結》，張建平，中國經濟出版社，P141）
“難能可貴”和值得慶幸的是兩種不同的人居然是互補的。守財奴為了把貨幣當局不斷增發(fā)的貨幣斂聚起來，就要不斷的投資，而投資就是給他人發(fā)工資，而他人如果是今朝有酒今朝醉，就會及時把收入（貨幣配發(fā)連同工資收入）花費出去，一并返還廠商。經濟的流通恰好可以滿足兩種人的同時存在——行樂者和守財者一起創(chuàng)造財富，財富歸行樂者享用，而被享用的財富被貨幣當局及時用統(tǒng)一的符號記錄在叫做貨幣的紙上，滿足守財奴們的收藏愛好。
兩種人可以共生的條件之一就是貨幣當局要及時把行樂者消耗的財富記錄在案轉交給守財者。
那么，你是愿意做一個清心寡欲的守財奴還是做一個消費資源的有機機器？
前天看到一則新聞，英國86歲光棍老漢比爾•阿勒斯布魯克一輩子吝嗇，終生住在一幢破敗不堪的小屋中，每天只吃一碗麥片粥和一個爛蘋果。但日前比爾因意外火災遇難后，人們竟在他家中發(fā)現(xiàn)了近200萬英鎊股票！成為當代的守財奴代表。早在2003年就有一位叫做約瑟夫利克的英國“守財奴”住在破爛的屋子、只穿二手衣服，甚至到鄰居家看電視以節(jié)省電費。但是約瑟夫利克是一位值得尊敬的守財奴，去世時他把生平攢下的110萬英鎊悉數(shù)捐給“導盲犬協(xié)會”。
當然，大家也一定對富豪的奢侈和靡費司空見慣了，無須再一一舉例。
通過論述，我們證明了兩個相互矛盾的必要條件：必須不斷地增發(fā)貨幣和保持貨幣量的穩(wěn)定性。怎么解釋這兩個必要性之間的矛盾呢？如果貨幣和本位商品掛鉤，貨幣量問題消失，貨幣當局的任務僅僅是保證貨幣損耗的及時補充，經濟體內的貨幣總量不再變化。
理性人的行為原則是“趨利避害”，但是，價值主觀論則說，這是不可證明的，各人所趨之利和所避之害都不盡相同。我們甚至可以進一步地說，理性人都是要用最小的付出獲取最大的享受。但是，問題依然沒有消失，即不同價值觀的人對“享受”的理解是不同的。守財奴以聚財為樂，把貨幣看作是最終目標；而敗家子則視金錢為糞土，僅僅將之當作一個工具。一個是手持一大堆欠條，樂于作為一個債權人；一個是要盡快找到債主把欠條清掉。
勞動價值論是以勞動時間計算價值，本質上是以人的生命作為價值本位的。如果守財奴和敗家子都是以生命為最高價值標準的話，則相對于穩(wěn)定的、差異不大的生命時間來說，守財奴用固定的生命換回的貨幣數(shù)量越來越大，也就是說命越來越值錢，而錢越來越不值命了。而敗家子在生命期間得到的非貨幣商品越來越多，即命越來越值物，而物越來越不值命了?？倸w來說，如果各自向著各自的目標運動的話，結果都表現(xiàn)為生命價值的提高。
你瞧，守財奴和敗家子殊途同歸，最終冥冥之中都是在追求生命價值的最大化，而追求得到的結果是自古到今，守財奴和敗家子的壽命沒有什么差異，是不是像《石頭記》所說的“終究一個土饅頭”。就像那個守財奴的英國老人也活到了八十多歲一樣。也就是說，行為并沒有達到動機目標。由此，對經濟行為的分析倒向一個無解的哲學命題：生命的意義。
反過來說，如果逐步認識到生命價值的提高，說明生命的意義得以體現(xiàn)，而結果應該是生命之外的東西的貶值。換句話說，生命貨幣的通縮應該是守財奴和敗家子共同追求的一個結果。但是，貨幣和非貨幣的價值之比如何變化其實是不確定的，要看社會上守財奴多還是敗家子多了。敗家子樂于用錢買物，物重幣輕，通貨膨脹；守財奴樂于賣物存錢，物輕幣重，通貨緊縮。
