2013年5月24日 星期五

Seeing Art Through Austen’s Eyes

Seeing Art Through Austen’s Eyes

Marsha Miller
A preview of the exhibition "What Jane Saw."

On May 24, 1813, Jane Austen went to a crowded art gallery on Pall Mall in London, looking for Mrs. Darcy.
“I dare say Mrs. D. will be in yellow,” Austen wrote that morning to her sister, referring to the romantic heroine whose happy ending she had sketched out in “Pride and Prejudice,” published four months earlier.
She came back disappointed, having failed to spot a ringer for the former Elizabeth Bennet among the actresses, aristocrats, royal mistresses and assorted well-married ladies on the gallery walls, which were covered with portraits by Joshua Reynolds. “I can only imagine that Mr. D prizes any picture of her too much to like it should be exposed to the public eye,” Austen wrote jokingly later that evening.
But now, precisely 200 years later, an ambitious online exhibition called “What Jane Saw” will allow modern-day Janeiacs to wander through a meticulous reconstruction of the exhibition and put themselves, if not quite in Austen’s shoes, at least behind her eyes.
“It’s the closest thing to time travel on the Web,” said Janine Barchas, an associate professor of English at the University of Texas at Austin, who led the project.
Such time travel is on a lot of Austen fans’ minds in this year of global celebration of the 200th anniversary of “Pride and Prejudice.” And “What Jane Saw,” which went live just before midnight London time on Thursday, can be seen as a scholarly answer to extravagant bicentennial reanimations like the Netherfield ball, the BBC’s recent staging of the dance where Darcy and Elizabeth shared some pivotal banter.
But a reconstruction of the Reynolds show would be of interest, scholars say, even if Austen had never gone anywhere near it. It was the first commemorative museum show dedicated to a single artist, and perhaps the first modern blockbuster, attracting as many as 800 people a day. There were celebrities in the crowd — both Lord Byron and the prince regent attended the red carpet opening — and also on the walls, where the first thing visitors saw were portraits of George III, the reigning monarch, and the theatrical grande dame Sarah Siddons, juxtaposed in an Annie Leibovitz-like array.
The exhibition “was a wonderful moment in the history of celebrity culture,” said Joseph Roach, a professor of theater and English at Yale University and the author of “It” (2007), a cultural history of the charisma that distinguishes “abnormally interesting” people. “There was a new kind of royalty emerging.”
And Austen, Ms. Barchas said, would have been as interested in that new royalty as any modern reader gobbling up TMZ updates about Kate Middleton and Brangelina. In her recent book, “Matters of Fact in Jane Austen,” Ms. Barchas traces the way Austen wove sly nods to actresses, artists, parliamentarians and scandal-ridden aristocrats into her novels — almost “in the spirit of a preteen adorning a bedroom with Justin Bieber posters,” as one reviewer put it.
Ms. Barchas’s celebrity-centric reading of Austen is part of a growing body of scholarship that emphasizes the worldly, history-minded side of a writer long seen as a country mouse preoccupied with timeless truths. But assembling “What Jane Saw” required meticulousness more typical of construction engineers than of paparazzi.
The gallery, in a building that was subsequently demolished, was recreated using the 3-D modeling software SketchUp, based on precise measurements recorded in an 1860 book. Ms. Barchas and her team then spent a summer working out how the 141 paintings listed in a 20-page pamphlet sold at the exhibition were arranged on the walls, a process that involved a lot of Rubik’s Cube-like playing around.
“I feel pretty sure this is the way the exhibit was actually hung,” Ms. Barchas said.
Seeing the pictures on virtual walls, scholars who have visited the Web site say, reveals juicy “hidden narratives” that the viewers of 1813, including Austen, would have picked up on. Portraits of the prince regent and his mistress, for example, were kept at a discreet remove, while an image of George III was hung cheekily close to a painting based on “King Lear,” a play whose performance was essentially forbidden at the time, lest it raise uncomfortable thoughts about the current monarch’s madness.
“You can imagine what it would’ve been like as an early-19th-century viewer of this kind of painting as theater,” said Devoney Looser, an Austen specialist at the University of Missouri (who, perhaps not incidentally, appears in her local roller derby as Stone Cold Jane Austen). “That would have been a really exciting part of life then.”
Ms. Barchas’s team at the university’s Texas Advanced Computing Center is exploring a “gamified” version of the project, involving 3-D goggles that allow full immersion, including an option of bringing viewers’ angle of vision in line with Austen’s own. (Among the details still to be worked out: was Austen, who was described as tall and slender, closer to 5-foot-4 or 5-foot-8?)
If the notion of a Wii-ready Austen offends purists, others may be happy to see 21st-century technology harnessed in the service of the Divine Miss Jane.
Ms. Barchas recalled a recent conversation with a programmer working on the project’s metadata: “He said, ‘O.K., I’m going to go home now and tell my mother-in-law that I have not been wasting all these years working with computers, because now I am working on Jane Austen.’ ”

2013年5月14日 星期二

Abraham Lincoln: A Play by John Drinkwater

1921.5.8 胡適校讀沈性仁翻譯 Drinkwater 之《林肯》第一幕/第六幕加一長注
此書台灣商務印書館有重印. 趙元任先生似也曾校讀. 找出此書再細看.
John Drinkwater (1 June 1882 – 25 March 1937) was an English poet and dramatist.


Life and career

Drinkwater was born in Leytonstone, London, and worked as an insurance clerk. In the period immediately before the First World War he was one of the group of poets associated with the Gloucestershire village of Dymock, along with Rupert Brooke and others.
In 1919 he had his first major success with his play Abraham Lincoln. He followed it with others in a similar vein, including Mary Stuart and Oliver Cromwell. In 1924, his Lincoln play was adapted for a two-reel short film made by Lee DeForest and J. Searle Dawley featuring Frank McGlynn Sr. as Lincoln, and made in DeForest's Phonofilm sound-on-film process.[1]
He had published poetry since The Death of Leander in 1906; the first volume of his Collected Poems was published in 1923. He also compiled anthologies and wrote literary criticism (e.g. Swinburne: an estimate (1913)), and later became manager of Birmingham Repertory Theatre.
He was married to Daisy Kennedy, the ex-wife of Benno Moiseiwitsch.
Papers relating to John Drinkwater and collected by his stepdaughter are held at the University of Birmingham Special Collections.
John Drinkwater made recordings in Columbia Records' International Educational Society Lecture series. They include Lecture 10 – a lecture on The Speaking of Verse (Four 78rpm sides, Cat no. D 40018-40019), and Lecture 70 John Drinkwater reading his own poems (Four 78rpm sides, Cat no. D 40140-40141).[2]

Death and commemoration

Drinkwater's grave at Piddington, Oxfordshire
Drinkwater died in London in 1937. He is buried at Piddington, Oxfordshire, where he had spent summer holidays as a child.
A tower block on a 1960s council estate in Leytonstone is named after Drinkwater, as is a small development of modern houses in Piddington.

Notes

  1. ^ Lee de Forest and Phonofilm at Virtual Broadway website
  2. ^ Catalogue of Columbia Records, Up to and including Supplement no. 252 (Columbia Graphophone Company, London September 1933), pp. 371, 374.

External links

Abraham Lincoln: A Play by John Drinkwater

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2013年4月13日 星期六

1 Corinthians 13 /The Mission: Gabriel's Oboe and The Falls

 《教會》(英語The Mission)是1986年出品的一部英國電影,表述18世紀天主教耶穌會南美傳教的故事。

 English

 

[Yo-Yo Ma plays Ennio Morricone]Gabriel's Oboe and The Falls 

 http://www.youtube.com/watch?v=XISBJ-MJ0HI

The Mission - Gabriel's Oboe

Masters of the Oboe http : // amzn.to/HEQyMq Movie - The Mission Music - 


Robert DeNiro reads 1 corinthians 13 

 http://www.youtube.com/watch?v=dmUxkdTZY18

第十三章

愛超越一切 
  1. 我若能說人間的語言,和能說天使的語言, 但我若沒有愛,我就成了個發聲的鑼,或發響的鈸。
  2. 我若有先知之恩,又明白一切奧秘和各種知識;我若有全備的信心,甚至能移山,但我若沒有愛,我什麼也不算。
  3. 我若把我所有的財產全施捨了,我若捨身投火被焚;但我若沒有愛,為我毫無益處。
愛是諸德的靈魂 
  1. 愛是含忍的,愛是慈祥的,愛不嫉妒,不誇張,不自大,
  2. 不作無禮的事, 不求己益,不動怒,不圖謀惡事,
  3. 不以不義為樂,卻與真理同樂:
  4. 凡事包容,凡事相信,凡事盼望,凡事忍耐。
愛永存不朽 
  1. 愛永存不朽,而先知之恩,終必消失;語言之恩,終必停止;知識之恩,終必消逝。
  2. 因為我們現在所知道的,只是局部的;我們作先知所講的,也只是局部的;
  3. 及至那圓滿的一來到,局部的,就必要消逝。
  4. 當我是孩子的時候,說話像孩子,看事像孩子,思想像孩子;幾時我一成了人,就把孩子的事丟棄了。
  5. 我們現在是藉著鏡子觀看,模糊不清,到那時,就要面對面的觀看了。我現在所認識的,只是局部的,那時我就要全認清了,如同我全被認清一樣。
  6. 現今存在的,有信、望、愛這三樣,但其中最大的是愛。

1 Corinthians 13

New King James Version (NKJV)

The Greatest Gift

13 Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned,[a] but have not love, it profits me nothing.
Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things.
Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. 10 But when that which is perfect has come, then that which is in part will be done away.
11 When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. 12 For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.
13 And now abide faith, hope, love, these three; but the greatest of these is love.

Footnotes:

  1. 1 Corinthians 13:3 NU-Text reads so I may boast.

The stars move still, time runs, the clock will strike,The devil will come, and Faustus must be damned.

The stars move still, time runs, the clock will strike,
The devil will come, and Faustus must be damned.
O I'll leap up to my God: who pulls me down?
See, see, where Christ's blood streams in the firmament.
One drop would save my soul, half a drop, ah my Christ.
Christopher Marlowe (1564–1593), British dramatist, poet. Faustus, in The Tragical History of Dr. Faustus, act 5, sc. 1 (1604).
Read more at http://quotes.dictionary.com/the_stars_move_still_time_runs_the_clock#Ku4hSjod5Kp9reD9.99

2013年4月10日 星期三

‘Our Modern Watchwords’ by Winston Churchill



Only poem written by Winston Churchill as an adult up for auction

It is signed by Churchill and was written on the headed notepaper of his regiment, the 4th Hussars, in about 1898
We shall fight them on the bathos Winston Churchill
We shall fight them on the bathos Winston Churchill
Getty
 
Winston Churchill’s one and only effort at poetry as an adult is to go under the hammer for £15,000.
The wartime leader was a brilliant speechwriter, prolific author and winner of the Nobel Prize for literature.
Despite being a lover of poetry, only one other poem penned by the former PM has been found and he wrote that as a schoolboy.
Now a 10 verse poem penned over two pages in blue crayon by Churchill while he was in the Army has emerged for sale at auction in London.
It is signed by Churchill and was written on the headed notepaper of his regiment, the 4th Hussars, in about 1898.
Two of the 10 verses of the work entitled ‘Our Modern Watchwords’ read:
The shadow falls along the shore
The search lights twinkle on the sea
The silence of a mighty fleet
Portends the tumult yet to be.
The tables of the evening meal
Are spread amid the great machines
And thus with pride the question runs
Among the sailors and marines
Breathes there the man who fears to die
For England, Home, & Wai-hai-wai.
The poem makes reference to obscure cities under the rule of the British Empire like Wai-hai-wai - Weihai in China.
Roy Davids, 70, a retired rare manuscript dealer from Great Haseley in Oxfordshire, said: “This is the only poem in Churchill’s handwriting as an adult.
“There is one at Harrow School but that was one he wrote as a boy and it was for a competition.
“I don’t think it’s a bad effort, it is quite competent.
"It is quite rousing stuff and is an imperial celebratory poem that references cities that stretch the British Empire.
“It is interesting that more than 50 years after the death of the most famous Englishman of the 20th century, we are still discovering new aspects of his life.”
Allen Packwood, the director of the Churchill Archive Centre at Churchill College, Cambridge, said: “It is rare to find a piece of poetry by him as an adult.
"I am not aware of any others that exist.”
A spokesman for auctioneers Bonhams said: “The work certainly provides a fascinating extra insight into the life of one of the country’s greatest figures.”
The poem has been given a conservative estimate of £15,000. It will be sold at auction on April 10.

丘吉爾成年後「唯一」詩作倫敦拍賣

更新時間 2013年 4月 10日, 星期三 - 格林尼治標準時間14:18

丘吉爾
英國前首相丘吉爾二戰時在BBC播音室向全國發表講話。他一戰期間在軍中服役時的一首詩在倫敦拍賣。
英國戰時首相溫斯頓·丘吉爾有很多後人稱道的性格、品味和精神特質,還有不少花邊趣聞,但寫詩通常不在此列。
不過,他成年後寫的一首詩的手稿即將在倫敦拍賣,估計成交價將達15,000英鎊。
丘吉爾在學生時代有過一些詩歌,還在哈羅公學(Harrow School)詩歌競賽中得過獎,但這次拍賣的是現在人們知道的成年丘吉爾的唯一詩作。
丘吉爾詩稿
這份詩稿是人們已知成年後丘吉爾唯一的詩作。
這首詩共40行,題目是Our Modern Watchwords,據信創作於1899年或1900年,當時20來歲的丘吉爾在軍中服役並隨軍駐扎海外。
英國桂冠詩人安德魯·莫遜(Andrew Motion)形容這首詩很「凝重沉穩」。
Our Modern Watchwords 用藍色蠟筆寫在軍用稿紙上,分四段,每段10行,結尾都是一個大英帝國軍隊在海外的駐扎地名,其中包括中國的威海(詩中寫成 Wai-hai-wai),還有尼日利亞城市索科托(Sokoto)。
發現丘吉爾這份詩作手稿的是一位已經退休的手稿經紀人羅伊·戴維茲。
詩歌開頭描寫了夜幕下,陰影籠罩著海岸線,探照燈光在海面逡巡閃爍,威嚴的艦隊的靜默預示著將要爆發的戰亂。
莫遜認為這首詩裏可以看到英國著名詩人奧登(Auden)的影子,而拍賣行伯恩漢姆(Bonhams)指出,其中一行詩句出自蘇格蘭詩人沃爾特·斯考特(Watlter Scott)。
溫斯頓·丘吉爾爵士1895年參軍,先是隨軍去了古巴,次年調到印度。
他在1899年-1900年間參加了「布爾戰爭」(Boer War)。

2013年4月3日 星期三

Faith and footwear

http://www.catholic.org.tw/bible/OT/Exod-1.htm
出谷紀 1-20 章 Exodus
出谷紀21-40 章 Exodus


Erasmus

Religion and public policy

Faith and footwear

Putting their best feet forward

TO DON shoes, to doff them, or even to throw them at somebody? As with all the fundamentals of human life, religion has things to say about the question. And as Edna Nahshon, a professor at the Jewish Theological Seminary in New York explained to me, the message is mixed. The Hebrew scriptures tell us that when the children of Israel were about to make their flight from Egypt, they were told to put shoes on their feet, and this sturdy footwear miraculously held together throughout their journey. But at the moment of his encounter with God, Moses was ordered to take off his shoes because he was treading on sacred ground (pictured). In similar circumstances, Joshua received a similar injunction. The fathers of the early Christian church were intrigued by the instruction to Moses. They thought shoes reflected decay and mortality, because they were made from the skin of dead animals, while God was calling Moses to a richer form of life.
In the Muslim world, removing one's shoes on entering a mosque is one of the basics of religious practice. Pig-leather shoes can never be worn. But all shoes are dirty in more than the literal sense. That's why throwing a shoe is considered a particularly contemptuous form of protest. The latest person to experience that was Pervez Musharraf, the former Pakistani president who is now on trial on multiple charges, and had to dodge a flying shoe on the way to court on Friday. George W. Bush had a similar adventure in Iraq in December 2008, and shoe protests have grown more popular since then.
Ms Nahshon, author of a book called "Jews and Shoes", reckons that in respect of footwear, Muslims and Jews sometimes copied one another and sometimes consciously differentiated their practices. One tradition holds that the prophet Muhammad initially encouraged his followers to pray with shoes on, because that was in contrast with Jewish practices of the day. He was then angelically inspired to tell his followers to remove their footwear. Since then, Jews in many parts of the world have been praying with shoes on; indeed an early form of Jewish morning prayer includes special supplications to be said when donning one's footwear: the right shoe first and then the left. But in Arab countries and further east, there is much evidence of Jewish barefootedness. In some cases, Jews were compelled to remove their shoes, at least when treading near a mosque; such rules existed in Morocco and Yemen. In Islamic theocracies, regulations governing clothing and footwear were often used to mark Christians and Jews as monotheists of a lower status. But Ms Nahshon, who is also a senior associate at the Oxford Centre for Hebrew and Jewish Studies, notes that there is an old formal family photograph of Indian Jews wearing gorgeous clothes, and nothing on their feet (pictured). That, she thinks, reflects not compulsion but a Jewish custom, one that may recall the bare-footedness of the beautifully robed priests in the Jerusalem temple.
Pastor Walt, an evangelical Christian preacher based in Tennessee, declares on his webpage that he has strong likes and dislikes in respect of footwear: "flipflops" imply a deplorable sort of ambivalence, while the best shoes of all are the "combat boots" needed by those who have "put on the whole armour of God" as Saint Paul recommends. But Pope Francis has more modest ideas about what to put on his feet. During his first encounter with journalists, one of the first things they noticed was that he had swapped his predecessor's bespoke red-leather numbers for an ordinary black pair.
There is also some footwear specially designed for atheists, but they may have trouble getting it delivered to Tennessee. I'm grateful to my fellow blogger Mark Silk, director of the Greenberg Center for the Study of Religion in Public Life, for pointing out some of the recent findings of a shop in Berlin which sells "atheist shoes" by mail order. The store did an experiment to see whether packages sent to American addresses arrived more slowly, or were more likely to be lost, if the wrapping revealed the non-religious leanings of the sender. The finding was positive. In some parts of the world, people of no faith have to tread carefully.

2013年3月4日 星期一

The 200-Year Jane Austen Book Club /Storybook Garden



Storybook Garden: Sydney

Storybook GardenEvery garden has a story. Thought gardens were only for adults?
The sculpted figures in the Storybook Garden at Hunter Valley Gardens north of Sydney, will dispel that idea.
Having enjoyed the Mad Hatters Tea Party, checked in on Jack and Jill as they rolled downhill and watched Humpty Dumpty perch precariously atop the wall, the small child above appears mesmerized by a garden that's as ageless as it is timeless.
www.hvg.com.au


《傲慢與偏見》200年封面集


對於我們的膚淺,我們不妨實話實說。即便是在高雅的文學領域,人們也會從封面來評判一本書。或許就是出於這個原因,亞馬遜才會給沒有實體的電子書製作亮麗的假“封面”,並把它們跟傳統實體圖書的封面擺在一起,供用戶查看和選購。
對於經典文學作品來說,封面可能尤為重要。畢竟在內容方面,很多人就算對經典作品不是耳熟能詳,也會有一個大致的了解。這類封面主要展示的,也許是 對潛在買家來說比較重要的方面。兩個世紀以來,簡·奧斯汀(Jane Austen)的《傲慢與偏見》(Pride and Prejudice)有過很多種不同的版本,富有說服力地展示這部小說廣泛而經久不衰的人氣(你可以在這裡看到十幾種不同的封面)。簡·奧斯汀可能是僅次於莎士比亞的最受歡迎的英語作家,《傲慢與偏見》的不斷再版不僅僅顯示了公眾對她的喜愛程度,風格繁多的封面也記錄下了這部經典小說以及現代圖書潮流的點滴狀況。
在19世紀,一本書有時候有多款封面供買主挑選:各種顏色的布面,帶或不帶燙金裝飾,斜切邊或是金邊。如今,迫切希望挽留實體圖書消費者的出版商們開始恢復維多利亞時代的禮品書做法;在那個時代,一本書可以採用多種方式裝幀並且以不同的價格出售。
“企鵝經典”(Penguin Classics)版暗黑色封面的《傲慢與偏見》仍然在流通,特別是在教室中;不過近來重新發行的一些《傲慢與偏見》版本,其封面之多姿多彩令人眼花繚 亂。 2009年,企鵝出版社開始發行一種設計師布面精裝版,像Anthropologie這樣的零售商把它作為一種家居飾品來銷售。它的另一個版本擁有“受到 時裝啟發”的書套、毛邊和用作書籤的封面摺頁。現在,又有一個版本採用了緋紅色的人造革封面,上有一個裝飾字母“A”,作為對“傳統”設計的致敬。這裡列出的僅僅是過去200年中,不同出版商發行的大量《傲慢與偏見》版本中的很少一部分。
圖片說明:
圖一:孔雀版
這個版本俗稱“孔雀版”,1894年在倫敦發行;奧斯丁的經典作家地位確立之後,它可能是所有《傲慢與偏見》再版版本中被收藏得最多的一個。“孔雀 版”設計出自休·湯姆森(Hugh Thomson)之手,它已經成為了一種印製在T恤和購物袋上的,自成一體的標誌物。湯姆森之前曾為蓋斯凱爾夫人(Gaskell)的《克蘭弗德》 (Cranford)繪製過這種非常受歡迎的巴洛克式風格插圖,後來的“克蘭弗德化(Cranfordization) ”交易讓它們出了名。現今興起的“漂亮圖書”(pretty books)潮流就常常模仿這種最出名的維多利亞女王時代高端禮品書。
圖二:維多利亞女王時代的便宜版本
圖三:20世紀40年代的袖珍版
那個年代一張電影票賣20美分,一本精裝書約2美元,但紐約企業家羅伯特·德格拉夫(Robert de Graff) 推出了25美分的平裝本圖書。《傲慢與偏見》是最早入選這種革新性的“口袋叢書”(Pocket Books)的作品之一,到1944年時,“口袋叢書”在報攤上的銷量已經突破了1億本。圖中這個封面,是把故事中達西(Darcy)追求伊麗莎白 (Elizabeth)所跨越的社會鴻溝比作是種族差異嗎?書的封底有一個說明,建議滿意的讀者把這本書“返還”給出版商,從而獲得25美分的積分,換購 “保存期更長”的精裝本。你可以把這個平裝版想成是“奧斯汀迷的起步讀物”。
圖四:借勢電影的版本
米高梅電影公司(MGM)1940年拍攝的《傲慢與偏見》由勞倫斯·奧利弗(Laurence Olivier)和葛麗亞·嘉遜(Greer Garson)主演,是好萊塢拍攝的第一部根據奧斯丁小說改編的電影。這部電影取得成功之後不久,大量出版商就借勢推出了印有電影劇照的新版圖書。 1995年,當科林·菲爾斯(Colin Firth)和詹妮弗·艾莉(Jennifer Ehle)主演的BBC迷你系列劇獲得巨大成功時,這樣的情形又再次上演。如今,在書的封面上,給奧斯汀小說人物的形象添加一些著名演員的特徵已經成為了 一種例行做法。
圖五:兒童文學版
圖六:20世紀60年代平裝版
上世紀60年代是平裝書的黃金時代,就像“披頭士”(Beatles)熱門金曲《平裝書作家》(Paperback Writer)中體現的那樣。具體到《傲慢與偏見》上,大學女生數量的增加可能也促使了戴爾(Dell)、福西特(Fawcett)、華盛頓廣場 (Washington Square)、西格內特(Signet)、科利爾(Collier)、斯科拉斯蒂克(Scholastic)、米里斯特 (Minster)、艾維爾曼(Everyman)、企鵝和其他出版社重新發行這本小說。這個時期的大量再版版本以千變的形象來呈現奧斯汀作品,從“當權 版奧斯汀”(establishment Jane)到“迷幻版奧斯汀”(psychedelic Jane),不一而足。圖中是保羅·埃列克出版社(Paul Elek)早期發行的平裝版本封面,它把握時代精神,把《傲慢與偏見》作為波普文化浪漫小說來宣傳。
圖七:適合美國讀者的版本
圖八:基督教小說版
圖九:漫畫版
圖十:令人震驚的電子書封面
在《傲慢與偏見》的各種封面中,最有挑釁性的就是Kindle的“維克桑經典”(Vexin Classics)系列電子版了,它採用了戈黛娃夫人(Lady Godiva)騎馬的形象,讓人十分費解。這是可憐的簡·班內特(Jane Bennet)騎馬去尼日爾斐花園嗎?難怪她會感冒。真正令人擔憂的是,這個版本還自我標榜為“完整插圖版”。
圖十一:青春愛情版
斯蒂芬妮·梅爾(Stephenie Meyer)的《暮光之城》(Twilight)系列獲得巨大成功之後,HarperTeen出版社重新包裝的《傲慢與偏見》採用了亮澤的黑紅色圖像封 面,風格跟《暮光之城》相類似。這是一個未刪節的、幾乎沒有修改過的《傲慢與偏見》版本,其光滑的封面上印着“這份愛是所有一切的發端”(The Love That Started It All)。後來再版的時候,封面上添加了一句“在貝拉和愛德華(Bella and Edward)之前”,澄清了容易引起誤解的視覺暗示。跟之前的青少年文學作品封面不同,這個版本彷彿將《傲慢與偏見》作為《暮光之城》的一個前篇,跳過 父母,直接向青少年宣傳奧斯汀的作品。
圖十二:偽低俗版
達西先生(模樣很像科林·菲爾斯)袒胸露背,嘴裡漫不經心地叼着一根香煙,出現這個偽低俗版的《傲慢與偏見》封面上。通過採用20世紀50年代的審 美觀,紅色頁邊和假造的擦痕,這個未刪節的平裝版偽裝成了年頭久遠的舊書。它屬於“經典作品低俗版”(Pulp! The Classics)系列,該系列把大師傑作重新包裝成低俗小說的樣子。
本文最初發表於2013年2月13日。
翻譯:土土


The 200-Year Jane Austen Book Club

Let's just be honest about our superficiality. Even when it comes to the high-­minded business of literature, people do judge books by their covers. Perhaps that's why Amazon produces glossy mock "covers" for its disembodied e-books, to be inspected and decided upon alongside the traditional print offerings.
Book covers may be especially important when it comes to the classics. After all, many of us have a general sense of, if not a thorough familiarity with, the contents within. Perhaps more than anything else, these covers show what matters to prospective buyers. Two centuries of Jane Austen's "Pride and Prejudice" are particularly revealing about the novel's broad and sustained popular reach. (A slide show of a dozen different covers for the novel can be found here.) Reprintings not only chart the public reception of a writer who, next to Shakespeare, may be the most popular in the English language; their wide-ranging cover art also provides snapshots of both this classic novel and the modern book.
In the 19th century, a book could be purchased in assorted colors of cloth bindings, with or without gold stamping, beveled boards or gilt edges. Today, publishers desperate to retain printed-book readers are reviving gift editions of the Victorian era, when titles appeared in varied formats and at different prices.
Although "Pride and Prejudice" continues to circulate in the somber black associated with Penguin Classics, especially in classrooms, the novel has recently been reissued in a dazzling array of colorful outfits. In 2009, Penguin began offering "Pride and Prejudice" in a designer-cloth hardback, which decorative retailers like Anthropologie sold as home décor. That same text also appeared in a "couture inspired" jacket, complete with deckle edges and French flaps to use as bookmarks. And it is now available in bright scarlet leatherette, with a decorative A on the cover, in a hat tip to "traditional" type design. This is just a small sampling of the many refashioned editions of the novel by different publishers over the last 200 years.