章节正文
Tanner often did this, and he would then dream how the Great Spirit
appeared to him as a beautiful young man, and told him where he
would find game, and prophesied other events in his life. It is
curious to see a white man taking to the Indian religion, and having
exactly the same sort of visions as their red converts described to
the Jesuit fathers nearly two hundred years before.
Tanner saw some Indian ghosts, too, when he grew up. On the bank of
the Little Saskawjewun there was a capital camping-place where the
Indians never camped. It was called Jebingneezh-o-shin-naut--"the
place of two Dead Men." Two Indians of the same totem had killed
each other there. Now, their totem was that which Tanner bore, the
totem of his adopted Indian mother. The story was that if any man
camped there, the ghosts would come out of their graves; and that
was just what happened. Tanner made the experiment; he camped and
fell asleep. "Very soon I saw the two dead men come and sit down by
my fire opposite me. I got up and sat opposite them by the fire,
and in this position I awoke." Perhaps he fell asleep again, for he
now saw the two dead men, who sat opposite to him, and laughed and
poked fun and sticks at him. He could neither speak nor run away.
One of them showed him a horse on a hill, and said, "There, my
brother, is a horse I give you to ride on your journey home, and on
your way you can call and leave the horse, and spend another night
with us." So, next morning, he found the horse and rode it, but he
did not spend another night with the ghosts of his own totem. He
had seen enough of them.
Though Tanner believed in his own dreams of the Great Spirit, he did
not believe in those of his Indian mother. He thought she used to
prowl about in the daytime, find tracks of a bear or deer, watch
where they went to, and then say the beast's lair had been revealed
to her in a dream. But Tanner's own visions were "honest Injun."
Once, in a hard winter, Tanner played a trick on the old woman. All
the food they had was a quart of frozen bears' grease, kept in a
kettle with a skin fastened over it. But Tanner caught a rabbit
alive and popped him under the skin. So when the old woman went for
the bears' grease in the morning, and found it alive, she was not a
little alarmed.
But does not the notion of living on frozen pomatum rather take the
gilt off the delight of being an Indian? The old woman was as brave
and resolute as a man, but in one day she sold a hundred and twenty
beaver skins and many buffalo robes for rum. She always entertained
all the neighbouring Indians as long as the rum lasted, and Tanner
had a narrow escape of growing up a drunkard. He became such a
savage that when an Indian girl carelessly allowed his wigwam to be
burned, he stripped her of her blanket and turned her out for the
night in the snow.
So Tanner grew up in spite of hunger and drink. Once, when
starving, and without bullets, he met a buck moose. If he killed
the moose he would be saved, if he did not he would die. So he took
the screws out of the lock of his rifle, loaded with them in place
of bullets, tied the lock on with string, fired, and killed the
moose.
Tanner was worried into marrying a young squaw (at least he says he
did it because the girl wanted it), and this led to all his sorrows-
-this and a quarrel with a medicine-man. The medicine-man accused
him of being a wizard, and his wife got another Indian to shoot him.
Tanner was far from surgeons, and he actually hacked out the bullet
himself with an old razor. Another wounded Indian once amputated
his own arm. The ancient Spartans could not have been pluckier.
The Indians had other virtues as well as pluck. They were honest
and so hospitable, before they knew white men's ways, that they
would give poor strangers new mocassins and new buffalo cloaks.
Will it bore you, my dear Dick, if I tell you of an old Indian's
death? It seems a pretty and touching story. Old Pe-shau-ba was a
friend of Tanner. One day he fell violently ill. He sent for
Tanner and said to him: "I remember before I came to live in this
world, I was with the Great Spirit above. I saw many good and
desirable things, and among others a beautiful woman. And the Great
Spirit said: 'Pe-shau-ba, do you love the woman?' I told him I
did. Then he said, 'Go down and spend a few winters on earth. You
cannot stay long, and you must remember to be always kind and good
to my children whom you see below.' So I came down, but I have
never forgotten what was said to me.
"I have always stood in the smoke between the two bands when my
people fought with their enemies . . . I now hear the same voice
that talked to me before I came into the world. It tells me I can
remain here no longer." He then walked out, looked at the sun, the
sky, the lake, and the distant hills; then came in, lay down
composedly in his place, and in a few minutes ceased to breathe.
If we would hardly care to live like Indians, after all (and Tanner
tired of it and came back, an old man, to the States), we might
desire to die like Pe-shau-ba, if, like him, we had been "good and
kind to God's children whom we meet below." So here is a Christmas
moral for you, out of a Red Indian book, and I wish you a merry
Christmas and a happy New Year.
APPENDIX I
Reynolds's Peter Bell.
When the article on John Hamilton Reynolds ("A Friend of Keats") was
written, I had not seen his "Peter Bell" (Taylor and Hessey, London,
1888). This "Lyrical Ballad" is described in a letter of Keats's
published by Mr. Sidney Colvin in Macmillan's Magazine, August,
1888. The point of Reynolds's joke was to produce a parody before
the original. Reynolds was annoyed by what Hood called "The Betty
Foybles" of Wordsworth, and by the demeanour of a poet who was
serious, not only in season, but out of season. Moreover,
Wordsworth had damned "a pretty piece of heathenism" by Keats, with
praise which was faint even from Wordsworth to a contemporary. In
the circumstances, as Wordsworth was not yet a kind of solemn shade,
whom we see haunting the hills, and hear chanting the swan song of
the dying England, perhaps Reynolds's parody scarce needs excuse.
Mr. Ainger calls it "insolent," meaning that it has an unkind tone
of personal attack. That is, unluckily, true, but to myself the
parody appears remarkably funny, and quite worthy of "the sneering
brothers, the vile Smiths," as Lamb calls the authors of "Rejected
Addresses." Lamb wrote to tell Wordsworth that he did not see the
fun of the parody--perhaps it is as well that we should fail to see
the fun of jests broken on our friends. But will any Wordsworthian
deny to-day the humour of this? -
"He is rurally related;
Peter Bell hath country cousins,
(He had once a worthy mother),
Bells and Peters by the dozens,
But Peter Bell he hath no brothers,
Not a brother owneth he,
Peter Bell he hath no brother;
His mother had no other son,
No other son e'er called her 'mother,'
Peter Bell hath brother none."
As Keats says in a review he wrote for The Examiner, "there is a
pestilent humour in the rhymes, and an inveterate cadence in some of
the stanzas that must be lamented." In his review Keats tried to
hurt neither side, but his heart was with Reynolds; "it would be
just as well to trounce Lord Byron in the same manner."
People still make an outcry over the trouncing of Keats. It was
bludgeonly done, but only part of a game, a kind of horseplay at
which most men of letters of the age were playing. Who but regrets
that, in his "Life of Keats," Mr. Colvin should speak as if Sir
Walter Scott had, perhaps, a guilty knowledge of the review of Keats
in Blackwood! There is but a tittle of published evidence to the
truth of a theory in itself utterly detestable, and, to every one
who understands the character of Scott, wholly beyond possibility of
belief. Even if Lockhart was the reviewer, and if Scott came to
know it, was Scott responsible for what Lockhart did in 1819 or
1820, the very time when Mrs. Shelley thought he was defending
Shelley in Blackwood (where he had praised her Frankenstein), and
when she spoke of Sir Walter as "the only liberal man in the
faction"? Unluckily Keats died, and his death was absurdly
attributed to a pair of reviews which may have irritated him, and
which were coarse, and cruel even for that period of robust
reviewing. But Keats knew very well the value of these critiques,
and probably resented them not much more than a football player
resents being "hacked" in the course of the game. He was very
willing to see Byron and Wordsworth "trounced," and as ready as
Peter Corcoran in his friend's poem to "take punishment" himself.
The character of Keats was plucky, and his estimate of his own
genius was perfectly sane. He knew that he was in the thick of a
literary "scrimmage," and he was not the man to flinch or to repine
at the consequences.
APPENDIX II
Portraits of Virgil and Lucretius.
In the Letter on Virgil some remarks are made on a bust of the poet.
It is wholly fanciful. Our only vestiges of a portrait of Virgil
are in two MSS.; the better of the two is in the Vatican. The
design represents a youth, with dark hair and a pleasant face,
seated reading. A desk is beside him, and a case for manuscript, in
shape like a band-box. (See Visconti, "Icon. Rom." i. 179, plate
13.) Martial tells us that portraits of Virgil were illuminated on
copies of his "AEneid." The Vatican MS. is of the twelfth century.
But every one who has followed the fortunes of books knows that a
kind of tradition often preserves the illustrations, which are
copied and recopied without material change. (See Mr. Jacobs's
"Fables of Bidpai," Nutt, 1888.) Thus the Vatican MS. may preserve
at least a shadow of Virgil.
If there be any portrait of Lucretius, it is a profile on a sard,
published by Mr. Munro in his famous edition of the poet. The
letters LVCR are inscribed on the stone, and appear to be
contemporary with the gem. This, at least, is the opinion of Mr. A.
S. Murray, of the late Mr. C. W. King, Braun, and Muller. On the
other hand, Bernouilli ("Rom. Icon." i. 247) regards this, and
apparently most other Roman gems with inscriptions, as "apocryphal."
The ring, which was in the Nott collection, is now in my possession.
If Lucretius were the rather pedantic and sharp-nosed Roman of the
gem, his wife had little reason for the jealousy which took so
deplorable a form. Cold this Lucretius may have been, volatile--
never! {11}
Footnotes:
{1} This was written during the lifetime of Mr. Arnold and Mr.
Browning.
{2} Since this was written, Mr. Bridges has made his lyrics
accessible in "Shorter Poems." (G. Bell and Sons: 1890)
{3} Macmillans.
{4} Reynolds was, perhaps, a little irreverent. He anticipated
Wordsworth's "Peter Bell" by a premature parody, "Peter Bell the
First."
{5} Appendix on Reynolds's "Peter Bell."
{6} "Aucassin and Nicolette" has now been edited, annotated, and
equipped with a translation by Mr. F. W. Bourdillon (Kegan Paul &
Trench, 1887).
{7} Edinburgh, 1862.
{8} The Elzevir piracy was rather earlier.
{9} Pindar, perhaps, in one of his fragments, suggested that pretty
Cum regnat Rosa.
{10} See next letter.
{11} Mr. Munro calls the stone "a black agate," and does not
mention its provenance. The engraving in his book does no justice
to the portrait. There is another gem representing Lucretius in the
Vatican: of old it belonged to Leo X. The two gems are in all
respects similar. A seal with this head, or one very like it,
belonged to Evelyn, the friend of Mr. Pepys.
End
appeared to him as a beautiful young man, and told him where he
would find game, and prophesied other events in his life. It is
curious to see a white man taking to the Indian religion, and having
exactly the same sort of visions as their red converts described to
the Jesuit fathers nearly two hundred years before.
Tanner saw some Indian ghosts, too, when he grew up. On the bank of
the Little Saskawjewun there was a capital camping-place where the
Indians never camped. It was called Jebingneezh-o-shin-naut--"the
place of two Dead Men." Two Indians of the same totem had killed
each other there. Now, their totem was that which Tanner bore, the
totem of his adopted Indian mother. The story was that if any man
camped there, the ghosts would come out of their graves; and that
was just what happened. Tanner made the experiment; he camped and
fell asleep. "Very soon I saw the two dead men come and sit down by
my fire opposite me. I got up and sat opposite them by the fire,
and in this position I awoke." Perhaps he fell asleep again, for he
now saw the two dead men, who sat opposite to him, and laughed and
poked fun and sticks at him. He could neither speak nor run away.
One of them showed him a horse on a hill, and said, "There, my
brother, is a horse I give you to ride on your journey home, and on
your way you can call and leave the horse, and spend another night
with us." So, next morning, he found the horse and rode it, but he
did not spend another night with the ghosts of his own totem. He
had seen enough of them.
Though Tanner believed in his own dreams of the Great Spirit, he did
not believe in those of his Indian mother. He thought she used to
prowl about in the daytime, find tracks of a bear or deer, watch
where they went to, and then say the beast's lair had been revealed
to her in a dream. But Tanner's own visions were "honest Injun."
Once, in a hard winter, Tanner played a trick on the old woman. All
the food they had was a quart of frozen bears' grease, kept in a
kettle with a skin fastened over it. But Tanner caught a rabbit
alive and popped him under the skin. So when the old woman went for
the bears' grease in the morning, and found it alive, she was not a
little alarmed.
But does not the notion of living on frozen pomatum rather take the
gilt off the delight of being an Indian? The old woman was as brave
and resolute as a man, but in one day she sold a hundred and twenty
beaver skins and many buffalo robes for rum. She always entertained
all the neighbouring Indians as long as the rum lasted, and Tanner
had a narrow escape of growing up a drunkard. He became such a
savage that when an Indian girl carelessly allowed his wigwam to be
burned, he stripped her of her blanket and turned her out for the
night in the snow.
So Tanner grew up in spite of hunger and drink. Once, when
starving, and without bullets, he met a buck moose. If he killed
the moose he would be saved, if he did not he would die. So he took
the screws out of the lock of his rifle, loaded with them in place
of bullets, tied the lock on with string, fired, and killed the
moose.
Tanner was worried into marrying a young squaw (at least he says he
did it because the girl wanted it), and this led to all his sorrows-
-this and a quarrel with a medicine-man. The medicine-man accused
him of being a wizard, and his wife got another Indian to shoot him.
Tanner was far from surgeons, and he actually hacked out the bullet
himself with an old razor. Another wounded Indian once amputated
his own arm. The ancient Spartans could not have been pluckier.
The Indians had other virtues as well as pluck. They were honest
and so hospitable, before they knew white men's ways, that they
would give poor strangers new mocassins and new buffalo cloaks.
Will it bore you, my dear Dick, if I tell you of an old Indian's
death? It seems a pretty and touching story. Old Pe-shau-ba was a
friend of Tanner. One day he fell violently ill. He sent for
Tanner and said to him: "I remember before I came to live in this
world, I was with the Great Spirit above. I saw many good and
desirable things, and among others a beautiful woman. And the Great
Spirit said: 'Pe-shau-ba, do you love the woman?' I told him I
did. Then he said, 'Go down and spend a few winters on earth. You
cannot stay long, and you must remember to be always kind and good
to my children whom you see below.' So I came down, but I have
never forgotten what was said to me.
"I have always stood in the smoke between the two bands when my
people fought with their enemies . . . I now hear the same voice
that talked to me before I came into the world. It tells me I can
remain here no longer." He then walked out, looked at the sun, the
sky, the lake, and the distant hills; then came in, lay down
composedly in his place, and in a few minutes ceased to breathe.
If we would hardly care to live like Indians, after all (and Tanner
tired of it and came back, an old man, to the States), we might
desire to die like Pe-shau-ba, if, like him, we had been "good and
kind to God's children whom we meet below." So here is a Christmas
moral for you, out of a Red Indian book, and I wish you a merry
Christmas and a happy New Year.
APPENDIX I
Reynolds's Peter Bell.
When the article on John Hamilton Reynolds ("A Friend of Keats") was
written, I had not seen his "Peter Bell" (Taylor and Hessey, London,
1888). This "Lyrical Ballad" is described in a letter of Keats's
published by Mr. Sidney Colvin in Macmillan's Magazine, August,
1888. The point of Reynolds's joke was to produce a parody before
the original. Reynolds was annoyed by what Hood called "The Betty
Foybles" of Wordsworth, and by the demeanour of a poet who was
serious, not only in season, but out of season. Moreover,
Wordsworth had damned "a pretty piece of heathenism" by Keats, with
praise which was faint even from Wordsworth to a contemporary. In
the circumstances, as Wordsworth was not yet a kind of solemn shade,
whom we see haunting the hills, and hear chanting the swan song of
the dying England, perhaps Reynolds's parody scarce needs excuse.
Mr. Ainger calls it "insolent," meaning that it has an unkind tone
of personal attack. That is, unluckily, true, but to myself the
parody appears remarkably funny, and quite worthy of "the sneering
brothers, the vile Smiths," as Lamb calls the authors of "Rejected
Addresses." Lamb wrote to tell Wordsworth that he did not see the
fun of the parody--perhaps it is as well that we should fail to see
the fun of jests broken on our friends. But will any Wordsworthian
deny to-day the humour of this? -
"He is rurally related;
Peter Bell hath country cousins,
(He had once a worthy mother),
Bells and Peters by the dozens,
But Peter Bell he hath no brothers,
Not a brother owneth he,
Peter Bell he hath no brother;
His mother had no other son,
No other son e'er called her 'mother,'
Peter Bell hath brother none."
As Keats says in a review he wrote for The Examiner, "there is a
pestilent humour in the rhymes, and an inveterate cadence in some of
the stanzas that must be lamented." In his review Keats tried to
hurt neither side, but his heart was with Reynolds; "it would be
just as well to trounce Lord Byron in the same manner."
People still make an outcry over the trouncing of Keats. It was
bludgeonly done, but only part of a game, a kind of horseplay at
which most men of letters of the age were playing. Who but regrets
that, in his "Life of Keats," Mr. Colvin should speak as if Sir
Walter Scott had, perhaps, a guilty knowledge of the review of Keats
in Blackwood! There is but a tittle of published evidence to the
truth of a theory in itself utterly detestable, and, to every one
who understands the character of Scott, wholly beyond possibility of
belief. Even if Lockhart was the reviewer, and if Scott came to
know it, was Scott responsible for what Lockhart did in 1819 or
1820, the very time when Mrs. Shelley thought he was defending
Shelley in Blackwood (where he had praised her Frankenstein), and
when she spoke of Sir Walter as "the only liberal man in the
faction"? Unluckily Keats died, and his death was absurdly
attributed to a pair of reviews which may have irritated him, and
which were coarse, and cruel even for that period of robust
reviewing. But Keats knew very well the value of these critiques,
and probably resented them not much more than a football player
resents being "hacked" in the course of the game. He was very
willing to see Byron and Wordsworth "trounced," and as ready as
Peter Corcoran in his friend's poem to "take punishment" himself.
The character of Keats was plucky, and his estimate of his own
genius was perfectly sane. He knew that he was in the thick of a
literary "scrimmage," and he was not the man to flinch or to repine
at the consequences.
APPENDIX II
Portraits of Virgil and Lucretius.
In the Letter on Virgil some remarks are made on a bust of the poet.
It is wholly fanciful. Our only vestiges of a portrait of Virgil
are in two MSS.; the better of the two is in the Vatican. The
design represents a youth, with dark hair and a pleasant face,
seated reading. A desk is beside him, and a case for manuscript, in
shape like a band-box. (See Visconti, "Icon. Rom." i. 179, plate
13.) Martial tells us that portraits of Virgil were illuminated on
copies of his "AEneid." The Vatican MS. is of the twelfth century.
But every one who has followed the fortunes of books knows that a
kind of tradition often preserves the illustrations, which are
copied and recopied without material change. (See Mr. Jacobs's
"Fables of Bidpai," Nutt, 1888.) Thus the Vatican MS. may preserve
at least a shadow of Virgil.
If there be any portrait of Lucretius, it is a profile on a sard,
published by Mr. Munro in his famous edition of the poet. The
letters LVCR are inscribed on the stone, and appear to be
contemporary with the gem. This, at least, is the opinion of Mr. A.
S. Murray, of the late Mr. C. W. King, Braun, and Muller. On the
other hand, Bernouilli ("Rom. Icon." i. 247) regards this, and
apparently most other Roman gems with inscriptions, as "apocryphal."
The ring, which was in the Nott collection, is now in my possession.
If Lucretius were the rather pedantic and sharp-nosed Roman of the
gem, his wife had little reason for the jealousy which took so
deplorable a form. Cold this Lucretius may have been, volatile--
never! {11}
Footnotes:
{1} This was written during the lifetime of Mr. Arnold and Mr.
Browning.
{2} Since this was written, Mr. Bridges has made his lyrics
accessible in "Shorter Poems." (G. Bell and Sons: 1890)
{3} Macmillans.
{4} Reynolds was, perhaps, a little irreverent. He anticipated
Wordsworth's "Peter Bell" by a premature parody, "Peter Bell the
First."
{5} Appendix on Reynolds's "Peter Bell."
{6} "Aucassin and Nicolette" has now been edited, annotated, and
equipped with a translation by Mr. F. W. Bourdillon (Kegan Paul &
Trench, 1887).
{7} Edinburgh, 1862.
{8} The Elzevir piracy was rather earlier.
{9} Pindar, perhaps, in one of his fragments, suggested that pretty
Cum regnat Rosa.
{10} See next letter.
{11} Mr. Munro calls the stone "a black agate," and does not
mention its provenance. The engraving in his book does no justice
to the portrait. There is another gem representing Lucretius in the
Vatican: of old it belonged to Leo X. The two gems are in all
respects similar. A seal with this head, or one very like it,
belonged to Evelyn, the friend of Mr. Pepys.
End
- indian [´indiən]
a.印度的 n.印度人 (初中英语单词) - frozen [´frəuzn] freeze 的过去分词 (初中英语单词)
- hunger [´hʌŋgə] n.饥饿；渴望 (初中英语单词)
- actually [´æktʃuəli] ad.事实上；实际上 (初中英语单词)
- solemn [´sɔləm] a.严肃的；隆重的 (初中英语单词)
- scarce [skeəs, skers] a.缺乏的；稀有的 (初中英语单词)
- worthy [´wə:ði] a.有价值的；值得的 (初中英语单词)
- humour [´hju:mə] n.幽默，诙谐 (初中英语单词)
- review [ri´vju:] v.&n.复习；回顾；检查 (初中英语单词)
- guilty [´gilti] a.有罪的；心虚的 (初中英语单词)
- character [´kæriktə] n.特性；性质；人物；字 (初中英语单词)
- wholly [´həul-li] ad.完全，十足；统统 (初中英语单词)
- possibility [,pɔsə´biliti] n.可能(性)；希望；前途 (初中英语单词)
- responsible [ri´spɔnsəbəl] a.尽责的；责任重大的 (初中英语单词)
- liberal [´libərəl] a.大方的 n.开明的人 (初中英语单词)
- coarse [kɔ:s] a.粗(糙)的；粗鲁的 (初中英语单词)
- estimate [´estimət, ´estimeit] n.估计；评价 vt.估价 (初中英语单词)
- reading [´ri:diŋ] n.(阅)读；朗读；读物 (初中英语单词)
- tradition [trə´diʃən] n.传统；惯例；传说 (初中英语单词)
- collection [kə´lekʃən] n.收集；征收；募捐 (初中英语单词)
- daytime [´deitaim] n.白天 (高中英语单词)
- grease [gri:s] n.脂肪；油脂 vt.涂油 (高中英语单词)
- buffalo [´bʌfələu] n.水牛；野牛 (高中英语单词)
- carelessly [´kɛəlisli] ad.粗心地；疏忽地 (高中英语单词)
- violently [´vaiələntli] ad.强暴地；猛烈地 (高中英语单词)
- damned [dæmd] a.该死的 ad.非常，极 (高中英语单词)
- contemporary [kən´tempərəri] a.&n.同时代的(人) (高中英语单词)
- perfectly [´pə:fiktli] ad.理想地；完美地 (高中英语单词)
- portrait [´pɔ:trit] n.肖像；相片；雕像 (高中英语单词)
- manuscript [´mænjuskript] a.手抄的 n.手稿 (高中英语单词)
- edition [i´diʃən] n.版本；很相似的 (高中英语单词)
- jealousy [´dʒeləsi] n.妒忌；猜忌 (高中英语单词)
- lifetime [´laiftaim] n.一生，终生，寿命 (高中英语单词)
- translation [træns´leiʃən, trænz-] n.翻译；译文；译本 (高中英语单词)
- tanner [´tænə] n.制革工人 (英语四级单词)
- resolute [´rezəlu:t] a.坚决的；不屈不挠的 (英语四级单词)
- wigwam [´wigwæm] n.棚屋，简陋的小屋 (英语四级单词)
- wizard [´wizəd] n.术士；男巫 (英语四级单词)
- hospitable [´hɔspitəbəl] a.好客的；招待周到的 (英语四级单词)
- touching [´tʌtʃiŋ] a.动人的 prep.提到 (英语四级单词)
- demeanour [di´mi:nə] n.行为；举止；态度 (英语四级单词)
- unkind [,ʌn´kaind] a.不客气的；不和善的 (英语四级单词)
- remarkably [ri´mɑ:kəbli] ad.非凡地；显著地 (英语四级单词)
- cadence [´keidəns] n.抑扬；节奏；韵律 (英语四级单词)
- trounce [trauns] vt.痛打；严责；痛骂 (英语四级单词)
- outcry [´autkrai] n.喊叫；强烈抗议 (英语四级单词)
- martial [´mɑ:ʃəl] a.战争的；象军人的 (英语四级单词)
- appendix [ə´pendiks] n.附录；阑尾 (英语四级单词)
- edinburgh [´edinbərə] n.爱丁堡 (英语四级单词)
- taking [´teikiŋ] a.迷人的 n.捕获物 (英语六级单词)
- drunkard [´drʌŋkəd] n.醉汉；酒鬼 (英语六级单词)
- examiner [ig´zæminə] n.审查者；主考者 (英语六级单词)
- profile [´prəufail] n.侧面 vt.画...侧面 (英语六级单词)
- engraving [in´greiviŋ] n.雕刻术；雕板 (英语六级单词)
文章标签:名著
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