How was it that this Hashmoda? was sufficiently7 powerful to twist the necks of seven young men who successively espoused8 the beautiful Sarah, a native of Rages, fifteen leagues from Ecbatana? The Medes must have been seven times as great as the Persians. The good principle gives a husband to this maiden9; and behold10! the bad principle, this king of demons6, Hashmoda?, destroys the work of the beneficent principle seven times in succession.
But Sarah was a Jewess, daughter of the Jew Raguel, and a captive in the country of Ecbatana. How could a Median demon5 have such power over Jewish bodies? It has been thought that Asmodeus or Chammada? was a Jew likewise; that he was the old serpent which had seduced11 Eve; and that he was passionately12 fond of women, sometimes seducing13 them, and sometimes killing14 their husbands through an excess of love and jealousy15.
Indeed the Greek version of the Book of Tobit gives us to understand that Asmodeus was in love with Sarah — “oti daimonion philei autein.” It was the opinion of all the learned of antiquity that the genii, whether good or evil, had a great inclination16 for our virgins17, and the fairies for our youths. Even the Scriptures18, accommodating themselves to our weakness, and condescending19 to speak in the language of the vulgar, say, figuratively, that “the sons of God saw the daughters of men, that they were fair; and they took them wives of all which they chose.”
But the angel Raphael, the conductor of young Tobit, gives him a reason more worthy20 of his ministry21, and better calculated to enlighten the person whom he is guiding. He tells him that Sarah’s seven husbands were given up to the cruelty of Asmodeus, only because, like horses or mules22, they had married her for their pleasure alone. “Her husband,” says the angel, “must observe continence with her for three days, during which time they must pray to God together.”
This instruction would seem to have been quite sufficient to keep off Asmodeus; but Raphael adds that it is also necessary to have the heart of a fish grilled23 over burning coals. Why, then, was not this infallible secret afterwards resorted to in order to drive the devil from the bodies of women? Why did the apostles, who were sent on purpose to cast out devils never lay a fish’s heart upon the gridiron? Why was not this expedient24 made use of in the affair of Martha Brossier; that of the nuns25 of Loudun; that of the mistresses of Urban Gandier; that of La Cadiére; that of Father Girard; and those of a thousand other demoniacs in the times when there were demoniacs?
The Greeks and Romans, who had so many philters wherewith to make themselves beloved, had others to cure love; they employed herbs and roots. The agnus castus had great reputation. The moderns have administered it to young nuns, on whom it has had but little effect. Apollo, long ago, complained to Daphne that, physician as he was, he had never yet met with a simple that would cure love:
Heu mihi! quod nullis amor est medicabilis herbis.
What balm can heal the wounds that love has made?
The smoke of sulphur was tried; but Ovid, who was a great master, declares that this recipe was useless:
Nec fugiat viro sulphure victus amor.
Sulphur — believe me — drives not love away.
The smoke from the heart or liver of a fish was more efficacious against Asmodeus. The reverend father Calmet is consequently in great trouble, being unable to comprehend how this fumigation26 could act upon a pure spirit. But he might have taken courage from the recollection that all the ancients gave bodies to the angels and demons. They were very slender bodies; as light as the small particles that rise from a broiled27 fish; they were like smoke; and the smoke from a fried fish acted upon them by sympathy.
Not only did Asmodeus flee, but Gabriel went and chained him in Upper Egypt, where he still is. He dwells in a grotto28 near the city of Saata or Taata. Paul Lucas saw and spoke29 to him. They cut this serpent in pieces, and the pieces immediately joined again. To this fact Calmet cites the testimony30 of Paul Lucas, which testimony I must also cite. It is thought that Paul Lucas’s theory may be joined with that of the vampires31, in the next compilation32 of the Abbé Guyon.
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1 versed | |
adj. 精通,熟练 | |
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2 antiquity | |
n.古老;高龄;古物,古迹 | |
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3 gleaned | |
v.一点点地收集(资料、事实)( glean的过去式和过去分词 );(收割后)拾穗 | |
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4 captivity | |
n.囚禁;被俘;束缚 | |
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5 demon | |
n.魔鬼,恶魔 | |
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6 demons | |
n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念 | |
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7 sufficiently | |
adv.足够地,充分地 | |
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8 espoused | |
v.(决定)支持,拥护(目标、主张等)( espouse的过去式和过去分词 ) | |
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9 maiden | |
n.少女,处女;adj.未婚的,纯洁的,无经验的 | |
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10 behold | |
v.看,注视,看到 | |
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11 seduced | |
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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12 passionately | |
ad.热烈地,激烈地 | |
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13 seducing | |
诱奸( seduce的现在分词 ); 勾引; 诱使堕落; 使入迷 | |
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14 killing | |
n.巨额利润;突然赚大钱,发大财 | |
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15 jealousy | |
n.妒忌,嫉妒,猜忌 | |
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16 inclination | |
n.倾斜;点头;弯腰;斜坡;倾度;倾向;爱好 | |
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17 virgins | |
处女,童男( virgin的名词复数 ); 童贞玛利亚(耶稣之母) | |
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18 scriptures | |
经文,圣典( scripture的名词复数 ); 经典 | |
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19 condescending | |
adj.谦逊的,故意屈尊的 | |
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20 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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21 ministry | |
n.(政府的)部;牧师 | |
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22 mules | |
骡( mule的名词复数 ); 拖鞋; 顽固的人; 越境运毒者 | |
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23 grilled | |
adj. 烤的, 炙过的, 有格子的 动词grill的过去式和过去分词形式 | |
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24 expedient | |
adj.有用的,有利的;n.紧急的办法,权宜之计 | |
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25 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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26 fumigation | |
n.烟熏,熏蒸;忿恨 | |
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27 broiled | |
a.烤过的 | |
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28 grotto | |
n.洞穴 | |
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29 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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30 testimony | |
n.证词;见证,证明 | |
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31 vampires | |
n.吸血鬼( vampire的名词复数 );吸血蝠;高利贷者;(舞台上的)活板门 | |
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32 compilation | |
n.编译,编辑 | |
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