Superstitions4 connected with Death and the Grave.
There is a very common saying amongst ignorant persons, when they suddenly shudder5 without reason, that some one is walking over their grave. In New England it is believed that cramp6 in the feet can be cured by walking over a grave. Earth taken at midnight from a newly made grave is believed in some parts of England to have a curative effect. Crawling round newly made graves is thought useful in sickness in Devonshire. Churchyard grass has been used (as what has not?) as an antidote8 to hydrophobia. Even in Afghanistan graves have a reputation for curing diseases.977
“In the middle ages the necromancers profaned9 tombs and compounded philtres and ointments10 with the grease and blood of corpses12; they mixed aconite, belladonna, and poisonous fungi13 therewith; then they boiled and skimmed these frightful14 mixtures over fires composed of human remains15 and crucifixes stolen from churches; they added the dust of dried toads16 and the ashes of consecrated18 hosts; then they rubbed their foreheads, hands, and stomachs with the infernal ointment, drew the satanic pentacle, and evoked19 the dead beneath gibbets or in desecrated20 cemeteries21.”978
Baptista Porta gives the recipe for the sorceress’ ointment in his Natural Magic. By means of this charm the witches were carried to their Sabbath. It was composed of children’s fat, of aconite boiled with poplar leaves, and some other drugs; soot22 must be mixed with these, and the bodies of the sorceresses rubbed all over with the compound as they went to the Sabbath naked. Another recipe from the works of the same author runs thus:—
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Recipe—Suim, acorum vulgare, pentaphyllon, vespertillionis sanguinem, solanum somniferum et oleum, the whole to be well boiled and stirred to the consistence of an ointment.979
Bits of the rope and chips from the gallows23 after the hanging of a criminal have long had a reputation in England as cures for headache and ague. The touch of a dead man’s hand at the place of execution was formerly24 considered very efficacious for some complaints.
Dyer says that between Suffolk and Norfolk a favourite remedy for whooping-cough is to put the head of the suffering child into a hole made in a meadow for a few minutes. It must be done in the evening, with only the father and mother to witness it.980
A knife that has killed a man is an amulet25 worn against disease in China. A piece of skin taken with a black-handled knife from a male corpse11 which has been buried nine days is an Irish love charm.981
People in North Hampshire sometimes wear a tooth taken from a corpse, kept in a little bag, and hung round the neck, as a remedy for toothache. Bones from churchyards have from old times been used as charms against disease. Coffin26 water is considered good for warts28, and the water with which a corpse has been washed has been recently given to a man in Glasgow as a remedy for fits.982
Teeth Worms.
A very curious remedy for toothache is founded on the idea that the disease is caused by a worm, and that henbane seed roasted will extract the worm. The Englishman’s Doctor; or the School of Salerne, an English translation of a book published in 1607, has a few lines on this superstition3 which run thus:—
By meane some little wormes therein do breed,
Be keeping cleane your teeth, when as you feede;
Burne Francomsence (a gum not evil sented),
Put Henbane unto this, and Onyon seed,
And with a tunnel to the tooth that’s hollow,
Convey the smoke thereof, and ease shall follow.”983
Every druggist even at the present day sells henbane seed for the same purpose; it is used by sprinkling it on hot cinders32. The heat causes the seed to sprout34, and an appearance similar to a maggot is produced, which is ignorantly supposed by the purchaser of the drug to have dropped from the tooth to which the smoke is applied35. Very415 strangely this belief that toothache is caused by a worm is found all over the world.984
That dental caries is actually caused by an organism (the Leptothrix buccalis), which is found in teeth slime, and the threads of which penetrate36 the tissue of the teeth after the enamel37 has been eaten away by acids generated by the fermentation of the food, is not of course known to peasants and ignorant persons; they seem, however, to have in this instance anticipated a discovery in bacteriology.
Disease Transference.
When primitive38 folk found that diseases could be communicated from one person to another, that contagious39 and infectious complaints spread through a district with terrible rapidity and fatal effects, they began to argue that it must be possible to transfer diseases to other creatures than man. And so we find stomach-ache transferred from the patient to a puppy or a duck.985 Hooping-cough is transmitted to dogs by hairs of the patient given between slices of bread-and-butter. Ague and scarlet-fever are transmitted to the ass7 on which the sufferer sits; toothache is passed on to a frog by spitting in its mouth. Even trees are considered able to relieve patients of ague. Mr. Tylor says: “In Thuringia it is considered that a string of rowan berries, a rag, or any small article touched by a sick person, and then hung on a bush beside some forest path, imparts the malady40 to any person who may touch this article in passing, and frees the sick man from the disease. This gives great probability to Captain Burton’s suggestion, that the rags, locks of hair, and what not hung on trees near sacred places, by the superstitious41, from Mexico to India, and Ethiopia to Ireland, are deposited there as actual receptacles for transference of disease.”986
Innumerable transference superstitions are met with concerning warts, and these have doubtless arisen from the very remarkable42 manner in which they sometimes disappear. In some cases what are taken to be warts by those not skilled in skin diseases are merely a papular eruption43 of a fugitive44 kind, which suddenly appears on the back of the hands and as suddenly vanishes. As real warts, however, often arise from constitutional causes, they will naturally disappear with improved general health; and this fact has been the fruitful parent of a host of superstitions.
Mr. Black gives several of these. He says:416 “Lancashire wise men tell us for warts to rub them with a cinder33, and this tied up in paper, and dropped where four roads meet (i.e., where the roads cross), will transfer the warts to whoever opens the parcel. Another mode of transferring warts is to touch each wart27 with a pebble45, and place the pebbles46 in a bag, which should be lost on the way to church; whoever finds the bag gets the warts.”987
A common Warwickshire custom is to rub the warts with a black snail47, stick the snail on a thorn bush, and then, say the folk, as the snail dies so will the wart disappear.
Another old medical superstition is that every natural poison carries within itself its own antidote. Galen, Pliny, and Dioscorides say that the poison of Spanish fly exists in the body, and the head and wings contain the antidote. “A hair of the dog that bit you,” is the ancient way of stating a belief that the hairs of a rabid dog are the true specific for hydrophobia. The fat of the viper49 was long regarded as the remedy for its bite. In black-letter books on Demonology we learn that “three scruples50 of the ashes of the witch, when she has been well and carefully burnt at a stake, is a sure catholicon against all the evil effects of witchcraft51.”988
The Doctrine of Signatures.
By nothing have the annals of medicine been more disgraced than by the absurd and preposterous52 “Doctrine of Signatures.” Dr. Paris, in his Pharmacologia, describes it as the belief that “every natural substance which possesses any medicinal virtues53, indicates, by an obvious and well-marked external character, the disease for which it is a remedy or the object for which it should be employed.” Thus the plant which is common in our woods, called “Lungwort” (Pulmonaria officinalis), was anciently considered good for chest complaints, because its leaves bear a fancied resemblance to the surface of the lungs. The root of the “mandrake,” from its supposed resemblance to the human form, was a very ancient medicine for barrenness, and was so esteemed55 by Rachel (Genesis xxx. 14).
Pliny, Dioscorides, and other writers attribute peculiar56 virtues to the mineral Lapis ?tites, or eagle-stone, because the nodule within the stone rattles57 when it is shaken. “?tites lapis agitatus sonitum edit, velut ex altero lapide pr?gnans.” The yellow drug turmeric was held to be a cure for jaundice because it is yellow. Poppies have their capsules shaped somewhat like a skull58, therefore they were considered appropriate to relieve diseases of the head. Euphrasia, our eye-bright, was a famous application for eye diseases, because its flowers are somewhat417 like the pupil of the eye. Nettle-tea by the same rule is a country remedy for nettle-rash (urticaria). The petals59 of the red rose bear the “signature” of the blood, the roots of rhubarb and the flowers of saffron those of the bile.
A person who believes himself bewitched by execration60 and the interment of a toad17, should carry about him a living toad.
Southey says,989 “The signatures [were] the books out of which the ancients first learned the virtues of herbs—Nature—having stamped on divers61 of them legible characters to discover their uses.” Every healing plant, it was thought, bears in some part of its structure the type or signature of its peculiar virtue54. Oswald Crollius is supposed to have been “the great discoverer of signatures.” Some of these strange fancies are as fantastic as those of Swedenborg. Walnuts62 were considered to be the perfect signature of the head, the shell as the skull and the convolutions of the kernel63 as those of the two hemispheres of the brain, the outer skin would represent the scalp. So the signature doctors used the husks for scalp wounds, the inner peel for disorders64 of the dura mater, and the kernel was “very profitable for the brain and resists poisons.” The peony when in bud being something like a man’s head was “very available against the falling sickness.” Poppy-heads for the same reason were used “with success” in general diseases of the head. Lilies-of-valley were known by signature to cure apoplexy; as Coles says, “for as that disease is caused by the dropping of humours into the principal ventricles of the brain, so the flowers of this lily hanging on the plants as if they were drops, are of wonderful use herein.”
Capillary65 herbs naturally announced themselves as good for diseases of the hair. The stone crop “hath the signature of the gums,” and so was used for scurvy66. The scales of pine-cones were used for the toothache, because they resemble the front teeth. Prickly plants like thistles and holly67 were used for pleurisy and stitch in the side. Saxifrage was good for the stone; kidney beans ought to have been useful for kidney diseases, but seem to have been overlooked except as articles of diet.
点击收听单词发音
1 ointment | |
n.药膏,油膏,软膏 | |
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2 doctrine | |
n.教义;主义;学说 | |
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3 superstition | |
n.迷信,迷信行为 | |
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4 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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5 shudder | |
v.战粟,震动,剧烈地摇晃;n.战粟,抖动 | |
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6 cramp | |
n.痉挛;[pl.](腹)绞痛;vt.限制,束缚 | |
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7 ass | |
n.驴;傻瓜,蠢笨的人 | |
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8 antidote | |
n.解毒药,解毒剂 | |
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9 profaned | |
v.不敬( profane的过去式和过去分词 );亵渎,玷污 | |
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10 ointments | |
n.软膏( ointment的名词复数 );扫兴的人;煞风景的事物;药膏 | |
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11 corpse | |
n.尸体,死尸 | |
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12 corpses | |
n.死尸,尸体( corpse的名词复数 ) | |
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13 fungi | |
n.真菌,霉菌 | |
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14 frightful | |
adj.可怕的;讨厌的 | |
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15 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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16 toads | |
n.蟾蜍,癞蛤蟆( toad的名词复数 ) | |
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17 toad | |
n.蟾蜍,癞蛤蟆 | |
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18 consecrated | |
adj.神圣的,被视为神圣的v.把…奉为神圣,给…祝圣( consecrate的过去式和过去分词 );奉献 | |
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19 evoked | |
[医]诱发的 | |
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20 desecrated | |
毁坏或亵渎( desecrate的过去式和过去分词 ) | |
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21 cemeteries | |
n.(非教堂的)墓地,公墓( cemetery的名词复数 ) | |
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22 soot | |
n.煤烟,烟尘;vt.熏以煤烟 | |
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23 gallows | |
n.绞刑架,绞台 | |
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24 formerly | |
adv.从前,以前 | |
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25 amulet | |
n.护身符 | |
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26 coffin | |
n.棺材,灵柩 | |
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27 wart | |
n.疣,肉赘;瑕疵 | |
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28 warts | |
n.疣( wart的名词复数 );肉赘;树瘤;缺点 | |
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29 hap | |
n.运气;v.偶然发生 | |
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30 tormented | |
饱受折磨的 | |
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31 heed | |
v.注意,留意;n.注意,留心 | |
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32 cinders | |
n.煤渣( cinder的名词复数 );炭渣;煤渣路;煤渣跑道 | |
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33 cinder | |
n.余烬,矿渣 | |
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34 sprout | |
n.芽,萌芽;vt.使发芽,摘去芽;vi.长芽,抽条 | |
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35 applied | |
adj.应用的;v.应用,适用 | |
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36 penetrate | |
v.透(渗)入;刺入,刺穿;洞察,了解 | |
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37 enamel | |
n.珐琅,搪瓷,瓷釉;(牙齿的)珐琅质 | |
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38 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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39 contagious | |
adj.传染性的,有感染力的 | |
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40 malady | |
n.病,疾病(通常做比喻) | |
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41 superstitious | |
adj.迷信的 | |
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42 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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43 eruption | |
n.火山爆发;(战争等)爆发;(疾病等)发作 | |
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44 fugitive | |
adj.逃亡的,易逝的;n.逃犯,逃亡者 | |
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45 pebble | |
n.卵石,小圆石 | |
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46 pebbles | |
[复数]鹅卵石; 沙砾; 卵石,小圆石( pebble的名词复数 ) | |
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47 snail | |
n.蜗牛 | |
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48 antidotes | |
解药( antidote的名词复数 ); 解毒剂; 对抗手段; 除害物 | |
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49 viper | |
n.毒蛇;危险的人 | |
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50 scruples | |
n.良心上的不安( scruple的名词复数 );顾虑,顾忌v.感到于心不安,有顾忌( scruple的第三人称单数 ) | |
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51 witchcraft | |
n.魔法,巫术 | |
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52 preposterous | |
adj.荒谬的,可笑的 | |
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53 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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54 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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55 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 | |
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56 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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57 rattles | |
(使)发出格格的响声, (使)作嘎嘎声( rattle的第三人称单数 ); 喋喋不休地说话; 迅速而嘎嘎作响地移动,堕下或走动; 使紧张,使恐惧 | |
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58 skull | |
n.头骨;颅骨 | |
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59 petals | |
n.花瓣( petal的名词复数 ) | |
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60 execration | |
n.诅咒,念咒,憎恶 | |
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61 divers | |
adj.不同的;种种的 | |
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62 walnuts | |
胡桃(树)( walnut的名词复数 ); 胡桃木 | |
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63 kernel | |
n.(果实的)核,仁;(问题)的中心,核心 | |
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64 disorders | |
n.混乱( disorder的名词复数 );凌乱;骚乱;(身心、机能)失调 | |
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65 capillary | |
n.毛细血管;adj.毛细管道;毛状的 | |
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66 scurvy | |
adj.下流的,卑鄙的,无礼的;n.坏血病 | |
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67 holly | |
n.[植]冬青属灌木 | |
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