At the present day, in spite of the "march of intellect," there is still a widespread belief in the prevention and cure of the common ailments3 of life by certain remedies, which take the form of charms and amulets5, or are preserved in those countless6 quaint7 recipes which, from time immemorial, have been handed down from parent to child. Indeed, thousands of our population place far greater faith in their domestic treatment of disease than in the skill of medical science, one of the chief requirements being that the patient should submit to the treatment recommended for his recovery with a full and earnest belief that a cure will be effected. Hence, however eccentric the remedy for some complaint may be, we occasionally find not only the ignorant but even educated classes scrupulously8 obeying the directions enjoined9 on them, although these are often by no means easy of accomplishment10. Therefore, as most of the ordinary ailments of every-day life have what are popularly termed in folk-medicine their "charm-remedies," we shall give a brief account of some of[149] these remedies in the present chapter, arranging the diseases they are supposed to cure in alphabetical11 order.
Ague.—No complaint, perhaps, has offered more opportunities for the employment of charms than this one, owing in a great measure to an old superstition12 that it is not amenable13 to medical treatment. Thus, innumerable remedies have been suggested for its cure, many of which embody14 the strangest superstitious15 fancies. According to a popular notion, fright is a good cure, and by way of illustration we may quote the case of a gentleman, afflicted16 by this disease in an aggravated17 form, who entertained a great fear of rats. On one occasion he was accidentally confined in a room with one of these unwelcome visitors, and the intruder jumped upon him. The intensity18 of his alarm is said to have driven out the ague, and to have completely cured him. An amusing anecdote19 is also told of a poor woman who had suffered from this unenviable complaint for a long time. Her husband having heard of persons being cured by fright, one day came to her with a very long face, and informed her that her favourite pig was dead. Her first impulse was to rush to the scene of the catastrophe20, where she found to her great relief that piggy was alive and well. The fright, however, had done its work, and from that day forth21 she never had a touch of ague, although she resided in the same locality. A Sussex remedy prescribes "seven sage22 leaves to be eaten by the patient fasting seven mornings running;"[150] and in Suffolk the patient is advised to take a handful of salt, and to bury it in the ground, the idea being that as the salt dissolves so he will lose his ague. A Devonshire piece of folk-lore tells us that a person suffering from ague may easily give it to his neighbour by burying under his threshold a bag containing the parings of a dead man's nails, and some of the hairs of his head. Some people wear a leaf of tansy in their shoes, and others consider pills made of a spider's web equally efficacious, one pill being taken before breakfast for three successive mornings.
Bleeding of the Nose.—A key, on account of the coldness of the metal of which it is composed, is often placed on the person's back; and hence the term "key-cold" has become proverbial, an allusion23 to which we find in King Richard III. (Act i., sc. 2), where Lady Anne, speaking of the corpse24 of King Henry VI., exclaims:—
"Poor key-cold figure of a holy king."
A Norfolk remedy consists in wearing a skein of scarlet25 silk round the neck, tied with nine knots in the front. If the patient is a male, the silk should be put on and the knots tied by a female, and vice26 versa. In some places a toad27 is killed by transfixing it with some sharp-pointed instrument, after which it is enclosed in a little bag and suspended round the neck.
[151]
Burn or Scald.—According to a deep-rooted notion among our rural population, the most efficacious cure for a scald or burn is to be found in certain word-charms, mostly of a religious character. One example runs as follows:—
"There came two angels from the north, One was Fire, and one was Frost. Out Fire: in Frost, In the name of the Father, Son, and Holy Ghost."
Many of our peasantry, instead of consulting a doctor in the case of a severe burn, often resort to some old woman supposed to possess the gift of healing. A person of this description formerly28 resided in a village in Suffolk. When consulted she prepared a kind of ointment29, which she placed on the part affected30, and after making the sign of the cross, repeated the following formula three times:—
"There were two angels came from the north, One brought fire, the other brought frost; Come out fire, go in frost, Father, Son, and Holy Ghost."
This, as the reader will see, is in substance the same as the one quoted above, and is a fair sample of those used in other localities.
Cramp.—Of the many charms resorted to for the cure of this painful disorder31, a common one consists in wearing about the person the patella or knee-cap of a sheep or lamb, which is known in some places as the "cramp-bone." This is worn as near the skin[152] as possible, and at night is laid under the pillow. In many counties finger-rings made from the screws or handles of coffins32 are still considered excellent preservatives34, and in Lancashire it is prevented by either placing the shoes at bed-time with the toes just peeping from beneath the coverlet, or by carrying brimstone about with one during the day. Some, again, wear a tortoise-shell ring, while others have equal faith in tying the garter round the left leg below the knee. In days gone by a celebrated35 cure for this complaint was the "cramp-ring," allusions36 to which we find in many of our old authors. Its supposed virtue37 was conferred by solemn consecration38 on Good Friday.
