Wicked or Be Convicted: A Brief Introduction to the History of Witch Hunt 女巫和女巫獵人，誰更邪惡？ 充滿殘忍與不公的「獵巫」歷史
Image source: wbur.org
Top of your mind, name three witches. In my case, here they are:
快問快答，請說出三個女巫的名字。編者的答案是：
Hermione Granger from Harry Potter was a gifted-know-it-all witchcraft student who showed constant courage and kindness throughout all the adventures and dangers she experienced with her companions.
妙麗·格蘭傑——《哈利波特》小說系列中的天才少女，她是巫術魔法學校裏的高材生。妙麗憑着勇氣和善良，總能成功解決衝着她與同伴們而來的疑難和危險。
Morgan le Fay, a skilful and ambitious enchantress from the Arthurian legend, was an ally of King Arthur but later turned out to be an enemy responsible for the king’s death.
摩根勒菲——《亞瑟王傳奇》中的女魔法師，法力高強且野心勃勃，本與亞瑟王為伍，最後卻成為害死亞瑟王的罪魁禍首之一。
Elphaba Thropp, from Wicked the musical, a green-skinned outsider full of sympathy who was brave enough to defy the collapsed authority and thus eventually being hunted and heard the Marching Witch Hunters (click the hyperlink to listen) sing: “… Kill the Witch! Wickedness must be published… I’ll be heartless killing her!”
艾法白·霍——音樂劇《女巫前傳》的主角。綠色皮膚，受盡世人排斥，卻富有同情心，勇敢的艾法白無懼對抗腐敗的權貴，最終迎來了為追捕自己來而來的女巫獵人和他們的腳步聲,聽他們唱道：「女巫者誅！邪惡必罰……我等會無情地將她殺死！」(按鏈結聽《女巫前傳》音樂劇歌曲Marching Witch Hunters)
These fictional witches have one thing in common. No matter good or evil, they stood up to challenges with courage and their gifted powers and won battles which might cost their lives. In contrast, bravery, knowledge and independence were useless to the “witches” who lived in the ages when witch hunts existed. Under the craze of hunting witches, ordinary people and even noble people were at risk of being accused of practising witchcraft.
這幾個來自不同虛構故事中的女巫，她們擁有一個共通點：無論是正是邪，她們憑着勇氣和天賦能力，奮勇面對挑戰，就算可能因此失去性命，也無所畏懼，最後得到勝利。然而，勇氣、知識、獨立果斷等這些特質，對生存在「獵巫」時代中的「女巫」來說，可算是一無所用。在這段歐洲的黑歷史中，上至貴族，下至平民，誰都有可能被控罪行使巫術。
Witchcraft is a supernatural idea invented in human history. Traditionally, it refers to the practice of alleged supernatural powers to control people or events with sorcery and magic. The definition of witchcraft differs in disparate historical and cultural contexts, and people’s attitude towards it varies following the shifts of social powers and values.
「巫術」在人類歷史中長存已久，意指利用法術或魔法等超自然力量去控制人和事。巫術的定義在不同的歷史和文化背景下，有多種不同的解釋；人們對待巫術的態度亦會隨着社會的權力更替和價值觀的改變而有所變化。
For example, during the Early Modern period in Europe, rural villagers called the natural healers who cured them and saved their lives from illness wise men, wise women, or, more commonly, “witches”. Yet, at the same time, these “witches” were the targets to be hunted and eliminated by the state and the Church when the authorities desired to turn medicine into a licensed profession.
譬如在歐洲「早期現代」時期，鄉鎮的農民都會尊稱那些為他們治病、救他們性命的藥草治療師為智者或「巫」。可是，與此同時，這些女巫和巫師卻成為了政府和教廷追緝和殲滅的目標，因為他們的存在是國家讓醫學變革成一項註冊專業的絆腳石。
The idea of getting rid of witches has a longstanding history which we can trace back to the time before the Common Era. In the Old Testament, Exodus 22:18 says, “thou shalt not suffer a witch to live.” There are more biblical passages that caution against witchcraft. However, the Church’s attitude towards witchcraft was inconsistent. Between 900–1400, the Christian authorities were resistant to admitting the existence of witches and thus tried no one for the crime of being one. But, the belief in witches was common in medieval Europe. There was even a cannon issued to prevent prosecutions for witchcraft in the mid-13th century by Pope Alexander IV.
剷除女巫或巫師在歷史上並不是什麼新鮮事，其起源能追溯到紀元前的年代。 在《舊約·聖經》中，“出埃及記22:18”寫道：「行邪術之女，不容她活。」在《聖經》裏還有很多針對巫術的警示，縱然如此，教廷對待巫術的態度在漫長的歷史中一點也不一致。公元900至1400， 儘管巫術和女巫一說在中世紀的歐洲十分流行，但基督教廷並不承認世上有女巫存在，因此也沒有指控過任何人為女巫或巫師。在13世紀中期，教宗亞歷山大四世（Pope Alexander IV）甚至頒布了一項命令，禁止對行使巫術的人提出控訴。
The disapproval of witchcraft did not go extreme and shift into a craze of hunt and killing until the 14th–15th centuries when the Church scholars in universities proclaimed that witchcraft resulted from contracts made with Satan. And the Church started to reconsider the reality of witchcraft.
14至15世紀時，教廷和大學裏的學者們紛紛提出，人之所以能夠行使巫術，是因為與魔鬼撒旦建立了契約。這令教廷從新考量了巫術存在的真實與否。從此，人們對巫術的反對變得極端；獵巫、殺巫的行為更變成了一種狂熱。
In December 1484, Pope Innocent VIII issued the papal bull of Summis desiderantes affectibus. He addressed the malign existence of witches and witchcraft in the Holy Empire and thus authorised formal inquisition into their activities. Heinrich Kramer was the driver of the issue of this decree. He was a well-respected German Dominican who co-published the Malleus Maleficarum (The Hammer of Witches) with Johann Sprenger, dean of a university, three years later in 1487.
1484年12月，教宗依諾增爵八世（Pope Innocent VIII）發表了教宗詔書Summis desiderantes affectibus，證實了在神聖羅馬帝國內出現了邪惡的巫術與女巫，因此授予宗教裁判所權力，讓他們去執行獵巫和審巫行動。海因里希·克雷默（Heinrich Kramer）是大規模獵巫起源的幕後黑手，他是個備受尊崇的道明會修士。1487年，他與大學院長司佈倫格（Johann Sprenger）共同出版了《女巫之槌》。
Image source: planet wissen Pictured is the printed book of Malleus Maleficarum (The Hammer of Witches).
圖片來源：planet wissen 圖為印刷成書的《女巫之槌》。
The Hammer of Witches was a manual on identifying, hunting, interrogating and executing witches. The book was divided into three parts. The first part emphasised the reality and the depravity of witches and warned the readers that any disbelief in demonology would be condemned and accused of heresy. The second part was a compendium of stories and activities of witches, such as diabolic compacts, immoral relations with devils, night riding and transformations. The third part was a discussion of the legal procedures of witch trials, suggesting that torture was sanctioned as a tactic to secure confessions. These comprehensive guidelines soon became the authority for Catholics and Protestants, flushing out “witches” who lived among them. In the following some 100 years, The Hammer of Witches was a bestseller, selling more copies than any other books in Europe except the Bible.
《女巫之槌》是一本獵巫手冊，內容分成三部份，分別說明了如何辨認、審問、處刑女巫和巫師。第一部份重申女巫的存在和他們的墮落，並警告讀者不信此言者將被視為異教徒，處以死刑；第二部份是關於女巫行為的故事彙編，例如：與魔鬼結下契約和發生不道德關係、夜間飛行、變身幻術等；第三部份則是對審問女巫之法律程序的討論，主張利用酷刑手段來確保被告認罪。詳盡的內容與守則令《女巫之槌》馬上為天主教和新教領袖們所採納，以肅清隱藏人群中的「女巫」。在之後的百餘年，《女巫之槌》在歐洲成為了除《聖經》以外最暢銷的書籍。
There has not been a precise number of people tried and executed for witchcraft in Europe. Historians have estimated that about 100,000 to 110,000 people were tried for witchcraft from the 15th to the mid-18th century, and half of these people were executed.
過去在歐洲究竟有多少人因被控告行使巫術而遭審判和處決，歷史並未有留下一個確實的數字。然而，歷史學家之間的共識是，在15至18世紀中期期間，約有10萬至11萬人因被控告行使巫術而遭審判，而當中有一半人被處以死刑。
The sickening belief in the devil’s practice of giving “witches” the power to harm others in return for their loyalty caused the infamous history of witch hunts, and witch trials emerged in Europe like a plague. This lethal superstition later reached colonial New England.
