The eminence1 of Akani-kolea stood near at hand and offered Paoa a vantage ground for better contemplation of the mysterious earth-pit, and when the first tide of emotion had swept by thither2 he repaired. Looking down into the desolate3 abyss, his gaze centered on a group of human figures, beautiful women, seated on the vast plates of pahoehoe that made the floor of the caldera. He saw but four of them, Pele herself not being visible. He had no clue as to their identity and was only impressed as by the sight of beautiful women who were to him as goddesses. The grandeur4 and strangeness of the scene moved him to song:
Hulihia ka Mauna,
Wela i ke ahi a ka Wahine;
Wela na ohi’a o Kulili i ka ua;
Wela, a nopu ke ahi o ka Lua. [226]
Ai kamumu, nakeke ka pahoehoe;
Wela, a iluna o Hale-ma’uma’u;
Malu ka pali o Ka-au-e?.
Auwe, e Hiiaka-i-ka-poli-o-Pele, e,
E ola, e, e ola Lohiau-ipo,
I ka pali o Keé, i Haena, e!
TRANSLATION
The fires of the Woman have done it—
Consuming the forests of Ku-lili—
Fires that boil from the depths of the Pit,
It’s furnace-hot in that House-of-fern,
But there’s shelter at Ka-au-e?.
Oh Hiiaka of Pele’s heart,
Life to thee, and life to dear Lohiau—
Soul plucked by thee from death at Keé,
Death in the cliff Keé, at Haena.
Pele, in the retirement7 of her gloomy cavern9, was quite out of the range of Paoa’s eye-shot, but his voice rang in her ears distinctly. “What a handsome man is that standing10 on the edge of the cliff at Akani-kolea!” exclaimed Pele’s women, unable to repress their admiration11.
“Call to him and invite him to come down here where we can talk together,” said Pele. “Way up there on the pali wall—that’s no place for us to talk and become acquainted with each other. Tell him to come down here and we’ll discuss matters great and small, look upon the large stem and the small stem; see one another face to face; learn each other’s heart’s desire.”1
For all her fine words. Pele did not at once come forward and meet her visitor face to face. She lay unrecognized in her stygian boudoir, to all appearance a withered12 hag.
Paoa, well versed13 in the wiles14 of Woman, adept15 in the logomachies and etiquettes of court-life, was quite put to his trumps17 and found it necessary to summon all his diplomacy18 and exercise [227]all his power of self-command in dealing19 with the shrewd and attractive women that surrounded him. It was evident to the watchful20 eye of our heroine—Hiiaka—that he was dangerously attracted by the voluptuous21 beauty of her sister, Hiiaka-of-the-waves. In the persistent22 silence of Pele, upon her fell the leading part of the conversation with Paoa:
“What might be the purpose of your pilgrimage?” she asked.
“I come in answer to the call of my friend, Lohiau.”
“But Lohiau is dead,” chorused the women.
“Yes, dead! And what was the cause of his death?”
“He kissed Hiiaka,” the woman answered.
“Ah! but who killed him?”
“Pele.” Her voice sank to a whisper, and the name she uttered was to be made out, or guessed at, rather by a study of the protruding23 lips and the sympathetic arching of the brow than by any sound emitted. Her eyes also made a half-turn in the direction of Pele’s cave.
“He came to Hawaii in the expectation that Pele would be his life.” Paoa spoke24 with thoughtful deliberation. “How came it about that she should cause his death?” … After a moment’s pause, he continued: “He tasted death once at Haena and, now, again, here, on this barren … a second death, and through the wrath25 of Pele!”
Pele roused herself at this and spoke up: “What is that you say? that Lohiau died at Haena?”
“Yes, he tasted of death there,” Paoa answered firmly.
“How, then, did he become alive again?” asked Pele sharply.
“Hiiaka, she treated him, and by her gracious skill and power brought his soul and body together again. That done, they sailed away for Hawaii.”
The eyes of Pele were literally26, as well as metaphorically27, opened. She turned herself about and, in a lowered voice, with a show of astonishment28, for the first time, addressed Hiiaka: “Is this true, that you worked over Lohiau and restored him to life?”
“It is true, and it is also true that, not until you had put to death Hopoe, did I bestow29 any dalliance or caress30 of love upon Lohiau.”
Hiiaka’s expression as she faced Pele was such as might have sat upon the countenance31 of a judge passing sentence on a confessed criminal at the bar.
Pele sat impenetrable, sphinxlike, deep in her own labyrinthine32 [228]philosophy of the obligations due to a social autocrat33 and a goddess.
Paoa broke the silence: “Shall not Lohiau, then, live again?”
“Go back to Haena,” said Pele, “and when you hear that Lohiau lives again, then will be the time for you to come and take him home.”
“That would be well, then,” said Paoa.
A spell of confusion, of enchantment34, seemed now to fall upon the man whilom so boastful. “But where is Pele?” he asked, looking from face to face.
“That is Pele,” said the goddess, pointing to her sister Wave (Hiiaka-i-ka-ale-i).
“I have a sign by which I may know Pele; let me apply the test to these women,” said Paoa.
The company could but agree to this; whereupon, beginning with Wave, he took each one of them in turn by the hand, carrying it to his cheek, the better to test its warmth, holding the hollow to his ear to catch any murmur35 that might reverberate36 from it. Each hand he found to be only of natural heat. Turning, then, to Pele herself, he proposed to inspect her hand. At this the goddess drew back.
“If none of these beautiful women is Pele, how can you think that a wrinkled old woman like me is the divine and beautiful Pele?”
Paoa insisted and Pele had to consent. He reached out and took her hand and, on the instant, dropped it; it was burning hot.
“This is Pele!” he exclaimed.
Paoa stood in awed37 silence before the goddess. Resentment38 and thoughts of revenge, like evil birds, had taken flight.
At Pele’s command, the women led him away to take refreshment39 in the sacred dining hall of Mauli-ola. Before seating himself, Paoa uttered this memorable40 pule, a mele that has drifted down to us from the wa po:
Hulihia ke au, ka papa honua o kona moku;
Hulihia, kulia mai ka moku o Kahiki—
Aina no Kahiki i ka la kahi,
Aina ho’owali’a e Haumea:
Ho-omoe aku la Kahiki-ku,
Kulapa mai ka ulu wela, o mai ke ahi. [229]
Keehi aku la no e nalo2 kapua’i, e—
Kapua’i akua no Pele.
Ke ke’ekeehi wale la no i ka lani;
Haule, u’ina i Polapola;
Noho i ka lau ha’a o ka moku.
Hina Kukulu o Kahiki;
Hina ka omuku i ka makani;
Hina ka pae opua ki’i ke ao;
Hina ka onohi ula3 i ka lani;
Kanewenewe opua i ke kai.
E? mai ana ma Nihoa,
Mai Kaua’i nui a Oahu, a Moloka’i,
Lana’i a Kanaloa, mai Maui a Hawaii,
Ka Wahine—o Pele—i hi’a i kana ahi
A á pulupulu, kukuni, wela ka lani:
He uwila ku’i no ka honua;
Hekili pa’apa’ina i ke ao;
Pohaku puoho, lele iluna;
Opa’ipa’i wale ka Mauna;
Pipili ka lani, pa’a i? moku.
Nalo Hawaii i ka uahi a ka Wahine,
I ka lili a ke Akua.
Oliliku ka ua mai ka lani;
Lili ana ho’i i kana ahi;
Lili ana ho’i Pele
Eia Pele, ko’u Akua!
Ke lauwili nei ka makani;
Hoanoano mai ana na eho lapa uwila;
Hekili wawahi ka lani;
Ku loloku ka ua i uka;
Ku’i ka hekili, nei ke ola’i;
Lele kapu i kai.4
Hiki lele ai i lalo o Kane-lu-honua.
O Kane-pua-hi?hi?, wili,—
Wili ia i uka, wili ia i kai; [230]
Wili ia i luna, wili ia i lalo;
Wili ia i ka u?,
I ka ho?le akua, ho?le mana—5
Ka ho’o-malau,6 e, ka ho’o-maloka;7
Ke A-papa-nu’u,8 ke A-papa-lani.9
O Mano-ka-lani-po,10 o ke aka lei-hulu—
Hulu o manu kiü, o manu ahiahi;
O manu aha’i lono:—
Ha’ina a’e ana ka mana o ko’u Akua
Iwaho nei la, e; ha’ina ho’i!
Kukulu ka pahu kapu a ka leo:11
He ala12 hele, he ala muku,
No Kane, laua o Kanaloa; [231]
He ki13 ho’iho’i kanawai;
He kai14 oki’a kanawai;
He kua15 a kanawai —
No Pele, no ko’u Akua, la!
TRANSLATION
In the land She claimed for her own.
Kahiki was land at the dawn of time,
A land by Haumea mixed and tempered;
Then She spread out Kahiki-ku;
The Goddess covers her footprints—
The foot-marks of Goddess Pele—
She treads the path of the heavens;
She dwells in the level island plain.
Down fall the pillars of Kakihi;
The wind topples over the ruins;
Down tumble the sun-kissing clouds;
Down sinks the blood-red eye of Heaven
Pele heaves in sight at Nihoa—
That limpet stuck to Lehua’s base.
From famed Kaua’i to Oahu;
To Lana’i of Kanaloa;
To Mani and, last, to Hawaii:
This the route of the Woman—Pele.
Then she rubs her fire-sticks to a blaze:
Earth sees the flash of lightning, hears the boom
Of thunder echoed by mountain walls—
Rocks flung in space bombard the day,
Shaking the mountain to its base.
Hawaii is lost in Her smoke,
At the passion-heat of the Goddess.
A damper this to the Goddess’ fires;
It rouses the wrath of Pele.
Keep silence! retort not! never a word!
’Tis the voice of Pele; she’s my God.
The crash of thunder and earthquake;
Old tabus take flight to the ocean.
Now starts up the Earth-shaker Kane,
And Kane, the whirl-wind-breeder—
A tempest-whirl, o’er mountain and sea;
A tempest-whirl, in heaven and on earth;
The scorner and unbeliever—
Powers of the under-world and the air.—
The hero Mano-ka-lani-pó,
From the bird that makes proclamation,
Declaring the might, the power, of my God;
Out here, in the open, declare it.
Proclaim the edict of silence—
A short way, a true way, this way
Of Kane, of Kanaloa—
Let Ocean then swallow the rest.
A jealous flame is Pele’s back:
That is the law of Pele, of my God!
This pule, which I have heard spoken of as ka pule kanawai—from the use of the word kanawai in the last part of the mele, dates back, it is said, to the time of Paao, the priest and chief who [233]came to Hawaii from Samoa in the remote ages. Paoa’s argument—if he can be said to have had any—seems to be that Pele should cast away, throw into the ocean, the lumber60 of old laws and tabus and start afresh.
Before leaving the subject—the consideration of the mele—I must mention, apropos61 of the expression pahu kapu a ka leo, in verse 54, an incident related to me by a Hawaiian friend (J. M. P.). He says that when he was a boy, his mother, when a thunder-storm arose, would often say to him, “keep silence! that’s Kane-hekili.” In Kahuku, island of Oahu, at a place not far from the sugar-mill, is a cave, known as Keana. In former times this cave was the home where lived a mother and her two sons. One day, having occasion to journey to a distance, she left them with this injunction, “If during my absence you hear the sound of thunder, keep still, make no disturbance62, don’t utter a word. If you do it will be your death.” During her absence, there sprang up a violent storm of thunder and lightning, and the young lads made an outcry of alarm. Thereupon a thunderbolt struck them dead, turning their bodies into stone. Two pillar-shaped stones standing at the mouth of the cave are to this day pointed63 out in confirmation64 of the truth of the legend.
As Paoa concluded his prayer-song the eyes of the whole company were turned upon him, and on the lips of them all was the question, “Was she then your God?”
“She is my God,” he answered, “and my ancestors from the earliest times have worshipped her.” … Then, turning his eyes about him, as if to survey the land, he continued, “If this were my land, as is Kaua’i, there would be no lack of good and wholesome65 food-provision, and that of all kinds. Things are different here … I am a stranger in this land.”
On hearing these words, which had in them the sting of truth, for poison had been mixed with some of the food, the women stealthily hid away certain dishes and substituted for them others.
At the conclusion of the repast the women who had been in attendance brought him a girdle delicately embroidered66 with fibers67 from the coconut68 that he might be suitably appareled for his interview with the woman Pele. “You will find,” they said, “that Pele is in reality a woman of wonderful beauty.… In order to win her, however, you will need to use all your arts of fascination69 … and your caution as well. Make hot love [234]to her, but, look out! don’t let your fancy lead you to smile upon any other beauty.”
Pele at first kept Paoa at a distance and, with deep subtlety70, said to him, “Here are beautiful women—women more beautiful than I—take one of them.”
Paoa, well schooled in courtly etiquette16 and logomachy, was not tripped up by any such snare71 as Pele laid for him. He stood his ground and faced the god as an equal.
As Pele contemplated72 Paoa it dawned upon her that here stood a man, a being of gracious power, one who combined in himself qualities—attractions—she had never before seen materially embodied73 in the human form. The woman in Pele laid aside the god—the akua—and came to the front. All thought of bantering74 talk and word-play slunk away: her whole being was sobered and lifted up. The change in her outward, physical appearance kept pace with the inward: the rough armor that had beset75 her like the prongs of horned coral, both without and within, melted and dropped away; the haglike wrinkles ceased to furrow76 her profile. Her whole physical being took on the type of womanly perfection.
And what of Paoa, the man who had come with heart full of bitterness, determined77 on revenge? He was conquered, overwhelmed.
Their meeting was that of lovers, who stood abashed78 in each other’s presence. Pele’s beauty and charm were like that of a young bride coming to the nuptial79 couch.…
The dalliance and love-making of Pele and Paoa was a honeymoon80 that continued for three days and three nights. By virtue81 of this mysterious union with the goddess, Paoa acquitted82 himself of a ceremonial duty, as it were, and thus gained Pele’s dispensation from further obligations to her bed and the liberty of exercising free choice among all the beautiful women that thronged83 Pele’s court. It was there he made his abode84 until the time for his return to his own Kaua’i. [235]
1 Aohe o kahi nana oluna o ka pali. Iho mai a lalo nei; ike i ke au nui me ke au iki, he alo a he alo; nana i ka makemake. The exact meaning of ke au iki and ke au nui is not clear. ↑
2Keehi … e nalo kapua’i. I am informed that Hawaiians, in order to conceal85 their goings, would erase86 their footprints by blurring87 them with their feet. ↑
3Onohi ula i ka lani, a fragment of a rainbow. ↑
4Lele kapu i kai. This may be put,—the old order has passed. ↑
5Hoole akua, hoole mana. (To deny God, to deny supernatural power). It thus appears that the old Hawaiians were not unacquainted with those phases of skepticism that have flourished in all philosophic88 times. ↑
6Ho’o-malau, to treat one’s religious duties, or solemn things, with scorn. ↑
7Ho’o-maloka, to be neglectful of one’s religious duties, or of solemn things. In old times, how often did the writer hear the term ho’o-maloka applied89 as a stigma90 to those who persistently91 neglected and showed indifference92 to the services and ordinances93 of the church. ↑
8Apapa-nu’u, the under-world and its spiritual powers. ↑
9Apapa-lani, the heavens and their spiritual powers. ↑
10Mano-ka-lani-po. This distinguished94 name was borne by that one of Kaua’i’s kings who preceded its last independent monarch95, Ka-umu-alii, by fourteen generations, which would bring his reign96 in the first half of the fifteenth century. He has the honor, unique among Hawaiian kings, of having his name affixed97 as a sobriquet98 to the island that was his kingdom. Whether the use of his name in this connection, apparently99 as a god, is to be regarded as antedating100 its occurrence in the Ulu genealogy101 (given by Fornander. See The Polynesian Race; vol. I, p. 195.), or whether, on the other hand, it is to be considered as an apotheosis102 of a name justly held in veneration103, we cannot decide. ↑
11Pahu-kapu a ka leo. The best-informed and most thoughtful among the Hawaiian authorities have poorly defined and contradictory104 notions as to the meaning of this term. Its literal meaning may be given as sacred (or tabu) pillar. Mr. Tregear, in his incomparable Maori Comparative Dictionary, gives one meaning of the word to be sanctuary105. One thoughtful Hawaiian defines it as a pillar, such as Pele set up, due regard for which demanded silence. Another, equally well informed, defines it as an edict, or canon. To the writer it seems more logical and safer to adopt the material view regarding this phrase. ↑
12Ala hele … ala muku, (literally, a short path or road). This ala hele … ala muku was probably the rainbow. It is said in Hawaiian story that when Hiiaka came down from the cave where she found the body of Lohiau she used a rainbow as her way of descent. In an old mele occurs this line: O ke anuenue ke ala o Kaha’i. The rainbow was the path of Kaha’i. ↑
13Ki ho’iho’i. Hawaiian authorities differ as to the meaning of this phrase. After much cogitation106 and search, I concluded that the word ki has the same root-meaning as i, to utter. (I find myself supported in such an interpretation107 by no less an authority than Edward Tregear. Maori Comparative Dictionary.) ↑
14Kai oki’a. Hawaiian authorities are quite at sea as to the meaning of these words. I think it means that the ocean is a gulf108 that swallows up and destroys. A very stringent109 tabu, says one, that regulated the diet, cutting off bananas and the like. ↑
15Kua a. Pele is said to have had a back that was so hot that any fabric110 laid upon it was reduced to ashes. It was also said to be tabu for any one to approach Pele from behind. ↑
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1
eminence
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| n.卓越，显赫；高地，高处；名家 | |
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2
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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3
desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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4
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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5
turmoil
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| n.骚乱，混乱，动乱 | |
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6
rattle
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| v.飞奔，碰响；激怒；n.碰撞声；拨浪鼓 | |
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7
retirement
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| n.退休，退职 | |
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8
loom
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| n.织布机，织机；v.隐现，(危险、忧虑等)迫近 | |
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9
cavern
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| n.洞穴，大山洞 | |
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10
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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11
admiration
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| n.钦佩，赞美，羡慕 | |
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12
withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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13
versed
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| adj. 精通，熟练 | |
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14
wiles
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| n.（旨在欺骗或吸引人的）诡计，花招；欺骗，欺诈( wile的名词复数 ) | |
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adept
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| adj.老练的，精通的 | |
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16
etiquette
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| n.礼仪，礼节；规矩 | |
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17
trumps
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| abbr.trumpets 喇叭；小号；喇叭形状的东西；喇叭筒v.（牌戏）出王牌赢（一牌或一墩）( trump的过去式 )；吹号公告，吹号庆祝；吹喇叭；捏造 | |
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diplomacy
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| n.外交；外交手腕，交际手腕 | |
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19
dealing
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| n.经商方法，待人态度 | |
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20
watchful
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| adj.注意的，警惕的 | |
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21
voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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protruding
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| v.（使某物）伸出，（使某物）突出( protrude的现在分词 )；凸 | |
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24
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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25
wrath
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| n.愤怒，愤慨，暴怒 | |
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26
literally
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| adv.照字面意义，逐字地；确实 | |
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metaphorically
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| adv. 用比喻地 | |
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astonishment
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| n.惊奇，惊异 | |
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bestow
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| v.把…赠与，把…授予；花费 | |
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caress
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| vt./n.爱抚，抚摸 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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labyrinthine
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| adj.如迷宫的；复杂的 | |
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autocrat
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| n.独裁者；专横的人 | |
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enchantment
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| n.迷惑，妖术，魅力 | |
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murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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reverberate
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| v.使回响，使反响 | |
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awed
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| adj.充满敬畏的，表示敬畏的v.使敬畏，使惊惧( awe的过去式和过去分词 ) | |
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resentment
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| n.怨愤，忿恨 | |
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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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memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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mole
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| n.胎块；痣；克分子 | |
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pane
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| n.窗格玻璃，长方块 | |
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strata
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| n.地层（复数）；社会阶层 | |
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44
kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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45
swoops
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| 猛扑，突然下降( swoop的名词复数 ) | |
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46
isle
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| n.小岛，岛 | |
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47
kindling
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| n. 点火, 可燃物 动词kindle的现在分词形式 | |
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48
firmament
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| n.苍穹；最高层 | |
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49
sags
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| 向下凹或中间下陷( sag的第三人称单数 )； 松弛或不整齐地悬着 | |
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50
clatters
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| 盘碟刀叉等相撞击时的声音( clatter的名词复数 ) | |
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51
veers
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| v.（尤指交通工具）改变方向或路线( veer的第三人称单数 )；（指谈话内容、人的行为或观点）突然改变；（指风） （在北半球按顺时针方向、在南半球按逆时针方向）逐渐转向；风向顺时针转 | |
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52
wrenches
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| n.一拧( wrench的名词复数 )；（身体关节的）扭伤；扳手；（尤指离别的）悲痛v.（猛力地）扭( wrench的第三人称单数 )；扭伤；使感到痛苦；使悲痛 | |
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53
sobbing
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| <主方>Ⅰ adj.湿透的 | |
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54
sodden
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| adj.浑身湿透的；v.使浸透；使呆头呆脑 | |
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55
atheist
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| n.无神论者 | |
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56
skeptic
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| n.怀疑者，怀疑论者，无神论者 | |
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57
emblem
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| n.象征，标志；徽章 | |
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58
plume
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| n.羽毛；v.整理羽毛，骚首弄姿，用羽毛装饰 | |
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59
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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60
lumber
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| n.木材，木料；v.以破旧东西堆满；伐木；笨重移动 | |
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61
apropos
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| adv.恰好地；adj.恰当的；关于 | |
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62
disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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63
pointed
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| adj.尖的，直截了当的 | |
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64
confirmation
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| n.证实，确认，批准 | |
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65
wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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66
embroidered
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| adj．绣花的 | |
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67
fibers
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| 光纤( fiber的名词复数 )； （织物的）质地； 纤维，纤维物质 | |
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68
coconut
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| n.椰子 | |
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69
fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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70
subtlety
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| n.微妙，敏锐，精巧；微妙之处，细微的区别 | |
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71
snare
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| n.陷阱，诱惑，圈套；（去除息肉或者肿瘤的）勒除器；响弦，小军鼓；vt.以陷阱捕获，诱惑 | |
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72
contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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73
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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74
bantering
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| adj.嘲弄的v.开玩笑，说笑，逗乐( banter的现在分词 )；（善意地）取笑，逗弄 | |
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75
beset
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| v.镶嵌；困扰，包围 | |
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76
furrow
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| n.沟；垄沟；轨迹；车辙；皱纹 | |
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determined
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| adj.坚定的；有决心的 | |
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78
abashed
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| adj.窘迫的，尴尬的v.使羞愧，使局促，使窘迫( abash的过去式和过去分词 ) | |
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79
nuptial
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| adj.婚姻的，婚礼的 | |
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80
honeymoon
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| n.蜜月（假期）；vi.度蜜月 | |
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81
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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82
acquitted
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| 宣判…无罪( acquit的过去式和过去分词 )； 使（自己）作出某种表现 | |
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83
thronged
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| v.成群，挤满( throng的过去式和过去分词 ) | |
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84
abode
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| n.住处，住所 | |
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85
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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86
erase
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| v.擦掉；消除某事物的痕迹 | |
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87
blurring
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| n.模糊，斑点甚多，（图像的）混乱v.（使）变模糊( blur的现在分词 )；（使）难以区分 | |
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88
philosophic
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| adj.哲学的，贤明的 | |
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89
applied
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| adj.应用的；v.应用，适用 | |
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90
stigma
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| n.耻辱，污名；(花的)柱头 | |
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91
persistently
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| ad.坚持地；固执地 | |
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92
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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93
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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94
distinguished
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| adj.卓越的，杰出的，著名的 | |
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95
monarch
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| n.帝王，君主，最高统治者 | |
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96
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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97
affixed
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| adj.[医]附着的，附着的v.附加( affix的过去式和过去分词 )；粘贴；加以；盖（印章） | |
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98
sobriquet
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| n.绰号 | |
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99
apparently
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| adv.显然地；表面上，似乎 | |
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100
antedating
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| v.（在历史上）比…为早( antedate的现在分词 )；先于；早于；（在信、支票等上）填写比实际日期早的日期 | |
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101
genealogy
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| n.家系，宗谱 | |
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102
apotheosis
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| n.神圣之理想；美化；颂扬 | |
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103
veneration
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| n.尊敬，崇拜 | |
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104
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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105
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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106
cogitation
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| n.仔细思考，计划，设计 | |
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107
interpretation
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| n.解释，说明，描述；艺术处理 | |
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108
gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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109
stringent
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| adj.严厉的；令人信服的；银根紧的 | |
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110
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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