In our political system we have provided so well for the even and sufficient reward of toil14, that our animal requirements, so easily supplied, are never wanting in individual cases to the extent of suffering. In the extremity15 of invalidism16 or other misfortune, assistance comes, not in the form of charity as you know it, but as the anxious and sympathetic support of a family to one of its members in distress17. The field of benevolence18 in wealth is, therefore, entirely19 within the province of education and art; which in accordance with our religious aspirations and beliefs, takes the same form in their furtherance of the purposes of the Deity20 as your devotional enterprises of promulgating21 your religious faiths.
Our rich contribute largely from their substance to the purposes of education, with a philanthropy that is greatly intensified22 by the religious enthusiasm gratified by the[Pg 267] act; but they do not build nor contribute to our temples of worship as yours do, since the attendance upon these is unsolicited and voluntary, and a mere23 pleasurable gratification of our spiritual hopes and aspirations. Unattended by saving forms and conditions, as with you, the worship within our temples is not considered of consequence to our spiritual welfare. These religious centers, unlike yours, assume no power to condone24 or compromise with evil. No burdened, unclean conscience comes to them with the hope of absolution, to return again laden25 with its misdeeds for another purging26. No wholesale27 peculator28 brings a portion of his evil gains as an atonement for the inflicted29 miseries of his avaricious30 career. There is nothing whatever within our temples or surrounding them, but the peace and self conscious satisfaction of the divine co-operation in our efforts to cultivate ourselves, and the praise and glory of our own success forms the spirit of our worship.
Our society being without exclusiveness, and the ostentation31 of riches a thing unknown, there is no ambition to get beyond the general fare in dwellings32. The whole city block, surmounted34 by its one continuous roof, may be either a single or a number of dwellings, to accord[Pg 268] with the incomes of its occupants. Under our land system the cost of rent is such a small item in the living expenses, that all are enabled to share alike in their housings, and to equally enjoy the benefit of our wholesome35 sanitary36 provisions. No one amongst us dwells in a hovel. We labor37 that the surroundings of all shall be uniformly pleasant and comfortable. With us the suspicion of unseen misery38 is enough to disturb the pleasures of life. Besides the unpleasant suggestions of discomfit39 which a rough and incommodious dwelling33 would arouse, it would be considered by us a painful violation40 of taste, and a sacrifice of the opportunities of art.
Consequently within the limits of our cities you will not find any external distinction among our dwelling places, to denote the financial standing41 of their occupants. But as a whole block becomes occasionally occupied by a single family, whose large fortune enables them to enjoy its magnificent proportions, there is not wanting within those luxuries of wealth urged by the prevailing42 tastes. The establishment becomes the pride and pleasure of its locality. In conformity43 with all other of the city’s blocks, it has three lofty stories. The lower one on each of its facades44 consists of a series of Corinthian columns[Pg 269] with highly wrought45 capitals, resting upon which, and forming the second story elevation, are a line of arches, supporting the flush outer walls of the story above. This story, which is abundantly lighted by its transparent46 roof, has its exterior47 surface decorated in bas relief with architraves and cornices designed in our elaborate styles. Every block has an arched and vestibuled main entrance at each of its four corners, over which there rises a tower containing a powerful electric light, illuminating48 at night the interior as well as the surrounding streets. As our thoroughfares which radiate from the city’s center are straight, and better adapted for business and the industries, they are devoted49 to these purposes. Consequently, on the circular or concentric streets are located most of our dwellings; the choicest of which, as to location, are those fronting the parks, which, as I have already given you to understand, circumscribe50 at intervals51 every neighborhood of the city. It is, then, in these convex or concave fronts, standing on opposite lines of the park belt, that the abodes52 of wealth are mostly to be found.
You would discover the whole of one of these buildings, except its middle story, devoted to the use of the public, and containing on its first floor a number of class rooms[Pg 270] assigned to a system of teaching to which your kindergartens bear some similarity, and a few others in which the scholars have advanced to a higher grade. The character of the instruction would be indicated by the appliances and implements53 of industry everywhere to be seen, the busy use of them at intervals by the classes, and the pride and emulation54 of the scholars, in their struggling efforts toward skill in their handling. In another room you would find a smaller class, the special proteges of the owner, composed of a few, who, by the early manifestations55 of an unusual promise, were being assisted in their pursuance of some branch of science or art.
