The practice of divination, or foretelling5 future events, has existed amongst most nations in all ages; and, although not so popular as in days gone by, yet it still retains its hold on the popular mind. Many of the methods for diving into futurity are extremely[135] curious, and instances of them occasionally find their way into the papers. In a previous chapter we have already shown how numerous are the divinations practised in love affairs, and what an importance is attached to them by the maiden6 bent7 on ascertaining8 her lot in the marriage state. There are, however, many other ends to which this species of superstition9 is employed, one being the detection of guilt10. Thus, a common method is by the "Bible and the Key," which is resorted to more or less by the humbler classes from one end of the United Kingdom to the other, the mode of procedure being as follows:—The key is placed on a certain chapter, and the Sacred Volume closed and fastened tightly. The Bible and the key are then suspended to a nail, the accused person's name is repeated three times by one of those present, while another recites these words:—
"If it turns to thee thou art the thief, And we all are free."
This incantation being concluded, should the key be found to have turned, it is unanimously agreed that the accused is the guilty one. Not very long ago, a lady residing at Ludlow having lost a sheet made use of this test. Armed with a copy of the Sacred Book, she perambulated the neighbourhood, placing the key in the volume near several houses. At last, on arriving before a certain door, it was alleged13 that the key with much alacrity14 began, of its own accord, to turn; whereupon the owner of the lost sheet uttered the suspected person's name as loudly as she could;[136] after which, it is said, the Bible turned completely round and fell on the ground. Again, a year or two ago, at Southampton, a boy working on a collier was charged with theft, the only evidence against him being such as was afforded by the ordeal15 of the Bible and key. It seems that the mate and some others swung a Bible attached to a key with a piece of yarn16, the key being placed on the first chapter of Ruth. While the Bible was turning, the names of several persons suspected were called over, but on mention of the prisoner's the book fell on the ground. The bench, of course, discharged the prisoner.
Closely akin17 to this method of divination is the well-known medi?val diversion known as the Sortes Virgilian?, which consisted in opening a volume of Virgil's works, and forecasting the future from some word or passage selected at random18. The Sacred Book is now the modern substitute, and there is no doubt but that the superstition is thousands of years older than even the Virgil of the Augustan age. This custom, practised in many parts of England on New Year's Day, is called "Dipping." A Bible is laid on the table at breakfast-time, and those who wish to consult it open its pages at random; it being supposed that the events of the ensuing year will be in some way foreshown by the contents of the chapter contained in the two open pages. Sometimes the anxious inquirer will take the Bible to bed with him on New Year's Eve, and on awaking after twelve o'clock, open it in the dark, mark a verse with his thumb, turn down a corner of the page, and replace[137] the book under the pillow. That verse is said to be a prophecy of the good or bad luck that will befall him during the coming year. This as a mode of divination is extensively practised. Another form of this superstition consists in foretelling the events in a man's life from the last chapter of the Book of Proverbs, the thirty-one verses of this chapter being supposed to have a mystical reference to the corresponding days of the month. Thus, it is predicted of persons born on the 14th that they will get their "food from afar." A correspondent of Notes and Queries19, writing from a Northamptonshire village, tells us that "this is so fully20 believed in by some that a boy has actually been apprenticed21 to a linen-draper, for no other reason than because he was born on the 24th of the month; whilst those born on the 13th would be sent to a woollen-draper. The twenty-fourth verse speaks of 'fine linen,' and the thirteenth of 'wool.'"
Another means of discovering a guilty person is by the "Sieve and Shears," one of those divinatory22 instruments upon which such implicit23 reliance has been placed by superstitious24 folk from time out of mind, described as it is in the "Hudibras" as
"Th' oracle25 of sieve and shears, That turns as certain as the spheres."
The sieve is held hanging by a thread, or else by the points of a pair of shears stuck into its rim26, it being supposed to turn, or swing, or fall at the mention of a thief's name, and give similar signs for other purposes. This ancient rite27 was formerly28 known[138] as the "Trick of the Sieve and Scissors," and was generally practised among the Greeks for ascertaining crime. We find an allusion29 to it in Theocritus:—
"To Agrio, too, I made the same demand; A cunning woman she, I cross'd her hand: She turn'd the sieve and shears, and told me true, That I should love, but not be lov'd by you."
Among other modes of divination practised for the same purpose, there is one by the crowing of the cock. Thus, a farmer in Cornwall having been robbed of some property, invited all his neighbours into his cottage, and when they were assembled he placed a cock under the "brandice" (an iron vessel30 formerly much used by the peasantry in baking), he then asked each one to touch the brandice with the third finger, and say, "In the name of the Father, Son, and Holy Ghost, speak." Every one did as they were directed, and yet no sound came from beneath the brandice. The last person was a woman who occasionally laboured for the farmer in his field. She hung back, hoping to pass unobserved amidst the crowd. The neighbours, however, would not permit her to do so, and no sooner had she touched the brandice than, before she could even utter the prescribed words, the cock crew. Thereupon she fainted on the spot, and on recovering confessed her guilt.
In the North of England there was formerly a curious process of divination in the case of a person bewitched:—A black hen was stolen, the heart taken out, stuck full of pins, and roasted at midnight. It[139] was then supposed that the "double" of the witch would come and nearly pull the door down. If, however, the "double" was not seen, any one of the neighbours who had passed a remarkably31 bad night was fixed32 upon.
Referring in the next place to what may be considered the principal object of divination, a knowledge of futurity, we find various mystic arts in use to gain this purpose. Foremost among these may be reckoned "Spatulamancia," "reading the speal-bone," or "divination by the blade-bone," an art which is of very ancient origin. It is, we are told by Mr. Tylor, especially found in Tartary, whence it may have spread into all other countries where we hear of it. The mode of procedure is as follows:—The shoulder-blade is put on the fire till it cracks in various directions, and then a long split lengthwise is reckoned as "the way of life," while cross-cracks on the right and left stand for different kinds of good and evil fortune, and so on. In Ireland, Camden speaks of looking through the blade-bone of a sheep, to discover a black spot which foretells33 a death; and Drayton in his "Polyolbion" thus describes it:—
"By th' shoulder of a ram12 from off the right side par'd, Which usually they boile, the spade-bone being bar'd, Which when the wizard takes, and gazing thereupon Things long to come foreshows, as things done long agone."
This species of divination was in days gone by much practised in Scotland, and a good account of the Highland34 custom of thus divining is given by Mr. Thoms[140] in the "Folk-Lore Record" (i. 177), from a manuscript account by Mr. Donald McPherson, a bookseller of Chelsea, a Highlander35 born, and who was well acquainted with the superstitions37 of his countrymen:—"Before the shoulder-blade is inspected, the whole of the flesh must be stripped clean off, without the use of any metal, either by a bone or a hard wooden knife, or by the teeth. Most of the discoveries are made by inspecting the spots that may be observed in the semi-transparent part of the blade; but very great proficients38 penetrate39 into futurity though the opaque40 parts also. Nothing can be known that may happen beyond the circle of the ensuing year. The discoveries made have relation only to the person for whom the sacrifice is offered."
Chiromancy41, or palmistry, as a means of unravelling42 hidden things, still finds favour not only with gipsy fortune-tellers, but even with those who profess43 to belong to the intelligent classes of society. This branch of fortune-telling flourished in ancient Greece and Italy, as we are informed it still does in India, where to say, "It is written on the palms of my hands," is the ordinary way of expressing what is looked upon as inevitable44. The professors of this art formerly attributed to it a Divine origin, quoting as their authority the following verse from the Book of Job: "He sealeth up the hand of every man, that all men may know his work;" or as the Vulgate renders the passage: "Qui in manu omnium hominum signa posuit"—"Who has placed signs in the hand of all men"—which certainly gives it a more chiromantical[141] meaning. Thus chiromancy, or palmistry, traces the future from an examination of the "lines" of the palm of the hand, each of which has its own peculiar45 character and name, as for instance the line of long life, of married life, of fortune, and so on. However childish this system may be, it still has its numerous votaries46, and can often be seen in full force at our provincial47 fairs. Referring to its popularity in this country in former years, we find it severely48 censured49 by various writers. Thus one author of the year 1612 speaks of "vain and frivolous50 devices of which sort we have an infinite number, also used amongst us, as namely in palmistry, where men's fortunes are told by looking on the palms of the hand."
A superstition akin to palmistry is onymancy, or divination by the finger-nails, which is still a widespread object of belief. Sir Thomas Browne, in his "Vulgar Errors," describing it, admits that conjectures52 "of prevalent humours may be gathered from the spots on the nails," but rejects the sundry53 prognostications usually derived54 from them, such as "that spots on the tops of the nails signify things past, in the middle things present, and at the bottom events to come; that white specks55 presage56 our felicity, blue ones our misfortunes; that those in the nail of the thumb have significations of honour, of the fore-finger riches." As practised at the present day, this mode of divination differs in various counties. Thus, in Sussex, we are told by Mrs. Latham that the fortune-tellers commence with the thumb, and say "A gift," judging of its probable size by that of the mark.[142] They then touch the fore-finger, and add "A friend;" and should they find a spot upon the nail of the middle finger, they gravely affirm it denotes the existence of an enemy somewhere. It is the presence or absence of such a mark on the third finger that proves one's future good or ill success in love; whereas one on the little finger is a warning that the person will soon have to undergo a journey.
Again, some profess to be able to tell events by the face, or "look-divination"—a species of physiognomy which was formerly much believed in by all classes of society, and may still be met with in country villages. Indeed, there is scarcely a mark on the face which has not been supposed to betoken57 something or other; and in a book of "Palmistry and Physiognomy," translated by Fabian Withers58, 1656, are recorded sundry modes of divination from "upright eyebrows59, brows hanging over, narrow foreheads, faces plain and flat, lean faces, sad faces, sharp noses, ape-like noses, thick nostrils," &c. However foolish these may appear, yet there will always be simple-minded persons ready to make themselves miserable60 by believing that the future events of their life—either for weal or woe—are indelibly written on their face. Equally illogical and fanciful is that pseudo-science, astrology, whereby the affairs of men, it is said, can be read from the motions of the heavenly bodies. A proof of the extensive belief at the present day in this mode of divination may be gathered from the piles of "Zadkiel's Almanacks" which regularly appear in the fashionable booksellers'[143] windows about Christmas-time. That educated people, who must be aware how names of stars and constellations61 have been arbitrarily given by astronomers62, should still find in these materials for calculating human events, is a curious case of superstitious survival. Very many, for instance, are firmly convinced that a child born under the "Crab63" will not do well in life, and that another born under the "Waterman" is likely to meet with a watery64 death, and so forth65. This science, as is well known, is of very old institution, and originated in a great measure in the primitive66 ages of the world, when animating67 intelligences were supposed to reside in the celestial68 bodies. As these mythical69 conceptions, however, have long ago passed away under the influence of civilisation70, one would scarcely expect to find in our enlightened nineteenth century so great a number of intellectual persons putting faith in such a system of delusion71. In this respect, happily, we are not worse than our Continental72 neighbours; for there are many districts in Germany where the child's horoscope is still regularly kept with the baptismal certificate in the family chest. In days gone by, this kind of divination was very widely credited in this country, and by most of our old writers is most unsparingly condemned73. Thus Shakespeare, in King Lear (Act i., sc. 2), has ridiculed74 it in a masterly way, when he represents Edmund as saying: "This is the excellent foppery of the world, that when we are sick in fortune—often the surfeit75 of our own behaviour—we make guilty of our disasters the sun, the moon, and the stars, as if we were villains[144] by necessity; fools by heavenly compulsion; knaves76, thieves, and treachers by spherical78 predominance; drunkards, liars79, and adulterers by an enforced obedience80 of planetary influence." Sir Thomas Browne goes so far as to attribute divination by astrology to Satan, remarking how he "makes the ignorant ascribe natural effects to supernatural causes; and thus deludes81 them with this form of error." And another old writer sensibly adds that, although astrologers undertake "to tell all people most obscure and hidden secrets abroad, they at the same time know not what happens in their own houses and in their own chambers82." In spite, however, of the frequent denunciations of this popular form of superstition, it appears that they had little effect, for James I. was notorious for his credulity about such delusions83; and both Charles I. and Cromwell are said to have consulted astrologers.
A further form of divination still much practised is by a pack of cards, most of these being supposed to have a symbolical84 meaning; the king of hearts, for example, denoting a true-loving swain, and the king of diamonds indicating great wealth. The following quaint36 lines, extracted from an old chap-book quoted in Brand's "Popular Antiquities," describe this mode of fortune-telling as it was formerly consulted by our credulous85 countrymen:—
"This noble king of diamond shows, Thou long shalt live where pleasure flows; But when a woman draws the king, Great melancholy86 songs she'll sing. [145]
He that draws the ace11 of hearts, Shall surely be a man of parts; And she that draws it, I profess, Will have the gift of idleness."
Indeed, scarcely a month passes without several persons being punished for extorting87 money from silly people, on the pretence88 of revealing to them by card-divination their future condition in life. Among the gipsies this is the favourite form of fortune-telling; and its omens89 are eagerly received by anxious aspirants91 after matrimony, who are ever desirous to know whether their husbands are to be tall or short, dark or fair, rich or poor, and so on. Mrs. Latham tells us of a certain woman who was reported to be skilful92 in such matters, and was in the habit of confidently foretelling with a pack of cards her fellow-servants' coming lot in matrimony. The mode of procedure was as follows:—The cards were dealt round by the diviner, with much mystical calculation, and the fortunate maiden who found the ace of diamonds in her heap was to marry a rich man. The one, however, who was unlucky enough to have the knave77 of clubs or spades was destined93 to have nothing but poverty and misery94 in her wedded95 state. Again, the presence of the king of diamonds or of hearts in hand was a sign that the possessor's partner for life would be a fair man, while the king of clubs or spades gave warning that he would be dark. To find in one's heap either the knave of hearts or of diamonds was most ominous96, as it revealed an unknown enemy. Again, divination by[146] casting lot has not yet fallen into disuse. According to some this means of deciding doubtful matters is of God's appointment, and therefore cannot fail, the following text being quoted as a proof: "The lot is cast into the lap; but the whole disposing thereof is of the Lord" (Proverbs xvi. 33). In Lancashire, when boys do not wish to divide anything they decide "who must take all" by drawing "short cuts." A number of straws, pieces of twine97, &c., of different lengths, are held by one not interested, so that an equal portion of each is alone visible; each boy draws one, and he who gets the longest is entitled to the prize.
A new-laid egg affords another means of diving into futurity. The person anxious to be enlightened about his future perforates with a pin the small end of an egg, and lets three drops of the white fall into a basin of water, which soon diffuse98 themselves on the surface into a variety of fantastic shapes. From these the fortune-teller will predict the fortune of the credulous one, the character of his future wife, and a variety of particulars concerning his domestic happiness. A similar practice is kept up in Denmark, where young women melt lead on New Year's Eve, and after pouring it into water, observe on the following morning what form it has assumed. If it resembles a pair of scissors, they will inevitably99 marry tailors; if a hammer, their husbands will be smiths, and so on.
Divination by a staff was formerly a common practice in Scotland. When a person wished to go[147] on a pleasure excursion into the country, and was unsettled in his mind as to which way to go, he resorted to this form of consulting fate. Taking a stick, he would poise100 it perpendicularly101, and then leave it to fall of itself; and he would select the direction towards which it pointed102 while it lay on the ground. It has been suggested by some of our Biblical scholars that it is to this sort of divination that the prophet Hosea referred when he said "Their staff declareth unto them;" but this is mere103 conjecture51.
Among other common modes of divination may be mentioned that by tea-stalks. If two appear on the surface of a cup of tea, they should be placed on the back of the left hand, and struck with the back of the right. If they remain unmoved on the left, or adhere to the right, then it is an omen90 that the absent loved one will remain faithful. Tea-stalks are also said to foretell4 visitors, indicating the person to be visited by floating to the side of the individual. We might easily extend our list of popular divinations, but space forbids our doing so; and those already enumerated104 in the preceding pages have perhaps given a sufficient idea of the devices which have been resorted to, from time to time, by our superstitious country-folk for gaining an insight into futurity.
点击
收听单词发音
收听单词发音 |
1
sieve
|
|
| n.筛，滤器，漏勺 | |
参考例句： |
|
|
|
|
2
shears
|
|
| n.大剪刀 | |
参考例句： |
|
|
|
|
3
divination
|
|
| n.占卜，预测 | |
参考例句： |
|
|
|
|
4
foretell
|
|
| v.预言，预告，预示 | |
参考例句： |
|
|
|
|
5
foretelling
|
|
| v.预言，预示( foretell的现在分词 ) | |
参考例句： |
|
|
|
|
6
maiden
|
|
| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
参考例句： |
|
|
|
|
7
bent
|
|
| n.爱好，癖好；adj.弯的；决心的，一心的 | |
参考例句： |
|
|
|
|
8
ascertaining
|
|
| v.弄清，确定，查明( ascertain的现在分词 ) | |
参考例句： |
|
|
|
|
9
superstition
|
|
| n.迷信，迷信行为 | |
参考例句： |
|
|
|
|
10
guilt
|
|
| n.犯罪；内疚；过失，罪责 | |
参考例句： |
|
|
|
|
11
ace
|
|
| n.A牌；发球得分；佼佼者；adj.杰出的 | |
参考例句： |
|
|
|
|
12
ram
|
|
| (random access memory)随机存取存储器 | |
参考例句： |
|
|
|
|
13
alleged
|
|
| a.被指控的，嫌疑的 | |
参考例句： |
|
|
|
|
14
alacrity
|
|
| n.敏捷，轻快，乐意 | |
参考例句： |
|
|
|
|
15
ordeal
|
|
| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
参考例句： |
|
|
|
|
16
yarn
|
|
| n.纱，纱线，纺线；奇闻漫谈，旅行轶事 | |
参考例句： |
|
|
|
|
17
akin
|
|
| adj.同族的，类似的 | |
参考例句： |
|
|
|
|
18
random
|
|
| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
参考例句： |
|
|
|
|
19
queries
|
|
| n.问题( query的名词复数 )；疑问；询问；问号v.质疑，对…表示疑问( query的第三人称单数 )；询问 | |
参考例句： |
|
|
|
|
20
fully
|
|
| adv.完全地，全部地，彻底地；充分地 | |
参考例句： |
|
|
|
|
21
apprenticed
|
|
| 学徒，徒弟( apprentice的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
22
divinatory
|
|
| adj.占卦的 | |
参考例句： |
|
|
|
|
|
23
implicit
|
|
| a.暗示的，含蓄的，不明晰的，绝对的 | |
参考例句： |
|
|
|
|
24
superstitious
|
|
| adj.迷信的 | |
参考例句： |
|
|
|
|
25
oracle
|
|
| n.神谕，神谕处，预言 | |
参考例句： |
|
|
|
|
26
rim
|
|
| n.(圆物的)边，轮缘；边界 | |
参考例句： |
|
|
|
|
27
rite
|
|
| n.典礼，惯例，习俗 | |
参考例句： |
|
|
|
|
28
formerly
|
|
| adv.从前，以前 | |
参考例句： |
|
|
|
|
29
allusion
|
|
| n.暗示，间接提示 | |
参考例句： |
|
|
|
|
30
vessel
|
|
| n.船舶；容器，器皿；管，导管，血管 | |
参考例句： |
|
|
|
|
31
remarkably
|
|
| ad.不同寻常地，相当地 | |
参考例句： |
|
|
|
|
32
fixed
|
|
| adj.固定的，不变的，准备好的；(计算机)固定的 | |
参考例句： |
|
|
|
|
33
foretells
|
|
| v.预言，预示( foretell的第三人称单数 ) | |
参考例句： |
|
|
|
|
34
highland
|
|
| n.(pl.)高地，山地 | |
参考例句： |
|
|
|
|
35
highlander
|
|
| n.高地的人，苏格兰高地地区的人 | |
参考例句： |
|
|
|
|
36
quaint
|
|
| adj.古雅的，离奇有趣的，奇怪的 | |
参考例句： |
|
|
|
|
37
superstitions
|
|
| 迷信，迷信行为( superstition的名词复数 ) | |
参考例句： |
|
|
|
|
38
proficients
|
|
| 精通的，熟练的( proficient的名词复数 ) | |
参考例句： |
|
|
|
|
|
39
penetrate
|
|
| v.透(渗)入；刺入，刺穿；洞察，了解 | |
参考例句： |
|
|
|
|
40
opaque
|
|
| adj.不透光的；不反光的，不传导的；晦涩的 | |
参考例句： |
|
|
|
|
41
chiromancy
|
|
| n.手相术 | |
参考例句： |
|
|
|
|
42
unravelling
|
|
| 解开，拆散，散开( unravel的现在分词 )； 阐明； 澄清； 弄清楚 | |
参考例句： |
|
|
|
|
43
profess
|
|
| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
参考例句： |
|
|
|
|
44
inevitable
|
|
| adj.不可避免的，必然发生的 | |
参考例句： |
|
|
|
|
45
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
46
votaries
|
|
| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
参考例句： |
|
|
|
|
|
47
provincial
|
|
| adj.省的，地方的；n．外省人，乡下人 | |
参考例句： |
|
|
|
|
48
severely
|
|
| adv.严格地；严厉地；非常恶劣地 | |
参考例句： |
|
|
|
|
49
censured
|
|
| v.指责，非难，谴责( censure的过去式 ) | |
参考例句： |
|
|
|
|
50
frivolous
|
|
| adj.轻薄的；轻率的 | |
参考例句： |
|
|
|
|
51
conjecture
|
|
| n./v.推测，猜测 | |
参考例句： |
|
|
|
|
52
conjectures
|
|
| 推测，猜想( conjecture的名词复数 ) | |
参考例句： |
|
|
|
|
53
sundry
|
|
| adj.各式各样的，种种的 | |
参考例句： |
|
|
|
|
54
derived
|
|
| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
参考例句： |
|
|
|
|
55
specks
|
|
| n.眼镜；斑点，微粒，污点( speck的名词复数 ) | |
参考例句： |
|
|
|
|
56
presage
|
|
| n.预感，不祥感；v.预示 | |
参考例句： |
|
|
|
|
57
betoken
|
|
| v.预示 | |
参考例句： |
|
|
|
|
58
withers
|
|
| 马肩隆 | |
参考例句： |
|
|
|
|
59
eyebrows
|
|
| 眉毛( eyebrow的名词复数 ) | |
参考例句： |
|
|
|
|
60
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
参考例句： |
|
|
|
|
61
constellations
|
|
| n.星座( constellation的名词复数 )；一群杰出人物；一系列（相关的想法、事物）；一群（相关的人） | |
参考例句： |
|
|
|
|
62
astronomers
|
|
| n.天文学者，天文学家( astronomer的名词复数 ) | |
参考例句： |
|
|
|
|
63
crab
|
|
| n.螃蟹，偏航，脾气乖戾的人，酸苹果；vi.捕蟹，偏航，发牢骚；vt.使偏航，发脾气 | |
参考例句： |
|
|
|
|
64
watery
|
|
| adj.有水的，水汪汪的；湿的，湿润的 | |
参考例句： |
|
|
|
|
65
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
66
primitive
|
|
| adj.原始的；简单的；n.原(始)人，原始事物 | |
参考例句： |
|
|
|
|
67
animating
|
|
| v.使有生气( animate的现在分词 )；驱动；使栩栩如生地动作；赋予…以生命 | |
参考例句： |
|
|
|
|
68
celestial
|
|
| adj.天体的；天上的 | |
参考例句： |
|
|
|
|
69
mythical
|
|
| adj.神话的；虚构的；想像的 | |
参考例句： |
|
|
|
|
70
civilisation
|
|
| n.文明，文化，开化，教化 | |
参考例句： |
|
|
|
|
71
delusion
|
|
| n.谬见，欺骗，幻觉，迷惑 | |
参考例句： |
|
|
|
|
72
continental
|
|
| adj.大陆的，大陆性的，欧洲大陆的 | |
参考例句： |
|
|
|
|
73
condemned
|
|
| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
参考例句： |
|
|
|
|
74
ridiculed
|
|
| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
75
surfeit
|
|
| v.使饮食过度；n.(食物)过量，过度 | |
参考例句： |
|
|
|
|
76
knaves
|
|
| n.恶棍，无赖( knave的名词复数 )；（纸牌中的）杰克 | |
参考例句： |
|
|
|
|
77
knave
|
|
| n.流氓；（纸牌中的）杰克 | |
参考例句： |
|
|
|
|
78
spherical
|
|
| adj.球形的；球面的 | |
参考例句： |
|
|
|
|
79
liars
|
|
| 说谎者( liar的名词复数 ) | |
参考例句： |
|
|
|
|
80
obedience
|
|
| n.服从，顺从 | |
参考例句： |
|
|
|
|
81
deludes
|
|
| v.欺骗，哄骗( delude的第三人称单数 ) | |
参考例句： |
|
|
|
|
82
chambers
|
|
| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
参考例句： |
|
|
|
|
83
delusions
|
|
| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
参考例句： |
|
|
|
|
84
symbolical
|
|
| a.象征性的 | |
参考例句： |
|
|
|
|
85
credulous
|
|
| adj.轻信的，易信的 | |
参考例句： |
|
|
|
|
86
melancholy
|
|
| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
参考例句： |
|
|
|
|
87
extorting
|
|
| v.敲诈( extort的现在分词 )；曲解 | |
参考例句： |
|
|
|
|
88
pretence
|
|
| n.假装，作假；借口，口实；虚伪；虚饰 | |
参考例句： |
|
|
|
|
89
omens
|
|
| n.前兆，预兆( omen的名词复数 ) | |
参考例句： |
|
|
|
|
90
omen
|
|
| n.征兆，预兆；vt.预示 | |
参考例句： |
|
|
|
|
91
aspirants
|
|
| n.有志向或渴望获得…的人( aspirant的名词复数 )v.渴望的，有抱负的，追求名誉或地位的( aspirant的第三人称单数 )；有志向或渴望获得…的人 | |
参考例句： |
|
|
|
|
92
skilful
|
|
| (=skillful)adj.灵巧的，熟练的 | |
参考例句： |
|
|
|
|
93
destined
|
|
| adj.命中注定的；(for)以…为目的地的 | |
参考例句： |
|
|
|
|
94
misery
|
|
| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
参考例句： |
|
|
|
|
95
wedded
|
|
| adj.正式结婚的；渴望…的，执著于…的v.嫁，娶，（与…）结婚( wed的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
96
ominous
|
|
| adj.不祥的，不吉的，预兆的，预示的 | |
参考例句： |
|
|
|
|
97
twine
|
|
| v.搓，织，编饰；（使）缠绕 | |
参考例句： |
|
|
|
|
98
diffuse
|
|
| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
参考例句： |
|
|
|
|
99
inevitably
|
|
| adv.不可避免地；必然发生地 | |
参考例句： |
|
|
|
|
100
poise
|
|
| vt./vi. 平衡，保持平衡；n.泰然自若，自信 | |
参考例句： |
|
|
|
|
101
perpendicularly
|
|
| adv. 垂直地, 笔直地, 纵向地 | |
参考例句： |
|
|
|
|
102
pointed
|
|
| adj.尖的，直截了当的 | |
参考例句： |
|
|
|
|
103
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
104
enumerated
|
|
| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |