The situation was far from satisfactory and Pana-ewa despatched another pair of birds to reconnoitre and report. It was not yet morning and the night was dark; and they accordingly took the form of kukui1 trees, thinking thus to illuminate3 the scene of operations. The intelligence they brought was confounding: “Our people,” they said, “are all dead, save those who have the form of kukui trees. Hiiaka lies quietly sleeping in the road.”
This account, though strictly4 in accord with the facts, was so disconcerting to Pana-ewa that he burst forth5 in a rage, “Slaves, liars6! you’re deceiving me. I’ll wring7 your necks!” and he reached out to execute his threat. The birds eluded8 him and found safety in flight. [37]
Pana-ewa now saw that it was necessary to take the field in person at the head of his regular forces, composed of the Namú and Nawá. The disguise he chose for himself was that of an ohia-lehua tree. No sooner had he taken that form than he found himself unable to move hand or foot. A parasitic10 network of i-e-i-e embraced his body and a multitude of a?rial roots anchored him to the spot. It was the craft of the sleeping girl that had done this. He had to content himself with the unwarlike guise9 of the kukui tree.
While Hiiaka slept, her faithful servitor Paú-o-pala’e kept open eye and detective ear to what was going on in the star-lit forest about them. At the first glimmering11 of dawn her keen sense felt rather than heard a murmurous12 rustle13 that broke the stillness and a movement, as if the forest itself were advancing and closing in upon them. This oncoming of the enemy was in such contrast to the onset14 of the yelping15 pack on the previous day as to be most impressive. The sound that touched her keen sense was not the joyous16 twitter and stir of nature preparing to greet a new day; it was rather the distant mutter of the storm, soon to be heard as the growl17 of the tempest, or the roar and snarl18 of an enraged19 menagerie of wild beasts.
The woman felt her responsibility and, with the double intent of summoning to their aid the friendly gods and of waking Hiiaka, she lifted a solemn prayer:
Kuli’a, e Uli,2 ka pule kala ma ola;
Kuli’a imua, i ke kahuna;3
Kuli’a i ke Alohi-lani.4
E úi aku ana au
I kupua oluna nei, e?
Owai kupua oluna nei, e?
O Ilio-uli5 o ka lani; [38]
O Ilio-ehu,6 o Ilio-mea,7 o ka lani;
O Ku-ke-ao-iki,8 o Ku-ke-ao-poko,9
O Ku-ke-ao-loa10 o ka lani;
O Ku-ke-ao-awihiwihi11 ula o ka lani;
Ua ka ua, kahi wai, a na hoalii;12
O nei ka pali ma Ko-wawá;13
O Kupina’e,14 o Ku-wawá;
O Ku-haili-moe;15
O Ha’iha’i-lau-ahea;16
O Mau-a-ke-alii-hea;17
Kánaka18 loloa o ka mauna—
O Ku-pulupulu19 i ka nahele,
O na Akua mai ka wao kele;
O Kuli-pe’e-nui20 ai ahua;
O Kiké-alana;21
O Ka-uahi-noe-lehua;
O ke Kahuna i ka puoko22 o ke ahi; [39]
O I’imi,23 o Lalama.24
Ku’i ke ahi, ka hekili;
Nei ke ola’i;
Olapa ka uila.
Lohe o Kane-hekili;25
Ikiiki ka maláma ia Ka-ulua.26
Elua wahine i hele i ka hikina a ka La—
O Kumu-kahi,27 laua o Ha’eha’e:28
Ha’eha’e ka moe
O Kapo-ula-kina’u,29 he alii;
E ho’i, e komo i kou hale,
O Ke-alohi-lani;
E auau i kou ki’owai kapu,
O Ponaha-ke-one;
E inu i kou puawa hiwa,
Awa papa30 a ke Akua,
I kanaenae no Moe-ha-úna-iki,31 e;
Hele a’e a komo
I ka hale o Pele.
Ua huahua’i Kahiki, lapa uwila:
Pele e, hua’i’na ho’i!
Hua’i’na a’e ana
Ka mana o ko’u Akua iwaho la, e!
O kukulu ka pahu32 kapu a ka leo; [40]
Ho’okikí33 kanawai;
He kua34 á kanawai;
He kai oki’a35 kanawai;
He ala muku36 no Kane me Kanaloa;
He ki37 ho’iho’i kanawai,
No Pele, no ko’u Akua la, e!
TRANSLATION
To the front at the call of thy priest;
And who are these beings of might?
Ye warm Clouds and ye that gleam ruddy;
Ye Clouds that guard heaven’s border;
Ye Clouds that embank the horizon;
Torrential rush of the princes!
Come, Ku who fashions the landscape;
She who crushes the leaves of ahe?;
Goddess who guards the outer flame-tip;
Ye tall ones who dwell in the forest;
With his fellows who carve the canoe; [41]
Come bent-kneed terrace-consumer,
Come, Lord of the ruddy flame;
Fire-tongues that search and spread;
Let earthquake groan and lightning flash.
Kane the god of lightning shall hear
Two women go to the Sun’s east gate
To rouse goddess Kapo from sleep—
She of the black-spotted red robe.
O Kapo, re?nter your Sun-temple
And bathe in your sacred water-pool—
Drink from your black polished awa cup
Dark awa that’s offered to the gods,
Then enter the house of Pele.
Pele once burst forth at Kahiki;
Once again, O Pele, break forth;
Display thy power, my God, to the world;
Let thy voice sound out like a drum;
Reütter the law of thy burning back;
That Kane and Loa have limits;
For Pele, great Pele, is my God!
The sisters, uncles, aunts and other kindred of Hiiaka heard this prayer of Paú-o-pala’e distinctly enough, and so did Pele; and when they saw that she appeared indifferent and made no move, they muttered among themselves. Then Ku-ili-kaua, a man of war and a leader in battle, spoke41 up and, addressing Ka-moho-alii, said “Why is it that she does not send warriors42 to the assistance of her sister? The girl has fought most bravely all day and is worn out; and there she lies fast asleep.”
Ka-moho-alii thereupon bade Kilioe-i-ka-pua and Olu-wale-i-malo, two handsome lads who were very dear to Pele (mau keiki punahele a Pele)—her sons in fact—to go in to Pele and ask her sanction to their going to the aid of Hiiaka.
When these two boys came into Pele’s presence they found [42]her poking43 the fire with a stick (hoelo kapuahi). With a fine show of confidence, they at once went and seated themselves in Pele’s lap, one on her right thigh44 and one on her left. Pele’s looks softened45 as she contemplated46 them, tears gathered in her eyes and she said, “What is the thought in the heart? Speak.” (Heaha ka hua i ka umauma? Ha’i’na.)
At this Pele stood up and, leaving her own home-hearth, went over and took her station in the fire-pit of Hale-ma’u-ma’u. Then, pointing to the east, she said:
O ka leo o ke kanáka hookahi, mailuna mai;
Mailoko mai o ka leo o ka manu.39
O huli kai-nu’u40 a Kane;
E wehe ka lani, hamama ka honua;
O wela Kahiki-ku me Kahiki-moe;
Ala mai o Ka-moho-alii
E moe ana iloko o ke ao polohiwa.
E Ku e, e ho’i ka amama41 i ka lani;
E Ku e, e ho’i ke ola ia Hiiaka-i-ka-poli-o-Pele,
A ola loa no, a-a!
It was such a voice of utterance48 as this (leo) that the two boys who went in before Pele desired. These two messenger-boys, by the way, are, in another account, spoken of as birds.
The purpose of Kane in sending out this leo seems to have been to rouse into activity the earth-strata49, na papa honua. [43]
TRANSLATION
Flies east, flies west, in the cry of a bird:
Curl over, thou yeasty billow of Kane!
Be rent, O Heaven, and quake, O Earth!
Kahiki’s pillars, flame ye and burn!
Ka-moho-alii doth wake and rise
From his couch on banks of purple cloud.
To heaven return with thy tabu, O Ku!
Hi’iaka the darling of Pele!
At this the gods of war sprang into array, as if unleashed53 by the words of Pele. At their head marched Ku-lili-ai-kaua, a veteran who had followed Pele in her voyage from Kahiki. With him, went Ke-ka-ko’i, a guide (hookele) well acquainted with the forest trails. In the van strode three weird54 figures (Ka-maiau, Ka-hinihini and Mápu) bearing conchs, to which they ever and anon applied55 their lips and sent forth resounding56 blasts. But even more thrilling and inspiring than the horns of Triton was the voice of these gods of war as they chanted their war-song:
Mele Ka’i Kaua
Hulihia ka mauna, wela i ke ahi;
Wela mo’a-nopu ka uka o Kui-hanalei,42
I ke a pohaku Pu’u-lena43 e lele mai iuka.
O Ke-ka-ko’i44 ka hookele mai ka Lua;
O Ka-maiau45 kani pololei, kani le’ale’a;
O ka Hinihini46 kani kua mauna;
O ka Mápu47 leo nui, kani kóhakohá; [44]
O hulihia i ka ale ula,48 i ka ale lani,49
I ka pu-ko’a,50 i ka a’aka51—
I ke ahu a Lono52 e!
E lono anei, e hookuli?
E hookuli i ka uwalo, e!
Eü, e hele no e!
Hé-he-hé-e-e!
TRANSLATION
Fire-scorched is upland Kui-hanalei—
A hail of stones shot out with sulphur-blasts.
Ka-ko’i guides the warrior-van;
And thrilling notes of woodland shells
Stir every heart with tuneful cheer.
Heaven’s blue is turmoiled with fire-clouds—
Boiling fountains of flame and cinder—
Such the form we give to our message:
Will he heed it, or turn a deaf ear?
Hé-he-hé-e-e!
Thus chanting their battle-mele (mele ka’i kaua), these gods of an old-time mythology61 marched, or flew, with resolute62 purpose to their task of rescuing Hiiaka and her little band and of ridding the land, at one and the same stroke, of their old entrenched63 foe64, Pana-ewa. Heaven and earth stirred at their onset. The visible signs of their array were manifest in columns of seething65 fire-shot clouds that hovered66 like vultures over the advancing army. Arrived at striking distance, they let loose their lightning-bolts and sounded their thunder-gongs. Earth [45]and heaven at once became turmoiled in one confused whirl of warring elements.
The warriors of Pana-ewa, who—in imitation of their chief—had for the most part taken the guise of trees and other natural objects, found themselves from the first fettered67 and embarrassed by a tangle68 of parasitic vines, so that their thrusts against Hiiaka were of little avail. Now comes the onset of the Pele gods in the tempest-forms of hurricane, lightning, hail, and watery69 cloud-bursts that opened heaven’s flood-gates. Against these elemental forces the dryad-forms of Pana-ewa’s host could not stand for a moment. Their tree-shapes were riven and torn limb from limb, engulfed70 in a swirling72 tide that swept them down to the ocean and far out to sea.
Two staunch fighters remained, Kiha, who had chosen to retain the honest dragon-form; and Pua’a-loa, a creature, like Kama-pua’a, in the demi-shape of a boar, whom Pana-ewa, at the scent73 of disaster, had thrust into the confinement74 of a secret cave. This manner of retreat saved the twain from the immediate75 disaster by flood but not from the vengeance76 of Pele’s army. Detected in their lairs77, they were slain78 and their petrified79 bodies are pointed80 out to this day in verification of this story.
The fate of Pana-ewa himself was most tragical81. He no sooner had taken the form of a kukui tree than he found himself overlaid and entangled82 with meshes83 of parasitic growth; he could neither fight nor fly. The spot on which he stood sank and became a swamp, a lake, a sink; the foundations on which its bottom rested were broken up and fell away. Pana-ewa, swallowed up in the gulf71, was swept out to sea and perished in the waves. Kane-lu-honua had broken up the underlying84 strata and made of the place a bottomless sink.
(A reef is pointed out in the ocean opposite Papa’i which is the remains85 of the body of the mo’o Pana-ewa.)
The part taken by Hiiaka in this last act of her deliverance was hardly more than that of a spectator. She had but to look on and witness the accomplishment86 of her own salvation. Having been roused from the refreshment87 of sleep by the long-drawn recitative of Paú-o-pala’e’s prayer-mele (see pp. 37–40), she did her best to cheer her two companions with assurances of coming deliverance and, gathering88 her little brood about her, after the [46]manner of a mother-hen, figuratively, bade them cling to her, nestle under her wings, lest they should be swept away in the flood of waters that soon began to surge about them—a flood which carried far out to sea the debris89 of battle—as already described.
The victory for Hiiaka was complete. Hawaii for once, and for all time, was rid of that pestilential, man-eating, mo’o band headed by Pana-ewa who, from the time of Pele’s coming, had remained entrenched in the beautiful forest-land that still bears the name—Pana-ewa.
1Kukui, the tree whose nuts furnished torches. ↑
2Uli, an elder sister of Pele, a character much appealed to by sorcerers. ↑
3Kahuna, in this case probably Hiiaka. ↑
4Alohi-lani, literally, the brightness of heaven; a term applied to the residence or heavenly court of both Uli and Kapo. In verses 36 and 37 it is distinctly mentioned as the abode90 of Kapo-ula-kina’u: “E ho’i, e komo i kou hale, O Ke-alohi-lani.” ↑
5Ilio-uli, literally, a dog of dark blue-black color. The primitive91 Aryans, according to Max Müller, poetically94 applied the term “sheep” to the fleecy white clouds that float in the sky. The Hawaiian poet, in the lack of a nobler animal, spoke of the clouds as ilio, dogs. With this homely95 term, however, he coupled—by way of distinction—some ennobling adjective. ↑
6Ilio-ehu, literally, a white dog. ↑
8Ku-ke-ao-iki, Ao-iki, small clouds that stand ranged about the horizon. ↑
9Ao-poko, a short cloud, in contrast with ao-loa.—J. H. ↑
10Ao-loa, long clouds—stratus?—such as are seen along the horizon. ↑
12Hoalii, the relatives of Hiiaka. ↑
13Ko-wawa, a notched98 pali that formed part of the wall enclosing the caldera of Kilauea—on its Kau side. ↑
14Kupina’e, echo, hero personified and endowed with the attributes of a superhuman being. ↑
15Ku-haili-moe, one of the forms, or characters, of god Ku, representing him as a smoother and beautifier of the landscape. ↑
16Ha’iha’i-lau-ahea, a goddess who had to do with the flame of fire. Her share in the care of a fire, or, perhaps, of Pele’s peculiar99 fire, seems to have been confined to the base of the flame. ↑
17Mau-a-ke-alii-hea, a being who had special charge of the flame-tip. ↑
18Kanaka loloa o ka mauna, this included Ku-pulupulu and his fellows. ↑
19Ku-pulupulu, described as a hairy being, the chief god of canoe-makers, who had his residence in the wildwoods. ↑
20Kuli-pe’e-nui. This much-used term is the embodiment in a word of the wild, lumbering100, progress of a lava-flow, or lava-tongue. Translating the figure into words, my imagination pictures a huge, shapeless monster, hideous101 as Caliban drunk, wallowing, sprawling102, stumbling along on swollen103 disjointed knees—a picture of uncouth104 desolation. ↑
21Kike-alana, the formulation in a word of the rending105 and crashing sounds—rock smiting106 rock—made by a lava-flow. ↑
22Kahuna i ka, puoko o ke ahi. The word Kahuna is used here where the word akua or kupua would seem to have served the purpose of the meaning, which, as I take it, is the spirit, or genius, of flame. ↑
24Lalama, derived seemingly from lala, a branch; or possibly, from lama, a flambeau. ↑
25Kane-hekili. Thunder is always spoken of as under the control of god Kane. ↑
26Ka-ulua, the name of one of the months in the cool season of the year; one can not say positively108 which month is intended, for the reason that the nomenclature varied109 greatly in the different islands, and varied even on the same island. ↑
27Kumu-kahi, the name of a hill in Puna on the easternmost cape31 of Hawaii; also the name of a monolith once set up there; in this connection the name of the female kupua who acted as keeper of the Sun’s eastern gate. This name is almost always coupled with that of … ↑
28Ha’eha’e, of whom the same account can be given as above. ↑
29Kapo-ula-Kina’u, one of the family. The epithet110 ula-kina’u is used in allusion111 to the fact that her attire112, red in color, is picked out with black spots. The name Kapo alone is the one by which she is usually known. ↑
30 The awa papa had a small root, but it was of superior quality. ↑
31Moe-ha-una-iki, literally, the sleep with a gentle snore—such sleep as follows the use of awa. The poet personifies this sleep. To such lengths does the Hawaiian poetic93 imagination go. ↑
32Pahu kapu a ka leo. One—who ought to know—tells me this means the ear; as if the ear were the drum on which the voice played. ↑
33Ho’okiki kanawai, to enforce, to carry out the law. ↑
34He kua a kanawai. It was said of Pele that her back was hot like fire, and that a bundle of taro113 leaves laid thereon was cooked and turned into luau. It was an offense114 punishable by death for any one to stand at her back or to approach her by that way. ↑
35He kai oki’a kanawai, literally, an ocean that separates. Exclusiveness, to live apart, was the rule of Pele’s life. This principle is enforced with further illustration in the next line:— ↑
36He ala muku no Kane me Kanaloa. Even to the great gods Kane and Kanaloa the path of approach to Pele was cut off by the edict, thus far shalt thou come and no further. ↑
37He ki ho’iho’i kanawai. The ki is said, to my surprise, to be the thong115 with which a door was made fast, ho’iho’i, in the olden times of Hawaii. I cannot but look upon this statement with some suspicion. ↑
38Leo, the voice; articulate speech. Leo o ka kanaka hookahi. This one supreme man was Kane. The poet evidently had in mind the myth which is embodied116 in a certain Kumu-lipo, or song of creation: Kane, the supreme one, looking from heaven, saw Chaos117, or the god of Chaos, Kumu-lipo, spread out below and he called to him to send his voice—leo—to the east, to the west, to the north and to the south. Kumu-lipo, thus roused from inaction, despatched the bird Halulu, who flew and carried the message to the east, to the west, to the north and to the south. ↑
39Ka manu, the bird Halulu, above mentioned. ↑
40Kai-nu’u a Kane. This expression is an allusion to god Kane’s surf-riding, which is often mentioned in Hawaiian mythology. Huli refers to the curling or bending over of the breaker’s crest118; Nu’u to the blanket of white and yeasty water that follows as the wake of the tumbling wave. The Hawaiians who are best informed in these matters have only vague ideas on the whole subject. ↑
41Amama, a word frequently used at the end of a prayer in connection with the word noa (free), as in the expression amama, ua noa. The evident meaning is it (the tabu) is lifted, it is free. I conjecture119 that the word amama is derived from, or related to, the word mama, light, in the sense of levitation120. ↑
42Kui-hanalei, a region in Puna, not far from the caldera of Kilauea, said to be covered now with pahoehoe and aa. ↑
43Pu’u-lena, a wind that blows in the region of the volcano. ↑
44Ke-ka-ko’i (literally, the ax-maker), the name of the guide and path-finder to the company. ↑
45Ka-maiau, their trumpeter who carried a conch. ↑
46Hinihini, a poetical92 name for a land-shell, probably one of the genus Achatinella, which was popularly believed to give a shrill121 piping note. ↑
47Mapu, one of the trumpeters. ↑
49Ale lani, the patches of blue sky between masses of clouds. ↑
51A’aka, a column of lapillae, accompanied by hot vapor124 and smoke, such as jet up from a volcanic crater or fissure125. ↑
52Lono, a message; to hear a message, i.e., to receive it. The expression ahu a lono is at first a little puzzling. It means the visible bulk, or sign, of the message.
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1
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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2
garbling
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| v.对（事实）歪曲，对（文章等）断章取义，窜改( garble的现在分词 ) | |
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3
illuminate
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| vt.照亮，照明；用灯光装饰；说明，阐释 | |
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4
strictly
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| adv.严厉地，严格地；严密地 | |
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5
forth
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| adv.向前；向外，往外 | |
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6
liars
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| 说谎者( liar的名词复数 ) | |
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7
wring
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| n.扭绞；v.拧，绞出，扭 | |
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8
eluded
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| v.（尤指机敏地）避开( elude的过去式和过去分词 )；逃避；躲避；使达不到 | |
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9
guise
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| n.外表，伪装的姿态 | |
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10
parasitic
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| adj.寄生的 | |
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glimmering
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| n.微光，隐约的一瞥adj.薄弱地发光的v.发闪光，发微光( glimmer的现在分词 ) | |
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12
murmurous
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| adj.低声的 | |
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rustle
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| v.沙沙作响；偷盗(牛、马等)；n.沙沙声声 | |
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14
onset
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| n.进攻，袭击，开始，突然开始 | |
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yelping
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| v.发出短而尖的叫声( yelp的现在分词 ) | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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17
growl
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| v.（狗等）嗥叫，（炮等）轰鸣；n.嗥叫，轰鸣 | |
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18
snarl
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| v.吼叫，怒骂，纠缠，混乱；n.混乱，缠结，咆哮 | |
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enraged
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| 使暴怒( enrage的过去式和过去分词 )； 歜； 激愤 | |
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breach
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| n.违反，不履行；破裂；vt.冲破，攻破 | |
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21
heed
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| v.注意，留意；n.注意，留心 | |
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splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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entreat
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| v.恳求，恳请 | |
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somber
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| adj.昏暗的，阴天的，阴森的，忧郁的 | |
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vault
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| n.拱形圆顶，地窖，地下室 | |
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aglow
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descend
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| vt./vi.传下来，下来，下降 | |
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crater
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| n.火山口，弹坑 | |
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29
groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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cape
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| n.海角，岬；披肩，短披风 | |
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hirsute
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| adj.多毛的 | |
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reeking
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| v.发出浓烈的臭气( reek的现在分词 )；散发臭气；发出难闻的气味 (of sth)；明显带有（令人不快或生疑的跡象） | |
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34
smite
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| v.重击；彻底击败；n.打；尝试；一点儿 | |
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35
frigid
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| adj.寒冷的，凛冽的；冷淡的；拘禁的 | |
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36
gourd
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| n.葫芦 | |
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37
scooped
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| v.抢先报道( scoop的过去式和过去分词 )；（敏捷地）抱起；抢先获得；用铲[勺]等挖（洞等） | |
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38
placate
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| v.抚慰，平息(愤怒) | |
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39
dwelling
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| n.住宅，住所，寓所 | |
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40
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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41
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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42
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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43
poking
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| n. 刺，戳，袋 vt. 拨开，刺，戳 vi. 戳，刺，捅，搜索，伸出，行动散慢 | |
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44
thigh
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| n.大腿；股骨 | |
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45
softened
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| （使）变软( soften的过去式和过去分词 )； 缓解打击； 缓和； 安慰 | |
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46
contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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47
literally
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| adv.照字面意义，逐字地；确实 | |
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48
utterance
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| n.用言语表达，话语，言语 | |
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49
strata
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| n.地层（复数）；社会阶层 | |
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50
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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51
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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52
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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53
unleashed
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| v.把（感情、力量等）释放出来，发泄( unleash的过去式和过去分词 ) | |
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54
weird
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| adj.古怪的，离奇的；怪诞的，神秘而可怕的 | |
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55
applied
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| adj.应用的；v.应用，适用 | |
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56
resounding
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| adj. 响亮的 | |
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57
belches
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| n.嗳气( belch的名词复数 )；喷吐；喷出物v.打嗝( belch的第三人称单数 )；喷出，吐出；打（嗝）；嗳（气） | |
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58
peals
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| n.（声音大而持续或重复的）洪亮的响声( peal的名词复数 )；隆隆声；洪亮的钟声；钟乐v.（使）（钟等）鸣响，（雷等）发出隆隆声( peal的第三人称单数 ) | |
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59
entreaty
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| n.恳求，哀求 | |
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60
valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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61
mythology
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| n.神话，神话学，神话集 | |
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62
resolute
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| adj.坚决的，果敢的 | |
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63
entrenched
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| adj.确立的，不容易改的(风俗习惯) | |
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64
foe
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| n.敌人，仇敌 | |
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65
seething
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| 沸腾的，火热的 | |
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66
hovered
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| 鸟( hover的过去式和过去分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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67
fettered
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| v.给…上脚镣，束缚( fetter的过去式和过去分词 ) | |
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68
tangle
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| n.纠缠；缠结；混乱；v.(使)缠绕；变乱 | |
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69
watery
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| adj.有水的，水汪汪的；湿的，湿润的 | |
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70
engulfed
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| v.吞没，包住( engulf的过去式和过去分词 ) | |
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71
gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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72
swirling
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| v.旋转，打旋( swirl的现在分词 ) | |
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73
scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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74
confinement
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| n.幽禁，拘留，监禁；分娩；限制，局限 | |
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75
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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76
vengeance
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| n.报复，报仇，复仇 | |
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77
lairs
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| n.（野兽的）巢穴，窝( lair的名词复数 )；（人的）藏身处 | |
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78
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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79
petrified
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| adj.惊呆的；目瞪口呆的v.使吓呆，使惊呆；变僵硬；使石化(petrify的过去式和过去分词) | |
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80
pointed
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| adj.尖的，直截了当的 | |
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81
tragical
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| adj. 悲剧的, 悲剧性的 | |
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82
entangled
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| 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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83
meshes
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| 网孔( mesh的名词复数 )； 网状物； 陷阱； 困境 | |
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84
underlying
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| adj.在下面的，含蓄的，潜在的 | |
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85
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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86
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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87
refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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88
gathering
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| n.集会，聚会，聚集 | |
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89
debris
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| n.瓦砾堆，废墟，碎片 | |
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90
abode
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| n.住处，住所 | |
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91
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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92
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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93
poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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94
poetically
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| adv.有诗意地，用韵文 | |
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95
homely
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| adj.家常的，简朴的；不漂亮的 | |
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96
hue
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| n.色度；色调；样子 | |
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97
tint
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| n.淡色，浅色；染发剂；vt.着以淡淡的颜色 | |
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98
notched
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| a.有凹口的，有缺口的 | |
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99
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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100
lumbering
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| n.采伐林木 | |
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101
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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102
sprawling
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| adj.蔓生的，不规则地伸展的v.伸开四肢坐[躺]( sprawl的现在分词 )；蔓延；杂乱无序地拓展；四肢伸展坐着（或躺着） | |
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103
swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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104
uncouth
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| adj.无教养的，粗鲁的 | |
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105
rending
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| v.撕碎( rend的现在分词 )；分裂；（因愤怒、痛苦等而）揪扯（衣服或头发等）；（声音等）刺破 | |
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106
smiting
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| v.猛打，重击，打击( smite的现在分词 ) | |
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107
derived
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| 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 | |
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108
positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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109
varied
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| adj.多样的，多变化的 | |
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110
epithet
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| n.（用于褒贬人物等的）表述形容词，修饰语 | |
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111
allusion
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| n.暗示，间接提示 | |
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112
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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113
taro
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| n.芋，芋头 | |
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114
offense
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| n.犯规，违法行为；冒犯，得罪 | |
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115
thong
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| n.皮带；皮鞭；v.装皮带 | |
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116
embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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117
chaos
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| n.混乱，无秩序 | |
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118
crest
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| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
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119
conjecture
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| n./v.推测，猜测 | |
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120
levitation
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| n.升空，漂浮；浮起 | |
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121
shrill
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| adj.尖声的；刺耳的；v尖叫 | |
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122
eruption
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| n.火山爆发；（战争等）爆发；（疾病等）发作 | |
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123
volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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124
vapor
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| n.蒸汽，雾气 | |
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125
fissure
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| n.裂缝；裂伤 | |
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