Outside of this department of instruction you would find an extensive library, with its reading room attachments56 ingeniously arranged for convenience, and a large apartment, usually in the center of the building, well lighted from the roof, in which was collected the art treasures, and upon which was lavished57 by its owner that fondness for the beautiful which becomes him as a member of our society.
The upper story is a public assembly chamber58 for occasions of rejoicing and pleasure, and is adorned59 with statuary, fountains, and blooming plants. This grand apartment[Pg 271] is so tempered in warmth by the cheap appliances of our municipality, that it becomes a winter garden during our long, inclement60 seasons, when the parks are sere61 and icy.
One of these establishments would suggest to your view an exaggerated estimate of its founder’s wealth. In most cases his income extends but little beyond the support of this enterprise. In his dream of wealth he has achieved the hope of his ambition, and he stops there.
Your passion of hoarding62 beyond a competency, without purpose except the lust63 for hoarding, is the offshoot of that instinct in the carnivorous brute64, which impels65 him to refuse to his hungry fellows any portion of his captured carcass, one-tenth of which he cannot consume. This low and brute-born heritage of greed only fails of a better suppression in your society, because you have neglected to entirely remedy, by your political methods, the generally precarious66 way in which your animal and intellectual wants are supplied. Suffering now follows just as close to a miss in your struggles for sustenance67, as it did when your skin-clad hunters failed of their game.
Your passion to get and hold is intensified and brutalized[Pg 272] in its lack of regard for the consequences to others, by the large number of artificial necessities only attainable68 in your society by a considerable accumulation of money, the want of which implies degradation69, and a sacrifice of many things that have grown to be dear to life. Every addition to the savings70 removes to a greater distance that dreaded71 condition of your civilization, known as poverty. The insatiable character of the hoarding is not unlike the motive3 of overcaution in a wanderer, who, terrorized by the appearance of a dreaded animal in his path, increases his distance by flight far beyond all possible approach of the dangerous presence.
Your breathless pursuit of wealth, beyond all reasonable limit of obtaining the objects of desire, is induced also by the remarkable72 opportunities its possession affords to appropriate the earnings73 of industry. The capacity of your wealth to absorb and control the fruits of toil exists in a geometrical ratio of increase with the greater wealth employed, and the taste of power once felt is seldom appeased74, but increases with every money addition. Under your favorable laws, it may extend to the privilege of a single individual exacting75 the whole surplus earnings of an army of busy workers.
[Pg 273]Through centuries of legislation and usuage you have established various processes, by which wealth is enabled to extract an undue76 portion of the earnings of industry. Among these processes may be named rates of interest on money graded to the necessities of borrowers, rents gauged77 by the ability of tenants78 to pay, monopoly supplies with prices fixed79 just below the point of compelled abstinence, variations in the value of mediums of exchange, with other unsuppressed agencies promoting frequent change of values for the opportunities of capital and the distress of labor; stupendous aggregations80 of wealth reversing the laws of economy by advancing the price of necessities on the one hand and depressing the wages of labor on the other; and more successful than all, a system of land proprietorship81 which permits holders82 of the Earth’s surface, in addition to their privilege of exacting a large portion of the profits of industry in rent, a further right to pocket, in the form of appreciated values of their land, an unearned share of the collective fruits of the industries which surround them.
Our divergent views of existence are exemplified in the care we have taken to provide for an evener division of the products of industry. With us, property is the[Pg 274] means, and not the end, beyond which there are any number of attainments83 in life incomparably more desirable and beneficial to society, and our legislation has been directed chiefly to the care and cultivation84 of these. The great aim of our government has been to provide for the well-being of persons, while it may be said of yours that the most attention has been devoted to the welfare of property; by which is meant its protection and increase, regardless of the manner of its distribution, or the doubtful methods of its extraction from the energies of labor. In the pursuit of this policy you are only perpetuating85, without much change, your primitive86 conditions, when the strong arm gathered the most of the wealth. Your early born instincts do not seem sufficiently87 evolutionized to co-operate in any undertaking88 which denies opportunities of the strong over the weak; and the unhappy consequence is a society so mercenary that the general estimate among you is not from any quality which indicates a nearness to the Deity, but principally from the cool numerical calculations of property attachments.
The unity89 of our spiritual and temporal interests makes it necessary that every government act shall be a religious one. The spirit of kindness, and charity to all[Pg 275] which is the only deserving part of your religions, we have taken as the foundation of all our public acts, and have made it the cornerstone of government itself. Our legislation, if the mere assent90 to measures recommended can be called by that name, considers first the welfare of persons comprising the whole, subservient91 to which every possible interest must take its place. And the welfare of persons, in our politico-religious point of view, is dependent upon the proper and equitable92 rewards of industry; their equal opportunities of acquiring knowledge; an encouragement of their morality by a recognition of their virtues93, making it the necessary stepping-stone to their advancement94; and the sweeping95 away of every social form which establishes a sense of inferiority, destroys the pride of self, and institutes that feeling of degradation which is the most prolific96 source of evil in society.
It is easy to note your tendency in these directions. The barbaric institution of force and its concomitant of fear, as agencies in the management and control of men, is gradually being eliminated from all your progressive governments, and the better methods of assent and co-operation are getting in their salutary work of emancipation97. Knowledge is spreading itself among you—no longer a[Pg 276] dessert only upon a few favored tables, but a chief dish under the newly acquired appetites of the many. The glamour98 of your wealth and the impressiveness of your religion are losing their reverential respect, with the focused light directed upon their doubtful origins. You have inaugurated the beginning of a new faith, with better spiritual foundations, not condemning99 the world and its society, but loving it, following in the footsteps of the divine presence within its limits, taking a hand in its affairs, and directing them towards the better possibilities in view.
Ah, my brother, the coming of your Messiah was both more and less than you have imagined. The era of new and better things in social development is preceded by the gradual decay of old convictions, which have served their time and are no longer useful, except in their place within the catalogue of traditions to mark the progress of thought.
Society assumes its beliefs under an impulse of progression, as much controlled by evolutionary100 laws as the organic substances of the Earth. No one can teach the world. With a free exercise of its intellectual faculty101, it teaches itself. The power of an idea, among the moral forces, is in its corresponding with a proper stage of[Pg 277] development to receive it. A solitary102 thought is useless, as a moral agent, without its already existing half-formed figments scattered103 about in society. Its power to move lies in the coalescence104 of its parts. Ideas and beliefs have been adopted at different stages of your civilization, and have served as great motors to progress, which, ages before, were enunciated105 without impression. Society rids itself of its rudimentary impressions and beliefs, in much the same manner that an animal, under changing environments, sheds its old organs and develops new ones. Every new belief affecting society is subservient to it, and is only adopted slowly and by degrees. If it be a truth making its way, its final installation is marked by an unquestioned acquiescence106 and an undisturbed tranquility. If an error, agitation107 and unrest mark the whole period of its accession.
The coming of your Messiah was more than you have supposed, because grander and more imposing108 than its assumed supernaturalisms was its enthronement of two central ideas. One was the adoption109 of the sentiment of brotherhood110 as a means of adjusting the relations of men with each other, and the other was the inauguration111 of spiritual hope as a guide in the actions of life. Out of[Pg 278] this beginning has come all that is good in your social progress. The general acceptance of these ideas, as agencies in your civilization, began its work by weakening the old society, and it finally destroyed it by extinguishing the bands of physical force which held it together. The cultivation of these inspirational beliefs in their purity, as they were bestowed112 upon you by the divine intelligence, would have soon brought to you the same peace and good will that they have shed upon the inhabitants of Mars; but you were not to be indulged so soon in this happy offering. The few who had been dominating the many for ages, appropriating their earnings, and even sacrificing their lives, in a lust for power and wealth, were not to let escape them so fine an opportunity to hold the simple-minded by a new agency, ten-fold more subjugating113 than the old method of coercion114 by force. The religious superstition115 of the age, a mere diversion for the untaught multitude, inert116 and unpromising, was vitalized by the infusion117 of these new, humane118 and spiritual impulses; and, with many added ingeniously contrived119 supernaturalisms, and an attractive moral code, it was built up into a system and organized into a society which has borne its heavy weight upon your progress,[Pg 279] and spread its dominion120 more successfully than the war-like legions it supplanted. It has accomplished121 no good which is not entirely due to the irresistible122 expansion of the truths it appropriated at its inception123 out of nature’s evolutionary process of social development, viz., the regard for one another, as a guide in all the actions of life, and that hope eternal which spiritualizes and elevates our existence.
The coming of your Messiah was less than you have believed, because you have mistaken a personality, in which the genius of advanced and salutary doctrines124 manifested itself, for a part and presence of the Deity himself. As the promulgation125 of thoughts that were conceived under the inspiration and pressure of a natural force in the process of social development is less than the awful presence and verbal communication of the Deity, so, in the same degree, was the coming of your Messiah less.
But you will have a second coming, my brother, unperverted by the craft of your seers, and uncontaminated with the superstitions126 of a crude society like the first. It will be of you and a part of you, raising you up to a higher esteem127 of yourselves, glorifying128 you as the progenitors[Pg 280] of all good, under a divine and irresistible law of betterment. It will relieve you of the evil thoughts that have condemned129 and degraded you. The new hope, like a newly discovered strength, will push out in all directions, in the exercise of its salutary work. Instead of discourse130 and exhortation131 to the lowly and down trodden, with promises as impossible of denial as of verification, it will lift them upon their feet by the strong hand of a better social method. Like the first coming, its symbolic132 picture will be carved into monuments, reproduced in all the departments of art, and cherished as the chief reminder133 of your duties and obligations to the Deity. It will be no symbol of anguish134 and sorrow, like the first, but in place of it THE DIVINE FIGURE OF A STRONG MAN SUPPORTING AND ENCOURAGING A WEAK ONE. Yes, my brother, you will have a s-e-c-o-n-d c-o-m—
What is all this? I raise myself upon my couch The sun is an hour up. Through my window I see an[Pg 281] enquiring135 group, marvelling136 at my tardiness137. My cows linger for their milking, and utter their complaints in a gentle lowing. My pet deer stand with their large wondering eyes fixed upon me, and the appearance of my face at the pane138 has drawn139 toward me my whole restless and scrabbling flock of poultry140, impatient for their morning feed. I look toward the easy chair and it is empty. My celestial141 visitor has departed.
The End
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1
inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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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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elevation
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| n.高度；海拔；高地；上升；提高 | |
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supplanted
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| 把…排挤掉，取代( supplant的过去式和过去分词 ) | |
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well-being
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| n.安康，安乐，幸福 | |
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miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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hoard
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| n./v.窖藏，贮存，囤积 | |
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avarice
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| n.贪婪；贪心 | |
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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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precludes
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| v.阻止( preclude的第三人称单数 )；排除；妨碍；使…行不通 | |
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dissemination
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| 传播,宣传,传染(病毒) | |
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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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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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invalidism
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| 病弱，病身； 伤残 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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benevolence
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| n.慈悲，捐助 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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promulgating
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| v.宣扬（某事物）( promulgate的现在分词 )；传播；公布；颁布（法令、新法律等） | |
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intensified
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| v.（使）增强， （使）加剧( intensify的过去式和过去分词 ) | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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condone
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| v.宽恕；原谅 | |
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laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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purging
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| 清洗； 清除； 净化； 洗炉 | |
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wholesale
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| n.批发；adv.以批发方式；vt.批发，成批出售 | |
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peculator
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| n.挪用公款者 | |
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inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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avaricious
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| adj.贪婪的，贪心的 | |
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ostentation
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| n.夸耀，卖弄 | |
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dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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dwelling
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| n.住宅，住所，寓所 | |
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surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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sanitary
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| adj.卫生方面的，卫生的，清洁的，卫生的 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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discomfit
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| v.使困惑，使尴尬 | |
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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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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prevailing
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| adj.盛行的；占优势的；主要的 | |
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conformity
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| n.一致，遵从，顺从 | |
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44
facades
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| n.（房屋的）正面( facade的名词复数 )；假象，外观 | |
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45
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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transparent
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| adj.明显的，无疑的；透明的 | |
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47
exterior
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| adj.外部的，外在的；表面的 | |
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48
illuminating
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| a.富于启发性的，有助阐明的 | |
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49
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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50
circumscribe
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| v.在...周围划线，限制，约束 | |
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51
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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52
abodes
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| 住所( abode的名词复数 )； 公寓； （在某地的）暂住； 逗留 | |
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53
implements
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| n.工具( implement的名词复数 )；家具；手段；[法律]履行（契约等）v.实现( implement的第三人称单数 )；执行；贯彻；使生效 | |
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54
emulation
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| n.竞争；仿效 | |
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55
manifestations
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| n.表示，显示（manifestation的复数形式） | |
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56
attachments
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| n.（用电子邮件发送的）附件( attachment的名词复数 )；附着；连接；附属物 | |
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57
lavished
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| v.过分给予，滥施( lavish的过去式和过去分词 ) | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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adorned
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| [计]被修饰的 | |
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inclement
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| adj.严酷的，严厉的，恶劣的 | |
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61
sere
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| adj.干枯的；n.演替系列 | |
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62
hoarding
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| n.贮藏；积蓄；临时围墙；囤积v.积蓄并储藏（某物）( hoard的现在分词 ) | |
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63
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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64
brute
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| n.野兽，兽性 | |
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65
impels
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| v.推动、推进或敦促某人做某事( impel的第三人称单数 ) | |
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precarious
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| adj.不安定的，靠不住的；根据不足的 | |
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67
sustenance
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| n.食物，粮食；生活资料；生计 | |
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68
attainable
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| a.可达到的，可获得的 | |
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69
degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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savings
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| n.存款，储蓄 | |
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71
dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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73
earnings
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| n.工资收人；利润，利益，所得 | |
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74
appeased
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| 安抚，抚慰( appease的过去式和过去分词 )； 绥靖（满足另一国的要求以避免战争） | |
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exacting
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| adj.苛求的，要求严格的 | |
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undue
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| adj.过分的；不适当的；未到期的 | |
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gauged
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| adj.校准的；标准的；量规的；量计的v.（用仪器）测量( gauge的过去式和过去分词 )；估计；计量；划分 | |
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78
tenants
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| n.房客( tenant的名词复数 )；佃户；占用者；占有者 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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aggregations
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| n.聚集( aggregation的名词复数 )；集成；集结；聚集体 | |
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proprietorship
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| n.所有（权）；所有权 | |
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holders
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| 支持物( holder的名词复数 )； 持有者； （支票等）持有人； 支托（或握持）…之物 | |
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83
attainments
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| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
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84
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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perpetuating
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| perpetuate的现在进行式 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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sufficiently
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| adv.足够地，充分地 | |
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undertaking
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| n.保证，许诺，事业 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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assent
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| v.批准，认可；n.批准，认可 | |
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subservient
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| adj.卑屈的，阿谀的 | |
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equitable
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| adj.公平的；公正的 | |
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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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advancement
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| n.前进，促进，提升 | |
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sweeping
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| adj.范围广大的，一扫无遗的 | |
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prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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emancipation
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| n.（从束缚、支配下）解放 | |
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glamour
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| n.魔力，魅力；vt.迷住 | |
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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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evolutionary
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| adj.进化的；演化的，演变的；[生]进化论的 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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102
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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104
coalescence
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| n.合并，联合 | |
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105
enunciated
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| v.（清晰地）发音( enunciate的过去式和过去分词 )；确切地说明 | |
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106
acquiescence
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| n.默许；顺从 | |
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107
agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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108
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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109
adoption
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| n.采用，采纳，通过；收养 | |
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110
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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111
inauguration
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| n.开幕、就职典礼 | |
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112
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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113
subjugating
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| v.征服，降伏( subjugate的现在分词 ) | |
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114
coercion
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| n.强制，高压统治 | |
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115
superstition
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| n.迷信，迷信行为 | |
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116
inert
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| adj.无活动能力的，惰性的；迟钝的 | |
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117
infusion
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| n.灌输 | |
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118
humane
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| adj.人道的，富有同情心的 | |
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119
contrived
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| adj.不自然的，做作的；虚构的 | |
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120
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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121
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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122
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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123
inception
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| n.开端，开始，取得学位 | |
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124
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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125
promulgation
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| n.颁布 | |
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126
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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127
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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128
glorifying
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| 赞美( glorify的现在分词 )； 颂扬； 美化； 使光荣 | |
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129
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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130
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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131
exhortation
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| n.劝告，规劝 | |
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132
symbolic
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| adj.象征性的，符号的，象征主义的 | |
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133
reminder
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| n.提醒物，纪念品；暗示，提示 | |
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134
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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135
enquiring
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| a.爱打听的，显得好奇的 | |
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136
marvelling
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| v.惊奇，对…感到惊奇( marvel的现在分词 ) | |
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137
tardiness
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| n.缓慢；迟延；拖拉 | |
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138
pane
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| n.窗格玻璃，长方块 | |
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139
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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140
poultry
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| n.家禽，禽肉 | |
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141
celestial
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| adj.天体的；天上的 | |
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