夜色微浓，天空阴霾，暴雨欲袭城。
沈初夏刚到别墅门口，雷声滚滚，大雨倏然而至。
她看到二楼的卧室亮着灯，视线落于院子里停着的那辆黑色迈巴赫时，心下一喜。
顾亦城真的回来了！
沈初夏开门就看到一双黑色皮鞋和一双宝蓝色的高跟鞋胡乱躺在玄关处的地毯上，心不禁凉了几分，长长呼了一口气。
二楼隐约能听到人声，她强迫自己冷静下来，迈开步子，上楼。
迎面下来的女人妖娆多姿，沈初夏认得她，江市电视台正在热播的电视剧女主角柳茵。
柳茵显然看到她了，嘴角挂着一丝嘲笑，挥了挥手上的支票，一副得意的表情。
沈初夏愣怔几秒，继续往上走，顾亦城站在落地窗前抽烟，闻声转头，玩味地讽刺：怎么，恼了？
以后，麻烦事先给我个电话。
哪怕是在外面游荡，也好过回来看到他和别的女人翻云覆雨。
Such are the consistent statements of Mr. Eyre! Roskoff also cites Mr. Ridley, Braim, Cunningham, Dawson, and other witnesses, as opposed to Sir John Lubbock, and he includes Mr. Tylor.10 Mr. Tylor, later, found Baiame, or Pei-a-mei, no earlier in literature than about 1840, in Mr. Hale’s United States Exploring Expedition11 Previous to that date, Baiame, it seems, was unknown to Mr. Threlkeld, whose early works are of 1831-1857. He only speaks of Koin, a kind of goblin, and for lack of a native name for God, Mr. Threlkeld tried to introduce Jehova-ka-biruê, and Eloi, but failed. Mr. Tylor, therefore, appears to suppose that the name, Baiame, and, at all events, his divine qualities, were introduced by missionaries, apparently between 1831 and 1840.12 To this it must be replied that Mr. Hale, about 1840, writes that “when the missionaries first came to Wellington” (Mr. Threlkeld’s own district) “Baiame was worshipped there with songs”. “These songs or hymns, according to Mr. Threlkeld, were passed on from a considerable distance. It is notorious that songs and dances are thus passed on, till they reach tribes who do not even know the meaning of the words.”13