說到媽媽，每個人都有，可是，我的媽媽，絕對和你們的媽媽與眾不同。
我的媽媽，在我的眼里，有時是一個守財奴，有時是一個愛護孩子的人，有時他又是一個堅定的人……
我的媽媽說到他守財奴，他就是一個小氣鬼。說他小氣，她就連5毛都不肯給。說到她愛護孩子，他就在我發(fā)燒的時候，給我一個溫暖的懷抱……說到她堅定，她就練少給我媽媽1元，他都上們要。
這就是我的古怪媽媽。你的呢？
五年級:宋宇城
俗話說：“有錢能使鬼推磨?！薄皼]有錢是萬萬不能的?！碑斀裆鐣?，是“金錢如此誘人，引無數(shù)‘英雄’競‘折腰’”。錢真的那么有魔力、那么誘人嗎？
有一次期末，老師說：“把全冊中要求背的課文再到組長那兒背一遍，組長到龍俞伶（我）那兒背?！庇幸粋€組長不知是嫌麻煩還是怎么，居然開口對我說：“龍俞伶，我給你錢，我不背，行不行嘛？”我一下子蒙了，當馬上反應過來，斬釘截鐵地說：“不行！怎么能這樣呢？你這不是叫我做偽證，你撿便宜嗎？”他聽了后，還不死心，又苦苦求到：“哎呀，那我就少背一些，行嗎？”什么？少背不是和不背差不多嗎？性質還是一樣的呀！況且，我可不是為錢而活，把錢當命的那種人，這種事我可不做！“不行！”我不再多所。最終他對我說：“你真是一個鐵面無私的人！”我不由得想起“貴”和“賤”兩個字，都有“貝”——，為什么一個高貴，一個低賤呢？把錢踏在腳下，不被錢所控制，人品自然高貴，可憐兮兮地把錢抱在懷里，天天圍著它轉，自然就成了低賤的守財奴。不被錢所控制很簡單，只要決心狠一點，行動果斷一點，面對錢看開一點：錢算什么！難道我就值這么一點嗎？這樣就不會淪為低賤的守財奴了。只要認識到生命的價值，就不會把錢看得這么重了。
事實證明了：錢不是這么有魔力，這么誘人。只要有一顆純潔、高尚的心靈，就不會因被錢困擾而煩惱。
【名家佳段】
例1 在那山坡前，戰(zhàn)經八九個回合，八戒漸漸不濟將來，釘耙難舉，氣力不加?！谴糇拥溃骸吧成?，你且上前來與他斗著，讓老豬出恭來?！彼皖櫜坏蒙成?，一溜往那蒿草薜蘿、荊棘葛藤里，不分好歹，一頓鉆進，哪管刮破頭皮，搠傷嘴臉，一轱轆睡倒，再也不敢出來。但留半邊耳朵，聽著梆聲。
（吳承恩《西游記》）
例2 老家伙想掏出刀子撬一塊金板下來，先把匣子往椅子上一放。歐也妮撲過去想搶回，可是箍捅匠的眼睛老盯著女兒跟梳妝匣，他手臂一擺，使勁一推，歐也妮便倒在母親床上。
（《守財奴》）
例3 老人的頭慢慢往下低，眼珠往旁邊挪，不敢再看她。高第急忙立起來，以為老人要哭。老人忽然又抬起頭來，并沒有哭，只是眼中濕潤了些?？v了一下鼻子，他伸手把桌上的酒瓶摸上來?！沽艘话氡惥疲粨P脖喝了一大口?！蛄藗€酒嗝，他用烏牙咬上了下唇。
（老舍《四世同堂》）
例4 賈母這邊說聲“請”，劉姥姥便站起身來，高聲說道：“老劉，老劉，食量大似牛，吃一個老母豬不抬頭。”自己卻鼓著腮不語。眾人先是發(fā)怔，后來一聽，上上下下都哈哈地大笑起來。史湘云撐不住，一口飯噴了出來；林黛玉笑岔了氣，伏在桌子上哎喲；寶玉早滾到賈母懷里，賈母笑地摟著寶玉叫“心肝”；王夫人笑得用手指著鳳姐兒，只說不出話來；薛姨媽也撐不住，口里茶噴了探春一裙子；探春手里的飯碗都合在迎春身上；惜春離了座位，拉著她奶母叫揉一揉腸子。地下的無一個不彎腰屈背，也有躲出去蹲著笑的，也有忍著笑上來替他姊妹換衣裳的，獨有鳳姐、鴛鴦二人撐著，還只管讓劉姥姥。
（曹雪芹《紅樓夢》）
【借鑒點】
動作描寫往往能使人物形象更加鮮明生動，給讀者留下深刻的印象，具體如下所示：
重抓特征。精選富于特征性、個性化的詞語簡潔傳神地進行描寫。如例1中使用“一溜”“不分好歹，一頓鉆進”“一轱轆睡倒”等動作描寫將豬八戒自私可笑的性格特征表現(xiàn)得惟妙惟肖。
動作要連貫。動作是無聲的語言，是人物個性的符號。連貫地寫人物一連串的動作，可使人物形象如影視中的特寫鏡頭一般凸顯于讀者面前。如例2中的“掏”“放”“盯”“擺”“推”等動詞構成連貫的動作群，深刻地揭示了葛朗臺行動的內在動力――對金錢的強烈占有欲，從而使嗜財如命的守財奴形象躍然紙上。
巧抓細節(jié)法。一些無關緊要的“小動作”，對表現(xiàn)人物的思想、品格、性格、心理以及習慣，有時會起著關鍵性的作用，也就是人們常說的“于細微之處見精神”。如例3通過幾個動作的細節(jié)描寫，活畫出剛正不阿的錢墨吟聽到兒子與日本鬼子同歸于盡的消息后，內心的悲痛和倔強的性格。
百花齊放法。描寫同一場面下各種人物不同的動作，以及他們對待同一事物的不同態(tài)度，有利于表現(xiàn)人物的個性特征。如例4一段文字，一連寫了八個人的“笑”，同樣是寫“笑”，卻寫得千姿百態(tài)，但又緊扣了各人的身份和性格。這樣精彩的動作大描寫，非高手不能為。
【快樂仿寫】
例1 爸爸伸手把傘打在我頭上，摟著我在雨中前行。一路上帶我繞開水坑，躲開車輛。在快到校門口時，他用他那雙溫暖的大手，把白傘遞給我，轉身走進了雨幕之中。
（胡鋒《蟈蟈》）
例2 說時遲，那時快。那個摔倒在起跑線上的運動員手一撐，腳一踮，猛地爬了起來。左腳尖頂住起跑線，膝蓋一彎，穩(wěn)穩(wěn)地蹲著。兩手就像兩根木柱插在地上，整個身體微微前傾，那架勢，就像一只將要起飛的雄鷹。
（劉紅《運動場上》）
例3 她又看見了一只蝴蝶，便調皮地奔過去，蝴蝶上下飛舞，她目不轉睛盯著蝴蝶，終于蝴蝶停在了一朵花上，她躬著背，手中間隔著點空隙，腳尖小心翼翼地踮著，汗珠從她的臉上滴落下來，她躡手躡腳地走到蝴蝶旁，猛地一彎腰，雙手向花朵上的蝴蝶一捧。隨后又小心地把雙手露出點縫，把眼睛靠近手縫看去，哪知蝴蝶在此刻飛躥了出去，她又急又氣，撅起小嘴，雙手往腰上一叉，但馬上又像只小鹿似的蹦跳著追趕另一個目標去了。
（郭振《表妹與蝴蝶》）
例4 呂老師立刻大步走下講臺，跨到那位同學面前，把他扶到了座位上，輕輕地幫他拍去身上的灰塵，仔細看了看摔青的肘部，又詢問了半天，直到確認同學無大礙后，才起身回到講臺上，繼續(xù)埋頭批改作業(yè)。
（王真真《意外》）
【片段升格】
原文展示
我屏住呼吸，兩手彎成弧形，慢慢地走近它，然后跨向前，兩手迅速地一扣。哈哈，看你往哪里跑！表妹也蹲下來看。哎，我手里攥著的只是那棵螞蚱趴過的草。我們又接著找，終于發(fā)現(xiàn)了它的蹤跡。我又跑過去抓，嘿，又不見了。我看了看草叢，啊，這回竟然躲在我的腳下。我瞧著它，輕輕地蹲下來，兩手在離螞蚱大約10厘米高的位置，猛地一扣，“抓住了，抓住了！”我高興極了，表妹也跳個不停。
（趙文榮《有意義的星期天》）
升格建議
高爾基認為，寫人物要多行動少說話。老舍曾說，只有描寫行動，人物才能站起來。成功的動作描寫可以更好地透視出人物的心理，折射出人物的個性特征和精神風貌，從而使筆下的人物栩栩如生地展現(xiàn)在讀者面前。選段較好地寫出了“我”與表妹一塊捉螞蚱的情景，比較真實，但也存在一些問題。
動作描寫應符合人物性別、年齡、性格、身份和情境。選段中表妹充當“我”捉螞蚱的助手，幫著觀察，較為生動。但對表妹在看到捉住了螞蚱之后的興奮勁兒寫得不太充分，應再充實些。
動作描寫應選擇準確的動詞，寫出動作的連貫性。動作是無聲的語言，是人物個性的符號。我們要將大的動作分解成一連串細小的動作，在細膩的刻畫描寫中使人物形象站立起來。如“慢慢地走近它”不如改為“靠近”；“跨”只寫出了跨度，沒有表達出迅速快疾，應改為“猛撲”比較好。
動作描寫應與人物的神態(tài)、心理、語言巧妙地結合在一起。人物的動作不是孤立的，當它與人的情感、態(tài)度、姿勢或表情聯(lián)系在一起的時候，它們才是有意義的、人格化的動作。如選段中再加上一些必要的語言描寫以及表示神態(tài)的詞語，表達效果將會更好。
升格展示
我屏住呼吸，兩手彎成弧形，慢慢地靠近它，然后猛撲向前，兩手迅速地一扣。哈哈，看你往哪里跑！表妹也蹲下來看。我慢慢松開手，哎，我手里攥著的只是螞蚱趴過的那棵草?！霸趺椿厥拢课颐髅骺匆娝Ｔ谶@里的。”表妹說：“螞蚱蹦了出去，你沒注意罷了。那不，它在那兒。”我順著表妹手指的方向看去，螞蚱果然在那兒。我又跑過去一扣，嘿，又跑了。我環(huán)視著草叢，啊，這回竟然躲在我的腳下。我盯著它，輕輕地蹲下來，兩手在離螞蚱大約10厘米高的位置，猛地一扣，“抓住了，抓住了！”我高興地歡呼著，表妹也興奮地圍著我又叫又跳。
（趙文榮《有意義的星期天》）
哈姆塔夫——評德國邵賓納劇院《哈姆雷特》
《超感獵殺》,或今天我們如何反抗資本主義
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《明天》:感官世界下的直面戲劇劇場
在愛與不愛之間:博邁哈的《兩韓重新統(tǒng)一》
《闖入者》:現(xiàn)實出發(fā),歷史迷思/失
訪韓國國立劇院唱劇團藝術總監(jiān)金星女
愚人──《一個勺子》荒誕諷世寓言的背離
悲劇的未來?──論政治劇場與后戲劇劇場
名門望族的人生消遣——評《狐貍獵手》
新世紀中國家庭倫理劇中的現(xiàn)代景觀與敘事指向
從觀眾數(shù)據(jù)統(tǒng)計,看話劇《蔣公的面子》
“老北京味兒”的盲目崇拜——看話劇《銀錠橋》
小城昨夜又春風──談李六乙的《小城之春》
《欽差林則徐》:它身處現(xiàn)代,卻活在“”
《刺客聶隱娘》:隔花臨水時一見,只許腰肢背后看
政治正確,太正確了──觀《荒蠻故事》有感
“十美元上的國父沒有父親”──評音樂劇《漢密爾頓》
先鋒戲劇、市民戲劇與社會劇場——戲劇人張獻采訪記錄
中國動漫市場的世界化問題——評《西游記之大圣歸來》
《東北往事》:一場與黑道傳奇無關的偽殘酷青春
憶語·癡夢——從《影梅庵憶語》讀出的昆曲
“折疊”與小丑──邵賓納劇院《哈姆雷特》觀后感
打破神性——記一次埃斯庫羅斯《俄瑞斯特亞》的演出
《守財奴》法國演出史(Ⅱ):從十八到廿世紀
“我不喜歡生活,我還是相信人”——導演趙亮訪談
喜劇的力量,喜劇的境界——評陳佩斯《戲臺》
英國《迷失》與昆曲《孔子》:游園不值,尋人不遇
作為寓言的《老炮兒》:民間主體性的挽歌和序曲
從《烈日灼心》管窺警匪題材電影的變化趨勢以及區(qū)域性差異
美國夢的背面——《行尸走肉》與后現(xiàn)代社會的集體焦慮
電影《大紅燈籠高高掛》的性別符號學解讀
非暴力的不正義──樂活語境中的日本美食電影《小森林》
消失了的杰克·哈里代──當《敗壞了赫德萊堡的人》變?yōu)榛磩 缎℃?zhèn)》
《宣和畫院》:“汴味話劇”的韻致與缺憾
那條發(fā)黃的薄紗連衣裙哪兒去了?──評上海話劇藝術中心《玻璃動物園》
一種“僵死的經典”──評明星版經典話劇《榆樹下的欲望》
一個關于美國移民歷史、神話與寓言的劇本──讀朱宜《異鄉(xiāng)記》
《守財奴》法國演出史(I):論編創(chuàng)背景、劇情結構與角色塑造
符號歸來:從《山河故人》的符號生產看社會變遷的機制
概覽1989年以來亞洲的國際紀錄片電影節(jié):有關微觀歷史及其跨國關聯(lián)
《利比里亞女孩》——為什么皇廷劇院能創(chuàng)作出這樣的作品
俠客有義,女兒長情:《刺客聶隱娘》與侯孝賢的江湖情結
一樁張揚許久的“兇殺”:《消失的愛人》中的謎題敘事與迷局人心
用多元化的方式講中國故事──高校動畫短片《風雪山神廟》VS.《霧上清晨》
“基本國情”與“高稈麥麩”?——中國電視劇,粉絲社群與腐女文化
太陽落山了，人才感到陽光的可貴。
記得少年騎竹馬，轉身便是白頭翁。
有錢難買少年時，失落光陰無處尋。
節(jié)約時間就是延長壽命。
守財奴說金錢是命根，勤奮者看時間是生命。
時間是最寶貴的財富。
你和時間開玩笑，它卻對你很認真。
補漏趁天晴，讀書趁年輕。
把握一個今天，勝似兩個明天。
清晨不起早，誤一天的事;幼年不勤學，誤一生的事。
等時間的人，就是浪費時間的人。
最珍貴的財富是時間，最大的浪費是虛度流年。
黑發(fā)不知勤學早，白頭方悔讀書遲。
業(yè)精于勤，荒于嬉，行成于思，毀于隨
金時代是在我們的前面，而不在我們的后面
1、夏洛克:雖然腰纏萬貫，卻從不享用，一心想著放高利貸。極力限制女兒杰西卡與外界交往，使其帶著錢財與情人私奔；無情地虐待克扣仆人，甚至連飯也不讓人吃飽；十分痛恨威尼斯商人安東尼奧，因為他慷慨大度，樂于助人，憎惡高利貸者；
2、阿巴貢:是個典型的守財奴、吝嗇鬼。他特愛泡妞，他不僅對仆人及家人十分苛刻，甚至自己也常常餓著肚子上床，以至半夜餓得睡不著覺，便去馬棚偷吃蕎麥。他不顧兒女各有自己鐘情的對象，執(zhí)意要兒子娶有錢的寡婦，要女兒嫁有錢的老爺；
3、葛朗臺:一生只戀著金錢，從來只是認錢不認人。侄兒查理為父親的破產自殺而哭的死去活來，他傷心的不是父親的死，而是他不僅從此成了一貧如洗的破落子弟，而且還得為死去的父親負四百萬法郎的債；
4、潑留希金:是俄國沒落地主的典型，是俄國封建社會行將滅亡的縮影。雖然貪婪吝嗇與葛朗臺不相上下，但腐朽沒落則是潑留希金的個性。
（來源：文章屋網(wǎng) ）