Superstitions2 about Deformity, Moles3, &c.—Tingling5 of the Ear—The Nose—The Eye—The Teeth—The Hair—The Hand—Dead Man's Hand—The Feet.
In the preceding pages we have given a brief survey of that widespread folk-lore with which the life of man has been invested, stage by stage, from the cradle to the grave. In like manner the popular imagination has, in most countries from the earliest times,[66] woven round the human body a thick network of superstitions, many of which, while of the nature of omens6, are supposed to indicate certain facts, such as the person's character, the events connected with his life, and to give that insight into his future career which eager curiosity would strive to ascertain8. Thus, according to an old prejudice, which is not quite extinct, those who are defective9 or deformed10 are marked by nature as prone11 to mischief12, in accordance with which notion Shakespeare makes Margaret, speaking of Richard, Duke of Gloucester, in King Richard III. (Act i., sc. 3), say:—
"Thou elvish-mark'd, abortive13, rotting hog14 Thou that was seal'd in thy nativity The slave of nature and the son of hell."
Moles, too, have generally been thought to denote good or ill-luck from their position on the body. Thus one on the throat is a sign of luck, but one on the left side of the forehead near the hair is just the reverse. Again, a mole4 on either the chin, ear, or neck is an indication of riches, but one on the breast signifies poverty. Indeed, if we are to believe the "Greenwich Fortune-teller," a popular chap-book in former years, omens to be drawn15 from moles are almost unlimited16.
Referring, however, more especially to the folk-lore associated with the different parts of the human body, this, as we have already stated, is very extensive, being in many cases the legacy17 bequeathed to us by our ancestors. Commencing, then, with the ear, there is a well-known superstition1 that a tingling of the right one is lucky, denoting that a friend is speaking[67] well of one; a tingling of the left implying the opposite. This notion differs according to the locality, as in some places it is the tingling of the left ear which denotes the friend, and the tingling of the right ear the enemy. Shakespeare, in Much Ado about Nothing (Act iii., sc. 1), makes Beatrice say to Ursula and Hero, who had been talking of her, "What fire is in mine ears?" in allusion18, it is generally supposed, to this popular fancy, which is old as the time of Pliny, who says, "When our ears tingle19 some one is talking of us in our absence." Sir Thomas Browne also ascribes the idea to the belief in guardian20 angels, who touch the right or left ear according as the conversation is favourable21 or not to the person. The Scotch22 peasantry have an omen7 called the "death-bell"—a tingling in the ears which is believed to announce some friend's death. Hogg alludes24 to this superstition in his "Mountain Bard":—
"O lady, 'tis dark, an' I heard the death-bell, An' I darena gae yonder for gowd nor fee,"
and gives also an amusing anecdote25 illustrative of it:—"Our two servant-girls agreed to go on an errand of their own, one night after supper, to a considerable distance, from which I strove to persuade them, but could not prevail; so, after going to the apartment where I slept, I took a drinking-glass, and coming close to the back of the door made two or three sweeps round the lip of the glass with my finger, which caused a loud shrill26 sound, and then overheard the following dialogue:—
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"B. 'Ah, mercy! the dead-bell went through my head just now with such a knell27 as I never heard.'
"I. 'I heard it too.'
"B. 'Did you indeed? That is remarkable28. I never knew of two hearing it at the same time before.'
"I. 'We will not go to Midgehope to-night.'
"B. 'I would not go for all the world! I shall warrant it is my poor brother Wat. Who knows what these wild Irish may have done to him?'"
The itching29 of the nose, like that of the ears, is not without its signification, denoting that a stranger will certainly appear before many hours have passed by, in allusion to which Dekker, in his "Honest Whore," says:—"We shall ha' guests to-day; my nose itcheth so." In the north of England, however, if the nose itches31 it is reckoned a sign that the person will either be crossed, vexed32, or kissed by a fool; whereas an old writer tells us that "when a man's nose itcheth it is a signe he shall drink wine." Many omens, too, are gathered from bleeding of the nose. Thus Grose says, "One drop of blood from the nose commonly foretells33 death or a very severe fit of sickness; three drops are still more ominous34;" and according to another notion one drop from the left nostril35 is a sign of good luck, and vice36 versa. Bleeding of the nose seems also to have been regarded as a sign of love, if we may judge from a passage in Boulster's "Lectures," published early in the seventeenth century:—"'Did my nose ever bleed when I was in your company?' and, poor wretch37, just as[69] she spake this, to show her true heart, her nose fell a-bleeding." Again, that bleeding of the nose was looked upon as ominous in days gone by, we may gather from Launcelot's exclamation38 in the Merchant of Venice (Act ii., sc. 5), "It was not for nothing that my nose fell a-bleeding on Black Monday last at six o'clock"—a superstition to which many of our old writers refer. Among further superstitions connected with the nose we may mention one in Cornwall, known as "the blue vein39," an illustration of which occurs in Mr. Hunt's "Popular Romances of the West of England," who relates the following little anecdote:—"A fond mother was paying more than ordinary attention to a fine healthy-looking child, a boy about three years old. The poor woman's breast was heaving with emotion, and she struggled to repress her sighs. Upon inquiring if anything was really wrong, she said, 'The old lady of the house had just told her that the child could not live long because he had a blue vein across his nose.'" This piece of folk-lore, which caused the anxious mother such distress40, is not confined to the West of England, but crops up here and there throughout the country. While speaking of the nose, we may just note that it is the subject of various proverbs. Thus "to put the nose out of joint41" means to supplant42 one in another's favour, and the popular one of "paying through the nose," implying extortion, may, it has been suggested, have originated in a poll-tax levied43 by Odin, which was called in Sweden a nose-tax, and was a penny per nose or poll. Once more, we have the term "nose of[70] wax" applied44 to a person who is very accommodating, and one may occasionally hear the phrase "wipe the nose" used in the sense of affront45.
Leaving the nose, however, we find similar odd fancies attached to the eye. In many places we are told that "it's a good thing to have meeting eyebrows46, as such a person will never know trouble," although, curious to say, on the Continent quite a different significance is attributed to this peculiarity48. In Greece, for instance, it is held as an omen that the man is a vampire49, and in Denmark and Germany it is said to indicate that he is a werewolf. In China, also, there is a proverb that "people whose eyebrows meet can never expect to attain50 to the dignity of a minister of state." There can be no doubt that, according to the general idea, meeting eyebrows are not considered lucky:—
"Trust not the man whose eyebrows meet, For in his heart you'll find deceit."
Thus, Charles Kingsley, in "Two Years Ago," speaks of this idea in the following passage:—"Tom began carefully scrutinising Mrs. Harvey's face. It had been very handsome. It was still very clever, but the eyebrows clashed together downwards51 above her nose, and rising higher at the outward corners, indicated, as surely as the restless down-drop eye, a character self-conscious, furtive52, capable of great inconsistencies, possibly of great deceit."
Again, the itching of the right eye is considered a lucky omen, an idea that is very old, and may be traced as far back as the time of Theocritus, who says:—
"My right eye itches now, and I shall see my love."
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According to the antiquary Grose, however, who collected together so many of the superstitions prevalent in his day, "When the right eye itches, the party affected53 will shortly cry; if the left, they will laugh." The power of fascination54 has generally been considered to be a peculiar47 quality of the eye, a notion by no means obsolete55, and numerous charms have been resorted to for counteracting56 its influence. In our chapter on "Birth and Infancy57" we have already spoken of the danger to which young children are said to be subject from the malevolent58 power of some evil eye, and of the pernicious effects resulting from it. Shakespeare gives several references to it, one of which occurs in the Merry Wives of Windsor (Act v., sc. 5), where Pistol says of Falstaff:—
"Vile59 worm, thou wast o'erlook'd even in thy birth."
And once more, in Titus Andronicus (Act ii., sc. 1), Aaron speaks of Tamora as
"——fetter'd in amorous60 chains— And faster bound to Aaron's charming eyes, Than is Prometheus tied to Caucasus."
It was not very long ago that a curious case of this superstition was brought before the guardians61 of the Shaftesbury union, in which an applicant62 for relief stated his inability to work because he had been "overlooked" by his sister-in-law. Although his wife had resorted for help to a wise-woman, yet she was unable to remove the spell under which he lay, and thus the unfortunate man, incapable63 of labour, applied for relief, which he did not obtain.
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In the next place, some of the superstitions connected with the teeth are quaint64, and afford opportunities to the credulous65 for drawing omens of various kinds. Thus, to dream about teeth is held to be a warning that sorrow of some kind is at hand; and it is even unluckier still to dream of one's teeth falling out. It is also frequently the custom, for the sake of luck, to throw a tooth when extracted into the fire, a practice which, as we have already seen, is frequently most scrupulously66 kept up in the case of young children, to make sure of the remainder of their teeth coming properly. Furthermore, to have teeth wide apart is a sign of prosperity, and is said to indicate one's future happiness in life. As an instance of this piece of folk-lore we may quote the following, narrated67 by a correspondent in Notes and Queries:—"A young lady the other day, in reply to an observation of mine, 'What a lucky girl you are!' replied, 'So they used to say I should be when at school.' 'Why?' 'Because my teeth were set so far apart; it was a sure sign I should be lucky and travel.'" Trivial as many of these superstitions may seem, yet they are interesting, inasmuch as they show how minutely the imagination has at different times surrounded the human body with countless68 items of odd notions, some of which in all probability originated from practical experience, while others have been the result of a thousand circumstances, to ascertain the history of which would be a matter of long and elaborate research.
Passing on to the hair, there is a popular notion that[73] sudden fright or violent distress will, to use Sir Walter Scott's words, "blanch69 at once the hair." Thus, in Shakespeare's 1 Henry IV. (Act ii., sc. 4), Falstaff, in his speech to Prince Henry, says:—
"Thy father's beard is turned white with the news."
Although this has been styled "a whimsical notion," yet in its support various instances of its occurrence have been from time to time recorded. The hair of Ludwig of Bavaria, for example, it is said, became almost suddenly white as snow on his learning the innocence70 of his wife, whom he had caused to be put to death on a suspicion of infidelity; and the same thing, we are told, happened to Charles I. in a single night, when he attempted to escape from Carisbrooke Castle. A similar story is told of the unfortunate Marie Antoinette, when her flight from France was checked at Varennes. According to another notion, excessive fear has occasionally caused the hair to stand on end, a belief which Shakespeare has recorded. In Hamlet (Act iii., sc. 4), in that famous passage where the Queen is at a loss to understand her son's mysterious conduct and strange appearance, during his conversation with the ghost which is hidden to her eyes, she says:—
"And, as the sleeping soldiers in th' alarm, Your bedded hair, like life in excrements, Starts up, and stands on end."
Once more, too, in that graphic71 scene in the Tempest (Act i., sc. 2), where Ariel describes the shipwreck72, he says:—
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"All but mariners73 Plunged74 in the foaming75 brine and quit the vessel76, Then all afire with me; the king's son, Ferdinand, With hair up-staring—then like reeds, not hair— Was the first man that leap'd."
The sudden loss of hair is considered unlucky, being said to prognosticate the loss of children, health, or property; whereas many consider it imprudent to throw it away, or to leave the smallest scrap77 lying about. One reason assigned for this notion is that if hair is left about, birds might build their nests with it, a fatal thing for the person from whose head it has fallen. Thus, should a magpie78 use it for any such purpose—by no means an unlikely circumstance—the person's death will be sure to happen "within a year and a day." Some say, again, that hair should never be burnt, but only buried, a superstition founded on a tradition that at the resurrection its owner will come in search of it. On the other hand, it is customary with some persons to throw a piece of their hair into the fire, drawing various omens from the way it burns. Should it gradually smoulder away, it is an omen of death; but its burning brightly is a sign of longevity79, and the brighter the flame the longer the life. In Devonshire, too, if the hair grows down on the forehead and retreats up the head above the temples, it is considered an indication that the person will have a long life. There is a very prevalent idea that persons who have much hair or down on their arms are, to quote the common expression, "born to be rich," although the[75] exception, in this as in many other similar cases, rather proves the rule; but abundance of hair on the head has been supposed to denote a lack of brains, from whence arose an odd proverb, "Bush natural, more hair than wit." Once more, Judas is said to have had red hair, and hence, from time immemorial, there has been a strong antipathy80 to it. Shakespeare, in As You Like It (Act iii., sc. 4), alludes to this belief, when he makes Rosalind say of Orlando:—
"His very hair is of the dissembling colour."
To which Celia replies:—
"Something browner than Judas's."
It has been conjectured81, however, that the odium attached to red hair took its origin in this country from the aversion felt to the red-haired Danes. One reason, perhaps, more than another why this dislike to it arose, originated in the circumstance that the colour was thought ugly and unfashionable, and the antipathy to it, therefore, would naturally be increased by this opinion. Thus, in course of time, a red beard was also held in contempt, and was regarded as an infallible token of a vile disposition82. Yellow hair, too, was formerly83 esteemed84 a deformity, and in ancient tapestries85 both Cain and Judas are represented with yellow beards, in allusion to which, in the Merry Wives of Windsor (Act i., sc. 4), Simple, when interrogated86, says of his master, "He hath but a little wee face, with a little yellow beard—a Cain-coloured beard." While alluding87 to beards, we may note that in former years they gave rise to various customs,[76] many of which, however, have long ago fallen into disuse. Thus, dyeing beards was a common practice, and our readers may recollect88 how Bottom, in A Midsummer Night's Dream (Act i., sc. 2), is perplexed89 as to what beard he should wear in performing his part before the Duke. He says, "I will discharge it either in your straw-coloured beard, your orange-tawny beard, your purple-in-grain beard, or your French-crown-colour beard, your perfect yellow." It was evidently quite as much the habit for gentlemen to dye their beards in Shakespeare's day as it is said to be for ladies to dye their locks now-a-days. When beards, too, were the fashion, to mutilate or cut off one was considered an irreparable outrage90.
Pursuing our subject, we find that the cheek is not without its quota91 of folk-lore; for, like the ear, nose, and eye, it is considered ominous when one's cheek itches. According to Grose, "If the right cheek burns, some one is speaking to the person's advantage; if the left, to their disadvantage." One may still occasionally hear the following charm uttered by a person whose cheek suddenly burns:—
"Right cheek! left cheek! why do you burn? Cursed be she that doth me any harm; If she be a maid, let her be staid; If she be a widow, long let her mourn; But if it be my own true love—burn, cheek, burn."
Again, the hand has been honoured with a very extensive folk-lore, and the following extract from an old writer shows that nearly every peculiarity of the[77] hand has been made emblematical92 of some personal trait of character. Thus, we are told:—"A great thick hand signifies one not only strong, but stout93; a little slender hand, one not only weak, but timorous94; a long hand and long fingers betoken95 a man not only apt for mechanical artifice96, but liberally ingenious. Those short, on the contrary, note a fool, and fit for nothing; a hard brawny97 hand signifies one dull and rude; a soft hand, one witty98, but effeminate; a hairy hand, one luxurious99. Long joints100 signify generosity101; yet, if they be thick withal, one not so ingenious. The often clapping and folding of the hands note covetousness102; and their much moving in speech, loquacity103. Short and fat fingers mark a man out as intemperate104 and silly; but long and lean, as witty. If his fingers crook105 upward, that shows him liberal; if downward, niggardly106. Long nails and crooked107 signify one to be brutish, ravenous108, and unchaste; very short nails, pale and sharp, show him subtle and beguiling109." Among other omens, we are told that the itching of the right hand signifies that it will shortly receive money, whereas if the left hand be the one to itch30, it is a sign that money will before very many days have to be paid away. In Suffolk the peasants have the following rhyme on the subject:—
"If your hand itches, You're going to take riches; Rub it on wood, Sure to come good; Rub it on iron, Sure to come flying; [78] Rub it on brass110, Sure to come to pass; Rub it on steel, Sure to come a deal; Rub it on tin, Sure to come agin."
A moist hand is said to denote an amorous constitution, and in 2 Henry IV. (Act i., sc. 2), the Lord Chief Justice enumerates111 a dry hand among the characteristics of age and debility.
Palmistry, or divination112 by means of the hands, a species of fortune-telling still much practised, we have already described in another chapter. A superstition, however, which we must not omit to mention, is the practice of rubbing with a dead hand for the purpose of taking away disease, instances of which, even now-a-days, are of occasional occurrence. Mr. Henderson mentions a case that happened about the year 1853. The wife of a pitman at Castle Eden Colliery, who was suffering from a wen in the neck, went alone, according to advice given her by a "wise woman," and lay all night in the out-house, with the hand of a corpse113 on her wen. She had been assured that the hand of a suicide was an infallible cure. The shock, at any rate, to her nervous system from that terrible night was so great that she did not rally for some months, and eventually she died from the wen. As a further specimen114 of this incredible superstition, we may quote the following case, which happened some years ago in an Eastern county. A little girl of about eight years of age had from birth been troubled with scrofulous disease, and had been[79] reared with great difficulty. Her friends consulted the "wise man" of the neighbourhood, who told the mother that if she took the girl and rubbed her naked body all over with the hand of a dead man she would be cured. The experiment was tried, and the poor little girl was nearly killed with fright, and, of course, made no progress whatever towards health.
Many of our readers are, no doubt, acquainted with the famous "dead man's hand," which was formerly kept at Bryn Hall, in Lancashire. It is said to have been the hand of Father Arrowsmith, a priest who, according to some accounts, was put to death for his religion in the time of William III. Preserved with great care in a white silken bag, this hand was resorted to by many diseased persons, and wonderful cures are reported to have been effected by this saintly relic115. Thus, we are told of a woman who, afflicted116 with the small-pox, had this dead hand in bed with her every night for six weeks; and of a poor lad who was rubbed with it for the cure of scrofulous sores. It is, indeed, generally supposed that practices of this kind are rare and of exceptional occurrence, but they are far more common than might be imagined, although not recorded in newspapers. This is, however, in a great measure owing to the fact that those who believe in and have recourse to such rites117 observe secresy, for fear of meeting with ridicule118 from others.
The nails, also, as we have mentioned in our chapter on Childhood, have their folk-lore, the little specks119 which are seen on them being regarded as ominous. Many have their particular days for cutting[80] the nails. Of the numerous rhymes on the subject, we may quote the following as a specimen, from which it will be seen that every day has its peculiar virtue:—
"Cut them on Monday, you cut them for health; Cut them on Tuesday, you cut them for wealth; Cut them on Wednesday, you cut them for news; Cut them on Thursday, a new pair of shoes; Cut them on Friday, you cut them for sorrow; Cut them on Saturday, see your true love to-morrow; Cut them on Sunday, the devil will be with you all the week."
This old rhyming-saw differs in various localities, although in the main points it is the same; as by general consent both Friday and Sunday are regarded as most inauspicious days for cutting both the nails and hair.
Once more, to sit cross-legged is said to produce good fortune; and occasionally at a card-table one may find some superstitiously-inclined person sitting in this attitude with a view of securing good luck. Sir Thomas Browne, on the contrary, tells us that in days gone to "sit cross-legged, or with the fingers pectinated" or shut together, was accounted a sign of bad luck: a superstition alluded120 to by Pliny. Referring to the feet, we cannot do more than just allude23 to two or three items of folk-lore with which they are connected. Thus, a flat-footed person is generally considered to have a bad temper, a notion indeed which daily experience often proves to be incorrect. The itching of the foot has been supposed to indicate that its owner will shortly undertake[81] a strange journey; while that unpleasant sensation popularly styled "the foot going to sleep," is often charmed away by crossing the foot with saliva121. When the division between the toes is incomplete, and they are partially122 joined, they are called "twin toes," and are said to bring good luck. This section of our "Domestic Folk-lore" might have been prolonged to an almost indefinite extent had space permitted, but as the preceding pages amply bear witness to the prevalence of such ideas, we will proceed to discuss another, and, it is to be hoped, not less interesting class of superstitions.
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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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moles
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| 防波堤( mole的名词复数 )； 鼹鼠； 痣； 间谍 | |
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mole
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| n.胎块；痣；克分子 | |
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tingling
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| v.有刺痛感( tingle的现在分词 ) | |
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omens
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| n.前兆，预兆( omen的名词复数 ) | |
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omen
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| n.征兆，预兆；vt.预示 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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defective
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| adj.有毛病的，有问题的，有瑕疵的 | |
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deformed
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| adj.畸形的；变形的；丑的，破相了的 | |
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prone
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| adj.(to)易于…的，很可能…的；俯卧的 | |
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mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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abortive
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| adj.不成功的，发育不全的 | |
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hog
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| n.猪；馋嘴贪吃的人；vt.把…占为己有，独占 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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unlimited
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| adj.无限的，不受控制的，无条件的 | |
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legacy
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| n.遗产，遗赠；先人(或过去)留下的东西 | |
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allusion
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| n.暗示，间接提示 | |
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tingle
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| vi.感到刺痛，感到激动；n.刺痛，激动 | |
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guardian
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| n.监护人；守卫者，保护者 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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scotch
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| n.伤口，刻痕；苏格兰威士忌酒；v.粉碎，消灭，阻止；adj.苏格兰(人)的 | |
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allude
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| v.提及，暗指 | |
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alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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anecdote
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| n.轶事，趣闻，短故事 | |
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shrill
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| adj.尖声的；刺耳的；v尖叫 | |
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knell
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| n.丧钟声；v.敲丧钟 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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itching
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| adj.贪得的，痒的，渴望的v.发痒( itch的现在分词 ) | |
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itch
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| n.痒，渴望，疥癣；vi.发痒，渴望 | |
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itches
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| n.痒( itch的名词复数 )；渴望，热望v.发痒( itch的第三人称单数 ) | |
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vexed
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| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
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foretells
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| v.预言，预示( foretell的第三人称单数 ) | |
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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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nostril
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| n.鼻孔 | |
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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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37
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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38
exclamation
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| n.感叹号，惊呼，惊叹词 | |
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39
vein
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| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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41
joint
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| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
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42
supplant
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| vt.排挤；取代 | |
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43
levied
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| 征（兵）( levy的过去式和过去分词 )； 索取； 发动（战争）； 征税 | |
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applied
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| adj.应用的；v.应用，适用 | |
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45
affront
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| n./v.侮辱，触怒 | |
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46
eyebrows
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| 眉毛( eyebrow的名词复数 ) | |
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47
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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48
peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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49
vampire
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| n.吸血鬼 | |
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50
attain
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| vt.达到，获得，完成 | |
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51
downwards
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| adj./adv.向下的（地），下行的（地） | |
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52
furtive
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| adj.鬼鬼崇崇的，偷偷摸摸的 | |
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53
affected
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| adj.不自然的，假装的 | |
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54
fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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55
obsolete
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| adj.已废弃的，过时的 | |
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56
counteracting
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| 对抗，抵消( counteract的现在分词 ) | |
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57
infancy
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| n.婴儿期；幼年期；初期 | |
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58
malevolent
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| adj.有恶意的，恶毒的 | |
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59
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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amorous
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| adj.多情的；有关爱情的 | |
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61
guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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applicant
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| n.申请人，求职者，请求者 | |
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63
incapable
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| adj.无能力的，不能做某事的 | |
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64
quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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credulous
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| adj.轻信的，易信的 | |
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scrupulously
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| adv.一丝不苟地；小心翼翼地，多顾虑地 | |
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narrated
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| v.故事( narrate的过去式和过去分词 ) | |
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68
countless
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| adj.无数的，多得不计其数的 | |
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69
blanch
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| v.漂白；使变白；使(植物)不见日光而变白 | |
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innocence
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| n.无罪；天真；无害 | |
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71
graphic
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| adj.生动的，形象的，绘画的，文字的，图表的 | |
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72
shipwreck
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| n.船舶失事，海难 | |
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mariners
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| 海员，水手（mariner的复数形式） | |
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74
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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foaming
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| adj.布满泡沫的；发泡 | |
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76
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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77
scrap
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| n.碎片；废料；v.废弃，报废 | |
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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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longevity
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| n.长命；长寿 | |
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80
antipathy
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| n.憎恶；反感，引起反感的人或事物 | |
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conjectured
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| 推测，猜测，猜想( conjecture的过去式和过去分词 ) | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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83
formerly
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| adv.从前，以前 | |
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84
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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85
tapestries
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| n.挂毯( tapestry的名词复数 )；绣帷，织锦v.用挂毯（或绣帷）装饰( tapestry的第三人称单数 ) | |
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interrogated
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| v.询问( interrogate的过去式和过去分词 )；审问；（在计算机或其他机器上）查询 | |
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87
alluding
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| 提及，暗指( allude的现在分词 ) | |
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88
recollect
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| v.回忆，想起，记起，忆起，记得 | |
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89
perplexed
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| adj.不知所措的 | |
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90
outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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91
quota
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| n.（生产、进出口等的）配额，（移民的）限额 | |
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emblematical
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| adj.标志的，象征的，典型的 | |
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94
timorous
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| adj.胆怯的，胆小的 | |
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95
betoken
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| v.预示 | |
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96
artifice
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| n.妙计，高明的手段；狡诈，诡计 | |
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97
brawny
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| adj.强壮的 | |
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98
witty
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| adj.机智的，风趣的 | |
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99
luxurious
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| adj.精美而昂贵的；豪华的 | |
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100
joints
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| 接头( joint的名词复数 )； 关节； 公共场所（尤指价格低廉的饮食和娱乐场所） （非正式）； 一块烤肉 （英式英语） | |
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101
generosity
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| n.大度，慷慨，慷慨的行为 | |
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102
covetousness
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103
loquacity
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| n.多话，饶舌 | |
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104
intemperate
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| adj.无节制的，放纵的 | |
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105
crook
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| v.使弯曲；n.小偷，骗子，贼；弯曲(处) | |
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106
niggardly
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| adj.吝啬的，很少的 | |
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107
crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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108
ravenous
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| adj.极饿的，贪婪的 | |
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109
beguiling
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| adj.欺骗的，诱人的v.欺骗( beguile的现在分词 )；使陶醉；使高兴；消磨（时间等） | |
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110
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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111
enumerates
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| v.列举，枚举，数( enumerate的第三人称单数 ) | |
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112
divination
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| n.占卜，预测 | |
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113
corpse
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| n.尸体，死尸 | |
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114
specimen
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| n.样本，标本 | |
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115
relic
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| n.神圣的遗物，遗迹，纪念物 | |
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116
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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117
rites
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| 仪式，典礼( rite的名词复数 ) | |
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118
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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119
specks
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| n.眼镜；斑点，微粒，污点( speck的名词复数 ) | |
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120
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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121
saliva
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| n.唾液，口水 | |
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122
partially
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| adv.部分地，从某些方面讲 | |
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