Epilepsy.—The remedies for this terrible disorder are extremely curious, and in most cases vary in different localities. One, however, very popular charm is a ring made from a piece of silver money collected at the offertory. A correspondent of Chambers's "Book of Days" tells us that when he was a boy a person "came to his father (a clergyman) and asked for a 'sacramental shilling,' i.e., one out of the alms collected at the Holy Communion, to be made into a ring and worn as a cure for epilepsy." In the North of England "a sacramental piece," as it is usually called, is the sovereign remedy for this complaint. Thirty pence are to be begged of thirty poor widows. They are then to be carried to the church minister, for which he is to give the applicant39 a half-crown piece from the communion alms. After[153] being "walked with nine times up and down the church aisle," the piece is then to have a hole drilled in it, and to be hung round the neck by a ribbon. It has been suggested that these widows' pence may have some reference to the widow's mite40 which was so estimable in the eyes of Christ. According to one notion, persons afflicted with epileptic fits are supposed to be bewitched, and the following extraordinary remedy is sometimes resorted to for their cure. A quart bottle is filled with pins, and placed in front of the fire until the pins are red-hot. As soon as this takes place it is supposed they will prick41 the heart of the witch, who to avoid the pain caused by the red-hot pins will release her victim from the suffering she has imposed upon him. This mode of disenchantment seems to have been of common occurrence; and sometimes, when old houses are under repair, bottles full of pins are found secreted42 in out-of-the-way places. Another remedy is for the patient to creep, head foremost, down three pair of stairs, three times a day, for three successive days. Sir Thomas Brown, too, discourses43 of the virtues44 of mistletoe in this complaint; and Sir John Colbach, writing in the year 1720, strongly recommends it as a medicine, adding that this beautiful plant must have been designed by the Almighty45 "for further and more noble purposes than barely to feed thrushes, or to be hung up superstitiously46 in houses to drive away evil spirits."
Erysipelas.—This distemper has been popularly called "St. Anthony's Fire," from the legend that[154] it was miraculously47 checked by that saint when raging in many parts of Europe in the eleventh century. An amulet4 formerly worn to ward48 it off was made of the elder on which the sun had never shone. "If," says an old writer, "the piece between the two knots be hung about the patient's neck, it is much commended. Some cut it in little pieces, and sew it in a knot in a piece of a man's shirt." A remedy in use among the lower orders, and extending as far as the Highlands, is to cut off one half of the ear of a cat, and to let the blood drop on the part affected—a practice which is evidently a survival of the primitive49 notion that a living sacrifice appeased50 the wrath51 of God.
Fits.—Numerous indeed have been the charms invented for those suffering from this malady52, and in many cases they are "marvellously mystical withal." Thus that little animal the mole53 has been in request, as the following mystic prescription54 will show. A gentleman residing in 1865, on the border ground of Norfolk and Suffolk, was one day asked by a neighbour to catch a live mole, as "her darter's little gal55 was subject to fits, and she had been told that if she got a live mole, cut the tip of his nose off, and let nine drops bleed on to a lump of sugar, and gave that to the child, 'twas a sartin cure." Here again we have the same notion of a sacrifice, one which, it may be noticed, underlies56 many of the charms of this kind. A Devonshire remedy is to go into a church at midnight and to walk three times round the Communion[155] table, while many single women wear a silver ring on the wedding-ring finger, made out of sixpences which have been begged from six young bachelors.
Gout.—The periodical attacks of this disease have from the earliest times been subjected to the influence of charms, blackberries being considered by the Greeks a good specific. Culpeper has bequeathed to us a curious remedy. He says, "Take an owl57, pull off her feathers, and pull out her guts58; salt her well for a week, then put her into a pot, and stop it close, and put her into an oven, that so she may be brought into a mummy, which, being beat into powder and mixed with boar's grease, is an excellent remedy for gout, anointing the grieved place by the fire." The germander speedwell has been esteemed59 highly efficacious, and the Emperor Charles V. is reported to have derived60 benefit from it.
Headache.—Cures to alleviate61 this tiresome62 pain are numberless. Mrs. Latham mentions what is considered by the Sussex peasantry a sure way of avoiding it in the spring, a piece of superstition we have already noticed: "No hair, either cut or combed from the head, must be thrown carelessly away, lest some bird should find it and carry it off, in which case the person's head would ache during all the time that the bird was busy working the spoil into its nest. 'I knew how it would be,' exclaimed a servant, 'when I saw that bird fly away with a bit of my hair that blew out of the window this[156] morning when I was dressing63; I knew I should have a clapping headache, and so I have.'" In some counties the common corn-poppy is called "headache," from the cephalalgic tendency of the scent64.
