Day 4

第四日，去咗坐遊客嘅船去 Greenwich。

途經 Tower of London, London Bridge 等等

抵達 Greenwich 之後第一個景點就係呢架船。

叫 Cutty Sark。入面都係咁上下。

不過有個位特別好笑 (完全唔知邊度發明嘅⋯)

據聞呢架船以前係運茶嘅，所以會講下英國同中國關於茶嘅恩怨。講埋鴉片都算，下面啲字究竟咩事⋯

睇完隻船，出發去 Greenwich Observatory。原來要行上山，個景都算係幾唔錯：

嗰度有個幾有趣嘅 "Camera"，可以喺黑房睇到下面嘅景。

個 Observatory 冇咩特別好睇，主要都係以前住喺度啲科學家嘅房間。

支炮大概係咁款：

比較多遊客睇嘅係呢個 Prime Meridian。個個都排隊影相。

不過你問我嘅話，側邊棵樹可能比較值得睇多兩眼。(唔識講點解)

之後，喺地圖見到個 Roman Temple Ruins，諗住走過去望下。

行咗十幾廿分鐘，見到咁嘅嘢：

係，就係咁樣。

本身諗住喺附近嘅 Maritime Museum 行下，但時間唔係好夠，好急趕咁兜咗個轉就走人。 (反正都冇咩特別嘢睇.. [反而似係細路仔放電勝地] )

下一站係 Tower of London:

由於 Tower of London 有軍事意義，入面裝咗好多盔甲武器。

啲 Crown Jewels 都喺 Tower of London 但唔俾影相。

十三世紀英王睡房示意圖：

個人嚟講，London Tower 最有趣都係呢塊牆

睇完 Tower of London，去埋隔籬個 London Bridge。

我嚟之前都唔知原來上到去。仲可以行樓梯𠻹。(我哋搭𨋢)

原來個 London Bridge 底下有蒸氣推動嘅 engine 用嚟拉開個橋

見時候尚早 (6pm? 總之未見黑)，諗住去 Borough Market 望下。點知佢四點收工，摸咗門釘。

但路經咗呢個好靚嘅教堂。喺英國真係周圍都有好靚嘅教堂⋯ (好似係叫 Southwark Cathedral)

夜晚喺附近食咗個意大利餐廳。間嘢冇乜人，得兩三枱⋯ 啲嘢食係 OK 嘅。

Discussing Free Will with LLM

A post-hoc summary of a discussion with some LLM. (this is nothing insightful relative to my usual brain dumps... but 用得唔好嘥...)

 We began by discussing the concept of free will and how it relates to sleep. The struggle to fall asleep despite wanting to led us to question whether free will exists over all aspects of our behavior.

**The Degrees of Free Will Approach:** We suggested that free will might not be absolute but could exist in degrees. Some things seem entirely outside our control (e.g., genetics, basic laws of physics), while others allow us significant agency.

**The Complexity of the Self:** We then explored the idea that our sense of self might not be unified. We often have conflicting desires and thoughts, making it difficult to determine which part of us truly "wants" what. This led us to question whether free will exists if we are constantly battling against different aspects of ourselves.

**Accepting the Struggle:** We concluded that inner peace might come from accepting the struggle rather than constantly fighting against it. By embracing the complexity of our selves, we can find a more balanced way of living.

**The Nature of Free Will:** Moving back to the broader question, we debated whether free will can exist in a deterministic universe. We argued that:

    - From a subjective experience, free will feels real.

    - If an external entity predicts our decision but doesn't tell us, it doesn't affect our subjective experience of free will.

    - The failure of a predictor to account for all variables could imply that true determinism is impossible, as it would lead to an endless recursive loop. (ed note: this refers to the trope of making the opposite decision no matter what the predictor predicts)

**The Subjectivity of Objectivity:** We also discussed the idea that there is no "true" objectivity. If something is truly objective, it would have to be known from all possible perspectives, which is impossible for any finite being.

**The Role of External Influences:** We questioned whether decisions made based on impulses or external influences are truly our free will. This led us to a profound exploration of the boundaries of "self":

    - We argued that our bodies are just physical vessels and that there is no clear physical boundary between us and the external world.

