外婆的丧礼一下变成了一场闹剧，所有人都站在孙振林那边，安晴成了异类。
孙振林的妻子，安晴的舅妈林婉芬，这个时候倒是装起了老好人，安晴，你就把东西还给你舅舅，你外婆的财产本来也是你舅舅的，你拿了也没用啊。
安晴压根不记得外婆曾经给过自己这东西，但林婉芬这副嘴脸更让她恶心，孙家靠着安家才有了后来的富贵，现在却想翻脸不认人？
当着前来吊唁的众人的面，孙振林也是个要脸的，对安晴轻轻一喝：你跟我到楼上去。
安晴如梦初醒，冷笑，舅舅有什么话是不敢当着大家的面说清楚的？
来吊唁的人大多都是孙家的亲朋好友，多多少少都知道一些孙家的事情，也对安晴的事有所耳闻，再说了，这两天安晴被林纾弄上头条，又重出江湖，顶了一片骂声，她根本不在意再多这些。
林婉芬上来打圆场，安晴，你外婆平时最疼你，怎么这个时候你还要在你外婆跟前闹事呢？连让你外婆好好走都不行吗？
舅妈，让外婆不能好好走的不是我吧？我外婆究竟怎么死的，你和我舅舅心知肚明。
孙振林气得脸色贴心，一巴掌打在她脸上，混账！你这是什么意思？你想说是我和你舅妈害死你外婆的？当年要不是你干出那种见不得人的荒唐事，你外婆会一病不起？
安晴脸上火辣辣的疼，握紧拳
Grimm gives some examples in which he thinks that the ideas, and their collocations in the story, can only have originally occurred to one mind, once for all. How is the wide distribution of such a story to be accounted for? Grimm first admits ”as rare exceptions the probability of a story’s passing from one people to another, and firmly rooting itself in foreign soil”. But such cases, he says, are “one or two solitary exceptions,” whereas the diffusion of stories which, in his opinion, could only have been invented once for all is an extensive phenomenon. He goes on to say, “We shall be asked where the outermost lines of common property in stories begin, and how the lines of affinity are gradated”. His answer was not satisfactory even to himself, and the additions to our knowledge have deprived it of any value. “The outermost lines are coterminous with those of the great race which is called Indo-Germanic.” Outside of the Indo-Germanic, or “Aryan” race, that is to say, are found none of the m?rchen which are discovered within the borders of that race. But Grimm knew very well himself that this was an erroneous belief.
