The first person we meet with who suffered in Scotland on the score of religion, was one Patrick Hamilton, a gentleman of an independent fortune, and descended3 from a very ancient and honourable4 family.
Having acquired a liberal education, and being desirous of farther improving himself in useful knowledge, he left Scotland, and went to the university of Wirtemberg, in Germany, in order to finish his studies.
During his residence here, he became intimately acquainted with those eminent5 lights of the gospel, Martin Luther and Philip Melancthon; from whose writings and doctrines6 he strongly attached himself to the protestant religion.
The archbishop of St. Andrews (who was a rigid8 papist) hearing of Mr. Hamilton's proceedings9, caused him to be seized, and being brought before him, after a short examination relative to his religious principles, he committed him a prisoner to the castle, at the same time ordering him to be confined in the most loathsome10 part of the prison.
The next morning Mr. Hamilton was brought before the bishop7, and several others, for examination, when the principal articles exhibited against him were, his publicly disapproving11 of pilgrimages, purgatory12, prayers to saints, for the dead, &c.
These articles Mr. Hamilton acknowledged to be true, in consequence of which he was immediately condemned13 to be burnt; and[195] that his condemnation14 might have the greater authority, they caused it to be subscribed15 by all those of any note who were present, and to make the number as considerable as possible, even admitted the subscription16 of boys who were sons of the nobility.
So anxious was this bigoted17 and persecuting18 prelate for the destruction of Mr. Hamilton, that he ordered his sentence to be put in execution on the afternoon of the very day it was pronounced. He was accordingly led to the place appointed for the horrid19 tragedy, and was attended by a prodigious20 number of spectators. The greatest part of the multitude would not believe it was intended he should be put to death, but that it was only done to frighten him, and thereby21 bring him over to embrace the principles of the Romish religion. But they soon found themselves mistaken.
When he arrived at the stake, he kneeled down, and, for some time, prayed with great fervency22. After this he was fastened to the stake, and the fagots placed round him. A quantity of gunpowder23 having been placed under his arms was first set on fire which scorched24 his left hand and one side of his face, but did no material injury, neither did it communicate with the fagots. In consequence of this, more powder and combustible25 matter were brought, which being set on fire took effect, and the fagots being kindled26, he called out, with an audible voice, "Lord Jesus, receive my spirit! How long shall darkness overwhelm this realm? And how long wilt27 thou suffer the tyranny of these men?"
The fire burning slow put him to great torment28; but he bore it with christian29 magnanimity. What gave him the greatest pain was, the clamour of some wicked men set on by the friars, who frequently cried, "Turn, thou heretic; call upon our lady; say, Salve Regina, &c." To whom he replied, "Depart from me, and trouble me not, ye messengers of Satan." One Campbell, a friar, who was the ringleader, still continuing to interrupt him by opprobrious30 language; he said to him, "Wicked man, God forgive thee." After which, being prevented from farther speech by the violence of the smoke, and the rapidity of the flames, he resigned up his soul into the hands of Him who gave it.
One Henry Forest, a young inoffensive Benedictine, being charged with speaking respectfully of the above Patrick Hamilton, was thrown into prison; and, in confessing himself to a friar, owned that he thought Hamilton a good man; and that the articles for which he was sentenced to die, might be defended. This being revealed by the friar, it was received as evidence; and the poor Benedictine was sentenced to be burnt.
Whilst consultation33 was held, with regard to the manner of his execution, John Lindsay, one of the archbishop's gentlemen, offered his advice, to burn friar Forest in some cellar; for, said be, the smoke of Patrick Hamilton hath infected all those on whom it blew.[196]
This advice was taken, and the poor victim was rather suffocated34 than burnt.
The next who fell victims for professing35 the truth of the gospel, were David Stratton and Norman Gourlay.
When they arrived at the fatal spot, they both kneeled down, and prayed for some time with great fervency. They then arose, when Stratton, addressing himself to the spectators, exhorted36 them to lay aside their superstitious37 and idolatrous notions, and employ their time in seeking the true light of the gospel. He would have said more, but was prevented by the officers who attended.
Their sentence was then put into execution, and they cheerfully resigned up their souls to that God who gave them, hoping, through the merits of the great Redeemer, for a glorious resurrection to life immortal38. They suffered in the year 1534.
The martyrdoms of the two before-mentioned persons, were soon followed by that of Mr. Thomas Forret, who, for a considerable time, had been dean of the Romish church; Killor and Beverage39, two blacksmiths; Duncan Simson, a priest; and Robert Forrester, a gentleman. They were all burnt together, on the Castle-hill at Edinburgh, the last day of February, 1538.
The year following the martyrdoms of the before-mentioned persons, viz. 1539, two others were apprehended40 on a suspicion of heresy41; namely, Jerom Russel, and Alexander Kennedy, a youth about eighteen years of age.
These two persons, after being some time confined in prison, were brought before the archbishop for examination. In the course of which, Russel, being a very sensible man, reasoned learnedly against his accusers; while they in return made use of very opprobrious language.
The examination being over, and both of them deemed heretics, the archbishop pronounced the dreadful sentence of death, and they were immediately delivered over to the secular42 power in order for execution.
The next day they were led to the place appointed for them to suffer; in their way to which, Russel, seeing his fellow-sufferer have the appearance of timidity in his countenance43, thus addressed him: "Brother, fear not; greater is he that is in us, than he that is in the world. The pain that we are to suffer is short, and shall be light; but our joy and consolation44 shall never have an end. Let us, therefore, strive to enter into our Master and Saviour45's joy, by the same straight way which he hath taken before us. Death cannot hurt us, for it is already destroyed by Him, for whose sake we are now going to suffer."
When they arrived at the fatal spot, they both kneeled down and prayed for some time; after which being fastened to the stake, and the fagots lighted, they cheerfully resigned their souls into the hands of Him who gave them, in full hopes of an everlasting46 reward in the heavenly mansions47.[197]
In 1543, the archbishop of St. Andrews made a visitation into various parts of his diocese, where several persons were informed against at Perth for heresy. Among these the following were condemned to die, viz. William Anderson, Robert Lamb, James Finlayson, James Hunter, James Raveleson, and Helen Stark48.
The accusations49 laid against these respective persons were as follow:
The four first were accused of having hung up the image of St. Francis, nailing ram's horns on his head, and fastening a cow's tail to his rump; but the principal matter on which they were condemned was, having regaled themselves with a goose on fast day.
James Raveleson was accused of having ornamented50 his house with the three crowned diadem51 of Peter, carved in wood, which the archbishop conceived to be done in mockery to his cardinal52's cap.
Helen Stark was accused of not having accustomed herself to pray to the Virgin53 Mary, more especially during the time she was in child bed.
On these respective accusations they were all found guilty, and immediately received sentence of death; the four men for eating the goose to be hanged; James Raveleson to be burnt; and the woman, with her sucking infant, to be put into a sack and drowned.
The four men, with the woman and child, suffered at the same time, but James Raveleson was not executed till some days after.
Besides the above-mentioned persons, many others were cruelly persecuted54, some being banished55, and others confined in loathsome dungeons56. Among whom were Mr. John Knox, the celebrated57 Scottish reformist; and John Rogers, a pious58 and learned man, who was murdered in prison, and his body thrown over the walls into the street; after which a report was spread, that he had met with his death in attempting to make his escape.
An Account of the Life, Sufferings, and death of Mr. George Wishart, who was strangled and afterward59 burned, in Scotland, for professing the Truth of the Gospel.
Mr. George Wishart was born in Scotland, and after receiving a grammatical education at a private school, he left that place, and finished his studies at the university of Cambridge.
In order to improve himself as much as possible in the knowledge of literature, he travelled into various parts abroad, where he distinguished60 himself for his great learning and abilities, both in philosophy and divinity.
After being some time abroad he returned to England, and took up his residence at Cambridge, where he was admitted a member of Bennet college. Having taken up his degrees, he entered into holy orders, and expounded61 the gospel in so clear and intelligible62 a manner, as highly to delight his numerous auditors63.[198]
Being desirous of propagating the true gospel in his own country he left Cambridge in 1544, and on his arrival in Scotland he first preached at Montrose, and afterwards at Dundee. In this last place he made a public exposition of the epistle to the Romans, which he went through with such grace and freedom, as greatly alarmed the papists.
In consequence of this, (at the instigation of cardinal Beaton, the archbishop of St. Andrews) one Robert Miln, a principal man at Dundee, went to the church where Wishart preached, and in the middle of his discourse64 publicly told him not to trouble the town any more, for he was determined65 not to suffer it.
This sudden rebuff greatly surprised Wishart, who, after a short pause, looking sorrowfully on the speaker and the audience, said, "God is my witness, that I never minded your trouble but your comfort; yea, your trouble is more grievous to me than it is to yourselves: but I am assured, to refuse God's word, and to chase from you his messenger, shall not preserve you from trouble, but shall bring you into it: for God shall send you ministers that shall fear neither burning nor banishment66. I have offered you the word of salvation67. With the hazard of my life, I have remained among you; now you yourselves refuse me; and I must leave my innocence68 to be declared by my God. If it be long prosperous with you, I am not led by the spirit of truth: but if unlooked-for trouble come upon you, acknowledge the cause and turn to God, who is gracious and merciful. But if you turn not at the first warning, he will visit you with fire and sword." At the close of this speech he left the pulpit, and retired69.
After this he went into the west of Scotland, where he preached God's word, which was gladly received by many.
A short time after this, Mr. Wishart received intelligence, that the plague was broke out in Dundee. It began four days after he was prohibited from preaching there, and raged so extremely, that it was almost beyond credit how many died in the space of twenty-four hours. This being related to him, he, notwithstanding the importunity70 of his friends to detain him, determined to go there, saying, "They are now in troubles, and need comfort. Perhaps this hand of God will make them now to magnify and reverence71 the word of God, which before they lightly esteemed72."
Here he was with joy received by the godly. He chose the eastgate for the place of his preaching; so that the healthy were within, and the sick without the gate. He took his text from these words, He sent his word and healed them, &c. In this sermon he chiefly dwelt upon the advantage and comfort of God's word, the judgments73 that ensue upon the contempt or rejection74 of it, the freedom of God's grace to all his people, and the happiness of those of his elect, whom he takes to himself out of this miserable75 world. The hearts of his hearers were so raised by the divine force of this discourse, as not to regard death, but to judge them the more happy who should then be[199] called, not knowing whether he should have such comfort again with them.
After this the plague abated76; though, in the midst of it, Wishart constantly visited those that lay in the greatest extremity77, and comforted them by his exhortations78.
When he took his leave of the people of Dundee, he said, "That God had almost put an end to that plague, and that he was now called to another place."
He went from thence to Montrose; where he sometimes preached, but spent most of his time in private meditation79 and prayer.
It is said, that before he left Dundee, and while he was engaged in the labours of love to the bodies, as well as to the souls, of those poor afflicted80 people, cardinal Beaton engaged a desperate popish priest, called John Weighton, to kill him; the attempt to execute which was as follows: one day, after Wishart had finished his sermon, and the people departed, a priest stood waiting at the bottom of the stairs, with a naked dagger81 in his hand under his gown.—But Mr. Wishart having a sharp, piercing eye, and seeing the priest as he came from the pulpit, said to him, "My friend, what would you have?" and immediately clapping his hand upon the dagger, took it from him. The priest being terrified, fell on his knees, confessed his intention, and craved82 pardon. A noise being hereupon raised, and it coming to the ears of those who were sick, they cried, "Deliver the traitor83 to us, we will take him by force;" and they burst in at the gate. But Wishart, taking the priest in his arms, said, "Whatsoever84 hurts him shall hurt me; for he hath done me no mischief85, but much good, by teaching more heedfulness for the time to come." By this conduct he appeased86 the people and saved the life of the wicked priest.
Soon after his return to Montrose, the cardinal again conspired87 his death, causing a letter to be sent to him as if it had been from his familiar friend, the Laird of Kennier, in which he was desired with all possible speed to come to him, as he was taken with a sudden sickness. In the mean time the cardinal had provided sixty men armed to lie in wait within a mile and a half of Montrose, in order to murder him as he passed that way.
The letter coming to Wishart's hand by a boy, who also brought him a horse for the journey. Wishart, accompanied by some honest men, his friends, set forward; but something particular striking his mind by the way, he returned back, which they wondering at, asked him the cause; to whom he said, "I will not go; I am forbidden of God; I am assured there is treason. Let some of you go to yonder place, and tell me what you find." Which doing, they made the discovery; and hastily returning, they told Mr. Wishart; whereupon he said, "I know I shall end my life by that blood-thirsty man's hands, but it will not be in this manner."
A short time after this he left Montrose, and proceeded to Edinburgh in order to propagate the gospel in that city. By the way he lodged88 with a faithful brother, called James Watson of Inner-Goury. In the[200] middle of the night he got up, and went into the yard, which two men hearing they privately89 followed him.
While in the yard, he fell on his knees, and prayed for some time with the greatest fervency, after which he arose, and returned to his bed. Those who attended him, appearing as though they were ignorant of all, came and asked him where he had been? But he would not answer them. The next day they importuned90 him to tell them, saying, "Be plain with us, for we heard your mourning, and saw your gestures."
On this he, with a dejected countenance, said, "I had rather you had been in your beds." But they still pressing upon him to know something, he said, "I will tell you; I am assured that my warfare91 is near at an end, and therefore pray to God with me, that I shrink not when the battle waxeth most hot."
Soon after, cardinal Beaton, archbishop of St. Andrews, being informed that Mr. Wishart was at the house of Mr. Cockburn, of Ormiston, in East Lothian, he applied92 to the regent to cause him to be apprehended; with which, after great persuasion93, and much against his will, he complied.
In consequence of this the cardinal immediately proceeded to the trial of Wishart, against whom no less than eighteen articles were exhibited. Mr. Wishart answered the respective articles with great composure of mind, and in so learned and clear a manner, as greatly surprised most of those who were present.
After the examination was finished, the archbishop endeavoured to prevail on Mr. Wishart to recant; but he was too firmly fixed94 in his religious principles, and too much enlightened with the truth of the gospel, to be in the least moved.
On the morning of his execution there came to him two friars from the cardinal; one of whom put on him a black linen95 coat, and the other brought several bags of gunpowder, which they tied about different parts of his body.
As soon as he arrived at the stake, the executioner put a rope round his neck, and a chain about his middle; upon which he fell on his knees and thus exclaimed:
"O thou Saviour of the world, have mercy upon me! Father of heaven, I commend my spirit into Thy holy hands."
After this he prayed for his accusers, saying, "I beseech96 thee, Father of heaven, forgive them that have, from ignorance or an evil mind, forged lies of me: I forgive them with all my heart. I beseech Christ to forgive them, that have ignorantly condemned me."
He was then fastened to the stake, and the fagots being lighted, immediately set fire to the powder that was tied about him, and which blew into a flame and smoke.
The governor of the castle, who stood so near that he was singed97 with the flame, exhorted our martyr32, in a few words, to be of good cheer, and to ask the pardon of God for his offences. To which he replied, "This flame occasions trouble to my body, indeed, but it hath in[201] nowise broken my spirit. But he who now so proudly looks down upon me from yonder lofty place (pointing to the cardinal) shall, ere long, be as ignominiously98 thrown down, as now he proudly lolls at his ease." Which prediction was soon after fulfilled. The executioner then pulled the rope which was tied about his neck with great violence, so that he was soon strangled; and the fire getting strength, burnt with such rapidity that in less than an hour his body was totally consumed.
The next person who fell a martyr to popish bigotry99, was one Adam Wallace, of Winton, in East-Lothian, who having obtained a true knowledge of the gospel of Christ, spent the greater part of his time in endeavouring to propagate it among his fellow-creatures.
His conduct being noticed by some bigoted papists, an information was laid against him for heresy, on which he was apprehended, and committed to prison.
After examination, sentence of death was passed upon him as heretic; and he was immediately delivered over to the secular power, in order for execution.
In the evening of the same day, Wallace was visited by several Romish priests, who endeavoured to prevail on him to recant; but he stood so steadfast in the faith he professed100, and used such forcible arguments in vindication101 of the gospel, that they left him with some wrath102, saying, "He was too abandoned to receive any impression."
The next morning he was conducted to the Castle-hill at Edinburgh, when, being chained to the stake, and the fagots lighted, he cheerfully resigned up his soul into the hands of him who gave it, in full assurance of receiving a crown of glory in the heavenly mansions.
The last who suffered martyrdom in Scotland, for the cause of Christ, was one Walter Mill, who was burnt at Edinburgh in the year 1558.
This person, in his younger years, had travelled into Germany, and on his return was installed a priest of the church of Lunan in Angus, but, on an information of heresy, in the time of cardinal Beaton, he was forced to abandon his charge and abscond103. But he was soon apprehended, and committed to prison.
Being interrogated104 by Sir Andrew Oliphant, whether he would recant his opinions, he answered in the negative, saying, He would sooner forfeit105 ten thousand lives, than relinquish106 a particle of those heavenly principles he had received from the suffrages107 of his blessed Redeemer.
In consequence of this, sentence of condemnation was immediately passed on him, and he was conducted to prison in order for execution the following day.
This steadfast believer in Christ was eighty-two years of age, and exceedingly infirm; from whence it was supposed, that he could scarcely be heard. However, when he was taken to the place of execution, he expressed his religious sentiments with such courage, and[202] at the same time composure of mind, as astonished even his enemies. As soon as he was fastened to the stake, and the fagots lighted, he addressed the spectators as follows:
The cause why I suffer this day is not for any crime, (though I acknowledge myself a miserable sinner) but only for the defence of the truth as it is in Jesus Christ; and I praise God who hath called me, by his mercy, to seal the truth with my life; which, as I received it from him, so I willingly and joyfully108 offer it up to his glory. Therefore, as you would escape eternal death, be no longer seduced109 by the lies of the seat of Antichrist: but depend solely110 on Jesus Christ, and his mercy, that you may be delivered from condemnation. And then added, "That he trusted he should be the last who would suffer death in Scotland upon a religious account."
Thus did this pious christian cheerfully give up his life, in defence of the truth of Christ's gospel, not doubting but he should be made a partaker of his heavenly kingdom.
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persecution
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| n. 迫害,烦扰 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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descended
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| a.为...后裔的，出身于...的 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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bishop
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rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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proceedings
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loathsome
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| adj.讨厌的，令人厌恶的 | |
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disapproving
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purgatory
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| n.炼狱；苦难；adj.净化的，清洗的 | |
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condemned
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condemnation
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| n.谴责; 定罪 | |
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subscribed
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| 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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subscription
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| n.预订，预订费，亲笔签名，调配法，下标（处方） | |
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bigoted
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persecuting
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
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horrid
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prodigious
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thereby
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fervency
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gunpowder
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scorched
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combustible
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kindled
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wilt
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torment
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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opprobrious
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steadfast
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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consultation
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| n.咨询；商量；商议；会议 | |
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suffocated
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| （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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professing
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exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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superstitious
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| adj.迷信的 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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beverage
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| n.(水，酒等之外的)饮料 | |
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apprehended
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| 逮捕，拘押( apprehend的过去式和过去分词 )； 理解 | |
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heresy
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| n.异端邪说；异教 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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consolation
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| n.安慰，慰问 | |
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45
saviour
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| n.拯救者，救星 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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mansions
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| n.宅第，公馆，大厦( mansion的名词复数 ) | |
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stark
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| adj.荒凉的；严酷的；完全的；adv.完全地 | |
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accusations
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| 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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ornamented
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| adj.花式字体的v.装饰，点缀，美化( ornament的过去式和过去分词 ) | |
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51
diadem
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| n.王冠，冕 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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persecuted
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| （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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55
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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dungeons
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| n.地牢( dungeon的名词复数 ) | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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afterward
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| adv.后来；以后 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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expounded
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| 论述，详细讲解( expound的过去式和过去分词 ) | |
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intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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determined
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| adj.坚定的；有决心的 | |
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banishment
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| n.放逐，驱逐 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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innocence
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| n.无罪；天真；无害 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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importunity
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| n.硬要，强求 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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esteemed
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| 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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judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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abated
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| 减少( abate的过去式和过去分词 )； 减去； 降价； 撤消（诉讼） | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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exhortations
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| n.敦促( exhortation的名词复数 )；极力推荐；（正式的）演讲；（宗教仪式中的）劝诫 | |
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meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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dagger
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| n.匕首，短剑，剑号 | |
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craved
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| 渴望，热望( crave的过去式 )； 恳求，请求 | |
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traitor
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| n.叛徒，卖国贼 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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appeased
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| 安抚，抚慰( appease的过去式和过去分词 )； 绥靖（满足另一国的要求以避免战争） | |
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conspired
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| 密谋( conspire的过去式和过去分词 )； 搞阴谋； （事件等）巧合； 共同导致 | |
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lodged
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| 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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privately
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| adv.以私人的身份，悄悄地，私下地 | |
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importuned
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| v.纠缠，向（某人）不断要求( importune的过去式和过去分词 )；（妓女）拉（客） | |
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warfare
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| n.战争(状态)；斗争；冲突 | |
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applied
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| adj.应用的；v.应用，适用 | |
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persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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beseech
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| v.祈求，恳求 | |
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singed
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| v.浅表烧焦( singe的过去式和过去分词 )；（毛发）燎，烧焦尖端[边儿] | |
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ignominiously
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| adv.耻辱地，屈辱地，丢脸地 | |
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99
bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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101
vindication
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| n.洗冤，证实 | |
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102
wrath
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| n.愤怒，愤慨，暴怒 | |
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103
abscond
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| v.潜逃，逃亡 | |
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104
interrogated
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| v.询问( interrogate的过去式和过去分词 )；审问；（在计算机或其他机器上）查询 | |
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105
forfeit
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| vt.丧失；n.罚金，罚款，没收物 | |
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106
relinquish
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| v.放弃，撤回，让与，放手 | |
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107
suffrages
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| （政治性选举的）选举权，投票权( suffrage的名词复数 ) | |
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108
joyfully
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| adv. 喜悦地, 高兴地 | |
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109
seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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solely
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| adv.仅仅，唯一地 | |
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