章节正文
The luckless Pots he marr'd in making--Pish!
He's a Good Fellow, and 'twill all be well."
LXXXIX.
"Well," murmured one, "Let whoso make or buy,
My Clay with long Oblivion is gone dry:
But fill me with the old familiar Juice,
Methinks I might recover by and by."
XC.
So while the Vessels one by one were speaking,
The little Moon look'd in that all were seeking:
And then they jogg'd each other, "Brother! Brother!
Now for the Porter's shoulders' knot a-creaking!"
* * * * * * * * * * * * * * * * * * * *
XCI.
Ah, with the Grape my fading life provide,
And wash the Body whence the Life has died,
And lay me, shrouded in the living Leaf,
By some not unfrequented Garden-side.
XCII.
That ev'n buried Ashes such a snare
Of Vintage shall fling up into the Air
As not a True-believer passing by
But shall be overtaken unaware.
XCIII.
Indeed the Idols I have loved so long
Have done my credit in this World much wrong:
Have drown'd my Glory in a shallow Cup,
And sold my reputation for a Song.
XCIV.
Indeed, indeed, Repentance oft before
I swore--but was I sober when I swore?
And then and then came Spring, and Rose-in-hand
My thread-bare Penitence apieces tore.
XCV.
And much as Wine has play'd the Infidel,
And robb'd me of my Robe of Honor--Well,
I wonder often what the Vintners buy
One half so precious as the stuff they sell.
XCVI.
Yet Ah, that Spring should vanish with the Rose!
That Youth's sweet-scented manuscript should close!
The Nightingale that in the branches sang,
Ah whence, and whither flown again, who knows!
XCVII.
Would but the Desert of the Fountain yield
One glimpse--if dimly, yet indeed, reveal'd,
To which the fainting Traveler might spring,
As springs the trampled herbage of the field!
XCVIII.
Would but some winged Angel ere too late
Arrest the yet unfolded Roll of Fate,
And make the stern Recorder otherwise
Enregister, or quite obliterate!
XCIX.
Ah Love! could you and I with Him conspire
To grasp this sorry Scheme of Things entire,
Would not we shatter it to bits--and then
Re-mold it nearer to the Heart's Desire!
C.
Yon rising Moon that looks for us again--
How oft hereafter will she wax and wane;
How oft hereafter rising look for us
Through this same Garden--and for one in vain!
CI.
And when like her, oh Saki, you shall pass
Among the Guests Star-scatter'd on the Grass,
And in your joyouserrand reach the spot
Where I made One--turn down an empty Glass!
TAMAM.
Notes
[The references are, except in the first note only, to the stanzas of
the Fifth edition.]
(Stanza I.) Flinging a Stone into the Cup was the signal for "To
Horse!" in the Desert.
(II.) The "False Dawn"; Subhi Kazib, a transient Light on the Horizon
about an hour before the Subhi sadik or True Dawn; a well-known
Phenomenon in the East.
(IV.) New Year. Beginning with the Vernal Equinox, it must be
remembered; and (howsoever the old Solar Year is practically
superseded by the clumsy Lunar Year that dates from the Mohammedan
Hijra) still commemorated by a Festival that is said to have been
appointed by the very Jamshyd whom Omar so often talks of, and whose
yearly Calendar he helped to rectify.
"The sudden approach and rapid advance of the Spring," says Mr.
Binning, "are very striking. Before the Snow is well off the Ground,
the Trees burst into Blossom, and the Flowers start from the Soil. At
Naw Rooz (their New Year's Day) the Snow was lying in patches on the
Hills and in the shaded Vallies, while the Fruit-trees in the Garden
were budding beautifully, and green Plants and Flowers springing upon
the Plains on every side--
'And on old Hyems' Chin and icy Crown
An odorous Chaplet of sweet Summer buds
Is, as in mockery, set--'--
Among the Plants newly appear'd I recognized some Acquaintances I had
not seen for many a Year: among these, two varieties of the Thistle; a
coarse species of the Daisy, like the Horse-gowan; red and white
clover; the Dock; the blue Cornflower; and that vulgar Herb the
Dandelion rearing its yellow crest on the Banks of the Water-courses."
The Nightingale was not yet heard, for the Rose was not yet blown: but
an almost identical Blackbird and Woodpecker helped to make up
something of a North-country Spring.
"The White Hand of Moses." Exodus iv. 6; where Moses draws forth his
Hand--not, according to the Persians, "leprous as Snow," but white, as
our May-blossom in Spring perhaps. According to them also the Healing
Power of Jesus resided in his Breath.
(V.) Iram, planted by King Shaddad, and now sunk somewhere in the
Sands of Arabia. Jamshyd's Seven-ring'd Cup was typical of the 7
Heavens, 7 Planets, 7 Seas, &c., and was a Divining Cup.
(VI.) Pehlevi, the old Heroic Sanskrit of Persia. Hafiz also speaks
of the Nightingale's Pehlevi, which did not change with the People's.
I am not sure if the fourth line refers to the Red Rose looking
sickly, or to the Yellow Rose that ought to be Red; Red, White, and
Yellow Roses all common in Persia. I think that Southey in his Common-
Place Book, quotes from some Spanish author about the Rose being White
till 10 o'clock; "Rosa Perfecta" at 2; and "perfecta incarnada" at 5.
(X.) Rustum, the "Hercules" of Persia, and Zal his Father, whose
exploits are among the most celebrated in the Shahnama. Hatim Tai, a
well-known type of Oriental Generosity.
(XIII.) A Drum--beaten outside a Palace.
(XIV.) That is, the Rose's Golden Centre.
(XVIII.) Persepolis: call'd also Takht-i-Jam-shyd--THE THRONE OF
JAMSHYD, "King Splendid," of the mythical Peshdadian Dynasty, and
supposed (according to the Shah-nama) to have been founded and built
by him. Others refer it to the Work of the Genie King, Jan Ibn
Jan--who also built the Pyramids--before the time of Adam.
BAHRAM GUR.--Bahram of the Wild Ass--a Sassanian Sovereign--had also
his Seven Castles (like the King of Bohemia!) each of a different
Colour: each with a Royal Mistress within; each of whom tells him a
Story, as told in one of the most famous Poems of Persia, written by
Amir Khusraw: all these Sevens also figuring (according to Eastern
Mysticism) the Seven Heavens; and perhaps the Book itself that Eighth,
into which the mystical Seven transcend, and within which they
revolve. The Ruins of Three of those Towers are yet shown by the
Peasantry; as also the Swamp in which Bahram sunk, like the Master of
Ravenswood, while pursuing his Gur.
The Palace that to Heav'n his pillars threw,
And Kings the forehead on his threshold drew--
I saw the solitary Ringdove there,
And "Coo, coo, coo," she cried; and "Coo, coo, coo."
[Included in Nicolas's edition as No. 350 of the Rubaiyat, and also in
Mr. Whinfield's translation.]
This Quatrain Mr. Binning found, among several of Hafiz and others,
inscribed by some stray hand among the ruins of Persepolis. The
Ringdove's ancient Pehlevi Coo, Coo, Coo, signifies also in Persian
"Where? Where? Where?" In Attar's "Bird-parliament" she is reproved
by the Leader of the Birds for sitting still, and for ever harping on
that one note of lamentation for her lost Yusuf.
Apropos of Omar's Red Roses in Stanza xix, I am reminded of an old
English Superstition, that our Anemone Pulsatilla, or purple "Pasque
Flower," (which grows plentifully about the Fleam Dyke, near
Cambridge,) grows only where Danish Blood has been spilt.
(XXI.) A thousand years to each Planet.
(XXXI.) Saturn, Lord of the Seventh Heaven.
(XXXII.) ME-AND-THEE: some dividual Existence or Personality distinct
from the Whole.
(XXXVII.) One of the Persian Poets--Attar, I think--has a pretty story
about this. A thirsty Traveller dips his hand into a Spring of Water
to drink from. By-and-by comes another who draws up and drinks from
an earthen bowl, and then departs, leaving his Bowl behind him. The
first Traveller takes it up for another draught; but is surprised to
find that the same Water which had tasted sweet from his own hand
tastes bitter from the earthen Bowl. But a Voice--from Heaven, I
think--tells him the clay from which the Bowl is made was once Man;
and, into whatever shape renew'd, can never lose the bitter flavour of
Mortality.
(XXXIX.) The custom of throwing a little Wine on the ground before
drinking still continues in Persia, and perhaps generally in the East.
Mons. Nicolas considers it "un signe de liberalite, et en meme temps
un avertissement que le buveur doit vider sa coupe jusqu'a la derniere
goutte." Is it not more likely an ancient Superstition; a Libation to
propitiate Earth, or make her an Accomplice in the illicit Revel? Or,
perhaps, to divert the Jealous Eye by some sacrifice of superfluity,
as with the Ancients of the West? With Omar we see something more is
signified; the precious Liquor is not lost, but sinks into the ground
to refresh the dust of some poor Wine-worshipper foregone.
Thus Hafiz, copying Omar in so many ways: "When thou drinkest Wine
pour a draught on the ground. Wherefore fear the Sin which brings to
another Gain?"
(XLIII.) According to one beautiful Oriental Legend, Azrael
accomplishes his mission by holding to the nostril an Apple from the
Tree of Life.
This, and the two following Stanzas would have been withdrawn, as
somewhat de trop, from the Text, but for advice which I least like to
disregard.
(LI.) From Mah to Mahi; from Fish to Moon.
(LVI.) A Jest, of course, at his Studies. A curious mathematical
Quatrain of Omar's has been pointed out to me; the more curious
because almost exactly parallel'd by some Verses of Doctor Donne's,
that are quoted in Izaak Walton's Lives! Here is Omar: "You and I are
the image of a pair of compasses; though we have two heads (sc. our
feet) we have one body; when we have fixed the centre for our circle,
we bring our heads (sc. feet) together at the end." Dr. Donne:
If we be two, we two are so
As stiff twin-compasses are two;
Thy Soul, the fixt foot, makes no show
To move, but does if the other do.
And though thine in the centre sit,
Yet when my other far does roam,
Thine leans and hearkens after it,
And rows erect as mine comes home.
Such thou must be to me, who must
He's a Good Fellow, and 'twill all be well."
LXXXIX.
"Well," murmured one, "Let whoso make or buy,
My Clay with long Oblivion is gone dry:
But fill me with the old familiar Juice,
Methinks I might recover by and by."
XC.
So while the Vessels one by one were speaking,
The little Moon look'd in that all were seeking:
And then they jogg'd each other, "Brother! Brother!
Now for the Porter's shoulders' knot a-creaking!"
* * * * * * * * * * * * * * * * * * * *
XCI.
Ah, with the Grape my fading life provide,
And wash the Body whence the Life has died,
And lay me, shrouded in the living Leaf,
By some not unfrequented Garden-side.
XCII.
That ev'n buried Ashes such a snare
Of Vintage shall fling up into the Air
As not a True-believer passing by
But shall be overtaken unaware.
XCIII.
Indeed the Idols I have loved so long
Have done my credit in this World much wrong:
Have drown'd my Glory in a shallow Cup,
And sold my reputation for a Song.
XCIV.
Indeed, indeed, Repentance oft before
I swore--but was I sober when I swore?
And then and then came Spring, and Rose-in-hand
My thread-bare Penitence apieces tore.
XCV.
And much as Wine has play'd the Infidel,
And robb'd me of my Robe of Honor--Well,
I wonder often what the Vintners buy
One half so precious as the stuff they sell.
XCVI.
Yet Ah, that Spring should vanish with the Rose!
That Youth's sweet-scented manuscript should close!
The Nightingale that in the branches sang,
Ah whence, and whither flown again, who knows!
XCVII.
Would but the Desert of the Fountain yield
One glimpse--if dimly, yet indeed, reveal'd,
To which the fainting Traveler might spring,
As springs the trampled herbage of the field!
XCVIII.
Would but some winged Angel ere too late
Arrest the yet unfolded Roll of Fate,
And make the stern Recorder otherwise
Enregister, or quite obliterate!
XCIX.
Ah Love! could you and I with Him conspire
To grasp this sorry Scheme of Things entire,
Would not we shatter it to bits--and then
Re-mold it nearer to the Heart's Desire!
C.
Yon rising Moon that looks for us again--
How oft hereafter will she wax and wane;
How oft hereafter rising look for us
Through this same Garden--and for one in vain!
CI.
And when like her, oh Saki, you shall pass
Among the Guests Star-scatter'd on the Grass,
And in your joyouserrand reach the spot
Where I made One--turn down an empty Glass!
TAMAM.
Notes
[The references are, except in the first note only, to the stanzas of
the Fifth edition.]
(Stanza I.) Flinging a Stone into the Cup was the signal for "To
Horse!" in the Desert.
(II.) The "False Dawn"; Subhi Kazib, a transient Light on the Horizon
about an hour before the Subhi sadik or True Dawn; a well-known
Phenomenon in the East.
(IV.) New Year. Beginning with the Vernal Equinox, it must be
remembered; and (howsoever the old Solar Year is practically
superseded by the clumsy Lunar Year that dates from the Mohammedan
Hijra) still commemorated by a Festival that is said to have been
appointed by the very Jamshyd whom Omar so often talks of, and whose
yearly Calendar he helped to rectify.
"The sudden approach and rapid advance of the Spring," says Mr.
Binning, "are very striking. Before the Snow is well off the Ground,
the Trees burst into Blossom, and the Flowers start from the Soil. At
Naw Rooz (their New Year's Day) the Snow was lying in patches on the
Hills and in the shaded Vallies, while the Fruit-trees in the Garden
were budding beautifully, and green Plants and Flowers springing upon
the Plains on every side--
'And on old Hyems' Chin and icy Crown
An odorous Chaplet of sweet Summer buds
Is, as in mockery, set--'--
Among the Plants newly appear'd I recognized some Acquaintances I had
not seen for many a Year: among these, two varieties of the Thistle; a
coarse species of the Daisy, like the Horse-gowan; red and white
clover; the Dock; the blue Cornflower; and that vulgar Herb the
Dandelion rearing its yellow crest on the Banks of the Water-courses."
The Nightingale was not yet heard, for the Rose was not yet blown: but
an almost identical Blackbird and Woodpecker helped to make up
something of a North-country Spring.
"The White Hand of Moses." Exodus iv. 6; where Moses draws forth his
Hand--not, according to the Persians, "leprous as Snow," but white, as
our May-blossom in Spring perhaps. According to them also the Healing
Power of Jesus resided in his Breath.
(V.) Iram, planted by King Shaddad, and now sunk somewhere in the
Sands of Arabia. Jamshyd's Seven-ring'd Cup was typical of the 7
Heavens, 7 Planets, 7 Seas, &c., and was a Divining Cup.
(VI.) Pehlevi, the old Heroic Sanskrit of Persia. Hafiz also speaks
of the Nightingale's Pehlevi, which did not change with the People's.
I am not sure if the fourth line refers to the Red Rose looking
sickly, or to the Yellow Rose that ought to be Red; Red, White, and
Yellow Roses all common in Persia. I think that Southey in his Common-
Place Book, quotes from some Spanish author about the Rose being White
till 10 o'clock; "Rosa Perfecta" at 2; and "perfecta incarnada" at 5.
(X.) Rustum, the "Hercules" of Persia, and Zal his Father, whose
exploits are among the most celebrated in the Shahnama. Hatim Tai, a
well-known type of Oriental Generosity.
(XIII.) A Drum--beaten outside a Palace.
(XIV.) That is, the Rose's Golden Centre.
(XVIII.) Persepolis: call'd also Takht-i-Jam-shyd--THE THRONE OF
JAMSHYD, "King Splendid," of the mythical Peshdadian Dynasty, and
supposed (according to the Shah-nama) to have been founded and built
by him. Others refer it to the Work of the Genie King, Jan Ibn
Jan--who also built the Pyramids--before the time of Adam.
BAHRAM GUR.--Bahram of the Wild Ass--a Sassanian Sovereign--had also
his Seven Castles (like the King of Bohemia!) each of a different
Colour: each with a Royal Mistress within; each of whom tells him a
Story, as told in one of the most famous Poems of Persia, written by
Amir Khusraw: all these Sevens also figuring (according to Eastern
Mysticism) the Seven Heavens; and perhaps the Book itself that Eighth,
into which the mystical Seven transcend, and within which they
revolve. The Ruins of Three of those Towers are yet shown by the
Peasantry; as also the Swamp in which Bahram sunk, like the Master of
Ravenswood, while pursuing his Gur.
The Palace that to Heav'n his pillars threw,
And Kings the forehead on his threshold drew--
I saw the solitary Ringdove there,
And "Coo, coo, coo," she cried; and "Coo, coo, coo."
[Included in Nicolas's edition as No. 350 of the Rubaiyat, and also in
Mr. Whinfield's translation.]
This Quatrain Mr. Binning found, among several of Hafiz and others,
inscribed by some stray hand among the ruins of Persepolis. The
Ringdove's ancient Pehlevi Coo, Coo, Coo, signifies also in Persian
"Where? Where? Where?" In Attar's "Bird-parliament" she is reproved
by the Leader of the Birds for sitting still, and for ever harping on
that one note of lamentation for her lost Yusuf.
Apropos of Omar's Red Roses in Stanza xix, I am reminded of an old
English Superstition, that our Anemone Pulsatilla, or purple "Pasque
Flower," (which grows plentifully about the Fleam Dyke, near
Cambridge,) grows only where Danish Blood has been spilt.
(XXI.) A thousand years to each Planet.
(XXXI.) Saturn, Lord of the Seventh Heaven.
(XXXII.) ME-AND-THEE: some dividual Existence or Personality distinct
from the Whole.
(XXXVII.) One of the Persian Poets--Attar, I think--has a pretty story
about this. A thirsty Traveller dips his hand into a Spring of Water
to drink from. By-and-by comes another who draws up and drinks from
an earthen bowl, and then departs, leaving his Bowl behind him. The
first Traveller takes it up for another draught; but is surprised to
find that the same Water which had tasted sweet from his own hand
tastes bitter from the earthen Bowl. But a Voice--from Heaven, I
think--tells him the clay from which the Bowl is made was once Man;
and, into whatever shape renew'd, can never lose the bitter flavour of
Mortality.
(XXXIX.) The custom of throwing a little Wine on the ground before
drinking still continues in Persia, and perhaps generally in the East.
Mons. Nicolas considers it "un signe de liberalite, et en meme temps
un avertissement que le buveur doit vider sa coupe jusqu'a la derniere
goutte." Is it not more likely an ancient Superstition; a Libation to
propitiate Earth, or make her an Accomplice in the illicit Revel? Or,
perhaps, to divert the Jealous Eye by some sacrifice of superfluity,
as with the Ancients of the West? With Omar we see something more is
signified; the precious Liquor is not lost, but sinks into the ground
to refresh the dust of some poor Wine-worshipper foregone.
Thus Hafiz, copying Omar in so many ways: "When thou drinkest Wine
pour a draught on the ground. Wherefore fear the Sin which brings to
another Gain?"
(XLIII.) According to one beautiful Oriental Legend, Azrael
accomplishes his mission by holding to the nostril an Apple from the
Tree of Life.
This, and the two following Stanzas would have been withdrawn, as
somewhat de trop, from the Text, but for advice which I least like to
disregard.
(LI.) From Mah to Mahi; from Fish to Moon.
(LVI.) A Jest, of course, at his Studies. A curious mathematical
Quatrain of Omar's has been pointed out to me; the more curious
because almost exactly parallel'd by some Verses of Doctor Donne's,
that are quoted in Izaak Walton's Lives! Here is Omar: "You and I are
the image of a pair of compasses; though we have two heads (sc. our
feet) we have one body; when we have fixed the centre for our circle,
we bring our heads (sc. feet) together at the end." Dr. Donne:
If we be two, we two are so
As stiff twin-compasses are two;
Thy Soul, the fixt foot, makes no show
To move, but does if the other do.
And though thine in the centre sit,
Yet when my other far does roam,
Thine leans and hearkens after it,
And rows erect as mine comes home.
Such thou must be to me, who must
- shallow [´ʃæləu]
a.肤浅的；表面的 (初中英语单词) - vanish [´væniʃ] vi.消失；消散；消灭 (初中英语单词)
- fountain [´fauntin] n.泉水；源泉；根源 (初中英语单词)
- winged [´wiŋd] a.有翼的 (初中英语单词)
- scheme [ski:m] n.计划；阴谋，诡计 (初中英语单词)
- errand [´erənd] n.差使，使命 (初中英语单词)
- beginning [bi´giniŋ] n.开始，开端；起源 (初中英语单词)
- striking [´straikiŋ] a.显著的，明显的 (初中英语单词)
- blossom [´blɔsəm] n.花；开花期 vi.开花 (初中英语单词)
- celebrated [´selibreitid] a.著名的 (初中英语单词)
- mistress [´mistris] n.女主人；情妇；女能手 (初中英语单词)
- forehead [´fɔrid] n.额，前部 (初中英语单词)
- stanza [´stænzə] n.(诗的)节 (初中英语单词)
- purple [´pə:pl] n.紫色 a.紫(红)的 (初中英语单词)
- existence [ig´zistəns] n.存在；生存；生活 (初中英语单词)
- personality [,pə:sə´næliti] n.人；个性；人品；人物 (初中英语单词)
- persian [´pə:ʃən] a.波斯的 n.波斯人 (初中英语单词)
- whatever [wɔt´evə] pron.&a.无论什么 (初中英语单词)
- jealous [´dʒeləs] a.妒忌的 (初中英语单词)
- liquor [´likə] n.酒类；(溶)液 (初中英语单词)
- mission [´miʃən] n.代表团；使馆vt.派遣 (初中英语单词)
- pointed [´pɔintid] a.尖(锐)的；中肯的 (初中英语单词)
- manuscript [´mænjuskript] a.手抄的 n.手稿 (高中英语单词)
- shatter [´ʃætə] v.毁坏 n.粉碎；碎片 (高中英语单词)
- hereafter [hiər´ɑ:ftə] ad.&n.将来；来世 (高中英语单词)
- joyous [´dʒɔiəs] a.充满快乐的 (高中英语单词)
- clumsy [´klʌmzi] a.笨拙的；粗俗的 (高中英语单词)
- festival [´festivəl] n.节日；庆祝；欢庆 (高中英语单词)
- calendar [´kælində] n.日历；月历；历法 (高中英语单词)
- species [´spi:ʃi:z] n.(生物的)种，类 (高中英语单词)
- identical [ai´dentikəl] a.完全相同的 (高中英语单词)
- typical [´tipikəl] a.典型的；象征的 (高中英语单词)
- heroic [hi´rəuik] a.英雄的，英勇的 (高中英语单词)
- persia [´pə:ʃə] n.波斯 (高中英语单词)
- oriental [ɔ:ri´entl] a.东方人的 (高中英语单词)
- throne [θrəun] n.宝座；王位 (高中英语单词)
- threshold [´θreʃhəuld] n.门槛；入门；开端 (高中英语单词)
- solitary [´sɔlitəri] a.独居的；孤独的 (高中英语单词)
- edition [i´diʃən] n.版本；很相似的 (高中英语单词)
- superstition [,su:pə´stiʃən, ,sju:-] n.迷信(行为) (高中英语单词)
- draught [drɑ:ft] n.通风，通气；吸出 (高中英语单词)
- divert [dai´və:t] vt.转移注意力；消遣 (高中英语单词)
- refresh [ri´freʃ] v.使清新；使更新 (高中英语单词)
- nostril [´nɔstril] n.鼻孔 (高中英语单词)
- whence [wens] ad.从何处；从那里 (英语四级单词)
- reputation [repju´teiʃən] n.名誉；名声；信誉 (英语四级单词)
- nightingale [´naitiŋgeil] n.夜莺 (英语四级单词)
- beautifully [´bju:tifəli] ad.美丽地；优美地 (英语四级单词)
- thistle [´θisəl] n.蓟 (英语四级单词)
- vulgar [´vʌlgə] a.粗俗的；大众的 (英语四级单词)
- blackbird [´blækbə:d] n.画眉，燕八哥 (英语四级单词)
- woodpecker [´wud,pekə] n.啄木鸟 (英语四级单词)
- arabia [ə´reibiə] n.阿拉伯 (英语四级单词)
- dynasty [´dinəsti] n.王朝；朝代 (英语四级单词)
- lamentation [,læmen´teiʃən] n.悲痛，哀悼，痛哭 (英语四级单词)
- anemone [ə´neməni] n.银莲花属植物 (英语四级单词)
- danish [´deiniʃ] a.&n.丹麦人(语)(的) (英语四级单词)
- saturn [´sætən, -ərn] n.农神 (英语四级单词)
- wherefore [´weəfɔ:] ad.为什么；因此 (英语四级单词)
- withdrawn [wið´drɔ:n] withdraw过去分词 (英语四级单词)
- oblivion [ə´bliviən] n.(被)忘却；漠视 (英语六级单词)
- repentance [ri´pentəns] n.悔悟，悔改；忏悔 (英语六级单词)
- transient [´trænziənt, ´trænʃənt] a.短暂的；无常的 (英语六级单词)
- mockery [´mɔkəri] n.嘲笑；笑柄 (英语六级单词)
- earthen [´ə:θən, -ðən] a.泥土做的；大地的 (英语六级单词)
- holding [´həuldiŋ] n.保持，固定，存储 (英语六级单词)
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