Thus far our history of persecution1 has been confined principally to the pagan world. We come now to a period, when persecution under the guise2 of christianity, committed more enormities than ever disgraced the annals of paganism. Disregarding the maxims4 and the spirit of the gospel, the papal church, arming herself with the power of the sword, vexed5 the church of God and wasted it for several centuries, a period most appropriately termed in history, the "dark ages." The kings of the earth, gave their power to the "beast," and submitted to be trodden on by the miserable6 vermin that often filled the papal chair, as in the case of Henry, emperor of Germany. The storm of papal persecution first burst upon the Waldenses in France.
Persecution of the Waldenses in France.
Popery having brought various innovations into the church, and overspread the christian3 world with darkness and superstition7, some few, who plainly perceived the pernicious tendency of such errors, determined8 to show the light of the gospel in its real purity, and to disperse9 those clouds which artful priests had raised about it, in order to blind the people, and obscure its real brightness.
The principal among these was Berengarius, who, about the year 1000, boldly preached gospel truths, according to their primitive10 purity. Many, from conviction, assented11 to his doctrine12, and were, on that account, called Berengarians. To Berengarius succeeded Peter Bruis, who preached at Thoulouse, under the protection of an earl, named Hildephonsus; and the whole tenets of the reformers, with the reasons of their separation from the church of Rome, were published in a book written by Bruis, under the title of Anti-Christ.[54]
By the year of Christ 1140, the number of the reformed was very great, and the probability of its increasing alarmed the pope, who wrote to several princes to banish13 them from their dominions14, and employed many learned men to write against their doctrines15.
A. D. 1147, Henry of Thoulouse, being deemed their most eminent16 preacher, they were called Henericians; and as they would not admit of any proofs relative to religion, but what could be deduced from the scriptures17 themselves, the popish party gave them the name of apostolics. At length, Peter Waldo, or Valdo, a native of Lyons, eminent for his piety18 and learning, became a strenuous19 opposer of popery; and from him the reformed, at that time, received the appellation20 of Waldenses or Waldoys.
Pope Alexander III being informed by the bishop21 of Lyons of these transactions, excommunicated Waldo and his adherents22, and commanded the bishop to exterminate23 them, if possible, from the face of the earth; and hence began the papal persecutions against the Waldenses.
The proceedings24 of Waldo and the reformed, occasioned the first rise of the inquisitors; for pope Innocent III. authorized25 certain monks26 as inquisitors, to inquire for, and deliver over, the reformed to the secular28 power. The process was short, as an accusation29 was deemed adequate to guilt30, and a candid31 trial was never granted to the accused.
The pope, finding that these cruel means had not the intended effect, sent several learned monks to preach among the Waldenses, and to endeavour to argue them out of their opinions. Among these monks was one Dominic, who appeared extremely zealous32 in the cause of popery. This Dominic instituted an order, which, from him, was called the order of Dominican friars; and the members of this order have ever since been the principal inquisitors in the various inquisitions in the world. The power of the inquisitors was unlimited33; they proceeded against whom they pleased, without any consideration of age, sex, or rank. Let the accusers be ever so infamous34, the accusation was deemed valid35; and even anonymous36 informations, sent by letter, were thought sufficient evidence. To be rich was a crime equal to heresy37; therefore many who had money were accused of heresy, or of being favourers of heretics, that they might be obliged to pay for their opinions. The dearest friends or nearest kindred could not, without danger, serve any one who was imprisoned38 on account of religion. To convey to those who were confined, a little straw, or give them a cup of water, was called favouring of the heretics, and they were prosecuted39 accordingly. No lawyer dared to plead for his own brother, and their malice40 even extended beyond the grave; hence the bones of many were dug up and burnt, as examples to the living. If a man on his death-bed was accused of being a follower41 of Waldo, his estates were confiscated42, and the heir to them defrauded43 of his inheritance; and some were sent to the[55] Holy Land, while the Dominicans took possession of their houses and properties, and, when the owners returned, would often pretend not to know them. These persecutions were continued for several centuries under different popes and other great dignitaries of the catholic church.
Persecutions of the Albigenses.
The Albigenses were a people of the reformed religion, who inhabited the country of Albi. They were condemned45 on the score of religion, in the council of Lateran, by order of Pope Alexander III. Nevertheless, they increased so prodigiously46, that many cities were inhabited by persons only of their persuasion47, and several eminent noblemen embraced their doctrines. Among the latter were Raymond earl of Thoulouse, Raymond earl of Foix, the earl of Beziers, &c.
A friar, named Peter, having been murdered in the dominions of the earl of Thoulouse, the pope made the murder a pretence48 to persecute49 that nobleman and his subjects. To effect this, he sent persons throughout all Europe, in order to raise forces to act coercively against the Albigenses, and promised paradise to all that would come to this war, which he termed a Holy War, and bear arms for forty days. The same indulgences were likewise held out to all who entered themselves for the purpose as to such as engaged in crusades to the Holy Land. The brave earl defended Thoulouse and other places with the most heroic bravery and various success against the pope's legates and Simon earl of Montfort, a bigoted50 catholic nobleman. Unable to subdue51 the earl of Thoulouse openly, the king of France, and queen mother, and three archbishops, raised another formidable army, and had the art to persuade the earl of Thoulouse to come to a conference, when he was treacherously53 seized upon, made a prisoner, forced to appear bare-footed and bare-headed before his enemies, and compelled to subscribe54 an abject55 recantation. This was followed by a severe persecution against the Albigenses; and express orders that the laity56 should not be permitted to read the sacred scriptures. In the year 1620 also the persecution against the Albigenses was very severe. In 1648 a heavy persecution raged throughout Lithuania and Poland. The cruelty of the Cossacks was so excessive, that the Tartars themselves were ashamed of their barbarities. Among others who suffered, was the Rev57. Adrian Chalinski, who was roasted alive by a slow fire, and whose sufferings and mode of death may depict58 the horrors which the professors of christianity have endured from the enemies of the Redeemer.
The reformation of papistical error very early was projected in France; for in the third century a learned man, named Almericus, and six of his disciples59, were ordered to be burnt at Paris, for asserting that God was no otherwise present in the sacramental bread than in any other bread; that it was idolatry to build altars or shrines60 to saints and that it was ridiculous to offer incense61 to them.[56]
The martyrdom of Almericus and his pupils did not, however, prevent many from acknowledging the justness of his notions, and seeing the purity of the reformed religion, so that the truth of Christ continually increased, and in time not only spread itself over many parts of France, but diffused63 the light of the gospel over various other countries.
In the year 1524, at a town in France, called Melden, one John Clark set up a bill on the church door, wherein he called the pope Anti-christ. For this offence he was repeatedly whipped, and then branded on the forehead. Going afterward64 to Mentz, in Lorraine, he demolished65 some images, for which he had his right hand and nose cut off, and his arms and breasts torn with pincers. He sustained these cruelties with amazing fortitude66, and was even sufficiently67 cool to sing the 115th psalm68, which expressly forbids idolatry; after which he was thrown into the fire, and burnt to ashes.
Many persons of the reformed persuasion were, about this time, beaten, racked, scourged70, and burnt to death, in several parts of France but more particularly at Paris, Malda, and Limosin.
A native of Malda was burnt by a slow fire, for saying that mass was a plain denial of the death and passion of Christ. At Limosin, John de Cadurco, a clergyman of the reformed religion, was apprehended71, degraded, and ordered to be burnt.
Francis Bribard, secretary to cardinal72 de Pellay, for speaking in favour of the reformed, had his tongue cut out, and was then burnt, A. D. 1545. James Cobard, a schoolmaster in the city of St. Michael, was burnt, A. D. 1545, for saying "That mass was useless and absurd;" and about the same time, fourteen men were burnt at Malda, their wives being compelled to stand by and behold73 the execution.
A. D. 1546, Peter Chapot brought a number of bibles in the French tongue to France, and publicly sold them there; for which he was brought to trial, sentenced, and executed a few days afterward. Soon after, a cripple of Meaux, a schoolmaster of Fera, named Stephen Polliot, and a man named John English, were burnt for the faith.
Monsieur Blondel, a rich jeweller, was, A. D. 1548, apprehended at Lyons, and sent to Paris; where he was burnt for the faith, by order of the court, A. D. 1549. Herbert, a youth of nineteen years of age, was committed to the flames at Dijon; as was Florent Venote, in the same year.
In the year 1554, two men of the reformed religion, with the son and daughter of one of them, were apprehended and committed to the castle of Niverne. On examination, they confessed their faith, and were ordered for execution; being smeared74 with grease, brimstone, and gunpowder75, they cried, "Salt on, salt on this sinful and rotten flesh!" Their tongues were then cut out, and they were afterward committed to the flames, which soon consumed them, by means of the combustible76 matter with which they were besmeared.[57]
On the 22d of August, 1572, commenced this diabolical78 act of sanguinary brutality80. It was intended to destroy at one stroke the root of the protestant tree, which had only before partially81 suffered in its branches. The king of France had artfully proposed a marriage between his sister and the prince of Navarre, the captain and prince of the protestants. This imprudent marriage was publicly celebrated82 at Paris, August 18, by the cardinal of Bourbon, upon a high stage erected83 for the purpose. They dined in great pomp with the bishop, and supped with the king at Paris. Four days after this, the prince, as he was coming from the council, was shot in both arms; he then said to Maure, his deceased mother's minister, "O my brother, I do now perceive that I am indeed beloved of my God, since for his most holy sake I am wounded." Although the Vidam advised him to fly, yet he abode84 in Paris, and was soon after slain85 by Bemjus; who afterward declared he never saw a man meet death more valiantly86 than the admiral. The soldiers were appointed at a certain signal to burst out instantly to the slaughter87 in all parts of the city. When they had killed the admiral, they threw him out at a window into the street, where his head was cut off, and sent to the pope. The savage88 papists, still raging against him, cut off his arms and private members, and, after dragging him three days through the streets, hung him up by the heels without the city. After him they slew89 many great and honourable90 persons who were protestants; as count Rochfoucault, Telinius, the admiral's son-in-law, Antonius, Clarimontus, marquis of Ravely, Lewes Bussius, Bandineus, Pluvialius, Burneius, &c. &c. and falling upon the common people, they continued the slaughter for many days; in the three first, they slew of all ranks and conditions to the number of 10,000. The bodies were thrown into the rivers, and blood ran through the streets with a strong current, and the river appeared presently like a stream of blood. So furious was their hellish rage, that they slew all papists whom they suspected to be not very staunch to their diabolical religion. From Paris the destruction spread to all quarters of the realm.
At Orleans, a thousand were slain of men, women, and children, and 6000 at Rouen.
At Meldith, two hundred were put into prison, and brought out by units, and cruelly murdered.
At Lyons, eight hundred were massacred. Here children hanging about their parents, and parents affectionately embracing their children, were pleasant food for the swords and blood-thirsty minds of those who call themselves the catholic church. Here 300 were slain only in the bishop's house; and the impious monks would suffer none to be buried.
At Augustobona, on the people hearing of the massacre at Paris, they shut their gates that no protestants might escape, and searching diligently92 for every individual of the reformed church, imprisoned and then[58] barbarously murdered them. The same cruelty they practised at Avaricum, at Troys, at Thoulouse, Rouen and many other places, running from city to city, towns, and villages, through the kingdom.
As a corroboration93 of this horrid94 carnage, the following interesting narrative95, written by a sensible and learned Roman catholic, appears in this place, with peculiar96 propriety97.
"The nuptials98 (says he) of the young king of Navarre with the French king's sister, was solemnized with pomp; and all the endearments99, all the assurances of friendship, all the oaths sacred among men, were profusely100 lavished101 by Catharine, the queen-mother, and by the king; during which, the rest of the court thought of nothing but festivities, plays, and masquerades. At last, at twelve o'clock at night, on the eve of St. Bartholomew, the signal was given. Immediately all the houses of the protestants were forced open at once. Admiral Coligni, alarmed by the uproar102 jumped out of bed; when a company of assassins rushed in his chamber104. They were headed by one Besme, who had been bred up as a domestic in the family of the Guises105. This wretch106 thrust his sword into the admiral's breast, and also cut him in the face. Besme was a German, and being afterwards taken by the protestants, the Rochellers would have bought him, in order to hang and quarter him; but he was killed by one Bretanville. Henry, the young duke of Guise, who afterwards framed the catholic league, and was murdered at Blois, standing107 at the door till the horrid butchery should be completed, called aloud, 'Besme! is it done?' Immediately after which, the ruffians threw the body out of the window, and Coligni expired at Guise's feet.
"Count de Teligny also fell a sacrifice. He had married, about ten months before, Coligni's daughter. His countenance108 was so engaging, that the ruffians, when they advanced in order to kill him, were struck with compassion109; but others, more barbarous, rushing forward, murdered him.
"In the meantime, all the friends of Coligni were assassinated110 throughout Paris; men, women, and children, were promiscuously111 slaughtered112; every street was strewed113 with expiring bodies. Some priests, holding up a crucifix in one hand, and a dagger114 in the other, ran to the chiefs of the murderers, and strongly exhorted115 them to spare neither relations nor friends.
"Tavannes, marshal of France, an ignorant, superstitious116 soldier, who joined the fury of religion to the rage of party, rode on horseback through the streets of Paris, crying to his men, 'Let blood! let blood! bleeding is as wholesome117 in August as in May.' In the memoirs118 of the life of this enthusiastic, written by his son, we are told, that the father, being on his death-bed, and making a general confession119 of his actions, the priest said to him, with surprise, 'What! no mention of St. Bartholomew's massacre?' to which Tavannes replied, 'I consider it as a meritorious120 action, that will wash away all my sins.' Such horrid sentiments can a false spirit of religion inspire![59]
"The king's palace was one of the chief scenes of the butchery: the king of Navarre had his lodgings121 in the Louvre, and all his domestics were protestants. Many of these were killed in bed with their wives; others, running away naked, were pursued by the soldiers through the several rooms of the palace, even to the king's antichamber. The young wife of Henry of Navarre, awaked by the dreadful uproar, being afraid for her consort122, and for her own life, seized with horror, and half dead, flew from her bed, in order to throw herself at the feet of the king her brother. But scarce had she opened her chamber-door, when some of her protestant domestics rushed in for refuge. The soldiers immediately followed, pursued them in sight of the princess, and killed one who had crept under her bed. Two others, being wounded with halberds, fell at the queen's feet, so that she was covered with blood.
"Count de la Rochefoucault, a young nobleman, greatly in the king's favour for his comely123 air, his politeness, and a certain peculiar happiness in the turn of his conversation, had spent the evening till eleven o'clock with the monarch124, in pleasant familiarity; and had given a loose, with the utmost mirth, to the sallies of his imagination. The monarch felt some remorse125, and being touched with a kind of compassion, bid him, two or three times, not to go home, but lie in the Louvre. The count said, he must go to his wife; upon which the king pressed him no farther, but said, 'Let him go! I see God has decreed his death.' And in two hours after he was murdered.
"Very few of the protestants escaped the fury of their enthusiastic persecutors. Among these was young La Force (afterwards the famous Marshal de la Force) a child about ten years of age, whose deliverance was exceedingly remarkable126. His father, his elder brother, and himself were seized together by the Duke of Anjou's soldiers. These murderers flew at all three, and struck them at random127, when they all fell, and lay one upon another. The youngest did not receive a single blow, but appearing as if he was dead, escaped the next day; and his life, thus wonderfully preserved, lasted four score and five years.
"Many of the wretched victims fled to the water-side, and some swam over the Seine to the suburbs of St. Germaine. The king saw them from his window, which looked upon the river, and fired upon them with a carbine that had been loaded for that purpose by one of his pages; while the queen-mother, undisturbed and serene128 in the midst of slaughter, looking down from a balcony, encouraged the murderers and laughed at the dying groans129 of the slaughtered. This barbarous queen was fired with a restless ambition, and she perpetually shifted her party in order to satiate it.
"Some days after this horrid transaction, the French court endeavoured to palliate it by forms of law. They pretended to justify130 the massacre by a calumny131, and accused the admiral of a conspiracy132, which no one believed. The parliament was commanded to proceed against the memory of Coligni; and his dead body was hung in chains[60] on Montfaucon gallows133. The king himself went to view this shocking spectacle; when one of his courtiers advising him to retire, and complaining of the stench of the corpse134, he replied, 'A dead enemy smells well.'—The massacres135 on St. Bartholomew's day are painted in the royal saloon of the Vatican at Rome, with the following inscription136: Pontifex Coligni necem probat, i. e. 'The pope approves of Coligni's death.'
"The young king of Navarre was spared through policy, rather than from the pity of the queen-mother, she keeping him prisoner till the king's death, in order that he might be as a security and pledge for the submission137 of such protestants as might effect their escape.
"This horrid butchery was not confined merely to the city of Paris. The like orders were issued from court to the governors of all the provinces in France; so that, in a week's time, about one hundred thousand protestants were cut to pieces in different parts of the kingdom! Two or three governors only refused to obey the king's orders. One of these, named Montmorrin, governor of Auvergne, wrote the king the following letter, which deserves to be transmitted to the latest posterity139.
"Sire—I have received an order, under your majesty140's seal, to put to death all the protestants in my province. I have too much respect for your majesty, not to believe the letter a forgery141; but if (which God forbid) the order should be genuine, I have too much respect for your majesty to obey it."
At Rome the horrid joy was so great, that they appointed a day of high festival, and a jubilee142, with great indulgence to all who kept it and showed every expression of gladness they could devise! and the man who first carried the news received 1000 crowns of the cardinal of Lorrain for his ungodly message. The king also commanded the day to be kept with every demonstration144 of joy, concluding now that the whole race of Huguenots was extinct.
Many who gave great sums of money for their ransom145 were immediately after slain; and several towns, which were under the king's promise of protection and safety, were cut off as soon as they delivered themselves up, on those promises, to his generals or captains.
At Bordeaux, at the instigation of a villanous monk27, who used to urge the papists to slaughter in his sermons, 264 were cruelly murdered; some of them senators. Another of the same pious91 fraternity produced a similar slaughter at Agendicum, in Maine, where the populace at the holy inquisitors' satanical suggestion, ran upon the protestants, slew them, plundered146 their houses, and pulled down their church.
The duke of Guise, entering into Bloise, suffered his soldiers to fly upon the spoil, and slay147 or drown all the protestants they could find. In this they spared neither age nor sex; defiling148 the women, and then murdering them; from whence he went to Mere138, and committed the same outrages149 for many days together. Here they found a minister named Cassebonius, and threw him into the river[61].
At Anjou, they slew Albiacus, a minister; and many women were defiled150 and murdered there; among whom were two sisters, abused before their father, whom the assassins bound to a wall to see them, and then slew them and him.
The president of Turin, after giving a large sum for his life, was cruelly beaten with clubs, stripped of his clothes, and hung feet upwards151, with his head and breast in the river: before he was dead, they opened his belly152, plucked out his entrails, and threw them into the river; and then carried his heart about the city upon a spear.
At Barre great cruelty was used, even to young children, whom they cut open, pulled out their entrails, which through very rage they knawed with their teeth. Those who had fled to the castle, when they yielded, were almost all hanged. Thus they did at the city of Matiscon; counting it sport to cut off their arms and legs and afterward kill them; and for the entertainment of their visiters, they often threw the protestants from a high bridge into the river, saying, "Did you ever see men leap so well?"
At Penna, after promising153 them safety, 300 were inhumanly154 butchered; and five and forty at Albin, on the Lord's day. At Nonne, though it yielded on conditions of safeguard, the most horrid spectacles were exhibited. Persons of both sexes and conditions were indiscriminately murdered; the streets ringing with doleful cries, and flowing with blood; and the houses flaming with fire, which the abandoned soldiers had thrown in. One woman, being dragged from her hiding place with her husband, was first abused by the brutal79 soldiers, and then with a sword which they commanded her to draw, they forced it while in her hands into the bowels155 of her husband.