當時人們迷信魔鬼能藉着給予「女巫」傷害別人的力量來換取女巫和巫師們的忠誠。而這無稽的想法就是造就「獵巫」這段惡名昭彰歷史的元兇，讓一場又一場的女巫審判像瘟疫般在歐洲蔓延。如此致命的迷信後來越洋到達新英格蘭。
Salem Village, a poor rural Puritan community in Massachusetts, was perhaps the best-known spot of witch trials in human history. The tragedy started in the Spring of 1692; a group of young girls claimed to be possessed by the devil and accused several women (a slave, a beggar and an old lady) of witchcraft. Afterwards, a wave of hysteria spread across the area and led to an establishment of a special court for witch trials. Over 150 men, women and children were accused of witchcraft in the next few months.
塞勒姆村，位於麻薩諸塞灣省，是一個清教徒聚居的貧窮農鄉。而「塞勒姆審巫案」則可能是獵巫史上最有名的案例。這場悲劇發生於1692年之春，幾個少女聲稱被魔鬼附身並指控數名婦女（一個奴隸、一個乞丐、一個年老婦人）對自己行使巫術。其後，獵巫和審巫在塞勒姆村變成了一股歇斯底里的狂熱，使當地不得不設立審巫的特別法庭。在之後的幾個月，這個小小的地方就共有超過150個男人、女人，甚至小孩被指控行使巫術。
Image source: history.com The above illustrated a girl pointing to an accused woman during the Salem witch trials.
圖片來源：history.com 插圖描述「塞勒姆審巫案」中，少女在法庭上指控女被告使用巫術。
Image source: history.com The above illustrated an officer leading away an old lady accused of witchcraft.
圖片來源：history.com 插圖描述執法人員帶走一名被告發使用巫術的年老婦人。
Convictions for witchcraft were always made with the assistance of ludicrous and inhuman witch trial tests, for example:
在審巫案中，法庭常用一些既荒謬又不人道的測試方式，逼使被告認罪。譬如：
Swimming Test—witches were believed to be spurned by the sacrament of baptism. Thus water would reject witches’ bodies and prevent them from submerging. The accused witches would be bound and tossed into the nearest body of water. If they sank like a stone, they would be proven to be innocent. Although a rope would be tied around the victim’s waist so the court could pull them up if they sank, accidents of drowning deaths were usual.
水中測試——人們相信女巫和巫師都會被神聖的洗禮所摒棄，因此水會拒絕他們的身體，不讓他們沈於水中。審巫案中的被告會被五花大綁，然後被拋進附近的河裏或湖裏。如果他們如石頭般沈於水中，就代表他們是無辜的。被告的腰上會纏上一條繩子，讓法庭人員把他們從水底下拉回岸上。雖然如此，被告被活活溺死的例子卻屢見不鮮。
Prayer Test—medieval beliefs asserted that it was impossible for witches to recite scripture aloud without making mistakes or omissions. So, it might be just being illiterate or nervous; any errors made by the suspected witches when they said the prayer aloud would be seen as proof of guilt. However, the theory was only theory, while the truth was ridiculous. George Burroughs, an accused sorcerer in the Salem Witch Trials, flawlessly recited the prayer before his execution, though it was seen as a devil’s trick. So he was hanged to death as planned.
祈禱測試——根據中世紀的信仰，女巫和巫師在朗讀經文時，不可能沒有錯漏。不管被告是不太認得字，還是因為緊張，只要他們在朗讀過程中出錯，法庭就會以此作為被告有罪的證據。雖然此理論無稽可笑，但現實卻有過之而無不及。佐治·布羅（George Burroughs）是「塞勒姆審巫案」中的其中一名被告。在他被處刑之前，他完美地朗讀出經文，毫無半點差錯。但法庭卻說他是玩弄了魔鬼把戲才成功的。最後，布羅還是被處死了。
There were more bizarre tests, such as the Touch Test, Witch’s Marks, and Pricking and Scratching Tests. All these tests were well designed to torture the accused victims and force them to admit a crime they did not commit. The accusations and trials were always full of conspiracies.
審巫法庭還有很多荒謬的測試方法，如觸碰測試、女巫印記、刺痛劃痕測試等。這些測試都是為了折磨被告而設計，目的就是讓無辜的人屈打成招，承認自己沒有犯過的罪行。這些控罪和審判的背後往往埋藏着數不清的算計與陰謀。
Image source: ati The above illustrated the swimming test of witch trials. The accused victim would be tied and thrown into the water to see if they would float or sink.
圖片來源：ati 插圖描畫了審巫法庭對被告施行水中測試的情景。被告人會被五花大綁並拋進水裏，看她是浮是沉來定罪。
Until now, no consensus has been made for the cause of the witch-craze phenomenon, just several hypotheses, for example:
什麼原因造成「獵巫狂熱」現象，直至現在還沒有一個共識，假說倒是有不少。例如：
Scapegoat Hypothesis—is the best-known explanation for the witch hunts and witch trials, in which the bad weather was the cause to blame. Between the 14th and 19th centuries, a period of bitter winters and mild summers brought hardship to the people who lived in Europe and North America, namely the Little Ice Age. When people were suffering, they tended to scapegoat something or someone. When it was a widespread belief that witches were capable of manipulating the weather, the “witches” were the ones to blame and thus must be executed for “saving the good people.”
「代罪羔羊」假說——是對獵巫和審巫的起源，最廣為人知的解釋。這一假說歸咎惡劣天氣：在14至19世紀期間，歐洲和北美洲經歷了年復年的嚴酷寒冬和短暫又不暖和的夏天 ，史稱「小冰河時期」。在漫長的艱苦歲月裏，人們趨向為自身承受的苦難尋找原因——尋找代罪羔羊——對象可以是事，像是天氣；對象亦可以是人，像是女巫。「女巫有能力利用巫術影響天氣」，當這一論說廣為大眾接受時，人們就找到了令他們受苦的「元兇」，而唯有處死這些邪惡之人，才能拯救「善良」的大眾。
Legal-Centralisation Hypothesis—some scholars argued that the weak government was the cause for the craze of the witch hunt. During 1500 and 1800, kings often refused to convene parliaments and limited their powers in different ways due to complicated political and social reasons. The central governments became weak, and the local authorities could act on their accords. Local authorities always prosecuted witch trials because the central governments could not enforce rules and laws.
「弱勢政府」假說——有些學者則認為，外強中乾的政府才是獵巫狂熱的成因。公元1500至1800期間，由於複雜的政治和社會原因，歷代君主經常拒絕召開議會，並以各種形式阻止國會權力擴張。中央政權鬆散無能，地方權勢崛起，為所欲為。由於當年歐洲各國的政府無力執行法規，才會讓各地的權勢有機可乘，以獵巫之名，濫殺無辜。
In 2017, two American economists, Peter T. Lesson and Jacob W. Russ, published an interesting article in The Economic Journal studying witch trials from the view of the economy. They argued that witch trials in Europe were the Catholic and Protestant churches competing for religious market share. It was a non-price competition despite costing people’s lives.
2017年，兩位美國經濟學家，彼得·勒遜（Peter T. Lesson）和雅各·羅斯（Jacob W. Russ）在《經濟學雜誌》發表了一篇文章，以經濟學的角度去分析獵巫和審巫的歷史。他們認為歐洲的審巫狂熱,其實是天主教和新教兩教會之間為爭奪信徒而創造出來的手段。這競爭手段所需花費無幾，犧牲的卻是人命。
The Catholic and Protestant churches fought vigorously to win loyalty from the undecided Christians during the Reformation and Counter-Reformation. To win the battle, the church officials turned themselves into witch prosecutors. They worked so hard to advertise their churches' confessional brands, which committed to protecting their believers from Satan’s evil by hunting witches. The logic was similar to the political parties running campaigns during the election to win the undecided voters in the modern days.
在宗教改革和反宗教改革時期，「游離」信徒眾多，為贏得他們的忠誠，天主教和新教鬥得如火如荼。為了在這場鬥爭中勝出，兩方的修士們都變成了女巫獵人。他們極力宣傳自己的教派品牌，獵巫成為了手段，讓他們展示與兌現己方能保護信眾，免受魔鬼撒旦傷害的能力和承諾。背後的邏輯就像現今的政黨，在競選期間，政客都會使出渾身解數來贏取游離選民的票數。
Public witch trials, on the other hand, were impactful demonstrations of the churches’ superior power. These trials also detected and suppressed the challengers to the churches’ authority, the same logic as Stalin’s “show trials” in the late 1930s in Soviet Russia, which Stalin used to purge his political enemies and send a message to the citizens to contemplate their loyalties.
公開審巫，則是教會使用的另一手段，以展示自己至高無上的權力。一場又一場的審判有效地幫助教會偵測與遏止有意與之對抗、挑戰其權力的人。這背後的邏輯就像是蘇聯1930年代後期，史太林政府的「作秀審判」手段。他們透過進行公開審判來肅清政治敵人，並向民眾傳遞「逆我者亡」的信息，好讓他們識趣歸順其陣營。
Witch executions attracted hundreds, even thousands of people, to witness. Engaging the crowd in the executions was another advertising tactic: people assembled in a vast space, crying aloud the Holy Name “Jesus! Jesus!” which echoed the cries of the unfortunate “witches” amidst the flames. What a practical manifestation!
處刑女巫，往往能吸引成百上千的群眾前去觀看。讓民眾去參與其中是另一種有效的宣傳手法：寬闊的廣場上站滿來自四面八方的人群，高喊着天主的名字「耶穌啊！耶穌啊！」，正好和應來自廣場中央的慘叫聲，那些被無情火舌吞噬着的「女巫」臨死前的絕望叫喊。此番景象，是何等令人印象深刻、何等高效的宣傳手段！
Image source: Milwaukee Independent In Carol F. Karlsen’s The Devil in the Shape of Women, 78% of 344 accused witches in New England were female; when women stepped outside their prescribed roles: too rich, too poor, having too many or too few children, they became targets.
圖片來源：Milwaukee Independent 卡蘿·卡森（Carol F. Karlsen）在《女人模樣的魔鬼》 (The Devil in the Shape of Women) 一書中提到，新英格蘭審巫案中的344名被告，女性佔78%。當女性當了出頭鳥，被認為不守本分的時候，譬如：太富有、太貧窮、有太多或太少小孩，都會成為女巫獵人的目標。
In the courts of witch trials, the accused witches were assumed guilty by the law. It was opposite to today’s idea of the presumption of innocence—under an accusation of a crime, the suspect is innocent until proven guilty.
在審巫法庭裏，法律定明，被告都被假定有罪。這與當今的無罪推定原則背道而馳——在現代，此原則保障任何刑事被告在被定罪前，都只是疑犯，屬無罪之身。
Professor Len Niehoff of the Law School at the University of Michigan taught seminars on the Salem witch trials. He said that two vital protections provided by the modern legal system were absent in Salem, making the tragedy almost inevitable.
美國密歇根大學法律系教授連·羅奧夫（Len Niehoff）以「塞勒姆審巫案」為題講課。他指出，在塞勒姆的審巫法庭裏，缺乏了兩項現代才設立的關鍵法律保障，導致無可逆轉的悲劇一而再地發生。
Firstly, the right to be represented by counsel was absent. Defense lawyers were not allowed in the Salem trials to object when the accused individuals were being questioned or to cross-examine those who testified.
第一，當時的被告沒有為自己找辯護人的權利。塞勒姆的審巫法庭禁止律師為被告辯護，就連當被告被盤問，與證人對質以求證供詞，也是不容許的。
Secondly, the hearsay rule was absent. This rule is a complex legal doctrine preventing the use of a trial of statements made outside of court. The hearsay rule is critical to ensure that the evidence admitted is reliable and based on the witness's knowledge. So, the admission of rumours, assumptions and community gossip (the factors which drove the Salem trials) can be prevented.
第二，傳聞證據規則還未成立。這規則是一項複雜的法律教條，它能防止任何於法庭外散播的傳聞被當成呈堂證供，以影響判決。此規則也能確保呈交的證據是基於證人的證詞，可靠無誤，從而杜絕一切流言蜚語、假設、道聽途說等（釀成「塞勒姆審巫案」一連串慘劇的因素）去左右判決。
When we look back at history, we can find that the witch trials were always fueled by people’s simmering tensions: suspicions and resentment towards their neighbours, the hardship of lives, the after-effects of wars, the fear of wars and diseases, etc. It was not until the 17th century that the scientific revolution took place and eventually eroded the widespread belief in witchcraft, driving the religious authorities to abandon the demand for the witch hunt and trials.
回首歷史，我們不難發現，獵巫狂熱的星星火苗之所以漸漸燒成燎原大火，其中的助燃劑就是抑壓和醞釀在人們心中的各種壓力與緊張，如對鄰居的猜忌和與其之間的恩怨、來自生活的辛酸、戰後的陰霾、對疾病和戰爭的恐懼等等。直至17世紀的科學革命時期，大眾對巫術的迷信才慢慢被抹去，促使宗教權勢放棄繼續獵巫。
Further Reading: Wicked—A Tale Examining the Nature of Evil延伸閱讀：《女巫前傳》——一個探索惡之源的故事
Image source: The Mark Twain House & Museum Wicked The Life and Times of the Wicked Witch of the West (Wicked) was the first adult novel written by an American novelist, Gregory Maguire, and published in 1995. The story was created with the characters and world setting based on the 1900 novel The Wonderful Wizard of Oz by Lyman Frank Baum and its 1939 film adaptation.
圖片來源：The Mark Twain House & Museum 《女巫前傳》是美國小說家格萊葛利·馬奎爾（Gregory Maguire）第一本為成年讀者寫的故事，於1995年出版。此故事的角色和世界設定，皆以1900年出版，李曼·法蘭克·鮑姆（Frank Baum）的小說《綠野仙蹤》和其於1939年上映的改編電影為藍本。
Elphaba Thropp, the Wicked Witch of the West in The Wonderful Wizard of Oz, was the heroine in this 1990s novel. Unlike conventional heroes, Elphaba was portrayed with a classical villainous witch’s image —green skin, sharp teeth, savage demeanour, and fear of water. However, Maguire also painted Elphaba with a light of sympathy. Through the journeys she explored with her rivals, friends and enemies, Elphaba played a vital role in examining and debating the problems of the nature of evil, terrorism, propaganda and life purpose.
艾法白·霍是《綠野仙蹤》中的奸角，人稱「西國魔女」。到了1990年代，她卻成為了另一本小說中的女英雄。不過，艾法白的角色設計跟傳統的英雄形象可謂大相徑庭。她看上起更像一個經典得不能再經典的醜惡女巫——綠色皮膚、尖牙利齒、粗魯無禮、怕水等。縱使如此，作者馬奎爾卻給了她一顆溫柔的同情心。在故事裏，艾法白與競爭對手、好友和敵人經歷一段又一段冒險旅程，擔當着帶領讀者去探索一眾議題的重要角色：「惡」的根源、恐怖主義、政治宣傳、生命的價值。
“If everyone was always calling you a bad name, how much of that would you internalise? How much of that would you say? All right, go ahead. I’ll be everything that you call me because I have no capacity to change your minds anyway, so why bother? By whose standards should I live?”1 Could a person be born evil, or were there reasons pushing them towards behaving so? This is the core question that Maguire would like to answer by telling the story of Elphaba.
「如果所有人都對你以惡名稱之，這「惡」將有多少被你內化成自己的一部份？其實多與少，可能也不重要，因為你覺得：好吧，既然你認為如此，我也沒能力改變你對我的想法，那為何要為自己申辯？可是，我該按何人的標準而活？」1究竟人性本惡，還是有什麼理由驅使、逼迫他們變壞？這就是作者想問的核心問題，並透過敘述艾法白的故事找出答案。
The answer might have been hidden in the signature song of the Broadway musical adaptation of the story. Defying Gravity (click the hyperlink for the music and the lyrics) is the ending song of the show’s first act, sung by Elphaba and Glinda, Elphaba’s rival and best friend. The two main characters were arguing about their future and the paths they should take. In the song, Elphaba puzzled out the life she wanted to live, though it would turn the whole world into her enemies; she sang, “I’m through with playing by the rules of someone else’s game… Everyone deserves the chance to fly! And if I’m flying solo, at least I’m flying free.”
答案,可能就藏在一首歌的歌詞裏。這首歌是《女巫前傳》小說改編百老匯歌劇的名曲Defying Gravity (對抗重力)（按鏈接聽歌（含英文歌詞）)。它是歌劇第一幕的最後一首曲目，由艾法白與她的競爭對手兼摯友葛蘭逹合唱。在歌裏，她們為自己的未來與應選擇的出路起了爭執。最後，艾法白弄清楚了自己想要的將來，就算為此與世界為敵，也在所不辭。她把這決心唱了出來：「我受夠了活在別人訂立的遊戲規則裏……每個人都值得擁有翺翔天際的機會！如空中只得孤身一人，至少我飛得自由自在。」
Image source: ticketmaster
As of 2021, Wicked has sold more than 2.5 million copies. Its blockbuster Broadway musical adaptation has been seen by more than 3.75 million people in New York alone, without counting the audiences seeing the same performances in other cities, such as London and Melbourne.
圖片來源：ticketmaster直至2021年，《女巫前傳》小說已售出250萬本。根據其改編的百老匯歌劇更長踞票房冠軍，單計紐約（未計算其他地區的票房，如倫敦和墨爾本），觀眾人次已達375萬。
Citation: 1/ Jacque Wilson, “Wicked author Gregory Maguire returns to Oz”, CNN, accessed on October 22, 2022. https://edition.cnn.com/2008/SHOWBIZ/books/11/04/gregory.maguire/index.html
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This article was published on Aura Music on 26 March 2023.
此文章在2023年3月26日刊登於Aura Music。