Menippus. Philonides
Me. All hail, my roof, my doors, my hearth2 and home! How sweet again to see the light and thee!
Phi. Menippus the cynic, surely; even so, or there are visions about. Menippus, every inch of him. What has he been getting himself up like that for? sailor’s cap, lyre, and lion-skin? However, here goes. — How are you, Menippus? where do you spring from? You have disappeared this long time.
Me. Death’s lurking-place I leave, and those dark gates Where Hades dwells, a God apart from Gods.
Phi. Good gracious! has Menippus died, all on the quiet, and come to life for a second spell?
Me. Not so; a living guest in Hades I.
Phi. But what induced you to take this queer original journey?
Me. Youth drew me on — too bold, too little wise.
Phi. My good man, truce3 to your heroics; get off those iambic stilts4, and tell me in plain prose what this get-up means; what did you want with the lower regions? It is a journey that needs a motive5 to make it attractive.
Me. Dear friend, to Hades’ realms I needs must go, To counsel with Tiresias of Thebes.
Phi. Man, you must be mad; or why string verses instead of talking like one friend with another?
Me. My dear fellow, you need not be so surprised. I have just been in Euripides’s and Homer’s company; I suppose I am full to the throat with verse, and the numbers come as soon as I open my mouth. But how are things going up here? what is Athens about?
Phi. Oh, nothing new; extortion, perjury6, forty per cent, face-grinding.
Me. Poor misguided fools! they are not posted up in the latest lower-world legislation; the recent decrees against the rich will be too much for all their evasive ingenuity7.
Phi. Do you mean to say the lower world has been making new regulations for us?
Me. Plenty of them, I assure you. But I may not publish them, nor reveal secrets; the result might be a suit for impiety8 in the court of Rhadamanthus.
Phi. Oh now, Menippus, in Heaven’s name, no secrets between friends! you know I am no blabber; and I am initiated9, if you come to that.
Me. ’Tis a hard thing you ask, and a perilous10; yet for you I must venture it. It was resolved, then, that these rich who roll in money and keep their gold under lock and key like a Danae ——
Phi. Oh, don’t come to the decrees yet; begin at the beginning. I am particularly curious about your object in going, who showed you the way, and the whole story of what you saw and heard down there; you are a man of taste, and sure not to have missed anything worth looking at or listening to.
Me. I can refuse you nothing, you see; what is one to do, when a friend insists? Well, I will show you first the state of mind which put me on the venture. When I was a boy, and listened to Homer’s and Hesiod’s tales of war and civil strife11 — and they do not confine themselves to the Heroes, but include the Gods in their descriptions, adulterous Gods, rapacious12 Gods, violent, litigious, usurping13, incestuous Gods — well, I found it all quite proper, and indeed was intensely interested in it. But as I came to man’s estate, I observed that the laws flatly contradicted the poets, forbidding adultery, sedition14, and rapacity15. So I was in a very hazy16 state of mind, and could not tell what to make of it. The Gods would surely never have been guilty of such behaviour if they had not considered it good; and yet law-givers would never have recommended avoiding it, if avoidance had not seemed desirable.
In this perplexity, I determined17 to go to the people they call philosophers, put myself in their hands, and ask them to make what they would of me and give me a plain reliable map of life. This was my idea in going to them; but the effort only shifted me from the frying-pan into the fire; it was just among these that my inquiry18 brought the greatest ignorance and bewilderment to light; they very soon convinced me that the real golden life is that of the man in the street. One of them would have me do nothing but seek pleasure and ensue it; according to him, Happiness was pleasure. Another recommended the exact contrary — toil19 and moil, bring the body under, be filthy20 and squalid, disgusting and abusive — concluding always with the tags from Hesiod about Virtue22, or something about indefatigable23 pursuit of the ideal. Another bade me despise money, and reckon the acquisition of it as a thing indifferent; he too had his contrary, who declared wealth a good in itself. I will spare you their metaphysics; I was sickened with daily doses of Ideas, Incorporeal24 Things, Atoms, Vacua, and a multitude more. The extraordinary thing was that people maintaining the most opposite views would each of them produce convincing plausible25 arguments; when the same thing was called hot and cold by different persons, there was no refuting one more than the other, however well one knew that it could not be hot and cold at once. I was just like a man dropping off to sleep, with his head first nodding forward, and then jerking back.
