Of the household animals the sheep is the most highly prized by the Roumanian, who makes of it his companion, and frequently his oracle3, as by its bearing it is often supposed to give warning when danger is near.
The swallows here, as elsewhere, are luck-bringing birds, and go by the name of galinele lui Dieu—fowls4 of the Lord. There is always a treasure to be found where the first swallow has been espied6.
The crow, on the contrary, is a bird of evil omen7, and is particularly ominous8 when it flies straight over the head of any man.[46]
The magpie9, when perched on a roof, gives notice of the approach of guests, but a shrieking10 magpie meeting or accompanying a traveller denotes death.
The cuckoo is an oracle to be consulted in manifold contingencies11. This bird plays a great part in Roumanian poetry, and is frequently supposed to be the spirit of an unfortunate lover.
It is never permissible12 to kill a spider, but a toad13 taking up its residence in a cow-byre should be stoned to death, as assuredly standing14 in the service of a witch, and sent there to purloin16 the milk.
The same liberty must not, however, be taken with the equally pernicious weasel, and when these animals are found to inhabit a barn or stable, the peasant endeavors to render them harmless by diverting their thoughts into a safer channel. To this end a tiny thrashing-flail is prepared for the male weasel, and a distaff for his female partner, and these are laid at some place the animals are known to frequent.
Those houses which can boast of a house-snake are particularly lucky. Food is regularly placed for it near the hole; and killing17 it would entail18 dire19 misfortune to the family.
The skull20 of a horse placed over the gate of the court-yard, or the bones of fallen animals buried under the door-step, are preservatives21 against ghosts.
The place where a horse has rolled on the ground is unwholesome, and the man who steps upon it will be visited by eruptions22, boils, or other skin diseases.
Black fowls are always viewed with suspicion, as possibly standing in the service of a witch; and the Brahmapootra fowl5 is, curiously23 enough, believed to be the offspring of the devil and a Jewish girl.
The best remedy for a murrain among the cattle is with an axe24 to behead a living pig, hoisting25 up its head on the end of a long pole at the village entrance. This, however, is only efficacious when it is the cattle or sheep which are thus afflicted26; and should an illness have broken out among the swine themselves, the only remedy for it will be for the herd27, divested28 of his clothes, to lead his drove to pasture in the early morning.
The skull of a ram29 is often stuck up at the boundary of a parish, and if turned towards the east is supposed to be efficacious in keeping off cattle diseases.
A cow that has wandered can be insured against wolves if the owner recollect30 to stick a pair of scissors in the centre cross-beam of the dwelling-room.
A whirlwind always denotes that the devil is dancing with a witch, and whoever approaches too near to the dangerous circle may be carried off bodily to hell, and sometimes only barely escapes by losing his cap.
As a matter of course, such places as church-yards, gallows-trees, and cross-roads are to be avoided; but even the left bank of a river may, under circumstances, become equally dangerous.
The finger which points at a rainbow will be seized by a gnawing31 disease, and a rainbow appearing in December always bodes32 misfortune. Pointing at an approaching thunder-storm is also considered unsafe, and whoever stands over-long gazing at the summer lightning will go mad.
If a house struck by lightning begins to burn, it is not allowed to put out the flames, because God has lit the fire, and it were presumption34 for man to dare meddle35 with his work. In some places it is supposed that a fire kindled36 by lightning can only be extinguished with milk.
An approved method for averting37 the lightning from striking a house is to form a top by sticking a knife through a loaf of bread, and spin it on the floor of the loft38 while the storm lasts. The ringing of bells is also efficacious in dispersing39 a storm, provided, however, that the bell in question has been cast under a perfectly40 cloudless sky.
As I am on the subject of thunder-storms, I may as well here mention the scholomance, or school, supposed to exist somewhere in the heart of the mountains, and where the secrets of nature, the language of animals, and all magic spells are taught by the devil in person. Only ten scholars are admitted at a time, and when the course of learning has expired, and nine of them are released to return to their homes, the tenth scholar is detained by the devil as payment, and, mounted upon an ismeju, or dragon, becomes henceforward the devil’s aide-de-camp, and assists him in “making the weather”—that is, preparing the thunder-bolts.
A small lake, immeasurably deep, and lying high up in the mountains to the south of Hermanstadt, is supposed to be the caldron where is brewed41 the thunder, under whose water the dragon lies sleeping in fair weather. Roumanian peasants anxiously warn the traveller to beware of throwing a stone into this lake, lest it should wake the dragon and provoke a thunder-storm. It is, however, no mere42 superstition that in summer there occur almost daily thunder-storms at this spot, and numerous stone cairns on the shores attest43 the fact that many people have here found their death by lightning. On this account{199} the place is shunned44, and no true Roumanian will venture to rest here at the hour of noon.
Whoever turns three somersaults the first time he hears the thunder will be free from pains in the back during a twelvemonth; and the man who wishes to be insured against headache has only to rub his forehead with a piece of iron or stone on that same occasion.
A comet is sign of war; and an earthquake denotes that the fish on which the earth is supposed to rest has moved. Another version informs us that originally the world was balanced on the backs of four fishes, one of which was drowned in the flood, so that the earth, now lacking support at one corner, has sunk down and is covered by the sea.
The Slav custom of decking out a girl at harvest-time with a wreath of corn-ears, and leading her in procession to the house of the priest or the landed proprietor45, is likewise practised here, with the difference that, instead of the songs customary in Poland, the girl is here followed by loud shouts of Prihu! Prihu! or else Priku! and that whoever meets her on the way is bound to sprinkle her with water. If this detail be neglected, the next year’s crops will assuredly fail. It is also customary to keep the wreaths till next sowing-time, when the corn, if shaken out and mingled46 with the grain to be sown afresh, will insure a rich harvest.
Every fresh-baked loaf of wheaten bread is sacred, and should a piece inadvertently fall to the ground, it is hastily picked up, carefully wiped and kissed, and if soiled thrown into the fire—partly as an offering to the dead, and partly because it were a heavy sin to throw away or tread upon any particle of it.
It is unfortunate to meet an old woman or a Roumanian popa, but the meeting of a Catholic or Protestant clergyman is indifferent, and brings neither good nor evil.
To be met by a gypsy the first thing in the morning is particularly lucky.
It is bad-luck if your path be traversed by a hare, but a fox or wolf crossing the way is a good omen.
Likewise, it is lucky to meet a woman with a jugful48 of water, while an empty jug47 or pail is unlucky; therefore the Roumanian maiden49 meeting you on the way back from the well will smilingly display her brimming pitcher50 as she passes, with a pleased consciousness of bringing good-luck; while the girl whose pitcher is empty will slink past shamefacedly, as though she had a crime to conceal51.
The Roumanian is always very particular about the exact way he meets any one. If he happens to be placed to the right of the comer, he will be careful not to cross over to the left, or vice15 versa. Should, however, his way lead him straight across the path of another higher in rank, he will stop and wait till the latter has passed. These precautions are taken in order not to cut or disturb the thread of a person’s good-luck.
Every orthodox Roumanian woman is careful to do homage52 to the wodna zena, or zona, residing in each spring, by spilling a few drops on the ground after she has filled her jug, and it is regarded as an insult to offer drink to a Roumanian without observing this ceremony. She will never venture to draw water against the current, for that would strike the spirit home and provoke her anger, nor is it allowable, without very special necessity, to draw water in the night-time; and whoever is obliged to do so should nowise neglect to blow three times over the brimming jug to undo53 all evil spells, as well as to pour a few drops on to the glowing embers.
The vicinity of deep pools of water, more especially whirlpools, is to be avoided, for here resides the dreadful balaur, or the wodna muz—the cruel waterman who lies in wait for human victims.
Each forest has likewise its own particular spirit, its mama padura, or forest mother. This fairy is generally supposed to be good-natured, especially towards children who have lost their way in the wood.
Less to be trusted is Panusch, who haunts the forest glades55 and lies in wait for helpless maidens56.
In deep forests and wild mountain-gorges there wanders about a wild huntsman of superhuman size and mysterious personality, but rarely seen by living eyes. Oftenest he is met by huntsmen, to whom he has frequently given good advice. He once appeared to a peasant{201} who had already shot ninety-nine bears, and warned him now to desist, for no man can shoot the hundredth bear. But the passion for sport was too strong within the peasant; so, disregarding the advice, he shot at the next bear he met, and missing his aim, was torn to pieces by the infuriated animal. Another hunter to whom he appeared learned from him the secret that if he loaded his gun on New-year’s night with a live adder57, the whole of that year he would never miss a shot.
Another and more malevolent58 forest-spectre is the wild man—or, as the Roumanian calls him, the om ren—usually seen in winter, when he is the terror of all hunters and shepherds. Whoever may be found dead in the forest is supposed to have fallen a prey59 to his vengeance60, which pursues all such as venture to chase his deer and wild-boar, or approach too near the cavern61 where he resides. His rage sometimes takes the form of uprooting62 pine-trees, with which to strike dead the intruder; or else he throws his victims down a precipice63, or rolls down massive rocks on the top of them.
Oameni micuti (small men), as the Roumanian calls them, are gray-bearded dwarfs64, who, attired65 like miners, with axe and lantern, haunt the Transylvanian gold and silver mines. They seldom do harm to a miner, but give warning to his wife when he has perished by three knocks on her door. They are, however, very quarrelsome among themselves, and may often be heard hitting at one another with their sharp axes, or blowing their horns as signal of battle.
Also the mountain monk66 plays a great part in mining districts, but is to be classed among the malevolent spirits. He delights in kicking over water-pails, putting out lamps, and breaking tools, and will sometimes even strangle or suffocate67 workmen to whom he has taken aversion. Occasionally, but rarely, he has been known to help distressed68 miners in replenishing the oil in their lamps, or guiding those who have lost their way; but woe69 to the man who relates these circumstances, for he will be sure to suffer for it.
The gana is the name of a beautiful but malicious70 witch who presides over the evil spirits holding their meetings on the eve of the first of May. Gana is said to have been the mistress of Transylvania before the Christian71 era. Her beauty bewitched many; but whoever succumbed72 to her charms, and let himself be lured73 into quaffing74 mead75 from her ure-ox drinking-horn, was doomed77. Once the handsome Maldovan, the Roumanian national hero, when riding home from visiting his bride, waylaid78 by the siren, and beguiled79 into drinking from the horn, reached his mountain fortress80 a sick and dying man, and was a corpse81 before next morning.
Ravaging82 diseases like the pest, cholera83, etc., are attributed to a spirit called the dschuma, to whom is sometimes given the shape of a toothless old hag, sometimes that of a fierce virgin84, only to be appeased85 by the gift of clothing of some sort. Oftenest the spirit is supposed to be naked and suffering from cold, and its complaining voice may be heard at night crying out for clothing whenever the disease is at its highest. When this voice is heard, the inhabitants of a village hasten to comply with its summons by preparing the required clothing. Sometimes it is seven old women who are to spin, weave, and sew a scarlet86 shirt all in one night, and without breaking silence; sometimes the maidens are to make garments and hang them out at the entrance of the afflicted village. Mr. Paget mentions having once seen a coarse linen87 pair of trousers suspended by means of a rope straight across the road where he was driving, and on inquiring being informed that this was to pacify88 the cholera spirit.
Some places, moreover, can boast of a perpetually naked spirit, who requires a new suit of clothes every year. These are furnished by the inhabitants, who on each New-year’s night lay them out in readiness near some place supposed to be haunted by the spirit.
In a Wallachian village in the county of Bihar, during the prevalence of the cholera in 1866, the following precautions were taken to protect the village from the epidemic89: six maidens and six unmarried youths, having first laid aside their clothes, with a new ploughshare traced a furrow90 round the village, thus forming a charmed circle, over which the cholera demon91 was supposed to be unable to pass.
When the land is suffering from protracted92 and obstinate93 droughts, the Roumanian not unfrequently ascribes the evil to the Tziganes, who by occult means procure94 the dry weather in order to favor their own trade of brickmaking. In such cases, when the necessary rain has not been produced by soundly beating the guilty Tziganes, the peasants sometimes resort to the papaluga, or rain-maiden. This is done by stripping a young Tzigane girl quite naked, and dressing95 her up with garlands of flowers and leaves, which entirely96 cover her, leaving only the head visible. Thus adorned97, the papaluga is conducted round the village to the sound of music, each person hastening to pour water over her as she passes. The part of the papaluga may also be enacted98 by Roumanian maidens, when there is no particular reason to suspect{203} the Tziganes of being concerned in the drought. The custom of the rain-maiden is also to be found in Serbia, and I believe in Croatia.
Killing a frog is sometimes effectual in bringing on rain; but if this also fails in the desired effect, then the evil must evidently be of deeper nature, and is to be attributed to a vampire99, who must be sought out and destroyed, as before described.
The body of a drowned man can be recovered only by sticking a lighted candle into a hollowed-out loaf of bread, and setting it afloat at night on the lake or river: there, where the light comes to a stand-still, the corpse will be found. Till this has been done the water will continue to rise and the rain to fall.
At the birth of a child each one present takes a stone and throws it behind him, saying, “This into the jaws100 of the strigoi”—a custom which would seem to suggest Saturn101 and the swaddled-up stones. As long as the child is unbaptized it must be carefully watched over for fear of being changed or harmed by a witch. A piece of iron or a broom laid beneath the pillow will keep spirits away.
Even the Roumanian’s wedding-day is darkened by the shadow of superstition. He can never be sure of his affection for his bride being a natural, spontaneous feeling, since it may just as well have been caused by the influence of a witch; and he lives in anticipated dread54 lest the devil, in shape of a fiery102 comet, may appear any day to make love to his wife. Likewise at church, when the priest offers the blessed bread to the new-made couple, he will tremblingly compare the relative sizes of the two pieces, for whoever chances to get the smaller one will inevitably103 be the first to die.
Although it has been said of the Roumanian that his whole life is taken up in devising talismans104 against the devil, yet he does not always endeavor to keep the evil one at arm’s-length—sometimes, on the contrary, directly invoking105 his aid, and entering into a regular compact with him.
Supposing, for instance, that a man wishes to insure a flock, garden, or field against thieves, wild beasts, or bad weather, the matter is very simple. He has only to repair to a cross-road, at the junction106 of which he takes his stand in the centre of a circle traced on the ground. Here, after depositing a copper107 coin as payment, he summons the demon with the following words:
“Satan, I give thee over my flock [garden, or field] to keep till ——{204} [such and such a term], that thou mayst defend and protect it for me, and be my servant till this time has expired.”
He must, however, be careful to keep within the circle traced until the devil, who may very likely have chosen to appear in the shape of a goat, crow, toad, or serpent, has completely disappeared, otherwise the unfortunate man is irretrievably lost. He is equally sure to lose his soul if he die before the time of the contract has elapsed.
As long as the contract lasts, the peasant may be sure of the devil’s services, who for the time being will put a particular spirit—spiridusui—at his disposal. This spirit will serve him faithfully in every contingency108; but in return he expects to be given the first mouthful of every dish partaken of by his master.
Apothecaries109 in the towns say that they are often applied110 to for an unknown magic potion called spiridusch (that is, I suppose, a potion compelling the services of the demon spiridusui), said to have the property of disclosing hidden treasures to its lucky possessor. While I was at Hermanstadt, an apothecary111 there received the following letter, published in a local paper, and which I here give as literally112 as possible:
Worthy113 Sir,—I wish to ask you of something I have been told by others—that is, that you have got for sale a thing they call spiridusch, but which, to speak more plainly, is the devil himself; and if this be true, I beg you to tell me if it be really true, and how much it costs, for my poverty is so great that I must ask the devil himself to help me. Those who told me were weak, silly fellows, and were afraid; but I have no fear, and have seen many things in my life—therefore I pray you to write me this, and to take the greeting of an unknown and unhappy man.
N. N.
Besides the tale of the Arghisch monastery114 which I have quoted in a former chapter, there are many other Roumanian legends which tell us how every new church, or otherwise important building, became a human grave, as it was thought indispensable to its stability to wall in a living man or woman, whose spirit henceforth haunted the place. In later times, people having become less cruel, or more probably because murder is now attended with greater inconvenience to those concerned, this custom underwent some modifications116, and it became usual, in place of a living man, to wall in his shadow. This is done by measuring the shadow of a person with a long piece of cord, or a tape made of strips of reed fastened together, and interring117 this measure instead of the person himself, who, unconscious victim of the spell thus cast upon him, will pine away and die within forty days. It is, however, an indispensable condition to the success of this proceeding118 that the chosen victim be ignorant of the part he is playing, wherefore careless passers-by near a building in process of erection may chance to hear the warning cry, “Beware lest they take thy shadow!” So deeply ingrained is this superstition that not long ago there were still professional shadow-traders, who made it their business to provide architects with the victims necessary for securing their walls. “Of course the man whose shadow is thus interred119 must die,” argues the Roumanian, “but being unaware120 of his doom76, he feels neither pain nor anxiety, so it is less cruel than to wall in a living man.”
Similar to the legend of the Arghisch monastery is that told of the fortress of Deva, in Transylvania, which twelve architects had undertaken to build for the price of half a quarter of silver and half a quarter of gold. They set to work, but what they built each morning fell in before sunset, and what they built overnight was in ruins by next morning. Then they held counsel as to what was to be done in order to give strength to the building; and so it was resolved to seize the first of their wives who should come to visit her husband, and, burning her alive, mix up her ashes with the mortar121 to be used in building.
Soon after this the wife of Kelemen, the architect, resolving to visit her husband, ordered the carriage to be got ready. On the way she is overtaken by a heavy thunder-storm, and the coachman, an old family servant, warns her against proceeding, for he has had an ominous dream regarding her. She, however, persists in her resolve, and soon comes in sight of the building. Her husband, on seeing her, prays to God that the carriage might break down or the horses fall lame33, in order to hinder her arrival; but all is in vain, and the carriage soon reaches its destination. The sorrowing husband now reveals to his wife the terrible fate in store for her, to which she resigns herself, only begging leave to say farewell to her little son and her friends. This favor is granted, and returning the following day, she is burned.
Her ashes mixed with the mortar give solidity to the walls; the building is completed, and the architects obtain the high price for which they had contracted.
Meanwhile the unhappy widower122, returning home, is questioned by his little son as to where his mother stays so long. At first the father is evasive, but subsequently confesses the truth, on learning which the child falls dead of a broken heart.
Also, at Hermanstadt we are shown a point in the old town wall where a live student, dressed in ampel and toga, the costume of those days, was walled in, in order to “make fast” the fortified123 wall.
If we compare these legends with the traditions of other countries we find many instances of a like belief: so at Arta, in Albania, where, according to Grimm, a thousand masons labored124 in vain at a bridge, whose walls invariably crumbled125 away overnight. There was heard the voice of an archangel saying, “If ye do not wall in a living person the bridge will never stand; neither an orphan126 nor yet a stranger shall it be, but the own wife of the master builder.” The master loves his wife, but yet stronger is his ambition to see his name made famous by the bridge; so when his wife comes to the spot he pretends to have dropped a ring in the foundations, and asks her to seek for it, in doing which she is seized upon and walled up. In dying she speaks a curse upon the bridge, that it may ever tremble like the head of a flower on its stalk.
In Serbia there is a similar legend of the fortress Skoda; and at Magdeburg, in Germany, the same is told of Margaretha, bondwoman of the Empress Editha, wife of the Emperor Otto, who voluntarily gave up her illegitimate child to be walled up in the gate-way of the newly fortified town. Fifty years later, devoured127 by remorse128, Margaretha appears before the judges to confess her crime, and crave129 Christian burial for the bones of her child. The wall being now opened at the place she indicates, there steps forth115 a small wizened130 figure with long, tangled131 gray beard and shrunken limbs—no other than the child who, walled up here for half a century, had been miraculously132 kept alive by the birds of the air bringing him food through an opening in his narrow prison.
Sometimes, indeed, the Roumanian seeks covertly133 to compass the death of a fellow-creature without the excuse of public benefit, and merely from motives134 of personal revenge. In such cases it is recommended{207} to send gifts of unleavened bread to nine different churches to be used simultaneously135 on the same Sunday at mass. This will insure the death of the victim.
To the hand of a man who has committed murder from revenge is ascribed the virtue136 of healing pains in the side.
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1
superstition
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| n.迷信，迷信行为 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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oracle
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| n.神谕，神谕处，预言 | |
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fowls
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| 鸟( fowl的名词复数 )； 禽肉； 既不是这； 非驴非马 | |
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fowl
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| n.家禽，鸡，禽肉 | |
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espied
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| v.看到( espy的过去式和过去分词 ) | |
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omen
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| n.征兆，预兆；vt.预示 | |
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ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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magpie
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| n.喜欢收藏物品的人，喜鹊，饶舌者 | |
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shrieking
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| v.尖叫( shriek的现在分词 ) | |
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contingencies
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| n.偶然发生的事故，意外事故( contingency的名词复数 )；以备万一 | |
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permissible
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| adj.可允许的，许可的 | |
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toad
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| n.蟾蜍，癞蛤蟆 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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purloin
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| v.偷窃 | |
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killing
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| n.巨额利润；突然赚大钱，发大财 | |
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entail
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| vt.使承担，使成为必要，需要 | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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skull
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| n.头骨；颅骨 | |
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preservatives
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| n.防腐剂( preservative的名词复数 ) | |
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eruptions
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| n.喷发，爆发( eruption的名词复数 ) | |
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curiously
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| adv.有求知欲地；好问地；奇特地 | |
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axe
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| n.斧子；v.用斧头砍，削减 | |
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hoisting
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| 起重，提升 | |
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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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herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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divested
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| v.剥夺( divest的过去式和过去分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
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ram
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| (random access memory)随机存取存储器 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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gnawing
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| a.痛苦的，折磨人的 | |
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bodes
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| v.预示，预告，预言( bode的第三人称单数 )；等待，停留( bide的过去分词 )；居住；（过去式用bided）等待 | |
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lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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meddle
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| v.干预，干涉，插手 | |
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kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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averting
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| 防止，避免( avert的现在分词 )； 转移 | |
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38
loft
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| n.阁楼，顶楼 | |
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39
dispersing
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| adj. 分散的 动词disperse的现在分词形式 | |
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40
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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41
brewed
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| 调制( brew的过去式和过去分词 )； 酝酿； 沏（茶）； 煮（咖啡） | |
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42
mere
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| adj.纯粹的；仅仅，只不过 | |
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43
attest
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| vt.证明，证实；表明 | |
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44
shunned
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| v.避开，回避，避免( shun的过去式和过去分词 ) | |
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45
proprietor
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| n.所有人；业主；经营者 | |
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46
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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47
jug
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| n.(有柄，小口，可盛水等的)大壶，罐，盂 | |
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48
jugful
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| 一壶的份量 | |
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49
maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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50
pitcher
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| n.(有嘴和柄的)大水罐；(棒球)投手 | |
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51
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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52
homage
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| n.尊敬，敬意，崇敬 | |
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53
undo
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| vt.解开，松开；取消，撤销 | |
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54
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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55
glades
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| n.林中空地( glade的名词复数 ) | |
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56
maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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57
adder
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| n.蝰蛇；小毒蛇 | |
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58
malevolent
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| adj.有恶意的，恶毒的 | |
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59
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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60
vengeance
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| n.报复，报仇，复仇 | |
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61
cavern
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| n.洞穴，大山洞 | |
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62
uprooting
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| n.倒根，挖除伐根v.把（某物）连根拔起( uproot的现在分词 )；根除；赶走；把…赶出家园 | |
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63
precipice
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| n.悬崖，危急的处境 | |
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64
dwarfs
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| n.侏儒，矮子（dwarf的复数形式）vt.（使）显得矮小（dwarf的第三人称单数形式） | |
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65
attired
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| adj.穿着整齐的v.使穿上衣服，使穿上盛装( attire的过去式和过去分词 ) | |
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66
monk
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| n.和尚，僧侣，修道士 | |
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67
suffocate
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| vt.使窒息，使缺氧，阻碍；vi.窒息，窒息而亡，阻碍发展 | |
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68
distressed
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| 痛苦的 | |
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69
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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70
malicious
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| adj.有恶意的，心怀恶意的 | |
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71
Christian
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| adj.基督教徒的；n.基督教徒 | |
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72
succumbed
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的过去式和过去分词 )； 屈从； 被压垮； 死 | |
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73
lured
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| 吸引，引诱（lure的过去式与过去分词形式） | |
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74
quaffing
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| v.痛饮( quaff的现在分词 )；畅饮；大口大口将…喝干；一饮而尽 | |
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75
mead
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| n.蜂蜜酒 | |
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76
doom
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| n.厄运，劫数；v.注定，命定 | |
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77
doomed
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| 命定的 | |
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78
waylaid
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| v.拦截，拦路( waylay的过去式和过去分词 ) | |
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79
beguiled
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| v.欺骗( beguile的过去式和过去分词 )；使陶醉；使高兴；消磨（时间等） | |
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80
fortress
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| n.堡垒，防御工事 | |
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81
corpse
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| n.尸体，死尸 | |
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82
ravaging
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| 毁坏( ravage的现在分词 )； 蹂躏； 劫掠； 抢劫 | |
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83
cholera
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| n.霍乱 | |
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84
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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85
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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86
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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87
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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88
pacify
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| vt.使(某人)平静(或息怒)；抚慰 | |
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89
epidemic
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| n.流行病；盛行；adj.流行性的，流传极广的 | |
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90
furrow
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| n.沟；垄沟；轨迹；车辙；皱纹 | |
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91
demon
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| n.魔鬼，恶魔 | |
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92
protracted
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| adj.拖延的；延长的v.拖延“protract”的过去式和过去分词 | |
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93
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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94
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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95
dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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96
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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97
adorned
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| [计]被修饰的 | |
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98
enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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99
vampire
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| n.吸血鬼 | |
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100
jaws
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| n.口部；嘴 | |
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101
Saturn
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| n.农神，土星 | |
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102
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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103
inevitably
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| adv.不可避免地；必然发生地 | |
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104
talismans
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| n.护身符( talisman的名词复数 )；驱邪物；有不可思议的力量之物；法宝 | |
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105
invoking
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| v.援引( invoke的现在分词 )；行使（权利等）；祈求救助；恳求 | |
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106
junction
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| n.连接，接合；交叉点，接合处，枢纽站 | |
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107
copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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108
contingency
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| n.意外事件，可能性 | |
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109
apothecaries
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| n.药剂师，药店( apothecary的名词复数 ) | |
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110
applied
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| adj.应用的；v.应用，适用 | |
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111
apothecary
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| n.药剂师 | |
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112
literally
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| adv.照字面意义，逐字地；确实 | |
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113
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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114
monastery
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| n.修道院，僧院，寺院 | |
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115
forth
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| adv.向前；向外，往外 | |
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116
modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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117
interring
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| v.埋，葬( inter的现在分词 ) | |
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118
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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119
interred
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| v.埋，葬( inter的过去式和过去分词 ) | |
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120
unaware
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| a.不知道的，未意识到的 | |
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121
mortar
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| n.灰浆，灰泥；迫击炮；v.把…用灰浆涂接合 | |
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122
widower
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| n.鳏夫 | |
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123
fortified
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| adj. 加强的 | |
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124
labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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125
crumbled
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| （把…）弄碎， （使）碎成细屑( crumble的过去式和过去分词 )； 衰落； 坍塌； 损坏 | |
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126
orphan
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| n.孤儿；adj.无父母的 | |
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127
devoured
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| 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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128
remorse
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| n.痛恨，悔恨，自责 | |
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129
crave
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| vt.渴望得到，迫切需要，恳求，请求 | |
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130
wizened
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| adj.凋谢的；枯槁的 | |
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131
tangled
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| adj. 纠缠的，紊乱的 动词tangle的过去式和过去分词 | |
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132
miraculously
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| ad.奇迹般地 | |
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133
covertly
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| adv.偷偷摸摸地 | |
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134
motives
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| n.动机，目的( motive的名词复数 ) | |
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135
simultaneously
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| adv.同时发生地，同时进行地 | |
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136
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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