    - We considered prosthetics, phones, and online identities as extensions of ourselves, blurring the lines between what is 'me' and what is 'not-me'.

    - Ultimately, we proposed that *maybe every external influence can be considered a part of "me" in a sense*, with varying levels of impact.

**The Interconnectedness of All Things:** This led us to a beautiful conclusion: if there is no clear boundary between 'me' and 'not-me', and everything is interconnected, then free will becomes even more complex. It's not just about making decisions within our boundaries but about making decisions that impact the entire universe because we are the universe.

講下呂洞賓嘅咒語

喺 threads 上見到台灣脆友講述自己被呂洞賓叫咗去信耶穌。個故仔太有趣，忍唔住睇晒，詳情在此

脆嗰邊有人留言講返呂洞賓同景教(唐朝時中國對基督教嘅稱呼)嘅關係。我一查，發現原來係之前見過坊間講述《呂祖全書》入面一段耐人尋味嘅「咒語」。

最早講嘅  blog 係咁寫嘅：

這要從《呂祖全書》的《太上勅演救刦證道經咒》說起。

首先我們來看原文。

天微章第一

稽首炁天主，元和遍十方。大慈悲，救苦難。唵剎哪唎囉哞哆炁嘛娑訶。

常有大神通，亨通普昭靈。大慈悲，救苦難。唵剎哪唎囉哞哆炁嘛娑訶。

迭運歷今古，普濟於群生。大慈悲，救苦難。唵剎哪唎囉哞哆炁嘛娑訶。

聖慧顯真宗，清明永固持。大慈悲，救苦難。唵剎哪唎囉哞哆炁嘛娑訶。

地真章第二

稽首后土君，黃閣面靈臺。大慈悲，救苦難。唵嗎唎哆都堵囉良咦娑訶。

仰承太上力，厚以為本根。大慈悲，救苦難。唵嗎唎哆都堵囉良咦娑訶。

山河永固奠，無洩亦無傾。大慈悲，救苦難。唵嗎唎哆都堵囉良咦娑訶。

靜存而默鎮，至德衛玄靈。大慈悲，救苦難。唵嗎唎哆都堵囉良咦娑訶。

證仙章第三

太虛仙之體，稽首禮真師。大慈悲，救苦難。唵㖿哩哞蘇唎哆陀密娑訶。

一乘開覺路，黃房育嬰兒。大慈悲，救苦難。唵㖿哩哞蘇唎哆陀密娑訶。

不為羞生死，立志守恆河。大慈悲，救苦難。唵㖿哩哞蘇唎哆陀密娑訶。

日月亙其光，天根萬劫磨。大慈悲，救苦難。唵㖿哩哞蘇唎哆陀密娑訶。

體道章第四

自一分玄後，太極合陰陽。大慈悲，救苦難。唵卡罕陀蘇唎哆嘛唧娑訶。

開天成地軸，四時五行藏。大慈悲，救苦難。唵卡罕陀蘇唎哆嘛唧娑訶。

黍珠懸似月，照徹八千場。大慈悲，救苦難。唵卡罕陀蘇唎哆嘛唧娑訶。

常以清靜心，稽首禮法王。大慈悲，救苦難。唵卡罕陀蘇唎哆嘛唧娑訶。

照《呂祖全書》編書者，道士劉體恕的說法，「然佛咒類皆梵音」（《諸咒小序》），這本書中所講的希哩呼嚕皆為梵音，沒什麼好大驚小怪的。可是當日本學者川口弘以梵語來釋義得不到什麼結果，而試著古敘利亞語發音來帶入時，就意外地譯出了一段頗像讚美聖父聖子的景教讚美詩：

唵剎哪唎囉哞哆炁嘛娑訶（an shana lirabrbatha mashiha）

唵嗎唎哆都堵囉良咦娑訶（an maruta tithar la-han ishoh）

唵㖿哩哞蘇唎哆陀密娑訶（an narims sorita da mashiho）

唵卡罕陀蘇唎哆嘛唧娑訶（an kahana da sorita malk ishiho）

再翻成中文後，意思如下。

天微章第一

稽首炁天主，元和遍十方。大慈悲，救苦難。誠哉，基督升至高天！

常有大神通，亨通普昭靈。大慈悲，救苦難。誠哉，基督升至高天！

迭運歷今古，普濟於群生。大慈悲，救苦難。誠哉，基督升至高天！

聖慧顯真宗，清明永固持。大慈悲，救苦難。誠哉，基督升至高天！

地真章第二

稽首后土君，黃閣面靈臺。大慈悲，救苦難。誠哉，神聖主宰護祐此耶穌！

仰承太上力，厚以為本根。大慈悲，救苦難。誠哉，神聖主宰護祐此耶穌！

山河永固奠，無洩亦無傾。大慈悲，救苦難。誠哉，神聖主宰護祐此耶穌！

靜存而默鎮，至德衛玄靈。大慈悲，救苦難。誠哉，神聖主宰護祐此耶穌！

證仙章第三

太虛仙之體，稽首禮真師。大慈悲，救苦難。誠哉，讓我們高舉讚美基督的形象！

一乘開覺路，黃房育嬰兒。大慈悲，救苦難。誠哉，讓我們高舉讚美基督的形象！

不為羞生死，立志守恆河。大慈悲，救苦難。誠哉，讓我們高舉讚美基督的形象！

日月亙其光，天根萬劫磨。大慈悲，救苦難。誠哉，讓我們高舉讚美基督的形象！

體道章第四

自一分玄後，太極合陰陽。大慈悲，救苦難。誠哉，大君形象之祭司乃是耶穌！

開天成地軸，四時五行藏。大慈悲，救苦難。誠哉，大君形象之祭司乃是耶穌！

黍珠懸似月，照徹八千場。大慈悲，救苦難。誠哉，大君形象之祭司乃是耶穌！

常以清靜心，稽首禮法王。大慈悲，救苦難。誠哉，大君形象之祭司乃是耶穌！

作為一個普通讀者，其實讀到呢度就差唔多。

但我算係副業研究魔法，呢啲奇怪嘢冇理由就咁算。

第一就係試下用 LLM 翻譯一次啲所謂古敍利亞文，睇下咩一回事。

Claude-3.5-Opus:

These texts appear to be written in Syriac, an ancient Aramaic language used by various Eastern Christian churches. Here's a breakdown of the meaning word by word and a summarized translation for each line:

1. an shana lirabrbatha mashiha

   - an: "I" or "we"

   - shana: "year"

   - lirabrbatha: "to the greatness" or "to the magnificence"

   - mashiha: "Messiah" or "Christ"

   Summarized translation: "I/We (dedicate) the year to the greatness of the Messiah."

2. an maruta tithar la-han ishoh

   - an: "I" or "we"

   - maruta: "dominion" or "lordship"

   - tithar: "be given" or "be granted"

   - la-han: "to this"

   - ishoh: "Jesus"

   Summarized translation: "May dominion be granted to this Jesus."

3. an narims sorita da mashiho

   - an: "I" or "we"

   - narims: "lift up" or "exalt"

   - sorita: "scripture" or "writing"

   - da: "of"

   - mashiho: "Messiah" or "Christ"

   Summarized translation: "I/We exalt the scripture of the Messiah."

4. an kahana da sorita malk ishiho

   - an: "I" or "we"

   - kahana: "priest" or "minister"

   - da: "of"

   - sorita: "scripture" or "writing"

   - malk: "king"

   - ishiho: "Jesus"

   Summarized translation: "I am/We are the priest(s) of the scripture, King Jesus."

Please note that this translation is based on the limited context provided and may not be entirely accurate. Syriac is an ancient language with various dialects, and the exact meaning of the words can depend on the specific context, time period, and religious tradition in which they were used.

GPT-4-Turbo

The text you've provided appears to be written in a language that resembles Syriac or a similar Aramaic dialect. Syriac, a Middle Aramaic language, was historically used across much of the Middle East and Asia and has been important in Christian liturgical traditions, especially among Eastern Christian communities.

Here’s a breakdown of the possible meanings of the phrases based on the structure and cognates with other Semitic languages:

1. **an shana lirabrbatha mashiha**

   - "an" could translate to "I" or "I am" if we compare to Hebrew and other Aramaic dialects.

