There is abundant proof from natural history that the lower animals submit to medical and surgical3 treatment, and subject themselves in their necessities to appropriate treatment. Not only do they treat themselves when injured or ill, but they assist each other. Dogs and cats use various natural medicines, chiefly emetics4 and purgatives6, in the shape of grasses and other plants. The fibrous-rooted wheat-grass, Triticum caninum, sometimes called dog’s-wheat, is eaten medicinally by dogs. Probably other species, such as Agrostis caninia, brown bent-grass, are used in like manner.3
Mr. George Jesse describes another kind of “dog-grass,” Cynosurus cristatus, as a natural medicine, both emetic5 and purgative7, which is resorted to by the canine8 species when suffering from indigestion and other disorders9 of the stomach. Every druggist’s apprentice10 knows how remarkably11 fond cats are of valerian root (Valeriana officinalis). This strong-smelling root acts on these animals as an intoxicant, and they roll over and over the plant with the wildest delight when brought into contact with it. Cats are extravagantly12 fond of cat-mint (Nepeta cataria). It has a powerful odour, like that of pennyroyal. There is no evidence, however, that these plants have any medicinal properties for which they are used by cats, they are merely enjoyed by them on account of their perfume.
Dr. W. Lauder Lindsay, in his Mind in the Lower Animals, says that the Indian mongoose, poisoned by the snake which it attacks, uses the antidote14 to be found in the Mimosa octandra.4
4
“Its value both as a cure and as a preventive is said to be well known to it. Whenever in its battles with serpents it receives a wound, it at once retreats, goes in search of the antidote, and having found and devoured15 it, returns to the charge, and generally carries the day, seeming none the worse for its bite.”5 This, however, is probably a fable16 of the Hindus.
“A toad17, bit or stung by a spider, repeatedly betook itself to a plant of Plantago major (the Greater Plantain), and ate a portion of its leaf, but died after repeated bites of the spider, when the plant had been experimentally removed by man.”6
The medicinal uses of the hellebore were anciently believed to have been discovered by the goat.
“Virgil reports of dittany,” says More, in his Antidote to Atheism18, “that the wild goats eat it when they are shot with darts20.” The ancients said that the art of bleeding was first taught by the hippopotamus21, which thrusts itself against a sharp-pointed reed in the river banks, when it thinks it needs phlebotomy.
If man had not yet learned the medicinal properties of salt, he could discover them by the greedy licking of it by buffaloes22, horses, and camels. “On the Mongolian camels,” says Prejevalsky, “salt, in whatever form, acts as an aperient, especially if they have been long without it.” Rats will submit to the gnawing23 off of a leg when caught in a trap, so that they may escape capture (Jesse). Livingstone says that the chimpanzee, soko, or other anthropoid24 apes will staunch bleeding wounds by means of their fingers, or of leaves, turf, or grass stuffed into them. Animals treat wounds by licking—a very effectual if tedious method of fomentation or poulticing.
Cornelius Agrippa, in his first book of Occult Philosophy, says that we have learned the use of many remedies from the animals. “The sick magpie25 puts a bay-leaf into her nest and is recovered. The lion, if he be feverish26, is recovered by the eating of an ape. By eating the herb dittany, a wounded stag expels the dart19 out of its body. Cranes medicine themselves with bulrushes, leopards27 with wolf’s-bane, boars with ivy28; for between such plants and animals there is an occult friendship.”7
Some interesting observations relating to the surgical treatment of wounds by birds were recently brought by M. Fatio before the Physical Society of Geneva. He quotes the case of the snipe, which he has often observed engaged in repairing damages. With its beak29 and feathers it makes a very creditable dressing30, applying plasters to bleeding wounds, and even securing a broken limb by means of a stout31 ligature. On one occasion he killed a snipe which had on the chest a large dressing com5posed of down taken from other parts of the body, and securely fixed32 to the wound by the coagulated blood. Twice he has brought home snipe with interwoven feathers strapped33 on to the site of fracture of one or other limb. The most interesting example was that of a snipe, both of whose legs he had unfortunately broken by a misdirected shot. He recovered the animal only the day following, and he then found that the poor bird had contrived34 to apply dressings35 and a sort of splint to both limbs. In carrying out this operation, some feathers had become entangled36 around the beak, and, not being able to use its claws to get rid of them, it was almost dead from hunger when discovered. In a case recorded by M. Magnin, a snipe, which was observed to fly away with a broken leg, was subsequently found to have forced the fragments into a parallel position, the upper fragment reaching to the knee, and secured them there by means of a strong band of feathers and moss37 intermingled. The observers were particularly struck by the application of a ligature of a kind of flat-leafed grass wound round the limb in a spiral form, and fixed by means of a sort of glue.
Le Clerc thought that the stories of animals teaching men the use of plants, herbs, etc., meant that men tried them first upon animals before using them for food or medicine. There is no probability of this having been so. If men had observed with Linn?us that horses eat aconite with impunity38, and had in consequence eaten it themselves, the result would have been fatal. Birds and herbivorous animals eat belladonna with impunity,8 and it has very little effect on horses and donkeys. Goats, sheep, and horses are said by Dr. Ringer to eat hemlock39 without ill effects, yet it poisoned Socrates. Henbane has little or no effect on sheep, cows, and pigs. Ipecacuanha does not cause vomiting40 in rabbits,9 and so on.
Probably from the earliest times man would be led to observe the behaviour of animals when suffering from disease or injury. If he could not learn much from them in the way of medicine, they could teach him many useful arts. In savage1 man we must seek the beginnings of our civilization, and it is in the lowest tribes and those which have not yet felt the influences of superior races that we must search for the most primitive41 forms of medical ideas and the earliest theories and treatment of disease.
Sir John Lubbock says:106 “It is a common opinion that savages are, as a general rule, only the miserable42 remnants of nations once more civilized43; but although there are some well-established cases of natural decay, there is no scientific evidence which would justify44 us in asserting that this applies to savages in general.”
Dr. E.?B. Tylor, in his fascinating work on Primitive Culture, says:11 “The thesis which I venture to sustain, within limits, is simply this—that the savage state in some measure represents an early condition of mankind, out of which the higher culture has gradually been developed or evolved by processes still in regular operation as of old, the result showing that, on the whole, progress has far prevailed over relapse. On this proposition the main tendency of human society during its long term of existence has been to pass from a savage to a civilized state. It is mere13 matter of chronicle that modern civilization is a development of medi?val civilization, which again is a development from civilization of the order represented in Greece, Assyria, or Egypt. Then the higher culture being clearly traced back to what may be called the middle culture, the question which remains45 is, whether this middle culture may be traced back to the lower culture, that is, to savagery46.”
Providing we can find our savage pure and uncontaminated, it matters little where we seek him; north, south, east, or west, he will be practically the same for our purpose.
Dr. Robertson says: “If we suppose two tribes, though placed in the most remote regions of the globe, to live in a climate nearly of the same temperature, to be in the same state of society, and to resemble each other in the degree of their improvement, they must feel the same wants, and exert the same endeavours to supply them.... In every part of the earth the progress of man has been nearly the same, and we can trace him in his career from the rude simplicity47 of savage life, until he attains48 the industry, the arts, and the elegance49 of polished society.”12
Writing of the primitive folk, the Eastern Inoits, Elie Reclus tells us that,13 “shut away from the rest of the world by their barriers of ice, the Esquimaux, more than any other people, have remained outside foreign influences, outside the civilization whose contact shatters and transforms. They have been readily perceived by prehistoric50 science to offer an intermediate type between man as he is and man as he was in bygone ages. When first visited, they were in the very midst of the stone and bone epoch,14 just as were the Guanches when they were discovered; their iron and steel are recent, almost contemporary importations. The lives of Europeans of the Glacial period cannot have been very different from those led amongst their snow-fields by the Inoits of to-day.”
点击收听单词发音
1 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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2 savages | |
未开化的人,野蛮人( savage的名词复数 ) | |
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3 surgical | |
adj.外科的,外科医生的,手术上的 | |
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4 emetics | |
n.催吐药( emetic的名词复数 ) | |
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5 emetic | |
n.催吐剂;adj.催吐的 | |
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6 purgatives | |
泻剂( purgative的名词复数 ) | |
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7 purgative | |
n.泻药;adj.通便的 | |
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8 canine | |
adj.犬的,犬科的 | |
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9 disorders | |
n.混乱( disorder的名词复数 );凌乱;骚乱;(身心、机能)失调 | |
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10 apprentice | |
n.学徒,徒弟 | |
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11 remarkably | |
ad.不同寻常地,相当地 | |
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12 extravagantly | |
adv.挥霍无度地 | |
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13 mere | |
adj.纯粹的;仅仅,只不过 | |
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14 antidote | |
n.解毒药,解毒剂 | |
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15 devoured | |
吞没( devour的过去式和过去分词 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光 | |
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16 fable | |
n.寓言;童话;神话 | |
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17 toad | |
n.蟾蜍,癞蛤蟆 | |
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18 atheism | |
n.无神论,不信神 | |
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19 dart | |
v.猛冲,投掷;n.飞镖,猛冲 | |
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20 darts | |
n.掷飞镖游戏;飞镖( dart的名词复数 );急驰,飞奔v.投掷,投射( dart的第三人称单数 );向前冲,飞奔 | |
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21 hippopotamus | |
n.河马 | |
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22 buffaloes | |
n.水牛(分非洲水牛和亚洲水牛两种)( buffalo的名词复数 );(南非或北美的)野牛;威胁;恐吓 | |
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23 gnawing | |
a.痛苦的,折磨人的 | |
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24 anthropoid | |
adj.像人类的,类人猿的;n.类人猿;像猿的人 | |
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25 magpie | |
n.喜欢收藏物品的人,喜鹊,饶舌者 | |
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26 feverish | |
adj.发烧的,狂热的,兴奋的 | |
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27 leopards | |
n.豹( leopard的名词复数 );本性难移 | |
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28 ivy | |
n.常青藤,常春藤 | |
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29 beak | |
n.鸟嘴,茶壶嘴,钩形鼻 | |
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30 dressing | |
n.(食物)调料;包扎伤口的用品,敷料 | |
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32 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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33 strapped | |
adj.用皮带捆住的,用皮带装饰的;身无分文的;缺钱;手头紧v.用皮带捆扎(strap的过去式和过去分词);用皮带抽打;包扎;给…打绷带 | |
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34 contrived | |
adj.不自然的,做作的;虚构的 | |
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35 dressings | |
n.敷料剂;穿衣( dressing的名词复数 );穿戴;(拌制色拉的)调料;(保护伤口的)敷料 | |
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36 entangled | |
adj.卷入的;陷入的;被缠住的;缠在一起的v.使某人(某物/自己)缠绕,纠缠于(某物中),使某人(自己)陷入(困难或复杂的环境中)( entangle的过去式和过去分词 ) | |
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37 moss | |
n.苔,藓,地衣 | |
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38 impunity | |
n.(惩罚、损失、伤害等的)免除 | |
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39 hemlock | |
n.毒胡萝卜,铁杉 | |
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40 vomiting | |
吐 | |
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41 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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42 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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43 civilized | |
a.有教养的,文雅的 | |
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44 justify | |
vt.证明…正当(或有理),为…辩护 | |
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45 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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46 savagery | |
n.野性 | |
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47 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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48 attains | |
(通常经过努力)实现( attain的第三人称单数 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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49 elegance | |
n.优雅;优美,雅致;精致,巧妙 | |
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50 prehistoric | |
adj.(有记载的)历史以前的,史前的,古老的 | |
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