Etymology of afflictions

Affliction - Stems from Latin "afflictio," meaning "a striking down, overthrow," from "affligere," "to strike" or "to dash."

Cholera - Comes from Greek "kholera," from "khole," meaning "bile" or "gall," reflecting the humoral theory of disease.

Cough - Traces back to the Old English "cohhian," of imitative origin, reflecting the sound and action of coughing.

Diarrhoea - From Greek "διάρροια" (diarrhoia), from "διά" (dia), "through," and "ῥέω" (rheo), "to flow," meaning "flowing through."

Diphtheria - Comes from Greek "diphthera," meaning "leather" or "hide," describing the appearance of a membrane in the throat.

Disease - From Old French "desaise," "lack of ease," from "des-" (without, lack of) + "aise" (ease).

Dysentery - Derives from Greek words "dys-", meaning "bad" or "difficult," and "enteron," meaning "intestine," referring to a disorder of the intestines.

Fever - Traces back to Old English "fēfor" or "fēfer," from Latin "febris," meaning "fever," stemming from Proto-Indo-European roots related to burning.

Flu - A shortened form of "influenza," from the Italian "influenza di freddo," meaning "influence of the cold."

Flux - From Latin "fluxus," meaning "flow" or "a flowing," derived from "fluere," which means "to flow."

Leprosy - From Latin "lepra," deriving from Greek "λέπρα" (lépra), meaning "a disease that makes the skin scaly," from "λεπίς" (lepís), "scale" or "flake."

Malaria - From Italian "mala aria," meaning "bad air," reflecting the historical belief that the disease was caused by foul air from marshes and swamps.

Measles - Derives from Middle English "mesles," likely from Middle Dutch "masel" or Middle Low German "masel," meaning "spot" or "blemish."

Mumps - Originates from the verb "to mump," meaning "to mumble" or "to grimace," reflecting the swelling around the neck and jaw caused by the disease.

Pestilence - Traces back to Latin "pestilentia," meaning "plague" or "contagious disease," from "pestis," "plague" or "deadly disease."

Plague - Originates from Late Latin "plaga," meaning "stroke," "wound," or "affliction," from Greek "plēgē," "blow" or "misfortune."

Pneumonia - Derives from the Greek word "pneumon," meaning "lung," with the suffix "-ia" indicating a condition or disease.

Pox - From Old English "pox," meaning "pustule, blister," indicative of the disease's symptoms. It stems from Proto-Germanic and potentially Proto-Indo-European roots related to swelling or pus.

Rash - Derives from the early 18th century, from an obsolete French word *rache, meaning "a sore," from Latin "rasus," "scraped."

Scabies - Comes from the Latin word "scabere," meaning "to scratch."

Scurvy - Likely from Old Norse "skyrbjúgr," with "skyr" meaning "sour milk" and "bjúgr" meaning "swelling," or directly from Latin "scorbutus."

Sneeze - Comes from Middle English "snesen" or "fnese," from Old English "fnesan," of imitative origin, mimicking the sound of sneezing.

Syphilis - Named after Syphilis, a character in a 1530 poem by Girolamo Fracastoro, "Syphilis sive morbus gallicus."

Typhoid - Derives from Greek "typhos," meaning "smoke," "mist," or "fog," and "-oid," meaning "resembling," indicating a state of stupor or confusion associated with the disease.

A translation into modern english of "King James, the First: Dæmonologie (1597)." book 1.

https://archive.org/details/kingjamesfirstdm00jame/mode/2up

Chapter I.
argument. Proven by the Scripture, that these unlawful arts in general, have been and may be put into practice, Philomathes and Epistemon reason the matter.

Phi. I am surely very glad to have met with you this day, for I am of the opinion that you can better resolve me of something, of which I stand in great doubt, than anyone else with whom I could have met.

Epi. In what I can, that you would like to inquire of me, I will willingly and freely tell In my opinion, and if I do not prove it sufficiently, I am wholeheartedly content that a better reason carries it away then.

Phi. What do you think of these strange news, which now only furnishes purpose to all men at their meeting: I mean of these Witches?

Epi. Surely they are wonderful: And I think such clear and plain confessions in that purpose, have never occurred in any age or country.

Phi. No question if they are true, but thereof the Doctors doubt.

Epi. What part of it do you doubt?

Phi. Even of all, for all I can yet perceive: and namely, that there is such a thing as Witchcraft or Witches, and I would pray you to resolve me thereof if you may: for I have reasoned with sundry in that matter, and yet could never be satisfied therein.

Epi. I shall with goodwill do the best I can: But I think it the more difficult, since you deny the thing itself in general: for as it is said in the logic schools, Contra negantem principia non est disputandum. Always for that part, that witchcraft, and Witches have been, and are, the former part is clearly proved by the Scriptures, and the last by daily experience and confessions.

Phi. I know you will allege me Saul's Pythoness: but that as appears will not make much for you.

Epi. Not only that place, but divers others: But I marvel why that should not make much for me?

Phi. The reasons are these, first you may consider, that Saul being troubled in spirit, and having fasted long before, as the text testifieth, and being come to a woman that was reputed to have such knowledge, and that to inquire so important news, he having so guilty a conscience for his heinous offences, and especially, for that same unlawful curiosity, and horrible defection: and then the woman crying out upon the sudden in great admiration, for the uncouth sight that she alleged to have seen, discovering him to be the King, though disguised, & denied by him before: it was no wonder I say, that his senses being thus distracted, he could not perceive her feigning of her voice, he being himself in another chamber, and seeing nothing. Next what could be, or was raised? The spirit of Samuel. Profane and against all Theology: the Devil in his likeness? as unapparent, that either God would permit him to come in the shape of his Saints (for then could never the Prophets in those days have been sure, what Spirit spoke to them in their visions) or then that he could fore-tell what was to come thereafter; for Prophecy proceeds only from GOD: and the Devil has no knowledge of things to come.

Epi. Yet if you will mark the words of the text, you will find clearly, that Saul saw that apparition: for giving you that Saul was in another Chamber, at the making of the circles & conjurations, needful for that purpose (as none of that craft will permit any others to behold at that time) yet it is evident by the text, that as soon as that once that unclean spirit was fully risen, she called in upon Saul. For it is said in the text, that Saul knew him to be Samuel, which could not have been, by the hearing tell only of an old man with a mantle, since there were many more old men dead in Israel nor Samuel. And the common weed of that whole Country was mantles. As to the next, that it was not the spirit of Samuel, I grant: In the proving whereof you need not to insist, since all Christians of whatsoever Religion agrees upon that: and none but either mere ignorants, or Necromancers or Witches doubts thereof. And that the Devil is permitted at sometimes to put himself in the likeness of the Saints, it is plain in the Scriptures, where it is said, that Satan can transform himself into an Angel of light. Neither could that bring any inconvenient with the visions of the Prophets, since it is most certain, that God will not permit him so to deceive his own: but only such, as first wilfully deceives themselves, by running unto him, whom God then suffers to fall in their own snares, and justly permits them to be deluded with great efficacy of deceit, because they would not believe the truth (as Paul says). And as to the devil's foretelling of things to come, it is true that he knows not all things future, but yet that he knows part, the Tragical event of this history declares it, (which the wit of woman could never have fore-spoken) not that he has any prescience, which is only proper to God: or yet knows anything by looking upon God, as in a mirror (as the good Angels do) he being forever debarred from the favorable presence & countenance of his creator, but only by one of these two means, either as being worldly wise, and taught by a continual experience, ever since the creation, judges by likelihood of things to come, according to the like that has passed before, and the natural causes, in respect of the vicissitude of all things worldly: Or else by God's employing of him in a turn, and so foreseeing thereof: as appears to have been in this, whereof we find the very like in Micaiah's prophetic discourse to King Ahab. But to prove this my first proposition, that there can be such a thing as witchcraft & witches, there are many more places in the Scriptures than this (as I said before). As first in the law of God, it is plainly prohibited: But certain it is, that the Law of God speaks nothing in vain, neither does it lay curses, or enjoin punishments upon shadows, condemning that to be ill, which is not in essence or being as we call it. Secondly, it is plain, where wicked Pharaoh's wise-men imitated a number of Moses' miracles, to harden the tyrant's heart thereby. Thirdly, did not Samuel to Saul, that disobedience is as the sin of Witchcraft? To compare to a thing that were not, it were too too absurd. Fourthly, was not Simon Magus a man of that craft? And fifthly, what was she that had the spirit of Python: besides innumerable other places that were irksome to recite.

Chapter II. argument.
What kind of sin the practitioners of these unlawful arts commit. The division of these arts. And what are the means that allure any to practice them.

Phi. BUT I think it very strange, that God should permit any mankind (since they bear his own Image) to fall into so gross and filthy a defection.

Epi. Although man in his Creation was made to the Image of the Creator, yet through his fall having once lost it, it is but restored again in part by grace only to the elect: So all the rest falling away from God, are given over into the hands of the Devil that enemy, to bear his Image: and being once so given over, the greatest and the grossest impiety, is the pleasantest, and most delightful unto them.

Phi. But may it not suffice him to have indirectly the rule, and procure the perdition of so many souls by alluring them to vices, and to the following of their own appetites, suppose he abuse not so many simple souls, in making them directly acknowledge him for their master.

Epi. No surely, for he uses every man, whom of he has the rule, according to their complexion and knowledge: And so whom he finds most simple, he plainly discovers himself unto them. For he being the enemy of man's Salvation, uses all the means he can to entrap them so far in his snares, as it may be unable to them thereafter (suppose they would) to rid themselves out of the same.

Phi. Then this sin is a sin against the Holy Ghost.

Epi. It is in some, but not in all.

Phi. How that? Are not all these that runs directly to the Devil in one Category?

Epi. God forbid, for the sin against the Holy Ghost has two branches: The one a falling back from the whole service of GOD, and a refusal of all his precepts. The other is the doing of the first with knowledge, knowing that they do wrong against their own conscience, and the testimony of the Holy Spirit, having once had a taste of the sweetness of God's mercies. Now in the first of these two, all sorts of Necromancers, Enchanters, or Witches, are comprehended: but in the last, none but such as err with this knowledge that I have spoken of.

Phi. Then it appears that there are more sorts than one, that are directly professors of his service: and if so be, I pray you tell me how many, and what are they?

Epi. There are principally two sorts, whereunto all the parts of that unhappy art are redacted; whereof the one is called Magic or Necromancy, the other Sorcery or Witchcraft.

Phi. What, I pray you? and how many are the means, whereby the Devil allures persons into any of these snares?

Epi. Even by these three passions that are within ourselves: Curiosity in great minds; thirst for revenge, for some torts deeply apprehended; or a greedy appetite for gain, caused through great poverty. As to the first of these, Curiosity, it is only the enticement of Magicians, or Necromancers. And the other two are the allurements of the Sorcerers, or Witches. For that old and crafty Serpent, being a spirit, he easily spies our affections, and so conforms himself thereto, to deceive us to our ruin.

Phi. BUT I find it very strange that God would allow mankind (since they bear His own image) to fall into such gross and filthy defection.

Epi. Although man was created in the image of the Creator, through his fall, having once lost it, it is only partially restored by grace to the elect. Thus, all the rest, falling away from God, are handed over to the Devil, that enemy, to bear his image; and once given over, the greatest and grossest impiety becomes the most pleasant and delightful to them.

Phi. But wouldn't it suffice for him to indirectly rule and procure the perdition of so many souls by luring them to vices and to follow their own appetites, suppose he does not abuse so many simple souls by making them directly acknowledge him as their master?

Epi. No, surely, for he uses every man over whom he has rule, according to their complexion and knowledge. And those he finds most simple, to them he most plainly reveals himself. For being the enemy of man's salvation, he uses all means he can to trap them so far in his snares, that it may be impossible for them thereafter (suppose they would) to free themselves from the same.

Phi. Then, this sin is a sin against the Holy Ghost.

Epi. It is in some, but not in all.

Phi. How so? Are not all those who directly run to the Devil in one category?

Epi. God forbid, for the sin against the Holy Ghost has two branches: The one is a falling away from the entire service of GOD, and a refusal of all His precepts. The other is doing the first with knowledge, knowing that they do wrong against their own conscience, and the testimony of the Holy Spirit, having once tasted the sweetness of God's mercies. Now, in the first of these two, all sorts of Necromancers, Enchanters, or Witches are included; but in the last, only those who err with this knowledge that I have spoken of.

Phi. Then it appears that there are more sorts than one, that are directly professors of his service: and if so, I pray you, tell me how many, and what are they?

Epi. There are principally two sorts, unto which all the parts of that unhappy art are reduced; whereof the one is called Magic or Necromancy, the other Sorcery or Witchcraft.

Phi. What, I pray you? And how many are the means, whereby the Devil allures persons into any of these snares?

Epi. Even by these three passions that are within ourselves: Curiosity in great minds; thirst for revenge, for some wrongs deeply felt; or a greedy appetite for wealth, caused through great poverty. As to the first of these, Curiosity, it is only the enticement for Magicians, or Necromancers. And the other two are the allurements for Sorcerers, or Witches, because that old and crafty Serpent, being a spirit, easily spies our affections, and so conforms himself to them, to deceive us to our ruin.

Chapter III argument.
The significations and etymologies of the words Magic and Necromancy. The difference between Necromancy and Witchcraft: What are the entrances, and beginnings, that bring anyone to the knowledge thereof.

Phi. I would gladly first hear, what thing it is that you call Magic or Necromancy.

Epi. The word Magic in the Persian language, means as much as to be a contemplator or interpreter of Divine and heavenly sciences: which, being first used among the Chaldeans, through their ignorance of the true divinity, was esteemed and reputed among them as a principal virtue: And therefore, was named unjustly with an honorable style, which name the Greeks imitated, generally implying all these kinds of unlawful arts. And the word Necromancy is a Greek word, compounded of νεκροˊςνεκροˊς (nekros, dead) and μαˊντειαμαˊντεια (manteia, prophecy), which is to say, the prophecy by the dead. This last name is given to this black and unlawful science by the figure Synecdoche, because it is a principal part of that art, to serve themselves with dead carcasses in their divinations.

Phi. What difference is there between this art and Witchcraft?

Epi. Surely, the vulgar difference put between them is very merry, and in a manner true; for they say, that the Witches are only servants and slaves to the Devil; but the Necromancers are his masters and commanders.

Phi. How can that be true, that any men, being especially addicted to his service, can be his commanders?

Epi. Yes, they can be: but it is only in a certain respect: For it is not by any power that they can have over him, but by a pact only: whereby he obliges himself in some trifles to them, that he may on the other part obtain the fruition of their body and soul, which is the only thing he hunts for.

Phi. A very inequitable contract indeed: But I pray you, discourse unto me, what is the effect and secrets of that art?

Epi. That is too broad a field you give me: yet I shall do good-will, the most summarily that I can, to run through the principal points thereof. As there are two sorts of folks that may be enticed to this art, to wit, learned or unlearned: so is there two means, which are the first stirrers up and feeders of their curiosity, thereby to make them to give themselves over to the same. These two means, I call the Devil's school, and his rudiments. The learned have their curiosity awakened and fed by what I call his school: this is judicial astrology. For various men, having attained a great perfection in learning, and yet remaining barren (alas) of the spirit of regeneration and its fruits: finding all natural things common, as well to the obtuse pedants as to them, they attempt to claim for themselves a greater name, by not only understanding the course of heavenly things but also aiming to discern the knowledge of things to come thereby. Which, at first glance appearing lawful to them, in respect that the ground thereof seems to proceed from natural causes only: they are so enticed by it, that finding their practice to prove true in sundry things, they study to know the cause thereof. And so, climbing from degree to degree, upon the slippery and uncertain scale of curiosity; they are at last enticed, where lawful arts or sciences fail, to satisfy their restless minds, even to seek that black and unlawful science of Magic. There, finding at first, that such diverse forms of circles and conjurations rightly joined thereunto, will raise such diverse forms of spirits, to resolve them of their doubts: and attributing the doing thereof, to the power inseparably tied, or inherent in the circles, and many words of God, confusingly wrapped in; they blindly glory in themselves, as if they had by their quickness of wit, made a conquest over Pluto's dominion, and were become Emperors over the Stygian abodes. Where, in the meantime (miserable wretches), they have become in very deed, bond-slaves to their mortal enemy; and their knowledge, for all that they presume of it, is nothing increased, except in knowing evil, and the horrors of Hell for the punishment thereof, as Adam's was by the eating of the forbidden tree.

Chapter IIII argument.
The Description of the Rudiments and School, which are the entrances to the art of Magic: And in special, the differences between Astronomy and Astrology: Division of Astrology into various parts.

Phi. BUT I pray you, likewise, do not forget to tell what are the Devil's rudiments.

Epi. His rudiments, I call, in general, all that which is commonly referred to as the virtue of word, herb, and stone: which is used by unlawful charms, without natural causes. As likewise, all kinds of practices, rites, or other such extraordinary actions, which cannot withstand the true test of natural reason.

Phi. I would have you to make that clearer, by some particular examples; for your proposition is very general.

Epi. I mean either by such kinds of Charms as commonly simple women use, for healing of bewitched goods, for preserving them from evil eyes, by tying round-trees, or various kinds of herbs, to the hair or tails of the goods: By curing the Worm, by stemming of blood, by healing of Horse-crooks, by turning of the riddle, or doing such like innumerable things by words, without applying anything suitable to the part offended, as Physicians do; Or else by preventing married folks from naturally interacting with others (by tying so many knots upon a point at the time of their marriage) And such-like things, which men use to practice in their playfulness: For unlearned men (being naturally curious, and lacking the true knowledge of God) find these practices to prove true, as several of them will do, by the power of the Devil for deceiving men, and not by any inherent virtue in these vain words and rites; and being desirous to earn a reputation for themselves in such-like turns, they either (if they be of the more modest sort) seek to be taught by someone who is experienced in that Art, (not knowing it to be evil at first) or else, being of the cruder sort, run directly to the Devil out of ambition or desire for gain, and plainly make a pact with him thereupon.

Phi. But it seems to me these means which you call the School and rudiments of the Devil, are things lawful, and have been approved as such in all times and ages: As in special, this science of Astrology, which is one of the special members of the Mathematics.

Epi. There are two things which the learned have observed from the beginning, in the science of the heavenly bodies, the planets, stars, and such like: The one is their course and ordinary motions, which for that reason is called Astronomy: which word is a compound of νοˊμοςνοˊμος (nomos, law) & \αστεˊρων\αστεˊρων (asteron, star) that is to say, the law of the stars: And this art indeed is one of the members of Mathematics, and not only lawful but most necessary and commendable. The other is called Astrology, being compounded of \αστηˊρ\αστηˊ​ρ (aster, star) & \λοˊγος\λοˊγος (logos, word), which is to say, the word, and preaching of the stars: Which is divided into two parts: The first, by knowing thereby the powers of simples, and sicknesses, the course of the seasons and the weather, being ruled by their influence; which part, depending upon the former, although it is not of itself a part of Mathematics, yet it is not unlawful, being moderately used, though not so necessary and commendable as the former. The second part is to trust so much to their influences, as thereby to foretell what commonwealths shall flourish or decay, what persons shall be fortunate or unfortunate, what side shall win in any battle, what man shall obtain victory in singular combat, what way, and of what age shall men die, what horse shall win at match-running, and diverse such like incredible things, wherein Cardanus, Cornelius Agrippa, and diverse others have more curiously than profitably written at large. From this root last spoken of, springs innumerable branches; such as the knowledge by nativities, Cheiromancy, Geomancy, Hydromancy, Arithmancy, Physiognomy, and a thousand others: which were much practised and held in great reverence by the ancients. And this last part of Astrology, of which I have spoken, which is the root of their branches, was called by them pars fortunae. This part now is utterly unlawful to be trusted in or practiced amongst Christians, as leaning to no ground of natural reason; and it is this part which I called before the devil's school.

Phi. But yet many of the learned are of the contrary opinion.

Epi. I grant, yet I could give my reasons to fortify and maintain my opinion, if to enter into this disputation would not draw me quite off the ground of our discourse; besides the mis-spending of the whole day thereupon. One word only I will answer to them, and that in the Scriptures (which must be an infallible ground to all true Christians) that in the Prophet Jeremiah it is plainly forbidden, to believe or hearken unto those that prophesy and fore-speak by the course of the planets and stars.

Chapter V. argument.
How far the use of charms is lawful or unlawful: The description of the forms of Circles and Conjurations. And what causes the magicians themselves to weary of it.

 
Phi. Well, you have said enough in that argument. But how prove you now that these charms or unnatural practices are unlawful? For so many honest and merry men and women have publicly practiced some of them, that I think if you would accuse them all of Witchcraft, you would affirm more than you will be believed in.

Epi. I see if you had paid close attention to the nature of the word by which I named it, you would not have been in this doubt, nor mistaken me so far as you have done. For although, as none can be scholars in a school, and not be subject to the master thereof; so none can study and put into practice (for study alone, and knowledge, is more perilous than offensive; and it is the practice only that makes the greatness of the offense) the circles and art of Magic, without committing a horrible defection from God. And yet, as those who read and learn their rudiments are not the more subject to any schoolmaster, if it pleases not their parents to put them to the school thereafter; So those who ignorantly try these practices, which I call the devil's rudiments, unknowing them to be baits cast out by him for trapping such as God will permit to fall into his hands: This kind of folks, I say, no doubt, are to be judged the best of, in respect they use no invocation nor help of him (by their knowledge at least) in these turns, and so have never entered themselves into Satan's service; Yet, to speak truly for my own part (I speak but for myself), I desire not to make so near a riding. For, in my opinion, our enemy is too crafty, and we too weak (except by the greater grace of God) to try such hazards, wherein he presses to trap us.

Phi. You have reason, indeed; as the common Proverb says, "They that sup with the Devil, need long spoons." But now, please proceed in describing this art of Magic.

Epi. Once individuals have come to this level of evil, having acquired knowledge (whether learned or unlearned) of this dark art, they begin to grow weary of raising their Master by conjured circles, finding it both difficult and perilous. They then plainly come to a contract with him, wherein forms and effects are specifically contained.

Phi. But before you go further, could you explain a bit about their circles and conjurations? And what might be the cause of their wearying of it? For it seems that form would be less fearful, yet than the direct association and company with that foul and unclean Spirit.

Epi. It seems you take me for a witch myself, or at the least, you'd wish to swear yourself an apprentice to that craft. Regardless, as much as I can, I shall briefly satisfy you. In the type of conjurations contained in such books, which I call the Devil's School, there are four principal parts: the persons of the conjurers, the action of the conjuration, the words and rites used for that effect, and the spirits that are conjured. You must first remember the foundation I mentioned before, which is that there is no power inherent in the circles, or in the holiness of the names of God blasphemously used, nor in whatever rites or ceremonies used at that time, that can either raise any infernal spirit or yet limit him perforce within or without these circles. It is only he, the father of all lies, who having first prescribed that form of doing, feigning himself to be commanded and restrained thereby, will be loath to exceed the bounds of these injunctions, both to make them glory in their command over him, as I said before, and also to make himself trusted in these small matters, that he may have a better opportunity thereafter to deceive them with a trick once and for all; I mean the everlasting perdition of their soul and body.
Then, laying this foundation, as I have said, these conjurations must have a few or more in number of the persons conjurers (always exceeding the singular number) according to the quality of the circle and form of apparition. Two principal things cannot well be missing in that errand: holy water (whereby the Devil mocks the Papists) and some offering of a living thing to him. There are also certain seasons, days, and hours that they observe in this purpose. These things being all ready and prepared, circles are made triangular, quadrangular, round, double, or single, according to the form of apparition they seek. But to speak of the diverse forms of the circles, the innumerable characters and crosses that are within and without, and throughout the same, of the different forms of Apparitions, that the crafty spirit deceives them with, and all such particulars in that action, I leave to too many who have busied their heads in describing the same; as being but curious and altogether unprofitable. And this far only I touch, that when the conjured Spirit appears, which will not be until after many circumstances, long prayers, and much muttering and murmuring of the conjurers; like a Papist priest dispatching a hunting Mass, how soon, I say, he appears, if they have missed one jot of all their rites; or if any of their feet once slide over the circle through terror of his fearful apparition, he pays himself at that time in his own hand, of that due debt which they owed him; and otherwise would have delayed longer to have paid him: I mean he carries them with him, body and soul. If this is not now a just cause to make them weary of these forms of conjuration, I leave it to you to judge upon; considering the lengthiness of the labor, the precise keeping of days and hours (as I have said), the terribleness of the apparition, and the present peril that they stand in, in missing the least circumstance or rite, that they ought to observe: And on the other part, the Devil is glad to move them to a plain and square dealing with him, as I said before.

Chapter VI argument.
The Devil's contract with the Magicians: division thereof into two parts: What is the difference between God's miracles and the Devil's.

Phi. Indeed, there is enough cause, but rather to leave him altogether, than to run more plainly to him, if they were wise he dealt with. But go forward now, I pray you, to these affairs, once they become deacons in this craft.

Epi. From the time that they plainly begin to contract with him; The effect of their contract consists of two things: forms and effects, as I began to tell already, were it not you interrupted me (for although the contract is mutual; I speak first of that part, wherein the Devil obliges himself to them) by forms, I mean in what shape or fashion he shall come to them, when they call upon him. And by effects, I understand, in what special sorts of services he binds himself to be subject to them. The quality of these forms and effects is less or greater, according to the skill and art of the Magician. For as to the forms, to some of the baser sort of them, he obliges himself to appear at their calling upon him, by such a proper name which he shows to them, either in the likeness of a dog, a cat, an ape, or such-like other beast; or else to answer by a voice only. The effects are to answer to such demands as concern curing of diseases, their own particular management, or such other base things as they require of him. But to the most curious sort, in the forms, he will oblige himself to enter a dead body, and out of it to give answers, concerning the event of battles, matters concerning the state of commonwealths, and such like other great questions; yea, to some, he will be a continual attendant, in the form of a Page. He will permit himself to be conjured, for the space of so many years, either in a tablet or a ring, or such like thing, which they may easily carry about with them. He gives them power to sell such wares to others, whereof some will be dearer, and some cheaper; according to the lying or true speaking of the Spirit that is conjured therein. Not but that in reality, all Devils must be liars; but so they abuse the simplicity of these wretches, that become their scholars, that they make them believe, that at the fall of Lucifer, some Spirits fell in the air, some in the fire, some in the water, some in the land: In which elements they still remain. Whereupon they build, that such as fell in the fire, or in the air, are truer than those, who fell in the water or in the land, which is all but mere prattle, and forged by the author of all deceit. For they did not fall by weight, as a solid substance, to stick in any one part: But the principal part of their fall, consisting in quality, by falling from the grace of God in which they were created, they continued still thereafter, and will do until the latter day, in wandering through the world, as God's hangmen, to execute such tasks as He employs them in. And when any of them are not occupied in that, they must return to their prison in hell (as is plain in the miracle that Christ worked at Gennesaret), therein at the latter day to be all enclosed forever: and as they deceive their scholars in this, so do they, in imprinting in them the opinion that there are so many Princes, Dukes, and Kings amongst them, every one commanding fewer or more Legions, and reigning in different arts, and quarters of the earth. For though I will not deny that there is a form of order among the Angels in Heaven, and consequently, was amongst them before their fall; yet, either that they enjoy the same since; or that God will permit us to know by damned Devils, such heavenly mysteries of His, which He would not reveal to us neither by Scripture nor Prophets, I think no Christian will once think it. But by the contrary, of all such mysteries, as He has closed up with His seal of secrecy; it becomes us to be content with humble ignorance, they being things not necessary for our salvation. But to return to the purpose, as these forms, wherein Satan obliges himself to the greatest of the Magicians, are wonderfully curious; so are the effects correspondent unto the same: For he will oblige himself to teach them arts and sciences, which he may easily do, being so learned a knave as he is: To carry them news from any part of the world, which the agility of a Spirit may easily perform: to reveal to them the secrets of any persons, so being they be once spoken, for the Though no one knows but GOD; except so far as one may guess by their countenance, as one who is undoubtedly learned enough in Physiognomy. Indeed, he will make his scholars gain favor with princes by foretelling many great things; part true, part false: for if all were false, he would lose credibility entirely; but always uncertain, as his oracles were. And he will also enable them to please princes, by fine banquets and dainty dishes, transported in a short time from the farthest part of the world. For no one doubts that he is a thief, and his agility (as I mentioned earlier) allows him to achieve such speed. Similarly, he will protect his scholars with grand appearances of armies of horsemen and footmen, castles, and forts: which all are but impressions in the air, easily formed by a spirit, drawing so close to that substance himself. Likewise, he will teach them many tricks in juggling, cards, dice, and such, to deceive people's senses thereby, and many more deceitful practices; proven by too many in this age: as those who are acquainted with that Italian called Scoto, still living, can report. And yet, all these things are mere delusions of the senses and not true in substance, similar to the false miracles worked by Pharaoh's magicians to mimic Moses: for that is the difference between God's miracles and the Devil's. God is a creator; what He makes appear in a miracle, it is so in effect. As Moses' rod being cast down, was undoubtedly turned into a natural serpent: whereas the Devil, mimicking God through his magicians, made their rods appear so, only to people's outward senses: as shown in effect by their being devoured by the other. For it is not surprising that the Devil may deceive our senses, since we see by common proof that simple jugglers will make a hundred things appear both to our eyes and ears otherwise than they are. Now, as to the Magician's part of the contract, it is essentially that thing, which I said before, the Devil seeks in all men.

Phi. Surely you have told me much in this art, if all that you have said is as true as it is wonderful.

Epi. For the truth in these actions, it will be easily confirmed to anyone who pleases to take the trouble of reading various authentic histories and inquiring into daily experiences. And as for the truth of their possibility, that they may be, and in what manner, I trust I have suggested nothing to which I have not joined such probable reasons, leaving it to your discretion to weigh and consider. One word only I omitted; regarding the form of making this contract, which is either written with the Magician's own blood or else, being agreed upon, the schoolmaster (the Devil) touches him in some part, though perhaps no mark remains, as it does with all Witches.

Chapter VII argument.
The reason why the art of Magic is unlawful. What punishment they merit: And who may be accounted guilty of that crime.

Phi. Surely, you have made this art appear very monstrous and detestable. But what, I pray you, shall be said to such as maintain this art to be lawful, for as evil as you have made it?

Epi. I say, they savor of the pain themselves, or at least little better. And yet I would be glad to hear their reasons.

Phi. There are two principally, that I ever heard used; besides that which is founded upon the common proverb (that the Necromancers command the Devil, which you have already refuted). The one is grounded upon a received custom; the other upon an authority, which some think infallible. Upon custom, we see that diverse Christian Princes and Magistrates, severe punishers of Witches, will not only overlook Magicians to live within their dominions; but even sometimes delight to see them prove some of their practices. The other reason is, that Moses, being brought up (as it is expressly said in the Scriptures) in all the sciences of the Egyptians, whereof no doubt, this was one of the principal. And he, notwithstanding this art, pleasing God as he did, consequently, that art professed by so godly a man, could not be unlawful.

Epi. As to the first of your reasons, grounded upon custom: I say, an evil custom can never be accepted for a good law, for the over great ignorance of the word in some Princes and Magistrates, and the contempt thereof in others, moves them to sin heavily against their office in that point. As to the other reason, which seems to be of greater weight, if it were formed into a Syllogism, it would need to be in many terms, and full of fallacies (to speak in terms of Logic). For first, that general proposition, affirming Moses to be taught in all the sciences of the Egyptians, should conclude that he was taught in Magic, I see no necessity. We must understand that the Spirit of God there, speaking of sciences, understands them to be lawful; for except they be lawful, they are but abusively called sciences, and are but ignorances indeed. Secondly, giving that he had been taught in it, there is great difference between knowledge and practicing of a thing (as I said before). For God knows all things, being always good, and from our sin and our infirmity proceeds our ignorance. Thirdly, giving that he had both studied and practiced the same (which is more than monstrous to be believed by any Christian), yet we know well enough, that before the Spirit of God began to call Moses, he was fled out of Egypt, being forty years of age, for the slaughter of an Egyptian, and in his good-father Jethro's land, first called at the fiery bush, having remained there another forty years in exile: so that suppose he had been the wickedest man in the world before, he then became a changed and regenerated man, and very little of old Moses remained in him. Abraham was an idolater in Ur of Chaldea, before he was called; And Paul, being called Saul, was a most sharp persecutor of the Saints of God, until that name was changed.

Phi. What punishment then think you merits these Magicians and Necromancers?

Epi. The like no doubt, that Sorcerers and Witches merit; and rather so much greater, as their error proceeds from the greater knowledge, and so draws nearer to the sin against the Holy Ghost. And as I say of them, so say I the like of all such as consults, enquires, entertains, & oversees them, which is seen by the miserable ends of many that asks counsel of them: For the Devil has never better tidings to tell to anyone, than he told to Saul; neither is it lawful to use so unlawful instruments, were it never for so good a purpose: for that axiom in Theology is most certain and infallible: "Evil must not be done that good may come of it."

 

D100 eldritch mutations

1. Your brain expands breaking out of your skull to overtake your head.
2. You sprout additional eyes all around your head, you can see forward sideways up and down all at once in an unbroken sphere of vision.
3. Your arms fractalize so that below your elbows look like cauliflowers. You can hold and manipulate multiple objects in each “hand”.
4. Your body becomes a gelatinous protoplasm that struggles to maintain your former shape, particularly your legs.
5. Your eyes become stalked and snail-like, you can bend the stalks independently of one another.
6. Your eyes divide as if by mitosis filling you eye sockets with numerous smaller eyes almost like having compound eyes. A handful of thick eyelashes stick out from in between them.
7. Your body is warped 4 dimensionally, parts of you phase in and out of this dimension as you move making parts of you appear to be floating.
8. Your body is vitrified into polygonal shapes like a low poly video game character, your limbs will shatter into razor sharp blades if dealt bludgeoning damage.
9. You grow a second smaller infant-like head with a large jawless mouth, it wails if not fed three meals a day.
10. Your lower half is paralysed but you gain the ability to float a foot above the ground, and psychically move small objects with your mind.
11. Holes appear in your body that lead to an inky black space filled with twinkling stars, you can stow objects inside yourself as if you were a bag of holding.
12. Your meat twists inside out, the air stings like being dissolved in acid.
13. Your mouth becomes cephalopodic, you crave delicious brains. The smarter the better.
14. Your bones become cartilaginous, making your limbs like thick tentacles.
15. Your skin, muscle and bones become transparent, revealing the organs within.
16. Holes appear in your hollowed out body that make you whistle like a flute when in the wind. People who hear your whistling become drowsy.
17. You sprout sucking lamprey like mouths along your shoulders that reach towards any nearby creatures with a heartbeat to suck their blood.
18. Fat lipped mouths appear on your palms that whisper your every thought and chew at anything you use to gag them.
19. Your body becomes porous like a sponge, you soak up any liquid you come into contact with, dispelling it if you are squeezed.
20. Your tongue becomes long and prehensile but prevents you from closing your mouth making speech difficult. Stick your tongue out while speaking.
21. Your nose hairs lengthen into cilia like projections that sweep scents into your grotesquely enlarged nostrils. You can track by smell better than a bloodhound.
22. Your torso sprouts 2d4 repetitions making you look like a centipede thing.
23. You sprout gills that run across your chest from your belly to your armpits, they must be moistened with salt water daily.
24. Your arms and legs lengthen so that your forearms are longer than your spine.
25. You sprout 1d4 extra jaws and mouth bellow your first.
26. You gain an additional joint in your arms.
27. You become radially symmetrical gaining 1d4 additional front sides, growing additional arms legs and faces.
28. Your mouth and eyes go from horizontal to vertical.
29. Your eyes recede into your head and your forehead becomes transparent like a Barreleye fish.
30. Your body becomes grey dust that floats defiance of gravity retaining your form even when parts are removed from you, which is quite easy to do as you are made of dust.
31. You sprout crystals that seem to be constantly melting but never decreasing in size, they are some impossible colour between cyan and magenta.
32. Orifices on macaroni like protuberances grow to cover your face, they let you smell the future.
33. You constantly sweat a black fluid with oily viscosity, that falls upwards in defiance of gravity.
34. You gain another mouth within your mouth and a mouth within that mouth, they can shoot out like a xenomorph.
35. the numbers of fingers on your hands quadruple, and your finger gain an additional joint.
    
36. Your teeth become spiralled like stubby narwhal horns.
37. Your face becomes disfigured as if twisted into a spiral.
38. Objects can orbit your head like moons to a planet.
39. Two dimensional flat vantablack shards float around your head on the coronal plane like a angular halo.
40. Your head detaches from your neck and becomes a floating ruby polyhedron. your face appears on every face.
41. You lose your nose and sprout a retractable stalk that can manifest illusions on its tip. It retracts into your nasal cavity when not in use.
42. Trypophobia inducing orifices develop all over your body with retractable glowing stalks inside that shine like candles with pastel blue light.
43. Your arms flatten into ribbon like tentacles and grow to triple their length.
44. The front of your belly, legs and under your arms become covered in hook filled suckers that pulsate unnervingly.
45. You develop a vertical mouth across your breast and your ribs transform into teeth for it. It chatters when you are hungry.
46. Your throat grows a fly like a proboscis that sits snugly in your mouth. You vomit on your food and slurp up the dissolved mess whenever you eat.
47. Your bones grow like coral and sprout from your body, they have a smooth mirror finish. The pain is comparable to toothing.
48. You grow a frog-like throat sac. You can croak sensually to seduce amphibians and call swampy suitors to you.
49. The muscles of your back sprout fern like growths that furl and unfurl of their own accord, scattering spores that cause sneezing and will grow into strange plants made of human parts if they find fertile soil.
50. Your mouth and nose grow into a trunk-like snout, with three orifices that ooze mucus.
51. Your neck thickens and your head lengthens into a rounded off cone.
52. Your forearms split down the middle to form finger tipped pincers.
53. Your legs fuse into a tail that is somewhere between mermaid tail and slug foot, allowing you to swim quickly in water but crawl at half your normal speed on land.
54. Your head unfurls around your brain like a rose, and crackles with cerebral electricity you can use to zap people.
55. Your non dominant hand twists into the shape of a key, it can reshape itself to open any lock, but is useless as a hand.
56. You grow a third arm on your belly that ends in an appendage with four trumpet like suckers, they can hold and crudely manipulate objects no smaller than an apple and also toot like french horns.
57. Your eyes fuse together into an enormous cyclopean eyeball with two pupils.
58. Your legs split into an odd number and become shaggy and goat-like, you can scale steep cliffs with ease.
59. You sprout 2d6 horns that writhe like tentacles, despite this they are still hard as any other horn.
60. Your flesh becomes slimy and slug-like, your slime is hallucinogenic and tastes like good cheese.
61. You sprout five pairs of prawn-like legs on your belly; they all end in pincers which can deliver a nasty nip.
62. Your skin takes on a shiny black slimy appearance like that of a deep sea fish, making you difficult to spot in the dark.
63. Your mouth seals closed and you grow teeth in your anus like a sea cucumber.
64. You can vomit out your sticky white organs to entangle your foes after which it take a day for them to regenerate.
65. You sprout tentacles tipped with a ring of thin spidery fingers all over your body, you can use these to manipulate small finicky things but they can’t support anything large or heavy.
66. You grow a thick mane of sunflowers with white and pale blue petals and long stamens like those of spider lilies. They shed a cloud of anaesthetic dust when you shake your head.
67. Your limbs, neck and torso become twisted coils of muscle like rigid ropes woven from thorny brambles. Anyone who attempts to manhandle you barehanded will be lacerated by thorns. Cloth snags on your thorns making dressing very difficult.
68. New eyes open all over your body.
69. Your brain spontaneously transforms into a clump of Polychaete like creatures that burrow out of your skull giving you a medusan hairdo and a splitting headache.
70. All of your hairs become cilia that you can consciously control and feel with, like exposed nerves.
71. Your heart grows enormous and pushes out of your chest. It grows a handful of bat-like ears that can echolocate with its audible beating.
72. Your palms are subsumed into your forearms and fingers grow all over your forearms.
73. You grow circular gills like a lamprey on either side of your throat that you can press your fingers to in order to sing like a flute.
74. Your hands and feet become starfish.
75. Patches of your skin transform into scutes like tortoise shell, they are made of a gold flecked green stone that is perpetually damp to the touch.
76. Your insides become a swarm of creatures like the misbegotten spawn of  a frog and a star nosed mole. The creatures puppeteer your hollowed out body, each containing a fragment of your mind. You can send them out through a seam that runs down your belly but anytime one dies you lose a core memory.
77. Your face becomes covered in noses, your eyes become noses and your ears become noses. You can smell colour and sound.
78. You grow large square screens all over your body, they glow with dim bars of colour or static.
79. A tree sprouts from your back forcing you to crawl under its weight. It produces delicious fruit with smiling lips that gibber nonsense, laugh and occasionally utter forbidden knowledge.
80. Your cochleas develop snail-like growths that emerge from your ear holes casting their antenna into the air so you can hear any magically sent messages in your hex.
81. Your feet become roots that sink thirstily into the ground anchoring you in place, if not uprooted you no longer need to eat.
82. Your brain grows extra lobes that cause your head to sprout column-like growths in a haphazard pattern.
83. Your lower jaw becomes a pair of toothy cogs that vaguely resemble the mandibles of a spider in placement.
84. Your eyes bulge out so they are larger than your fists like those weird goldfish.
85. Your forehead splits vertically through muscle and bone to reveal a third eye in your brain. It can see through all illusions and sense a person's emotions.
86. Your body reshapes itself into a sensory homunculus of yourself.
87. Your tongue becomes a albino slug and you can detach from your body like some sort of demented head snail thing.
88. You grow tubes on either side of your spine that belch poisonous fumes that smell like cotton candy.
89. Your neck elongates like a snake, it can stretch and contract to a minimum of twice its normal length.
90. Cheetah-like spots of mirrored pigmentation develop on your skin, their size is constantly fluctuating.
91. Your eyes are miniature suns and they shine baleful beams of light with the intensity of a lighthouse in the dark.
92. Your body develops rolls of fat that roil like ocean waves crashing upon your skin, it sounds like what the sea would sound like if it was made of porridge.
93. Every now and then your skin stretches out as if pushed by the hands of some person trapped within your body.
94. Your body can split open like a book (your spine being the spine of the book). You are filled with pages made of skin and letters made of visible veins. Your written contents detail the contents of your life as you perceive it, as well as everything you know.
95. Your tongue becomes a thin and flexible proboscis, you can stick it up someone's ear into their brain to drink their thoughts.
96. You grow feathery tentacle wings like a cluster of feather star limbs that grant you slow and clumsy flight through water, air and vacuum.
97. Roll again your shadow makes you appear as if you have this feature but all other analysis reveals you do not.
98. You look incredibly distinctly wrong, but no one can seem to articulate why.
99. You become aberrantly generic, like the platonic ideal of a person, other people will be literally unable to describe you as you are simply too unremarkable.
100. Part of you becomes a thing of pure concept and esoteric mathematics only loosely interacting with reality. You lose one of your senses, you can never get this back. Roll a d20, once per day you may replace any roll made by anyone with that number.

chinese periodic table up to plutonium.

all of the elements have one of these in front of them/on top of them, which is cool I wish the roman alphabet periodic table did that.
气 air/gas for gasses at room temprature
石 rock/jewel for non-metallic solids
金 gold/metal for metallic solids
氵water radical of 水 for Bromine. Only bromine and mercury are liquid at room temperature and mercury is just one character.

 the secondary or only characters are variable and do most of the differentiation.

1. 輕 light, of low weight
2. 亥 grass root
3. 里 a li (half a kilometer)
4. 皮 skin/leather
5. 朋 currency in the form of shells/to gang up
6. 炭 charcoal
7. 淡 bland, thin, dilute
8. 養 to raise, to nourish
9. 弗 to straighten, to correct, as an alternative to 祓 meaning to exorcise evil spirits
10. 乃 you, your, then, hence, but
11. 內 interior, imperial palace
12. 美 beautiful, pretty
13. 呂 spine/vertebrae/even numbered musical notes
14. 圭 corner/square jewel/ angle
15. 粦 will o wisp
16. 㐬 used as an alternative spelling for 荒 wasteland/desert,  不 can’t,  巟 broad/to reach, 旒 fringes of pearls on a crown,  突 to dash forard, 育 to give birth to
17. 綠 green, which is reduced to 彔 meaning to carve wood, or filter
18. 亞 a house/second/inferior
19. 甲 shell, carapace, fingernail, toenail, plate armour, first
20. 丐 beggar, to beg for alms
21. 亢 high, arrogant, haughty, dry, firm, extreme, excessive, ridge of a roof
22. 太 too, most, very, highest, greatest, senior, noble an abreviation for lake tai and the pacific ocean
23. 凡 ordinary, mortal, worldly, outline, gist
24. 各 each, every
25. 孟 eldest brother, first month of a season, first in a series, great, eminent, to strive, to endeavour for, a shortening of meniscus book
26. 𢧜 ?
27. 古 ancient, past, antique, simple
28. 臬 law, rule, door, post, archery target, sun dial, standard
29. 同 people of the same kind, to be the same as, with, and
30. 辛 spicy, hot, laborious, difficult, sorrowful, miserable
31. 家 home, family household, domesticated, school of thought, fief of ministers, suffix denoting a professional eg artIST sientIST, the side/party in a game
32. 者 used at the end of a command. 鍺 historically also means a metal plain bearing used in wheel axles on vehicles
33. 申 to extend, stretch, state, explain, request, report, announce, Original form of 电 meaning lightning and an alternative form of 神 deity
34. 西 west
35. 臭 stinky, ugly, fiercely, bad, poor
36. 克 to be able to, to defeat, vanquish, subdue, restrain, digest, to set (a time limit), a gram (g)
37. 如 to be like, to comply with, to agree with, such as, to be as good as
38. 思 to think, to cogitate, to miss, to yearn, to hope, to wish, feeling, mood, thinking,thought, grieve, lament
39. 乙 literary word for 1, an ethyl like ethane
40. 告 to report to declare, to expose, to denounce, to file a lawsuit, to press charges
41. 尼 buddhist nun, near, close, intimate, peaceful, calm, harmonious, to obstruct, to stop
42. 目 eye, to look at, to judge, viewpoint, opinion
43. 荅 a small bean, thick
44. 了 to be finished, to end, to be completed, clear, plain, understandable, to understand, to comprehend, bright, intelligent, smart
45. 老 old aged, elderly, former, to respect, overcooked, stale, always, to die
46. 巴 a huge snake that could swallow an elephant, to greatly desire, to cling to
47. 艮 one of the eight trigrams symbolising mountains, blunt, straightforward, chewy, tough
48. 鬲 a type of cauldron with 3 hollow legs used for cooking, a earthernware used at funerals, alternative form of 隔 meaning to separate, to block, to obstruct, to pull apart
49. 因 to follow a tradition, to take advantage of, to make use of, conveniently
50. 易 to change to alter, to modify, to exchange, easy, simple, gentle, kind, effortless, prone to
51. 弟 younger brother, junior male
52. 帝 god of heaven, emperor, sovereign, short for imperialism
53. 典 law, documentation, scripture
54. 山 mountain, hill, bundle of straw in which silkworms spin cocoons
55. 色 colour, tint, hue, facial expression, scenery, feminine charm, lust, theatrical role, metallic content, dice
56. 貝 shellfish, cowrie, currency, money
57. 闌 door, screen, railing, fence, to exhaust, late in time
58. 市 city, town, market, fair, to buy, to sell, to trade, to do business
59. 普 lustreless sun, universal, wide spead, vast
60. 女 woman, daughter
61. 叵 contraction of impossible, difficult, unable to
62. 彡 hair
63. 有 to have, to possess, there is, to exist, abundant, affluent, old, euphemism for pregnancy
64. 乚 an alternative spelling of 乙 and 隱 meaning to to hide, to shield, to conceal, profound, subtle, delicate, facts one wishes to hide, feelings one wishes to keep to themself
65. 忒 to change, to err
66. 啇 stalk, stem, 鏑 also means arrow head
67. 火 fire, flame, to burn down, light, wrath, war
68. 耳 ear, something on both sides
69. 丢 to lose, to misplace
70. 意 wish, desire, intention, meaning, sense, to anticipate, to expect
71. 魯 foolish, stupid, rash, vulgar
72. 合 to close, to shut, to combine, to unite, to suit, to have sex, to fight, to be equivalent to, spouse,  whole, entire, together, conjunction in astronomy, a round in a game
73. 旦 early morning, dawn, day, female character in chinese opera particularly the lead role, an actor or actress known for playing such roles
74. 烏 crow, raven, rook, sun, black, dark, to dye black
75. 來 to come, to arive, to happen, to occur, to do, since, next, coming, future
76. 我 i, me, my, we, us, our
77. 衣 clothing, garment, coating, covering, skin
78. 白 white, clear, bright, pure, plain, blank, well lit, eminent, prominent, vernacular, free of charge, in vain, to stare coldly, to explain, to mispronounce
79. 金 Gold
80. 汞 mercury
81. 它 crooked, evil, third person singular pronoun for inanimate objects, 鉈 means spear, lance and counterbalance
82. 㕣 a marsh at the foot hills, 鉛 also means pencil lead (graphite) kind of like english
83. 必 surely, must
84. 卜 to divine, to foretell, to predict, to choose, this is a simplified form of 蔔 meaning carrot and a variant form of 欲 meaning to want, to desire
85. 艾 mugwort, green, greyish white, elderly person, to end, beautiful lady, to nurture
86. 冬 winter
87. 方 parallel, bamboo rafts, to be equal to, to compare, to differentiate, to discriminate, to occupy, to take up, side, aspect, party, place, region, direction, orientation, law, method, sort, moral principle, honest, irreproachable, just now, at a time, will do
88. 雷 lightning, explosive device, to shock
89. 阿 prefix to rank for honorific terms, Interrogative particle
90. 土 earth, soil, land, crude opium, local, indigenous, rustic
91. 菐 thicket
92. 由 cause, from, by, because of, to follow
93. 奈 how, why/ 拿 to take to seize, to coerce, to act, to pretend
94. 布 cloth. To spread out, to deploy, to announce/ 不 not

https://sciencenotes.org/list-elements-chinese/