Hydrophobia.—From the most remote period no disease, perhaps, has possessed65 such a curious history, or been invested with so many superstitions66 as hydrophobia, and the countless remedies suggested for its cure form an important chapter in folk-medicine. In tracing back its history, we find that it was not only regarded by our ancestors with the same horror as now-a-days, but that every conceivable device was resorted to for removing its fatal effects. Thus, Pliny relates the case of a Roman soldier who was cured by the dog-rose, a remedy said to have been revealed to the man's mother in a dream. Among sundry67 other remedies he enumerates68 the hair of a man's head, goose-grease, fuller's earth, colewort, fish-brine, &c., as applications to the wounds. The favourite cure of Dioscorides was hellebore, and Galen's principal one was the river-crab. Sucking the wound seems also to have been considered efficacious. Passing on to modern times, the extraordinary remedies still employed are a convincing proof of the extent to which superstition occasionally reaches. The list, indeed, is not an inviting70 one, consisting amongst other things of the liver of a male goat, the tail of a shrew-mouse, the brain and comb of a cock, the worm under the tongue of a mad dog, horse-dung, pounded ants, and cuckoo soup. It may seem, too, incredible to us that[157] less than a century ago the suffocation71 of the wretched victim was not unfrequently resorted to, and instances of this barbarous practice may be found in the periodical literature of bygone years. Thus, in The Dublin Chronicle (28th October, 1798), the following circumstances are recorded:—"A fine boy, aged72 fourteen, was bitten by a lady's lap-dog near Dublin. In about two hours the youth was seized with convulsive fits, and shortly after with hydrophobia; and, notwithstanding every assistance, his friends were obliged to smother73 him between two feather beds." In the year 1712, four persons were tried at York Assizes for smothering74 a boy, who had been bitten by a mad dog, on a similar plea as that uttered by Othello:—
"I that am cruel am yet merciful: I would not have thee linger in thy pain."
As recently as the year 1867 this mode of death was put into execution in the town of Greenfield, Michigan. A little girl having been seized with hydrophobia, a consultation75 was held by the physicians, and as soon as it had been decided76 by them that she could not recover, her parents put an end to her sufferings by smothering her to death. The folk-lore of this disease is most extensive, and as our space is limited we cannot do better than recommend our readers to consult Mr. Dolan's capital volume on "Rabies, or Hydrophobia," which contains an excellent description of the antiquity77 and history of this cruel complaint, and of superstitions which surround it.
[158]
Hysteria.—This disorder, which assumes so many deceptive78 forms, was formerly known as "the mother," or "hysterica passio," an allusion to which occurs in King Lear (Act ii., sc. 4), where Shakespeare represents the king as saying,
"O, how this mother swells79 up toward my heart! Hysterica passio! down, thou climbing sorrow, Thy element's below!"
Some of the charms used for its cure are much the same as those employed in cases of epilepsy, a favourite one being the wearing of a ring made of a certain number of silver pieces obtained from persons of the opposite sex.
Jaundice.—Many of the remedies recommended for this complaint are not of a very agreeable kind, as, for instance, the following one mentioned by a correspondent of Notes and Queries80, first, as having been resorted to in a Dorsetshire parish, where the patient was ordered to eat nine lice on a piece of bread and butter. One popular charm in days gone by, and certainly not of a very refined character, was known as the cure by transplantation, and consisted in burying in a dunghill an odd number of cakes made of ashes and other ingredients.
Lameness81.—Sleeping on stones, on a particular night, is an old method of curing lameness practised in Cornwall.
[159]
Lumbago.—In Dundee it is customary to wear round the loins as a cure for lumbago a hank of yarn82 which has been charmed by a wise woman, and girls may be seen with single threads of the same round the head as an infallible specific for tic-douloureux.
Measles83.—In the quarterly return of the marriages, births, and deaths registered in the provinces, &c., in Ireland, published in October, 1878, we find the following extraordinary cure for measles, administered with what results will be seen:—"Sixty-three cases of measles appear on the medical relief register for past quarter, but this does not represent a third of those affected, the medical officers being only called in when the usual amount of local nostrums84 had been tried without effect. Every case seen suffered from violent diarrh?a, caused by the administration of a noxious85 compound called crooke. This consists of a mixture of porter, sulphur, and the excrement86 of the sheep collected in the fields. Every unfortunate child that showed any symptom of measles was compelled to drink large quantities of this mixture. All ordinary remedies failed to stop the diarrh?a thus produced, in many cases the children nearly dying from exhaustion87." Repulsive88 as this piece of folk-medicine is, yet it is only one of a most extensive class of the same kind, many being most revolting. It is difficult to conceive how either ignorance or superstition could tolerate any practice of so senseless and indelicate a nature.
[160]
Paralysis89.—One of the popular charms for this disease is the same as that used in the case of epilepsy, namely, a silver ring made from money solicited90 from a certain number of persons. Cowslips, too, have been esteemed highly efficacious, and have on this account been termed "Herb? Paralysis" by medical writers. For the same reason they are called "Palsyworts" in many country places.
Rheumatism91.—Professors of the healing art have advised the sufferer to carry about in his pocket the right fore-foot of a female hare, while others consider a potato equally efficacious. A Cornish cure is to crawl under a bramble which has formed a second root in the ground, or to drink water in which a thunder-stone has been boiled. There is, also, a strong belief that a galvanic ring, as it is called, worn on the finger will serve as an excellent preservative33. "A large number of persons," says Mr. Glyde in his "Norfolk Garland," "may be seen with a clumsy-looking silver ring, which has a piece of copper92 let into the inside, and this, though in constant contact throughout, is supposed (aided by the moisture of the hand) to keep up a gentle but continual galvanic current, and so alleviate rheumatism." A Sussex remedy is to place the bellows93 in the sufferer's chair that he may lean against them, and so have his rheumatism charmed away.
