We shall now enter on an account of the persecutions in Italy, a country which has been, and still is,
1. The centre of popery.
2. The seat of the pontiff.
3. The source of the various errors which have spread themselves over other countries, deluded2 the minds of thousands, and diffused3 the clouds of superstition4 and bigotry5 over the human understanding.
In pursuing our narrative7 we shall include the most remarkable8 persecutions which have happened, and the cruelties which have been practised,
2. Through the power of the inquisition.
4. By the bigotry of the Italian princes.[105]
In the 12th century, the first persecutions under the papacy began in Italy, at the time that Adrian, an Englishman, was pope, being occasioned by the following circumstances:
A learned man, and an excellent orator11 of Brixia, named Arnold came to Rome, and boldly preached against the corruptions12 and innovations which had crept into the church. His discourses14 were so clear, consistent, and breathed forth16 such a pure spirit of piety17, that the senators, and many of the people, highly approved of, and admired his doctrines18.
This so greatly enraged20 Adrian, that he commanded Arnold instantly to leave the city, as a heretic. Arnold, however, did not comply, for the senators, and some of the principal people, took his part, and resisted the authority of the pope.
Adrian now laid the city of Rome under an interdict21, which caused the whole body of clergy to interpose; and, at length, persuaded the senators and people to give up the point, and suffer Arnold to be banished22. This being agreed to, he received the sentence of exile, and retired23 to Germany, where he continued to preach against the pope, and to expose the gross errors of the church of Rome.
Adrian, on this account, thirsted for his blood, and made several attempts to get him into his hands; but Arnold, for a long time, avoided every snare24 laid for him. At length, Frederic Barbarossa arriving at the imperial dignity, requested that the pope would crown him with his own hand. This Adrian complied with, and at the same time asked a favour of the emperor, which was, to put Arnold into his hands. The emperor very readily delivered up the unfortunate preacher, who soon fell a martyr25 to Adrian's vengeance26, being hanged, and his body burnt to ashes, at Apulia. The same fate attended several of his old friends and companions.
Encenas, a Spaniard, was sent to Rome, to be brought up in the Roman catholic faith; but having conversed27 with some of the reformed, and read several treatises28 which they had put into his hands, he became a protestant. This, at length, being known, one of his own relations informed against him, when he was burnt by order of the pope, and a conclave30 of cardinals31. The brother of Encenas had been taken up much about the same time, for having a New Testament33, in the Spanish language, in his possession; but before the time appointed for his execution, he found means to escape out of prison, and retired to Germany.
Faninus, a learned layman35, by reading controversial books, became of the reformed religion. An information being exhibited against him to the pope, he was apprehended36, and cast into prison. His wife, children, relations and friends, visited him in his confinement38, and so far wrought39 upon his mind, that he renounced41 his faith, and obtained his release. But he was no sooner free from confinement, than his mind felt the heaviest of chains; the weight of a guilty conscience. His horrors were so great, that he found them insupportable, till he had returned from his apostacy, and declared himself fully42[106] convinced of the errors of the church of Rome. To make amends43 for his falling off, he now openly and strenuously44 did all he could to make converts to protestantism, and was pretty successful in his endeavours. These proceedings45 occasioned his second imprisonment47, but he had his life offered him if he would recant again. This proposal he rejected with disdain48, saying, that he scorned life upon such terms. Being asked why he would obstinately49 persist in his opinions and leave his wife and children in distress51, he replied, I shall not leave them in distress; I have recommended them to the care of an excellent trustee. What trustee? said the person who had asked the question, with some surprise: to which Faninus answered, Jesus Christ is the trustee I mean, and I think I could not commit them to the care of a better. On the day of execution he appeared remarkably52 cheerful, which one observing, said, it is strange you should appear so merry upon such an occasion, when Jesus Christ himself, just before his death, was in such agonies, that he sweated blood and water. To which Faninus replied; Christ sustained all manner of pangs53 and conflicts, with hell and death, on our accounts; and thus, by his sufferings, freed those who really believe in him from the fear of them. He was then strangled, and his body being burnt to ashes, they were scattered54 about by the wind.
Dominicus, a learned soldier, having read several controversial writings, became a zealous56 protestant, and retiring to Placentia, he preached the gospel in its utmost purity, to a very considerable congregation. At the conclusion of his sermon one day, he said, "If the congregation will attend to-morrow, I will give them a description of Anti-christ, and paint him out in his proper colours."
A vast concourse of people attended the next day, but just as Dominicus was beginning his sermon, a civil magistrate57 went up to the pulpit, and took him into custody58. He readily submitted; but as he went along with the magistrate, made use of this expression: I wonder the devil hath let me alone so long. When he was brought to examination, this question was put to him: Will you renounce40 your doctrines? To which he replied: My doctrines! I maintain no doctrines of my own; what I preach are the doctrines of Christ, and for those I will forfeit59 my blood, and even think myself happy to suffer for the sake of my Redeemer. Every method was taken to make him recant from his faith, and embrace the errors of the church of Rome; but when persuasions61 and menaces were found ineffectual, he was sentenced to death, and hanged in the market-place.
Galeacius, a protestant gentleman, who resided near the castle of St. Angelo, was apprehended on account of his faith. Great endeavours being used by his friends he recanted, and subscribed64 to several of the superstitious65 doctrines propagated by the church of Rome. Becoming, however, sensible of his error, he publicly renounced his recantation. Being apprehended for this, he was condemned66 to be burnt, and agreeable to the order, was chained to a stake, where he was left several hours before the fire was put to the faggots, in order[107] that his wife, relations, and friends, who surrounded him, might induce him to give up his opinions. Galeacius, however, retained his constancy of mind, and entreated67 the executioner to put fire to the wood that was to burn him. This at length he did, and Galeacius was soon consumed in the flames, which burnt with amazing rapidity and deprived him of sensation in a few minutes.
Soon after this gentleman's death, a great number of protestants were put to death in various parts of Italy, on account of their faith, giving a sure proof of their sincerity69 in their martyrdoms.
An account of the Persecutions of Calabria.
In the 14th century, many of the Waldenses of Pragela and Dauphiny, emigrated to Calabria, and settling some waste lands, by the permission of the nobles of that country, they soon, by the most industrious70 cultivation71, made several wild and barren spots appear with all the beauties of verdure and fertility.
The Calabrian lords were highly pleased with their new subjects and tenants72, as they were honest, quiet, and industrious; but the priests of the country exhibited several negative complaints against them; for not being able to accuse them of anything bad which they did do, they founded accusations73 on what they did not do, and charged them,
With not being Roman catholics.
With not making any of their boys priests.
With not going to mass.
With not going on pilgrimages.
With not bowing to images.
The Calabrian lords, however, quieted the priests, by telling them that these people were extremely harmless; that they gave no offence to the Roman catholics, and cheerfully paid the tithes78 to the priests, whose revenues were considerably79 increased by their coming into the country, and who, of consequence, ought to be the last persons to complain of them.
Things went on tolerably well after this for a few years, during which the Waldenses formed themselves into two corporate80 towns, annexing81 several villages to the jurisdiction83 of them. At length, they sent to Geneva for two clergymen; one to preach in each town, as they determined84 to make a public profession of their faith. Intelligence of this affair being carried to the pope, Pius the Fourth, he determined to exterminate86 them from Calabria.
To this end he sent cardinal32 Alexandrino, a man of very violent temper and a furious bigot, together with two monks88, to Calabria, where they were to act as inquisitors. These authorized89 persons came to St. Xist, one of the towns built by the Waldenses, and having assembled the people told them, that they should receive no injury or violence, if they would accept of preachers appointed by the pope;[108] but if they would not, they should be deprived both of their properties and lives; and that their intentions might be known, mass should be publicly said that afternoon, at which they were ordered to attend.
The people of St. Xist, instead of attending mass, fled into the woods, with their families, and thus disappointed the cardinal and his coadjutors. The cardinal then proceeded to La Garde, the other town belonging to the Waldenses, where, not to be served as he had been at St. Xist, he ordered the gates to be locked, and all avenues guarded. The same proposals were then made to the inhabitants of La Garde, as had previously90 been offered to those of St. Xist, but with this additional piece of artifice91: the cardinal assured them that the inhabitants of St. Xist had immediately come into his proposals, and agreed that the pope should appoint them preachers. This falsehood succeeded; for the people of La Garde, thinking what the cardinal had told them to be the truth, said they would exactly follow the example of their brethren at St. Xist.
The cardinal having gained his point by deluding92 the people of one town, sent for troops of soldiers, with a view to murder those of the other. He, accordingly, despatched the soldiers into the woods, to hunt down the inhabitants of St. Xist like wild beasts, and gave them strict orders to spare neither age nor sex, but to kill all they came near. The troops entered the woods, and many fell a prey93 to their ferocity, before the Waldenses were properly apprised94 of their design. At length, however, they determined to sell their lives as dear as possible, when several conflicts happened, in which the half-armed Waldenses performed prodigies95 of valour, and many were slain96 on both sides. The greatest part of the troops being killed in the different rencontres, the rest were compelled to retreat, which so enraged the cardinal, that he wrote to the viceroy of Naples for reinforcements.
The viceroy immediately ordered a proclamation to be made throughout all the Neapolitan territories, that all outlaws97, deserters, and other proscribed98 persons should be surely pardoned for their respective offences, on condition of making a campaign against the inhabitants of St. Xist, and continuing under arms till those people were exterminated99.
Many persons of desperate fortunes, came in upon this proclamation, and being formed into light companies, were sent to scour15 the woods, and put to death all they could meet with of the reformed religion. The viceroy himself likewise joined the cardinal, at the head of a body of regular forces; and, in conjunction, they did all they could to harass101 the poor people in the woods. Some they caught and hanged up upon trees, cut down boughs102 and burnt them, or ripped them open and left their bodies to be devoured104 by wild beasts, or birds of prey. Many they shot at a distance, but the greatest number they hunted down by way of sport. A few hid themselves in caves, but famine destroyed them in their retreat; and thus all these poor people perished, by various means, to glut105 the bigoted106 malice107 of their merciless persecutors.[109]
The inhabitants of St. Xist were no sooner exterminated, than those of La Garde engaged the attention of the cardinal and viceroy.
It was offered, that if they should embrace the Roman catholic persuasion62, themselves and families should not be injured, but their houses and properties should be restored, and none would be permitted to molest108 them; but, on the contrary, if they refused this mercy, (as it was termed) the utmost extremities109 would be used, and the most cruel deaths the certain consequence of their non-compliance.
Notwithstanding the promises on one side, and menaces on the other, these worthy110 people unanimously refused to renounce their religion, or embrace the errors of popery. This exasperated111 the cardinal and viceroy so much, that 30 of them were ordered to be put immediately to the rack, as a terror to the rest.
Those who were put to the rack were treated with such severity, that several died under the tortures; one Charlin, in particular, was so cruelly used, that his belly112 burst, his bowels113 came out, and he expired in the greatest agonies. These barbarities, however, did not answer the purposes for which they were intended; for those who remained alive after the rack, and those who had not felt the rack, remained equally constant in their faith, and boldly declared, that no tortures of body, or terrors of mind, should ever induce them to renounce their God, or worship images.
Several were then, by the cardinal's order, stripped stark114 naked, and whipped to death with iron rods; and some were hacked115 to pieces with large knives; others were thrown down from the top of a large tower, and many were covered over with pitch, and burnt alive.
One of the monks who attended the cardinal, being naturally of a savage116 and cruel disposition117, requested of him that he might shed some of the blood of these poor people with his own hands; when his request being granted, the barbarous man took a large sharp knife, and cut the throats of fourscore men, women, and children, with as little remorse118 as a butcher would have killed so many sheep. Every one of these bodies were then ordered to be quartered, the quarters placed upon stakes, and then fixed119 in different parts of the country, within a circuit of 30 miles.
The four principal men of La Garde were hanged, and the clergyman was thrown from the top of his church steeple. He was terribly mangled120, but not quite killed by the fall; at which time the viceroy passing by, said, is the dog yet living? Take him up, and give him to the hogs121, when, brutal122 as this sentence may appear, it was executed accordingly.
Sixty women were racked so violently, that the cords pierced their arms and legs quite to the bone; when, being remanded to prison, their wounds mortified123, and they died in the most miserable124 manner. Many others were put to death by various cruel means; and if any Roman catholic, more compassionate125 than the rest, interceded126 for[110] any of the reformed, he was immediately apprehended, and shared the same fate as a favourer of heretics.
The viceroy being obliged to march back to Naples, on some affairs of moment which required his presence, and the cardinal being recalled to Rome, the marquis of Butane was ordered to put the finishing stroke to what they had begun; which he at length effected, by acting127 with such barbarous rigour, that there was not a single person of the reformed religion left living in all Calabria.
Thus were a great number of inoffensive and harmless people deprived of their possessions, robbed of their property, driven from their homes, and, at length, murdered by various means, only because they would not sacrifice their consciences to the superstitions128 of others, embrace idolatrous doctrines which they abhorred130, and accept of teachers whom they could not believe. Tyranny is of three kinds, viz., that which enslaves the person, that which seizes the property, and that which prescribes and dictates131 to the mind. The two first sorts may be termed civil tyranny, and have been practised by arbitrary sovereigns in all ages, who have delighted in tormenting134 the persons, and stealing the properties of their unhappy subjects. But the third sort, viz. prescribing and dictating135 to the mind, may be called ecclesiastical tyranny: and this is the worst kind of tyranny, as it includes the other two sorts; for the Romish clergy not only do torture the bodies and seize the effects of those they persecute136, but take the lives, torment133 the minds, and, if possible, would tyrannize over the souls of the unhappy victims.
Account of the Persecutions in the Valleys of Piedmont.
Many of the Waldenses, to avoid the persecutions to which they were continually subjected in France, went and settled in the valleys of Piedmont, where they increased exceedingly, and flourished very much for a considerable time.
Though they were harmless in their behaviour, inoffensive in their conversation, and paid tithes to the Roman clergy, yet the latter could not be contented137, but wished to give them some disturbance138; they, accordingly, complained to the archbishop of Turin, that the Waldenses of the valleys of Piedmont were heretics, for these reasons:
1. That they did not believe in the doctrines of the church of Rome.
2. That they made no offerings or prayers for the dead.
3. That they did not go to mass.
4. That they did not confess, and receive absolution.
5. That they did not believe in purgatory140, or pay money to get the souls of their friends out of it.
Upon these charges the archbishop ordered a persecution to be commenced, and many fell martyrs141 to the superstitious rage of the priests and monks.[111]
At Turin, one of the reformed had his bowels torn out, and put in a basin before his face, where they remained in his view till he expired. At Revel142, Catelin Girard being at the stake, desired the executioner to give him a stone; which he refused, thinking that he meant to throw it at somebody; but Girard assuring him that he had no such design, the executioner complied; when Girard, looking earnestly at the stone, said, When it is in the power of a man to eat and digest this solid stone, the religion for which I am about to suffer shall have an end, and not before. He then threw the stone on the ground, and submitted cheerfully to the flames. A great many more of the reformed were oppressed, or put to death, by various means, till the patience of the Waldenses being tired out, they flew to arms in their own defence, and formed themselves into regular bodies.
Exasperated at this, the bishop139 of Turin procured143 a number of troops and sent against them; but in most of the skirmishes and engagements the Waldenses were successful, which partly arose from their being better acquainted with the passes of the valleys of Piedmont than their adversaries145, and partly from the desperation with which they fought; for they well knew, if they were taken, they should not be considered as prisoners of war, but tortured to death as heretics.
At length, Philip the seventh, duke of Savoy, and supreme146 lord of Piedmont, determined to interpose his authority, and stop these bloody147 wars, which so greatly disturbed his dominions148. He was not willing to disoblige the pope, or affront149 the archbishop of Turin; nevertheless, he sent them both messages, importing, that he could not any longer tamely see his dominions overrun with troops, who were directed by priests instead of officers, and commanded by prelates instead of generals; nor would he suffer his country to be depopulated, while he himself had not been even consulted upon the occasion.
The priests, finding the resolution of the duke, did all they could to prejudice his mind against the Waldenses; but the duke told them, that though he was unacquainted with the religious tenets of these people, yet he had always found them quiet, faithful, and obedient, and therefore he determined they should be no longer persecuted150.
The priests now had recourse to the most palpable and absurd falsehoods: they assured the duke that he was mistaken in the Waldenses for they were a wicked set of people, and highly addicted151 to intemperance152, uncleanness, blasphemy153, adultery, incest, and many other abominable154 crimes; and that they were even monsters in nature, for their children were born with black throats, with four rows of teeth, an bodies all over hairy.
The duke was not so devoid155 of common sense as to give credit to what the priests said, though they affirmed in the most solemn manner the truth of their assertions. He, however, sent twelve very learned and sensible gentlemen into the Piedmontese valleys, to examine into the real characters of the inhabitants.
These gentlemen, after travelling through all their towns and villages, and conversing156 with people of every rank among the Waldenses[112] returned to the duke, and gave him the most favourable157 account of those people; affirming, before the faces of the priests who villified them, that they were harmless, inoffensive, loyal, friendly, industrious, and pious158: that they abhorred the crimes of which they were accused; and that, should an individual, through his depravity, fall into any of those crimes, he would, by their laws, be punished in the most exemplary manner. With respect to the children, the gentlemen said, the priests had told the most gross and ridiculous falsities, for they were neither born with black throats, teeth in their mouths, nor hair on their bodies, but were as fine children as could be seen. "And to convince your highness of what we have said, (continued one of the gentlemen), we have brought twelve of the principal male inhabitants, who are come to ask pardon in the name of the rest, for having taken up arms without your leave, though even in their own defence, and to preserve their lives from their merciless enemies. And we have likewise brought several women, with children of various ages, that your highness may have an opportunity of personally examining them as much as you please."
The duke, after accepting the apology of the twelve delegates, conversing with the women, and examining the children, graciously dismissed them. He then commanded the priests, who had attempted to mislead him, immediately to leave the court; and gave strict orders, that the persecution should cease throughout his dominions.
The Waldenses had enjoyed peace many years, when Philip, the seventh duke of Savoy, died, and his successor happened to be a very bigoted papist. About the same time, some of the principal Waldenses proposed, that their clergy should preach in public, that every one might know the purity of their doctrines: for hitherto they had preached only in private, and to such congregations as they well knew to consist of none but persons of the reformed religion.
On hearing these proceedings, the new duke was greatly exasperated, and sent a considerable body of troops into the valleys, swearing that if the people would not change their religion, he would have them flayed160 alive. The commander of the troops soon found the impracticability of conquering them with the number of men he had with him, he, therefore, sent word to the duke, that the idea of subjugating161 the Waldenses, with so small a force, was ridiculous; that those people were better acquainted with the country than any that were with him; that they had secured all the passes, were well armed, and resolutely162 determined to defend themselves; and, with respect to flaying164 them alive, he said, that every skin belonging to those people would cost him the lives of a dozen of his subjects.
Terrified at this information, the duke withdrew the troops, determining to act not by force, but by stratagem165. He, therefore, ordered rewards for the taking of any of the Waldenses, who might be found straying from their places of security; and these, when taken, were either flayed alive, or burnt.
The Waldenses had hitherto only had the new Testament and[113] a few books of the Old, in the Waldensian tongue; but they determined now to have the sacred writings complete in their own language. They, therefore, employed a Swiss printer to furnish them with a complete edition of the Old and New Testaments166 in the Waldensian tongue, which he did for the consideration of fifteen hundred crowns of gold, paid him by those pious people.
Pope Paul the third, a bigoted papist, ascending167 the pontifical168 chair, immediately solicited169 the parliament of Turin to persecute the Waldenses, as the most pernicious of all heretics.
The parliament readily agreed, when several were suddenly apprehended and burnt by their order. Among these was Bartholomew Hector, a bookseller and stationer of Turin, who was brought up a Roman catholic, but having read some treatises written by the reformed clergy, he was fully convinced of the errors of the church of Rome; yet his mind was, for some time, wavering, and he hardly knew what persuasion to embrace.
At length, however, he fully embraced the reformed religion, and was apprehended, as we have already mentioned, and burnt by order of the parliament of Turin.
A consultation170 was now held by the parliament of Turin, in which it was agreed to send deputies to the valleys of Piedmont, with the following propositions:
1. That if the Waldenses would come to the bosom171 of the church of Rome, and embrace the Roman catholic religion, they should enjoy their houses, properties and lands, and live with their families, without the least molestation172.
2. That to prove their obedience173, they should send twelve of their principal persons, with all their ministers and schoolmasters, to Turin, to be dealt with at discretion174.
3. That the pope, the king of France, and the duke of Savoy, approved of, and authorized the proceedings of the parliament of Turin, upon this occasion.
4. That if the Waldenses of the valleys of Piedmont, refused to comply with these propositions, persecution should ensue, and certain death be their portion.
To each of these propositions the Waldenses nobly replied in the following manner, answering them respectively:
1. That no considerations whatever should make them renounce their religion.
2. That they would never consent to commit their best and most respectable friends, to the custody and discretion of their worst and most inveterate175 enemies.
3. That they valued the approbation176 of the King of kings, who reigns132 in heaven, more than any temporal authority.
4. That their souls were more precious than their bodies.
These pointed34 and spirited replies greatly exasperated the parliament of Turin; they continued, with more avidity than ever, to kidnap such Waldenses as did not act with proper precaution, who were[114] sure to suffer the most cruel deaths. Among these, it unfortunately happened, that they got hold of Jeffery Varnagle, minister of Angrogne, whom they committed to the flames as a heretic.
They then solicited a considerable body of troops of the king of France, in order to exterminate the reformed entirely177 from the valleys of Piedmont; but just as the troops were going to march, the protestant princes of Germany interposed, and threatened to send troops to assist the Waldenses, if they should be attacked. The king of France, not caring to enter into a war, remanded the troops, and sent word to the parliament of Turin, that he could not spare any troops at present to act in Piedmont. The members of the parliament were greatly vexed178 at this disappointment, and the persecution gradually ceased, for as they could only put to death such of the reformed as they caught by chance, and as the Waldenses daily grew more cautious, their cruelty was obliged to subside179, for want of objects on whom to exercise it.
After the Waldenses had enjoyed a few years tranquility, they were again disturbed by the following means: the pope's nuncio coming to Turin to the duke of Savoy upon business, told that prince, he was astonished he had not yet either rooted out the Waldenses from the valleys of Piedmont entirely, or compelled them to enter into the bosom of the church of Rome. That he could not help looking upon such conduct with a suspicious eye, and that he really thought him a favourer of those heretics, and should report the affair accordingly to his holiness the pope.
Stung by this reflection, and unwilling180 to be misrepresented to the pope, the duke determined to act with the greatest severity, in order to show his zeal55, and to make amends for former neglect by future cruelty. He, accordingly, issued express orders for all the Waldenses to attend mass regularly on pain of death. This they absolutely refused to do, on which he entered the Piedmontese valleys, with a formidable body of troops, and began a most furious persecution, in which great numbers were hanged, drowned, ripped open, tied to trees, and pierced with prongs, thrown from precipices181, burnt, stabbed, racked to death, crucified with their heads downwards183, worried by dogs, &c.
These who fled had their goods plundered185, and their houses burnt to the ground: they were particularly cruel when they caught a minister or a schoolmaster, whom they put to such exquisite186 tortures, as are almost incredible to conceive. If any whom they took seemed wavering in their faith, they did not put them to death, but sent them to the galleys187, to be made converts by dint188 of hardships.
The most cruel persecutors, upon this occasion, that attended the duke, were three in number, viz. 1. Thomas Incomel, an apostate189, for he was brought up in the reformed religion, but renounced his faith, embraced the errors of popery, and turned monk87. He was a great libertine190, given to unnatural191 crimes, and sordidly192 solicitous193 for plunder184 of the Waldenses. 2. Corbis, a man of a very ferocious[115] and cruel nature, whose business was to examine the prisoners.—3. The provost of justice, who was very anxious for the execution of the Waldenses, as every execution put money in his pocket.
These three persons were unmerciful to the last degree; and wherever they came, the blood of the innocent was sure to flow. Exclusive of the cruelties exercised by the duke, by these three persons, and the army, in their different marches, many local barbarities were committed. At Pignerol, a town in the valleys, was a monastery194, the monks of which, finding they might injure the reformed with impunity195, began to plunder the houses and pull down the churches of the Waldenses. Not meeting with any opposition196, they seized upon the persons of those unhappy people, murdering the men, confining the women, and putting the children to Roman catholic nurses.
The Roman catholic inhabitants of the valley in St. Martin, likewise, did all they could to torment the neighbouring Waldenses: they destroyed their churches, burnt their houses, seized their properties, stole their cattle, converted their lands to their own use, committed their ministers to the flames, and drove the Waldenses to the woods, where they had nothing to subsist197 on but wild fruits, roots, the bark of trees, &c.
Some Roman catholic ruffians having seized a minister as he was going to preach, determined to take him to a convenient place, and burn him. His parishioners having intelligence of this affair, the men armed themselves, pursued the ruffians, and seemed determined to rescue their minister; which the ruffians no sooner perceived than they stabbed the poor gentleman, and leaving him weltering in his blood, made a precipitate198 retreat. The astonished parishioners did all they could to recover him, but in vain; for the weapon had touched the vital parts, and he expired as they were carrying him home.
The monks of Pignerol having a great inclination199 to get the minister of a town in the valleys, called St. Germain, into their power, hired a band of ruffians for the purpose of apprehending200 him. These fellows were conducted by a treacherous201 person, who had formerly202 been a servant to the clergyman, and who perfectly203 well knew a secret way to the house, by which he could lead them without alarming the neighbourhood. The guide knocked at the door, and being asked who was there, answered in his own name. The clergyman, not expecting any injury from a person on whom he had heaped favours, immediately opened the door; but perceiving the ruffians, he started back, and fled to a back door; but they rushed in, followed, and seized him. Having murdered all his family, they made him proceed towards Pignerol, goading204 him all the way with pikes, lances, swords, &c. He was kept a considerable time in prison, and then fastened to the stake to be burnt; when two women of the Waldenses, who had renounced their religion to save their lives, were ordered to carry fagots to the stake to burn him; and as they laid them down, to say, Take these, thou wicked heretic, in recompense[116] for the pernicious doctrines thou hast taught us. These words they both repeated to him to which he calmly replied, I formerly taught you well, but you have since learned ill. The fire was then put to the fagots, and he was speedily consumed, calling upon the name of the Lord as long as his voice permitted.
As the troops of ruffians, belonging to the monks, did great mischief205 about the town of St. Germain, murdering and plundering206 many of the inhabitants, the reformed of Lucerne and Angrogne, sent some bands of armed men to the assistance of their brethren of St. Germain. These bodies of armed men frequently attacked the ruffians, and often put them to the rout207, which so terrified the monks, that they left the monastery of Pignerol for some time, till they could procure144 a body of regular troops to guard them.
The duke not thinking himself so successful as he at first imagined he should be, greatly augmented208 his forces; ordered the bands of ruffians, belonging to the monks, should join him; and commanded, that a general jail-delivery should take place, provided the persons released would bear arms, and form themselves into light companies, to assist in the extermination209 of the Waldenses.
The Waldenses, being informed of the proceedings, secured as much of their properties as they could, and quitting the valleys, retired to the rocks and caves among the Alps; for it is to be understood, that the valleys of Piedmont are situated210 at the foot of those prodigious211 mountains called the Alps, or the Alpine212 hills.
The army now began to plunder and burn the towns and villages wherever they came; but the troops could not force the passes to the Alps, which were gallantly213 defended by the Waldenses, who always repulsed214 their enemies: but if any fell into the hands of the troops, they were sure to be treated with the most barbarous severity.
A soldier having caught one of the Waldenses, bit his right ear off, saying, I will carry this member of that wicked heretic with me into my own country, and preserve it as a rarity. He then stabbed the man and threw him into a ditch.
A party of the troops found a venerable man, upwards215 of a hundred years of age, together with his grand-daughter, a maiden216, of about eighteen, in a cave. They butchered the poor old man in the most inhuman217 manner, and then attempted to ravish the girl, when she started away and fled from them; but they pursuing her, she threw herself from a precipice182 and perished.
The Waldenses, in order the more effectually to be able to repel218 force by force, entered into a league with the protestant powers of Germany, and with the reformed of Dauphiny and Pragela. These were respectively to furnish bodies of troops; and the Waldenses determined, when thus reinforced, to quit the mountains of the Alps, (where they must soon have perished, as the winter was coming on,) and to force the duke's army to evacuate219 their native valleys.
The duke of Savoy was now tired of the war; it had cost him great fatigue220 and anxiety of mind, a vast number of men, and very[117] considerable sums of money. It had been much more tedious and bloody than he expected, as well as more expensive than he could at first have imagined, for he thought the plunder would have discharged the expenses of the expedition; but in this he was mistaken, for the pope's nuncio, the bishops221, monks, and other ecclesiastics222, who attended the army and encouraged the war, sunk the greatest part of the wealth that was taken under various pretences224. For these reasons, and the death of his duchess, of which he had just received intelligence, and fearing that the Waldenses, by the treaties they had entered into, would become more powerful than ever, he determined to return to Turin with his army, and to make peace with the Waldenses.
This resolution he executed, though greatly against the will of the ecclesiastics, who were the chief gainers, and the best pleased with revenge. Before the articles of peace could be ratified225, the duke himself died, soon after his return to Turin; but on his death-bed he strictly226 enjoined227 his son to perform what he intended, and to be as favourable as possible to the Waldenses.
The duke's son, Charles Emmanuel, succeeded to the dominions of Savoy, and gave a full ratification228 of peace to the Waldenses, according to the last injunctions of his father, though the ecclesiastics did all they could to persuade him to the contrary.
An account of the Persecutions in Venice.
While the state of Venice was free from inquisitors, a great number of protestants fixed their residence there, and many converts were made by the purity of the doctrines they professed229, and the inoffensiveness of the conversation they used.
The pope being informed of the great increase of protestantism, in the year 1512 sent inquisitors to Venice to make an inquiry230 into the matter, and apprehend37 such as they might deem obnoxious231 persons. Hence a severe persecution began, and many worthy persons were martyred for serving God with purity, and scorning the trappings of idolatry.
Various were the modes by which the protestants were deprived of life; but one particular method, which was first invented upon this occasion, we shall describe; as soon as sentence was passed, the prisoner had an iron chain which ran through a great stone fastened to his body. He was then laid flat upon a plank232, with his face upwards, and rowed between two boats to a certain distance at sea, when the two boats separated, and he was sunk to the bottom by the weight of the stone.
If any denied the jurisdiction of the inquisitors at Venice, they were sent to Rome, where, being committed purposely to damp prisons, and never called to a hearing, their flesh mortified, and they died miserably233 in jail.
A citizen of Venice, Anthony Ricetti, being apprehended as a protestant,[118] was sentenced to be drowned in the manner we have already described. A few days previous to the time appointed for his execution, his son went to see him, and begged him to recant, that his wife might be saved, and himself not left fatherless. To which the father replied, a good christian234 is bound to relinquish235 not only goods and children, but life itself, for the glory of his Redeemer: therefore I am resolved to sacrifice every thing in this transitory world, for the sake of salvation236 in a world that will last to eternity237. The lords of Venice likewise sent him word, that if he would embrace the Roman catholic religion, they would not only give him his life, but redeem60 a considerable estate which he had mortgaged, and freely present him with it. This, however, he absolutely refused to comply with, sending word to the nobles that he valued his soul beyond all other considerations; and being told that a fellow-prisoner, named Francis Sega, had recanted, he answered, if he has forsaken238 God, I pity him; but I shall continue steadfast240 in my duty. Finding all endeavours to persuade him to renounce his faith ineffectual, he was executed according to his sentence, dying cheerfully, and recommending his soul fervently241 to the Almighty243.
What Ricetti had been told concerning the apostacy of Francis Sega, was absolutely false, for he had never offered to recant, but steadfastly244 persisted in his faith, and was executed, a few days after Ricetti, in the very same manner.
Francis Spinola, a protestant gentleman of very great learning, being apprehended by order of the inquisitors, was carried before their tribunal. A treatise29 on the Lord's supper was then put into his hands and he was asked if he knew the author of it. To which he replied, I confess myself to be the author of it, and at the same time solemnly affirm, that there is not a line in it but what is authorized by, and consonant245 to, the holy scriptures247. On this confession248 he was committed close prisoner to a dungeon249 for several days.
Being brought to a second examination, he charged the pope's legate, and the inquisitors, with being merciless barbarians250, and then represented the superstitions and idolatries practised by the church of Rome in so glaring a light, that not being able to refute his arguments, they sent him back to his dungeon, to make him repent251 of what he had said.
On his third examination, they asked him if he would recant his errors! To which he answered, that the doctrines he maintained were not erroneous, being purely252 the same as those which Christ and his apostles had taught, and which were handed down to us in the sacred writings. The inquisitors then sentenced him to be drowned, which was executed in the manner already described. He went to meet death with the utmost serenity253, seemed to wish for dissolution, and declaring, that the prolongation of his life did but tend to retard254 that real happiness which could only be expected in the world to come.[119]
An account of several remarkable individuals, who were martyred in different parts of Italy, on account of their religion.
John Mollius was born at Rome, of reputable parents. At twelve years of age they placed him in the monastery of Gray Friars, where he made such a rapid progress in arts, sciences, and languages, that at eighteen years of age he was permitted to take priest's orders.
He was then sent to Ferrara, where, after pursuing his studies six years longer, he was made theological reader in the university of that city. He now, unhappily, exerted his great talents to disguise the gospel truths, and to varnish255 over the errors of the church of Rome. After some years residence in Ferrara, he removed to the university of Bononia, where he became a professor. Having read some treatises written by ministers of the reformed religion, he grew fully sensible of the errors of popery, and soon became a zealous protestant in his heart.
He now determined to expound256, accordingly to the purity of the gospel, St. Paul's epistle to the Romans, in a regular course of sermons. The concourse of people that continually attended his preaching was surprising, but when the priests found the tenor257 of his doctrines, they despatched an account of the affair to Rome; when the pope sent a monk, named Cornelius, to Bononia, to expound the same epistle, according to the tenets of the church of Rome. The people, however, found such a disparity between the two preachers, that the audience of Mollius increased, and Cornelius was forced to preach to empty benches.
Cornelius wrote an account of his bad success to the pope, who immediately sent an order to apprehend Mollius, who was seized upon accordingly, and kept in close confinement. The bishop of Bononia sent him word that he must recant, or be burnt; but he appealed to Rome, and was removed thither258.
At Rome he begged to have a public trial, but that the pope absolutely denied him, and commanded him to give an account of his opinions in writing, which he did under the following heads:
Original sin. Free-will. The infallibility of the church of Rome. The infallibility of the pope. Justification259 by faith. Purgatory. Transubstantiation. Mass. Auricular confession. Prayers for the dead. The host. Prayers for saints. Going on pilgrimages. Extreme unction. Performing service in an unknown tongue, &c. &c.
All these he confirmed from scripture246 authority. The pope, upon this occasion, for political reasons, spared him for the present, but soon after had him apprehended, and put to death; he being first hanged, and his body burnt to ashes, A. D. 1553.
The year after, Francis Gamba, a Lombard, of the protestant persuasion, was apprehended, and condemned to death by the senate of Milan. At the place of execution, a monk presented a cross to him, to whom he said, My mind is so full of the real merits and goodness of Christ, that I want not a piece of senseless stick to put me in mind[120] of him. For this expression his tongue was bored through, and he was afterwards burnt.
A. D. 1555, Algerius, a student in the university of Padua, and a man of great learning, having embraced the reformed religion, did all he could to convert others. For these proceedings he was accused of heresy261 to the pope, and being apprehended, was committed to the prison at Venice.
The pope, being informed of Algerius's great learning, and surprising natural abilities, thought it would be of infinite service to the church of Rome, if he could induce him to forsake239 the protestant cause. He, therefore, sent for him to Rome, and tried, by the most profane262 promises, to win him to his purpose. But finding his endeavours ineffectual, he ordered him to be burnt, which sentence was executed accordingly.
A. D. 1559, John Alloysius, being sent from Geneva to preach in Calabria, was there apprehended as a protestant, carried to Rome, and burnt by order of the pope; and James Bovellus, for the same reason, was burnt at Messina.
A. D. 1560, pope Pius the Fourth, ordered all the protestants to be severely263 persecuted throughout the Italian states, when great numbers of every age, sex, and condition, suffered martyrdom. Concerning the cruelties practised upon this occasion, a learned and humane264 Roman catholic thus spoke265 of them, in a letter to a noble lord:
"I cannot, my lord, forbear disclosing my sentiments, with respect to the persecution now carrying on: I think it cruel and unnecessary; I tremble at the manner of putting to death, as it resembles more the slaughter266 of calves267 and sheep, than the execution of human beings. I will relate to your lordship a dreadful scene, of which I was myself an eye-witness: seventy protestants were cooped up in one filthy268 dungeon together; the executioner went in among them, picked out one from among the rest, blindfolded269 him, led him out to an open place before the prison, and cut his throat with the greatest composure. He then calmly walked into the prison again, bloody as he was, and with the knife in his hand selected another, and despatched him in the same manner; and this, my lord, he repeated till the whole number were put to death. I leave it to your lordship's feelings to judge of my sensations upon this occasion; my tears now wash the paper upon which I give you the recital270. Another thing I must mention—the patience with which they met death: they seemed all resignation and piety, fervently praying to God, and cheerfully encountering their fate. I cannot reflect without shuddering271, how the executioner held the bloody knife between his teeth; what a dreadful figure he appeared, all covered with blood, and with what unconcern he executed his barbarous office."
A young Englishman who happened to be at Rome, was one day passing by a church, when the procession of the host was just coming out. A bishop carried the host, which the young man perceiving, he snatched it from him, threw it upon the ground, and trampled272 it under[121] his feet, crying out, Ye wretched idolaters, who neglect the true God, to adore a morsel273 of bread. This action so provoked the people, that they would have torn him to pieces on the spot; but the priests persuaded them to let him abide274 by the sentence of the pope.
When the affair was represented to the pope, he was so greatly exasperated that he ordered the prisoner to be burnt immediately; but a cardinal dissuaded275 him from this hasty sentence, saying, it was better to punish him by slow degrees, and to torture him, that they might find out if he had been instigated276 by any particular person to commit so atrocious an act.
This being approved, he was tortured with the most exemplary severity, notwithstanding which they could only get these words from him, It was the will of God that I should do as I did.
The pope then passed this sentence upon him.
1. That he should be led by the executioner, naked to the middle, through the streets of Rome.
2. That he should wear the image of the devil upon his head.
3. That his breeches should be painted with the representation of flames.
4. That he should have his right hand cut off.
5. That after having been carried about thus in procession, he should be burnt.
When he heard this sentence pronounced, he implored277 God to give him strength and fortitude278 to go through it. As he passed through the streets he was greatly derided279 by the people, to whom he said some severe things respecting the Romish superstition. But a cardinal, who attended the procession, overhearing him, ordered him to be gagged.
When he came to the church door, where he trampled on the host, the hangman cut off his right hand, and fixed it on a pole. Then two tormentors, with flaming torches, scorched280 and burnt his flesh all the rest of the way. At the place of execution he kissed the chains that were to bind281 him to the stake. A monk presenting the figure of a saint to him, he struck it aside, and then being chained to the stake, fire was put to the fagots, and he was soon burnt to ashes.
A little after the last mentioned execution, a venerable old man, who had long been a prisoner in the inquisition, was condemned to be burnt, and brought out for execution. When he was fastened to the stake, a priest held a crucifix to him, on which he said "If you do not take that idol129 from my sight, you will constrain282 me to spit upon it." The priest rebuked283 him for this with great severity; but he bade him remember the first and second commandments, and refrain from idolatry, as God himself had commanded. He was then gagged, that he should not speak any more, and fire being put to the fagots, he suffered martyrdom in the flames.[122]
An Account of the Persecutions in the Marquisate of Saluces.
The Marquisate of Saluces, on the south side of the valleys of Piedmont, was in A. D. 1561, principally inhabited by protestants, when the marquis, who was proprietor284 of it, began a persecution against them at the instigation of the then pope. He began by banishing285 the ministers, and if any of them refused to leave their flocks, they were sure to be imprisoned286, and severely tortured; however, he did not proceed so far as to put any to death.
Soon after the marquisate fell into the possession of the duke of Savoy, who sent circular letters to all the towns and villages, that he expected the people should all conform to go to mass.
The inhabitants of Saluces, upon receiving this letter, returned a general epistle, in answer.
The duke, after reading the letter, did not interrupt the protestants for some time; but, at length, he sent them word, that they must either conform to the mass, or leave his dominions in fifteen days. The protestants, upon this unexpected edict, sent a deputy to the duke to obtain its revocation287, or at least to have it moderated. But their remonstrances288 were in vain, and they were given to understand that the edict was absolute.
Some were weak enough to go to mass, in order to avoid banishment289, and preserve their property; others removed, with all their effects, to different countries; and many neglected the time so long, that they were obliged to abandon all they were worth, and leave the marquisate in haste. Those, who unhappily staid behind, were seized, plundered, and put to death.
An Account of the Persecutions in the Valleys of Piedmont, in the Seventeenth Century.
Pope Clement290 the eighth, sent missionaries291 into the valleys of Piedmont, to induce the protestants to renounce their religion; and these missionaries having erected292 monasteries293 in several parts of the valleys, became exceedingly troublesome to those of the reformed, where the monasteries appeared, not only as fortresses295 to curb296, but as sanctuaries297 for all such to fly to, as had any ways injured them.
The protestants petitioned the duke of Savoy against these missionaries, whose insolence298 and ill-usage were become intolerable; but instead of getting any redress299, the interest of the missionaries so far prevailed, that the duke published a decree, in which he declared, that one witness should be sufficient in a court of law against a protestant, and that any witness, who convicted a protestant of any crime whatever, should be entitled to one hundred crowns.
It may be easily imagined, upon the publication of a decree of this nature, that many protestants fell martyrs to perjury300 and avarice301; for several villanous papists would swear any thing against the protestants for the sake of the reward, and then fly to their own priests for absolution from their false oaths. If any Roman catholic, of more[123] conscience than the rest, blamed these fellows for their atrocious crimes, they themselves were in danger of being informed against and punished as favourers of heretics.
The missionaries did all they could to get the books of the protestants into their hands, in order to burn them; when the protestants doing their utmost endeavours to conceal302 their books, the missionaries wrote to the duke of Savoy, who, for the heinous303 crime of not surrendering their bibles, prayer-books, and religious treatises, sent a number of troops to be quartered on them. These military gentry304 did great mischief in the houses of the protestants, and destroyed such quantities of provisions, that many families were thereby305 ruined.
To encourage, as much as possible, the apostacy of the protestants, the duke of Savoy published a proclamation wherein he said, "To encourage the heretics to turn catholics, it is our will and pleasure, and we do hereby expressly command, that all such as shall embrace the holy Roman catholic faith, shall enjoy an exemption306, from all and every tax for the space of five years, commencing from the day of their conversion307." The duke of Savoy likewise established a court, called the council for extirpating308 the heretics. This court was to enter into inquiries309 concerning the ancient privileges of the protestant churches, and the decrees which had been, from time to time, made in favour of the protestants. But the investigation310 of these things was carried on with the most manifest partiality; old charters were wrested311 to a wrong sense, and sophistry312 was used to pervert313 the meaning of every thing, which tended to favour the reformed.
As if these severities were not sufficient, the duke, soon after, published another edict, in which he strictly commanded, that no protestant should act as a schoolmaster, or tutor, either in public or private, or dare to teach any art, science, or language, directly or indirectly314, to persons of any persuasion whatever.
This edict was immediately followed by another, which decreed, that no protestant should hold any place of profit, trust, or honour; and to wind up the whole, the certain token of an approaching persecution came forth in a final edict, by which it was positively315 ordered, that all protestants should diligently316 attend mass.
The publication of an edict, containing such an injunction, may be compared to unfurling the bloody flag; for murder and rapine were sure to follow. One of the first objects that attracted the notice of the papists, was Mr. Sebastian Basan, a zealous protestant, who was seized by the missionaries, confined, tormented317 for fifteen months, and then burnt.
Previous to the persecution, the missionaries employed kidnappers318 to steal away the protestants' children, that they might privately319 be brought up Roman catholics; but now they took away the children by open force, and if they met with any resistance, murdered the parents.
To give greater vigour320 to the persecution, the duke of Savoy called a general assembly of the Roman catholic nobility and gentry when[124] a solemn edict was published against the reformed, containing many heads, and including several reasons for extirpating the protestants among which were the following:
1. For the preservation321 of the papal authority.
2. That the church livings may be all under one mode of government.
3. To make a union among all parties.
4. In honour of all the saints, and of the ceremonies of the church of Rome.
This severe edict was followed by a most cruel order, published on January 25, A. D. 1655, under the duke's sanction, by Andrew Gastaldo, doctor of civil laws. This order set forth, "That every head of a family, with the individuals of that family, of the reformed religion, of what rank, degree, or condition soevor, none excepted inhabiting and possessing estates in Lucerne, St. Giovanni, Bibiana, Campiglione, St. Secondo, Lucernetta, La Torre, Fenile, and Bricherassio, should, within three days after the publication thereof, withdraw and depart, and be withdrawn322 out of the said places, and translated into the places and limits tolerated by his highness during his pleasure; particularly Bobbio, Angrogna, VillaroVillaro, Rorata, and the county of Bonetti.
"And all this to be done on pain of death, and confiscation324 of house and goods, unless within the limited time they turned Roman catholics."
A flight with such speed, in the midst of winter, may be conceived as no agreeable task, especially in a country almost surrounded by mountains. The sudden order affected325 all, and things, which would have been scarcely noticed at another time, now appeared in the most conspicuous326 light. Women with child, or women just lain-in, were not objects of pity on this order for sudden removal, for all were included in the command; and it unfortunately happened, that the winter was remarkably severe and rigourous.
The papists, however, drove the people from their habitations at the time appointed, without even suffering them to have sufficient clothes to cover them; and many perished in the mountains through the severity of the weather, or for want of food. Some, however, who remained behind after the decree was published, met with the severest treatment, being murdered by the popish inhabitants, or shot by the troops who were quartered in the valleys. A particular description of these cruelties is given in a letter, written by a protestant, who was upon the spot, and who happily escaped the carnage. "The army (says he) having got footing, became very numerous, by the addition of a multitude of the neighbouring popish inhabitants, who finding we were the destined327 prey of the plunderers, fell upon us with an impetuous fury. Exclusive of the duke of Savoy's troops, and the popish inhabitants, there were several regiments329 of French auxiliaries330, some companies belonging to the Irish brigades, and several bands formed of outlaws, smugglers, and prisoners, who had been[125] promised pardon and liberty in this world, and absolution in the next, for assisting to exterminate the protestants from Piedmont.
"This armed multitude being encouraged by the Roman catholic bishops and monks, fell upon the protestants in a most furious manner. Nothing now was to be seen but the face of horror and despair, blood stained the floors of the houses, dead bodies bestrewed the streets, groans331 and cries were heard from all parts. Some armed themselves, and skirmished with the troops; and many, with their families, fled to the mountains. In one village they cruelly tormented 150 women and children after the men were fled, beheading the women, and dashing out the brains of the children. In the towns of Villaro and Bobbio, most of those who refused to go to mass, who were upwards of fifteen years of age, they crucified with their heads downwards; and the greatest number of those who were under that age were strangled."
Sarah Rastignole des Vignes, a woman of 60 years of age, being seized by some soldiers, they ordered her to say a prayer to some saints, which she refusing, they thrust a sickle332 into her belly, ripped her up, and then cut off her head.
Martha Constantine, a handsome young woman, was treated with great indecency and cruelty by several of the troops, who first ravished, and then killed her, by cutting off her breasts. These they fried, and set before some of their comrades, who ate them without knowing what they were. When they had done eating, the others told them what they had made a meal of, in consequence of which a quarrel ensued, swords were drawn323, and a battle took place. Several were killed in the fray333, the greater part of whom were those concerned in the horrid334 massacre335 of the woman, and who had practised such an inhuman deception336 on their companions.
Some of the soldiers seized a man of Thrassiniere, and ran the points of their swords through his ears, and through his feet. They then tore off the nails of his fingers and toes with red-hot pincers, tied him to the tail of an ass76, and dragged him about the streets; and, finally fastened a cord round his head, which they twisted with a stick in so violent a manner as to wring337 it from his body.
Peter Symonds, a protestant, of about eighty years of age, was tied neck and heels, and then thrown down a precipice. In the fall the branch of a tree caught hold of the ropes that fastened him, and suspended him in the midway, so that he languished339 for several days, and at length miserably perished of hunger.
Esay Garcino, refusing to renounce his religion, was cut into small pieces; the soldiers, in ridicule340, saying, they had minced341 him. A woman, named Armand, had every limb separated from each other, and then the respective parts were hung upon a hedge. Two old women were ripped open, and then left in the fields upon the snow where they perished; and a very old woman, who was deformed342, had her nose and hands cut off, and was left, to bleed to death in that manner.[126]
A great number of men, women, and children, were flung from the rocks, and dashed to pieces. Magdalen Bertino, a protestant woman of La Torre, was stripped stark naked, her head tied between her legs, and thrown down one of the precipices; and Mary Raymondet, of the same town, had the flesh sliced from her bones till she expired.
Magdalen Pilot, of Villaro, was cut to pieces in the cave of Castolus; Ann Charboniere had one end of a stake thrust up her body; and the other being fixed in the ground, she was left in that manner to perish, and Jacob Perrin the elder, of the church of Villaro, and David, his brother, were flayed alive.
An inhabitant of La Torre, named Giovanni Andrea Michialm, was apprended, with four of his children, three of them were hacked to pieces before him, the soldiers asking him, at the death of every child, if he would renounce his religion which he constantly refused. One of the soldiers then took up the last and youngest by the legs, and putting the same question to the father he replied as before, when the inhuman brute343 dashed out the child's brains. The father, however, at the same moment started from them, and fled: the soldiers fired after him, but missed him; and he, by the swiftness of his heels, escaped, and hid himself in the Alps.
Further Persecutions in the Valleys of Piedmont, in the seventeenth Century.
Giovanni Pelanchion, for refusing to turn papist, was tied by one leg to the tail of a mule344, and dragged through the streets of Lucerne, amidst the acclamations of an inhuman mob, who kept stoning him, and crying out, He is possessed345 with the devil, so that, neither stoning, nor dragging him through the streets, will kill him, for the devil keeps him alive. They then took him to the river side, chopped off his head, and left that and his body unburied, upon the bank of the stream.
Magdalen, the daughter of Peter Fontaine, a beautiful child of ten years of age, was ravished and murdered by the soldiers. Another girl of about the same age, they roasted alive at Villa82 Nova; and a poor woman, hearing the soldiers were coming toward her house, snatched up the cradle in which her infant son was asleep, and fled toward the woods. The soldiers, however, saw and pursued her, when she lightened herself by putting down the cradle and child, which the soldiers no sooner came to, than they murdered the infant, and continuing the pursuit, found the mother in a cave, where they first ravished, and then cut her to pieces.
Jacob Michelino, chief elder of the church of Bobbio, and several other protestants, were hung up by means of hooks fixed in their bellies346 and left to expire in the most excruciating tortures.
Giovanni Rostagnal, a venerable protestant, upwards of fourscore years of age, had his nose and ears cut off, and slices cut from the fleshy parts of his body, till he bled to death.
Seven persons, viz. Daniel Seleagio and his wife, Giovanni Durant, Lodwich Durant, Bartholomew Durant, Daniel Revel, and Paul[127] Reynaud, had their mouths stuffed with gunpowder347, which being set fire to, their heads were blown to pieces.
Jacob Birone, a schoolmaster of Rorata, for refusing to change his religion, was stripped quite naked; and after having been very indecently exposed, had the nails of his toes and fingers torn off with red-hot pincers, and holes bored through his hands with the point of a dagger348. He then had a cord tied round his middle, and was led through the streets with a soldier on each side of him. At every turning the soldier on his right hand side cut a gash349 in his flesh, and the soldier on his left hand side struck him with a bludgeon, both saying, at the same instant, Will you go to mass? will you go to mass? He still replied in the negative to these interrogatories, and being at length taken to the bridge, they cut off his head on the balustrades, and threw both that and his body into the river.
Paul Garnier, a very pious protestant, had his eyes put out, was then flayed alive, and being divided into four parts, his quarters were placed on four of the principal houses of Lucerne. He bore all his sufferings with the most exemplary patience, praised God as long as he could speak, and plainly evinced, what confidence and resignation a good conscience can inspire.
Daniel Cardon, of Rocappiata, being apprehended by some soldiers, they cut his head off, and having fried his brains, ate them. Two poor old blind women, of St. Giovanni, were burnt alive; and a widow of La Torre, with her daughter, were driven into the river, and there stoned to death.
Paul Giles, on attempting to run away from some soldiers, was shot in the neck: they then slit350 his nose, sliced his chin, stabbed him, and gave his carcase to the dogs.
Some of the Irish troops having taken eleven men of Garcigliana prisoners, they made a furnace red hot, and forced them to push each other in till they came to the last man, whom they pushed in themselves.
Michael Gonet, a man of 90, was burnt to death; Baptista Oudri, another old man, was stabbed; and Bartholomew Frasche had holes made in his heels, through which ropes being put, he was dragged by them to the jail, where his wounds mortified and killed him.
Magdalene de la Piere being pursued by some of the soldiers, and taken, was thrown down a precipice, and dashed to pieces. Margaret Revella, and Mary Pravillerin, two very old women, were burnt alive; and Michael Bellino, with Ann Bochardno, were beheaded.
The son and daughter of a counsellor of Giovanni were rolled down a steep hill together, and suffered to perish in a deep pit at the bottom. A tradesman's family, viz: himself, his wife, and an infant in her arms, were cast from a rock, and dashed to pieces; and Joseph Chairet, and Paul Carniero, were flayed alive.
Cypriania Bustia, being asked if he would renounce his religion and turn Roman catholic, replied, I would rather renounce life, or turn dog; to which a priest answered, For that expression you shall[128] both renounce life, and be given to the dogs. They, accordingly, dragged him to prison, where he continued a considerable time without food, till he was famished351; after which they threw his corpse352 into the street before the prison, and it was devoured by dogs in the most shocking manner.
Margaret Saretta was stoned to death, and then thrown into the river; Antonio Bartina had his head cleft353 asunder354; and Joseph Pont was cut through the middle of his body.
Daniel Maria, and his whole family, being ill of a fever, several papist ruffians broke into his house, telling him they were practical physicians, and would give them all present ease, which they did by knocking the whole family on the head.
Three infant children of a protestant, named Peter Fine, were covered with snow, and stifled355; an elderly widow, named Judith, was beheaded, and a beautiful young woman was stripped naked, and had a stake driven through her body, of which she expired.
Lucy, the wife of Peter Besson, a woman far gone in her pregnancy356, who lived in one of the villages of the Piedmontese valleys, determined, if possible, to escape from such dreadful scenes as every where surrounded her: she, accordingly took two young children, one in each hand, and set off towards the Alps. But on the third day of the journey she was taken in labour among the mountains, and delivered of an infant, who perished through the extreme inclemency357 of the weather, as did the two other children; for all three were found dead by her, and herself just expiring, by the person to whom she related the above particulars.
Francis Gros, the son of a clergyman, had his flesh slowly cut from his body into small pieces, and put into a dish before him; two of his children were minced before his sight; and his wife was fastened to a post, that she might behold358 all these cruelties practised on her husband and offspring. The tormentors, at length, being tired of exercising their cruelties, cut off the heads of both husband and wife, and then gave the flesh of the whole family to the dogs.
The sieur Thomas Margher fled to a cave, when the soldiers shut up the mouth, and he perished with famine. Judith Revelin, with seven children, were barbarously murdered in their beds; and a widow of near fourscore years of age, was hewn to pieces by soldiers.
Jacob Roseno was ordered to pray to the saints, which he absolutely refused to do: some of the soldiers beat him violently with bludgeons to make him comply, but he still refusing, several of them fired at him and lodged359 a great many balls in his body. As he was almost expiring, they cried to him, Will you call upon the saints? Will you pray to the saints? To which he answered, No! No! No! when one of the soldiers, with a broad sword, clove360 his head asunder, and put an end to his sufferings in this world; for which undoubtedly361, he is gloriously rewarded in the next.
A soldier, attempting to ravish a young woman, named Susanna Gacquin, she made a stout362 resistance, and in the struggle pushed him[129] over a precipice, when he was dashed to pieces by the fall. His comrades, instead of admiring the virtue363 of the young woman, and applauding her for so nobly defending her chastity, fell upon her with their swords, and cut her to pieces.
Giovanni Pulhus, a poor peasant of La Torre, being apprehended as a protestant by the soldiers, was ordered, by the marquis of Pianesta, to be executed in a place near the convent. When he came to the gallows364, several monks attended, and did all they could to persuade him to renounce his religion. But he told them he never would embrace idolatry, and that he was happy at being thought worthy to suffer for the name of Christ. They then put him in mind of what his wife and children, who depended upon his labour, would suffer after his decease; to which he replied, I would have my wife and children, as well as myself, to consider their souls more than their bodies, and the next world before this; and with respect to the distress I may leave them in, God is merciful, and will provide for them while they are worthy of his protection. Finding the inflexibility365 of this poor man, the monks cried,—Turn him off, turn him off, which the executioner did almost immediately, and the body being afterward260 cut down, was flung into the river.
Paul Clement, an elder of the church of Rossana, being apprehended by the monks of a neighbouring monastery, was carried to the market-place of that town, where some protestants having just been executed by the soldiers, he was shown the dead bodies, in order that the sight might intimidate366 him. On beholding367 the shocking subjects, he said, calmly, You may kill the body, but you cannot prejudice the soul of a true believer; but with respect to the dreadful spectacles which you have here shown me, you may rest assured, that God's vengeance will overtake the murderers of those poor people, and punish them for the innocent blood they have spilt. The monks were so exasperated at this reply, that they ordered him to be hung up directly; and while he was hanging, the soldiers amused themselves in standing6 at a distance, and shooting at the body as at a mark.
Daniel Rambaut, of Villaro, the father of a numerous family, was apprehended, and, with several others, committed to prison, in the jail of Paysana. Here he was visited by several priests, who with continual importunities did all they could to persuade him to renounce the protestant religion, and turn papist; but this he peremptorily368 refused, and the priests finding his resolution, pretended to pity his numerous family, and told him that he might yet have his life, if he would subscribe63 to the belief of the following articles:
1. The real presence in the host.
2. Transubstantiation.
3. Purgatory.
4. The pope's infallibility.
5. That masses said for the dead will release souls from purgatory.
6. That praying to saints will procure the remission of sins.[130]
M. Rambaut told the priests, that neither his religion, his understanding, nor his conscience, would suffer him to subscribe to any of the articles, for the following reasons:
1. That to believe the real presence in the host, is a shocking union of both blasphemy and idolatry.
2. That to fancy the words of consecration369 perform what the papists call transubstantiation, by converting the wafer and wine into the real and identical body and blood of Christ, which was crucified, and which afterward ascended370 into heaven, is too gross an absurdity371 for even a child to believe, who was come to the least glimmering372 of reason; and that nothing but the most blind superstition could make the Roman catholics put a confidence in any thing so completely ridiculous.
4. That the pope's being infallible was an impossibility, and the pope arrogantly373 laid claim to what could belong to God only, as a perfect being.
5. That saying masses for the dead was ridiculous, and only meant to keep up a belief in the fable374 of purgatory, as the fate of all is finally decided375, on the departure of the soul from the body.
6. That praying to saints for the remission of sins, is misplacing adoration376; as the saints themselves have occasion for an intercessor in Christ. Therefore, as God only can pardon our errors, we ought to sue to him alone for pardon.
The priests were so highly offended at M. Rambaut's answers to the articles to which they would have had him subscribe, that they determined to shake his resolution by the most cruel method imaginable: they ordered one joint377 of his finger to be cut off every day, till all his fingers were gone; they then proceeded in the same manner with his toes; afterward they alternately cut off, daily, a hand and a foot; but finding that he bore his sufferings with the most admirable patience, increased both in fortitude and resignation, and maintained his faith with steadfast resolution, and unshaken constancy, they stabbed him to the heart, and then gave his body to be devoured by the dogs.
Peter Gabriola, a protestant gentleman of considerable eminence378, being seized by a troop of soldiers, and refusing to renounce his religion, they hung a great number of little bags of gunpowder about his body, and then setting fire to them, blew him up.
Anthony, the son of Samuel Catieris, a poor dumb lad who was extremely inoffensive, was cut to pieces by a party of the troops; and soon after the same ruffians entered the house of Peter Moniriat, and cut off the legs of the whole family, leaving them to bleed to death, as they were unable to assist themselves, or to help each other.
Daniel Benech being apprehended, had his nose slit, his ears cut off, and was then divided into quarters, each quarter being hung upon a[131] tree, and Mary Monino, had her jaw379 bones broke and was then left to languish338 till she was famished.
Mary Pelanchion, a handsome widow, belonging to the town of Villaro, was seized by a party of the Irish brigades, who having beat her cruelly, and ravished her, dragged her to a high bridge which crossed the river, and stripped her naked in a most indecent manner, hung her by the legs to the bridge, with her head downwards towards the water, and then going into boats, they fired at her till she expired.
Mary Nigrino, and her daughter who was an idiot, were cut to pieces in the woods, and their bodies left to be devoured by wild beasts: Susanna Bales, a widow of Villaro, was immured380 till she perished through hunger; and Susanna Calvio running away from some soldiers and hiding herself in a barn, they set fire to the straw and burnt her.
Paul Armand was hacked to pieces; a child named Daniel Bertino was burnt; Daniel Michialino had his tongue plucked out, and was left to perish in that condition; and Andreo Bertino, a very old man, who was lame68, was mangled in a most shocking manner, and at length had his belly ripped open, and his bowels carried about on the point of a halbert.
Constantia Bellione, a protestant lady, being apprehended on account of her faith, was asked by a priest if she would renounce the devil and go to mass; to which she replied, "I was brought up in a religion, by which I was always taught to renounce the devil; but should I comply with your desire, and go to mass, I should be sure to meet him there in a variety of shapes." The priest was highly incensed381 at what she said, and told her to recant, or she should suffer cruelly. The lady, however, boldly answered, that she valued not any sufferings he could inflict382, and in spite of all the torments383 he could invent, she would keep her conscience pure and her faith inviolate384. The priest then ordered slices of her flesh to be cut off from several parts of her body, which cruelty she bore with the most singular patience, only saying to the priest, what horrid and lasting385 torments will you suffer in hell, for the trifling386 and temporary pains which I now endure. Exasperated at this expression, and willing to stop her tongue, the priest ordered a file of musqueteers to draw up and fire upon her, by which she was soon despatched, and sealed her martyrdom with her blood.
A young woman named Judith Mandon, for refusing to change her religion, and embrace popery, was fastened to a stake, and sticks thrown at her from a distance, in the very same manner as that barbarous custom which was formerly practised on Shrove-Tuesday, of shying at rocks, as it was termed. By this inhuman proceeding46, the poor creature's limbs were beat and mangled in a terrible manner, and her brains were at last dashed out by one of the bludgeons.
David Paglia and Paul Genre387, attempting to escape to the Alps, with each his son, were pursued and overtaken by the soldiers in a large plain. Here they hunted them for their diversion, goading them[132] with their swords, and making them run about till they dropped down with fatigue. When they found that their spirits were quite exhausted388, and that they could not afford them any more barbarous sport by running, the soldiers hacked them to pieces, and left their mangled bodies on the spot.
A young man of Bobbio, named Michael Greve, was apprehended to the town of La Torre, and being led to the bridge, was thrown over into the river. As he could swim very well, he swam down the stream, thinking to escape, but the soldiers and mob followed on both sides the river, and kept stoning him, till receiving a blow on one of his temples, he was stunned389, and consequently sunk and was drowned.
David Armand was ordered to lay his head down on a block, when a soldier, with a large hammer, beat out his brains. David Baridona being apprehended at Villaro, was carried to La Torre, where, refusing to renounce his religion, he was tormented by means of brimstone matches being tied between his fingers and toes, and set fire to; and afterward, by having his flesh plucked off with red-hot pincers, till he expired; and Giovanni Barolina, with his wife, were thrown into a pool of stagnant390 water, and compelled, by means of pitchforks and stones, to duck down their heads till they were suffocated391.
A number of soldiers went to the house of Joseph Garniero, and before they entered, fired in at the window, to give notice of their approach. A musket392 ball entered one of Mrs. Garniero's breasts, as she was suckling an infant with the other. On finding their intentions, she begged hard that they would spare the life of the infant, which they promised to do, and sent it immediately to a Roman catholic nurse. They then took the husband and hanged him at his own door, and having shot the wife through the head, they left her body weltering in its blood, and her husband hanging on the gallows.
Isaiah Mondon, an elderly man, and a pious protestant, fled from the merciless persecutors to a cleft in a rock, where he suffered the most dreadful hardships; for, in the midst of the winter he was forced to lay on the bare stone, without any covering; his food was the roots he could scratch up near his miserable habitation; and the only way by which he could procure drink, was to put snow in his mouth till it melted. Here, however, some of the inhuman soldiers found him, and after having beaten him unmercifully, they drove him towards Lucerne, goading him with the points of their swords.—Being exceedingly weakened by his manner of living, and his spirits exhausted by the blows he had received, he fell down in the road. They again beat him to make him proceed: when on his knees, he implored them to put him out of his misery393, by despatching him. This they at last agreed to do; and one of them stepping up to him shot him through the head with a pistol, saying, there, heretic, take thy request.[133]
Mary Revol, a worthy protestant, received a shot in her back, as she was walking along the street. She dropped down with the wound, but recovering sufficient strength, she raised herself upon her knees, and lifting her hands towards heaven, prayed in a most fervent242 manner to the Almighty, when a number of soldiers, who were near at hand, fired a whole volley of shot at her, many of which took effect, and put an end to her miseries394 in an instant.
Several men, women, and children secreted395 themselves in a large cave, where they continued for some weeks in safety. It was the custom for two of the men to go when it was necessary, and by stealth procure provisions. These were, however, one day watched, by which the cave was discovered, and soon after, a troop of Roman catholics appeared before it. The papists that assembled upon this occasion were neighbours and intimate acquaintances of the protestants in the cave; and some of them were even related to each other. The protestants, therefore, came out, and implored them, by the ties of hospitality, by the ties of blood, and as old acquaintances and neighbours, not to murder them. But superstition overcomes every sensation of nature and humanity; so that the papists, blinded by bigotry, told them they could not show any mercy to heretics, and, therefore, bade them prepare to die. Hearing this, and knowing the fatal obstinacy396 of the Roman catholics, the protestants all fell prostrate397, lifted their hands and hearts to heaven, prayed with great sincerity and fervency398, and then bowing down, put their faces close to the ground, and patiently waited their fate, which was soon decided, for the papists fell upon them with unremitting fury, and having cut them to pieces, left the mangled bodies and limbs in the cave.
Giovanni Salvagiot, passing by a Roman catholic church, and not taking off his hat, was followed by some of the congregation, who fell upon and murdered him; and Jacob Barrel and his wife, having been taken prisoners by the earl of St. Secondo, one of the duke of Savoy's officers, he delivered them up to the soldiery, who cut off the woman's breasts, and the man's nose, and then shot them both through the head.
Anthony Guigo, a protestant, of a wavering disposition, went to Periero, with an intent to renounce his religion and embrace popery. This design he communicated to some priests, who highly commended it, and a day was fixed upon for his public recantation. In the mean time, Anthony grew fully sensible of his perfidy399, and his conscience tormented him so much night and day, that he determined not to recant, but to make his escape. This he effected, but being soon missed and pursued, he was taken. The troops on the way did all they could to bring him back to his design of recantation; but finding their endeavours ineffectual, they beat him violently on the road, when coming near a precipice, he took an opportunity of leaping down it, and was dashed to pieces.
A protestant gentleman, of considerable fortune, at Bobbio, being nightly provoked by the insolence of a priest, retorted with great[134] severity; and among other things, said, that the pope was Antichrist, mass idolatry, purgatory a farce400, and absolution a cheat. To be revenged, the priest hired five desperate ruffians, who, the same evening, broke into the gentleman's house, and seized upon him in a violent manner. The gentleman was terribly frightened, fell on his knees, and implored mercy; but the desperate ruffians despatched him without the least hesitation401.
A Narrative of the Piedmontese War.
The massacres402 and murders already mentioned to have been committed in the valleys of Piedmont, nearly depopulated most of the towns and villages. One place only had not been assaulted, and that was owing to the difficulty of approaching it; this was the little commonalty of Roras, which was situated upon a rock.
As the work of blood grew slack in other places, the earl of Christople, one of the duke of Savoy's officers, determined, if possible, to make himself master of it; and, with that view, detached three hundred men to surprise it secretly.
The inhabitants of Roras, however, had intelligence of the approach of these troops, when captain Joshua Gianavel, a brave protestant officer, put himself at the head of a small body of the citizens, and waited in ambush403 to attack the enemy in a small defile404.
When the troops appeared, and had entered the defile, which was the only place by which the town could be approached, the protestants kept up a smart and well-directed fire against them, and still kept themselves concealed405 behind bushes from the sight of the enemy. A great number of the soldiers were killed, and the remainder receiving a continued fire, and not seeing any to whom they might return it, thought proper to retreat.
The members of this little community then sent a memorial to the marquis of Pianessa, one of the duke's general officers, setting forth, "That they were sorry, upon any occasion, to be under the necessity of taking up arms; but that the secret approach of a body of troops, without any reason assigned, or any previous notice sent of the purpose of their coming, had greatly alarmed them; that as it was their custom never to suffer any of the military to enter their little community, they had repelled406 force by force, and should do so again; but in all other respects, they professed themselves dutiful, obedient, and loyal subjects to their sovereign, the duke of Savoy."
The marquis of Pianessa, that he might have the better opportunity of deluding and surprising the protestants of Roras, sent them word in answer, "That he was perfectly satisfied with their behaviour, for they had done right, and even rendered a service to their country, as the men who had attempted to pass the defile were not his troops, or sent by him, but a band of desperate robbers, who had, for some time, infested407 those parts, and been a terror to the neighbouring country." To give a greater colour to his treachery, he then published[135] an ambiguous proclamation seemingly favourable to the inhabitants.
Yet, the very day after this plausible408 proclamation, and specious409 conduct, the marquis sent 500 men to possess themselves of Roras, while the people, as he thought, were lulled410 into perfect security by his specious behaviour.
Captain Gianavel, however, was not to be deceived so easily: he, therefore, laid an ambuscade for this body of troops, as he had for the former, and compelled him to retire with very considerable loss.
Though foiled in these, two attempts, the marquis Pianessa determined on a third, which should be still more formidable; but first he imprudently published another proclamation, disowning any knowledge of the second attempt.
Soon after, 700 chosen men were sent upon the expedition, who, in spite of the fire from the protestants, forced the defile, entered Roras, and began to murder every person they met with, without distinction of age or sex. The protestant captain Gianavel, at the head of a small body, though he had lost the defile, determined to dispute their passage through a fortified413 pass that led to the richest and best part of the town. Here he was successful, by keeping up a continual fire, and by means of his men being all complete marksmen. The Roman catholic commander was greatly staggered at this opposition, as he imagined that he had surmounted414 all difficulties. He, however, did his endeavours to force the pass, but being able to bring up only twelve men in front at a time, and the protestants being secured by a breastwork, he found he should be baffled by the handful of men who opposed him.
Enraged at the loss of so many of his troops, and fearful of disgrace if he persisted in attempting what appeared so impracticable, he thought it the wisest thing to retreat. Unwilling, however, to withdraw his men by the defile at which he had entered, on account of the difficulty and danger of the enterprise, he determined to retreat towards Villaro, by another pass called Piampra, which, though hard of access, was easy of descent. But in this he met with a disappointment, for captain Gianavel having posted his little band here, greatly annoyed the troops as they passed, and even pursued their rear till they entered the open country.
The marquis of Pianessa, finding that all his attempts were frustrated415, and that every artifice he used was only an alarm-signal to the inhabitants of Roras, determined to act openly, and therefore proclaimed, that ample rewards should be given to any one who would bear arms against the obstinate50 heretics of Roras, as he called them; and that any officer who would exterminate them should be rewarded in a princely manner.
This engaged captain Mario, a bigoted Roman catholic, and a desperate ruffian, to undertake the enterprise. He, therefore, obtained leave to raise a regiment328 in the following six towns: Lucerne, Borges, Famolas, Bobbio, Begnal, and Cavos.[136]
Having completed his regiment, which consisted of 1000 men, he laid his plan not to go by the defiles416 or the passes, but to attempt gaining the summit of a rock, from whence he imagined he could pour his troops into the town without much difficulty or opposition.
The protestants suffered the Roman catholic troops to gain almost the summit of the rock, without giving them any opposition, or ever appearing in their sight: but when they had almost reached the top they made a most furious attack upon them; one party keeping up a well-directed and constant fire, and another party rolling down huge stones.
This stopped the career of the papist troops: many were killed by the musketry, and more by the stones, which beat them down the precipices. Several fell sacrifices to their hurry, for by attempting a precipitate retreat, they fell down, and were dashed to pieces; and captain Mario himself narrowly escaped with his life, for he fell from a craggy place into a river which washed the foot of the rock. He was taken up senseless, but afterwards recovered, though he was ill of the bruises417 for a long time; and, at length, he fell into a decline at Lucerne, where he died.
Another body of troops was ordered from the camp at Villaro, to make an attempt upon Roras; but these were likewise defeated, by means of the protestants' ambush-fighting, and compelled to retreat again to the camp at Villaro.
After each of these signal victories, captain Gianavel made a suitable discourse13 to his men, causing them to kneel down, and return thanks to the Almighty for his providential protection; and usually concluded with the eleventh psalm418, where the subject is placing confidence in God.
The marquis of Pianessa was greatly enraged at being so much baffled by the few inhabitants of Roras: he, therefore, determined to attempt their expulsion in such a manner as could hardly fail of success.
With this view he ordered all the Roman catholic militia419 of Piedmont to be raised and disciplined. When these orders were completed, he joined to the militia eight thousand regular troops, and dividing the whole into three distinct bodies, he designed that three formidable attacks should be made at the same time, unless the people of Roras, to whom he sent an account of his great preparations, would comply with the following conditions:
1. To ask pardon for taking up arms. 2. To pay the expenses of all the expeditions sent against them. 3. To acknowledge the infallibility of the pope. 4. To go to mass. 5. To pray to the saints. 6. To wear beards. 7. To deliver up their ministers. 8. To deliver up their schoolmasters. 9. To go to confession. 10. To pay loans for the delivery of souls from purgatory. 11. To give up captain Gianavel at discretion. 12. To give up the elders of their church at discretion.
The inhabitants of Roras, on being acquainted with these conditions,[137] were filled with an honest indignation, and, in answer, sent word to the marquis, that sooner than comply with them they would suffer three things, which, of all others, were the most obnoxious to mankind, viz.
1. Their estates to be seized. 2. Their houses to be burnt. 3. Themselves to be murdered.
To the obstinate Heretics inhabiting Roras.
You shall have your request, for the troops sent against you have strict injunctions to plunder, burn, and kill.
Pianessa.
The three armies were then put in motion, and the attacks ordered to be made thus: the first by the rocks of Villaro; the second by the pass of Bagnol; and the third by the defile of Lucerne.
The troops forced their way by the superiority of numbers, and having gained the rocks, pass, and defile, began to make the most horrid depredations421, and exercise the greatest cruelties. Men they hanged, burnt, racked to death, or cut to pieces; women they ripped open, crucified, drowned, or threw from the precipices; and children they tossed upon spears, minced, cut their throats, or dashed out their brains. One hundred and twenty-six suffered in this manner, on the first day of their gaining the town.
Agreeable to the marquis of Pianessa's orders, they likewise plundered the estates, and burnt the houses of the people. Several protestants, however, made their escape, under the conduct of Captain Gianavel, whose wife and children were unfortunately made prisoners, and sent under a strong guard to Turin.
The marquis of Pianessa wrote a letter to captain Gianavel, and released a protestant prisoner that he might carry it him. The contents were, that if the captain would embrace the Roman catholic religion, he should be indemnified for all his losses since the commencement of the war; his wife and children should be immediately released, and himself honourably422 promoted in the duke of Savoy's army; but if he refused to accede423 to the proposals made him, his wife and children should be to put to death; and so large a reward should be given to take him, dead or alive, that even some of his own confidential424 friends should be tempted159 to betray him, from the greatness of the sum.
To this epistle, the brave Gianavel sent the following answer.
My Lord Marquis,
There is no torment so great or death so cruel, but what I would prefer to the abjuration425 of my religion: so that promises lose their effects, and menaces only strengthen me in my faith.
With respect to my wife and children, my lord, nothing can be more afflicting426 to me than the thoughts of their confinement, or more dreadful[138] to my imagination, than their suffering a violent and cruel death. I keenly feel all the tender sensations of husband and parent; my heart is replete427 with every sentiment of humanity; I would suffer any torment to rescue them from danger; I would die to preserve them.
But having said thus much, my lord, I assure you that the purchase of their lives must not be the price of my salvation. You have them in your power it is true; but my consolation428 is, that your power is only a temporary authority over their bodies: you may destroy the mortal part, but their immortal429 souls are out of your reach, and will live hereafter to bear testimony430 against you for your cruelties. I therefore recommend them and myself to God, and pray for a reformation in your heart.
Joshua Gianavel.
This brave protestant officer, after writing the above letter, retired to the Alps, with his followers431; and being joined by a great number of other fugitive432 protestants, he harassed433 the enemy by continual skirmishes.
Meeting one day with a body of papist troops near Bibiana, he, though inferior in numbers, attacked them with great fury, and put them to the rout without the loss of a man, though himself was shot through the leg in the engagement, by a soldier who had hid himself behind a tree; but Gianavel perceiving from whence the shot came, pointed his gun to the place, and despatched the person who had wounded him.
Captain Gianavel hearing that a captain Jahier had collected together a considerable body of protestants, wrote him a letter, proposing a junction100 of their forces. Captain Jahier immediately agreed to the proposal, and marched directly to meet Gianavel.
The junction being formed, it was proposed to attack a town, (inhabited by Roman catholics) called Garcigliana. The assault was given with great spirit, but a reinforcement of horse and foot having lately entered the town, which the protestants knew nothing of, they were repulsed; yet made a masterly retreat, and only lost one man in the action.
The next attempt of the protestant forces was upon St. Secondo, which they attacked with great vigour, but met with a strong resistance from the Roman catholic troops, who had fortified the streets, and planted themselves in the houses, from whence they poured musket balls in prodigious numbers. The protestants, however, advanced, under cover of a great number of planks434, which some held over their heads, to secure them from the shots of the enemy from the houses, while others kept up a well directed fire; so that the houses and entrenchments were soon forced, and the town taken.
In the town they found a prodigious quantity of plunder, which had been taken from protestants at various times, and different places, and which were stored up in the warehouses435, churches, dwelling436 houses, &c. This they removed to a place of safety, to be distributed, with as much justice as possible, among the sufferers.[139]
This successful attack was made with such skill and spirit, that it cost very little to the conquering party, the protestants having only 17 killed, and 26 wounded; while the papists suffered a loss of no less than 450 killed and 511 wounded.
Five protestant officers, viz. Gianavel, Jahier, Laurentio, Genolet, and Benet, laid a plan to surprise Biqueras. To this end they marched in five respective bodies, and by agreement were to make the attack at the same time. The captains Jahier and Laurentio passed through two defiles in the woods, and came to the place in safety, under covert437; but the other three bodies made their approaches through an open country, and, consequently, were more exposed to an attack.
The Roman catholics taking the alarm, a great number of troops were sent to relieve Biqueras from Cavors, Bibiana, Fenile, Campiglione, and some other neighbouring places. When these were united, they determined to attack the three protestant parties, that were marching through the open country.
The protestant officers perceiving the intent of the enemy, and not being at a great distance from each other, joined their forces with the utmost expedition, and formed themselves in order of battle.
In the mean time, the captains Jahier and Laurentio had assaulted the town of Biqueras, and burnt all the out houses, to make their approaches with the greater ease; but not being supported as they expected by the other three protestant captains, they sent a messenger, on a swift horse, towards the open country, to inquire the reason.
The messenger soon returned and informed them that it was not in the power of the three protestant captains to support their proceedings, as they were themselves attacked by a very superior force in the plain, and could scarce sustain the unequal conflict.
The captains Jahier and Laurentio, on receiving this intelligence, determined to discontinue the assault on Biqueras, and to proceed, with all possible expedition, to the relief of their friends on the plain. This design proved to be of the most essential service, for just as they arrived at the spot where the two armies were engaged, the papist troops began to prevail, and were on the point of flanking the left wing, commanded by captain Gianavel. The arrival of these troops turned the scale in favour of the protestants; and the papist forces, though they fought with the most obstinate intrepidity438, were totally defeated. A great number were killed and wounded on both sides, and the baggage, military stores, &c. taken by the protestants were very considerable.
Captain Gianavel, having information that three hundred of the enemy were to convoy439 a great quantity of stores, provisions, &c. from La Torre to the castle of Mirabac, determined to attack them on the way. He, accordingly, began the assault at Malbec, though with a very inadequate440 force. The contest was long and bloody, but the protestants, at length, were obliged to yield to the superiority of numbers,[140] and compelled to make a retreat, which they did with great regularity441, and but little loss.
Captain Gianavel advanced to an advantageous442 post, situated near the town of Villaro, and then sent the following information and commands to the inhabitants.
1. That he should attack the town in twenty-four hours.
2. That with respect to the Roman catholics who had borne arms, whether they belonged to the army or not, he should act by the law of retaliation443, and put them to death, for the numerous depredations, and many cruel murders, they had committed.
3. That all women and children, whatever their religion might be, should be safe.
4. That he commanded all male protestants to leave the town and join him.
5. That all apostates444, who had, through weakness, abjured445 their religion, should be deemed enemies, unless they renounced their abjuration.
6. That all who returned to their duty to God, and themselves, should be received as friends.
The protestants, in general, immediately left the town, and joined captain Gianavel with great satisfaction, and the few, who through weakness or fear, had abjured their faith, recanted their abjuration, and were received into the bosom of the church. As the marquis of Pianessa had removed the army, and encamped in quite a different part of the country, the Roman catholics of Villaro thought it would be folly446 to attempt to defend the place with the small force they had. They, therefore, fled with the utmost precipitation, leaving the town and most of their property, to the discretion of the protestants.
The protestant commanders having called a council of war, resolved to make an attempt upon the town of La Torre.
The papists being apprized of the design, detached some troops to defend a defile, through which the protestants must make their approach; but these were defeated, compelled to abandon the pass, and forced to retreat to La Torre.
The protestants proceeded on their march, and the troops of La Torre, on their approach, made a furious sally, were repulsed with great loss, and compelled to seek shelter in the town. The governor now only thought of defending the place, which the protestants began to attack in form; but after many brave attempts, and furious assaults, the commanders determined to abandon the enterprise for several reasons, particularly, because they found the place itself too strong, their own number too weak, and their cannon447 not adequate to the task of battering448 down the walls.
This resolution taken, the protestant commanders began a masterly retreat, and conducted it with such regularity, that the enemy did not choose to pursue them, or molest their rear, which they might have done, as they passed the defiles.
The next day they mustered449, reviewed the army, and found the[141] whole to amount to four hundred and ninety-five men. They then held a council of war, and planned an easier enterprise: this was to make an attack on the commonalty of Crusol, a place, inhabited by a number of the most bigoted Roman catholics, and who had exercised, during the persecutions, the most unheard-of cruelties on the protestants.
The people of Crusol, hearing of the design against them, fled to a neighbouring fortress294, situated on a rock, where the protestants could not come to them, for a very few men could render it inaccessible450 to a numerous army. Thus they secured their persons, but were in too much hurry to secure their property, the principal part of which, indeed, had been plundered from the protestants, and now luckily fell again to the possession of the right owners. It consisted of many rich and valuable articles, and what, at that time, was of much more consequence, viz. a great quantity of military stores.
The day after the protestants were gone with their booty, eight hundred troops arrived to the assistance of the people of Crusol, having been despatched from Lucerne, Biqueras, Cavors, &c. But finding themselves too late, and that pursuit would be vain, not to return empty handed, they began to plunder the neighbouring villages, though what they took was from their friends. After collecting a tolerable booty, they began to divide it, but disagreeing about the different shares, they fell from words to blows, did a great deal of mischief, and then plundered each other.
On the very same day in which the protestants were so successful at Crusol, some papists marched with a design to plunder and burn the little protestant village of Rocappiatta, but by the way they met with the protestant forces belonging to the captains Jahier and Laurentio, who were posted on the hill of Angrognia. A trivial engagement ensued, for the Roman catholics, on the very first attack, retreated in great confusion, and were pursued with much slaughter. After the pursuit was over, some straggling papist troops meeting with a poor peasant, who was a protestant, tied a cord round his head, and strained it till his skull451 was quite crushed.
Captain Gianavel and captain Jahier concerted a design together to make an attack upon Lucerne; but captain Jahier not bringing up his forces at the time appointed, captain Gianavel determined to attempt the enterprise himself.
He, therefore, by a forced march, proceeded towards that place during the whole night, and was close to it by break of day. His first care was to cut the pipes that conveyed water into the town, and then to break down the bridge, by which alone provisions from the country could enter.
He then assaulted the places and speedily possessed himself of two of the out posts; but finding he could not make himself master of the place, he prudently412 retreated with very little loss, blaming, however captain Jahier, for the failure of the enterprise.[142]
The papists being informed that captain Gianavel was at Angrognia with only his own company, determined if possible to surprise him. With this view, a great number of troops were detached from La Torre and other places: one party of these got on top of a mountain, beneath which he was posted; and the other party intended to possess themselves of the gate of St. Bartholomew.
The papists thought themselves sure of taking captain Gianavel and every one of his men, as they consisted but of three hundred, and their own force was two thousand five hundred. Their design, however, was providentially frustrated, for one of the popish soldiers imprudently blowing a trumpet452 before the signal for attack was given, captain Gianavel took the alarm, and posted his little company so advantageously at the gate of St. Bartholomew, and at the defile by which the enemy must descend453 from the mountains, that the Roman catholic troops failed in both attacks, and were repulsed with very considerable loss.
Soon after, captain Jahier came to Angrognia, and joined his forces to those of captain Gianavel, giving sufficient reasons to excuse his before-mentioned failure. Captain Jahier now made several secret excursions with great success, always selecting the most active troops, belonging both to Gianavel and himself. One day he had put himself at the head of forty-four men, to proceed upon an expedition, when entering a plain near Ossac, he was suddenly surrounded by a large body of horse. Captain Jahier and his men fought desperately454, though oppressed by odds455, and killed the commander-in-chief, three captains, and fifty-seven private men, of the enemy. But captain Jahier himself being killed, with thirty-five of his men, the rest surrendered. One of the soldiers cut off captain Jahier's head, and carrying it to Turin, presented it to the duke of Savoy, who rewarded him with six hundred ducatoons.
The death of this gentleman was a signal loss to the protestants, as he was a real friend to, and companion of, the reformed church. He possessed a most undaunted spirit, so that no difficulties could deter85 him from undertaking456 an enterprise, or dangers terrify him in its execution. He was pious without affectation, and humane without weakness; bold in a field, meek457 in a domestic life, of a penetrating458 genius, active in spirit, and resolute163 in all his undertakings459.
To add to the affliction of the protestants, captain Gianavel was, soon after, wounded in such a manner that he was obliged to keep his bed. They, however, took new courage from misfortunes, and determining not to let their spirits droop460, attacked a body of popish troops with great intrepidity; the protestants were much inferior in numbers, but fought with more resolution than the papists, and at length routed them with considerable slaughter. During the action, a sergeant461 named Michael Bertino was killed; when his son, who was close behind him, leaped into his place, and said, I have lost my father; but courage, fellow soldiers, God is a father to us all.[143]
Several skirmishes likewise happened between the troops of La Torre and Tagliaretto, and the protestant forces, which in general terminated in favour of the latter.
A Protestant gentleman, named Andrion, raised a regiment of horse, and took the command of it himself. The sieur John Leger persuaded a great number of protestants to form themselves into volunteer companies; and an excellent officer, named Michelin, instituted several bands of light troops. These being all joined to the remains462 of the veteran protestant troops, (for great numbers had been lost in the various battles, skirmishes, sieges, &c.) composed a respectable army, which the officers thought proper to encamp near St. Giovanni.
The Roman catholic commanders, alarmed at the formidable appearance, and increased strength of the protestant forces, determined, if possible, to dislodge them from their encampment. With this view, they collected together a large force, consisting of the principal part of the garrisons464 of the Roman catholic towns, the draft from the Irish brigades, a great number of regulars sent by the marquis of Pianessa, the auxiliary465 troops, and the independent companies.
These, having formed a junction, encamped near the protestants, and spent several days in calling councils of war, and disputing on the most proper mode of proceeding. Some were for plundering the country, in order to draw the protestants from their camp; others were for patiently waiting till they were attacked; and a third party were for assaulting the protestant camp, and trying to make themselves masters of every thing in it.
The last of them prevailed, and the morning after the resolution had been taken was appointed to put it into execution. The Roman catholic troops were accordingly separated into four divisions, three of which were to make an attack in different places; and the fourth to remain as a body of reserve to act as occasion might require.
"Fellow-soldiers, you are now going to enter upon a great action, which will bring you fame and riches. The motives467 of your acting with spirit are likewise of the most important nature; namely, the honour of showing your loyalty468 to your sovereign, the pleasure of spilling heretic blood, and the prospect469 of plundering the protestant camp. So, my brave fellows, fall on, give no quarter, kill all you meet, and take all you come near."
After this inhuman speech the engagement began, and the protestant camp was attacked in three places with inconceivable fury. The fight was maintained with great obstinacy and perseverance470 on both sides, continuing without intermission for the space of four hours; for the several companies on both sides relieved each other alternately, and by that means kept up a continual fire during the whole action.
During the engagement of the main armies, a detachment was sent from the body of reserve to attack the post of Castelas, which, if the[144] papists had carried, it would have given them the command of the valleys of Perosa, St. Martino, and Lucerne; but they were repulsed with great loss, and compelled to return to the body of reserve, from whence they had been detached.
Soon after the return of this detachment, the Roman catholic troops, being hard pressed in the main battle, sent for the body of reserve to come to their support. These immediately marched to their assistance, and for some time longer held the event doubtful, but at length the valour of the protestants prevailed, and the papists were totally defeated, with the loss of upwards of three hundred men killed, and many more wounded.
When the cyndic of Lucerne, who was indeed a papist, but not a bigoted one, saw the great number of wounded men brought into that city, he exclaimed, ah! I thought the wolves used to devour103 the heretics, but now I see the heretics eat the wolves. This expression being reported to M. Marolles, the Roman catholic commander in chief at Lucerne, he sent a very severe and threatening letter to the cyndic, who was so terrified, that the fright threw him into a fever, and he died in a few days.
This great battle was fought just before the harvest was got in, when the papists, exasperated at their disgrace, and resolved on any kind of revenge, spread themselves by night in detached parties over the finest corn-fields of the protestants, and set them on fire in sundry471 places. Some of these straggling parties, however, suffered for their conduct; for the protestants, being alarmed in the night by the blazing of the fire among the corn, pursued the fugitives472 early in the morning, and overtaking many, put them to death. The protestant captain Bellin, likewise, by way of retaliation, went with a body of light troops, and burnt the suburbs of La Torre, making his retreat afterward with very little loss.
A few days after, captain Bellin, with a much stronger body of troops, attacked the town of La Torre itself, and making a breach473 in the wall of the convent, his men entered, driving the garrison463 into the citadel474, and burning both town and convent. After having effected this, they made a regular retreat, as they could not reduce the citadel for want of cannon.
An Account of the Persecutions of Michael de Molinos, a Native of Spain.
Michael de Molinos, a Spaniard of a rich and honourable475 family, entered, when young, into priest's orders, but would not accept of any preferment in the church. He possessed great natural abilities, which he dedicated476 to the service of his fellow-creatures, without any view of emolument477 to himself. His course of life was pious and uniform; nor did he exercise those austerities which are common among the religious orders of the church of Rome.
Being of a contemplative turn of mind, he pursued the track of the mystical divines, and having acquired great reputation in Spain, and[145] being desirous of propagating his sublime478 mode of devotion, he left his own country, and settled at Rome. Here he soon connected himself with some of the most distinguished479 among the literati, who so approved of his religious maxims480, that they concurred481 in assisting him to propagate them; and, in a short time, he obtained a great number of followers, who, from the sublime mode of their religion, were distinguished by the name of Quietists.
In 1675, Molinos published a book entitled "Il Guida Spirituale," to which were subjoined recommendatory letters from several great personages. One of these was by the archbishop of Reggio; a second by the general of the Franciscans; and a third by father Martin de Esparsa, a Jesuit, who had been divinity-professor both at Salamanca and Rome.
No sooner was the book published, than it was greatly read, and highly esteemed482, both in Italy and Spain; and this so raised the reputation of the author, that his acquaintance was coveted483 by the most respectable characters. Letters were written to him from numbers of people, so that a correspondence was settled between him, and those who approved of his method, in different parts of Europe. Some secular484 priests, both at Rome and Naples, declared themselves openly for it, and consulted him, as a sort of oracle485, on many occasions. But those who attached themselves to him with the greatest sincerity, were some of the fathers of the Oratory486; in particular three of the most eminent487, namely, Caloredi, Ciceri, and Petrucci. Many of the cardinals also courted his acquaintance, and thought themselves happy in being reckoned among the number of his friends. The most distinguished of them was the cardinal d'Estrees, a man of very great learning, who so highly approved of Molinos' maxims, that he entered into a close connexion with him. They conversed together daily, and notwithstanding the distrust a Spaniard has naturally of a Frenchman, yet Molinos, who was sincere in his principles, opened his mind without reserve to the cardinal; and by this means a correspondence was settled between Molinos and some distinguished characters in France.
Whilst Molinos was thus labouring to propagate his religious mode, father Petrucci wrote several treatises relative to a contemplative life; but he mixed in them so many rules for the devotions of the Romish church, as mitigated488 that censure489 he might have otherwise incurred490. They were written chiefly for the use of the nuns, and therefore the sense was expressed in the most easy and familiar style.
Molinos had now acquired such reputation, that the Jesuits and Dominicans began to be greatly alarmed, and determined to put a stop to the progress of this method. To do this, it was necessary to decry491 the author of it; and as heresy is an imputation492 that makes the strongest impression at Rome, Molinos and his followers were given out to be heretics. Books were also written by some of the Jesuits against Molinos and his method; but they were all answered with spirit by Molinos.[146]
These disputes occasioned such disturbance in Rome, that the whole affair was taken notice of by the inquisition. Molinos and his book, and father Petrucci, with his treatises and letters, were brought under a severe examination; and the Jesuits were considered as the accusers. One of the society had, indeed, approved of Molinos' book but the rest took care he should not be again seen at Rome. In the course of the examination both Molinos and Petrucci acquitted493 themselves so well, that their books were again approved, and the answers which the Jesuits had written were censured494 as scandalous.
Petrucci's conduct on this occasion was so highly approved, that it not only raised the credit of the cause, but his own emolument; for he was soon after made bishop of Jesis, which was a new declaration made by the pope in their favour. Their books were now esteemed more than ever, their method was more followed, and the novelty of it, with the new approbation given after so vigorous an accusation74 by the Jesuits, all contributed to raise the credit, and increase the number of the party.
The behaviour of father Petrucci in his new dignity greatly contributed to increase his reputation, so that his enemies were unwilling to give him any further disturbance; and, indeed, there was less occasion given for censure by his writings than those of Molinos. Some passages in the latter were not so cautiously expressed, but there was room to make exceptions to them; while, on the other hand, Petrucci so fully explained himself, as easily to remove the objections made to some parts of his letter.
The great reputation acquired by Molinos and Petrucci, occasioned a daily increase of the Quietists. All who were thought sincerely devout495, or at least affected the reputation of it, were reckoned among the number. If these persons were observed to become more strict in their lives and mental devotions, yet there appeared less zeal in their whole deportment as to the exterior496 parts of the church ceremonies. They were not so assiduous at mass, nor so earnest to procure masses to be said for their friends; nor were they so frequently either at confession, or in processions.
Though the new approbation given to Molinos' book by the inquisition had checked the proceedings of his enemies; yet they were still inveterate against him in their hearts, and determined if possible to ruin him. They insinuated497 that he had ill designs, and was, in his heart, an enemy to the Christian religion: that under pretence223 of raising men to a sublime strain of devotion, he intended to erase498 from their minds a sense of the mysteries of christianity. And because he was a Spaniard, they gave out that he was descended499 from a Jewish or Mahometan race, and that he might carry in his blood, or in his first education, some seeds of those religions which he had since cultivated with no less art than zeal. This last calumny500 gained but little credit at Rome, though it was said an order was sent to examine the registers of the place where Molinos was baptised.[147]
Molinos finding himself attacked with great vigour, and the most unrelenting malice, took every necessary precaution to prevent these imputations being credited. He wrote a treatise, entitled Frequent and Daily Communion, which was likewise approved by some of the most learned of the Romish clergy. This was printed with his Spiritual Guide, in the year 1675; and in the preface to it he declared, that he had not written it with any design to engage himself in matters of controversy501, but that it was drawn from him by the earnest solicitations of many pious people.
The Jesuits, failing, in their attempts of crushing Molinos' power in Rome, applied502 to the court of France, when, in a short time, they so far succeeded, that an order was sent to cardinal d'Estrees, commanding him to prosecute503 Molinos with all possible rigour. The cardinal, though so strongly attached to Molinos, resolved to sacrifice all that is sacred in friendship to the will of his master. Finding, however, there was not sufficient matter for an accusation against him, he determined to supply that defect himself. He, therefore, went to the inquisitors, and informed them of several particulars, not only relative to Molinos, but also Petrucci, both of whom, together with several of their friends, were put into the inquisition.
When they were brought before the inquisitors, (which was the beginning of the year 1684) Petrucci answered the respective questions put to him with so much judgment504 and temper, that he was soon dismissed; and though Molinos' examination was much longer, it was generally expected he would have been likewise discharged: but this was not the case. Though the inquisitors had not any just accusation against him, yet they strained every nerve to find him guilty of heresy. They first objected to his holding a correspondence in different parts of Europe; but of this he was acquitted, as the matter of that correspondence could not be made criminal. They then directed their attention to some suspicious papers found in his chamber505; but Molinos so clearly explained their meaning, that nothing could be made of them to his prejudice. At length, cardinal d'Estrees, after producing the order sent him by the king of France for prosecuting506 Molinos, said, he could prove against him more than was necessary to convince them he was guilty of heresy. To do this he perverted507 the meaning of some passages in Molinos' books and papers, and related many false and aggravating508 circumstances relative to the prisoner. He acknowledged he had lived with him under the appearance of friendship, but that it was only to discover his principles and intentions: that he had found them to be of a bad nature, and that dangerous consequences were likely to ensue; but in order to make a full discovery, he had assented509 to several things, which, in his heart, he detested510; and that, by these means, he saw into the secrets of Molinos, but determined not to take any notice, till a proper opportunity should offer of crushing him and his followers.
In consequence of d'Estrees' evidence, Molinos was closely confined by the inquisition, where he continued for some time, during which[148] period all was quiet, and his followers prosecuted511 their mode without interruption. But on a sudden the Jesuits determined to extirpate512 them, and the storm broke out with the most inveterate vehemence513.
The count Vespiniani and his lady, Don Paulo Rocchi, confessor to the prince Borghese, and some of his family, with several others, (in all seventy persons) were put into the inquisition, among whom many were highly esteemed both for their learning and piety. The accusation laid against the clergy was, their neglecting to say the breviary; and the rest were accused of going to the communion without first attending confession. In a word, it was said, they neglected all the exterior parts of religion, and gave themselves up wholly to solitude514 and inward prayer.
The countess Vespiniani exerted herself in a very particular manner on her examination before the inquisitors. She said, she had never revealed her method of devotion to any mortal but her confessor, and that it was impossible they should know it without his discovering the secret; that, therefore it was time to give over going to confession, if priests made this use of it, to discover the most secret thoughts intrusted to them; and that, for the future, she would only make her confession to God.
From this spirited speech, and the great noise made in consequence of the countess's situation, the inquisitors thought it most prudent411 to dismiss both her and her husband, lest the people might be incensed, and what she said might lessen515 the credit of confession. They were, therefore, both discharged, but bound to appear whenever they should be called upon.
Besides those already mentioned, such was the inveteracy516 of the Jesuits against the Quietists, that within the space of a month upwards of two hundred persons were put into the inquisition; and that method of devotion which had passed in Italy as the most elevated to which mortals could aspire517, was deemed heretical, and the chief promoters of it confined in a wretched dungeon.
In order, if possible, to extirpate Quietism, the inquisitors sent a circular letter to cardinal Cibo, as the chief minister, to disperse518 it through Italy. It was addressed to all prelates, informing them, that whereas many schools and fraternities were established in several parts of Italy, in which some persons, under a pretence of leading people into the ways of the Spirit, and to the prayer of quietness, instilled519 into them many abominable heresies520, therefore a strict charge was given to dissolve all those societies, and to oblige the spiritual guide to tread in the known paths; and, in particular, to take care none of that sort should be suffered to have the direction of the nunneries. Orders were likewise given to proceed, in the way of justice, against those who should be found guilty of these abominable errors.
After this a strict inquiry was made into all the nunneries in Rome; when most of their directors and confessors were discovered to be engaged in this new method. It was found that the Carmelites, the nuns of the Conception, and those of several other convents, were[149] wholly given up to prayer and contemplation, and that, instead of their beads521, and the other devotions to saints, or images, they were much alone, and often in the exercise of mental prayer; that when they were asked why they had laid aside the use of their beads, and their ancient forms, their answer was, their directors had advised them so to do. Information of this being given to the inquisition, they sent orders that all books written in the same strain with those of Molinos and Petrucci, should be taken from them, and that they should be compelled to return to their original form of devotion.
The circular letter sent to cardinal Cibo, produced but little effect, for most of the Italian bishops were inclined to Molinos' method. It was intended that this, as well as all other orders from the inquisitors, should be kept secret; but notwithstanding all their care, copies of it were printed, and dispersed522 in most of the principal towns in Italy. This gave great uneasiness to the inquisitors, who use every method they can to conceal their proceedings from the knowledge of the world. They blamed the cardinal, and accused him of being the cause of it; but he retorted on them, and his secretary laid the fault on both.
During these transactions, Molinos suffered great indignities523 from the officers of the inquisition; and the only comfort he received was, from being sometimes visited by father Petrucci.
Though he had lived in the highest reputation in Rome for some years, he was now as much despised, as he had been admired, being generally considered as one of the worst of heretics.
The greater part of Molinos' followers, who had been placed in the inquisition, having abjured his mode, were dismissed; but a harder fate awaited Molinos, their leader.
After lying a considerable time in prison, he was at length brought again before the inquisitors to answer to a number of articles exhibited against him from his writings. As soon as he appeared in court, a chain was put round his body, and a wax-light in his hand, when two friars read aloud the articles of accusation. Molinos answered each with great steadiness and resolution; and notwithstanding his arguments totally defeated the force of all, yet he was found guilty of heresy, and condemned to imprisonment for life.
When he left the court he was attended by a priest, who had borne him the greatest respect. On his arrival at the prison he entered the cell allotted524 for his confinement with great tranquility; and on taking leave of the priest, thus addressed him: Adieu, father, we shall meet again at the day of judgment, and then it will appear on which side the truth is, whether on my side, or on yours.
During his confinement, he was several times tortured in the most cruel manner, till, at length, the severity of the punishments overpowered his strength, and finished his existence.
The death of Molinos struck such an impression on his followers, that the greater part of them soon abjured his mode; and by the assiduity of the Jesuits, Quietism was totally extirpated525 throughout the country.
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1 persecution | |
n. 迫害,烦扰 | |
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2 deluded | |
v.欺骗,哄骗( delude的过去式和过去分词 ) | |
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3 diffused | |
散布的,普及的,扩散的 | |
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4 superstition | |
n.迷信,迷信行为 | |
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5 bigotry | |
n.偏见,偏执,持偏见的行为[态度]等 | |
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6 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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7 narrative | |
n.叙述,故事;adj.叙事的,故事体的 | |
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8 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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9 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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10 clergy | |
n.[总称]牧师,神职人员 | |
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11 orator | |
n.演说者,演讲者,雄辩家 | |
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12 corruptions | |
n.堕落( corruption的名词复数 );腐化;腐败;贿赂 | |
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13 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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14 discourses | |
论文( discourse的名词复数 ); 演说; 讲道; 话语 | |
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15 scour | |
v.搜索;擦,洗,腹泻,冲刷 | |
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16 forth | |
adv.向前;向外,往外 | |
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17 piety | |
n.虔诚,虔敬 | |
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18 doctrines | |
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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19 doctrine | |
n.教义;主义;学说 | |
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20 enraged | |
使暴怒( enrage的过去式和过去分词 ); 歜; 激愤 | |
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21 interdict | |
v.限制;禁止;n.正式禁止;禁令 | |
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22 banished | |
v.放逐,驱逐( banish的过去式和过去分词 ) | |
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23 retired | |
adj.隐退的,退休的,退役的 | |
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24 snare | |
n.陷阱,诱惑,圈套;(去除息肉或者肿瘤的)勒除器;响弦,小军鼓;vt.以陷阱捕获,诱惑 | |
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25 martyr | |
n.烈士,殉难者;vt.杀害,折磨,牺牲 | |
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26 vengeance | |
n.报复,报仇,复仇 | |
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27 conversed | |
v.交谈,谈话( converse的过去式 ) | |
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28 treatises | |
n.专题著作,专题论文,专著( treatise的名词复数 ) | |
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29 treatise | |
n.专著;(专题)论文 | |
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30 conclave | |
n.秘密会议,红衣主教团 | |
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31 cardinals | |
红衣主教( cardinal的名词复数 ); 红衣凤头鸟(见于北美,雄鸟为鲜红色); 基数 | |
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32 cardinal | |
n.(天主教的)红衣主教;adj.首要的,基本的 | |
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33 testament | |
n.遗嘱;证明 | |
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34 pointed | |
adj.尖的,直截了当的 | |
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35 layman | |
n.俗人,门外汉,凡人 | |
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36 apprehended | |
逮捕,拘押( apprehend的过去式和过去分词 ); 理解 | |
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37 apprehend | |
vt.理解,领悟,逮捕,拘捕,忧虑 | |
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38 confinement | |
n.幽禁,拘留,监禁;分娩;限制,局限 | |
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39 wrought | |
v.引起;以…原料制作;运转;adj.制造的 | |
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40 renounce | |
v.放弃;拒绝承认,宣布与…断绝关系 | |
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41 renounced | |
v.声明放弃( renounce的过去式和过去分词 );宣布放弃;宣布与…决裂;宣布摒弃 | |
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42 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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43 amends | |
n. 赔偿 | |
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44 strenuously | |
adv.奋发地,费力地 | |
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45 proceedings | |
n.进程,过程,议程;诉讼(程序);公报 | |
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46 proceeding | |
n.行动,进行,(pl.)会议录,学报 | |
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47 imprisonment | |
n.关押,监禁,坐牢 | |
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48 disdain | |
n.鄙视,轻视;v.轻视,鄙视,不屑 | |
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49 obstinately | |
ad.固执地,顽固地 | |
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50 obstinate | |
adj.顽固的,倔强的,不易屈服的,较难治愈的 | |
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51 distress | |
n.苦恼,痛苦,不舒适;不幸;vt.使悲痛 | |
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52 remarkably | |
ad.不同寻常地,相当地 | |
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53 pangs | |
突然的剧痛( pang的名词复数 ); 悲痛 | |
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54 scattered | |
adj.分散的,稀疏的;散步的;疏疏落落的 | |
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55 zeal | |
n.热心,热情,热忱 | |
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56 zealous | |
adj.狂热的,热心的 | |
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57 magistrate | |
n.地方行政官,地方法官,治安官 | |
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58 custody | |
n.监护,照看,羁押,拘留 | |
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59 forfeit | |
vt.丧失;n.罚金,罚款,没收物 | |
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60 redeem | |
v.买回,赎回,挽回,恢复,履行(诺言等) | |
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61 persuasions | |
n.劝说,说服(力)( persuasion的名词复数 );信仰 | |
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62 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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63 subscribe | |
vi.(to)订阅,订购;同意;vt.捐助,赞助 | |
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64 subscribed | |
v.捐助( subscribe的过去式和过去分词 );签署,题词;订阅;同意 | |
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65 superstitious | |
adj.迷信的 | |
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66 condemned | |
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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67 entreated | |
恳求,乞求( entreat的过去式和过去分词 ) | |
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68 lame | |
adj.跛的,(辩解、论据等)无说服力的 | |
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69 sincerity | |
n.真诚,诚意;真实 | |
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70 industrious | |
adj.勤劳的,刻苦的,奋发的 | |
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71 cultivation | |
n.耕作,培养,栽培(法),养成 | |
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72 tenants | |
n.房客( tenant的名词复数 );佃户;占用者;占有者 | |
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73 accusations | |
n.指责( accusation的名词复数 );指控;控告;(被告发、控告的)罪名 | |
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74 accusation | |
n.控告,指责,谴责 | |
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75 nuns | |
n.(通常指基督教的)修女, (佛教的)尼姑( nun的名词复数 ) | |
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76 ass | |
n.驴;傻瓜,蠢笨的人 | |
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77 tapers | |
(长形物体的)逐渐变窄( taper的名词复数 ); 微弱的光; 极细的蜡烛 | |
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78 tithes | |
n.(宗教捐税)什一税,什一的教区税,小部分( tithe的名词复数 ) | |
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79 considerably | |
adv.极大地;相当大地;在很大程度上 | |
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80 corporate | |
adj.共同的,全体的;公司的,企业的 | |
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81 annexing | |
并吞( annex的现在分词 ); 兼并; 强占; 并吞(国家、地区等) | |
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82 villa | |
n.别墅,城郊小屋 | |
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83 jurisdiction | |
n.司法权,审判权,管辖权,控制权 | |
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84 determined | |
adj.坚定的;有决心的 | |
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85 deter | |
vt.阻止,使不敢,吓住 | |
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86 exterminate | |
v.扑灭,消灭,根绝 | |
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87 monk | |
n.和尚,僧侣,修道士 | |
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88 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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89 authorized | |
a.委任的,许可的 | |
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90 previously | |
adv.以前,先前(地) | |
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91 artifice | |
n.妙计,高明的手段;狡诈,诡计 | |
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92 deluding | |
v.欺骗,哄骗( delude的现在分词 ) | |
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93 prey | |
n.被掠食者,牺牲者,掠食;v.捕食,掠夺,折磨 | |
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94 apprised | |
v.告知,通知( apprise的过去式和过去分词 );评价 | |
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95 prodigies | |
n.奇才,天才(尤指神童)( prodigy的名词复数 ) | |
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96 slain | |
杀死,宰杀,杀戮( slay的过去分词 ); (slay的过去分词) | |
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97 outlaws | |
歹徒,亡命之徒( outlaw的名词复数 ); 逃犯 | |
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98 proscribed | |
v.正式宣布(某事物)有危险或被禁止( proscribe的过去式和过去分词 ) | |
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99 exterminated | |
v.消灭,根绝( exterminate的过去式和过去分词 ) | |
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100 junction | |
n.连接,接合;交叉点,接合处,枢纽站 | |
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101 harass | |
vt.使烦恼,折磨,骚扰 | |
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102 boughs | |
大树枝( bough的名词复数 ) | |
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103 devour | |
v.吞没;贪婪地注视或谛听,贪读;使着迷 | |
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104 devoured | |
吞没( devour的过去式和过去分词 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光 | |
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105 glut | |
n.存货过多,供过于求;v.狼吞虎咽 | |
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106 bigoted | |
adj.固执己见的,心胸狭窄的 | |
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107 malice | |
n.恶意,怨恨,蓄意;[律]预谋 | |
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108 molest | |
vt.骚扰,干扰,调戏 | |
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109 extremities | |
n.端点( extremity的名词复数 );尽头;手和足;极窘迫的境地 | |
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110 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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111 exasperated | |
adj.恼怒的 | |
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112 belly | |
n.肚子,腹部;(像肚子一样)鼓起的部分,膛 | |
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113 bowels | |
n.肠,内脏,内部;肠( bowel的名词复数 );内部,最深处 | |
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114 stark | |
adj.荒凉的;严酷的;完全的;adv.完全地 | |
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115 hacked | |
生气 | |
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116 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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117 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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118 remorse | |
n.痛恨,悔恨,自责 | |
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119 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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120 mangled | |
vt.乱砍(mangle的过去式与过去分词形式) | |
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121 hogs | |
n.(尤指喂肥供食用的)猪( hog的名词复数 );(供食用的)阉公猪;彻底地做某事;自私的或贪婪的人 | |
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122 brutal | |
adj.残忍的,野蛮的,不讲理的 | |
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123 mortified | |
v.使受辱( mortify的过去式和过去分词 );伤害(人的感情);克制;抑制(肉体、情感等) | |
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124 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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125 compassionate | |
adj.有同情心的,表示同情的 | |
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126 interceded | |
v.斡旋,调解( intercede的过去式和过去分词 );说情 | |
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127 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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128 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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129 idol | |
n.偶像,红人,宠儿 | |
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130 abhorred | |
v.憎恶( abhor的过去式和过去分词 );(厌恶地)回避;拒绝;淘汰 | |
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131 dictates | |
n.命令,规定,要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 );口授;支配;摆布 | |
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132 reigns | |
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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133 torment | |
n.折磨;令人痛苦的东西(人);vt.折磨;纠缠 | |
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134 tormenting | |
使痛苦的,使苦恼的 | |
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135 dictating | |
v.大声讲或读( dictate的现在分词 );口授;支配;摆布 | |
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136 persecute | |
vt.迫害,虐待;纠缠,骚扰 | |
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137 contented | |
adj.满意的,安心的,知足的 | |
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138 disturbance | |
n.动乱,骚动;打扰,干扰;(身心)失调 | |
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139 bishop | |
n.主教,(国际象棋)象 | |
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140 purgatory | |
n.炼狱;苦难;adj.净化的,清洗的 | |
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141 martyrs | |
n.martyr的复数形式;烈士( martyr的名词复数 );殉道者;殉教者;乞怜者(向人诉苦以博取同情) | |
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142 revel | |
vi.狂欢作乐,陶醉;n.作乐,狂欢 | |
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143 procured | |
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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144 procure | |
vt.获得,取得,促成;vi.拉皮条 | |
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145 adversaries | |
n.对手,敌手( adversary的名词复数 ) | |
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146 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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147 bloody | |
adj.非常的的;流血的;残忍的;adv.很;vt.血染 | |
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148 dominions | |
统治权( dominion的名词复数 ); 领土; 疆土; 版图 | |
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149 affront | |
n./v.侮辱,触怒 | |
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150 persecuted | |
(尤指宗教或政治信仰的)迫害(~sb. for sth.)( persecute的过去式和过去分词 ); 烦扰,困扰或骚扰某人 | |
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151 addicted | |
adj.沉溺于....的,对...上瘾的 | |
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152 intemperance | |
n.放纵 | |
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153 blasphemy | |
n.亵渎,渎神 | |
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154 abominable | |
adj.可厌的,令人憎恶的 | |
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155 devoid | |
adj.全无的,缺乏的 | |
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156 conversing | |
v.交谈,谈话( converse的现在分词 ) | |
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157 favourable | |
adj.赞成的,称赞的,有利的,良好的,顺利的 | |
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158 pious | |
adj.虔诚的;道貌岸然的 | |
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159 tempted | |
v.怂恿(某人)干不正当的事;冒…的险(tempt的过去分词) | |
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160 flayed | |
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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161 subjugating | |
v.征服,降伏( subjugate的现在分词 ) | |
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162 resolutely | |
adj.坚决地,果断地 | |
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163 resolute | |
adj.坚决的,果敢的 | |
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164 flaying | |
v.痛打( flay的现在分词 );把…打得皮开肉绽;剥(通常指动物)的皮;严厉批评 | |
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165 stratagem | |
n.诡计,计谋 | |
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166 testaments | |
n.遗嘱( testament的名词复数 );实际的证明 | |
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167 ascending | |
adj.上升的,向上的 | |
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168 pontifical | |
adj.自以为是的,武断的 | |
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169 solicited | |
v.恳求( solicit的过去式和过去分词 );(指娼妇)拉客;索求;征求 | |
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170 consultation | |
n.咨询;商量;商议;会议 | |
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171 bosom | |
n.胸,胸部;胸怀;内心;adj.亲密的 | |
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172 molestation | |
n.骚扰,干扰,调戏;折磨 | |
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173 obedience | |
n.服从,顺从 | |
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174 discretion | |
n.谨慎;随意处理 | |
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175 inveterate | |
adj.积习已深的,根深蒂固的 | |
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176 approbation | |
n.称赞;认可 | |
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177 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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178 vexed | |
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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179 subside | |
vi.平静,平息;下沉,塌陷,沉降 | |
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180 unwilling | |
adj.不情愿的 | |
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181 precipices | |
n.悬崖,峭壁( precipice的名词复数 ) | |
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182 precipice | |
n.悬崖,危急的处境 | |
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183 downwards | |
adj./adv.向下的(地),下行的(地) | |
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184 plunder | |
vt.劫掠财物,掠夺;n.劫掠物,赃物;劫掠 | |
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185 plundered | |
掠夺,抢劫( plunder的过去式和过去分词 ) | |
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186 exquisite | |
adj.精美的;敏锐的;剧烈的,感觉强烈的 | |
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187 galleys | |
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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188 dint | |
n.由于,靠;凹坑 | |
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189 apostate | |
n.背叛者,变节者 | |
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190 libertine | |
n.淫荡者;adj.放荡的,自由思想的 | |
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191 unnatural | |
adj.不自然的;反常的 | |
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192 sordidly | |
adv.肮脏地;污秽地;不洁地 | |
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193 solicitous | |
adj.热切的,挂念的 | |
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194 monastery | |
n.修道院,僧院,寺院 | |
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195 impunity | |
n.(惩罚、损失、伤害等的)免除 | |
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196 opposition | |
n.反对,敌对 | |
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197 subsist | |
vi.生存,存在,供养 | |
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198 precipitate | |
adj.突如其来的;vt.使突然发生;n.沉淀物 | |
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199 inclination | |
n.倾斜;点头;弯腰;斜坡;倾度;倾向;爱好 | |
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200 apprehending | |
逮捕,拘押( apprehend的现在分词 ); 理解 | |
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201 treacherous | |
adj.不可靠的,有暗藏的危险的;adj.背叛的,背信弃义的 | |
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202 formerly | |
adv.从前,以前 | |
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203 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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204 goading | |
v.刺激( goad的现在分词 );激励;(用尖棒)驱赶;驱使(或怂恿、刺激)某人 | |
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205 mischief | |
n.损害,伤害,危害;恶作剧,捣蛋,胡闹 | |
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206 plundering | |
掠夺,抢劫( plunder的现在分词 ) | |
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207 rout | |
n.溃退,溃败;v.击溃,打垮 | |
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208 Augmented | |
adj.增音的 动词augment的过去式和过去分词形式 | |
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209 extermination | |
n.消灭,根绝 | |
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210 situated | |
adj.坐落在...的,处于某种境地的 | |
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211 prodigious | |
adj.惊人的,奇妙的;异常的;巨大的;庞大的 | |
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212 alpine | |
adj.高山的;n.高山植物 | |
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213 gallantly | |
adv. 漂亮地,勇敢地,献殷勤地 | |
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214 repulsed | |
v.击退( repulse的过去式和过去分词 );驳斥;拒绝 | |
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215 upwards | |
adv.向上,在更高处...以上 | |
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216 maiden | |
n.少女,处女;adj.未婚的,纯洁的,无经验的 | |
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217 inhuman | |
adj.残忍的,不人道的,无人性的 | |
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218 repel | |
v.击退,抵制,拒绝,排斥 | |
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219 evacuate | |
v.遣送;搬空;抽出;排泄;大(小)便 | |
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220 fatigue | |
n.疲劳,劳累 | |
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221 bishops | |
(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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222 ecclesiastics | |
n.神职者,教会,牧师( ecclesiastic的名词复数 ) | |
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223 pretence | |
n.假装,作假;借口,口实;虚伪;虚饰 | |
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224 pretences | |
n.假装( pretence的名词复数 );作假;自命;自称 | |
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225 ratified | |
v.批准,签认(合约等)( ratify的过去式和过去分词 ) | |
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226 strictly | |
adv.严厉地,严格地;严密地 | |
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227 enjoined | |
v.命令( enjoin的过去式和过去分词 ) | |
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228 ratification | |
n.批准,认可 | |
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229 professed | |
公开声称的,伪称的,已立誓信教的 | |
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230 inquiry | |
n.打听,询问,调查,查问 | |
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231 obnoxious | |
adj.极恼人的,讨人厌的,可憎的 | |
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232 plank | |
n.板条,木板,政策要点,政纲条目 | |
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233 miserably | |
adv.痛苦地;悲惨地;糟糕地;极度地 | |
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234 Christian | |
adj.基督教徒的;n.基督教徒 | |
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235 relinquish | |
v.放弃,撤回,让与,放手 | |
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236 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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237 eternity | |
n.不朽,来世;永恒,无穷 | |
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238 Forsaken | |
adj. 被遗忘的, 被抛弃的 动词forsake的过去分词 | |
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239 forsake | |
vt.遗弃,抛弃;舍弃,放弃 | |
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240 steadfast | |
adj.固定的,不变的,不动摇的;忠实的;坚贞不移的 | |
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241 fervently | |
adv.热烈地,热情地,强烈地 | |
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242 fervent | |
adj.热的,热烈的,热情的 | |
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243 almighty | |
adj.全能的,万能的;很大的,很强的 | |
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244 steadfastly | |
adv.踏实地,不变地;岿然;坚定不渝 | |
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245 consonant | |
n.辅音;adj.[音]符合的 | |
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246 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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247 scriptures | |
经文,圣典( scripture的名词复数 ); 经典 | |
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248 confession | |
n.自白,供认,承认 | |
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249 dungeon | |
n.地牢,土牢 | |
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250 barbarians | |
n.野蛮人( barbarian的名词复数 );外国人;粗野的人;无教养的人 | |
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251 repent | |
v.悔悟,悔改,忏悔,后悔 | |
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252 purely | |
adv.纯粹地,完全地 | |
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253 serenity | |
n.宁静,沉着,晴朗 | |
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254 retard | |
n.阻止,延迟;vt.妨碍,延迟,使减速 | |
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255 varnish | |
n.清漆;v.上清漆;粉饰 | |
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256 expound | |
v.详述;解释;阐述 | |
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257 tenor | |
n.男高音(歌手),次中音(乐器),要旨,大意 | |
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258 thither | |
adv.向那里;adj.在那边的,对岸的 | |
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259 justification | |
n.正当的理由;辩解的理由 | |
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260 afterward | |
adv.后来;以后 | |
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261 heresy | |
n.异端邪说;异教 | |
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262 profane | |
adj.亵神的,亵渎的;vt.亵渎,玷污 | |
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263 severely | |
adv.严格地;严厉地;非常恶劣地 | |
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264 humane | |
adj.人道的,富有同情心的 | |
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265 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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266 slaughter | |
n.屠杀,屠宰;vt.屠杀,宰杀 | |
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267 calves | |
n.(calf的复数)笨拙的男子,腓;腿肚子( calf的名词复数 );牛犊;腓;小腿肚v.生小牛( calve的第三人称单数 );(冰川)崩解;生(小牛等),产(犊);使(冰川)崩解 | |
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268 filthy | |
adj.卑劣的;恶劣的,肮脏的 | |
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269 blindfolded | |
v.(尤指用布)挡住(某人)的视线( blindfold的过去式 );蒙住(某人)的眼睛;使不理解;蒙骗 | |
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270 recital | |
n.朗诵,独奏会,独唱会 | |
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271 shuddering | |
v.战栗( shudder的现在分词 );发抖;(机器、车辆等)突然震动;颤动 | |
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272 trampled | |
踩( trample的过去式和过去分词 ); 践踏; 无视; 侵犯 | |
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273 morsel | |
n.一口,一点点 | |
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274 abide | |
vi.遵守;坚持;vt.忍受 | |
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275 dissuaded | |
劝(某人)勿做某事,劝阻( dissuade的过去式和过去分词 ) | |
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276 instigated | |
v.使(某事物)开始或发生,鼓动( instigate的过去式和过去分词 ) | |
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277 implored | |
恳求或乞求(某人)( implore的过去式和过去分词 ) | |
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278 fortitude | |
n.坚忍不拔;刚毅 | |
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279 derided | |
v.取笑,嘲笑( deride的过去式和过去分词 ) | |
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280 scorched | |
烧焦,烤焦( scorch的过去式和过去分词 ); 使(植物)枯萎,把…晒枯; 高速行驶; 枯焦 | |
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281 bind | |
vt.捆,包扎;装订;约束;使凝固;vi.变硬 | |
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282 constrain | |
vt.限制,约束;克制,抑制 | |
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283 rebuked | |
责难或指责( rebuke的过去式和过去分词 ) | |
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284 proprietor | |
n.所有人;业主;经营者 | |
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285 banishing | |
v.放逐,驱逐( banish的现在分词 ) | |
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286 imprisoned | |
下狱,监禁( imprison的过去式和过去分词 ) | |
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287 revocation | |
n.废止,撤回 | |
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288 remonstrances | |
n.抱怨,抗议( remonstrance的名词复数 ) | |
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289 banishment | |
n.放逐,驱逐 | |
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290 clement | |
adj.仁慈的;温和的 | |
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291 missionaries | |
n.传教士( missionary的名词复数 ) | |
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292 ERECTED | |
adj. 直立的,竖立的,笔直的 vt. 使 ... 直立,建立 | |
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293 monasteries | |
修道院( monastery的名词复数 ) | |
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294 fortress | |
n.堡垒,防御工事 | |
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295 fortresses | |
堡垒,要塞( fortress的名词复数 ) | |
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296 curb | |
n.场外证券市场,场外交易;vt.制止,抑制 | |
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297 sanctuaries | |
n.避难所( sanctuary的名词复数 );庇护;圣所;庇护所 | |
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298 insolence | |
n.傲慢;无礼;厚颜;傲慢的态度 | |
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299 redress | |
n.赔偿,救济,矫正;v.纠正,匡正,革除 | |
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300 perjury | |
n.伪证;伪证罪 | |
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301 avarice | |
n.贪婪;贪心 | |
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302 conceal | |
v.隐藏,隐瞒,隐蔽 | |
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303 heinous | |
adj.可憎的,十恶不赦的 | |
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304 gentry | |
n.绅士阶级,上层阶级 | |
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305 thereby | |
adv.因此,从而 | |
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306 exemption | |
n.豁免,免税额,免除 | |
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307 conversion | |
n.转化,转换,转变 | |
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308 extirpating | |
v.消灭,灭绝( extirpate的现在分词 );根除 | |
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309 inquiries | |
n.调查( inquiry的名词复数 );疑问;探究;打听 | |
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310 investigation | |
n.调查,调查研究 | |
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311 wrested | |
(用力)拧( wrest的过去式和过去分词 ); 费力取得; (从…)攫取; ( 从… ) 强行取去… | |
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312 sophistry | |
n.诡辩 | |
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313 pervert | |
n.堕落者,反常者;vt.误用,滥用;使人堕落,使入邪路 | |
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314 indirectly | |
adv.间接地,不直接了当地 | |
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315 positively | |
adv.明确地,断然,坚决地;实在,确实 | |
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316 diligently | |
ad.industriously;carefully | |
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317 tormented | |
饱受折磨的 | |
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318 kidnappers | |
n.拐子,绑匪( kidnapper的名词复数 ) | |
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319 privately | |
adv.以私人的身份,悄悄地,私下地 | |
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320 vigour | |
(=vigor)n.智力,体力,精力 | |
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321 preservation | |
n.保护,维护,保存,保留,保持 | |
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322 withdrawn | |
vt.收回;使退出;vi.撤退,退出 | |
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323 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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324 confiscation | |
n. 没收, 充公, 征收 | |
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325 affected | |
adj.不自然的,假装的 | |
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326 conspicuous | |
adj.明眼的,惹人注目的;炫耀的,摆阔气的 | |
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327 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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328 regiment | |
n.团,多数,管理;v.组织,编成团,统制 | |
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329 regiments | |
(军队的)团( regiment的名词复数 ); 大量的人或物 | |
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330 auxiliaries | |
n.助动词 ( auxiliary的名词复数 );辅助工,辅助人员 | |
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331 groans | |
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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332 sickle | |
n.镰刀 | |
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333 fray | |
v.争吵;打斗;磨损,磨破;n.吵架;打斗 | |
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334 horrid | |
adj.可怕的;令人惊恐的;恐怖的;极讨厌的 | |
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335 massacre | |
n.残杀,大屠杀;v.残杀,集体屠杀 | |
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336 deception | |
n.欺骗,欺诈;骗局,诡计 | |
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337 wring | |
n.扭绞;v.拧,绞出,扭 | |
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338 languish | |
vi.变得衰弱无力,失去活力,(植物等)凋萎 | |
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339 languished | |
长期受苦( languish的过去式和过去分词 ); 受折磨; 变得(越来越)衰弱; 因渴望而变得憔悴或闷闷不乐 | |
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340 ridicule | |
v.讥讽,挖苦;n.嘲弄 | |
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341 minced | |
v.切碎( mince的过去式和过去分词 );剁碎;绞碎;用绞肉机绞(食物,尤指肉) | |
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342 deformed | |
adj.畸形的;变形的;丑的,破相了的 | |
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343 brute | |
n.野兽,兽性 | |
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344 mule | |
n.骡子,杂种,执拗的人 | |
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345 possessed | |
adj.疯狂的;拥有的,占有的 | |
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346 bellies | |
n.肚子( belly的名词复数 );腹部;(物体的)圆形或凸起部份;腹部…形的 | |
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347 gunpowder | |
n.火药 | |
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348 dagger | |
n.匕首,短剑,剑号 | |
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349 gash | |
v.深切,划开;n.(深长的)切(伤)口;裂缝 | |
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350 slit | |
n.狭长的切口;裂缝;vt.切开,撕裂 | |
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351 famished | |
adj.饥饿的 | |
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352 corpse | |
n.尸体,死尸 | |
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353 cleft | |
n.裂缝;adj.裂开的 | |
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354 asunder | |
adj.分离的,化为碎片 | |
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355 stifled | |
(使)窒息, (使)窒闷( stifle的过去式和过去分词 ); 镇压,遏制; 堵 | |
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356 pregnancy | |
n.怀孕,怀孕期 | |
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357 inclemency | |
n.险恶,严酷 | |
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358 behold | |
v.看,注视,看到 | |
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359 lodged | |
v.存放( lodge的过去式和过去分词 );暂住;埋入;(权利、权威等)归属 | |
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360 clove | |
n.丁香味 | |
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361 undoubtedly | |
adv.确实地,无疑地 | |
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363 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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364 gallows | |
n.绞刑架,绞台 | |
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365 inflexibility | |
n.不屈性,顽固,不变性;不可弯曲;非挠性;刚性 | |
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366 intimidate | |
vt.恐吓,威胁 | |
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367 beholding | |
v.看,注视( behold的现在分词 );瞧;看呀;(叙述中用于引出某人意外的出现)哎哟 | |
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368 peremptorily | |
adv.紧急地,不容分说地,专横地 | |
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369 consecration | |
n.供献,奉献,献祭仪式 | |
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370 ascended | |
v.上升,攀登( ascend的过去式和过去分词 ) | |
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371 absurdity | |
n.荒谬,愚蠢;谬论 | |
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372 glimmering | |
n.微光,隐约的一瞥adj.薄弱地发光的v.发闪光,发微光( glimmer的现在分词 ) | |
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373 arrogantly | |
adv.傲慢地 | |
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374 fable | |
n.寓言;童话;神话 | |
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375 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
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376 adoration | |
n.爱慕,崇拜 | |
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377 joint | |
adj.联合的,共同的;n.关节,接合处;v.连接,贴合 | |
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378 eminence | |
n.卓越,显赫;高地,高处;名家 | |
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379 jaw | |
n.颚,颌,说教,流言蜚语;v.喋喋不休,教训 | |
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380 immured | |
v.禁闭,监禁( immure的过去式和过去分词 ) | |
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381 incensed | |
盛怒的 | |
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382 inflict | |
vt.(on)把…强加给,使遭受,使承担 | |
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383 torments | |
(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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384 inviolate | |
adj.未亵渎的,未受侵犯的 | |
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385 lasting | |
adj.永久的,永恒的;vbl.持续,维持 | |
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386 trifling | |
adj.微不足道的;没什么价值的 | |
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387 genre | |
n.(文学、艺术等的)类型,体裁,风格 | |
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388 exhausted | |
adj.极其疲惫的,精疲力尽的 | |
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389 stunned | |
adj. 震惊的,惊讶的 动词stun的过去式和过去分词 | |
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390 stagnant | |
adj.不流动的,停滞的,不景气的 | |
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391 suffocated | |
(使某人)窒息而死( suffocate的过去式和过去分词 ); (将某人)闷死; 让人感觉闷热; 憋气 | |
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392 musket | |
n.滑膛枪 | |
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393 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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394 miseries | |
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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395 secreted | |
v.(尤指动物或植物器官)分泌( secrete的过去式和过去分词 );隐匿,隐藏 | |
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396 obstinacy | |
n.顽固;(病痛等)难治 | |
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397 prostrate | |
v.拜倒,平卧,衰竭;adj.拜倒的,平卧的,衰竭的 | |
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398 fervency | |
n.热情的;强烈的;热烈 | |
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399 perfidy | |
n.背信弃义,不忠贞 | |
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400 farce | |
n.闹剧,笑剧,滑稽戏;胡闹 | |
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401 hesitation | |
n.犹豫,踌躇 | |
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402 massacres | |
大屠杀( massacre的名词复数 ); 惨败 | |
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403 ambush | |
n.埋伏(地点);伏兵;v.埋伏;伏击 | |
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404 defile | |
v.弄污,弄脏;n.(山间)小道 | |
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405 concealed | |
a.隐藏的,隐蔽的 | |
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406 repelled | |
v.击退( repel的过去式和过去分词 );使厌恶;排斥;推开 | |
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407 infested | |
adj.为患的,大批滋生的(常与with搭配)v.害虫、野兽大批出没于( infest的过去式和过去分词 );遍布于 | |
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408 plausible | |
adj.似真实的,似乎有理的,似乎可信的 | |
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409 specious | |
adj.似是而非的;adv.似是而非地 | |
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410 lulled | |
vt.使镇静,使安静(lull的过去式与过去分词形式) | |
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411 prudent | |
adj.谨慎的,有远见的,精打细算的 | |
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412 prudently | |
adv. 谨慎地,慎重地 | |
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413 fortified | |
adj. 加强的 | |
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414 surmounted | |
战胜( surmount的过去式和过去分词 ); 克服(困难); 居于…之上; 在…顶上 | |
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415 frustrated | |
adj.挫败的,失意的,泄气的v.使不成功( frustrate的过去式和过去分词 );挫败;使受挫折;令人沮丧 | |
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416 defiles | |
v.玷污( defile的第三人称单数 );污染;弄脏;纵列行进 | |
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417 bruises | |
n.瘀伤,伤痕,擦伤( bruise的名词复数 ) | |
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418 psalm | |
n.赞美诗,圣诗 | |
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419 militia | |
n.民兵,民兵组织 | |
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420 laconic | |
adj.简洁的;精练的 | |
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421 depredations | |
n.劫掠,毁坏( depredation的名词复数 ) | |
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422 honourably | |
adv.可尊敬地,光荣地,体面地 | |
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423 accede | |
v.应允,同意 | |
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424 confidential | |
adj.秘(机)密的,表示信任的,担任机密工作的 | |
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425 abjuration | |
n.发誓弃绝 | |
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426 afflicting | |
痛苦的 | |
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427 replete | |
adj.饱满的,塞满的;n.贮蜜蚁 | |
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428 consolation | |
n.安慰,慰问 | |
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429 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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430 testimony | |
n.证词;见证,证明 | |
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431 followers | |
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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432 fugitive | |
adj.逃亡的,易逝的;n.逃犯,逃亡者 | |
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433 harassed | |
adj. 疲倦的,厌烦的 动词harass的过去式和过去分词 | |
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434 planks | |
(厚)木板( plank的名词复数 ); 政纲条目,政策要点 | |
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435 warehouses | |
仓库,货栈( warehouse的名词复数 ) | |
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436 dwelling | |
n.住宅,住所,寓所 | |
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437 covert | |
adj.隐藏的;暗地里的 | |
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438 intrepidity | |
n.大胆,刚勇;大胆的行为 | |
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439 convoy | |
vt.护送,护卫,护航;n.护送;护送队 | |
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440 inadequate | |
adj.(for,to)不充足的,不适当的 | |
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441 regularity | |
n.规律性,规则性;匀称,整齐 | |
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442 advantageous | |
adj.有利的;有帮助的 | |
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443 retaliation | |
n.报复,反击 | |
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444 apostates | |
n.放弃原来信仰的人( apostate的名词复数 );叛教者;脱党者;反叛者 | |
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445 abjured | |
v.发誓放弃( abjure的过去式和过去分词 );郑重放弃(意见);宣布撤回(声明等);避免 | |
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446 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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447 cannon | |
n.大炮,火炮;飞机上的机关炮 | |
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448 battering | |
n.用坏,损坏v.连续猛击( batter的现在分词 ) | |
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449 mustered | |
v.集合,召集,集结(尤指部队)( muster的过去式和过去分词 );(自他人处)搜集某事物;聚集;激发 | |
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450 inaccessible | |
adj.达不到的,难接近的 | |
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451 skull | |
n.头骨;颅骨 | |
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452 trumpet | |
n.喇叭,喇叭声;v.吹喇叭,吹嘘 | |
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453 descend | |
vt./vi.传下来,下来,下降 | |
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454 desperately | |
adv.极度渴望地,绝望地,孤注一掷地 | |
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455 odds | |
n.让步,机率,可能性,比率;胜败优劣之别 | |
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456 undertaking | |
n.保证,许诺,事业 | |
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457 meek | |
adj.温顺的,逆来顺受的 | |
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458 penetrating | |
adj.(声音)响亮的,尖锐的adj.(气味)刺激的adj.(思想)敏锐的,有洞察力的 | |
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459 undertakings | |
企业( undertaking的名词复数 ); 保证; 殡仪业; 任务 | |
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460 droop | |
v.低垂,下垂;凋萎,萎靡 | |
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461 sergeant | |
n.警官,中士 | |
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462 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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463 garrison | |
n.卫戍部队;驻地,卫戍区;vt.派(兵)驻防 | |
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464 garrisons | |
守备部队,卫戍部队( garrison的名词复数 ) | |
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465 auxiliary | |
adj.辅助的,备用的 | |
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466 harangued | |
v.高谈阔论( harangue的过去式和过去分词 ) | |
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467 motives | |
n.动机,目的( motive的名词复数 ) | |
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468 loyalty | |
n.忠诚,忠心 | |
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469 prospect | |
n.前景,前途;景色,视野 | |
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470 perseverance | |
n.坚持不懈,不屈不挠 | |
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471 sundry | |
adj.各式各样的,种种的 | |
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472 fugitives | |
n.亡命者,逃命者( fugitive的名词复数 ) | |
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473 breach | |
n.违反,不履行;破裂;vt.冲破,攻破 | |
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474 citadel | |
n.城堡;堡垒;避难所 | |
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475 honourable | |
adj.可敬的;荣誉的,光荣的 | |
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476 dedicated | |
adj.一心一意的;献身的;热诚的 | |
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477 emolument | |
n.报酬,薪水 | |
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478 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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479 distinguished | |
adj.卓越的,杰出的,著名的 | |
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480 maxims | |
n.格言,座右铭( maxim的名词复数 ) | |
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481 concurred | |
同意(concur的过去式与过去分词形式) | |
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482 esteemed | |
adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 );敬重;认为;以为 | |
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483 coveted | |
adj.令人垂涎的;垂涎的,梦寐以求的v.贪求,觊觎(covet的过去分词);垂涎;贪图 | |
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484 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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485 oracle | |
n.神谕,神谕处,预言 | |
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486 oratory | |
n.演讲术;词藻华丽的言辞 | |
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487 eminent | |
adj.显赫的,杰出的,有名的,优良的 | |
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488 mitigated | |
v.减轻,缓和( mitigate的过去式和过去分词 ) | |
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489 censure | |
v./n.责备;非难;责难 | |
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490 incurred | |
[医]招致的,遭受的; incur的过去式 | |
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491 decry | |
v.危难,谴责 | |
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492 imputation | |
n.归罪,责难 | |
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493 acquitted | |
宣判…无罪( acquit的过去式和过去分词 ); 使(自己)作出某种表现 | |
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494 censured | |
v.指责,非难,谴责( censure的过去式 ) | |
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495 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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496 exterior | |
adj.外部的,外在的;表面的 | |
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497 insinuated | |
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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498 erase | |
v.擦掉;消除某事物的痕迹 | |
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499 descended | |
a.为...后裔的,出身于...的 | |
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500 calumny | |
n.诽谤,污蔑,中伤 | |
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501 controversy | |
n.争论,辩论,争吵 | |
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502 applied | |
adj.应用的;v.应用,适用 | |
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503 prosecute | |
vt.告发;进行;vi.告发,起诉,作检察官 | |
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504 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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505 chamber | |
n.房间,寝室;会议厅;议院;会所 | |
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506 prosecuting | |
检举、告发某人( prosecute的现在分词 ); 对某人提起公诉; 继续从事(某事物); 担任控方律师 | |
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507 perverted | |
adj.不正当的v.滥用( pervert的过去式和过去分词 );腐蚀;败坏;使堕落 | |
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508 aggravating | |
adj.恼人的,讨厌的 | |
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509 assented | |
同意,赞成( assent的过去式和过去分词 ) | |
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510 detested | |
v.憎恶,嫌恶,痛恨( detest的过去式和过去分词 ) | |
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511 prosecuted | |
a.被起诉的 | |
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512 extirpate | |
v.除尽,灭绝 | |
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513 vehemence | |
n.热切;激烈;愤怒 | |
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514 solitude | |
n. 孤独; 独居,荒僻之地,幽静的地方 | |
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515 lessen | |
vt.减少,减轻;缩小 | |
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516 inveteracy | |
n.根深蒂固,积习 | |
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517 aspire | |
vi.(to,after)渴望,追求,有志于 | |
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518 disperse | |
vi.使分散;使消失;vt.分散;驱散 | |
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519 instilled | |
v.逐渐使某人获得(某种可取的品质),逐步灌输( instill的过去式和过去分词 ) | |
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520 heresies | |
n.异端邪说,异教( heresy的名词复数 ) | |
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521 beads | |
n.(空心)小珠子( bead的名词复数 );水珠;珠子项链 | |
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522 dispersed | |
adj. 被驱散的, 被分散的, 散布的 | |
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523 indignities | |
n.侮辱,轻蔑( indignity的名词复数 ) | |
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524 allotted | |
分配,拨给,摊派( allot的过去式和过去分词 ) | |
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525 extirpated | |
v.消灭,灭绝( extirpate的过去式和过去分词 );根除 | |
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