At Samarobridge, they murdered above 100 protestants, after promising them peace; and at Antisidor, 100 were killed, and cast part into a jakes, and part into a river. One hundred put into prison at Orleans, were destroyed by the furious multitude.
The protestants at Rochelle, who were such as had miraculously156 escaped the rage of hell, and fled there, seeing how ill they fared who submitted to those holy devils, stood for their lives; and some other cities, encouraged thereby157, did the like. Against Rochelle, the king sent almost the whole power of France, which besieged158 it seven months, though, by their assaults, they did very little execution on the inhabitants, yet, by famine, they destroyed eighteen thousand out of two and twenty. The dead being too numerous for the living to bury, became food for vermin and carnivorous birds. Many taking their coffins159 into the church yard, laid down in them, and breathed their last. Their diet had long been what the minds of those in plenty shudder160 at; even human flesh entrails, dung, and the most loathsome161 things, became at last the only food of those champions for that truth and liberty, of which the world was not worthy162. At every attack, the besiegers met with such an intrepid163 reception, that they left 132 captains, with a proportionate number of men, dead in the[62] field. The siege at last was broken up at the request of the duke of Anjou, the king's brother, who was proclaimed king of Poland, and the king, being wearied out, easily complied, whereupon honourable conditions were granted them.
It is a remarkable interference of Providence164, that, in all this dreadful massacre, not more than two ministers of the gospel were involved in it.
The tragical165 sufferings of the protestants are too numerous to detail; but the treatment of Philip de Deux will give an idea of the rest. After the miscreants166 had slain this martyr62 in his bed, they went to his wife, who was then attended by the midwife, expecting every moment to be delivered. The midwife entreated167 them to stay the murder, at least till the child, which was the twentieth, should be born. Notwithstanding this, they thrust a dagger up to the hilt into the poor woman. Anxious to be delivered, she ran into a corn loft168; but hither they pursued her, stabbed her in the belly, and then threw her into the street. By the fall, the child came from the dying mother, and being caught up by one of the catholic ruffians, he stabbed the infant, and then threw it into the river.
From the Revocation169 of the Edict of Nantes, to the French Revolution in 1789.
The persecutions occasioned by the revocation of the edict of Nantes, took place under Louis XIV. This edict was made by Henry the Great of France in 1598, and secured to the protestants an equal right in every respect, whether civil or religious, with the other subjects of the realm. All those privileges Louis the XIII. confirmed to the protestants by another statute170, called the edict of Nismes, and kept them inviolably to the end of his reign171.
On the accession of Louis XIV. the kingdom was almost ruined by civil wars. At this critical juncture172, the protestants, heedless of our Lord's admonition, "They that take the sword, shall perish with the sword," took such an active part in favour of the king, that he was constrained173 to acknowledge himself indebted to their arms for his establishment on the throne. Instead of cherishing and rewarding that party who had fought for him, he reasoned, that the same power which had protected could overturn him, and, listening to the popish machinations, he began to issue out proscriptions and restrictions174, indicative of his final determination. Rochelle was presently fettered175 with an incredible number of denunciations. Montaban and Millau were sacked by soldiers. Popish commissioners176 were appointed to preside over the affairs of the protestants, and there was no appeal from their ordinance177, except to the king's council. This struck at the root of their civil and religious exercises, and prevented them, being protestants, from suing a catholic in any court of law. This was followed by another injunction, to make an inquiry178 in all parishes into whatever the protestants had said or done for twenty years past. This filled the prisons with innocent victims, and condemned[63] others to the galleys180 or banishment181. Protestants were expelled from all offices, trades, privileges and employs; thereby depriving them of the means of getting their bread: and they proceeded to such excess in their brutality, that they would not suffer even the midwives to officiate, but compelled their women to submit themselves in that crisis of nature to their enemies, the brutal catholics. Their children were taken from them to be educated by the catholics, and at seven years made to embrace popery. The reformed were prohibited from relieving their own sick or poor, from all private worship, and divine service was to be performed in the presence of a popish priest. To prevent the unfortunate victims from leaving the kingdom, all the passages on the frontiers were strictly182 guarded; yet, by the good hand of God, about 150,000 escaped their vigilance, and emigrated to different countries to relate the dismal183 narrative.
All that has been related hitherto were only infringements184 on their established charter, the edict of Nantes. At length the diabolical revocation of that edict passed on the 18th of October, 1685, and was registered the 22d in the vacation, contrary to all form of law. Instantly the dragoons were quartered upon the protestants throughout the realm, and filled all France with the like news, that the king would no longer suffer any Huguenots in his kingdom, and therefore they must resolve to change their religion. Hereupon the intendants in every parish (which were popish governors and spies set over the protestants) assembled the reformed inhabitants, and told them, they must without delay turn catholics, either freely or by force. The protestants replied, "They were ready to sacrifice their lives and estates to the king, but their consciences being God's, they could not so dispose of them."
Instantly the troops seized the gates and avenues of the cities, and placing guards in all the passages, entered with sword in hand, crying, "Die, or be catholics!" In short, they practised every wickedness and horror they could devise, to force them to change their religion.
They hung both men and women by their hair or their feet, and smoked them with hay till they were nearly dead; and if they still refused to sign a recantation, they hung them up again and repeated their barbarities, till, wearied out with torments185 without death, they forced many to yield to them.
Others, they plucked off all the hair of their heads and beards with pincers. Others they threw on great fires, and pulled them out again, repeating it till they extorted186 a promise to recant.
Some they stripped naked, and after offering them the most infamous insults, they stuck them with pins from head to foot, and lanced them with penknives; and sometimes with red-hot pincers they dragged them by the nose till they promised to turn. Sometimes they tied fathers and husbands, while they ravished their wives and daughters before their eyes. Multitudes they imprisoned in the most[64] noisome187 dungeons188, where they practised all sorts of torments in secret. Their wives and children they shut up in monasteries189.
Such as endeavoured to escape by flight were pursued in the woods and hunted in the fields, and shot at like wild beasts; nor did any condition or quality screen them from the ferocity of these infernal dragoons: even the members of parliament and military officers, though on actual service, were ordered to quit their posts, and repair directly to their houses to suffer the like storm. Such as complained to the king were sent to the Bastile, where they drank of the same cup. The bishops52 and the intendants marched at the head of the dragoons, with a troop of missionaries190, monks, and other ecclesiastics191, to animate192 the soldiers to an execution so agreeable to their holy church, and so glorious to their demon143 god and their tyrant193 king.
In forming the edict to repeal194 the edict of Nantes, the council were divided; some would have all the ministers detained and forced into popery as well as the laity: others were for banishing195 them, because their presence would strengthen the protestants in perseverance196: and if they were forced to turn, they would ever be secret and powerful enemies in the bosom197 of the church, by their great knowledge and experience in controversial matters. This reason prevailing198, they were sentenced to banishment, and only fifteen days allowed them to depart the kingdom.
The same day the edict for revoking199 the protestant's charter was published, they demolished their churches, and banished200 their ministers, whom they allowed but twenty-four hours to leave Paris. The papists would not suffer them to dispose of their effects, and threw every obstacle in their way to delay their escape till the limited time was expired which subjected them to condemnation201 for life to the galleys. The guards were doubled at the seaports202, and the prisons were filled with the victims, who endured torments and wants at which human nature must shudder.
The sufferings of the ministers and others, who were sent to the galleys, seemed to exceed all. Chained to the oar103, they were exposed to the open air night and day, at all seasons, and in all weathers; and when through weakness of body they fainted under the oar, instead of a cordial to revive them, or viands203 to refresh them, they received only the lashes204 of a scourge69, or the blows of a cane205 or rope's end. For the want of sufficient clothing and necessary cleanliness, they were most grievously tormented206 with vermin, and cruelly pinched with the cold, which removed by night the executioners who beat and tormented them by day. Instead of a bed, they were allowed, sick or well, only a hard board, eighteen inches broad, to sleep on, without any covering but their wretched apparel; which was a shirt of the coarsest canvass208, a little jerkin of red serge, slit209 up each side up to the arm-holes, with open sleeves that reached not to the elbow; and once in three years they had a coarse frock, and a little cap to cover their heads, which were always kept close shaved as a mark of their infamy210. The allowance of provision was as[65] narrow as the sentiments of those who condemned them to such miseries211, and their treatment when sick is too shocking to relate, doomed212 to die upon the boards of a dark hold; covered with vermin, and without the least convenience for the calls of nature. Nor was it among the least of the horrors they endured, that, as ministers of Christ, and honest men, they were chained side by side to felons214 and the most execrable villains215, whose blasphemous216 tongues were never idle. If they refused to hear mass, they were sentenced to the bastinado, of which dreadful punishment the following is a description. Preparatory to it, the chains are taken off, and the victims delivered into the hands of the Turks that preside at the oars207, who strip them quite naked, and stretching them upon a great gun, they are held so that they cannot stir; during which there reigns217 an awful silence throughout the galley179. The Turk who is appointed the executioner, and who thinks the sacrifice acceptable to his prophet Mahomet, most cruelly beats the wretched victim with a rough cudgel, or knotty218 rope's end, till the skin is flayed219 off his bones, and he is near the point of expiring; then they apply a most tormenting220 mixture of vinegar and salt, and consign221 him to that most intolerable hospital where thousands under their cruelties have expired.
Martyrdom of John Calas.
We pass over many other individual martyrdoms to insert that of John Calas, which took place so lately as 1761, and is an indubitable proof of the bigotry222 of popery, and shows that neither experience nor improvement can root out the inveterate223 prejudices of the Roman catholics, or render them less cruel or inexorable to protestants.
John Calas was a merchant of the city of Thoulouse, where he had been settled, and lived in good repute, and had married an English woman of French extraction. Calas and his wife were protestants, and had five sons, whom they educated in the same religion; but Lewis, one of the sons, became a Roman catholic, having been converted by a maid-servant, who had lived in the family about thirty years. The father, however, did not express any resentment224 or ill-will upon the occasion, but kept the maid in the family and settled an annuity225 upon the son. In October, 1761, the family consisted of John Calas and his wife, one woman servant, Mark Antony Calas, the eldest226 son, and Peter Calas, the second son. Mark Antony was bred to the law, but could not be admitted to practise, on account of his being a protestant; hence he grew melancholy227, read all the books he could procure228 relative to suicide, and seemed determined to destroy himself. To this may be added, that he led a dissipated life, was greatly addicted229 to gaming, and did all which could constitute the character of a libertine230; on which account his father frequently reprehended231 him and sometimes in terms of severity, which considerably232 added to the doom213 that seemed to oppress him.
On the 13th of October, 1761, Mr. Gober la Vaisse, a young gentleman about 19 years of age, the son of La Vaisse, a celebrated[66] advocate of Thoulouse, about five o'clock in the evening, was met by John Calas, the father, and the eldest son Mark Antony, who was his friend. Calas, the father, invited him to supper, and the family and their guest sat down in a room up one pair of stairs; the whole company, consisting of Calas the father and his wife, Antony and Peter Calas, the sons, and La Vaisse the guest, no other person being in the house, except the maid-servant who has been already mentioned.
It was now about seven o'clock; the super was not long; but before it was over, Antony left the table, and went into the kitchen, which was on the same floor, as he was accustomed to do. The maid asked him if he was cold? He answered, "Quite the contrary, I burn;" and then left her. In the mean time his friend and family left the room they had supped in, and went into a bed-chamber; the father and La Vaisse sat down together on a sofa; the younger son Peter in an elbow chair; and the mother in another chair; and, without making any inquiry after Antony, continued in conversation together till between nine and ten o'clock, when La Vaisse took his leave, and Peter, who had fallen asleep, was awakened233 to attend him with a light.
On the ground floor of Calas's house was a shop and a ware-house, the latter of which was divided from the shop by a pair of folding-doors. When Peter Calas and La Vaisse came down stairs into the shop, they were extremely shocked to see Antony hanging in his shirt, from a bar which he had laid across the top of the two folding-doors, having half opened them for that purpose. On discovery of this horrid spectacle, they shrieked234 out, which brought down Calas the father, the mother being seized with such terror as kept her trembling in the passage above. When the maid discovered what had happened, she continued below, either because she feared to carry an account of it to her mistress, or because she busied herself in doing some good office to her master, who was embracing the body of his son, and bathing it in his tears. The mother, therefore, being thus left alone, went down and mixed in the scene that has been already described, with such emotions as it must naturally produce. In the mean time Peter had been sent for La Moire, a surgeon in the neighbourhood. La Moire was not at home, but his apprentice235, Mr. Grosle, came instantly. Upon examination, he found the body quite dead; and by this time a papistical crowd of people were gathered about the house, and, having by some means heard that Antony Calas was suddenly dead, and that the surgeon who had examined the body, declared that he had been strangled, they took it into their heads he had been murdered; and as the family was protestant, they presently supposed that the young man was about to change his religion, and had been put to death for that reason.
The poor father, overwhelmed with grief for the loss of his child, was advised by his friends to send for the officers of justice to prevent his being torn to pieces by the catholic multitude, who supposed he had murdered his son. This was accordingly done, and David, the[67] chief magistrate236, or capitoul, took the father, Peter the son, the mother, La Vaisse, and the maid, all into custody237, and set a guard over them. He sent for M. de la Tour, a physician, and MM. la Marque and Perronet, surgeons, who examined the body for marks of violence, but found none except the mark of the ligature on the neck; they found also the hair of the deceased done up in the usual manner, perfectly238 smooth, and without the least disorder239; his clothes were also regularly folded up, and laid upon the counter, nor was his shirt either torn or unbuttoned.
Notwithstanding these innocent appearances, the capitoul thought proper to agree with the opinion of the mob, and took it into his head that old Calas had sent for La Vaisse, telling him that he had a son to be hanged; that La Vaisse had come to perform the office of executioner: and that he had received assistance from the father and brother.
As no proof of the supposed fact could be procured240, the capitoul had recourse to a monitory, or general information, in which the crime was taken for granted, and persons were required to give such testimony241 against it as they were able. This recites, that La Vaisse was commissioned by the protestants to be their executioner in ordinary, when any of their children were to be hanged for changing their religion; it recites also, that, when the protestants thus hang their children, they compel them to kneel, and one of the interrogatories was whether any person had seen Antony Calas kneel before his father when he strangled him; it recites likewise, that Antony died a Roman catholic, and requires evidence of his catholicism.
But before this monitory was published, the mob had got a notion that Antony Calas was the next day to have entered into the fraternity of the White Penitents242. The capitoul therefore caused his body to be buried in the middle of St. Stephen's church. A few days after the interment of the deceased, the White Penitents performed a solemn service for him in their chapel243; the church was hung with white, and a tomb was raised in the middle of it, on the top of which was placed a human skeleton, holding in one hand a paper, on which was written, "Abjuration244 of heresy," and in the other a palm, the emblem245 of martyrdom. The next day the Franciscans performed a service of the same kind for him.
The capitoul continued the persecution with unrelenting severity, and, without the least proof coming in, thought fit to condemn44 the unhappy father, mother, brother, friend, and servant, to the torture, and put them all into irons on the 18th of November.
From these dreadful proceedings the sufferers appealed to the parliament, which immediately took cognizance of the affair, and annulled246 the sentence of the capitoul as irregular, but they continued the prosecution247, and, upon the hangman deposing248 it was impossible Antony should hang himself as was pretended, the majority of the parliament were of the opinion, that the prisoners were guilty, and therefore ordered them to be tried by the criminal court of Thoulouse.[68] One voted him innocent, but after long debates the majority was for the torture and wheel, and probably condemned the father by way of experiment, whether he was guilty or not, hoping he would, in the agony, confess the crime, and accuse the other prisoners, whose fate therefore, they suspended.
Poor Calas, however, an old man of 68, was condemned to this dreadful punishment alone. He suffered the torture with great constancy, and was led to execution in a frame of mind which excited the admiration249 of all that saw him, and particularly of the two Dominicans (father Bourges and father Coldagues) who attended him in his last moments, and declared that they thought him not only innocent of the crime laid to his charge, but an exemplary instance of true christian patience, fortitude, and charity. When he saw the executioner prepared to give him the last stroke, he made a fresh declaration to father Bourges, but while the words were still in his mouth, the capitoul, the author of this catastrophe250, and who came upon the scaffold merely to gratify his desire of being a witness of his punishment and death, ran up to him, and bawled251 out, "Wretch, there are the fagots which are to reduce your body to ashes! speak the truth." M. Calas made no reply, but turned his head a little aside, and that moment the executioner did his office.
The popular outcry against this family was so violent in Languedoc, that every body expected to see the children of Calas broke upon the wheel, and the mother burnt alive.
Young Donat Calas was advised to fly into Switzerland: he went, and found a gentleman who, at first, could only pity and relieve him, without daring to judge of the rigour exercised against the father, mother, and brothers. Soon after, one of the brothers, who was only banished, likewise threw himself into the arms of the same person, who, for more than a month, took every possible precaution to be assured of the innocence252 of the family. Once convinced, he thought himself obliged, in conscience, to employ his friends, his purse, his pen, and his credit, to repair the fatal mistake of the seven judges of Thoulouse, and to have the proceedings revised by the king's council. This revision lasted three years, and it is well known what honour Messrs. de Grosne and Bacquancourt acquired by investigating this memorable253 cause. Fifty masters of the Court of Requests unanimously declared the whole family of Calas innocent, and recommended them to the benevolent254 justice of his majesty. The duke de Choiseul, who never let slip an opportunity of signalizing the greatness of his character, not only assisted this unfortunate family with money, but obtained for them a gratuity255 of 36,000 livres from the king.
On the ninth of March, 1765, the arret was signed which justified256 the family of Calas, and changed their fate. The ninth of March, 1762, was the very day on which the innocent and virtuous257 father of that family had been executed. All Paris ran in crowds to see them come out of prison, and clapped their hands for joy while the tears streamed from their eyes.[69]
This dreadful example of bigotry employed the pen of Voltaire in deprecation of the horrors of superstition; and though an infidel himself, his essay on toleration does honour to his pen, and has been a blessed means of abating258 the rigour of persecution in most European states. Gospel purity will equally shun259 superstition and cruelty, as the mildness of Christ's tenets teaches only to comfort in this world, and to procure salvation260 in the next. To persecute for being of a different opinion, is as absurd as to persecute for having a different countenance: if we honour God, keep sacred the pure doctrines of Christ, put a full confidence in the promises contained in the holy scriptures, and obey the political laws of the state in which we reside, we have an undoubted right to protection instead of persecution, and to serve heaven as our consciences, regulated by the gospel rules, may direct.
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1
persecution
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| n. 迫害,烦扰 | |
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guise
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| n.外表，伪装的姿态 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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vexed
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| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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superstition
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| n.迷信，迷信行为 | |
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determined
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| adj.坚定的；有决心的 | |
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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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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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doctrine
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| n.教义；主义；学说 | |
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banish
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| vt.放逐，驱逐；消除，排除 | |
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dominions
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| 统治权( dominion的名词复数 )； 领土； 疆土； 版图 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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piety
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| n.虔诚，虔敬 | |
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strenuous
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| adj.奋发的，使劲的；紧张的；热烈的，狂热的 | |
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appellation
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| n.名称，称呼 | |
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bishop
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| n.主教，（国际象棋）象 | |
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adherents
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| n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙 | |
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exterminate
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| v.扑灭，消灭，根绝 | |
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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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authorized
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| a.委任的，许可的 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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monk
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| n.和尚，僧侣，修道士 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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accusation
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| n.控告，指责，谴责 | |
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guilt
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| n.犯罪；内疚；过失，罪责 | |
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candid
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| adj.公正的，正直的；坦率的 | |
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zealous
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| adj.狂热的，热心的 | |
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unlimited
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| adj.无限的，不受控制的，无条件的 | |
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infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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valid
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| adj.有确实根据的；有效的；正当的，合法的 | |
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anonymous
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| adj.无名的；匿名的；无特色的 | |
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heresy
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| n.异端邪说；异教 | |
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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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prosecuted
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| a.被起诉的 | |
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malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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follower
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| n.跟随者；随员；门徒；信徒 | |
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confiscated
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| 没收，充公( confiscate的过去式和过去分词 ) | |
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defrauded
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| v.诈取，骗取( defraud的过去式和过去分词 ) | |
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condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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prodigiously
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| adv.异常地，惊人地，巨大地 | |
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persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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persecute
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| vt.迫害，虐待；纠缠，骚扰 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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subdue
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| vt.制服，使顺从，征服；抑制，克制 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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treacherously
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| 背信弃义地； 背叛地； 靠不住地； 危险地 | |
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subscribe
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| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
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abject
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| adj.极可怜的，卑屈的 | |
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laity
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| n.俗人；门外汉 | |
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rev
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| v.发动机旋转，加快速度 | |
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depict
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| vt.描画，描绘；描写，描述 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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diffused
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| 散布的，普及的，扩散的 | |
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afterward
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| adv.后来；以后 | |
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demolished
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| v.摧毁( demolish的过去式和过去分词 )；推翻；拆毁（尤指大建筑物）；吃光 | |
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fortitude
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| n.坚忍不拔；刚毅 | |
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sufficiently
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| adv.足够地，充分地 | |
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psalm
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| n.赞美诗，圣诗 | |
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scourge
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| n.灾难，祸害；v.蹂躏 | |
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scourged
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| 鞭打( scourge的过去式和过去分词 )； 惩罚，压迫 | |
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apprehended
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| 逮捕，拘押( apprehend的过去式和过去分词 )； 理解 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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behold
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| v.看，注视，看到 | |
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smeared
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| 弄脏； 玷污； 涂抹； 擦上 | |
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75
gunpowder
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| n.火药 | |
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76
combustible
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| a. 易燃的,可燃的; n. 易燃物,可燃物 | |
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77
massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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78
diabolical
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| adj.恶魔似的，凶暴的 | |
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79
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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80
brutality
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| n.野蛮的行为，残忍，野蛮 | |
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81
partially
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| adv.部分地，从某些方面讲 | |
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82
celebrated
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| adj.有名的，声誉卓著的 | |
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83
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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84
abode
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| n.住处，住所 | |
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85
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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86
valiantly
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| adv.勇敢地，英勇地；雄赳赳 | |
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87
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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88
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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89
slew
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| v.（使）旋转；n.大量，许多 | |
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90
honourable
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| adj.可敬的；荣誉的，光荣的 | |
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91
pious
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| adj.虔诚的；道貌岸然的 | |
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92
diligently
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| ad.industriously;carefully | |
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93
corroboration
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| n.进一步的证实，进一步的证据 | |
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94
horrid
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| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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95
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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96
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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97
propriety
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| n.正当行为；正当；适当 | |
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98
nuptials
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| n.婚礼；婚礼( nuptial的名词复数 ) | |
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99
endearments
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| n.表示爱慕的话语，亲热的表示( endearment的名词复数 ) | |
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100
profusely
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| ad.abundantly | |
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101
lavished
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| v.过分给予，滥施( lavish的过去式和过去分词 ) | |
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102
uproar
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| n.骚动，喧嚣，鼎沸 | |
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103
oar
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| n.桨，橹，划手；v.划行 | |
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104
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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105
guises
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|
| n.外观，伪装( guise的名词复数 )v.外观，伪装( guise的第三人称单数 ) | |
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106
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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107
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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108
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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109
compassion
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| n.同情，怜悯 | |
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110
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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111
promiscuously
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|
| adv.杂乱地，混杂地 | |
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112
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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113
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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114
dagger
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| n.匕首，短剑，剑号 | |
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115
exhorted
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|
| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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116
superstitious
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| adj.迷信的 | |
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117
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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118
memoirs
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| n.回忆录；回忆录传( mem,自oir的名词复数) | |
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119
confession
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| n.自白，供认，承认 | |
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120
meritorious
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| adj.值得赞赏的 | |
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121
lodgings
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| n. 出租的房舍, 寄宿舍 | |
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122
consort
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| v.相伴；结交 | |
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123
comely
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| adj.漂亮的，合宜的 | |
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124
monarch
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| n.帝王，君主，最高统治者 | |
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125
remorse
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| n.痛恨，悔恨，自责 | |
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126
remarkable
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|
| adj.显著的，异常的，非凡的，值得注意的 | |
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127
random
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|
| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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128
serene
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|
| adj. 安详的，宁静的，平静的 | |
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129
groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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130
justify
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|
| vt.证明…正当(或有理)，为…辩护 | |
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131
calumny
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|
| n.诽谤，污蔑，中伤 | |
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132
conspiracy
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| n.阴谋，密谋，共谋 | |
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133
gallows
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| n.绞刑架，绞台 | |
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134
corpse
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| n.尸体，死尸 | |
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135
massacres
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|
| 大屠杀( massacre的名词复数 )； 惨败 | |
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136
inscription
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|
| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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137
submission
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|
| n.服从，投降；温顺，谦虚；提出 | |
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138
mere
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| adj.纯粹的；仅仅，只不过 | |
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139
posterity
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| n.后裔，子孙，后代 | |
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140
majesty
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|
| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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141
forgery
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|
| n.伪造的文件等，赝品，伪造（行为） | |
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142
jubilee
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| n.周年纪念；欢乐 | |
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143
demon
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| n.魔鬼，恶魔 | |
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144
demonstration
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|
| n.表明，示范，论证，示威 | |
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145
ransom
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|
| n.赎金，赎身；v.赎回，解救 | |
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146
plundered
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|
| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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147
slay
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|
| v.杀死，宰杀，杀戮 | |
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148
defiling
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| v.玷污( defile的现在分词 )；污染；弄脏；纵列行进 | |
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149
outrages
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|
| 引起…的义愤，激怒( outrage的第三人称单数 ) | |
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150
defiled
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|
| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
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151
upwards
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|
| adv.向上，在更高处...以上 | |
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152
belly
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| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
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153
promising
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|
| adj.有希望的，有前途的 | |
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154
inhumanly
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| adv.无人情味地，残忍地 | |
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155
bowels
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| n.肠，内脏，内部；肠( bowel的名词复数 )；内部，最深处 | |
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156
miraculously
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|
| ad.奇迹般地 | |
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157
thereby
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|
| adv.因此，从而 | |
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158
besieged
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| 包围，围困，围攻( besiege的过去式和过去分词 ) | |
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159
coffins
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|
| n.棺材( coffin的名词复数 )；使某人早亡[死，完蛋，垮台等]之物 | |
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160
shudder
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|
| v.战粟，震动，剧烈地摇晃；n.战粟，抖动 | |
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161
loathsome
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|
| adj.讨厌的，令人厌恶的 | |
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162
worthy
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|
| adj.(of)值得的，配得上的；有价值的 | |
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163
intrepid
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|
| adj.无畏的，刚毅的 | |
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164
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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165
tragical
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|
| adj. 悲剧的, 悲剧性的 | |
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166
miscreants
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|
| n.恶棍，歹徒( miscreant的名词复数 ) | |
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167
entreated
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| 恳求，乞求( entreat的过去式和过去分词 ) | |
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168
loft
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| n.阁楼，顶楼 | |
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169
revocation
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| n.废止，撤回 | |
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170
statute
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| n.成文法，法令，法规；章程，规则，条例 | |
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171
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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172
juncture
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| n.时刻，关键时刻，紧要关头 | |
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173
constrained
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| adj.束缚的,节制的 | |
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174
restrictions
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|
| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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175
fettered
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| v.给…上脚镣，束缚( fetter的过去式和过去分词 ) | |
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176
commissioners
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| n.专员( commissioner的名词复数 )；长官；委员；政府部门的长官 | |
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177
ordinance
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| n.法令；条令；条例 | |
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178
inquiry
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| n.打听，询问，调查，查问 | |
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179
galley
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| n.（飞机或船上的）厨房单层甲板大帆船；军舰舰长用的大划艇； | |
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180
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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181
banishment
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| n.放逐，驱逐 | |
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182
strictly
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| adv.严厉地，严格地；严密地 | |
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183
dismal
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|
| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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184
infringements
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| n.违反( infringement的名词复数 )；侵犯，伤害 | |
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185
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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186
extorted
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|
| v.敲诈( extort的过去式和过去分词 )；曲解 | |
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187
noisome
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|
| adj.有害的，可厌的 | |
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188
dungeons
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| n.地牢( dungeon的名词复数 ) | |
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189
monasteries
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| 修道院( monastery的名词复数 ) | |
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190
missionaries
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| n.传教士( missionary的名词复数 ) | |
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191
ecclesiastics
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|
| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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192
animate
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| v.赋于生命，鼓励；adj.有生命的，有生气的 | |
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193
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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194
repeal
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|
| n.废止，撤消；v.废止，撤消 | |
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195
banishing
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| v.放逐，驱逐( banish的现在分词 ) | |
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196
perseverance
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| n.坚持不懈，不屈不挠 | |
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197
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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198
prevailing
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| adj.盛行的；占优势的；主要的 | |
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199
revoking
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| v.撤销，取消，废除( revoke的现在分词 ) | |
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200
banished
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|
| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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201
condemnation
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| n.谴责; 定罪 | |
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202
seaports
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| n.海港( seaport的名词复数 ) | |
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203
viands
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| n.食品，食物 | |
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204
lashes
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| n.鞭挞( lash的名词复数 )；鞭子；突然猛烈的一击；急速挥动v.鞭打( lash的第三人称单数 )；煽动；紧系；怒斥 | |
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205
cane
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| n.手杖，细长的茎，藤条；v.以杖击，以藤编制的 | |
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206
tormented
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| 饱受折磨的 | |
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207
oars
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| n.桨，橹( oar的名词复数 )；划手v.划（行）( oar的第三人称单数 ) | |
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208
canvass
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| v.招徕顾客，兜售；游说；详细检查，讨论 | |
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209
slit
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| n.狭长的切口；裂缝；vt.切开，撕裂 | |
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210
infamy
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| n.声名狼藉，出丑，恶行 | |
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211
miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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doomed
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| 命定的 | |
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doom
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| n.厄运，劫数；v.注定，命定 | |
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214
felons
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| n.重罪犯( felon的名词复数 )；瘭疽；甲沟炎；指头脓炎 | |
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villains
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| n.恶棍( villain的名词复数 )；罪犯；（小说、戏剧等中的）反面人物；淘气鬼 | |
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216
blasphemous
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| adj.亵渎神明的，不敬神的 | |
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217
reigns
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| n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期 | |
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218
knotty
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| adj.有结的，多节的，多瘤的，棘手的 | |
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flayed
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| v.痛打( flay的过去式和过去分词 )；把…打得皮开肉绽；剥（通常指动物）的皮；严厉批评 | |
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tormenting
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| 使痛苦的，使苦恼的 | |
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221
consign
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| vt.寄售（货品），托运，交托，委托 | |
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bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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inveterate
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| adj.积习已深的，根深蒂固的 | |
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resentment
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| n.怨愤，忿恨 | |
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225
annuity
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| n.年金；养老金 | |
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eldest
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| adj.最年长的，最年老的 | |
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227
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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228
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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229
addicted
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| adj.沉溺于....的，对...上瘾的 | |
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230
libertine
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| n.淫荡者；adj.放荡的，自由思想的 | |
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231
reprehended
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| v.斥责，指摘，责备( reprehend的过去式和过去分词 ) | |
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considerably
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| adv.极大地；相当大地；在很大程度上 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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shrieked
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| v.尖叫( shriek的过去式和过去分词 ) | |
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235
apprentice
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| n.学徒，徒弟 | |
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magistrate
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| n.地方行政官，地方法官，治安官 | |
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custody
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| n.监护，照看，羁押，拘留 | |
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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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239
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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240
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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241
testimony
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| n.证词；见证，证明 | |
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242
penitents
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| n.后悔者( penitent的名词复数 )；忏悔者 | |
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chapel
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| n.小教堂，殡仪馆 | |
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abjuration
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| n.发誓弃绝 | |
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emblem
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| n.象征，标志；徽章 | |
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246
annulled
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| v.宣告无效( annul的过去式和过去分词 )；取消；使消失；抹去 | |
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prosecution
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| n.起诉，告发，检举，执行，经营 | |
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248
deposing
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| v.罢免( depose的现在分词 )；（在法庭上）宣誓作证 | |
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249
admiration
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| n.钦佩，赞美，羡慕 | |
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250
catastrophe
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| n.大灾难，大祸 | |
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251
bawled
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| v.大叫，大喊( bawl的过去式和过去分词 )；放声大哭；大声叫出；叫卖（货物） | |
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innocence
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| n.无罪；天真；无害 | |
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253
memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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254
benevolent
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| adj.仁慈的，乐善好施的 | |
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255
gratuity
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| n.赏钱，小费 | |
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256
justified
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| a.正当的，有理的 | |
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257
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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258
abating
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| 减少( abate的现在分词 )； 减去； 降价； 撤消（诉讼） | |
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259
shun
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| vt.避开，回避，避免 | |
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260
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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