   - "shana" could mean "year" or "repeat" (similar to Hebrew).

   - "lirabrbatha" appears to be a compound or a form indicating a relation, potentially meaning "for the multiplication" or "for the great."

   - "mashiha" might refer to "Messiah" or "anointed."

   **Possible translation:** "I am for the year of the great Messiah" or "I am for the multiplication of the Messiah."

2. **an maruta tithar la-han ishoh**

   - "maruta" could refer to "lord" or "master."

   - "tithar" could mean "remain," "leave," or "forgive."

   - "la-han" might mean "to them" or "for them," reflecting a dative or benefactive preposition.

   - "ishoh" could mean "man" or "husband."

   **Possible translation:** "I am the lord/master remainder/forgiver for them, man."

3. **an narims sorita da mashiho**

   - "narims" is unclear but might relate to a form of "fire" or "flame" if related to Hebrew "nar."

   - "sorita" could be a form of "scribe" or "secret."

   - "da" is likely "of" or possessive.

   - "mashiho" again likely refers to "Messiah" or "anointed."

   **Possible translation:** "I am the flames of the secret of the Messiah."

4. **an kahana da sorita malk ishiho**

   - "kahana" refers to "priest."

   - "da" again serves as "of."

   - "sorita" as mentioned could mean "secret" or "scribe."

   - "malk" might mean "king."

   - "ishiho" could be a possessive form of "ishoh" (man/husband), so "his man" or "his husband."

   **Possible translation:** "I am the priest of the secret of the king, his man."

These translations are quite speculative given the complexity and potential variability in ancient and modern Aramaic dialects. For precise translations, consulting a specialist in Aramaic languages would be necessary.

Llama 3.1 405B

The text appears to be in a Semitic language, possibly Aramaic or Assyrian. Without more context, it's difficult to provide a precise translation. However, I can attempt to break down the text and offer some possible interpretations:

1. "an shana lirabrbatha mashiha"

   - "an" might be a prefix or a conjunction, possibly meaning "I" or "in".

   - "shana" could be related to the word for "year" or "time".

   - "lirabrbatha" seems to be a verb or a noun, possibly meaning "to bless" or "blessing".

   - "mashiha" is likely the Aramaic word for "Messiah" or "anointed one".

Possible interpretation: "In the year of the blessing of the Messiah" or "I bless the year of the Messiah".

2. "an maruta tithar la-han ishoh"

   - "an" again might be a prefix or conjunction.

   - "maruta" could be related to the word for "lord" or "master".

   - "tithar" seems to be a verb, possibly meaning "to honor" or "to glorify".

   - "la-han" might be a preposition or a conjunction, possibly meaning "to" or "for".

   - "ishoh" could be related to the word for "man" or "person".

Possible interpretation: "I honor the Lord for the man" or "To the Lord, I give honor for the person".

3. "an narims sorita da mashiho"

   - "an" again might be a prefix or conjunction.

   - "narims" could be related to the word for "we say" or "we proclaim".

   - "sorita" seems to be a noun, possibly meaning "song" or "prayer".

   - "da" might be a preposition or a conjunction, possibly meaning "of" or "from".

   - "mashiho" again refers to the Messiah.

Possible interpretation: "We say the prayer of the Messiah" or "We proclaim the song of the Messiah".

4. "an kahana da sorita malk ishiho"

   - "an" again might be a prefix or conjunction.

   - "kahana" could be related to the word for "priest" or "minister".

   - "da" might be a preposition or a conjunction, possibly meaning "of" or "from".

   - "sorita" again seems to be a noun, possibly meaning "song" or "prayer".

   - "malk" could be related to the word for "king" or "ruler".

   - "ishiho" might be related to the word for "man" or "person", possibly referring to the Messiah.

Possible interpretation: "The priest of the prayer of the King, the Messiah" or "The minister of the song of the ruler, the anointed one".

Please note that these interpretations are speculative and may not be entirely accurate. A more precise translation would require a deeper understanding of the language and context in which the text was written.

講真啲 AI 翻譯都唔係好一致，但大概有個譜。

最難搞反而係啲咒語嘅中文唔知邊度嚟。我睇 wikitext 似乎啲字有唔少嘅出入。

有出入就唯有訓詁，我都唔想 :'(

呢度應該係乾隆年《呂祖全書》(武林王履階, 清乾隆乙未版) 第 24 冊  53 卷

四set咒分別係

1. 唵剎哪唎囉吽哆(氣+皿(音質))嘛娑訶

2. 唵嗎唎哆都堵囉(?)(音盤)(?)(音以)娑訶

3. 唵㖿哩吽蘓唎哆陀密娑訶

3. 唵(?)(音高)(?)(音盤)陀蘓唎哆嘛唧娑訶

對比返博文：

唵剎哪唎囉哞哆炁嘛娑訶（an shana lirabrbatha mashiha）

唵嗎唎哆都堵囉良咦娑訶（an maruta tithar la-han ishoh）

唵㖿哩哞蘇唎哆陀密娑訶（an narims sorita da mashiho）

唵卡罕陀蘇唎哆嘛唧娑訶（an kahana da sorita malk ishiho）

好似差少少

吽 喺梵文咒語應該係讀「hung1」(think: 摩唎摩唎 hum!)。隻字喺咒語太出名，照計唔應該同「哞」撈亂。所以個 "lirabrbatha" 應該係唔知點嚟嘅。

同樣，個 "la-han" 又係唔知點嚟嘅。

反而最後嘅「高盤陀蘓」變咗「卡罕陀蘇」都仲有少少道理。

但玩玩下啲 LLM，發現似乎「高盤」嘅音 "qurban(a)" 係 Eucharist 嘅意思⋯ Bayesian 嚟計應該係我啱多啲。睇返 Holy_Qurbana 個 wikipedia ，俾我見到一個叫 "Holy Malka" 嘅 section，喂大佬嗰句仲有 "malk" 字，你話係咪應該判我贏？

講真呢啲嘢，如果唔識中古漢語啲音並且精通古敍利亞語言，應該係冇得搞嘅。（除非 AI 再勁多少少...） 所以呢啲都只係流於 9up 層面。我諗個重點只係坊間流傳啲翻譯大家唔好信到十足。

話說原本發現啲咒語係古敍利亞語嘅日本人，真係唔知係邊度。某維基就話出自 「Yoshirō Saeki（佐伯好郎）. The Nestorian Documents and Relics in China（《中國之景教文獻及其遺跡》）. 东京: The Maruzen（丸善）. 1951: 页402–407」，網上博文就話係「日本學者川口弘」。反正兩者我都搵唔到原文，打和 :-/

Day 1-3

Day 1

飛機經過土耳其黑海岸邊

不過係夜晚，所以淨係見到上面好多燈光

朝早到埗

第一個目標係去酒店擺低啲行李。

一開始唔熟英國啲鐵路點玩，而落機又係去咗 T5。孤寒唔搭 Heathrow Express，等 Elizabeth Line 等咗半粒鐘，最後都慢慢嗷咗去 Paddington 轉車。

Paddington 大站，而 Google maps 點我哋搭 Circle Line / District Line。最屈機係 District Line 嗰邊嘅入口裝修緊，我哋行過咗都唔覺 (根本係冇可能睇到)，一路走走走走走到去 Paddington 另一個 Hammersmith and Circle Line 站。走往錯誤嘅月台途中，啲路牌一直寫住 "Circle Lines"，個 plural 真係屈晒機。 我係上咗車發現「下一站 XXXX」唔對路，閂門前兩秒先跳返出車⋯

第一站係白金漢宮。老婆話想睇十一點嘅衛兵交接儀式。我哋去到，好似唔係好多人。時間去到差唔多十一點，冇咩動靜。然後佢忽然話：呀，好似錯咗日子... （難怪啲人喺個鐵欄邊睇咗幾分鐘就走啦）

個天超級晴朗，藍天白雲，成為咗呢一程英國旅行嘅基調。 (i.e. 曬到仆街)

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之後走咗去參觀 Royal Mews。睇啲馬同馬車。啱啱有個 guided tour。個 tour guide 話馬車要外邊有人開門，我作為好學生舉手發問：Is it physically impossible to open from inside? 得到確認。呢啲設計真係犀利。

最大最浮誇嘅馬車係 Gold State Coach，聽聞係睇得唔坐得。

As the coach is suspended from braces, it lacks more modern comfort. Modern coaches such as the Australian State Coach and the Diamond Jubilee State Coach have electric windows, heating and hydraulic stabilizers.

Most monarchs have expressed displeasure in riding the Gold State Coach. In the words of King William IV, a former naval officer, being driven in the Gold State Coach was like being on board a ship "tossing in a rough sea". Queen Victoria complained of the "distressing oscillation" of the cabin. She would often refuse to ride in the Gold State Coach. A later monarch, King George VI said that his journey from the palace to Westminster Abbey for his coronation was "one of the most uncomfortable rides I have ever had in my life".[7] He had the coach overhauled after the Second World War to rubberize the iron-bound wheels. This would afford at least some comfort to the passengers.[1] Queen Elizabeth II referred to her coronation journey in the coach as "horrible" and "not very comfortable", which is possibly why it was not used for her Diamond Jubilee when she was aged 86, having previously featured in her Silver and Golden Jubilee celebrations.[8] It was brought back as part of a pageant for her Platinum Jubilee celebrations with a Pepper's ghost effect being used to show archive film of the young Queen waving to crowds from the coach.[9][10] King Charles III opted to take the Diamond Jubilee State Coach to his coronation, opting to only use the Gold State Coach on the return to Buckingham Palace due to the ride quality.[11]

啲馬車好多都以英(帝)國嘅領土命名，例如 Scottish State Coach, Irish State Coach, Australian State Coach... 而 Gold State Coach 嘅 symbolism 就係由海神海怪開路，英王將海神踩在腳下，象徵英國作為海上霸主嘅地位。

某程度上個象徵意義都幾惡。

個 guide 話 Gold State Coach 動用嘅時候，因為 London Mews 啲建築嘅嘅門唔夠大，所以係要拆咗個門側邊啲牆先可以搬到佢出嚟。真係超大工程。

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參觀白金漢宮

入面唔影得相。豪華就固然，但我個人感覺就比較係，英國王室好有一種暴發戶嘅感覺。

裝修風格係「抄」返嚟嘅，主要係「埃及 => 希臘 => 羅馬」咁樣，越抄越得個樣。例如埃及古神廟嘅巨型石柱，變咗懶高級嘅室內裝飾風格。同埋我好懷疑埃及掘出嚟咁多石器，佢哋都學咗用瓷器代替，又係擺出嚟懶高貴。而啲杯杯碟碟，基本上係中式茶具嚟。

話英國係暴發戶一啲都唔過份。英國本身係歐洲文明嘅邊沿國家 (而家都係，見 #Brexit)，到咗17、18世紀喺大航海時代，靠地理位置食正航海條水，一夜之間發展成「日不落帝國」。但本身英國文化上算係蠻夷中嘅蠻夷，流住一半維京人血脈嘅後果就係海上生意做得出色，但文化上只能夠靠外來輸入。

當然 19、20世紀英國人才輩出，但英國 show 俾人睇嘅，係佢哋最輝煌嘅一刻，定格咗喺兩三百年前，仍然充斥住暴發戶氣息嘅奢華寫照。

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之後行咗陣 Hyde Park

同鴨鴨鵝鵝一齊爭飲水機用

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去咗 Mercato Mayfair 。嗰度本身係一個教堂，改裝咗做 food court。個祭壇都可以行上去，唯一留返個薄面就係寫住上面唔可以食嘢⋯

我本身唔多肚餓，老婆就嗌咗個 Lobster roll 食。味道唔錯，不過一個「街邊小食」feel 嘅包，俾咗廿磅⋯ :-/  (倫敦物價高漲嘛，我睇 bloomberg 都知...)

由於嗰幾日倫敦比想像中凍，我即刻喺馬沙買咗件羽絨。當晚酒店個冷氣唔知點解凍到仆街，又唔記得叫佢攞多張被，好彩用件羽絨頂咗一晚。

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Day 2

大清早冇咩好做，就走咗去行 Hyde Park （酒店對面就係）

之後喺 Hyde Park 另一個出口出。

一出公園就係 Albert Memorial。

老老實實，唔知呢嚿嘢係為啲乜。

英國尤其倫敦周街都係呢類「紀念」石象，有啲的確係舉足輕重嘅人物，但好似呢啲，就更似係皇家嘅高級graffiti。

路經 Royal College of Music 同 Imperial College，影個相，打個卡。

其實是日目的地係大英博物館。附近有個咁嘅嘢：

叫 St George's Church, Bloomsbury。十八世紀起嘅。扮眾神廟，十分搞笑。

行咗咁多地方，博物館仲未開門，所以就去咗間餐廳食早餐。

好似係老婆叫咗個 cheesecake。幾好味咁。

博物館太多嘢，本身都影唔到咁多。影咗幾百張相，呢度又放唔到咁多。淨係 show 啲有趣嘅。

呢個石像據稱係來自 100-200BC Etruscan (現意大利半島) 嘅。望落去勁似佛像。

所以咩 Greco-Buddhism 真係唔可以睇小。

而呢個係觀音菩薩同豬八戒

再一個

然後呢個唔知搞乜，中間有個窿。

奇怪位係：(1) 如果係遠古整嘅，照計唔會有人特登喺上面雕刻人像。 (2) 如果係雕刻之後鑽嘅，又有咩目的要喺嗰個位鑽？

中國遠古嘅玉器有咩特別（功能），又係一個迷嚟。以前玉比金貴，究竟點解？

乾隆嘅鼎 (?)

..... 呀唔係，係香爐.....

西王母，老是常出現 (究竟世界上有幾多件呢啲雕像？)

John Dee 嘅魔法陣

石像嘅癲瘋：表面光滑，輪廓分明，紋路精細，左右對稱

好得意嘅瑪雅公仔圖。有少少令人諗起中文方塊字。

半年前喺埃及見唔到真跡，聽聞呢個係真嘅

又係奇怪嘅窿

呢個⋯ 「耐人尋味」

午餐。麻麻哋。

呢個係下午茶 / 晚餐。佢嗰個幾好睇，而我嗰個幾好食。

換個角度先睇得出佢碟嘢有幾浮誇。

去咗唐人街打卡

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第三日，我哋去參觀議會、西敏寺，然後睇 Phantom of the Opera 。

唔知點解總覺得呢個石像總有啲惡趣味。

大堂係咁樣。張櫈係幾好坐。

之後入面唔係好影得相。去咗上議院同下議院。上議院啲擺設真係浮華好多。

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西敏寺，英國皇家聖堂。華麗還華麗，令我有少少意外嘅係佢入面周圍都係墓棺。即係感覺上無論佢喺公共領域有冇正面貢獻，只要同王室有親就可以享有幾百年後每日俾幾千人經過你身邊嘅榮耀⋯

啲墓棺風格橫跨差唔多一千年，有新有舊，somehow 華麗得嚟有種好凌亂嘅感覺。

 btw 西敏寺真係超多人。超多人。某啲出名嘅人嘅墓 (eg. QE2) 係會排長龍好塞車嘅。我哋 skip 咗。

午餐係呢個，西敏寺附近一間餐廳。

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Phantom of the Opera 未開場個樣。

套劇咁出名果然係有啲料到。幾好睇。老婆睇得好開心。

我就睇得麻麻地開心。側邊有個肥婆 (澄清：我老婆好瘦的)，一坐落嚟 dut 住我。本身我都唔瘦，搞到每程同佢交換咗啲體溫，真係気持ち悪い⋯ 好彩下半場我早有準備，佢去完廁所再坐返落嚟嗰陣，我谷實大腿肌肉，守住我本應擁有嘅空間，然後似乎佢霸到嘅位少咗，算係可以接受咁樣睇埋下半場⋯

之後喺附近亂咁行。夜晚食咗個普普通通嘅 fish and chips。

彩蛋：發現酒店附近有間華人超市仔。呢樣嘢本身好正常，但咁樣⋯⋯ 有少少地獄。