BRéBEUF AND HIS ASSOCIATES.
The Huron Mission-House ? Its Inmates1 ? Its Furniture ? Its Guests ? The Jesuit as a Teacher ? As an Engineer ? Baptisms ? Huron Village Life ? Festivities and Sorceries ? The Dream Feast ? The Priests accused of Magic ? The Drought and the Red Cross
Where should the Fathers make their abode2? Their first thought had been to establish themselves at a place called by the French Rochelle, the largest and most important town of the Huron confederacy; but Brébeuf now resolved to remain at Ihonatiria. Here he was well known; and here, too, he flattered himself, seeds of the Faith had been planted, which, with good nurture3, would in time yield fruit.
By the ancient Huron custom, when a man or a family wanted a house, the whole village joined in building one. In the present case, not Ihonatiria only, but the neighboring town of Wenrio also, took part in the work,—though not without the expectation of such gifts as the priests had to bestow5. Before October, the task was finished. 60 The house was constructed after the Huron model. [1] It was thirty-six feet long and about twenty feet wide, framed with strong sapling poles planted in the earth to form the sides, with the ends bent6 into an arch for the roof,—the whole lashed7 firmly together, braced8 with cross-poles, and closely covered with overlapping9 sheets of bark. Without, the structure was strictly10 Indian; but within, the priests, with the aid of their tools, made innovations which were the astonishment11 of all the country. They divided their dwelling12 by transverse partitions into three apartments, each with its wooden door,—a wondrous13 novelty in the eyes of their visitors. The first served as a hall, an anteroom, and a place of storage for corn, beans, and dried fish. The second—the largest of the three—was at once kitchen, workshop, dining-room, drawing-room, school-room, and bed-chamber. The third was the chapel14. Here they made their altar, and here were their images, pictures, and sacred vessels15. Their fire was on the ground, in the middle of the second apartment, the smoke escaping by a hole in the roof. At the sides were placed two wide platforms, after the Huron fashion, four feet from the earthen floor. On these were chests in which they kept their clothing and vestments, and beneath them they slept, reclining on sheets of bark, and covered with skins and the garments they wore by day. Rude stools, a hand-mill, a large Indian mortar16 of wood for crushing corn, and a clock, completed the furniture of the room.
[1] See Introduction.
61 There was no lack of visitors, for the house of the black-robes contained marvels17 [2] the fame of which was noised abroad to the uttermost confines of the Huron nation. Chief among them was the clock. The guests would sit in expectant silence by the hour, squatted18 on the ground, waiting to hear it strike. They thought it was alive, and asked what it ate. As the last stroke sounded, one of the Frenchmen would cry "Stop!"—and, to the admiration19 of the company, the obedient clock was silent. The mill was another wonder, and they were never tired of turning it. Besides these, there was a prism and a magnet; also a magnifying-glass, wherein a flea20 was transformed to a frightful21 monster, and a multiplying lens, which showed them the same object eleven times repeated. "All this," says Brébeuf, "serves to gain their affection, and make them more docile22 in respect to the admirable and incomprehensible mysteries of our Faith; for the opinion they have of our genius and capacity makes them believe whatever we tell them." [3]
[2] "Ils ont pensé qu'elle entendoit, principalement quand, pour rire, quelqu'vn de nos Fran?ois s'escrioit au dernier coup23 de marteau, c'est assez sonné, et que tout24 aussi tost elle se taisoit. Ils l'appellent le Capitaine du iour. Quand elle sonne, ils disent qu'elle parle, et demandent, quand ils nous viennent veoir, combien de fois le Capitaine a desia parlé. Ils nous interrogent de son manger. Ils demeurent les heures entieres, et quelquesfois plusieurs, afin de la pouuoir ouyr parler."—Brébeuf, Relation des Hurons, 1635, 33.
[3] Brébeuf, Relation des Hurons, 1635, 33.
"What does the Captain say?" was the frequent question; for by this title of honor they designated the clock.
62 "When he strikes twelve times, he says, 'Hang on the kettle'; and when he strikes four times, he says, 'Get up, and go home.'"
Both interpretations25 were well remembered. At noon, visitors were never wanting, to share the Fathers' sagamite; but at the stroke of four, all rose and departed, leaving the missionaries26 for a time in peace. Now the door was barred, and, gathering27 around the fire, they discussed the prospects28 of the mission, compared their several experiences, and took counsel for the future. But the standing29 topic of their evening talk was the Huron language. Concerning this each had some new discovery to relate, some new suggestion to offer; and in the task of analyzing30 its construction and deducing its hidden laws, these intelligent and highly cultivated minds found a congenial employment. [4]
[4] Lalemant, Relation des Hurons, 1639, 17 (Cramoisy).
But while zealously31 laboring33 to perfect their knowledge of the language, they spared no pains to turn their present acquirements to account. Was man, woman, or child sick or suffering, they were always at hand with assistance and relief,—adding, as they saw opportunity, explanations of Christian34 doctrine35, pictures of Heaven and Hell, and exhortations36 to embrace the Faith. Their friendly offices did not cease here, but included matters widely different. The Hurons lived in constant fear of the Iroquois. At times the whole village population would fly to the woods for concealment37, or take refuge in one of the neighboring 63 fortified38 towns, on the rumor39 of an approaching war-party. The Jesuits promised them the aid of the four Frenchmen armed with arquebuses, who had come with them from Three Rivers. They advised the Hurons to make their palisade forts, not, as hitherto, in a circular form, but rectangular, with small flanking towers at the corners for the arquebuse-men. The Indians at once saw the value of the advice, and soon after began to act on it in the case of their great town of Ossossané, or Rochelle. [5]
[5] Brébeuf, Relation des Hurons, 1636, 86.
At every opportunity, the missionaries gathered together the children of the village at their house. On these occasions, Brébeuf, for greater solemnity, put on a surplice, and the close, angular cap worn by Jesuits in their convents. First he chanted the Pater Noster, translated by Father Daniel into Huron rhymes,—the children chanting in their turn. Next he taught them the sign of the cross; made them repeat the Ave, the Credo, and the Commandments; questioned them as to past instructions; gave them briefly40 a few new ones; and dismissed them with a present of two or three beads41, raisins42, or prunes43. A great emulation44 was kindled45 among this small fry of heathendom. The priests, with amusement and delight, saw them gathered in groups about the village, vying46 with each other in making the sign of the cross, or in repeating the rhymes they had learned.
At times, the elders of the people, the repositories of its ancient traditions, were induced to 64 assemble at the house of the Jesuits, who explained to them the principal points of their doctrine, and invited them to a discussion. The auditors47 proved pliant48 to a fault, responding, "Good," or "That is true," to every proposition; but, when urged to adopt the faith which so readily met their approval, they had always the same reply: "It is good for the French; but we are another people, with different customs." On one occasion, Brébeuf appeared before the chiefs and elders at a solemn national council, described Heaven and Hell with images suited to their comprehension, asked to which they preferred to go after death, and then, in accordance with the invariable Huron custom in affairs of importance, presented a large and valuable belt of wampum, as an invitation to take the path to Paradise. [6]
[6] Brébeuf, Relation des Hurons, 1636, 81. For the use of wampum belts, see Introduction.
Notwithstanding all their exhortations, the Jesuits, for the present, baptized but few. Indeed, during the first year or more, they baptized no adults except those apparently49 at the point of death; for, with excellent reason, they feared backsliding and recantation. They found especial pleasure in the baptism of dying infants, rescuing them from the flames of perdition, and changing them, to borrow Le Jeune's phrase, "from little Indians into little angels." [7]
[7] "Le seiziesme du mesme mois, deux petits Sauvages furent changez en deux petits Anges."—Relation, 1636, 89 (Cramoisy).
"O mon cher frère, vous pourrois-je expliquer quelle consolation50 ce m'etoit quand je voyois un pauure baptisé mourir deux heures, une demi journée, une ou deux journées, après son baptesme, particulièrement quand c'etoit un petit enfant!"—Lettre du Père Garnier à son Frère, MS.—This form of benevolence51 is beyond heretic appreciation52.
"La joye qu'on a quand on a baptisé un Sauvage qui se meurt peu apres, & qui s'envole droit au Ciel, pour devenir un Ange, certainement c'est un joye qui surpasse tout ce qu'on se peut imaginer."—Le Jeune, Relation, 1635, 221 (Cramoisy).
65 The Fathers' slumbers53 were brief and broken. Winter was the season of Huron festivity; and, as they lay stretched on their hard couch, suffocating54 with smoke and tormented55 by an inevitable56 multitude of fleas57, the thumping58 of the drum resounded59 all night long from a neighboring house, mingled60 with the sound of the tortoise-shell rattle61, the stamping of moccasined feet, and the cadence62 of voices keeping time with the dancers. Again, some ambitious villager would give a feast, and invite all the warriors63 of the neighboring towns; or some grand wager64 of gambling65, with its attendant drumming, singing, and outcries, filled the night with discord66.
But these were light annoyances67, compared with the insane rites68 to cure the sick, prescribed by the "medicine-men," or ordained69 by the eccentric inspiration of dreams. In one case, a young sorcerer, by alternate gorging70 and fasting,—both in the interest of his profession,—joined with excessive exertion71 in singing to the spirits, contracted a disorder72 of the brain, which caused him, in mid-winter, to run naked about the village, howling like a wolf. The whole population bestirred itself to effect a cure. The patient had, or pretended to have, a dream, in which the conditions of his recovery 66 were revealed to him. These were equally ridiculous and difficult; but the elders met in council, and all the villagers lent their aid, till every requisition was fulfilled, and the incongruous mass of gifts which the madman's dream had demanded were all bestowed73 upon him. This cure failing, a "medicine-feast" was tried; then several dances in succession. As the patient remained as crazy as before, preparations were begun for a grand dance, more potent74 than all the rest. Brébeuf says, that, except the masquerades of the Carnival75 among Christians76, he never saw a folly77 equal to it. "Some," he adds, "had sacks over their heads, with two holes for the eyes. Some were as naked as your hand, with horns or feathers on their heads, their bodies painted white, and their faces black as devils. Others were daubed with red, black, and white. In short, every one decked himself as extravagantly78 as he could, to dance in this ballet, and contribute something towards the health of the sick man." [8] This remedy also failing, a crowning effort of the medical art was essayed. Brébeuf does not describe it, for fear, as he says, of being tedious; but, for the time, the village was a pandemonium79. [9] This, with other ceremonies, was supposed to be ordered by a certain image like a doll, which a sorcerer placed in his tobacco-pouch, whence it uttered its oracles80, at the same time 67 moving as if alive. "Truly," writes Brébeuf, "here is nonsense enough: but I greatly fear there is something more dark and mysterious in it."
[8] Relation des Hurons, 1636, 116.
[9] "Suffit pour le present de dire81 en general, que iamais les Bacchantes forcenées du temps passé ne firent rien de plus furieux en leurs orgyes. C'est icy à s'entretuer, disent-ils, par4 des sorts qu'ils s'entreiettent, dont la composition est d'ongles d'Ours, de dents82 de Loup, d'ergots d'Aigles, de certaines pierres et de nerfs de Chien; c'est à rendre du sang par la bouche et par les narines, ou plustost d'vne poudre rouge83 qu'ils prennent subtilement, estans tombez sous le sort, et blessez; et dix mille autres sottises que ie laisse volontiers."—Brébeuf, Relation des Hurons, 1636, 117.
But all these ceremonies were outdone by the grand festival of the Ononhara, or Dream Feast,—esteemed the most powerful remedy in cases of sickness, or when a village was infested84 with evil spirits. The time and manner of holding it were determined85 at a solemn council. This scene of madness began at night. Men, women, and children, all pretending to have lost their senses, rushed shrieking86 and howling from house to house, upsetting everything in their way, throwing firebrands, beating those they met or drenching87 them with water, and availing themselves of this time of license88 to take a safe revenge on any who had ever offended them. This scene of frenzy89 continued till daybreak. No corner of the village was secure from the maniac90 crew. In the morning there was a change. They ran from house to house, accosting91 the inmates by name, and demanding of each the satisfaction of some secret want, revealed to the pretended madman in a dream, but of the nature of which he gave no hint whatever. The person addressed thereupon threw to him at random92 any article at hand, as a hatchet93, a kettle, or a pipe; and the applicant94 continued his rounds till the desired gift was hit upon, when he gave an 68 outcry of delight, echoed by gratulatory cries from all present. If, after all his efforts, he failed in obtaining the object of his dream, he fell into a deep dejection, convinced that some disaster was in store for him. [10]
[10] Brébeuf's account of the Dream Feast is brief. The above particulars are drawn95 chiefly from Charlevoix, Journal Historique, 356, and Sagard, Voyage du Pays des Hurons, 280. See also Lafitau, and other early writers. This ceremony was not confined to the Hurons, but prevailed also among the Iroquois, and doubtless other kindred tribes. The Jesuit Dablon saw it in perfection at Onondaga. It usually took place in February, occupying about three days, and was often attended with great indecencies. The word ononhara means turning of the brain.
The approach of summer brought with it a comparative peace. Many of the villagers dispersed,—some to their fishing, some to expeditions of trade, and some to distant lodges96 by their detached corn-fields. The priests availed themselves of the respite97 to engage in those exercises of private devotion which the rule of St. Ignatius enjoins98. About midsummer, however, their quiet was suddenly broken. The crops were withering99 under a severe drought, a calamity100 which the sandy nature of the soil made doubly serious. The sorcerers put forth101 their utmost power, and, from the tops of the houses, yelled incessant102 invocations to the spirits. All was in vain; the pitiless sky was cloudless. There was thunder in the east and thunder in the west; but over Ihonatiria all was serene103. A renowned104 "rain-maker," seeing his reputation tottering105 under his repeated failures, bethought him of accusing the Jesuits, and gave out that the red color of the cross which stood before their house scared the bird of thunder, 69 and caused him to fly another way. [11] On this a clamor arose. The popular ire turned against the priests, and the obnoxious106 cross was condemned107 to be hewn down. Aghast at the threatened sacrilege, they attempted to reason away the storm, assuring the crowd that the lightning was not a bird, but certain hot and fiery108 exhalations, which, being imprisoned109, darted110 this way and that, trying to escape. As this philosophy failed to convince the hearers, the missionaries changed their line of defence.
[11] The following is the account of the nature of thunder, given to Brébeuf on a former occasion by another sorcerer.
"It is a man in the form of a turkey-cock. The sky is his palace, and he remains111 in it when the air is clear. When the clouds begin to grumble112, he descends113 to the earth to gather up snakes, and other objects which the Indians call okies. The lightning flashes whenever he opens or closes his wings. If the storm is more violent than usual, it is because his young are with him, and aiding in the noise as well as they can."—Relation des Hurons, 1636, 114.
The word oki is here used to denote any object endued114 with supernatural power. A belief similar to the above exists to this day among the Dacotahs. Some of the Hurons and Iroquois, however, held that the thunder was a giant in human form. According to one story, he vomited115 from time to time a number of snakes, which, falling to the earth, caused the appearance of lightning.
"You say that the red color of the cross frightens the bird of thunder. Then paint the cross white, and see if the thunder will come."
This was accordingly done; but the clouds still kept aloof116. The Jesuits followed up their advantage.
"Your spirits cannot help you, and your sorcerers have deceived you with lies. Now ask the aid of Him who made the world, and perhaps He will listen to your prayers." And they added, 70 that, if the Indians would renounce117 their sins and obey the true God, they would make a procession daily to implore118 his favor towards them.
There was no want of promises. The processions were begun, as were also nine masses to St. Joseph; and, as heavy rains occurred soon after, the Indians conceived a high idea of the efficacy of the French "medicine." [12]
[12] "Nous deuons aussi beaucoup au glorieux sainct Ioseph, espoux de Nostre Dame119, et protecteur des Hurons, dont nous auons touché au doigt l'assistance plusieurs fois. Ce fut vne chose remarquable, que le iour de sa feste et durant l'Octaue, les commoditez nous venoient de toutes parts."—Brébeuf, Relation des Hurons, 1635, 41.
The above extract is given as one out of many illustrations of the confidence with which the priests rested on the actual and direct aid of their celestial120 guardians121. To St. Joseph, in particular, they find no words for their gratitude122.
In spite of the hostility123 of the sorcerers, and the transient commotion124 raised by the red cross, the Jesuits had gained the confidence and good-will of the Huron population. Their patience, their kindness, their intrepidity125, their manifest disinterestedness126, the blamelessness of their lives, and the tact127 which, in the utmost fervors of their zeal32, never failed them, had won the hearts of these wayward savages128; and chiefs of distant villages came to urge that they would make their abode with them. [13] As yet, the results of the mission had been faint and few; but the priests toiled129 on courageously130, high in hope that an abundant harvest of souls would one day reward their labors131.
[13] Brébeuf preserves a speech made to him by one of these chiefs, as a specimen132 of Huron eloquence133.—Relation des Hurons, 1636, 123.
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inmates
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abode
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| n.住处，住所 | |
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nurture
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| n.养育，照顾，教育；滋养，营养品；vt.养育，给与营养物，教养，扶持 | |
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par
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bestow
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| v.把…赠与，把…授予；花费 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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lashed
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| adj.具睫毛的v.鞭打( lash的过去式和过去分词 )；煽动；紧系；怒斥 | |
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braced
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overlapping
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strictly
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astonishment
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dwelling
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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chapel
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| n.小教堂，殡仪馆 | |
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vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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mortar
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marvels
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squatted
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| v.像动物一样蹲下( squat的过去式和过去分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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admiration
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flea
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frightful
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docile
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coup
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interpretations
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missionaries
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gathering
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prospects
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standing
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analyzing
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zealously
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zeal
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laboring
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Christian
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doctrine
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exhortations
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concealment
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fortified
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rumor
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briefly
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beads
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raisins
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prunes
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| n.西梅脯，西梅干( prune的名词复数 )v.修剪（树木等）( prune的第三人称单数 )；精简某事物，除去某事物多余的部分 | |
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emulation
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kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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vying
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auditors
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pliant
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| adj.顺从的；可弯曲的 | |
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49
apparently
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| adv.显然地；表面上，似乎 | |
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50
consolation
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| n.安慰，慰问 | |
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51
benevolence
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| n.慈悲，捐助 | |
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52
appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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53
slumbers
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| 睡眠，安眠( slumber的名词复数 ) | |
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54
suffocating
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| a.使人窒息的 | |
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55
tormented
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| 饱受折磨的 | |
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56
inevitable
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| adj.不可避免的，必然发生的 | |
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57
fleas
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| n.跳蚤( flea的名词复数 )；爱财如命；没好气地（拒绝某人的要求） | |
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58
thumping
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| adj.重大的，巨大的；重击的；尺码大的；极好的adv.极端地；非常地v.重击(thump的现在分词)；狠打；怦怦地跳；全力支持 | |
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59
resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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60
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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61
rattle
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| v.飞奔，碰响；激怒；n.碰撞声；拨浪鼓 | |
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62
cadence
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| n.（说话声调的）抑扬顿挫 | |
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63
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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64
wager
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| n.赌注；vt.押注，打赌 | |
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65
gambling
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| n.赌博；投机 | |
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66
discord
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| n.不和，意见不合，争论，（音乐）不和谐 | |
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67
annoyances
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| n.恼怒( annoyance的名词复数 )；烦恼；打扰；使人烦恼的事 | |
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68
rites
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| 仪式，典礼( rite的名词复数 ) | |
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69
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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70
gorging
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| v.（用食物把自己）塞饱，填饱( gorge的现在分词 )；作呕 | |
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71
exertion
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| n.尽力，努力 | |
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72
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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73
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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74
potent
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| adj.强有力的，有权势的；有效力的 | |
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75
carnival
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| n.嘉年华会，狂欢，狂欢节，巡回表演 | |
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76
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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77
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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78
extravagantly
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| adv.挥霍无度地 | |
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79
pandemonium
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| n.喧嚣，大混乱 | |
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80
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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81
dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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82
dents
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| n.花边边饰；凹痕( dent的名词复数 )；凹部；减少；削弱v.使产生凹痕( dent的第三人称单数 )；损害；伤害；挫伤（信心、名誉等） | |
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83
rouge
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| n.胭脂，口红唇膏；v.(在…上)擦口红 | |
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84
infested
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| adj.为患的，大批滋生的（常与with搭配）v.害虫、野兽大批出没于( infest的过去式和过去分词 )；遍布于 | |
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85
determined
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| adj.坚定的；有决心的 | |
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86
shrieking
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| v.尖叫( shriek的现在分词 ) | |
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87
drenching
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| n.湿透v.使湿透( drench的现在分词 )；在某人（某物）上大量使用（某液体） | |
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88
license
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| n.执照，许可证，特许；v.许可，特许 | |
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89
frenzy
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| n.疯狂，狂热，极度的激动 | |
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90
maniac
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| n.精神癫狂的人；疯子 | |
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91
accosting
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| v.走过去跟…讲话( accost的现在分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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92
random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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93
hatchet
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| n.短柄小斧；v.扼杀 | |
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94
applicant
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| n.申请人，求职者，请求者 | |
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95
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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96
lodges
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| v.存放( lodge的第三人称单数 )；暂住；埋入；（权利、权威等）归属 | |
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97
respite
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| n.休息，中止，暂缓 | |
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98
enjoins
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| v.命令( enjoin的第三人称单数 ) | |
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99
withering
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| 使人畏缩的，使人害羞的，使人难堪的 | |
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100
calamity
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| n.灾害，祸患，不幸事件 | |
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101
forth
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| adv.向前；向外，往外 | |
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102
incessant
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| adj.不停的，连续的 | |
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103
serene
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| adj. 安详的，宁静的，平静的 | |
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104
renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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105
tottering
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| adj.蹒跚的，动摇的v.走得或动得不稳( totter的现在分词 )；踉跄；蹒跚；摇摇欲坠 | |
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106
obnoxious
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| adj.极恼人的，讨人厌的，可憎的 | |
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107
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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108
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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109
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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110
darted
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| v.投掷，投射( dart的过去式和过去分词 )；向前冲，飞奔 | |
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111
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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112
grumble
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| vi.抱怨；咕哝；n.抱怨，牢骚；咕哝，隆隆声 | |
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113
descends
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| v.下来( descend的第三人称单数 )；下去；下降；下斜 | |
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114
endued
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| v.授予，赋予（特性、才能等）( endue的过去式和过去分词 ) | |
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115
vomited
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116
aloof
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| adj.远离的；冷淡的，漠不关心的 | |
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117
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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118
implore
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| vt.乞求，恳求，哀求 | |
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119
dame
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| n.女士 | |
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120
celestial
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| adj.天体的；天上的 | |
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121
guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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122
gratitude
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| adj.感激，感谢 | |
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123
hostility
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| n.敌对，敌意；抵制［pl.］交战，战争 | |
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124
commotion
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| n.骚动，动乱 | |
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125
intrepidity
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| n.大胆，刚勇；大胆的行为 | |
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126
disinterestedness
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127
tact
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| n.机敏，圆滑，得体 | |
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128
savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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129
toiled
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| 长时间或辛苦地工作( toil的过去式和过去分词 )； 艰难缓慢地移动，跋涉 | |
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130
courageously
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| ad.勇敢地，无畏地 | |
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131
labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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132
specimen
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| n.样本，标本 | |
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133
eloquence
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| n.雄辩；口才，修辞 | |
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