Spasms94.—The belief in the curative powers of the form of the cross still holds its sway in the[161] popular mind, and in the case of spasms, or that painful state of the feet in which they are said "to sleep," it is used under an impression that it allays95 the pain.
Small-pox.—The curative properties attributed to some colours is illustrated96 by the treatment formerly employed in cases of small-pox. Thus, red bed-coverings were thought to bring the pustules to the surface of the body, and the patient was recommended to look at red substances. Purple dye, pomegranate seeds, or other red ingredients were dissolved in his drink, with the idea that as red is the colour of the blood, so disorders97 of the blood system should be treated by red. The renowned98 English physician, John of Gaddesden, introduced the practice into this country, and tried its efficacy on one of the sons of King Edward I., adding to his report, "et est bona cura." Fried mice are considered in some counties a good specific for this complaint, it being thought necessary by some that they should be fried alive.
Sprain99.—Many of the charms practised in an accident of this kind are of a semi-religious character, and of a not very reverent100 form. Thus, to cure a sprain, a thread called the "wresting-thread" is tied round the injured part, after which the following formula is repeated:—
"Our Saviour101 rade, His fore-foot slade, Our Saviour lighted down;[162] Sinew to sinew—joint102 to joint, Blood to blood, and bone to bone, Mend thou in God's name."
This incantation, which, it has been suggested, may have originated in some legend of Christ's life, is frequently mentioned in the witch trials of the early part of the seventeenth century.
Sty.—To prevent or cure this disorder, known in some places as "west," it is customary on the first sight of the new moon to seize a black cat by the tail, and after pulling from it one hair, to rub the tip nine times over the pustule. As this charm, however, is often attended with sundry severe scratches, a gold ring has been substituted, and is said to be equally beneficial. This superstition is alluded103 to by Beaumont and Fletcher, in the Mad Lovers (Act v., sc. 4):—
"——I have a sty here, Chilax. Chil. I have no gold to cure it, not a penny."
Earrings104 are considered a good remedy for sore eyes; and in districts where the teasle is grown for use in the manufacture of broadcloth, a preservative against them is found in the water which collects in the hollow cups of that plant. Pure rain-water is reported to be another infallible remedy. This must be carefully collected in a clean open vessel105 during the month of June, and if preserved in a bottle will, it is said, remain pure for any length of time.
[163]
Thrush.—There is a popular notion that a person must have this complaint once in his life, either at his birth or death. Norfolk nurses prefer to see it in babies, on the plea that it is healthy, and makes them feed more freely; but if it appears in a sick adult person he is generally given over as past recovery. Some of the remedies for this disease are curious, as, for instance, a Cornish one, which recommends the child to be taken fasting on three consecutive106 mornings, "to have its mouth blown into" by a posthumous107 child. In Devonshire the parent is advised to take three rushes from any running stream, and to pass them separately through the mouth of the infant. Afterwards the rushes should be thrown into the stream again, and as the current bears them away, so will the thrush, it is said, depart from the child. Should this prove ineffectual, the parent is recommended to capture the nearest duck that can be found, and to place its beak108, wide open, within the mouth of the sufferer. As the child inhales109 the cold breath of the duck, the disease, we are told, will gradually disappear. A further charm consists in reading the eighth Psalm110 over the child's head three times every day on three days in the week for three successive weeks.
Toothache.—This common ailment2, which produces so much discomfort111, unfortunately rarely meets with a degree of sympathy proportionate to the agony it occasions, but has nevertheless been honoured with an extensive folk-lore; and the quaint remedies[164] that superstitious fancy has suggested for its cure would occupy a small volume if treated with anything like fulness. Selecting some of the best known, we may mention one which, in point of efficacy, is considered by many as unsurpassed, namely, a tooth taken from the mouth of a corpse, and worn round the neck as an amulet. Occasionally a double-nut is carried in the pocket for the same purpose. There is a belief, too, that the possession of a Bible or a Prayer Book, with the following legend written in it, is an effectual charm:—"All glory, all glory, all glory be to the Father, and to the Son, and to the Holy Ghost. As our Lord and Saviour Jesus Christ was walking in the Garden of Gethsemane, He saw Peter weeping. He called him unto Him, and said, 'Peter, why weepest thou?' Peter answered and said, 'Lord, I am grievously tormented112 with pain—the pain of my tooth.' Our Lord answered and said, 'If thou wilt113 believe in Me, and My words abide114 with thee, thou shalt never feel any more pain in thy tooth.' Peter said, 'Lord, I believe; help Thou mine unbelief.' In the name, &c., God grant M. N. ease from the pain in his tooth." These charm formulas, which constitute an important element in folk-lore literature, are still extensively used in this country to arrest or cure some bodily disease; and they are interesting as being in most cases modified forms of those used by our Anglo-Saxon ancestors.
[165]
Typhus Fever.—Even for so dangerous a disease as typhus fever, our peasantry do not hesitate to practise their own remedies. One consists in applying the skirt of a sheep to the soles of the feet, and keeping it there for several hours, under a notion that this will draw away the fever from the head. Some years ago a clergyman in Norfolk, whilst visiting a poor man suffering from this complaint, found that his wife had placed the spleen of a cow on the soles of his feet, having been assured that it was an efficacious remedy. There is another story that the rector of a Norfolk parish was solicited for the loan of the church plate to lay on the stomach of a child, which was much swelled115 from some mesenteric disease, this being held to be an excellent remedy in such cases.
Warts116.—These have been regarded as prognostications of good or bad luck according to their position on the body, those on the right hand foreboding riches, whereas one on the face is believed to indicate troubles of various kinds. It would be difficult to enumerate69 the many methods that have been adopted to charm or drive them away, most persons disliking these ugly little excrescences, and willingly resorting to any means, however eccentric, to lose them. As in the case of so many other charms, most of those used also for this complaint are of the nature of a sacrifice, the warts being transferred to a substitute. Thus, the person is recommended to count his warts, to wrap in a piece of paper a pebble118 for each, and[166] then to throw the parcel away, in the hope that its unfortunate finder will get them. Another remedy is to open the warts to the quick, and to rub them with the juice of a sour apple, which should afterwards be buried, and as it decomposes119 the warts will die away. Some rub the wart117 with eels120' blood, and others believe in the efficacy of the ashen121 tree. After picking each wart with a pin, they stick it into the bark, and repeat this rhyme:—
"Ashen tree, ashen tree, Pray buy these warts of me."
An Irish servant's formula is to pass his hand over the warts, making the sign of the cross, at the same time bidding them, in God's name, depart and trouble him no more. He then gives some one a slip of paper, on which is written "Jesus Christ, that died upon the cross, put my warts away," to drop by the roadside. It is thought that as it perishes, so, too, will the warts vanish. Another plan is to steal a piece of raw meat, rub the warts with it, and throw it away, a charm mentioned by Southey in "The Doctor." Other remedies are the juice of ants, spiders' webs, pigs' blood, while tying a horse-hair round each wart is considered efficacious. Another method is to blow on the warts nine times when the moon is full; and in some places boys take a new pin, cross the warts with it nine times, and cast it over the left shoulder. These, then, are some of the principal cures for warts, most of them, as we have already said, belonging to the category of vicarious charms,[167] which have at all times been one of the favourite resources of poor mortals in their difficulties—such charms being sacrifices made on the principle so widely adopted—Qui facit per alium facit per se.
Wen.—The same notion of vicariousness enters into the cures recommended for wens, one of the most efficacious being the touch of a dead man's hand. And Grose informs us how, in days gone by, children were brought by their nurses to be stroked with the hands of dead criminals, even whilst they were hanging on the gallows122. In Northamptonshire numbers of sufferers were in the habit of congregating123 round the gallows, in order to receive "the dead-stroke," the notion being that as the hand of the man mouldered124 away, so the wen would by degrees decrease. In Gloucestershire an ornamental125 necklace made of plaited hair from a horse's tail is thought to be a good remedy.
Whooping-Cough.—This common enemy of childhood has, from time immemorial, afforded ample opportunity to the superstitiously-inclined to devise sundry charms for its cure, of which the following are a few:—Passing the patient three times under the belly126 and three times over the back of a donkey; or let the parent of the afflicted child catch a spider, and hold it over the head of the child, repeating three times:—
"Spider, as you waste away, Whooping-cough no longer stay."
[168]
The spider must then be hung up in a bag over the mantlepiece, and when it has dried up the cough will have disappeared. There is a notion in Cheshire that this complaint can be cured by holding a toad or frog for a few moments with its head within the child's mouth, whereas in Norfolk the patient is advised either to drink some milk which a ferret has lapped, or to allow himself to be dragged three times round a gooseberry bush or bramble, and then three times again after three days' interval127. In Sussex the excrescence often found on the briar-rose, and known as the "Robin128 Redbreast's Cushion," is worn as an amulet; and in Suffolk, if several children in a family are taken ill, some of the hair of the oldest child is cut into small pieces, put into some milk, and the mixture given to its brothers and sisters to drink. Some, again, procure129 hair from the dark cross on the back of a donkey, and having placed it in a bag, hang it round the child's neck. A Scotch130 remedy is to place a piece of red flannel131 round the patient's neck; the virtue residing, says Mr. Napier, not in the flannel but in the red colour, red having been a colour symbolical132 of triumph and victory over all enemies.
As may be seen, therefore, from the extensive use of charm-remedies in household medicine, the physician's province has been assailed133 by the widespread belief in such imaginary remedies. Indeed, those who believe in the prevention and cure of disease by supernatural means are far more numerous than[169] one would imagine, having their representatives even among the higher classes. However much we may ridicule134 the superstitious notions of our rural peasantry, or speak with compassion135 of the African negro who carries about him some amulet as a preservative against disease or as a safeguard against any danger that may befall him, yet we must admit that there is in England also a disposition136 to retain, with more or less veneration137, those old-world notions which in the time of our forefathers138 constituted, as it were, so many articles of faith.
点击
收听单词发音
收听单词发音 |
1
cramp
|
|
| n.痉挛；[pl.](腹)绞痛；vt.限制，束缚 | |
参考例句： |
|
|
|
|
2
ailment
|
|
| n.疾病，小病 | |
参考例句： |
|
|
|
|
3
ailments
|
|
| 疾病（尤指慢性病），不适( ailment的名词复数 ) | |
参考例句： |
|
|
|
|
4
amulet
|
|
| n.护身符 | |
参考例句： |
|
|
|
|
5
amulets
|
|
| n.护身符( amulet的名词复数 ) | |
参考例句： |
|
|
|
|
6
countless
|
|
| adj.无数的，多得不计其数的 | |
参考例句： |
|
|
|
|
7
quaint
|
|
| adj.古雅的，离奇有趣的，奇怪的 | |
参考例句： |
|
|
|
|
8
scrupulously
|
|
| adv.一丝不苟地；小心翼翼地，多顾虑地 | |
参考例句： |
|
|
|
|
9
enjoined
|
|
| v.命令( enjoin的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
10
accomplishment
|
|
| n.完成，成就，（pl.）造诣，技能 | |
参考例句： |
|
|
|
|
11
alphabetical
|
|
| adj.字母（表）的，依字母顺序的 | |
参考例句： |
|
|
|
|
12
superstition
|
|
| n.迷信，迷信行为 | |
参考例句： |
|
|
|
|
13
amenable
|
|
| adj.经得起检验的；顺从的；对负有义务的 | |
参考例句： |
|
|
|
|
14
embody
|
|
| vt.具体表达，使具体化；包含，收录 | |
参考例句： |
|
|
|
|
15
superstitious
|
|
| adj.迷信的 | |
参考例句： |
|
|
|
|
16
afflicted
|
|
| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
17
aggravated
|
|
| 使恶化( aggravate的过去式和过去分词 )； 使更严重； 激怒； 使恼火 | |
参考例句： |
|
|
|
|
18
intensity
|
|
| n.强烈，剧烈；强度；烈度 | |
参考例句： |
|
|
|
|
19
anecdote
|
|
| n.轶事，趣闻，短故事 | |
参考例句： |
|
|
|
|
20
catastrophe
|
|
| n.大灾难，大祸 | |
参考例句： |
|
|
|
|
21
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
22
sage
|
|
| n.圣人，哲人；adj.贤明的，明智的 | |
参考例句： |
|
|
|
|
23
allusion
|
|
| n.暗示，间接提示 | |
参考例句： |
|
|
|
|
24
corpse
|
|
| n.尸体，死尸 | |
参考例句： |
|
|
|
|
25
scarlet
|
|
| n.深红色，绯红色，红衣；adj.绯红色的 | |
参考例句： |
|
|
|
|
26
vice
|
|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
|
|
|
|
27
toad
|
|
| n.蟾蜍，癞蛤蟆 | |
参考例句： |
|
|
|
|
28
formerly
|
|
| adv.从前，以前 | |
参考例句： |
|
|
|
|
29
ointment
|
|
| n.药膏，油膏，软膏 | |
参考例句： |
|
|
|
|
30
affected
|
|
| adj.不自然的，假装的 | |
参考例句： |
|
|
|
|
31
disorder
|
|
| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
参考例句： |
|
|
|
|
32
coffins
|
|
| n.棺材( coffin的名词复数 )；使某人早亡[死，完蛋，垮台等]之物 | |
参考例句： |
|
|
|
|
33
preservative
|
|
| n.防腐剂；防腐料；保护料；预防药 | |
参考例句： |
|
|
|
|
34
preservatives
|
|
| n.防腐剂( preservative的名词复数 ) | |
参考例句： |
|
|
|
|
35
celebrated
|
|
| adj.有名的，声誉卓著的 | |
参考例句： |
|
|
|
|
36
allusions
|
|
| 暗指，间接提到( allusion的名词复数 ) | |
参考例句： |
|
|
|
|
37
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
38
consecration
|
|
| n.供献，奉献，献祭仪式 | |
参考例句： |
|
|
|
|
39
applicant
|
|
| n.申请人，求职者，请求者 | |
参考例句： |
|
|
|
|
40
mite
|
|
| n.极小的东西；小铜币 | |
参考例句： |
|
|
|
|
41
prick
|
|
| v.刺伤，刺痛，刺孔；n.刺伤，刺痛 | |
参考例句： |
|
|
|
|
42
secreted
|
|
| v.（尤指动物或植物器官）分泌( secrete的过去式和过去分词 )；隐匿，隐藏 | |
参考例句： |
|
|
|
|
43
discourses
|
|
| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
参考例句： |
|
|
|
|
44
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
45
almighty
|
|
| adj.全能的，万能的；很大的，很强的 | |
参考例句： |
|
|
|
|
46
superstitiously
|
|
| 被邪教所支配 | |
参考例句： |
|
|
|
|
47
miraculously
|
|
| ad.奇迹般地 | |
参考例句： |
|
|
|
|
48
ward
|
|
| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
参考例句： |
|
|
|
|
49
primitive
|
|
| adj.原始的；简单的；n.原(始)人，原始事物 | |
参考例句： |
|
|
|
|
50
appeased
|
|
| 安抚，抚慰( appease的过去式和过去分词 )； 绥靖（满足另一国的要求以避免战争） | |
参考例句： |
|
|
|
|
51
wrath
|
|
| n.愤怒，愤慨，暴怒 | |
参考例句： |
|
|
|
|
52
malady
|
|
| n.病，疾病(通常做比喻) | |
参考例句： |
|
|
|
|
53
mole
|
|
| n.胎块；痣；克分子 | |
参考例句： |
|
|
|
|
54
prescription
|
|
| n.处方，开药；指示，规定 | |
参考例句： |
|
|
|
|
55
gal
|
|
| n.姑娘，少女 | |
参考例句： |
|
|
|
|
56
underlies
|
|
| v.位于或存在于（某物）之下( underlie的第三人称单数 )；构成…的基础（或起因），引起 | |
参考例句： |
|
|
|
|
57
owl
|
|
| n.猫头鹰，枭 | |
参考例句： |
|
|
|
|
58
guts
|
|
| v.狼吞虎咽，贪婪地吃，飞碟游戏（比赛双方每组5人，相距15码，互相掷接飞碟）；毁坏（建筑物等）的内部( gut的第三人称单数 )；取出…的内脏n.勇气( gut的名词复数 )；内脏；消化道的下段；肠 | |
参考例句： |
|
|
|
|
59
esteemed
|
|
| 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 | |
参考例句： |
|
|
|
|
60
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： |
|
|
|
|
61
alleviate
|
|
| v.减轻，缓和，缓解(痛苦等) | |
参考例句： |
|
|
|
|
62
tiresome
|
|
| adj.令人疲劳的，令人厌倦的 | |
参考例句： |
|
|
|
|
63
dressing
|
|
| n.(食物)调料；包扎伤口的用品，敷料 | |
参考例句： |
|
|
|
|
64
scent
|
|
| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
参考例句： |
|
|
|
|
65
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
66
superstitions
|
|
| 迷信，迷信行为( superstition的名词复数 ) | |
参考例句： |
|
|
|
|
67
sundry
|
|
| adj.各式各样的，种种的 | |
参考例句： |
|
|
|
|
68
enumerates
|
|
| v.列举，枚举，数( enumerate的第三人称单数 ) | |
参考例句： |
|
|
|
|
69
enumerate
|
|
| v.列举，计算，枚举，数 | |
参考例句： |
|
|
|
|
70
inviting
|
|
| adj.诱人的，引人注目的 | |
参考例句： |
|
|
|
|
71
suffocation
|
|
| n.窒息 | |
参考例句： |
|
|
|
|
72
aged
|
|
| adj.年老的，陈年的 | |
参考例句： |
|
|
|
|
73
smother
|
|
| vt./vi.使窒息；抑制；闷死；n.浓烟；窒息 | |
参考例句： |
|
|
|
|
74
smothering
|
|
| （使）窒息， （使）透不过气( smother的现在分词 )； 覆盖； 忍住； 抑制 | |
参考例句： |
|
|
|
|
75
consultation
|
|
| n.咨询；商量；商议；会议 | |
参考例句： |
|
|
|
|
76
decided
|
|
| adj.决定了的，坚决的；明显的，明确的 | |
参考例句： |
|
|
|
|
77
antiquity
|
|
| n.古老；高龄；古物，古迹 | |
参考例句： |
|
|
|
|
78
deceptive
|
|
| adj.骗人的，造成假象的，靠不住的 | |
参考例句： |
|
|
|
|
79
swells
|
|
| 增强( swell的第三人称单数 )； 肿胀； （使）凸出； 充满（激情） | |
参考例句： |
|
|
|
|
80
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： |
|
|
|
|
81
lameness
|
|
| n. 跛, 瘸, 残废 | |
参考例句： |
|
|
|
|
82
yarn
|
|
| n.纱，纱线，纺线；奇闻漫谈，旅行轶事 | |
参考例句： |
|
|
|
|
83
measles
|
|
| n.麻疹，风疹，包虫病，痧子 | |
参考例句： |
|
|
|
|
84
nostrums
|
|
| n.骗人的疗法，有专利权的药品( nostrum的名词复数 )；妙策 | |
参考例句： |
|
|
|
|
85
noxious
|
|
| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
参考例句： |
|
|
|
|
86
excrement
|
|
| n.排泄物，粪便 | |
参考例句： |
|
|
|
|
87
exhaustion
|
|
| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
参考例句： |
|
|
|
|
88
repulsive
|
|
| adj.排斥的，使人反感的 | |
参考例句： |
|
|
|
|
89
paralysis
|
|
| n.麻痹(症)；瘫痪(症) | |
参考例句： |
|
|
|
|
90
solicited
|
|
| v.恳求( solicit的过去式和过去分词 )；（指娼妇）拉客；索求；征求 | |
参考例句： |
|
|
|
|
91
rheumatism
|
|
| n.风湿病 | |
参考例句： |
|
|
|
|
92
copper
|
|
| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
参考例句： |
|
|
|
|
93
bellows
|
|
| n.风箱；发出吼叫声，咆哮（尤指因痛苦）( bellow的名词复数 )；（愤怒地）说出（某事），大叫v.发出吼叫声，咆哮（尤指因痛苦）( bellow的第三人称单数 )；（愤怒地）说出（某事），大叫 | |
参考例句： |
|
|
|
|
94
spasms
|
|
| n.痉挛( spasm的名词复数 )；抽搐；（能量、行为等的）突发；发作 | |
参考例句： |
|
|
|
|
95
allays
|
|
| v.减轻，缓和( allay的第三人称单数 ) | |
参考例句： |
|
|
|
|
96
illustrated
|
|
| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
参考例句： |
|
|
|
|
97
disorders
|
|
| n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调 | |
参考例句： |
|
|
|
|
98
renowned
|
|
| adj.著名的，有名望的，声誉鹊起的 | |
参考例句： |
|
|
|
|
99
sprain
|
|
| n.扭伤,扭筋 | |
参考例句： |
|
|
|
|
100
reverent
|
|
| adj.恭敬的，虔诚的 | |
参考例句： |
|
|
|
|
101
saviour
|
|
| n.拯救者，救星 | |
参考例句： |
|
|
|
|
102
joint
|
|
| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
参考例句： |
|
|
|
|
103
alluded
|
|
| 提及，暗指( allude的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
104
earrings
|
|
| n.耳环( earring的名词复数 )；耳坠子 | |
参考例句： |
|
|
|
|
105
vessel
|
|
| n.船舶；容器，器皿；管，导管，血管 | |
参考例句： |
|
|
|
|
106
consecutive
|
|
| adj.连续的，联贯的，始终一贯的 | |
参考例句： |
|
|
|
|
107
posthumous
|
|
| adj.遗腹的；父亡后出生的；死后的，身后的 | |
参考例句： |
|
|
|
|
108
beak
|
|
| n.鸟嘴，茶壶嘴，钩形鼻 | |
参考例句： |
|
|
|
|
109
inhales
|
|
| v.吸入( inhale的第三人称单数 ) | |
参考例句： |
|
|
|
|
110
psalm
|
|
| n.赞美诗，圣诗 | |
参考例句： |
|
|
|
|
111
discomfort
|
|
| n.不舒服，不安，难过，困难，不方便 | |
参考例句： |
|
|
|
|
112
tormented
|
|
| 饱受折磨的 | |
参考例句： |
|
|
|
|
113
wilt
|
|
| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
参考例句： |
|
|
|
|
114
abide
|
|
| vi.遵守；坚持；vt.忍受 | |
参考例句： |
|
|
|
|
115
swelled
|
|
| 增强( swell的过去式和过去分词 )； 肿胀； （使）凸出； 充满（激情） | |
参考例句： |
|
|
|
|
116
warts
|
|
| n.疣( wart的名词复数 )；肉赘；树瘤；缺点 | |
参考例句： |
|
|
|
|
117
wart
|
|
| n.疣，肉赘；瑕疵 | |
参考例句： |
|
|
|
|
118
pebble
|
|
| n.卵石，小圆石 | |
参考例句： |
|
|
|
|
119
decomposes
|
|
| 腐烂( decompose的第三人称单数 )； （使）分解； 分解（某物质、光线等） | |
参考例句： |
|
|
|
|
120
eels
|
|
| abbr. 电子发射器定位系统（=electronic emitter location system） | |
参考例句： |
|
|
|
|
121
ashen
|
|
| adj.灰的 | |
参考例句： |
|
|
|
|
122
gallows
|
|
| n.绞刑架，绞台 | |
参考例句： |
|
|
|
|
123
congregating
|
|
| （使）集合，聚集( congregate的现在分词 ) | |
参考例句： |
|
|
|
|
124
mouldered
|
|
| v.腐朽( moulder的过去式和过去分词 )；腐烂，崩塌 | |
参考例句： |
|
|
|
|
125
ornamental
|
|
| adj.装饰的；作装饰用的；n.装饰品；观赏植物 | |
参考例句： |
|
|
|
|
126
belly
|
|
| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
参考例句： |
|
|
|
|
127
interval
|
|
| n.间隔，间距；幕间休息，中场休息 | |
参考例句： |
|
|
|
|
128
robin
|
|
| n.知更鸟，红襟鸟 | |
参考例句： |
|
|
|
|
129
procure
|
|
| vt.获得，取得，促成；vi.拉皮条 | |
参考例句： |
|
|
|
|
130
scotch
|
|
| 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 | |
参考例句： |
|
|
|
|
131
flannel
|
|
| n.法兰绒；法兰绒衣服 | |
参考例句： |
|
|
|
|
132
symbolical
|
|
| a.象征性的 | |
参考例句： |
|
|
|
|
133
assailed
|
|
| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
参考例句： |
|
|
|
|
134
ridicule
|
|
| v.讥讽，挖苦；n.嘲弄 | |
参考例句： |
|
|
|
|
135
compassion
|
|
| n.同情，怜悯 | |
参考例句： |
|
|
|
|
136
disposition
|
|
| n.性情，性格；意向，倾向；排列，部署 | |
参考例句： |
|
|
|
|
137
veneration
|
|
| n.尊敬，崇拜 | |
参考例句： |
|
|
|
|
138
forefathers
|
|
| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |