CHARACTER OF THE CANADIAN JESUITS.
Jean de Brébeuf ? Charles Garnier ? Joseph Marie Chaumonot ? No?l Chabanel ? Isaac Jogues ? Other Jesuits ? Nature of their Faith ? Supernaturalism ? Visions ? Miracles
Before pursuing farther these obscure, but noteworthy, scenes in the drama of human history, it will be well to indicate, so far as there are means of doing so, the distinctive2 traits of some of the chief actors. Mention has often been made of Brébeuf,—that masculine apostle of the Faith,—the Ajax of the mission. Nature had given him all the passions of a vigorous manhood, and religion had crushed them, curbed3 them, or tamed them to do her work,—like a dammed-up torrent4, sluiced5 and guided to grind and saw and weave for the good of man. Beside him, in strange contrast, stands his co-laborer, Charles Garnier. Both were of noble birth and gentle nurture6; but here the parallel ends. Garnier's face was beardless, though he was above thirty years old. For this he was laughed at by his friends in Paris, but admired by 100 the Indians, who thought him handsome. [1] His constitution, bodily or mental, was by no means robust8. From boyhood, he had shown a delicate and sensitive nature, a tender conscience, and a proneness9 to religious emotion. He had never gone with his schoolmates to inns and other places of amusement, but kept his pocket-money to give to beggars. One of his brothers relates of him, that, seeing an obscene book, he bought and destroyed it, lest other boys should be injured by it. He had always wished to be a Jesuit, and, after a novitiate which is described as most edifying10, he became a professed11 member of the Order. The Church, indeed, absorbed the greater part, if not the whole, of this pious12 family,—one brother being a Carmelite, another a Capuchin, and a third a Jesuit, while there seems also to have been a fourth under vows14. Of Charles Garnier there remain twenty-four letters, written at various times to his father and two of his brothers, chiefly during his missionary15 life among the Hurons. They breathe the deepest and most intense Roman Catholic piety16, and a spirit enthusiastic, yet sad, as of one renouncing17 all the hopes and prizes of the world, and living for Heaven alone. The affections of his sensitive nature, severed18 from earthly objects, found relief in an ardent19 adoration20 of the Virgin21 Mary. With none of the bone and sinew of rugged22 manhood, he entered, not only without hesitation23, but with 101 eagerness, on a life which would have tried the boldest; and, sustained by the spirit within him, he was more than equal to it. His fellow-missionaries24 thought him a saint; and had he lived a century or two earlier, he would perhaps have been canonized: yet, while all his life was a willing martyrdom, one can discern, amid his admirable virtues26, some slight lingerings of mortal vanity. Thus, in three several letters, he speaks of his great success in baptizing, and plainly intimates that he had sent more souls to Heaven than the other Jesuits. [2]
[1] "C'est pourquoi j'ai bien gagne à quitter la France, où vous me fesiez la guerre de n'avoir point de barbe; car c'est ce qui me fait estimer beau des Sauvages."—Lettres de Garnier, MSS.
[2] The above sketch27 of Garnier is drawn28 from various sources. Observations du P. Henri de St. Joseph, Carme, sur son Frère le P. Charles Garnier, MS.—Abrégé de la Vie du R. Père Charles Garnier, MS. This unpublished sketch bears the signature of the Jesuit Ragueneau, with the date 1652. For the opportunity of consulting it I am indebted to Rev29. Felix Martin, S. J.—Lettres du P. Charles Garnier, MSS. These embrace his correspondence from the Huron country, and are exceedingly characteristic and striking. There is another letter in Carayon, Première Mission.—Garnier's family was wealthy, as well as noble. Its members seem to have been strongly attached to each other, and the young priest's father was greatly distressed30 at his departure for Canada.
Next appears a young man of about twenty-seven years, Joseph Marie Chaumonot. Unlike Brébeuf and Garnier, he was of humble31 origin,—his father being a vine-dresser, and his mother the daughter of a poor village schoolmaster. At an early age they sent him to Chatillon on the Seine, where he lived with his uncle, a priest, who taught him to speak Latin, and awakened32 his religious susceptibilities, which were naturally strong. This did not prevent him from yielding to the persuasions34 of one of his companions to run off to Beaune, a town of Burgundy, where the fugitives35 proposed to 102 study music under the Fathers of the Oratory36. To provide funds for the journey, he stole a sum of about the value of a dollar from his uncle, the priest. This act, which seems to have been a mere37 peccadillo38 of boyish levity39, determined40 his future career. Finding himself in total destitution41 at Beaune, he wrote to his mother for money, and received in reply an order from his father to come home. Stung with the thought of being posted as a thief in his native village, he resolved not to do so, but to set out forthwith on a pilgrimage to Rome; and accordingly, tattered42 and penniless, he took the road for the sacred city. Soon a conflict began within him between his misery43 and the pride which forbade him to beg. The pride was forced to succumb44. He begged from door to door; slept under sheds by the wayside, or in haystacks; and now and then found lodging45 and a meal at a convent. Thus, sometimes alone, sometimes with vagabonds whom he met on the road, he made his way through Savoy and Lombardy in a pitiable condition of destitution, filth46, and disease. At length he reached Ancona, when the thought occured to him of visiting the Holy House of Loretto, and imploring47 the succor48 of the Virgin Mary. Nor were his hopes disappointed. He had reached that renowned49 shrine50, knelt, paid his devotions, and offered his prayer, when, as he issued from the door of the chapel51, he was accosted52 by a young man, whom he conjectures53 to have been an angel descended54 to his relief, and who was probably some penitent55 or devotee bent56 on works of charity or 103 self-mortification. With a voice of the greatest kindness, he proffered57 his aid to the wretched boy, whose appearance was alike fitted to awaken33 pity and disgust. The conquering of a natural repugnance58 to filth, in the interest of charity and humility59, is a conspicuous60 virtue25 in most of the Roman Catholic saints; and whatever merit may attach to it was acquired in an extraordinary degree by the young man in question. Apparently61, he was a physician; for he not only restored the miserable62 wanderer to a condition of comparative decency63, but cured him of a grievous malady64, the result of neglect. Chaumonot went on his way, thankful to his benefactor65, and overflowing66 with an enthusiasm of gratitude67 to Our Lady of Loretto. [3]
[3] "Si la moindre dame68 m'avoit fait rendre ce service par7 le dernier de ses valets, n'aurois-je pas dus lui en rendre toutes les reconnoissances possibles? Et si après une telle charité elle s'étoit offerte à me servir toujours de mesme, comment aurois-je d? l'honorer, lui obéir, l'aimer toute ma vie! Pardon, Reine des Anges et des hommes! pardon de ce qu'après avoir re?u de vous tant de marques, par lesquelles vous m'avez convaincu que vous m'avez adopté pour votre fils, j'ai eu l'ingratitude pendant des années entières de me comporter encore plut?t en esclave de Satan qu'en enfant d'une Mère Vierge. O que vous êtes bonne et charitable! puisque quelques obstacles que mes péchés ayent pu mettre à vos graces, vous n'avez jamais cessé de m'attirer au bien; jusque là que vous m'avez fait admettre dans la Sainte Compagnie de Jésus, votre fils."—Chaumonot, Vie, 20. The above is from the very curious autobiography70 written by Chaumonot, at the command of his Superior, in 1688. The original manuscript is at the H?tel Dieu of Quebec. Mr. Shea has printed it.
As he journeyed towards Rome, an old burgher, at whose door he had begged, employed him as a servant. He soon became known to a Jesuit, to whom he had confessed himself in Latin; and as his acquirements were considerable for his years, he was eventually employed as teacher of a low 104 class in one of the Jesuit schools. Nature had inclined him to a life of devotion. He would fain be a hermit71, and, to that end, practised eating green ears of wheat; but, finding he could not swallow them, conceived that he had mistaken his vocation72. Then a strong desire grew up within him to become a Récollet, a Capuchin, or, above all, a Jesuit; and at length the wish of his heart was answered. At the age of twenty-one, he was admitted to the Jesuit novitiate. [4] Soon after its close, a small duodecimo volume was placed in his hands. It was a Relation of the Canadian mission, and contained one of those narratives73 of Brébeuf which have been often cited in the preceding pages. Its effect was immediate74. Burning to share those glorious toils75, the young priest asked to be sent to Canada; and his request was granted.
[4] His age, when he left his uncle, the priest, is not mentioned. But he must have been a mere child; for, at the end of his novitiate, he had forgotten his native language, and was forced to learn it a second time.
"Jamais y eut-il homme sur terre plus obligé que moi à la Sainte Famille de Jésus, de Marie et de Joseph! Marie en me guérissant de ma vilaine galle ou teigne, me délivra d'une infinité de peines et d'incommodités corporelles, que cette hideuse maladie qui me rongeoit m'avoit causé. Joseph m'ayant obtenu la grace d'être incorporé à un corps76 aussi saint qu'est celui des Jésuites, m'a preservé d'une infinité de misères spirituelles, de tentations très dangereuses et de péchés très énormes. Jésus n'ayant pas permis que j'entrasse dans aucun autre ordre qu'en celui qu'il honore tout69 à la fois de son beau nom, de sa douce présence et de sa protection spéciale. O Jésus! O Marie! O Joseph! qui méritoit moins que moi vos divines faveurs, et envers qui avez vous été plus prodigue?"—Chaumonot, Vie, 37.
Before embarking77, he set out with the Jesuit Poncet, who was also destined78 for Canada, on a pilgrimage from Rome to the shrine of Our Lady of Loretto. They journeyed on foot, begging alms 105 by the way. Chaumonot was soon seized with a pain in the knee, so violent that it seemed impossible to proceed. At San Severino, where they lodged79 with the Barnabites, he bethought him of asking the intercession of a certain poor woman of that place, who had died some time before with the reputation of sanctity. Accordingly he addressed to her his prayer, promising80 to publish her fame on every possible occasion, if she would obtain his cure from God. [5] The intercession was accepted; the offending limb became sound again, and the two pilgrims pursued their journey. They reached Loretto, and, kneeling before the Queen of Heaven, implored81 her favor and aid; while Chaumonot, overflowing with devotion to this celestial82 mistress of his heart, conceived the purpose of building in Canada a chapel to her honor, after the exact model of the Holy House of Loretto. They soon afterwards embarked83 together, and arrived among the Hurons early in the autumn of 1639.
[5] "Je me recommandai à elle en lui promettant de la faire conno?tre dans toutes les occasions que j'en aurois jamais, si elle m'obtenoit de Dieu ma guérison."—Chaumonot, Vie, 46.
No?l Chabanel came later to the mission; for he did not reach the Huron country until 1643. He detested84 the Indian life,—the smoke, the vermin, the filthy85 food, the impossibility of privacy. He could not study by the smoky lodge-fire, among the noisy crowd of men and squaws, with their dogs, and their restless, screeching86 children. He had a natural inaptitude to learning the language, and 106 labored87 at it for five years with scarcely a sign of progress. The Devil whispered a suggestion into his ear: Let him procure88 his release from these barren and revolting toils, and return to France, where congenial and useful employments awaited him. Chabanel refused to listen; and when the temptation still beset89 him, he bound himself by a solemn vow13 to remain in Canada to the day of his death. [6]
[6] Abrégé de la Vie du Père No?l Chabanel, MS. This anonymous90 paper bears the signature of Ragueneau, in attestation91 of its truth. See also Ragueneau, Relation, 1650, 17, 18. Chabanel's vow is here given verbatim.
Isaac Jogues was of a character not unlike Garnier. Nature had given him no especial force of intellect or constitutional energy, yet the man was indomitable and irrepressible, as his history will show. We have but few means of characterizing the remaining priests of the mission otherwise than as their traits appear on the field of their labors92. Theirs was no faith of abstractions and generalities. For them, heaven was very near to earth, touching93 and mingling94 with it at many points. On high, God the Father sat enthroned; and, nearer to human sympathies, Divinity incarnate95 in the Son, with the benign96 form of his immaculate mother, and her spouse97, St. Joseph, the chosen patron of New France. Interceding98 saints and departed friends bore to the throne of grace the petitions of those yet lingering in mortal bondage99, and formed an ascending100 chain from earth to heaven.
These priests lived in an atmosphere of supernaturalism. Every day had its miracle. Divine 107 power declared itself in action immediate and direct, controlling, guiding, or reversing the laws of Nature. The missionaries did not reject the ordinary cures for disease or wounds; but they relied far more on a prayer to the Virgin, a vow to St. Joseph, or the promise of a neuvaine, or nine days' devotion, to some other celestial personage; while the touch of a fragment of a tooth or bone of some departed saint was of sovereign efficacy to cure sickness, solace101 pain, or relieve a suffering squaw in the throes of childbirth. Once, Chaumonot, having a headache, remembered to have heard of a sick man who regained102 his health by commending his case to St. Ignatius, and at the same time putting a medal stamped with his image into his mouth. Accordingly he tried a similar experiment, putting into his mouth a medal bearing a representation of the Holy Family, which was the object of his especial devotion. The next morning found him cured. [7]
[7] Chaumonot, Vie, 73.
The relation between this world and the next was sometimes of a nature curiously103 intimate. Thus, when Chaumonot heard of Garnier's death, he immediately addressed his departed colleague, and promised him the benefit of all the good works which he, Chaumonot, might perform during the next week, provided the defunct104 missionary would make him heir to his knowledge of the Huron tongue. [8] And he ascribed to the deceased Garnier's 108 influence the mastery of that language which he afterwards acquired.
[8] "Je n'eus pas plut?t appris sa glorieuse mort, que je lui promis tout ce que je ferois de bien pendant huit jours, à condition qu'il me feroit son héritier dans la connoissance parfaite qu'il avoit du Huron."—Chaumonot, Vie, 61.
The efforts of the missionaries for the conversion105 of the savages106 were powerfully seconded from the other world, and the refractory108 subject who was deaf to human persuasions softened109 before the superhuman agencies which the priest invoked110 to his aid. [9]
[9] As these may be supposed to be exploded ideas of the past, the writer may recall an incident of his youth, while spending a few days in the convent of the Passionists, near the Coliseum at Rome. These worthy1 monks111, after using a variety of arguments for his conversion, expressed the hope that a miraculous112 interposition would be vouchsafed113 to that end, and that the Virgin would manifest herself to him in a nocturnal vision. To this end they gave him a small brass114 medal, stamped with her image, to be worn at his neck, while they were to repeat a certain number of Aves and Paters, in which he was urgently invited to join; as the result of which, it was hoped the Virgin would appear on the same night. No vision, however, occurred.
It is scarcely necessary to add, that signs and voices from another world, visitations from Hell and visions from Heaven, were incidents of no rare occurrence in the lives of these ardent apostles. To Brébeuf, whose deep nature, like a furnace white hot, glowed with the still intensity115 of his enthusiasm, they were especially frequent. Demons117 in troops appeared before him, sometimes in the guise118 of men, sometimes as bears, wolves, or wild-cats. He called on God, and the apparitions120 vanished. Death, like a skeleton, sometimes menaced him, and once, as he faced it with an unquailing eye, it fell powerless at his feet. A demon116, in the form of a woman, assailed121 him with the temptation which beset St. Benedict among the rocks of Subiaco; but Brébeuf signed the cross, and the infernal siren melted into air. He saw the vision 109 of a vast and gorgeous palace; and a miraculous voice assured him that such was to be the reward of those who dwelt in savage107 hovels for the cause of God. Angels appeared to him; and, more than once, St. Joseph and the Virgin were visibly present before his sight. Once, when he was among the Neutral Nation, in the winter of 1640, he beheld122 the ominous123 apparition119 of a great cross slowly approaching from the quarter where lay the country of the Iroquois. He told the vision to his comrades. "What was it like? How large was it?" they eagerly demanded. "Large enough," replied the priest, "to crucify us all." [10] To explain such phenomena124 is the province of psychology125, and not of history. Their occurrence is no matter of surprise, and it would be superfluous126 to doubt that they were recounted in good faith, and with a full belief in their reality.
[10] Quelques Remarques sur la Vie du Père Jean de Brébeuf, MS. On the margin127 of this paper, opposite several of the statements repeated above, are the words, signed by Ragueneau, "Ex ipsius autographo," indicating that the statements were made in writing by Brébeuf himself.
Still other visions are recorded by Chaumonot as occurring to Brébeuf, when they were together in the Neutral country. See also the long notice of Brébeuf, written by his colleague, Ragueneau, in the Relation of 1649; and Tanner, Societas Jesu Militans, 533.
In these enthusiasts128 we shall find striking examples of one of the morbid129 forces of human nature; yet in candor130 let us do honor to what was genuine in them,—that principle of self-abnegation which is the life of true religion, and which is vital no less to the highest forms of heroism131.
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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distinctive
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| adj.特别的，有特色的，与众不同的 | |
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curbed
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| v.限制，克制，抑制( curb的过去式和过去分词 ) | |
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torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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sluiced
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| v.冲洗( sluice的过去式和过去分词 )；（指水）喷涌而出；漂净；给…安装水闸 | |
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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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robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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proneness
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edifying
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| adj.有教训意味的，教训性的，有益的v.开导，启发( edify的现在分词 ) | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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piety
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| n.虔诚，虔敬 | |
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renouncing
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| v.声明放弃( renounce的现在分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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severed
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ardent
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adoration
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virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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rugged
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hesitation
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missionaries
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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sketch
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drawn
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rev
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distressed
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| 痛苦的 | |
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humble
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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awaken
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persuasions
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fugitives
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| n.亡命者，逃命者( fugitive的名词复数 ) | |
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oratory
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mere
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peccadillo
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levity
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determined
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| adj.坚定的；有决心的 | |
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destitution
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tattered
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| adj.破旧的，衣衫破的 | |
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misery
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succumb
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| v.屈服，屈从；死 | |
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lodging
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filth
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| n.肮脏，污物，污秽；淫猥 | |
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imploring
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| 恳求的，哀求的 | |
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succor
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| n.援助，帮助；v.给予帮助 | |
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renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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chapel
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| n.小教堂，殡仪馆 | |
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accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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conjectures
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| 推测，猜想( conjecture的名词复数 ) | |
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54
descended
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| a.为...后裔的，出身于...的 | |
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55
penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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56
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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57
proffered
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| v.提供，贡献，提出( proffer的过去式和过去分词 ) | |
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58
repugnance
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| n.嫌恶 | |
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59
humility
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| n.谦逊，谦恭 | |
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60
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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61
apparently
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| adv.显然地；表面上，似乎 | |
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62
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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decency
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| n.体面，得体，合宜，正派，庄重 | |
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64
malady
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| n.病，疾病(通常做比喻) | |
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65
benefactor
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| n. 恩人，行善的人，捐助人 | |
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66
overflowing
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| n. 溢出物,溢流 adj. 充沛的，充满的 动词overflow的现在分词形式 | |
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gratitude
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| adj.感激，感谢 | |
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68
dame
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| n.女士 | |
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69
tout
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| v.推销，招徕；兜售；吹捧，劝诱 | |
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autobiography
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| n.自传 | |
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71
hermit
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| n.隐士，修道者；隐居 | |
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72
vocation
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| n.职业，行业 | |
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73
narratives
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| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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toils
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| 网 | |
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76
corps
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| n.(通信等兵种的)部队；(同类作的)一组 | |
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77
embarking
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| 乘船( embark的现在分词 )； 装载； 从事 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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promising
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| adj.有希望的，有前途的 | |
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81
implored
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| 恳求或乞求（某人）( implore的过去式和过去分词 ) | |
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celestial
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| adj.天体的；天上的 | |
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83
embarked
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| 乘船( embark的过去式和过去分词 )； 装载； 从事 | |
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detested
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| v.憎恶，嫌恶，痛恨( detest的过去式和过去分词 ) | |
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filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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screeching
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| v.发出尖叫声( screech的现在分词 )；发出粗而刺耳的声音；高叫 | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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88
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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beset
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| v.镶嵌；困扰，包围 | |
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anonymous
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| adj.无名的；匿名的；无特色的 | |
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attestation
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| n.证词 | |
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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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touching
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| adj.动人的，使人感伤的 | |
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mingling
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| adj.混合的 | |
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incarnate
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| adj.化身的，人体化的，肉色的 | |
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benign
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| adj.善良的，慈祥的；良性的，无危险的 | |
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spouse
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| n.配偶(指夫或妻) | |
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interceding
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| v.斡旋，调解( intercede的现在分词 )；说情 | |
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bondage
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| n.奴役，束缚 | |
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100
ascending
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| adj.上升的，向上的 | |
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101
solace
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| n.安慰；v.使快乐；vt.安慰(物)，缓和 | |
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102
regained
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| 复得( regain的过去式和过去分词 )； 赢回； 重回； 复至某地 | |
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103
curiously
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| adv.有求知欲地；好问地；奇特地 | |
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104
defunct
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| adj.死亡的；已倒闭的 | |
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105
conversion
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| n.转化，转换，转变 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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107
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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refractory
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| adj.倔强的，难驾驭的 | |
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109
softened
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| （使）变软( soften的过去式和过去分词 )； 缓解打击； 缓和； 安慰 | |
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invoked
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| v.援引( invoke的过去式和过去分词 )；行使（权利等）；祈求救助；恳求 | |
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111
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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112
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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113
vouchsafed
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| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
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114
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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115
intensity
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| n.强烈，剧烈；强度；烈度 | |
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116
demon
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| n.魔鬼，恶魔 | |
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117
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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118
guise
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| n.外表，伪装的姿态 | |
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119
apparition
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| n.幽灵，神奇的现象 | |
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120
apparitions
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| n.特异景象( apparition的名词复数 )；幽灵；鬼；（特异景象等的）出现 | |
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121
assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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123
ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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124
phenomena
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| n.现象 | |
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125
psychology
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| n.心理，心理学，心理状态 | |
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126
superfluous
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| adj.过多的，过剩的，多余的 | |
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127
margin
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| n.页边空白；差额；余地，余裕；边，边缘 | |
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128
enthusiasts
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| n.热心人，热衷者( enthusiast的名词复数 ) | |
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129
morbid
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| adj.病的；致病的；病态的；可怕的 | |
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130
candor
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| n.坦白，率真 | |
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131
heroism
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| n.大无畏精神，英勇 | |
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