Comparative Witchcraft.
“Witches and impostors,” said Bacon, “have always held a competition with physicians.” The History of Medicine, therefore, demands some notice of the strange delusions3 which have exerted the most terrible influence over the minds of men in all ages and in all stages of civilization. Nothing in the history of the human species is older than the belief in magic, and it will be found that the practices of the savage4 in this connection have their analogies amongst ourselves at the present day. Gipsy craft, fortune telling, dream interpretation5, spiritualism, the miracles of the theosophists, may all be traced in the customs and practices of savage tribes. They are survivals which will not be got rid of probably for centuries to come. Education, so far from delivering us from the bondage6, has curiously7 enough in many cases served but to rivet8 the chains more firmly. In the chapters on the demon2 theory of disease, much light has been thrown on the origin of our belief in the influence of spirits good and bad. Trials in England connected with witchcraft were most numerous in the seventeenth century. The most interesting is that of the Suffolk witches, when Sir Matthew Hale was the judge and Sir Thomas Browne the medical expert witness. This excellent and learned physician testified that certain children, said to have been bewitched, suffered from fits, heightened to great excess by the subtlety9 of the devil co-operating with the witches. The report alleges10 that after conviction of the accused the children immediately recovered.
While condemning11 the cruelty and severity of the laws against witchcraft, and reflecting on the injustice12 and ignorance with which they were enforced, we must remember that in many cases sorcerers and other dabblers in black magic have added to their supposed supernatural methods the very real and serious arts of the poisoner, and the not less404 real, though purely13 mental influences of terror and alarm. To know that an evil-minded person was compassing one’s death or was busied in bringing about, by diabolical14 influences, some dreadful sickness or other injury to one’s person, was quite sufficient, in ignorant and superstitious15 times, to effect all the evil which it was in the mind of the magician or witch to induce. But probably there never was a regular professional sorcerer who did not use the actual weapons of poison, or deleterious drugs of some kind or other, to assist his evil intentions. In the case of the trial of the Countess of Somerset, in 1616, a charge of witchcraft was joined with the charge of poisoning Sir Thomas Overbury.949 Witchcraft and murder were combined in the Master of Orkney’s case. The last case ever brought before the “Chambre Ardente” in France resulted in the condemnation16, in 1680, of a woman named Voisin, for sorcery and poisoning, in connection with the Marquise de Brinvilliers. But even apart from considerations of material injury, the mental impressions are often fatal enough; thus, in the Pacific Islands, to quote but one instance, magical arts have been proved effective through the patient’s own imagination. “When he knows or fancies that he has been bewitched, he will fall ill, and he will actually die unless he can be persuaded that he has been cured. Thus, wherever sorcery is practised with the belief of its victims, some system of exorcism or some protective magical art becomes, not only necessary, but actually effective—a mental disease being met by a mental remedy to match it.”950 Hearne, when travelling in North America, was entreated17 by an Indian to give him a charm against an enemy (savages18 and primitive19 folk are great believers in white men as magicians). Hearne complied, and for fun, drew on a sheet of paper some circles, signs, and words. The Indian took care to let his victim know that he had “medicine” against him, and the poor wretch20 fell sick immediately, and shortly afterwards died. Cockayne quotes from Wier an account of a woman who wore an amulet21 to cure bad eyes, which were made worse by her constantly flowing tears. Some one who hated sorceries induced her to open and examine the charm. When unfolded, the paper showed nothing but these words: “May the devil scratch thine eyes out, and—— in the holes.” As soon as the woman saw how she had been deceived, she lost faith, took to crying again, and her eyes became as bad as ever.951
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Law against Sorcery.
At the accession of James I. of England, a law against witchcraft was passed, which continued in force for more than a century. We quote it in full (1 Jac. i. c. 12):—
“If any person or persons shall use, practise, or exercise any invocation or conjuration of any evil and wicked spirit, or shall consult, covenant22 with, entertain, employ, feed, or reward any evil and wicked spirit, to or for any intent or purpose, or take up any dead man, woman, or child out of his, her, or their grave, or any other place where the dead body resteth, or the skin, bone, or any part of any dead person, to be employed or used in any manner of witchcraft, sorcery, charm, or enchantment23, or shall use, practise, or exercise any witchcraft, enchantment, charm, or sorcery, whereby any person shall be killed, destroyed, wasted, consumed, pined, or lamed24 in his or her body or any part thereof, every such offender25 is a felon26 without benefit of clergy27.”
Magic and Medicine.
Pliny says that the art of magic first originated in medicine, and that under the guise28 of promoting health it insinuated29 itself among mankind as a higher and more holy branch of the medical art. Then it added the religious element, and lastly incorporated with itself the astrological art, and so enthralled30 the senses of man by a three-fold bond.952
Magic in Virgil and Horace.
The sorceress of Virgil is a witch whose ancestry31 we shall have no difficulty in tracing anthropologically. We can discover her lineage from the parent witches of savage tribes, and we detect her offspring in the sorceress of our own times. She burns vervain and frankincense, chaunts a solemn lay, binds33 the victim’s image with fillets of three colours, and in binding34 the knots makes the attendant say, “Thus do I bind32 the fillets of Venus.” One wax and one clay image are placed before the fire, and as the clay image hardens, so does the heart of Daphnis harden towards his new mistress; and as the wax softens35, so is the heart of Daphnis made tender towards the sorceress. She buries the relics36 of what had belonged to Daphnis beneath her threshold; bruises37 poisonous plants from Pontus to enable him to transform himself into a wolf, and orders her attendant to cast the ashes of these herbs over her head into a running stream, at the same406 time taking care not to glance behind her.953 Horace also describes the concoction38 of a charm in a perfectly39 orthodox style whose family history is intelligible40 enough to the student of comparative sorcery. There is nothing in the classic witchcraft which does not exist to-day in the islands of savage peoples, and the methods of medicine-men in primitive forests.
Images of Wax, etc., in Sorcery.
A very widespread and ancient method of compassing a person’s death by witchcraft is that of making a figure in wax, or other plastic material, to represent the victim of the incantation. The object seems to be the concentration of will-power to effect the wishes of the user of the charm. There is an innate41 belief that words are creative symbols; it may be derived42 from the perception of the power of man to effect that which he desires earnestly to effect, so that “whenever a good or evil wish,” as Dr. Tylor says, “is uttered in words, it becomes a blessing43 or curse.” This idea lies at the root of what is called “Christian science healing,” i.e. healing by good wishes. In its evil form we have an ancient example in Ovid’s sorceress:954—
King James, in his D?monology, says that “The devil teacheth how to make pictures of wax or clay, that by roasting thereof the persons that they bear the name of may be continually melted or dried away by continual sickness.”
So the Governor-General of a Chinese province recently issued a proclamation, whereby it was declared unlawful to bring about the death of others by incantations. “You are forbidden,” said Governor Wang, “if you have a grudge44 against any one, to practise the magic called ‘Striking the Bull’s Head,’ that is to say, writing a man’s name and age on a scrap45 of paper, and laying it before the bull-headed idol46, and then buying an iron stamp and piercing small holes in this paper, and finally throwing it at the man on the sly, with the intention of compassing his death.”955
“So recently,” says the authoress of Wanderings in China,407 “as December, 1883, a case was tried at the Inverness police court, in which the cause of offence was the discovery of a clay image with pins stuck through it in order to compass the death of a neighbour, a discovery which resulted in an assault. Many similar cases have been discovered both in England and Scotland.”956
“The demon-priests of Ceylon,” says Gomme,957 “make use of images of wax or wood, which represent the person to be injured. They drive nails into the points which represent the heart, the head, etc., mark the name of the intended victim on it, and bury it where he is likely to pass over it.” Plato alludes47 to the same practice as obtaining amongst the Greeks of his period.958
It was anciently believed that diseases could be transferred from one person to another. Says Pliny,959 “Take the parings of the toe-nails and finger-nails of a sick person and mix them up with wax, the party saying that he is seeking a remedy for a tertian, quartan, or quotidian49 fever, as the case may be; then stick this wax, before sunrise, upon the door of another person. Such is the prescription50 they give for these diseases.”
Gomme says960 that St. Tegla’s well, about half-way between Wrexham and Ruthin, is resorted to for the cure of epilepsy. The patient offers a cock, or if a woman, a hen. The bird is carried in a basket, first round the well, and then round the church. The patient enters the church, creeps under the altar, and remains51 there till morning. Having made an offering, he leaves the cock and departs. If the bird dies, it is supposed that the disease has been transferred to it, and the man or woman consequently cured.
The use of wax figures in enchantments52 is, as we have shown, very ancient, and it has lasted up to the present time. Sim?tha in Theocritus says: “As I melt this wax by the help of the goddess, so may Myndian Delphis be presently wasted by love.”961 And Horace refers to it:—
(Lib. i., Sat. 8, l. 30.)
Paracelsus advises the patient afflicted54 with St. Vitus’ dance to make an image of himself in wax or resin55, and by an effort of mind to concentrate all his blasphemies56 and sins in it, “without the intervention57 of any other person, to set his whole mind and thoughts concerning these oaths on the image.” Having done this, he was to destroy the image by fire.962
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Pliny says963 that abrotonum (which was probably southernwood), “if put beneath the pillow, will act as an aphrodisiac, and that it is of the very greatest efficacy against all those charms and spells by which impotence is produced.” As an antaphrodisiac he recommends the tamarisk, mixed in a drink or in food with the urine of an ox.964
Amongst the Tamils of Ceylon there is a ceremony performed with the skull58 of a child, with the design of producing the death of the person against whom the incantation is directed. Cabalistic figures are drawn59 upon the skull after it has been duly prepared. The name of the person to be destroyed by the charm is also written on the skull. Then a paste is composed with his saliva60, some of his hair, and a little earth on which he has imprinted61 his footsteps, and this is spread upon a plate, and taken with the skull to the cemetery62 of the place, where for forty nights the evil spirits are invoked63 to destroy the denounced person. The natives believe that as the paste dries on the plate, the victim of the charm will waste and die.965
“Both Greeks and savages,” says Mr. A. Lang,966 “have worshipped the ghosts of the dead. Both Greeks and savages assign to their gods the miraculous64 powers of transformation65 and magic, which savages also attribute to their conjurors or shamans. The mantle66 (if he had a mantle) of the medicine-man has fallen on the god; but Zeus, or Indra, was not once a real medicine-man.”
In the Kalevala the hero of the poem wounds himself with an axe67. The wound can only be healed by one who knows the mystic words that hold the secret of the birth of iron. Iron is the bane of warlike men; when the wizard curses the iron as a living thing, the hero is healed.967
Knots.
Justin Martyr68 says that the Jews used magic ties or knots in their exorcisms. The Babylonians did the same. When the god Marduk writes to soothe69 the last moments of a dying man, Hea says, “Take a woman’s linen70 kerchief, bind it round thy right hand; loose it from the left hand, knot it with seven knots; do so twice.”968
The 113th chapter of the Koran was written by Mohammed when he was suffering from an illness of a rheumatic character, and he believed that it was caused by some evil person who had bewitched him. The chapter runs thus:—
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“Say, I fly for refuge unto the Lord of the daybreak, that he may deliver me from the mischief71 of those things which he hath created; and from the mischief of the night when it cometh on; and from the mischief of woman blowing on knots; and from the mischief of the envious72, when he envieth.” Sales’ notes on this chapter explain the singular expression about knots; he says: “That is, of witches, who used to tie knots in a cord, and to blow on them, uttering at the same time certain magical words over them, in order to debilitate73 the person they had a mind to injure.” Wizards in the north who pretend to sell mariners74 a wind do something similar, and the French Nou?r l’aiguillete is of the same character. This bewitchment by the knot was called by the Romans Nodus and Obligamentum. Mr. Cockayne says969 the Saxons translated it into lyb, drug, φ?ρμακον. It was believed that a man might lose his power by being put under a knot, and there are cures for this injury in the Leechbook. We find protections “contra maleficium ligatur? ut vocant.” Priests are warned not to make any alterations75 in the mode of conducting the marriage service by any reason of these knots.970
Of course, as in all other kinds of witchcraft, actual poisons often had much to do with the magic.
White Magic.
As there is White Magic, which according to popular belief is beneficent, and Black Magic, which is diabolical and hurtful, so there are white witches and black ones. The white can help, but not hurt. Cotta says:971 “The mention of witchcraft doth now occasion the remembrance in the next place of a sort of practitioners76 whom our custome and country doth call wise men and wise women, reputed a kind of good and harmless witches or wizards, who by good words, by hallowed herbes, and salves, and other superstitious ceremonies, promise to allay77 and calme divels, practices of other witches, and the forces of many diseases.” The last lingering remains of such wise women may be found in the poorer quarters of all our great towns as well as in country places; they sell herbs, and always have a special ointment78 or salve which cures everything. This is called “Old Maids’ Salve,” or some such name, and the sellers may often be known by the pile of little chip or willow79 boxes displayed in a shop or front window in back streets. “White” as they are, they often, it is suspected, give improper80 advice to women.
A third species of witch was recognised—a mixture of white and black, called grey witches, who could help and hurt.972
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Blaise Pascal, when an infant a year old, was supposed to have been bewitched by an old woman, who ultimately confessed that she had in fact so influenced his health.
Black Magic.
The following “revelation” of the proceedings81 of sorcerers is from the Mysteries of Magic by Waite,973 and was taken by him from the works of Eliphas Lévi.974
“They procure83 either some of the hair or garments of the person whom they wish to curse; then they choose an animal which they consider the symbol of that person by means of the hair or garments; they place this animal in magnetic rapport84 with the individual; they give it his name, then they slay85 it with one blow of the magic knife, open its breast, tear out the heart, which they envelop86 while still palpitating in the magnetised object, and for three days they hourly pierce this heart with nails, red-hot pins, or long thorns, pronouncing maledictions at the same time on the name of the bewitched person. They are then convinced (and often rightly) that the victim of their infamous87 man?uvres experiences as many torments88 as if he had himself been probed to the heart with every one of the points. He begins to waste away, and at the end of a certain time dies of an unknown complaint.” Another proceeding82 is to take a large toad89, “baptism is administered to it, and it is given the name and surname of the person whom it is desired to curse; it is made to swallow a consecrated90 host whereon the formul? of execration91 have been pronounced; then it is enveloped92 in the magnetised objects, bound with the hair of the victim, on which the operator has previously93 spat94, and the whole is buried either beneath the threshold of the bewitched person’s door or in a place which he is bound to pass daily.”975
The most important part of the body of a person to be bewitched is a tooth, but the hair or blood will answer fairly well.
The Evil Eye.
The use of red coral for warding95 off the evil eye is at least as old as the times of the ancient Romans; they used coral necklaces for their babies as we do now, but not for ornament96 so much as for protection from supernatural danger. In Italy, especially in the parts round Naples, red coral charms in the shape of a partly closed hand, or pieces of coral the shape of a tiny carrot, are worn for the purpose of protecting the wearer from being bewitched by the mal occhio.
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The last-named charm is evidently phallic.
The belief in witchcraft which still exists not only amongst the ignorant and degraded, but also amongst cultivated and intelligent persons, has recently been illustrated97 by two cases reported in the press, which it may be well to quote in this connection.
“Extraordinary Superstition98.
“An inquest was held yesterday at Lufton, a village near Yeovil, on the body of Mary Jane Saunders, aged99 twenty-two, who died under peculiar100 circumstances. The evidence of the sister of the deceased showed the latter took to her bed last October. A doctor attended her, and in November she went into Yeovil hospital. Deceased had not had her reason for the last six weeks. Her father and mother called in a herbalist, who remained one day and night. Her mother thought her daughter was suffering from a ‘bad wish,’ and that it was in consequence of that she was ill. Her mother had heard that the herbalist had cured two people at Montacute of ‘bad wishes,’ and that was why they went to him. The herbalist made some herb tea for deceased to get rid of the ‘bad wish.’ Her father and mother thought the deceased had been ‘overlooked.’ The father told the coroner he was ‘overlooked’ when he was a baby, and had a spell on him, and some one did him good. The herbalist who visited deceased said he thoroughly101 believed one person could put a spell on another. It was in the Bible, but it was a pity it should be so. The mother of deceased said they thought some one had cast a ‘bad wish’ over the deceased, and they tried to get it taken away. They paid 11s. for the herbalist’s medicine to remove the ‘bad wish.’ Dr. Walters said deceased died of inflammation and softening102 of the brain, and a verdict in accordance with that opinion was returned.”976
The Daily Telegraph of November 21st, 1892, has the following:—
“Trial for Witchcraft.
”Berlin, Nov. 20.—The Court of Eichstaett in Bavaria has just given judgment103 in the action for slander104 arising out of the extraordinary case of exorcism which occurred some months ago in Bavaria, when a certain Father Aurelian exorcised a boy named Zilk in his parish, who was said to be possessed105 of a devil.
“Father Aurelian declared that the evil spirit entered the boy’s body through the witchcraft of a Protestant woman named Herz, and the latter accordingly instituted proceedings against him for slander. The ceremony of exorcism was performed in presence of a Capuchin friar.412 named Wolf, and other persons, and Father Aurelian, in the report which he drew up of the case, declared that the devil only quitted the boy after long resistance.
“Friar Wolf, who was one of a long list of witnesses called for the defence, confirmed the correctness of the defendant106’s report as to the circumstances under which the exorcism had been performed.
“Father Pruner107, the Provost of the Cathedral, who was called to give evidence as to the theological aspects of the matter, testified that, according to the teaching of the Church, the possibility of demoniac possession was indisputable; and he gave an account of the doctrine108 concerning demons109 and evil spirits. He declared that Father Aurelian had recognised the signs of possession as taught by the Schools, and had acted as he ought to have done under the circumstances. After pointing out that even the Civil Law recognised the possibility of covenants110 between mankind and the devil, he went on to affirm that the Church could compel the devil to speak the truth. This was to support the line of defence set up by Father Aurelian that before quitting the body of the boy the devil himself, speaking through the possessed, had informed him that Frau Herz had bewitched the boy by means of some fruit which she had given him.
“Prior Schneider, who was summoned as an expert in demonology, also explained his views on the spirit world.
“Herr Straub, the Public Prosecutor111, said the question before the Court was not whether Father Aurelian had transgressed112 the law in exorcising the boy, but whether he had slandered113 the plaintiff. This, he maintained, the defendant had done, and he demanded damages to the extent of fifty marks, asking this small sum because it was not contended that Frau Herz had suffered any material loss through the allegations made against her.
“Frau Herz, in evidence, denied having bewitched the boy, and declared that the fruit had not been given to Zilk by her, but by a maidservant. Her own children had also partaken of the fruit without suffering any ill effects. Ever since the slander spread by Father Aurelian, however, she had been called ‘A witch’ by the whole neighbourhood, and her children had been called ‘Witch-children’ by their comrades in school.
“Ultimately the Court gave judgment in accordance with the Public Prosecutor’s demand, finding that Father Aurelian had uttered the slander, and imposing114 upon him a fine of fifty marks with costs, or five days’ imprisonment115.”
How little power any cultivation116 of the mind, except that which is purely scientific, has against this degrading superstition!
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witchcraft
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| n.魔法，巫术 | |
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demon
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| n.魔鬼，恶魔 | |
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delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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bondage
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| n.奴役，束缚 | |
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curiously
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| adv.有求知欲地；好问地；奇特地 | |
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rivet
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| n.铆钉；vt.铆接，铆牢；集中(目光或注意力) | |
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subtlety
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| n.微妙，敏锐，精巧；微妙之处，细微的区别 | |
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alleges
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| 断言，宣称，辩解( allege的第三人称单数 ) | |
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condemning
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| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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purely
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| adv.纯粹地，完全地 | |
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diabolical
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| adj.恶魔似的，凶暴的 | |
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superstitious
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| adj.迷信的 | |
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condemnation
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| n.谴责; 定罪 | |
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entreated
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| 恳求，乞求( entreat的过去式和过去分词 ) | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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amulet
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| n.护身符 | |
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covenant
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| n.盟约，契约；v.订盟约 | |
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enchantment
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| n.迷惑，妖术，魅力 | |
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lamed
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| 希伯莱语第十二个字母 | |
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offender
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felon
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clergy
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| n.[总称]牧师，神职人员 | |
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guise
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| n.外表，伪装的姿态 | |
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insinuated
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| v.暗示( insinuate的过去式和过去分词 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入 | |
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enthralled
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| 迷住，吸引住( enthrall的过去式和过去分词 )； 使感到非常愉快 | |
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ancestry
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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binding
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softens
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| （使）变软( soften的第三人称单数 )； 缓解打击； 缓和； 安慰 | |
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relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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bruises
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concoction
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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innate
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| adj.天生的，固有的，天赋的 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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43
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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44
grudge
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| n.不满，怨恨，妒嫉；vt.勉强给，不情愿做 | |
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45
scrap
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| n.碎片；废料；v.废弃，报废 | |
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46
idol
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| n.偶像，红人，宠儿 | |
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47
alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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48
scotch
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| n.伤口，刻痕；苏格兰威士忌酒；v.粉碎，消灭，阻止；adj.苏格兰(人)的 | |
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49
quotidian
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| adj.每日的，平凡的 | |
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50
prescription
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| n.处方，开药；指示，规定 | |
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51
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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52
enchantments
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| n.魅力( enchantment的名词复数 )；迷人之处；施魔法；着魔 | |
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53
effigies
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| n.（人的）雕像，模拟像，肖像( effigy的名词复数 ) | |
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54
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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55
resin
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| n.树脂，松香，树脂制品；vt.涂树脂 | |
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56
blasphemies
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| n.对上帝的亵渎，亵渎的言词[行为]( blasphemy的名词复数 )；侮慢的言词（或行为） | |
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57
intervention
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| n.介入，干涉，干预 | |
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58
skull
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| n.头骨；颅骨 | |
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59
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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60
saliva
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| n.唾液，口水 | |
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61
imprinted
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| v.盖印（imprint的过去式与过去分词形式） | |
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62
cemetery
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| n.坟墓，墓地，坟场 | |
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63
invoked
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| v.援引( invoke的过去式和过去分词 )；行使（权利等）；祈求救助；恳求 | |
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64
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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65
transformation
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| n.变化；改造；转变 | |
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66
mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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67
axe
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| n.斧子；v.用斧头砍，削减 | |
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68
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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69
soothe
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| v.安慰；使平静；使减轻；缓和；奉承 | |
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70
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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71
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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72
envious
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| adj.嫉妒的，羡慕的 | |
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73
debilitate
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| v. 使衰弱 | |
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74
mariners
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| 海员，水手（mariner的复数形式） | |
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alterations
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| n.改动( alteration的名词复数 )；更改；变化；改变 | |
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practitioners
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| n.习艺者，实习者( practitioner的名词复数 )；从业者（尤指医师） | |
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77
allay
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| v.消除，减轻(恐惧、怀疑等) | |
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78
ointment
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| n.药膏，油膏，软膏 | |
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79
willow
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| n.柳树 | |
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80
improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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82
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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83
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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84
rapport
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| n.和睦，意见一致 | |
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85
slay
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| v.杀死，宰杀，杀戮 | |
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86
envelop
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| vt.包，封，遮盖；包围 | |
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87
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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88
torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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89
toad
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| n.蟾蜍，癞蛤蟆 | |
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90
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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91
execration
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| n.诅咒，念咒，憎恶 | |
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92
enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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93
previously
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| adv.以前，先前（地） | |
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94
spat
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| n.口角，掌击；v.发出呼噜呼噜声 | |
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95
warding
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| 监护，守护（ward的现在分词形式） | |
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96
ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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97
illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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98
superstition
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| n.迷信，迷信行为 | |
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99
aged
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| adj.年老的，陈年的 | |
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100
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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101
thoroughly
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| adv.完全地，彻底地，十足地 | |
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102
softening
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| 变软，软化 | |
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103
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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104
slander
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| n./v.诽谤，污蔑 | |
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105
possessed
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| adj.疯狂的；拥有的，占有的 | |
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106
defendant
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| n.被告；adj.处于被告地位的 | |
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107
pruner
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| 修枝剪 | |
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108
doctrine
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| n.教义；主义；学说 | |
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109
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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110
covenants
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| n.（有法律约束的）协议( covenant的名词复数 )；盟约；公约；（向慈善事业、信托基金会等定期捐款的）契约书 | |
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111
prosecutor
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| n.起诉人；检察官，公诉人 | |
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112
transgressed
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| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
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113
slandered
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| 造谣中伤( slander的过去式和过去分词 ) | |
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114
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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115
imprisonment
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| n.关押，监禁，坐牢 | |
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116
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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