Yet that absurdity26 is surpassed by another. I found by observation that the practice of these same people was diametrically opposed to their precepts27. Those who preached contempt of wealth would hold on to it like grim death, dispute about interest, teach for pay, and sacrifice everything to the main chance, while the depreciators of fame directed all their words and deeds to nothing else but fame; pleasure, which had all their private devotions, they were almost unanimous in condemning28.
Thus again disappointed of my hope, I was in yet worse case than before; it was slight consolation30 to reflect that I was in numerous and wise and eminently31 sensible company, if I was a fool still, all astray in my quest of Truth. One night, while these thoughts kept me sleepless32, I resolved to go to Babylon and ask help from one of the Magi, Zoroaster’s disciples33 and successors; I had been told that by incantations and other rites34 they could open the gates of Hades, take down any one they chose in safety, and bring him up again. I thought the best thing would be to secure the services of one of these, visit Tiresias the Boeotian, and learn from that wise seer what is the best life and the right choice for a man of sense. I got up with all speed and started straight for Babylon. When I arrived, I found a wise and wonderful Chaldean; he was white-haired, with a long imposing35 beard, and called Mithrobarzanes. My prayers and supplications at last induced him to name a price for conducting me down.
Taking me under his charge, he commenced with a new moon, and brought me down for twenty-nine successive mornings to the Euphrates, where he bathed me, apostrophizing the rising sun in a long formula, of which I never caught much; he gabbled indistinctly, like bad heralds36 at the Games; but he appeared to be invoking37 spirits. This charm completed, he spat38 thrice upon my face, and I went home, not letting my eyes meet those of any one we passed. Our food was nuts and acorns39, our drink milk and hydromel and water from the Choaspes, and we slept out of doors on the grass. When he thought me sufficiently40 prepared, he took me at midnight to the Tigris, purified and rubbed me over, sanctified me with torches and squills and other things, muttering the charm aforesaid, then made a magic circle round me to protect me from ghosts, and finally led me home backwards41 just as I was; it was now time to arrange our voyage.
He himself put on a magic robe, Median in character, and fetched and gave me the cap, lion’s skin, and lyre which you see, telling me if I were asked my name not to say Menippus, but Heracles, Odysseus, or Orpheus.
Phi. What was that for? I see no reason either for the get-up or for the choice of names.
Me. Oh, obvious enough; there is no mystery in that. He thought that as these three had gone down alive to Hades before us, I might easily elude42 Aeacus’s guard by borrowing their appearance, and be passed as an habitue; there is good warrant in the theatre for the efficiency of disguise.
Dawn was approaching when we went down to the river to embark43; he had provided a boat, victims, hydromel, and all necessaries for our mystic enterprise. We put all aboard, and then,
Troubled at heart, with welling tears, we went.
For some distance we floated down stream, until we entered the marshy44 lake in which the Euphrates disappears. Beyond this we came to a desolate45, wooded, sunless spot; there we landed, Mithrobarzanes leading the way, and proceeded to dig a pit, slay46 our sheep, and sprinkle their blood round the edge. Meanwhile the Mage, with a lighted torch in his hand, abandoning his customary whisper, shouted at the top of his voice an invocation to all spirits, particularly the Poenae and Erinyes,
Hecat’s dark might, and dread47 Persephone,
with a string of other names, outlandish, unintelligible48, and polysyllabic.
As he ended, there was a great commotion49, earth was burst open by the incantation, the barking of Cerberus was heard far off, and all was overcast50 and lowering;
Quaked in his dark abyss the King of Shades;
for almost all was now unveiled to us, the lake, and Phlegethon, and the abode51 of Pluto52. Undeterred, we made our way down the chasm53, and came upon Rhadamanthus half dead with fear. Cerberus barked and looked like getting up; but I quickly touched my lyre, and the first note sufficed to lull54 him. Reaching the lake, we nearly missed our passage for that time, the ferry-boat being already full; there was incessant55 lamentation56, and all the passengers had wounds upon them; mangled57 legs, mangled heads, mangled everything; no doubt there was a war going on. Nevertheless, when good Charon saw the lion’s skin, taking me for Heracles, he made room, was delighted to give me a passage, and showed us our direction when we got off.
We were now in darkness; so Mithrobarzanes led the way, and I followed holding on to him, until we reached a great meadow of asphodel, where the shades of the dead, with their thin voices, came flitting round us. Working gradually on, we reached the court of Minos; he was sitting on a high throne, with the Poenae, Avengers, and Erinyes standing58 at the sides. From another direction was being brought a long row of persons chained together; I heard that they were adulterers, procurers, publicans, sycophants59, informers, and all the filth21 that pollutes the stream of life. Separate from them came the rich and usurers, pale, pot-bellied, and gouty, each with a hundredweight of spiked60 collar upon him. There we stood looking at the proceedings61 and listening to the pleas they put in; their accusers were orators62 of a strange and novel species. Phi. Who, in God’s name? shrink not; let me know all.
Me. It has not escaped your observation that the sun projects certain shadows of our bodies on the ground.
Phi. How should it have?
Me. These, when we die, are the prosecutors63 and witnesses who bring home to us our conduct on earth; their constant attendance and absolute attachment64 to our persons secures them high credit in the witness-box.
Well, Minos carefully examined each prisoner, and sent him off to the place of the wicked to receive punishment proportionate to his transgressions66. He was especially severe upon those who, puffed67 up with wealth and authority, were expecting an almost reverential treatment; he could not away with their ephemeral presumption68 and superciliousness69, their failure to realize the mortality of themselves and their fortunes. Stripped of all that made them glorious, of wealth and birth and power, there they stood naked and downcast, reconstructing their worldly blessedness in their minds like a dream that is gone; the spectacle was meat and drink to me; any that I knew by sight I would come quietly up to, and remind him of his state up here; what a spirit had his been, when morning crowds lined his hall, expectant of his coming, being jostled or thrust out by lacqueys! at last my lord Sun would dawn upon them, in purple or gold or rainbow hues70, not unconscious of the bliss71 he shed upon those who approached, if he let them kiss his breast or his hand. These reminders72 seemed to annoy them.
Minos, however, did allow his decision to be influenced in one case. Dionysius of Syracuse was accused by Dion of many unholy deeds, and damning evidence was produced by his shadow; he was on the point of being chained to the Chimera73, when Aristippus of Cyrene, whose name and influence are great below, got him off on the ground of his constant generosity74 as a patron of literature.
We left the court at last, and came to the place of punishment. Many a piteous sight and sound was there — cracking of whips, shrieks75 of the burning, rack and gibbet and wheel; Chimera tearing, Cerberus devouring76; all tortured together, kings and slaves, governors and paupers77, rich and beggars, and all repenting78 their sins. A few of them, the lately dead, we recognized. These would turn away and shrink from observation; or if they met our eyes, it would be with a slavish cringing79 glance — how different from the arrogance80 and contempt that had marked them in life! The poor were allowed half-time in their tortures, respite81 and punishment alternating. Those with whom legend is so busy I saw with my eyes — Ixion, Sisyphus, the Phrygian Tantalus in all his misery82, and the giant Tityus — how vast, his bulk covering a whole field!
Leaving these, we entered the Acherusian plain, and there found the demi-gods, men and women both, and the common dead, dwelling83 in their nations and tribes, some of them ancient and mouldering84, ‘strengthless heads,’ as Homer has it, others fresh, with substance yet in them, Egyptians chiefly, these — so long last their embalming85 drugs. But to know one from another was no easy task; all are so like when the bones are bared; yet with pains and long scrutiny86 we could make them out. They lay pell-mell in undistinguished heaps, with none of their earthly beauties left. With all those anatomies87 piled together as like as could be, eyes glaring ghastly and vacant, teeth gleaming bare, I knew not how to tell Thersites from Nireus the beauty, beggar Irus from the Phaeacian king, or cook Pyrrhias from Agamemnon’s self. Their ancient marks were gone, and their bones alike — uncertain, unlabelled, indistinguishable.
When I saw all this, the life of man came before me under the likeness88 of a great pageant89, arranged and marshalled by Chance, who distributed infinitely90 varied91 costumes to the performers. She would take one and array him like a king, with tiara, bodyguard92, and crown complete; another she dressed like a slave; one was adorned93 with beauty, another got up as a ridiculous hunchback; there must be all kinds in the show. Often before the procession was over she made individuals exchange characters; they could not be allowed to keep the same to the end; Croesus must double parts and appear as slave and captive; Maeandrius, starting as slave, would take over Polycrates’s despotism, and be allowed to keep his new clothes for a little while. And when the procession is done, every one disrobes, gives up his character with his body, and appears, as he originally was, just like his neighbour. Some, when Chance comes round collecting the properties, are silly enough to sulk and protest, as though they were being robbed of their own instead of only returning loans. You know the kind of thing on the stage — tragic94 actors shifting as the play requires from Creon to Priam, from Priam to Agamemnon; the same man, very likely, whom you saw just now in all the majesty95 of Cecrops or Erechtheus, treads the boards next as a slave, because the author tells him to. The play over, each of them throws off his gold-spangled robe and his mask, descends96 from the buskin’s height, and moves a mean ordinary creature; his name is not now Agamemnon son of Atreus or Creon son of Menoeceus, but Polus son of Charicles of Sunium or Satyrus son of Theogiton of Marathon. Such is the condition of mankind, or so that sight presented it to me.
Phi. Now, if a man occupies a costly97 towering sepulchre, or leaves monuments, statues, inscriptions98 behind him on earth, does not this place him in a class above the common dead?
Me. Nonsense, my good man; if you had looked on Mausolus himself — the Carian so famous for his tomb — I assure you, you would never have stopped laughing; he was a miserable99 unconsidered unit among the general mass of the dead, flung aside in a dusty hole, with no profit of his sepulchre but its extra weight upon him. No, friend, when Aeacus gives a man his allowance of space — and it never exceeds a foot’s breadth — he must be content to pack himself into its limits. You might have laughed still more if you had beheld100 the kings and governors of earth begging in Hades, selling salt fish for a living, it might be, or giving elementary lessons, insulted by any one who met them, and cuffed101 like the most worthless of slaves. When I saw Philip of Macedon, I could not contain myself; some one showed him to me cobbling old shoes for money in a corner. Many others were to be seen begging — people like Xerxes, Darius, or Polycrates.
Phi. These royal downfalls are extraordinary almost incredible. But what of Socrates, Diogenes, and such wise men?
Me. Socrates still goes about proving everybody wrong, the same as ever; Palamedes, Odysseus, Nestor, and a few other conversational102 shades, keep him company. His legs, by the way, were still puffy and swollen103 from the poison. Good Diogenes pitches close to Sardanapalus, Midas, and other specimens104 of magnificence. The sound of their lamentations and better-day memories keeps him in laughter and spirits; he is generally stretched on his back roaring out a noisy song which drowns lamentation; it annoys them, and they are looking out for a new pitch where he may not molest105 them.
Phi. I am satisfied. And now for that decree which you told me had been passed against the rich.
Me. Well remembered; that was what I meant to tell you about, but I have somehow got far astray. Well, during my stay the presiding officers gave notice of an assembly on matters of general interest. So, when I saw every one flocking to it, I mingled106 with the shades and constituted myself a member. Various measures were decided107 upon, and last came this question of the rich. Many grave accusations108 were preferred against them, including violence, ostentation109, pride, injustice110; and at last a popular speaker rose and moved this decree.
Decree
‘Whereas the rich are guilty of many illegalities on earth, harrying111 and oppressing the poor and trampling112 upon all their rights, it is the pleasure of the Senate and People that after death they shall be punished in their bodies like other malefactors, but their souls shall be sent on earth to inhabit asses113, until they have passed in that shape a quarter-million of years, generation after generation, bearing burdens under the tender mercies of the poor; after which they shall be permitted to die. Mover of this decree — Cranion son of Skeletion of the deme Necysia in the Alibantid 17 tribe.’ The decree read, a formal vote was taken, in which the people accepted it. A snort from Brimo and a bark from Cerberus completed the proceedings according to the regular form.
So went the assembly. And now, in pursuance of my original design, I went to Tiresias, explained my case fully65, and implored114 him to give me his views upon the best life. He is a blind little old man, pale and weak-voiced. He smiled and said:—‘My son, the cause of your perplexity, I know, is the fact that doctors differ; but I may not enlighten you; Rhadamanthus forbids.’ ‘Ah, say not so, father,’ I exclaimed; ‘speak out, and leave me not to wander through life in a blindness worse than yours.’ So he drew me apart to a considerable distance, and whispered in my ear:—‘The life of the ordinary man is the best and most prudent115 choice; cease from the folly116 of metaphysical speculation117 and inquiry into origins and ends, utterly118 reject their clever logic119, count all these things idle talk, and pursue one end alone — how you may do what your hand finds to do, and go your way with ever a smile and never a passion.’
So he, and sought the lawn of asphodel.
It was now late, and I told Mithrobarzanes that our work was done, and we might reascend. ‘Very well, Menippus,’ said he, ‘I will show you an easy short cut.’ And taking me to a place where the darkness was especially thick, he pointed29 to a dim and distant ray of light — a mere120 pencil admitted through a chink. ‘There,’ he said, ‘is the shrine121 of Trophonius, from which the Boeotian inquirers start; go up that way, and you will be on Grecian soil without more ado.’ I was delighted, took my leave of the Mage, crawled with considerable difficulty through the aperture122, and found myself, sure enough, at Lebadea.
H.
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necromantic
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| 降神术的，妖术的 | |
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hearth
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| n.壁炉炉床，壁炉地面 | |
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truce
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| n.休战，(争执，烦恼等的)缓和；v.以停战结束 | |
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stilts
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| n.（支撑建筑物高出地面或水面的）桩子，支柱( stilt的名词复数 )；高跷 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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perjury
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| n.伪证；伪证罪 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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impiety
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| n.不敬；不孝 | |
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initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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perilous
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| adj.危险的，冒险的 | |
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strife
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| n.争吵，冲突，倾轧，竞争 | |
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rapacious
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| adj.贪婪的，强夺的 | |
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usurping
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| 篡夺，霸占( usurp的现在分词 )； 盗用； 篡夺，篡权 | |
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sedition
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| n.煽动叛乱 | |
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rapacity
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| n.贪婪，贪心，劫掠的欲望 | |
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hazy
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| adj.有薄雾的，朦胧的；不肯定的，模糊的 | |
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determined
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| adj.坚定的；有决心的 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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filth
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| n.肮脏，污物，污秽；淫猥 | |
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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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indefatigable
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| adj.不知疲倦的，不屈不挠的 | |
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incorporeal
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| adj.非物质的，精神的 | |
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plausible
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| adj.似真实的，似乎有理的，似乎可信的 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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condemning
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| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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pointed
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| adj.尖的，直截了当的 | |
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consolation
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| n.安慰，慰问 | |
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eminently
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| adv.突出地；显著地；不寻常地 | |
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sleepless
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| adj.不睡眠的，睡不著的，不休息的 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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heralds
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| n.使者( herald的名词复数 )；预报者；预兆；传令官v.预示( herald的第三人称单数 )；宣布（好或重要） | |
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invoking
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| v.援引( invoke的现在分词 )；行使（权利等）；祈求救助；恳求 | |
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spat
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| n.口角，掌击；v.发出呼噜呼噜声 | |
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acorns
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| n.橡子，栎实( acorn的名词复数 ) | |
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sufficiently
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| adv.足够地，充分地 | |
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backwards
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| adv.往回地，向原处，倒，相反，前后倒置地 | |
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elude
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| v.躲避，困惑 | |
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embark
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| vi.乘船，着手，从事，上飞机 | |
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marshy
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| adj.沼泽的 | |
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desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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slay
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| v.杀死，宰杀，杀戮 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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48
unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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49
commotion
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| n.骚动，动乱 | |
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50
overcast
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| adj.阴天的，阴暗的，愁闷的；v.遮盖，（使）变暗，包边缝；n.覆盖，阴天 | |
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51
abode
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| n.住处，住所 | |
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52
Pluto
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| n.冥王星 | |
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53
chasm
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| n.深坑，断层，裂口，大分岐，利害冲突 | |
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54
lull
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| v.使安静，使入睡，缓和，哄骗；n.暂停，间歇 | |
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55
incessant
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| adj.不停的，连续的 | |
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56
lamentation
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| n.悲叹，哀悼 | |
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57
mangled
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| vt.乱砍（mangle的过去式与过去分词形式） | |
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58
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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59
sycophants
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| n.谄媚者，拍马屁者( sycophant的名词复数 ) | |
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60
spiked
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| adj.有穗的；成锥形的；有尖顶的 | |
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61
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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62
orators
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| n.演说者，演讲家( orator的名词复数 ) | |
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63
prosecutors
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| 检举人( prosecutor的名词复数 )； 告发人； 起诉人； 公诉人 | |
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64
attachment
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| n.附属物，附件；依恋；依附 | |
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65
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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66
transgressions
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| n.违反，违法，罪过( transgression的名词复数 ) | |
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67
puffed
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| adj.疏松的v.使喷出( puff的过去式和过去分词 )；喷着汽（或烟）移动；吹嘘；吹捧 | |
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68
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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69
superciliousness
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| n.高傲，傲慢 | |
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70
hues
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| 色彩( hue的名词复数 )； 色调； 信仰； 观点 | |
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71
bliss
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| n.狂喜，福佑，天赐的福 | |
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72
reminders
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| n.令人回忆起…的东西( reminder的名词复数 )；提醒…的东西；（告知该做某事的）通知单；提示信 | |
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73
chimera
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| n.神话怪物；梦幻 | |
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74
generosity
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| n.大度，慷慨，慷慨的行为 | |
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75
shrieks
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| n.尖叫声( shriek的名词复数 )v.尖叫( shriek的第三人称单数 ) | |
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76
devouring
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| 吞没( devour的现在分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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77
paupers
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| n.穷人( pauper的名词复数 )；贫民；贫穷 | |
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repenting
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| 对（自己的所为）感到懊悔或忏悔( repent的现在分词 ) | |
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79
cringing
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| adj.谄媚，奉承 | |
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80
arrogance
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| n.傲慢，自大 | |
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81
respite
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| n.休息，中止，暂缓 | |
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82
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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83
dwelling
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| n.住宅，住所，寓所 | |
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84
mouldering
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| v.腐朽( moulder的现在分词 )；腐烂，崩塌 | |
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85
embalming
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| v.保存（尸体）不腐( embalm的现在分词 )；使不被遗忘；使充满香气 | |
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86
scrutiny
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| n.详细检查，仔细观察 | |
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87
anatomies
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| n.解剖( anatomy的名词复数 )；（详细的）分析；（生物体的）解剖结构；人体 | |
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88
likeness
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| n.相像，相似（之处） | |
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89
pageant
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| n.壮观的游行；露天历史剧 | |
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90
infinitely
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| adv.无限地，无穷地 | |
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91
varied
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| adj.多样的，多变化的 | |
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92
bodyguard
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| n.护卫，保镖 | |
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93
adorned
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| [计]被修饰的 | |
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94
tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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95
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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96
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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97
costly
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| adj.昂贵的，价值高的，豪华的 | |
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98
inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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99
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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100
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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101
cuffed
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| v.掌打，拳打( cuff的过去式和过去分词 ) | |
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102
conversational
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| adj.对话的，会话的 | |
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103
swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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104
specimens
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| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
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105
molest
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| vt.骚扰，干扰，调戏 | |
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106
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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107
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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108
accusations
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| n.指责( accusation的名词复数 )；指控；控告；（被告发、控告的）罪名 | |
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109
ostentation
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| n.夸耀，卖弄 | |
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110
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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111
harrying
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| v.使苦恼( harry的现在分词 )；不断烦扰；一再袭击；侵扰 | |
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112
trampling
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| 踩( trample的现在分词 )； 践踏； 无视； 侵犯 | |
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113
asses
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| n. 驴，愚蠢的人，臀部 adv. (常用作后置)用于贬损或骂人 | |
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114
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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115
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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116
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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117
speculation
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| n.思索，沉思；猜测；投机 | |
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118
utterly
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| adv.完全地，绝对地 | |
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119
logic
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| n.逻辑(学)；逻辑性 | |
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120
mere
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| adj.纯粹的；仅仅，只不过 | |
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121
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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122
aperture
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| n.孔，隙，窄的缺口 | |
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