drop Cap W
WE are now drawing near to the country of the Camisards, and I must give a brief sketch5 of the rise of the movement due to prophets and prophetesses, its culmination6 in revolt, and its suppression.
The Edict of Nantes had been revoked7; shoals of Huguenots had left France, where the exercise of their religion was no longer tolerated; the temples had been levelled with the dust, the pastors8 arrested, imprisoned10, and executed. Those who escaped to Geneva or Holland exhorted11 such of their flock as remained to [Pg 178] continue steadfast12 to their convictions and to their prejudices. In the spring of 1668, near Castres, a shepherdess, aged13 ten, had a vision of an angel, who forbade her to attend Mass. The news spread everywhere, and crowds went to see the girl and hear her narrative14 from her own lips. This was the first manifestation15, but it was not till twenty years had elapsed that such became common. A preacher, Corbière, from the same district, by some trickery caused two angels armed with sticks to enter the assembly where he was haranguing16 and to well thrash and expel such as had attended Mass. The intendant of the province sent his agents to take him. Corbière was surprised whilst holding a meeting in a wood. He drew a circle about him with a stick, and thundered, "Get thee behind me, Satan!" The dragoons hesitated, but the commandant shot him through the head.
Now appeared in Dauphiné la belle17 Isabeau, a shepherdess of about seventeen, who went into trances and preached and prophesied18 when in them. When she emerged from one of these ecstasies she remembered nothing about what she had said and done when in it. Usually to prophesy19 she lay on a bed, and this was the position almost always adopted by the prophets and prophetesses who succeeded her.
She was arrested and imprisoned, but treated with the utmost kindness, well fed, and visited daily by good charitable ladies. Under this influence, and when well nourished, her fits became fewer, and finally totally left her. Then she married a lusty young peasant, and ceased to be of consequence in the movement.
Meanwhile a pastor9, Jurieu, from the place of his exile, Rotterdam, had proclaimed himself to be inspired. [Pg 179] He had a medal struck with "Jurius Propheta" on it, and largely circulated in the Cévennes. Moreover, he printed his prophecies in 1686, and they passed from hand to hand. In them he announced that the Papacy would fall in the year 1690, and that the Reformation would be established throughout France.
But the spirit was not quenched20 when la belle Isabeau gave up prophesying21. It broke out in a peasant of twenty-two named Gabriel Astier, of Clieu. His first solicitude22 was to communicate the spirit to his father, his mother, and his sisters; then he inoculated23 his neighbours and all the inhabitants of his village. Finding himself an object of pursuit by the police, he escaped over the Rh?ne into the Vivarais, and, followed by a troup of prophets and prophetesses, he went through the Boutières. His words propagated the agitation24; men, women, and children went into fits and preached and announced the future. The epidemic25 passed through the country with the rapidity of a fire driven by the wind. No preacher, even at the time when the inspiration was at its height, possessed26 the power over crowds that Astier exercised.
Vast multitudes attended his assemblies in the mountains, and the meetings were always held in places which commanded a view of the country round, so that they might be dispersed28 in the event of the dragoons being seen to approach. Often the wandering multitude remained for many days away from their homes, feeding on apples and chestnuts29. Nothing like it had been seen since John the Baptist drew crowds to the banks of the Jordan, or the Son of Man had preached in the wilderness31 of Judea.
The theme of the preacher was always the same: [Pg 180] "Repent32; do penance33 for having attended Mass." And the thrilled congregation fell on the ground, screaming out, "Pardon, Lord, O pardon!"
At this very time it was that the Revolution occurred in England, when James II. fled and the nation summoned William of Orange to the throne. William, it must be remembered, drew his title from the Principality of Orange, which he held, and this adjoined Dauphiné, where the prophetic afflatus34 had first been felt. It was concluded as certain that William would come to the aid of his afflicted35 co-religionists. Astier was so confident, that he ventured to predict the day on which William would arrive at the head of an army of a hundred thousand men, led by an exterminating36 angel. Then all the levelled temples would sprout37 up, built without hands, and the Catholic churches which had replaced them would go off in a puff38 of smoke. A star would fall from heaven on Babylon and consume the papal chair. He assured his hearers that God had made them invulnerable, so that neither sword nor ball could hurt them. Another prophet, named Palette, made the same assurances to the Calvinists, and as he and his congregation came upon a Captain Tirbon with his soldiers, they rushed on them, flinging stones, and killed the captain and nine of his soldiers, but not till some of the elect had fallen.
This event alarmed Colonel Folleville, in command of the troops in the province.
M. de Broglie, brother-in-law of Baville, intendant of Languedoc, went to Porchères where he heard that a religious assembly was to be held. In this hamlet lived a poor old man named Paul Béraut, who had for long resisted the Spirit; but one day he heard his children [Pg 181] tell of the marvels39 that took place in the assemblies, and all at once a convulsion shook him; he jumped up in bed, pulled down the canopy40 of the four-poster and flung it into the middle of the room, uttering incoherent words. This sublime41 victory of the Spirit over their father filled his children with joy. They ran through the village, entering every house, saying, "Come and see our father who has received the Spirit, and is prophesying!" The old man was in wild excitement when M. de Broglie arrived in the village. Béraut and his eldest42 daughter Sarah, at the head of all those who had been listening to his prophetic utterances43, rushed on de Broglie and his troop, throwing stones. The soldiers retaliated44, the new-made prophet and a dozen others were killed, and Sarah was taken prisoner.
Folleville, learning that Gabriel Astier was holding an assembly on the height of Cheilaret, surrounded the mountain. As soon as the dragoons were seen, Astier harangued45 the faithful: "Children of God, be without fear. I promise you that your bodies will be as adamant46 against ball and sabre. The angels of the Lord will fight for us."
Before attacking, Folleville sent the provost of his regiment47 to urge the fanatics48 to disperse27 and return to their duty. He was met with shouts of "Tartara! Get thee behind me, Satan!" The cry of Tartara was supposed to have the power to paralyse the enemy. Then one of the Calvinists rushed upon the provost and pelted49 him with stones, so that he was forced to fly. Folleville, reluctant to proceed to extremities50, sent another parliamentary to the crowd; he was received with a volley of stones. The fanatics could be seen breathing on one another to communicate the gift of [Pg 182] the Spirit to all. Then they marched in a solid body against the soldiers, shouting Tartara! Some were armed with guns, most carried large stones. They fought valiantly51, but their ranks were broken; three hundred were left dead on the field, fifty who were wounded were taken to Privas, and those who recovered were hung.
The prophetic inspiration was really nothing more than an epidemic malady52, such as is found among the North American Indians, the tribes in Siberia, and such as broke out among the early Quakers and Wesleyans. It is a nervous disorder53, as natural as chicken-pox, though not so common. Roman Catholic nuns54 have it, so had the pagan prophetesses of old.
Some Calvinist women professed55 to have received the gift of shedding tears of blood, and showed the crimson56 streaks57 washing their cheeks. This was by no means necessarily a fraud. Roman Catholic ecstatics have had the same, and the stigmata as well.
Fléchier, a contemporary, thus describes the ecstasy58 of Isabeau Charras, one of the principal prophetesses, and not to be confounded with la belle Isabeau. He gives it from the relation of an ecclesiastic59 who with some friends entered her cottage to see what really took place.
"Ils furent surpris du spectacle qui s'offrit à leurs yeux. La prophétesse était couchée à la renverse dans une cuisine60, les jambes nues et l'estomac tout61 à fait découvert. Tous les assistants, à genoux autour d'elle, étaient attentifs à ces pieuses nudités. Le prêtre voulut faire quelque remontrance à la fille, mais la mère indignée lui dit: 'Quoi! malheureux que tu êtes, vous ne respectez pas ma fille qui a le Saint Esprit dans l'estomac!'"
[Pg 183]
Gabriel Astier was finally taken and broken on the wheel in 1690.
Fran?ois Vivens was a wool-comber of Valleraux, a small man and lame62, but with a robust63 and indefatigable64 body. He had gone to Holland, but, on the accession of William to the English throne, felt so confident that the Prince of Orange would bring all the power of his kingdom to assist the Calvinists of Languedoc, that he returned thither65. When he arrived in the Cévennes he found the people agitated66 by the spirit of prophecy. He was the first to organise67 rebellion. He exhorted to it, and collected arms, manufactured powder, and cast bullets. He soon had four hundred men under arms, and he met Baville and de Broglie near Florac at the head of a considerable body. A fight ensued. Vivens was obliged to fly and hide in a wood; he lost three men killed, and some prisoners, who were hung next day.
Baville executed several persons charged with having given him shelter. To revenge this Vivens, with his own hand, killed the curé of Conguérac, and had the priest of S. Marcel and the vicaire stabbed and four officers assassinated68, either in their houses or on the roads. "This Cevenol," says Peyrat in his Histoire des Pasteurs du Desert, "had in his soul something of the Tishbite who had four hundred and fifty of the prophets of Baal slain69 by the brook70 of Carmel."
Whilst Vivens was ordering these bloody71 reprisals72 he was carrying on a correspondence with Schomberg, late Marshal of France, who was at this time in Savoy in command of a regiment of refugee Protestants. He proposed to Schomberg a plan. He was to raise an army of several thousands, make a sudden descent on Aigues [Pg 184]-Mortes, march across the plain, and join hands with the Cevenols. The correspondence was intercepted73, and Baville, seeing he had to do with a dangerous man, put a price on his head.
A preacher named Languedoc, a companion of Vivens, was arrested, and made revelations—amongst others that Vivens had converted four dragoons, who kept him informed of every movement of the royal troops. These men were taken, and one betrayed where Vivens hid, in a cave. The commandant of Alais with a body of soldiers went to the place, which was not far off. The cavern74 was in a rock that had to be surmounted75, and descent to the cave was by a narrow path. Vivens, who was there with two of his lieutenants77, was only aware of his danger when the enemy were close at hand. His first assailant, a sergeant78, he shot as he descended79. Vivens had several guns loaded that were passed out to him by his companions. He killed two more soldiers and wounded the lieutenant76, but was himself shot by a man who had succeeded in creeping down in his rear. All but one of the pastors in the Cévennes, Pierre Roman, had been captured and hung. The death of Vivens and the peace of Ryswick deprived the Calvinists there of hope of assistance from the Protestant powers, and resistance ceased. However, although all seemed quiet, the authorities redoubled their measures of severity. Everywhere new excesses of cruelty were committed by the governors of the provinces, the judges and the provosts of the mounted police, against poor creatures who desired only to be let alone to serve God according to their dim lights.
"In 1700," says Court, the historian of the Camisards, "the country groaned81 with the crowds languishing82 in prison [Pg 185] and in irons. In April a chain of sixty-three were sent to the galleys83, whose only crime was fidelity84 to and zeal85 for their religion, and among them were several fathers of families with grey heads."
The death of Charles II., King of Spain, at the close of 1700, roused expectations of a new foreign war, into which England and Holland would be drawn86 to take part with Austria against France. The news of the War of Succession breaking out, spread through the provinces, and revived the hopes of the Reformed; the spirit of prophecy that had languished87 since the execution of Gabriel Astier burst forth88 again. At the end of that year, 1700, an old maid who earned her livelihood89 by tailoring in the villages on the Ardèche brought the prophetic gift into the Cévennes. She communicated it to a number of young boys and girls, and they in turn transmitted it to the population of the mountains. This was done by wild gesticulation, loud invocation of the Spirit, and by breathing into the mouths of those who were to be inspired. The winter had not passed before the epidemic had spread with astounding90 rapidity, and prophets prophesied by the thousands. Women and children were especially liable to take the contagion91. It was calculated that as many as eight thousand children in the Cévennes preached and prophesied. The Governor of Languedoc had a number of them arrested and put in prison, and required the faculty92 of medicine at Montpellier to examine into the nature of the phenomenon. The doctors observed, discussed, wrangled93, and produced an opinion that these children were fanatics. That was the sum of what they had to say.
Baville released the youngest of the children, but [Pg 186] sent the rest either to the galleys or to serve in the army. He announced that he would hold the parents responsible for their offspring who prophesied, and that they should be fined. Dragoons were quartered upon those who could not cure their children or prevent them from taking this epidemic. Things went so far that some parents denounced their own children so as to shelter themselves from these violent measures. They handed them over to the magistrates94, and said, "There, take them, and do with them what you will; cure them if you can."
But the spirit of prophecy did not remain with the children, it communicated itself to their elders. Baville had such arrested as he could lay hold on and hung or sent them to the galleys.
But in spite of these cruelties, or rather in consequence of them, the prophets multiplied more and more. The prospect95 of the gallows96, the wheel, or the galleys only served to fire their zeal to madness.
The number and importance of the assemblies increased, and the Governor of Languedoc began to deal with hearers as he had with prophets. In October, 1701, he sent a company to disperse one of these meetings near Alais. Three of the audience, unable to escape in time, were broken on the wheel. But the most atrocious of these executions was that of Creux de Vaie, in the Vivarais. The massacre was so great that, beside the bodies left on the field, a boat and two wagons97 were laden98 with the wounded who were taken captive, and these were conveyed to Montpellier. Among them was a prophet with his four sons. The prophet was hung, one son died of his wounds in prison, three were sent to the galleys; and his house was torn [Pg 187] down. Thus, in one day, the wife was deprived of husband, children, home, and substance.
Throughout the Cévennes spirits were stirred with expectation of a great deliverance. A prophetess announced that the millennium99 was at hand. A prophet declared that a ladder was about to be let down from heaven.
In February, 1702, Durand Fage was at an assembly, carrying arms. The prophetess Marguerite Bolle, aged twenty-three, fell into an ecstasy, and announced that the sword of Durand would smite100 the enemies of the truth hip101 and thigh102. Later on the great prophets of the mountains, Abraham Mazel, Solomon Couderc, and Pierre Séguier, received similar revelations.
The Abbé du Chayla, arch-priest and inspector103 of missions in the Cévennes, had a house in which he sometimes dwelt at Pont-de-Montvert. He had been a missionary104 in China, and had there suffered martyrdom, was left for dead, and brought back to life by the charity of a poor Chinese. One Massys, a muleteer, was guiding a party of fugitives105 who were escaping to Geneva, and on him, with his convoy106, consisting mostly of women dressed as men, Du Chayla laid his hands. He was a cruel man; he plucked out the beards and eyebrows107 with pincers, he put live coals into the hands of his victims and then forced them to clench108 their fists. Sometimes he surrounded their fingers with cotton steeped in oil and set fire to it.
On the Sunday following the capture of the convoy there was a gathering109 of the Protestants in the woods of Altefage, on Mount Bougès, when Séguier fell into ecstasy and prophesied. He was a wool-carder, tall, black-faced, and toothless, but a man full of energy [Pg 188] and self-confidence. He declared that the Spirit announced that arms must be taken, the prisoners at Pont-de-Montvert delivered, and the priest of Moloch destroyed.
On July 24th, 1702, at half-past ten at night, were heard at Pont-de-Montvert strains of distant psalmody drawing nearer and nearer; it was Esprit Séguier, the terrible prophet, who was on his way with fifty-three of his men, and as they marched they sang Marot's psalm110—
"Nous as-tu rejeté, Seigneur, sans espérance
De ton sein paternel?
N'apaiseras-tu pas, après tant de soufferances,
Ton courroux éternel?
Sion, qui dut avoir l'éclat et la durée
Du céleste flambeau,
Regarde, hélas! Seigneur, ta Sion adorée
N'est qu'un vaste tombeau!"
Du Chayla heard the chant, and did not trouble himself much about it. He went to the window and saw the assembled crowd. "Get away with you!" he shouted; "dogs of Huguenots!"
But the door was burst in by a beam of wood driven against it, and the house was invaded. The fanatics occupied the ground floor. Du Chayla and his men held the staircase. "Children of God!" shouted the prophet, "let us set fire to the house of Baal and burn it and its priest." The flames spread. Du Chayla and his men lowered themselves into the garden by means of knotted sheets; some escaped across the river under the fire of the insurgents111, but the Inspector of Missions fell and broke his thigh, and could only crawl among some bushes. The Calvinists went through the house shouting for his blood. Finding on the staircase a [Pg 189] priest who had not escaped, they murdered him. They hunted for their arch-enemy, and at last, by the light of the flames, found him. To the last he maintained his composure. "If I be damned," said he, "will you damn yourselves also?" Séguier gave the order, and he was despatched, in the place of the little town to which they dragged him. According to Brueys, Séguier fell into an ecstasy, and offered Du Chayla his life if he would apostatise. The priest peremptorily112 refused. "Then die," said the prophet, and stabbed him. Then began a horrible scene. All the insurgents one after another approached, and driving their weapons into the bleeding body, reproached Du Chayla for some of the barbarities he had committed. "This thrust," said one, "is for my father, whom you caused to be executed on the wheel." "And this for my brother," said another, "whom you sent to the galleys." "And this for my mother," exclaimed a third, as he ran his sword through the body, "who died of grief." The body of the Abbé du Chayla received fifty-three stabs, every one of which he had richly deserved. But the astounding thing in the whole story is that he, a man who had suffered all but absolute martyrdom for the Faith in China, should not have seen that barbarities could not turn a soul from one conviction to another.
Séguier and his companions employed the remainder of the night in prayer, kneeling around the corpses114. They had murdered all found in the house, except the prisoners whom they had released, one soldier and a servant. When dawn broke they retired115 in good order, still singing, and ascended116 the Tarn117 to Frugères. When the last notes of their psalmody died away, two Capuchins who had managed to conceal118 themselves in a [Pg 190] cellar of one of the houses in the town, crept from their retreat and carried off the body of Du Chayla to the church of S. Germain de Colberte, for burial.
But during the funeral a cry was heard outside, "The insurgents are coming! Frugères, S. Maurice, S. André de Lancize, have been given up to fire and massacre!" At once all the assembled clergy119 fled for their lives, and some did not stay their feet till they had found refuge behind the walls of Alais.
However, the storm that threatened to break over S. Germain rolled away to the west.
Séguier, whose name in the patois120 signifies The Mower121, had assumed the appellation122 of Esprit, as he deemed himself a channel through whom the Holy Spirit spoke123. He was subject to frequent ecstasies, and he had no doubt but that it was due to direct inspiration that he was prompted to the deeds of blood of which he was guilty. It is deserving of note that when he or any of the prophets and prophetesses gave forth their oracles124 it was never in their own names. They always spoke as if the Holy Spirit were uttering commands through their mouths, as, "I, the Spirit of God, command."
Whilst the funeral of Du Chayla was in progress, actually Séguier, followed by a band of thirty men singing psalms125, had entered Frugères and shot the parish priest. They went on to S. Marcel, but thence the vicaire had escaped. At S. André the curé, hearing of the approach of the band, rang the alarm bell. Séguier's men pursued him, flung him out of a belfry window, and then hacked126 him to death. The school-master was also murdered and his body mutilated. Wherever he went Séguier destroyed the crosses and every emblem127 [Pg 191] of Catholicism. On the night of the 29th July the band surrounded the Castle of Ladevèse, where was a store of arms taken from the Protestants. When summoned to deliver them up, the seigneur replied by a volley which killed two men. The insurgents, furious at their loss, broke in and massacred all the inhabitants of the chateau128, not sparing even a mother aged eighty, or a young girl who on her knees prayed for her life.
The authorities, in serious alarm, took immediate129 measures to repress the insurrection, and gave the command of the troops to a Captain Poul, who managed to capture Esprit Séguier, and The Mower was tried at Florac and sentenced to have his hand cut off and then to be burnt alive. On August 12th, 1702, Séguier underwent his sentence at Pont-de-Montvert. Neither the blow of the axe130 nor the violence of the flames could draw from him a cry or a groan80. He shouted from his pyre, "Brethren, await and hope in the Eternal One! Carmel that is desolate131 will flourish; Lebanon that is left barren will blossom as a rose."
The command of the insurgents, who now were given the name of Camisards by their enemies, but called themselves the Children of God, was assumed by Laporte, an ironmonger. He was joined by Castanet, a forester of the Aigoual, by Jean Cavalier, a baker132's boy, and by Abdias Morel, an old soldier, who went by the name of Catinat, on account of his admiration133 for the general of that name; also by the two arch-prophets, Abraham Mazel and Solomon Couderc. Many other prophets and prophetesses joined the band, and excited it to undertake the most daring enterprises.
The execution of Séguier was avenged134 on the following [Pg 192] day. The band, knowing that the Baron135 de Saint-C?mes, who was especially obnoxious136 to them as a convert to the Church from Calvinism, was going in his carriage to Calvisson, Catinat and six of his men laid an ambush137 for him, stopped the carriage, blew out the brains of the baron, and murdered his valet.
The insurrection spread rapidly. Laporte declared: "The God of Hosts is with us! We will thunder forth the psalm of battle, and from the Lozère to the sea all Israel will rise." His prediction was fulfilled; the revolt extended from the mountains to the plain, even to the shores of the Mediterranean138. Laporte had sent his nephew Roland into lower Languedoc to collect recruits. Circumstances favoured his project. Executions had multiplied of persons merely suspected of having attended the religious assemblies, so that the Calvinists alarmed fled their homes and in great numbers joined the bands of insurgents. The Camisards next caught and killed the secretary of Du Chayla, the prior of S. Martin, and Jourdan, a militia139 captain who had shot Vivens. Panic fell on the Catholics; fifteen churches were in flames, and great numbers of the curés had fled.
On October 22nd, 1702, being a Sunday, Captain Poul and his corps113, led by a traitor140, surprised Laporte on a hill at Ste. Croix with a body of the faithful. Laporte had barely time to marshal his men for defence. Unfortunately for him a heavy rain came on that disabled their guns; only three could be fired. Poul, who saw the disadvantage, charged with impetuosity. Laporte fell shot through the heart, but the Children of God effected their retreat without disorder, having left nine of their comrades dead on the field.
[Pg 193]
Roland, nephew of Laporte, now assumed the command. He had served in the army under Catinat in the campaigns of the Alps, and had consequently acquired military experience in mountainous country. Roland was a middle-sized man with a robust constitution; he had a broad face marked by small-pox, large grey eyes, flowing brown hair. He was naturally grave, silent, imperious, and was aged twenty-five.
The Catholics in derision called him Count Roland, but he assumed the title of General of the Children of God. It was not his military experiences or capacity that gave the young chief the ascendancy141 over his co-religionists, but his prophetic ecstasies. There were four degrees of inspiration. The first was the Announcement, or Call; the second was the Breathing. Those who had received the breath were highly regarded, but not considered capable of becoming leaders. The third degree was Prophecy, and such as had this were regarded as vehicles for the communication of the will of God. But the highest of all was the Gift. Those who had received this could work miracles; they disdained142 to prophesy, but were supposed to be exalted143 into personal communication with God. Roland had passed through all these degrees.
There were now five legions of insurgents under their several captains, but all subject to the supreme144 control of Roland. This remarkable145 man now set to work to collect the material of war. He created magazines, powder mills, arsenals146, and even hospitals in the caverns147 that abound148 in the Cévennes, notably149 in the limestone150 mountains. He also required all his co-religionists to pay a tax in money or goods for the maintenance of the army. He formed wind and water [Pg 194] mills on heights or by streams, and as the chestnut30 woods produced abundance of food there was little fear of starvation. When the hosts were assembled the prophets prophesied, and pointed151 out men here and there whom they declared to be false brethren; these men were at once led aside and summarily shot.
On one occasion a prophet, Clary, pointed out two traitors152 and demanded their execution. Cavalier had them bound, but a good many of those present murmured and expressed doubts. Clary, who was in a condition of delirious153 elevation154, cried out: "Oh, men of little faith! Do you doubt my power? I will that ye light a great fire, and I say to thee, my son, that I will carry thee unhurt through the flames." The people cried out that they no longer needed the ordeal155; they were satisfied, and the traitors should be executed. But Clary, still a prey156 to his exaltation, insisted, and a huge bonfire was made. An eye-witness, quoted in the "Théatre sacré des Cévennes," describes what follows:—
"Clary wore a white smock, and he placed himself in the midst of the faggots, standing157 upright and having his hands raised above his head. He was still agitated, and spoke by inspiration. Some told me that he himself set the pile on fire by merely touching158 it—a miracle I observed often, especially when one cried, A sac! à sac! against the temples of Babylon. The wife of Clary and his father-in-law and sisters and his own relatives were there, his wife crying loudly. Clary did not leave the fire till the wood was completely consumed, and no more flames arose. The Spirit did not leave him all the while, for about a quarter of an hour. He spoke with convulsive movements of the breast and great sobs159. M. Cavalier made prayer. I was one of the first to embrace Clary and examine his [Pg 195] clothing and hair, which the flames had respected, even to having left no trace on them. His wife and kinsfolk were in raptures160, and all the assembly praised and glorified161 God for the miracle. I saw and heard these things."
This seems precise and conclusive162, but Court, in his account, gives another colour to the story. He says:—
"This incident made a great noise in the province; it was attested163 in its main features by a great many witnesses, but the information I obtained on the spot went to establish these three points:
"1. Clary did not remain in the midst of the fire.
"2. He dashed through it twice.
"3. He was so badly burnt in the neck and arms that he was forced to be taken to Pierredou to have his wounds attended to. The Brigadier Montbonnoux, an intimate friend of Clary, and one who lived with him long after this event, confirmed all these three points, but nevertheless considered that he would have been more seriously injured but for miraculous164 intervention165."
The condition of wild excitement in which the Calvinists were rendered them incapable166 of calm observation, and led them involuntarily to pervert167 facts and imagine miracles. It is curious, moreover, that although the prophecies of the inspired were almost always belied168 by the event, the insurgents never lost their confidence in these oracles of God.
At this point it becomes necessary to devote a few words to Jean Cavalier, the ablest commander of the Camisards. He was born at Ribaut, near Anduze, was the son of a labourer, had been a swineherd and then a baker's boy. He was short and stoutly169 built, had a big head, broad shoulders, and the neck of a bull. His eyes [Pg 196] were blue, his hair long and fair. Sent as a boy to school, he was encouraged by his mother, a venomous Calvinist, to oppose and hate everything that savoured of Catholicism. Every evening, on his return from school, she sought to undo170 all the doctrinal teaching that had been given him there. His father, a Catholic, urged him to attend Mass; the boy refused. The persecution171 to which the Huguenots were subjected led him to quit the land at the age of sixteen, and he went to Geneva, where he resumed his occupation as a baker. Meeting a Cevenol refugee in the streets of Geneva, he was told that his mother had been imprisoned at Aigues-Mortes, and his father, as suspected, at Carcassonne. He determined172 to return to the Cévennes, and he crossed the frontier in 1702. He found that his father and mother had been released, she on promising173 conformity174. He at once dissuaded175 her from attending Mass, and he succeeded equally with his father.
A few days later occurred the murder of the arch-priest Du Chayla, at Pont-de-Montvert. Cavalier at once offered his hands to The Mower, and he speedily gathered about him a body of followers176, and they secured arms by forcing the doors of the parsonage of S. Martin-de-Durfort, where was a collection of weapons, but no injury was done to the prior in charge there, who had taken no part in the persecution of the Calvinists.
The area of insurrection extended through six dioceses, those of Mende, Alais, Viviers, Uzès, N?mes and Montpellier—in fact, over the present departments of Lozère, Ardèche, Gard and Hérault.
In January, 1703, the Marshal de Broglie, with a considerable force of dragoons and militia, went to [Pg 197] Vaunage in quest of Cavalier, but could not find him, for he, in fact, was then in N?mes, disguised, purchasing powder. De Broglie was on his way back when some dragoons, who were reconnoitring, came to him to announce that a large body of Camisards was assembled, with drums beating and singing psalms, at two farms forming a hamlet called the Mas de Gaffard. He gave immediate orders to Captain Poul, who was in command, to dislodge them. De Broglie was in the centre, Poul on the right wing, and La Dourville, captain of dragoons, on the left. When the insurgents saw the royal troops approach they drew up, prepared for battle, in a situation naturally adapted for defence. The insurgents received the first volley without breaking formation; they replied by a musket177 discharge that disordered the left wing and centre of the enemy. The militia were seized with panic, and in turning to fly threw the dragoons into confusion. Poul alone rushed forwards brandishing178 his sword, when a boy threw a stone at him that brought him down from his saddle, and Catinat rushing forward despatched him. Then seeing the royal troops in rout the Camisards pursued, shouting "Voilà votre Poul (cock)! We have plucked his feathers; stay to eat him."
Immediately after this success the Camisards marched to Roquecourbe, near N?mes, and on the way set fire to the church and village of Pouls and massacred several of the inhabitants. Thence they directed their attentions to Moussac, where was a garrison179 of militia commanded by M. de Saint-Chattes. They took the place, and the whole detachment was either slaughtered180 by them or were drowned in the endeavour to escape across the Gardon.
[Pg 198]
Cavalier now departed at the head of eight hundred men to rouse the Vivarais. The Count du Roure, at the head of the militia, attempted to stop him; a desperate conflict ensued in the night. The Baron de Largorce, wounded in the thigh, a very old man, fell from his horse. Du Roure was forced to retreat with only sixty men. Five hundred corpses of his men strewed181 the battlefield. Largorce was lying on the snow. He was clubbed to death by Cavalier's men.
But this victory was a preliminary to a disaster. Cavalier was drawn into an ambuscade by S. Julien, the new commander of the troops; he lost two hundred of his men, was obliged to fly and hide himself, and make his way back to his comrades in the Cévennes as best he might.
As the contest went on, each side became more cruel. Forests were set on fire that were supposed to serve as hiding-places for the Camisards, villages were burnt that were known to harbour them.
On their side the insurgents did not spare even the Protestant nobles who hesitated about joining in the insurrection. In December, 1702, the Camisards burnt the church of S. Jean de Ceyrargues, and taking the curé they bound him hand and foot, and putting knives into the children's hands, bade them stab him to death, encouraging them with the words, "Dip your hands in the blood of the ungodly."
In January, 1703, Cavalier burnt the church and thirteen houses in S. Jean de Marvejols, that belonged to Catholics, and massacred twenty of these latter, among them four women and a child of two years old.
In February, 1703, at Robiac, the insurgents murdered seven persons, among these a woman whom they dismembered [Pg 199] alive because she refused to abjure182 her religion.
On the 17th of the same month, in the same year, the band under Joany entered Chamborigaud and committed atrocious acts. They tied three children up in sacks and threw them into a furnace. A mother flying with her five children was caught; her eldest son was stabbed with a bayonet and his tongue torn out, the youngest had his eyes scooped183 out, the third was dismembered; the mouth of the fourth was filled with burning coals, and the fifth was brained with clubs. The mother was then stabbed to death. The six victims were then put on a bed, along with other inhabitants of the place, in one heap, and the whole consumed by fire. Twenty-four victims perished. When Joany left, the Catholics retaliated by destroying the houses of the Protestants, so that only two houses remained standing, those of the Catholics having been burnt by Joany. The two last were burnt by the fanatics on August 27th, 1703, and three more Catholics killed. Next year seven houses that had been rebuilt or repaired were again set on fire and three Catholic families slaughtered.
At S. Génies de Malgoire, Cavalier took the place in April, 1704, and cut the whole garrison to pieces. He set fire to the church and the houses of the Catholics, and burnt in them seven of the inhabitants and the curé and vicaire.
At Ambais Sommière, on September 27th, 1703, the band of Cavalier roasted a girl of three years old over a slow fire.
The war was degenerating184 into fiendish reprisals on one side as well as the other. But the sad feature in this was that the victims in most cases were not those [Pg 200] who had been actively185 engaged in hostilities186, but inoffensive peasants.
Thirty-one parishes in the Cévennes, by order of the governor, were destroyed, every house was required to be burnt, and three days only were accorded to the inhabitants to retire with their cattle and their substance.
It is unnecessary to relate all the engagements in which the Camisards were either victorious187 or defeated by the royal troops. Cavalier and Roland marked themselves out as the most able commanders, but Roland was defeated at Pompignan, with the loss of three hundred men. A month later, April, 1703, a body of the same number were surrounded in La Tour de Belot; Cavalier, who was with them, escaped; the rest perished by fire, the place catching188 from the hand grenades cast in.
The last and final victory gained by Cavalier was at Ste. Chatte at the end of 1704, against the royal troops commanded by La Jonquière, who was himself wounded. A whole regiment of six hundred soldiers and twenty-five officers was swept away by the Camisards.
Montrevel, the governor after Baville, had shown equal incapacity and barbarity. He was now replaced by the Marshal Villars, who at once inaugurated a different system in dealing189 with the insurgents. He recognised that the cruelties committed had exasperated190 the evil. He announced that he was come to pacify191 spirits, not to outrage192 consciences; all he desired was to bring those who were in revolt into allegiance to the King. He was ready to accept the submission of the Camisard leaders, to grant them commissions in the army, and to let the past be forgotten. Cavalier received a pension and [Pg 201] retired, first to Holland and then to England. The revolt lingered on, the most fanatical refusing all compromise; but gradually opposition193 died away, prophecy ceased—prophecy that had always proved false and had led to terrible disaster. And very many years had not passed before dead indifference194 had settled down over a people that had gone mad with zeal.
When we come to look at what was the creed195 and what the moral code of these Cevenols, we are not surprised at this collapse196 of faith. They had but one article of belief—conviction that they themselves were the infallible oracles of the Holy Ghost. They had but one duty—to overthrow197 and root out whatever pertained198 to Catholic faith and worship. They recognised but one sin—attendance at Mass.
Their fanaticism199 was the natural and irresistible200 outcome of the cruel persecution to which they were subjected. Their prophetic trances, revelations, visions, ecstasies were due to nervous and cerebral201 exaltation caused by lack of wholesome202 nourishment203. Had they been treated as was la belle Isabeau at the first, inspiration, as they considered it, would have ceased. Cavalier, with tears in his eyes, when well nourished on English beef and ale, lamented204 that the spirit of prophecy had left him.
And finally, what was gained to the Church of Rome by these forcible conversions205 and these butcheries? Ferdinand Fabre well says:—
"No land bears so deeply impressed on it the scars of battles fought for liberty of conscience as does our Cevenol country. Nowhere else in the world were fire and sword employed with more savagery206 to conquer the human being to God, and nowhere has it succeeded worse. It is the chastisement207 of all [Pg 202] criminal enterprises to lead to ends the reverse of those aimed at. Our mountaineers have remained what the Romans found them—energetic, sober, satirical. Certainly we have no end of processions; corporations and pious208 congregations abound. But it is a remarkable fact, that these gatherings209 of the faithful lack that gravity which a religious character should impress upon them. There is prayer, perhaps, but most assuredly there is diversion as well."
Cavalier in England was made a great deal of; he was fêted as a hero, received into the best society, and died Governor of Jersey210 in receipt of a handsome income; which he certainly did not deserve, as he had shown himself atrociously cruel, not to priests only, but to harmless peasant men and women, whose only crime consisted in adherence211 to the faith of their fathers.
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1
ecstasies
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| 狂喜( ecstasy的名词复数 )； 出神； 入迷； 迷幻药 | |
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massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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rout
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| n.溃退，溃败；v.击溃，打垮 | |
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submission
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| n.服从，投降；温顺，谦虚；提出 | |
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sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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culmination
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| n.顶点；最高潮 | |
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revoked
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| adj.[法]取消的v.撤销，取消，废除( revoke的过去式和过去分词 ) | |
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pastors
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| n.（基督教的）牧师( pastor的名词复数 ) | |
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pastor
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| n.牧师，牧人 | |
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imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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steadfast
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| adj.固定的，不变的，不动摇的；忠实的；坚贞不移的 | |
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aged
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| adj.年老的，陈年的 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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manifestation
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| n.表现形式；表明；现象 | |
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haranguing
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| v.高谈阔论( harangue的现在分词 ) | |
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belle
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| n.靓女 | |
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prophesied
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| v.预告，预言( prophesy的过去式和过去分词 ) | |
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prophesy
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| v.预言；预示 | |
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quenched
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| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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prophesying
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| v.预告，预言( prophesy的现在分词 ) | |
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solicitude
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| n.焦虑 | |
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inoculated
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| v.给…做预防注射( inoculate的过去式和过去分词 ) | |
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agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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epidemic
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| n.流行病；盛行；adj.流行性的，流传极广的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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disperse
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| vi.使分散；使消失；vt.分散；驱散 | |
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dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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chestnuts
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| n.栗子( chestnut的名词复数 )；栗色；栗树；栗色马 | |
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chestnut
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| n.栗树，栗子 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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penance
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| n.（赎罪的）惩罪 | |
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afflatus
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| n.灵感，神感 | |
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afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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exterminating
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| v.消灭，根绝( exterminate的现在分词 ) | |
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sprout
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| n.芽，萌芽；vt.使发芽，摘去芽；vi.长芽，抽条 | |
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puff
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| n.一口(气)；一阵(风)；v.喷气，喘气 | |
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marvels
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| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
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40
canopy
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| n.天篷，遮篷 | |
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41
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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42
eldest
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| adj.最年长的，最年老的 | |
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43
utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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44
retaliated
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| v.报复，反击( retaliate的过去式和过去分词 ) | |
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45
harangued
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| v.高谈阔论( harangue的过去式和过去分词 ) | |
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adamant
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| adj.坚硬的，固执的 | |
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47
regiment
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| n.团，多数，管理；v.组织，编成团，统制 | |
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48
fanatics
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| 狂热者，入迷者( fanatic的名词复数 ) | |
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49
pelted
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| （连续地）投掷( pelt的过去式和过去分词 )； 连续抨击； 攻击； 剥去…的皮 | |
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50
extremities
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| n.端点( extremity的名词复数 )；尽头；手和足；极窘迫的境地 | |
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51
valiantly
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| adv.勇敢地，英勇地；雄赳赳 | |
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52
malady
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| n.病，疾病(通常做比喻) | |
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53
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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54
nuns
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| n.（通常指基督教的）修女， （佛教的）尼姑( nun的名词复数 ) | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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56
crimson
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| n./adj.深(绯)红色(的)；vi.脸变绯红色 | |
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streaks
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| n.（与周围有所不同的）条纹( streak的名词复数 )；（通常指不好的）特征（倾向）；（不断经历成功或失败的）一段时期v.快速移动( streak的第三人称单数 )；使布满条纹 | |
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58
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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ecclesiastic
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| n.教士，基督教会；adj.神职者的，牧师的，教会的 | |
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60
cuisine
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| n.烹调，烹饪法 | |
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61
tout
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| v.推销，招徕；兜售；吹捧，劝诱 | |
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62
lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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indefatigable
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| adj.不知疲倦的，不屈不挠的 | |
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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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agitated
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| adj.被鼓动的，不安的 | |
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67
organise
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| vt.组织，安排，筹办 | |
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68
assassinated
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| v.暗杀( assassinate的过去式和过去分词 )；中伤；诋毁；破坏 | |
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69
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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70
brook
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| n.小河，溪；v.忍受，容让 | |
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71
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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reprisals
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| n.报复（行为）( reprisal的名词复数 ) | |
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intercepted
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| 拦截( intercept的过去式和过去分词 )； 截住； 截击； 拦阻 | |
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74
cavern
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| n.洞穴，大山洞 | |
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75
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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lieutenant
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| n.陆军中尉，海军上尉；代理官员，副职官员 | |
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lieutenants
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| n.陆军中尉( lieutenant的名词复数 )；副职官员；空军；仅低于…官阶的官员 | |
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sergeant
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| n.警官，中士 | |
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descended
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| a.为...后裔的，出身于...的 | |
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80
groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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81
groaned
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| v.呻吟( groan的过去式和过去分词 )；发牢骚；抱怨；受苦 | |
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82
languishing
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| a. 衰弱下去的 | |
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galleys
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| n.平底大船，战舰( galley的名词复数 )；（船上或航空器上的）厨房 | |
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84
fidelity
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| n.忠诚，忠实；精确 | |
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zeal
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| n.热心，热情，热忱 | |
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86
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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languished
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| 长期受苦( languish的过去式和过去分词 )； 受折磨； 变得（越来越）衰弱； 因渴望而变得憔悴或闷闷不乐 | |
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forth
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| adv.向前；向外，往外 | |
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89
livelihood
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| n.生计，谋生之道 | |
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90
astounding
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| adj.使人震惊的vt.使震惊，使大吃一惊astound的现在分词) | |
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91
contagion
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| n.(通过接触的疾病)传染；蔓延 | |
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92
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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93
wrangled
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| v.争吵，争论，口角( wrangle的过去式和过去分词 ) | |
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94
magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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95
prospect
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| n.前景，前途；景色，视野 | |
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96
gallows
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| n.绞刑架，绞台 | |
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97
wagons
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| n.四轮的运货马车( wagon的名词复数 )；铁路货车；小手推车 | |
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98
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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99
millennium
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| n.一千年，千禧年；太平盛世 | |
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100
smite
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| v.重击；彻底击败；n.打；尝试；一点儿 | |
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101
hip
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| n.臀部，髋；屋脊 | |
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102
thigh
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| n.大腿；股骨 | |
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103
inspector
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| n.检查员，监察员，视察员 | |
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104
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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105
fugitives
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| n.亡命者，逃命者( fugitive的名词复数 ) | |
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106
convoy
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| vt.护送，护卫，护航；n.护送；护送队 | |
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107
eyebrows
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| 眉毛( eyebrow的名词复数 ) | |
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108
clench
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| vt.捏紧（拳头等），咬紧（牙齿等），紧紧握住 | |
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109
gathering
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| n.集会，聚会，聚集 | |
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110
psalm
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| n.赞美诗，圣诗 | |
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111
insurgents
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| n.起义，暴动，造反( insurgent的名词复数 ) | |
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112
peremptorily
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| adv.紧急地，不容分说地，专横地 | |
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113
corps
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| n.(通信等兵种的)部队；(同类作的)一组 | |
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114
corpses
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| n.死尸，尸体( corpse的名词复数 ) | |
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115
retired
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| adj.隐退的，退休的，退役的 | |
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116
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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117
tarn
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| n.山中的小湖或小潭 | |
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118
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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119
clergy
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| n.[总称]牧师，神职人员 | |
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120
patois
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| n.方言；混合语 | |
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121
mower
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| n.割草机 | |
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122
appellation
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| n.名称，称呼 | |
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123
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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124
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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125
psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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126
hacked
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| 生气 | |
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127
emblem
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| n.象征，标志；徽章 | |
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128
chateau
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| n.城堡，别墅 | |
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129
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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130
axe
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| n.斧子；v.用斧头砍，削减 | |
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131
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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132
baker
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| n.面包师 | |
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133
admiration
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| n.钦佩，赞美，羡慕 | |
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134
avenged
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| v.为…复仇，报…之仇( avenge的过去式和过去分词 )；为…报复 | |
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135
baron
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| n.男爵；(商业界等)巨头，大王 | |
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136
obnoxious
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| adj.极恼人的，讨人厌的，可憎的 | |
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137
ambush
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| n.埋伏(地点)；伏兵；v.埋伏；伏击 | |
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138
Mediterranean
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| adj.地中海的；地中海沿岸的 | |
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139
militia
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| n.民兵，民兵组织 | |
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140
traitor
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| n.叛徒，卖国贼 | |
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141
ascendancy
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| n.统治权，支配力量 | |
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142
disdained
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| 鄙视( disdain的过去式和过去分词 )； 不屑于做，不愿意做 | |
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143
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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144
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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145
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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146
arsenals
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| n.兵工厂，军火库( arsenal的名词复数 )；任何事物的集成 | |
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147
caverns
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| 大山洞，大洞穴( cavern的名词复数 ) | |
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148
abound
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| vi.大量存在；(in，with)充满，富于 | |
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149
notably
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| adv.值得注意地，显著地，尤其地，特别地 | |
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150
limestone
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| n.石灰石 | |
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151
pointed
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| adj.尖的，直截了当的 | |
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152
traitors
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| 卖国贼( traitor的名词复数 )； 叛徒； 背叛者； 背信弃义的人 | |
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153
delirious
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| adj.不省人事的，神智昏迷的 | |
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154
elevation
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| n.高度；海拔；高地；上升；提高 | |
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155
ordeal
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| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
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156
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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157
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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158
touching
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| adj.动人的，使人感伤的 | |
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159
sobs
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| 啜泣（声），呜咽（声）( sob的名词复数 ) | |
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160
raptures
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| 极度欢喜( rapture的名词复数 ) | |
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161
glorified
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| 美其名的，变荣耀的 | |
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162
conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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163
attested
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| adj.经检验证明无病的，经检验证明无菌的v.证明( attest的过去式和过去分词 )；证实；声称…属实；使宣誓 | |
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164
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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165
intervention
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| n.介入，干涉，干预 | |
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166
incapable
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| adj.无能力的，不能做某事的 | |
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167
pervert
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| n.堕落者，反常者；vt.误用，滥用；使人堕落，使入邪路 | |
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168
belied
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| v.掩饰( belie的过去式和过去分词 )；证明（或显示）…为虚假；辜负；就…扯谎 | |
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169
stoutly
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| adv.牢固地，粗壮的 | |
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170
undo
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| vt.解开，松开；取消，撤销 | |
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171
persecution
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| n. 迫害,烦扰 | |
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172
determined
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| adj.坚定的；有决心的 | |
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173
promising
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| adj.有希望的，有前途的 | |
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174
conformity
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| n.一致，遵从，顺从 | |
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175
dissuaded
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| 劝（某人）勿做某事，劝阻( dissuade的过去式和过去分词 ) | |
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176
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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177
musket
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| n.滑膛枪 | |
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178
brandishing
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| v.挥舞( brandish的现在分词 )；炫耀 | |
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179
garrison
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| n.卫戍部队；驻地，卫戍区；vt.派(兵)驻防 | |
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180
slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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181
strewed
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| v.撒在…上( strew的过去式和过去分词 )；散落于；点缀；撒满 | |
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182
abjure
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| v.发誓放弃 | |
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183
scooped
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| v.抢先报道( scoop的过去式和过去分词 )；（敏捷地）抱起；抢先获得；用铲[勺]等挖（洞等） | |
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184
degenerating
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| 衰退，堕落，退化( degenerate的现在分词 ) | |
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185
actively
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| adv.积极地，勤奋地 | |
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186
hostilities
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| n.战争；敌意(hostility的复数)；敌对状态；战事 | |
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187
victorious
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| adj.胜利的，得胜的 | |
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188
catching
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| adj.易传染的，有魅力的，迷人的，接住 | |
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189
dealing
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| n.经商方法，待人态度 | |
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190
exasperated
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| adj.恼怒的 | |
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191
pacify
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| vt.使(某人)平静(或息怒)；抚慰 | |
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192
outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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193
opposition
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| n.反对，敌对 | |
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194
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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195
creed
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| n.信条；信念，纲领 | |
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196
collapse
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| vi.累倒；昏倒；倒塌；塌陷 | |
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197
overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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198
pertained
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| 关于( pertain的过去式和过去分词 )； 有关； 存在； 适用 | |
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199
fanaticism
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| n.狂热，盲信 | |
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200
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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201
cerebral
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| adj.脑的，大脑的；有智力的，理智型的 | |
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202
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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203
nourishment
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| n.食物，营养品；营养情况 | |
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204
lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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205
conversions
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| 变换( conversion的名词复数 )； （宗教、信仰等）彻底改变； （尤指为居住而）改建的房屋； 橄榄球（触地得分后再把球射中球门的）附加得分 | |
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206
savagery
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| n.野性 | |
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207
chastisement
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| n.惩罚 | |
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208
pious
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| adj.虔诚的；道貌岸然的 | |
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209
gatherings
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| 聚集( gathering的名词复数 )； 收集； 采集； 搜集 | |
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210
jersey
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| n.运动衫 | |
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211
adherence
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| n.信奉，依附，坚持，固着 | |
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