On the 21st day of June, 1844, Thomas Ford, governor of the state of Illinois, arrived at Carthage. What Pontius Pilate was to the divine atonement on Calvary, this man Ford was to the sealing martyrdom at Carthage.[1]
He was a politician, a friend to the masses, right or wrong. He submitted himself at Carthage to the direction of the mob leaders. From the moment of his arrival there until the deed was done, he interposed no hand to stay the awful deed. He could not have been so blind as to fail in seeing that murder impended5 for the Prophet and Patriarch; and that extermination6 threatened the Saints. A statesman and a true and brave patriot7 could have put forth8 his power and dissipated the evils at a stroke; but Ford was not of such mettle9. He affected10 to view Joseph and his brethren as rebels and the mob as law-abiding citizens—at best, he classed them altogether. How he must have cringed when the Prophet asked him:
Sir, is it not an easy matter to distinguish between those who have pledged themselves to exterminate11 innocent men, women and children, and those who have only stood in their own defense12, and in defense of their innocent families, and that, too, in accordance with the Constitution and laws of the country as required by the oaths, and as good and law-abiding citizens?
On the 21st Ford wrote to Joseph asking for a conference at Carthage with discreet13 representatives from Nauvoo. Apostle John Taylor and Dr. John M. Bernhisel went at once, in obedience14 to this request, carrying with them a full account of the situation and the circumstances which had led to it, and a score of affidavits15 from trustworthy men—some of whom were not connected with the Prophet or his people—showing clearly the purpose of the mob to commit murder. The next day Lucien Woodworth was sent to him from Nauvoo, with further documents and with a letter from the Prophet. When Apostle Taylor and Dr. Bernhisel reached Carthage, they found that the governor had taken the entire mob into his service; that he had passed judicially16 upon the municipal ordinances17 and proceedings18 at Nauvoo; and that, without hearing from them, he had decided19 upon his course. He received them coolly and as he read their communications aloud, he was surrounded by mobocrats who interrupted him at every sentence with a torrent20 of profanity and threats. He could listen to no argument and weigh no justice, for the cry was in his ears, "Crucify! Crucify!" By the hands of these brethren he sent a communication back to Nauvoo to require "all who are or shall be accused, to submit themselves to arrest by the same constable21, by virtue22 of the same warrant, to be tried by the same magistrate23 whose authority had heretofore been resisted."
He asked that martial24 law should be abolished. He sent the constable with a guard to Nauvoo to secure Joseph and his friends. Of this circumstance Ford himself says:
Upon the arrival of the constable and guard [at Nauvoo], the mayor and common council at once signified their willingness to surrender, and stated their readiness to proceed to Carthage next morning at 8 o'clock. Martial law had previously25 been abolished. The hour of 8 o'clock came, and the accused failed to make their appearance. The constable and his escort returned. The constable made no effort to arrest any of them, or would he or the guard delay their departure one minute beyond the time to see whether an arrest could be made. Upon their return, they reported that they had been informed that the accused had fled and could not be found.
I immediately proposed to a council of officers to march into Nauvoo with a small force then under my command, but the officers were of opinion that it was too small, and many of them insisted upon a further call of the militia27. Upon reflection, I was of opinion that the officers were right in the estimate of our force, and the project for immediate26 action was abandoned. I was soon informed, however, of the conduct of the constable and guard, and then I was perfectly28 satisfied that a most base fraud had been attempted; that, in fact, it was feared that the Mormons would submit and thereby29 entitle themselves to the protection of the law. It was very apparent that many of the bustling30, active spirits were afraid that there would be no occasion for calling out an overwhelming militia force, for marching it into Nauvoo, for probable mutiny when there, and for the extermination of the Mormon race. It appeared that the constable and the escort were fully31 in the secret, and acted well their part to promote the conspiracy32.
Informed of all the plots against him and seeing the executive weakness or connivance33 with the mob the Prophet determined34 to make one final effort to draw the menace from Nauvoo. He addressed a letter to the governor, in which he exposed the fallacy and cowardice of Ford's official proceedings and personal position. Then, after dark on the night of the 22nd of June, he called Hyrum, Willard Richards, John Taylor, W. W. Phelps, A. C. Hodge, John L. Butler, Alpheus Cutler and some others into his house and read to them the letter from the governor, merely remarking: "There is no mercy—no mercy here!"
Hyrum said: "No: as sure as we fall into their hands, we are dead men."
Joseph then told the brethren that if he and Hyrum should leave Nauvoo the attention of the mob would be attracted away from the Saints and in pursuit of the Prophet and Patriarch; and if the people would go quietly about their business none of them would be harmed. With this purpose he prepared to cross the river and go into the west. That night they bade farewell to their families. As they departed it was seen that Joseph's tears were falling fast, and he uttered not a word while they walked down to the bank of the river. Joseph, Hyrum and Willard, rowed by Orrin P. Rockwell, crossed the Mississippi in a leaky skiff, bailing35 out the water with their boots and shoes to keep the frail36 boat from sinking. They found refuge on the Iowa side at the house of Brother William Jordan, and made immediate preparations to depart toward the Rocky Mountains. But while they were packing their provisions, on the 23rd day of June, messengers came from Emma and others in Nauvoo, entreating37 the Prophet to return and by innuendo38 accusing him of cowardice in thus leaving the city. It was a fatal blindness on the part of these professed39 friends. They seemed to fear that the governor, failing to find Joseph and Hyrum, would fall upon Nauvoo with the militia. The Prophet knew better, that Ford would not dare such a thing as this—he might consent to the murder of individuals but he dare not lead an army against an unoffending city. It is pitiable to think that the Saints could have so misjudged their leader as to suspect him of cowardice. But it is often so, that men placed in responsible stations, who act by the light of heaven and for the benefit of their brethren, without one thought of personal safety or advantage, are condemned40 by the unthinking.
"We are going back to be butchered," said Joseph; "if we live or die we will be reconciled to our fate," said Hyrum; as they moved down to the river to cross to Nauvoo on that 23rd day of June. While they walked Joseph fell behind, deep in thought. Someone shouted to him to quicken his steps, and he remarked: "There is time enough for the slaughter."
That night, Sunday, June 23rd, 1844, Joseph sent a letter to the governor informing him that he would go to Carthage the next morning to meet his trial. He asked that the governor send a posse to meet him near the Mound41, outside of Carthage, about two o'clock on the afternoon of the 24th. Seeing the determination of Joseph, the very friends who had induced him to return would now have interposed; but he was firm. To remain in Nauvoo would be to draw the vengeance42 of the mob upon that city. The next morning Elder Jedediah M. Grant and Theodore Turley, who had carried Joseph's communication to the governor, returned to Nauvoo and reported their mission. Ford had at first agreed to send a posse to escort Joseph in safety to Carthage, but some of the mobocrats and apostates43 made bitter speeches to him and he rescinded44 his promise. He refused to send or allow an escort for Joseph, "as it was an honor not given to any other citizen." He would not even allow Elders Grant and Turley to remain in Carthage that night, but sent them out with a demand that Joseph should appear unaccompanied at Carthage the next morning. The messengers told the Prophet that intense excitement existed at Carthage; but he would not heed45 their warning.
On the morning of Monday, the 24th of June, 1844, Joseph and the seventeen other men named in the old writ46 from Morrison, started from Nauvoo. When they reached the temple, the Prophet looked upon it with a long and wistful gaze, and then turned his eyes upon the city, saying: "This is the loveliest place and these are the best people under the heavens. Little do they know the trials that await them."
As they passed out of the city the Prophet said to Daniel H. Wells: "Squire47 Wells, I wish you to cherish my memory, and not think me the worst man in the world, either."
On the way out they met Captain Dunn coming from Carthage with about sixty mounted men. Joseph said: "Do not be alarmed, brethren, for they cannot do more to you than the enemies of truth did to the ancient Saints—they can only kill the body."
Dunn presented to Joseph an order from Governor Ford for all the state arms in the possession of the Nauvoo Legion. Joseph immediately countersigned48 the order. Then he turned to the company and spoke49 these memorable50 words:
I AM GOING LIKE A LAMB TO THE SLAUGHTER, BUT I AM CALM AS A SUMMER'S MORNING. I HAVE A CONSCIENCE VOID OF OFFENSE51 TOWARD GOD AND TOWARD ALL MEN.
Again, he said: "If they take my life I shall die an innocent man, and my blood shall cry from the ground for vengeance, and it shall yet be said of me, 'He was murdered in cold blood.'"
Joseph sent Henry G. Sherwood back to Nauvoo to get the arms ready for Captain Dunn and to have all things done with good order and regularity52. But Dunn feared that the governor's demands, coming at such a time, would excite resistance, and he requested Joseph and the brethren to return with him to the city under a pledge of mutual53 protection. He preferred to depend upon the well-known integrity of Joseph rather than to risk the wounded feelings of a much abused people. When the order for the state arms was made known in Nauvoo many of the brethren regarded this as a preparation for another Far West tragedy: but they heeded54 the Prophet's word and unresistingly yielded obedience to the requirement.
It was an outrage55 to ask these arms under the circumstances; they were borne by men who were on the defensive56, not the offensive—men who carried them for the protection of home and virtue, and who had not set foot outside the limits of their own city. Ford's action in this matter was atrocious; the compliance57 of the Prophet and the Saints was noble.
Joseph again bade farewell to his family, and looked again and again upon the fair domain58 which his mortal eyes were beholding59 for the last time. His face was white and luminous60, yet upon it and in his eyes was a look of anguish61. His friends would even now have detained him, be the consequences what they might; but he told them he must either yield himself to his sworn murderers or the city would be given up to massacre62 and pillage63 under the sanction of the governor.
Shortly after leaving Nauvoo they met Brother A. C. Hodge coming from Carthage, who told them that a minister—whom Joseph had previously treated with great kindness—warned him that so sure as Joseph and Hyrum came to Carthage they would be killed. He also said that Hamilton, the innkeeper at Carthage, had pointed64 to the Carthage Greys, saying: "Hodge, there are the boys that will settle you Mormons."
A little farther on the way, the Prophet received letters from attorneys at Carthage to whom the governor had pledged his own honor and the honor of the state of Illinois that the prisoners should be protected from all harm. This pledge Ford reiterated65 often; and upon the strength of it many of the Prophet's friends felt that he was safe.
It was not until a little before midnight that the party reached Carthage, but they found the mob up and expecting them with great anxiety. As they passed the public square, many troops, especially the Carthage Greys, gave way to a frenzy66 of joy.
Some of them shouted, "God damn you, old Joe Smith, we have got you now." Others cried, "Where is the damned Prophet!" "Stand away, you McDonough boys, and let us shoot the damned Mormons." "Clear the way and let us have a view of Joe Smith, the Prophet of God. He has seen the last of Nauvoo. We'll use him up now, and kill all the damned Mormons."
The profanity of the mob was an avalanche67. Such ravings and cursings were scarcely ever before heard from civilized68 men. The governor was an ear witness to it all and leaned from his tavern69 window to say in a fawning70 voice to the rabble71:
Gentlemen, I know your great anxiety to see Mr. Smith, which is natural enough, but it is quite too late tonight for you to have that opportunity; but I assure you, gentlemen, you shall have that privilege tomorrow morning, as I will cause him to pass before the troops upon the square, and I now wish you, with this assurance, quietly and peaceably to return to your quarters.
The prisoners were quartered at the tavern of Hamilton, who had threatened Brother Hodge that the Carthage Greys would settle the "Mormons." At the same inn was a party of apostates. One of them, John A. Hicks, formerly73 president of the elders' quorum74, stated to Brother Cyrus H. Wheelock that it was determined to shed the blood of Joseph Smith, whether he was cleared by the law or not. Hicks talked freely and unreservedly upon the subject, as if he were discoursing75 upon the most common occurrence of life; and boldly declared that the Laws, the Higbees and the Fosters were all agreed upon this course.
Elder Wheelock carried this information to Governor Ford, but that craven wretch76 treated it with perfect indifference77 and suffered Hicks and his associates to go on with their plans for murder.
A few hours later the most prominent enemies of the Prophet at Carthage declared:
There is nothing against these men; the law cannot reach them, but powder and ball shall. They will never get out of Carthage alive.
Footnotes
1. Sixteen years after Ford had acquiesced78 in the murder of Joseph and Hyrum Smith, he said in his history of Illinois:
The Christian79 world, which has hitherto regarded Mormonism with silent contempt, unhappily may yet have cause to fear its rapid increase. Modern society is full of material for such a religion. At the death of the Prophet, fourteen years after the first Mormon Church was organized, the Mormons in all the world numbered about two hundred thousand souls (one-half million according to their statistics); a number equal, perhaps to the number of Christians80 when the Christian Church was of the same age. It is to be feared that, in the course of a century, some gifted man like Paul, some splendid orator81, who will be able by his eloquence82 to attract crowds of the thousands who are ever ready to hear, and be carried away by the sounding brass83 and tinkling84 cymbal85 of sparkling oratory86, may command a hearing, may succeed in breathing a new life into this modern Mahometanism, and make the name of the martyred Joseph ring as loud, and stir the souls of men as much, as the mighty87 name of Christ itself. Sharon, Palmyra, Manchester, Kirtland, Far West, Adam-ondi-Ahman, Ramus, Nauvoo and the Carthage jail, may become holy and venerable names, places of classic interest, in another age: like Jerusalem, the Garden of Gethsemane, the Mount of Olives, and Mount Calvary to the Christian, and Mecca and Medina to the Turk. And in that event, the author of this history feels degraded by the reflection, that the humble88 governor of an obscure state, who would otherwise be forgotten in a few years, stands a fair chance, like Pilate and Herod, by their official connection with the true religion, of being dragged down to posterity89 with an immortal90 name, hitched91 on to the memory of a miserable92 impostor. There may be those whose ambition would lead them to desire an immortal name in history, even in those humbling93 terms. I am not one of that number.
点击
收听单词发音
收听单词发音 |
1
Ford
|
|
| n.浅滩，水浅可涉处；v.涉水，涉过 | |
参考例句： |
|
|
|
|
2
avert
|
|
| v.防止，避免；转移(目光、注意力等) | |
参考例句： |
|
|
|
|
3
cowardice
|
|
| n.胆小，怯懦 | |
参考例句： |
|
|
|
|
4
slaughter
|
|
| n.屠杀，屠宰；vt.屠杀，宰杀 | |
参考例句： |
|
|
|
|
5
impended
|
|
| v.进行威胁，即将发生( impend的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
6
extermination
|
|
| n.消灭，根绝 | |
参考例句： |
|
|
|
|
7
patriot
|
|
| n.爱国者，爱国主义者 | |
参考例句： |
|
|
|
|
8
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
9
mettle
|
|
| n.勇气，精神 | |
参考例句： |
|
|
|
|
10
affected
|
|
| adj.不自然的，假装的 | |
参考例句： |
|
|
|
|
11
exterminate
|
|
| v.扑灭，消灭，根绝 | |
参考例句： |
|
|
|
|
12
defense
|
|
| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
参考例句： |
|
|
|
|
13
discreet
|
|
| adj.(言行)谨慎的；慎重的；有判断力的 | |
参考例句： |
|
|
|
|
14
obedience
|
|
| n.服从，顺从 | |
参考例句： |
|
|
|
|
15
affidavits
|
|
| n.宣誓书，（经陈述者宣誓在法律上可采作证据的）书面陈述( affidavit的名词复数 ) | |
参考例句： |
|
|
|
|
16
judicially
|
|
| 依法判决地，公平地 | |
参考例句： |
|
|
|
|
17
ordinances
|
|
| n.条例，法令( ordinance的名词复数 ) | |
参考例句： |
|
|
|
|
18
proceedings
|
|
| n.进程，过程，议程；诉讼(程序)；公报 | |
参考例句： |
|
|
|
|
19
decided
|
|
| adj.决定了的，坚决的；明显的，明确的 | |
参考例句： |
|
|
|
|
20
torrent
|
|
| n.激流，洪流；爆发，(话语等的)连发 | |
参考例句： |
|
|
|
|
21
constable
|
|
| n.(英国)警察，警官 | |
参考例句： |
|
|
|
|
22
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
23
magistrate
|
|
| n.地方行政官，地方法官，治安官 | |
参考例句： |
|
|
|
|
24
martial
|
|
| adj.战争的，军事的，尚武的，威武的 | |
参考例句： |
|
|
|
|
25
previously
|
|
| adv.以前，先前（地） | |
参考例句： |
|
|
|
|
26
immediate
|
|
| adj.立即的；直接的，最接近的；紧靠的 | |
参考例句： |
|
|
|
|
27
militia
|
|
| n.民兵，民兵组织 | |
参考例句： |
|
|
|
|
28
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
29
thereby
|
|
| adv.因此，从而 | |
参考例句： |
|
|
|
|
30
bustling
|
|
| adj.喧闹的 | |
参考例句： |
|
|
|
|
31
fully
|
|
| adv.完全地，全部地，彻底地；充分地 | |
参考例句： |
|
|
|
|
32
conspiracy
|
|
| n.阴谋，密谋，共谋 | |
参考例句： |
|
|
|
|
33
connivance
|
|
| n.纵容；默许 | |
参考例句： |
|
|
|
|
34
determined
|
|
| adj.坚定的；有决心的 | |
参考例句： |
|
|
|
|
35
bailing
|
|
| （凿井时用吊桶）排水 | |
参考例句： |
|
|
|
|
36
frail
|
|
| adj.身体虚弱的；易损坏的 | |
参考例句： |
|
|
|
|
37
entreating
|
|
| 恳求，乞求( entreat的现在分词 ) | |
参考例句： |
|
|
|
|
38
innuendo
|
|
| n.暗指，讽刺 | |
参考例句： |
|
|
|
|
39
professed
|
|
| 公开声称的，伪称的，已立誓信教的 | |
参考例句： |
|
|
|
|
40
condemned
|
|
| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
参考例句： |
|
|
|
|
41
mound
|
|
| n.土墩，堤，小山；v.筑堤，用土堆防卫 | |
参考例句： |
|
|
|
|
42
vengeance
|
|
| n.报复，报仇，复仇 | |
参考例句： |
|
|
|
|
43
apostates
|
|
| n.放弃原来信仰的人( apostate的名词复数 )；叛教者；脱党者；反叛者 | |
参考例句： |
|
|
|
|
|
44
rescinded
|
|
| v.废除，取消( rescind的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
45
heed
|
|
| v.注意，留意；n.注意，留心 | |
参考例句： |
|
|
|
|
46
writ
|
|
| n.命令状，书面命令 | |
参考例句： |
|
|
|
|
47
squire
|
|
| n.护卫, 侍从, 乡绅 | |
参考例句： |
|
|
|
|
48
countersigned
|
|
| v.连署，副署，会签 （文件）( countersign的过去式 ) | |
参考例句： |
|
|
|
|
49
spoke
|
|
| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
参考例句： |
|
|
|
|
50
memorable
|
|
| adj.值得回忆的，难忘的，特别的，显著的 | |
参考例句： |
|
|
|
|
51
offense
|
|
| n.犯规，违法行为；冒犯，得罪 | |
参考例句： |
|
|
|
|
52
regularity
|
|
| n.规律性，规则性；匀称，整齐 | |
参考例句： |
|
|
|
|
53
mutual
|
|
| adj.相互的，彼此的；共同的，共有的 | |
参考例句： |
|
|
|
|
54
heeded
|
|
| v.听某人的劝告，听从( heed的过去式和过去分词 )；变平，使（某物）变平( flatten的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
55
outrage
|
|
| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
参考例句： |
|
|
|
|
56
defensive
|
|
| adj.防御的；防卫的；防守的 | |
参考例句： |
|
|
|
|
57
compliance
|
|
| n.顺从；服从；附和；屈从 | |
参考例句： |
|
|
|
|
58
domain
|
|
| n.(活动等)领域，范围；领地，势力范围 | |
参考例句： |
|
|
|
|
59
beholding
|
|
| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
参考例句： |
|
|
|
|
60
luminous
|
|
| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
参考例句： |
|
|
|
|
61
anguish
|
|
| n.(尤指心灵上的)极度痛苦，烦恼 | |
参考例句： |
|
|
|
|
62
massacre
|
|
| n.残杀，大屠杀；v.残杀，集体屠杀 | |
参考例句： |
|
|
|
|
63
pillage
|
|
| v.抢劫；掠夺；n.抢劫，掠夺；掠夺物 | |
参考例句： |
|
|
|
|
64
pointed
|
|
| adj.尖的，直截了当的 | |
参考例句： |
|
|
|
|
65
reiterated
|
|
| 反复地说，重申( reiterate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
66
frenzy
|
|
| n.疯狂，狂热，极度的激动 | |
参考例句： |
|
|
|
|
67
avalanche
|
|
| n.雪崩，大量涌来 | |
参考例句： |
|
|
|
|
68
civilized
|
|
| a.有教养的，文雅的 | |
参考例句： |
|
|
|
|
69
tavern
|
|
| n.小旅馆，客栈；小酒店 | |
参考例句： |
|
|
|
|
70
fawning
|
|
| adj.乞怜的，奉承的v.（尤指狗等）跳过来往人身上蹭以示亲热( fawn的现在分词 )；巴结；讨好 | |
参考例句： |
|
|
|
|
71
rabble
|
|
| n.乌合之众，暴民；下等人 | |
参考例句： |
|
|
|
|
72
hurrah
|
|
| int.好哇，万岁，乌拉 | |
参考例句： |
|
|
|
|
73
formerly
|
|
| adv.从前，以前 | |
参考例句： |
|
|
|
|
74
quorum
|
|
| n.法定人数 | |
参考例句： |
|
|
|
|
75
discoursing
|
|
| 演说（discourse的现在分词形式） | |
参考例句： |
|
|
|
|
76
wretch
|
|
| n.可怜的人，不幸的人；卑鄙的人 | |
参考例句： |
|
|
|
|
77
indifference
|
|
| n.不感兴趣，不关心，冷淡，不在乎 | |
参考例句： |
|
|
|
|
78
acquiesced
|
|
| v.默认，默许( acquiesce的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
79
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
80
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
81
orator
|
|
| n.演说者，演讲者，雄辩家 | |
参考例句： |
|
|
|
|
82
eloquence
|
|
| n.雄辩；口才，修辞 | |
参考例句： |
|
|
|
|
83
brass
|
|
| n.黄铜；黄铜器，铜管乐器 | |
参考例句： |
|
|
|
|
84
tinkling
|
|
| n.丁当作响声 | |
参考例句： |
|
|
|
|
85
cymbal
|
|
| n.铙钹 | |
参考例句： |
|
|
|
|
86
oratory
|
|
| n.演讲术；词藻华丽的言辞 | |
参考例句： |
|
|
|
|
87
mighty
|
|
| adj.强有力的；巨大的 | |
参考例句： |
|
|
|
|
88
humble
|
|
| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
参考例句： |
|
|
|
|
89
posterity
|
|
| n.后裔，子孙，后代 | |
参考例句： |
|
|
|
|
90
immortal
|
|
| adj.不朽的；永生的，不死的；神的 | |
参考例句： |
|
|
|
|
91
hitched
|
|
| （免费）搭乘他人之车( hitch的过去式和过去分词 )； 搭便车； 攀上； 跃上 | |
参考例句： |
|
|
|
|
92
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
参考例句： |
|
|
|
|
93
humbling
|
|
| adj.令人羞辱的v.使谦恭( humble的现在分词 )；轻松打败（尤指强大的对手）；低声下气 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |