We are told that in the very beginning "Heaven and Earth were not yet separated, and the In and Yo not yet divided." This reminds us of other cosmogony stories. The In and Yo, corresponding to the Chinese Yang and Yin, were the male and female principles. It was more convenient for the old Japanese writers to imagine the coming into being of creation in terms not very remote from their own manner of birth. In Polynesian mythology1 we find pretty much the same conception, where Rangi and Papa represented Heaven and Earth, and further parallels may be found in Egyptian and other cosmogony stories. In nearly all we find the male and female principles taking a prominent, and after all very rational, place. We are told in the Nihongi that these male and female principles "formed a chaotic3 mass like an egg which was of obscurely defined limits and contained germs." Eventually this egg was quickened into life, and the purer and clearer part was drawn4 out and formed Heaven, while the heavier element settled down and became Earth, which was "compared to the floating of a fish sporting on the surface of the water." A mysterious form resembling a reed-shoot suddenly appeared between Heaven and Earth, and as suddenly became transformed into a God called Kuni-toko-tachi, ("Land-eternal-stand-of-august-thing"). We may pass over the other divine births until we come to the important deities5 known as Izanagi and Izanami ("Male-who-invites" and "Female-who-invites"). About these beings has been woven an entrancing myth.
[Pg 22]
Izanagi and Izanami
Izanagi and Izanami stood on the Floating Bridge of Heaven and looked down into the abyss. They inquired of each other if there were a country far, far below the great Floating Bridge. They were determined6 to find out. In order to do so they thrust down a jewel-spear, and found the ocean. Raising the spear a little, water dripped from it, coagulated, and became the island of Onogoro-jima ("Spontaneously-congeal-island").
Upon this island the two deities descended7. Shortly afterwards they desired to become husband and wife, though as a matter of fact they were brother and sister; but such a relationship in the East has never precluded8 marriage. These deities accordingly set up a pillar on the island. Izanagi walked round one way, and Izanami the other. When they met, Izanami said: "How delightful9! I have met with a lovely youth." One would have thought that this naïve remark would have pleased Izanagi; but it made him, extremely angry, and he retorted: "I am a man, and by that right should have spoken first. How is it that on the contrary thou, a woman, shouldst have been the first to speak? This is unlucky. Let us go round again." So it happened that the two deities started afresh. Once again they met, and this time Izanagi remarked: "How delightful! I have met a lovely maiden10." Shortly after this very ingenuous11 proposal Izanagi and Izanami were married.
When Izanami had given birth to islands, seas, rivers, herbs, and trees, she and her lord consulted together, saying: "We have now produced the Great-Eight-Island country, with the mountains, rivers, herbs, and trees. Why should we not produce some one who shall be the Lord of the Universe?"
[Pg 23]
The wish of these deities was fulfilled, for in due season Ama-terasu, the Sun Goddess, was born. She was known as "Heaven-Illumine-of-Great-Deity12," and was so extremely beautiful that her parents determined to send her up the Ladder of Heaven, and in the high sky above to cast for ever her glorious sunshine upon the earth.
Their next child was the Moon God, Tsuki-yumi. His silver radiance was not so fair as the golden effulgence13 of his sister, the Sun Goddess, but he was, nevertheless, deemed worthy14 to be her consort15. So up the Ladder of Heaven climbed the Moon God. They soon quarrelled, and Ama-terasu said: "Thou art a wicked deity. I must not see thee face to face." They were therefore separated by a day and night, and dwelt apart.
The next child of Izanagi and Izanami was Susa-no-o ("The Impetuous Male"). We shall return to Susa-no-o and his doings later on, and content ourselves for the present with confining our attention to his parents.
Izanami gave birth to the Fire God, Kagu-tsuchi. The birth of this child made her extremely ill. Izanagi knelt on the ground, bitterly weeping and lamenting16. But his sorrow availed nothing, and Izanami crept away into the Land of Yomi (Hades).
Her lord, however, could not live without her, and he too went into the Land of Yomi. When he discovered her, she said regretfully: "My lord and husband, why is thy coming so late? I have already eaten of the cooking-furnace of Yomi. Nevertheless, I am about to lie down to rest. I pray thee do not look at me."
Izanagi, moved by curiosity, refused to fulfil her wish. It was dark in the Land of Yomi, so he secretly took out his many-toothed comb, broke off a piece, and[Pg 24] lighted it. The sight that greeted him was ghastly and horrible in the extreme. His once beautiful wife had now become a swollen17 and festering creature. Eight varieties of Thunder Gods rested upon her. The Thunder of the Fire, Earth, and Mountain were all there leering upon him, and roaring with their great voices.
Izanagi grew frightened and disgusted, saying: "I have come unawares to a hideous18 and polluted land." His wife retorted: "Why didst thou not observe that which I charged thee? Now am I put to shame."
Izanami was so angry with her lord for ignoring her wish and breaking in upon her privacy that she sent the Eight Ugly Females of Yomi to pursue him. Izanagi drew his sword and fled down the dark regions of the Underworld. As he ran he took off his headdress, and flung it to the ground. It immediately became a bunch of grapes. When the Ugly Females saw it, they bent19 down and ate the luscious20 fruit. Izanami saw them pause, and deemed it wise to pursue her lord herself.
By this time Izanagi had reached the Even Pass of Yomi. Here he placed a huge rock, and eventually came face to face with Izanami. One would scarcely have thought that amid such exciting adventures Izanagi would have solemnly declared a divorce. But this is just what he did do. To this proposal his wife replied: "My dear lord and husband, if thou sayest so, I will strangle to death the people in one day." This plaintive21 and threatening speech in no way influenced Izanagi, who readily replied that he would cause to be born in one day no less than fifteen hundred.
The above remark must have proved conclusive22, for when we next hear of Izanagi he had escaped from the[Pg 25] Land of Yomi, from an angry wife, and from the Eight Ugly Females. After his escape he was engaged in copious23 ablutions, by way of purification, from which numerous deities were born. We read in the Nihongi: "After this, Izanagi, his divine task having been accomplished24, and his spirit-career about to suffer a change, built himself an abode25 of gloom in the island of Ahaji, where he dwelt for ever in silence and concealment26."
Ama-terasu and Susa-no-o
Susa-no-o, or "The Impetuous Male," was the brother of Ama-terasu, the Sun Goddess. Now Susa-no-o was a very undesirable27 deity indeed, and he figured in the Realm of the Japanese Gods as a decidedly disturbing element. His character has been clearly drawn in the Nihongi, more clearly perhaps than that of any other deity mentioned in these ancient records. Susa-no-o had a very bad temper, which often resulted in many cruel and ungenerous acts. Moreover, in spite of his long beard, he had a habit of continually weeping and wailing29. Where a child in a tantrum would crush a toy to pieces, the Impetuous Male, when in a towering rage, and without a moment's warning, would wither30 the once fair greenery of mountains, and in addition bring many people to an untimely end.
His parents, Izanagi and Izanami, were much troubled by his doings, and, after consulting together, they decided28 to banish31 their unruly son to the Land of Yomi. Susa, however, had a word to say in the matter. He made the following petition, saying: "I will now obey thy instructions and proceed to the Nether-Land (Yomi). Therefore I wish for a short time to go to the Plain of High Heaven and meet with my elder sister (Ama-terasu), after which I will go away for ever." This apparently32 harmless request was granted, and Susa-no-o ascended33 to Heaven. His departure[Pg 26] occasioned a great commotion34 of the sea, and the hills and mountains groaned35 aloud.
Now Ama-terasu heard these noises, and perceiving that they denoted the near approach of her wicked brother Susa-no-o, she said to herself: "Is my younger brother coming with good intentions? I think it must be his purpose to rob me of my kingdom. By the charge which our parents gave to their children, each of us has his own allotted36 limits. Why, therefore, does he reject the kingdom to which he should proceed, and make bold to come spying here?"
Ama-terasu then prepared for warfare37. She tied her hair into knots and hung jewels upon it, and round her wrists "an august string of five hundred Yasaka jewels." She presented a very formidable appearance when in addition she slung38 over her back "a thousand-arrow quiver and a five-hundred-arrow quiver," and protected her arms with pads to deaden the recoil39 of the bowstring. Having arrayed herself for deadly combat, she brandished40 her bow, grasped her sword-hilt, and stamped on the ground till she had made a hole sufficiently41 large to serve as a fortification.
All this elaborate and ingenious preparation was in vain. The Impetuous Male adopted the manner of a penitent42. "From the beginning," he said, "my heart has not been black. But as, in obedience43 to the stern behest of our parents, I am about to depart for ever to the Nether-Land, how could I bear to depart without having seen face to face thee my elder sister? It is for this reason that I have traversed on foot the clouds and mists and have come hither from afar. I am surprised that my elder sister should, on the contrary, put on so stern a countenance44."
Ama-terasu regarded these remarks with a certain[Pg 27] amount of suspicion. Susa-no-o's filial piety45 and Susa-no-o's cruelty were not easily to be reconciled. She thereupon resolved to test his sincerity46 by a remarkable47 proceeding48 we need not describe. Suffice it to say that for the time being the test proved the Impetuous Male's purity of heart and general sincerity towards his sister.
But Susa-no-o's good behaviour was a very short-lived affair indeed. It happened that Ama-terasu had made a number of excellent rice-fields in Heaven. Some were narrow and some were long, and Ama-terasu was justly proud of these rice-fields. No sooner had she sown the seed in the spring than Susa-no-o broke down the divisions between the plots, and in the autumn let loose a number of piebald colts.
One day when he saw his sister in the sacred Weaving Hall, weaving the garments of the Gods, he made a hole through the roof and flung down a flayed49 horse. Ama-terasu was so frightened that she accidentally wounded herself with the shuttle. Extremely angry, she determined to leave her abode; so, gathering50 her shining robes about her, she crept down the blue sky, entered a cave, fastened it securely, and there dwelt in seclusion51.
Now the world was in darkness, and the alternation of night and day was unknown. When this dreadful catastrophe52 had taken place the Eighty Myriads54 of Gods assembled together on the bank of the River of Heaven and discussed how they might best persuade Ama-terasu to grace Heaven once more with her shining glory. No less a God than "Thought-combining," after much profound reasoning, gathered together a number of singing-birds from the Eternal Land. After sundry55 divinations with a deer's leg-bone, over a fire of cherry-bark, the Gods made a number of tools, bellows56, and forges. Stars were welded together[Pg 28] to form a mirror, and jewellery and musical instruments were eventually fashioned.
When all these things had been duly accomplished the Eighty Myriads of Gods came down to the rock-cavern where the Sun Goddess lay concealed57, and gave an elaborate entertainment. On the upper branches of the True Sakaki Tree they hung the precious jewels, and on the middle branches the mirror. From every side there was a great singing of birds, which was only the prelude58 to what followed. Now Uzume ("Heavenly-alarming-female") took in her hand a spear wreathed with Eulalia grass, and made a headdress of the True Sakaki Tree. Then she placed a tub upside down, and proceeded to dance in a very immodest manner, till the Eighty Myriad53 Gods began to roar with laughter.
Such extraordinary proceedings59 naturally awakened60 the curiosity of Ama-terasu, and she peeped forth61. Once more the world became golden with her presence. Once more she dwelt in the Plain of High Heaven, and Susa-no-o was duly chastised62 and banished63 to the Yomi Land.
Susa-no-o and the Serpent
With the usual inconsistency of myths and legends, we are not surprised to find that all reference to Susa dwelling64 in the Land of Yomi is entirely65 omitted. When we next see him it is apart from his usual mischievous66 disposition67. Indeed, we find him in a rôle worthy of one of the Knights68 of the Round Table. Whether the sudden display of knight-errantry was a cunning move on his part for some ulterior motive69, or whether his sister's sudden withdrawal70 from Heaven had made him permanently71 reform his ways, we are left in entire ignorance.
Uzume Awakens72 the curiosity of Ama-terasu.—(p. 28)
[Pg 29]
Susa-no-o, having descended from Heaven, arrived at the river Hi, in the province of Idzumo. Here he was disturbed by a sound of weeping. It was so unusual to hear any other than himself weep that he went in search of the cause of the sorrow. He discovered an old man and an old woman. Between them was a young girl, whom they fondly caressed73 and gazed at with pitiful eyes, as if they were reluctantly bidding her a last farewell. When Susa-no-o asked the old couple who they were and why they lamented74, the old man replied: "I am an Earthly Deity, and my name is Ashi-nadzuchi ("Foot-stroke-elder"). My wife's name is Tenadzuchi ("Hand-stroke-elder"). This girl is our daughter, and her name is Kushi-nada-hime ("Wondrous-Inada-Princess"). The reason of our weeping is that formerly75 we had eight children, daughters; but they have been devoured76 year by year by an eight-forked serpent, and now the time approaches for this girl to be devoured. There is no means of escape for her, and therefore do we grieve exceedingly."
The Impetuous Male listened to this painful recital77 with profound attention, and, perceiving that the maiden was extremely beautiful, he offered to slay78 the eight-forked serpent if her parents would give her to him in marriage as a fitting reward for his services. This request was readily granted.
Susa-no-o now changed Kushi-nada-hime into a many-toothed comb and stuck it in his hair. Then he bade the old couple brew79 a quantity of saké. When the saké was ready, he poured it into eight tubs, and awaited the coming of the dreadful monster.
Eventually the serpent came. It had eight heads, and the eyes were red, "like winter-cherry." Moreover it had eight tails, and firs and cypress-trees grew on its back. It was in length the space of eight hills[Pg 30] and eight valleys. Its lumbering80 progress was necessarily slow, but finding the saké, each head eagerly drank the tempting81 beverage82 till the serpent became extremely drunk, and fell asleep. Then Susa-no-o, having little to fear, drew his ten-span sword and chopped the great monster into little pieces. When he struck one of the tails his weapon became notched83, and bending down he discovered a sword called the Murakumo-no-Tsurugi. Perceiving it to be a divine sword, he gave it to the Gods of Heaven.
Having successfully accomplished his task, Susa-no-o converted the many-toothed comb into Kushi-nada-hime again, and at length came to Suga, in the province of Idzumo, in order that he might celebrate his marriage. Here he composed the following verse:
"Many clouds arise,
On all sides a manifold fence,
To receive within it the spouses84,
They form a manifold fence—
Ah! that manifold fence!"
Nihongi, trans. by W. G. Aston.
Susa-no-o and Kushi-nada-hime.
The Divine Messengers
Now at that time the Gods assembled in the High Plain of Heaven were aware of continual disturbances85 in the Central Land of Reed-Plains (Idzumo). We are told that "Plains, the rocks, tree-stems, and herbage have still the power of speech. At night they make a clamour like that of flames of fire; in the day-time they swarm86 up like flies in the fifth month." In addition certain deities made themselves objectionable. The Gods determined to put an end to these disturbances, and after a consultation87 Taka-mi-musubi decided to send his grandchild Ninigi to govern the Central Land of Reed-Plains, to wipe out insurrection, and to bring peace and prosperity to the country. It[Pg 31] was deemed necessary to send messengers to prepare the way in advance. The first envoy88 was Ama-no-ho; but as he spent three years in the country without reporting to the Gods, his son was sent in his place. He adopted the same course as his father, and defied the orders of the Heavenly Ones. The third messenger was Ame-waka ("Heaven-young-Prince"). He, too, was disloyal, in spite of his noble weapons, and instead of going about his duties he fell in love and took to wife Shita-teru-hime ("Lower-shine-Princess").
Now the assembled Gods grew angry at the long delay, and sent a pheasant down to ascertain89 what was going on in Idzumo. The pheasant perched on the top of a cassia-tree before Ame-waka's gate. When Ame-waka saw the bird he immediately shot it. The arrow went through the bird, rose into the Place of Gods, and was hurled90 back again, so that it killed the disloyal and idle Ame-waka.
The weeping of Lower-shine-Princess reached Heaven, for she loved her lord and failed to recognise in his sudden death the just vengeance91 of the Gods. She wept so loud and so pitifully that the Heavenly Ones heard her. A swift wind descended, and the body of Ame-waka floated up into the High Plain of Heaven. A mortuary house was made, in which the deceased was laid. Mr. Frank Rinder writes: "For eight days and eight nights there was wailing and lamentation92. The wild goose of the river, the heron, the kingfisher, the sparrow, and the pheasant mourned with a great mourning."
Now it happened that a friend of Ame-waka, Aji-shi-ki by name, heard the sad dirges93 proceeding from Heaven. He therefore offered his condolence. He so resembled the deceased that when Ame-waka's parents, relations, wife, and children saw him, they[Pg 32] exclaimed: "Our lord is still alive!" This greatly angered Aji-shi-ki, and he drew his sword and cut down the mortuary house, so that it fell to the Earth and became the mountain of Moyama.
We are told that the glory of Aji-shi-ki was so effulgent94 that it illuminated95 the space of two hills and two valleys. Those assembled for the mourning celebrations uttered the following song:
"Like the string of jewels
Worn on the neck
Of the Weaving-maiden,
That dwells in Heaven—
Oh! the lustre96 of the jewels
Flung across two valleys
From Aji-suki-taka-hiko-ne!
"To the side-pool—
The side-pool
Of the rocky stream
Whose narrows are crossed
By the country wenches
Afar from Heaven,
Come hither, come hither!
(The women are fair)
And spread across thy net
In the side-pool
Of the rocky stream."
Nihongi, trans. by W. G. Aston.
Two more Gods were sent to the Central Land of Reed-Plains, and these Gods were successful in their mission. They returned to Heaven with a favourable97 report, saying that all was now ready for the coming of the August Grandchild.
The Coming of the August Grandchild
Ama-terasu presented her grandson Ninigi, or Prince Rice-Ear-Ruddy-Plenty, with many gifts. She gave him precious stones from the mountain-steps of Heaven,[Pg 33] white crystal balls, and, most valuable gift of all, the divine sword that Susa-no-o had discovered in the serpent. She also gave him the star-mirror into which she had gazed when peeping out of her cave. Several deities accompanied Ninigi, including that lively maiden of mirth and dance Uzume, whose dancing, it will be remembered, so amused the Gods.
Ninigi and his companions had hardly broken through the clouds and arrived at the eight-forked road of Heaven, when they discovered, much to their alarm, a gigantic creature with large and brightly shining eyes. So formidable was his aspect that Ninigi and all his companions, except the merry and bewitching Uzume, started to turn back with intent to abandon their mission. But Uzume went up to the giant and demanded who it was that dared to impede98 their progress. The giant replied: "I am the Deity of the Field-paths. I come to pay my homage99 to Ninigi, and beg to have the honour to be his guide. Return to your master, O fair Uzume, and give him this message."
So Uzume returned and gave her message to the Gods, who had so ignominiously100 retreated. When they heard the good news they greatly rejoiced, burst once more through the clouds, rested on the Floating Bridge of Heaven, and finally reached the summit of Takachihi.
The August Grandchild, with the Deity of the Field-paths for guide, travelled from end to end of the kingdom over which he was to rule. When he had reached a particularly charming spot, he built a palace.
Ninigi was so pleased with the service the Deity of the Field-paths had rendered him that he gave that giant the merry Uzume to wife.
Ninigi, after having romantically rewarded his faithful guide, began to feel the stirring of love himself,[Pg 34] when one day, while walking along the shore, he saw an extremely lovely maiden. "Who are you, most beautiful lady?" inquired Ninigi. She replied: "I am the daughter of the Great-Mountain-Possessor. My name is Ko-no-Hana, the Princess who makes the Flowers of the Trees to Blossom."
Ninigi fell in love with Ko-no-Hana. He went with all haste to her father, Oho-yama, and begged that he would favour him with his daughter's hand.
Oho-yama had an elder daughter, Iha-naga, Princess Long-as-the-Rocks. As her name implies, she was not at all beautiful; but her father desired that Ninigi's children should have life as eternal as the life of rocks. He therefore presented both his daughters to Ninigi, expressing the hope that the suitor's choice would fall upon Iha-naga. Just as Cinderella, and not her ugly sisters, is dear to children of our own country, so did Ninigi remain true to his choice, and would not even look upon Iha-naga. This neglect made Princess Long-as-the-Rocks extremely angry. She cried out, with more vehemence101 than modesty102: "Had you chosen me, you and your children would have lived long in the land. Now that you have chosen my sister, you and yours will perish as quickly as the blossom of trees, as quickly as the bloom on my sister's cheek."
However, Ninigi and Ko-no-Hana lived happily together for some time; but one day jealousy103 came to Ninigi and robbed him of his peace of mind. He had no cause to be jealous, and Ko-no-Hana much resented his treatment. She retired104 to a little wooden hut, and set it on fire. From the flames came three baby boys. We need only concern ourselves with two of them—Hoderi ("Fire-shine") and Hoori ("Fire-fade"). Hoori, as we shall see later on, was the grandfather of the first Mikado of Japan.
Hoori and the Sea God's Daughter.
[Pg 35]
In the Palace of the Sea God
Hoderi was a great fisherman, while his younger brother, Hoori, was an accomplished hunter. One day they exclaimed: "Let us for a trial exchange gifts." This they did, but the elder brother, who could catch fish to some purpose, came home without any spoil when he went a-hunting. He therefore returned the bow and arrows, and asked his younger brother for the fish-hook. Now it so happened that Hoori had lost his brother's fish-hook. The generous offer of a new hook to take the place of the old one was scornfully refused. He also refused to accept a heaped-up tray of fish-hooks. To this offer the elder brother replied: "These are not my old fish-hook: though they are many, I will not take them."
Now Hoori was sore troubled by his brother's harshness, so he went down to the sea-shore and there gave way to his grief. A kind old man by the name of Shiko-tsutsu no Oji ("Salt-sea-elder") said: "Why dost thou grieve here?" When the sad tale was told, the old man replied: "Grieve no more. I will arrange this matter for thee."
True to his word, the old man made a basket, set Hoori in it, and then sank it in the sea. After descending105 deep down in the water Hoori came to a pleasant strand106 rich with all manner of fantastic seaweed. Here he abandoned the basket and eventually arrived at the Palace of the Sea God.
Now this palace was extremely imposing107. It had battlements and turrets108 and stately towers. A well stood at the gate, and over the well there was a cassia-tree. Here Hoori loitered in the pleasant shade. He had not stood there long before a beautiful woman appeared. As she was about to draw water, she raised[Pg 36] her eyes, saw the stranger, and immediately returned, with much alarm, to tell her mother and father what she had seen.
The God of the Sea, when he had heard the news, "prepared an eightfold cushion" and led the stranger in, asking his visitor why he had been honoured by his presence. When Hoori explained the sad loss of his brother's fish-hook the Sea God assembled all the fishes of his kingdom, "broad of fin2 and narrow of fin." And when the thousands upon thousands of fishes were assembled, the Sea God asked them if they knew anything about the missing fish-hook. "We know not," answered the fishes. "Only the Red-woman (the tai) has had a sore mouth for some time past, and has not come." She was accordingly summoned, and on her mouth being opened the lost fish-hook was discovered.
Hoori then took to wife the Sea God's daughter, Toyo-tama ("Rich-jewel"), and they dwelt together in the palace under the sea. For three years all went well, but after a time Hoori hungered for a sight of his own country, and possibly he may have remembered that he had yet to restore the fish-hook to his elder brother. These not unnatural109 feelings troubled the heart of the loving Toyo-tama, and she went to her father and told him of her sorrow. But the Sea God, who was always urbane110 and courteous111, in no way resented his son-in-law's behaviour. On the contrary he gave him the fish-hook, saying: "When thou givest this fish-hook to thy elder brother, before giving it to him, call to it secretly, and say, 'A poor hook!'" He also presented Hoori with the Jewel of the Flowing Tide and the Jewel of the Ebbing113 Tide, saying: "If thou dost dip the Tide-flowing Jewel, the tide will suddenly flow, and therewithal thou shalt drown thine[Pg 37] elder brother. But in case thy elder brother should repent114 and beg forgiveness, if, on the contrary, thou dip the Tide-ebbing Jewel, the tide will spontaneously ebb112, and therewithal thou shalt save him. If thou harass115 him in this way thy elder brother will of his own accord render submission116."
Just before Hoori was about to depart his wife came to him and told him that she was soon to give him a child. Said she: "On a day when the winds and waves are raging I will surely come forth to the seashore. Build for me a house, and await me there."
Hoderi and Hoori Reconciled
When Hoori reached his own home he found his elder brother, who admitted his offence and begged for forgiveness, which was readily granted.
Toyo-tama and her younger sister bravely confronted the winds and waves, and came to the sea-shore. There Hoori had built a hut roofed with cormorant117 feathers, and there in due season she gave birth to a son. When Toyo-tama had blessed her lord with offspring, she turned into a dragon and slipped back into the sea. Hoori's son married his aunt, and was the father of four children, one of whom was Kamu-Yamato-Iware-Biko, who is said to have been the first human Emperor of Japan, and is now known as Jimmu Tennō.
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mythology
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| n.神话，神话学，神话集 | |
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fin
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| n.鳍；(飞机的)安定翼 | |
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chaotic
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| adj.混沌的，一片混乱的，一团糟的 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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determined
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| adj.坚定的；有决心的 | |
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descended
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| a.为...后裔的，出身于...的 | |
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precluded
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| v.阻止( preclude的过去式和过去分词 )；排除；妨碍；使…行不通 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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effulgence
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| n.光辉 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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consort
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| v.相伴；结交 | |
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lamenting
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| adj.悲伤的，悲哀的v.（为…）哀悼，痛哭，悲伤( lament的现在分词 ) | |
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swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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19
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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luscious
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| adj.美味的；芬芳的；肉感的，引与性欲的 | |
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plaintive
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| adj.可怜的，伤心的 | |
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conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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copious
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| adj.丰富的，大量的 | |
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24
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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25
abode
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| n.住处，住所 | |
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26
concealment
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| n.隐藏, 掩盖，隐瞒 | |
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27
undesirable
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| adj.不受欢迎的，不良的，不合意的，讨厌的；n.不受欢迎的人，不良分子 | |
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28
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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29
wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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30
wither
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| vt.使凋谢，使衰退，(用眼神气势等)使畏缩；vi.枯萎，衰退，消亡 | |
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31
banish
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| vt.放逐，驱逐；消除，排除 | |
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32
apparently
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| adv.显然地；表面上，似乎 | |
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33
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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34
commotion
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| n.骚动，动乱 | |
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35
groaned
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| v.呻吟( groan的过去式和过去分词 )；发牢骚；抱怨；受苦 | |
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36
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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37
warfare
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| n.战争(状态)；斗争；冲突 | |
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38
slung
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| 抛( sling的过去式和过去分词 )； 吊挂； 遣送； 押往 | |
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39
recoil
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| vi.退却，退缩，畏缩 | |
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40
brandished
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| v.挥舞( brandish的过去式和过去分词 )；炫耀 | |
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41
sufficiently
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| adv.足够地，充分地 | |
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42
penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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43
obedience
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| n.服从，顺从 | |
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44
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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45
piety
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| n.虔诚，虔敬 | |
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46
sincerity
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| n.真诚，诚意；真实 | |
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47
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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48
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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49
flayed
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| v.痛打( flay的过去式和过去分词 )；把…打得皮开肉绽；剥（通常指动物）的皮；严厉批评 | |
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50
gathering
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| n.集会，聚会，聚集 | |
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51
seclusion
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| n.隐遁，隔离 | |
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52
catastrophe
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| n.大灾难，大祸 | |
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53
myriad
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| adj.无数的；n.无数，极大数量 | |
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54
myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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55
sundry
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| adj.各式各样的，种种的 | |
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56
bellows
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| n.风箱；发出吼叫声，咆哮（尤指因痛苦）( bellow的名词复数 )；（愤怒地）说出（某事），大叫v.发出吼叫声，咆哮（尤指因痛苦）( bellow的第三人称单数 )；（愤怒地）说出（某事），大叫 | |
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57
concealed
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| a.隐藏的，隐蔽的 | |
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58
prelude
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| n.序言，前兆，序曲 | |
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proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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forth
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| adv.向前；向外，往外 | |
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62
chastised
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| v.严惩（某人）（尤指责打）( chastise的过去式 ) | |
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63
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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64
dwelling
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| n.住宅，住所，寓所 | |
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65
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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66
mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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67
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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68
knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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withdrawal
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| n.取回，提款；撤退，撤军；收回，撤销 | |
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permanently
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| adv.永恒地，永久地，固定不变地 | |
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72
awakens
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| v.（使）醒( awaken的第三人称单数 )；（使）觉醒；弄醒；（使）意识到 | |
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73
caressed
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| 爱抚或抚摸…( caress的过去式和过去分词 ) | |
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74
lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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75
formerly
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| adv.从前，以前 | |
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76
devoured
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| 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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77
recital
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| n.朗诵，独奏会，独唱会 | |
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78
slay
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| v.杀死，宰杀，杀戮 | |
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79
brew
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| v.酿造，调制 | |
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80
lumbering
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| n.采伐林木 | |
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81
tempting
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| a.诱人的, 吸引人的 | |
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82
beverage
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| n.(水，酒等之外的)饮料 | |
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83
notched
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| a.有凹口的，有缺口的 | |
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84
spouses
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| n.配偶，夫或妻( spouse的名词复数 ) | |
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85
disturbances
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| n.骚乱( disturbance的名词复数 )；打扰；困扰；障碍 | |
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86
swarm
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| n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入 | |
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87
consultation
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| n.咨询；商量；商议；会议 | |
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88
envoy
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| n.使节，使者，代表，公使 | |
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89
ascertain
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| vt.发现，确定，查明，弄清 | |
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90
hurled
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| v.猛投，用力掷( hurl的过去式和过去分词 )；大声叫骂 | |
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91
vengeance
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| n.报复，报仇，复仇 | |
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92
lamentation
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| n.悲叹，哀悼 | |
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93
dirges
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| n.挽歌( dirge的名词复数 )；忧伤的歌，哀歌 | |
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94
effulgent
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| adj.光辉的；灿烂的 | |
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95
illuminated
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| adj.被照明的；受启迪的 | |
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96
lustre
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| n.光亮，光泽；荣誉 | |
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97
favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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98
impede
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| v.妨碍，阻碍，阻止 | |
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99
homage
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| n.尊敬，敬意，崇敬 | |
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100
ignominiously
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| adv.耻辱地，屈辱地，丢脸地 | |
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101
vehemence
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| n.热切；激烈；愤怒 | |
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102
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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103
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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104
retired
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| adj.隐退的，退休的，退役的 | |
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105
descending
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| n. 下行 adj. 下降的 | |
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106
strand
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| vt.使（船）搁浅，使（某人）困于（某地） | |
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107
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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108
turrets
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| （六角）转台( turret的名词复数 )； （战舰和坦克等上的）转动炮塔； （摄影机等上的）镜头转台； （旧时攻城用的）塔车 | |
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109
unnatural
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| adj.不自然的；反常的 | |
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110
urbane
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| adj.温文尔雅的，懂礼的 | |
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111
courteous
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| adj.彬彬有礼的，客气的 | |
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112
ebb
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| vi.衰退，减退；n.处于低潮，处于衰退状态 | |
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113
ebbing
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| （指潮水）退( ebb的现在分词 )； 落； 减少； 衰落 | |
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114
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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115
harass
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| vt.使烦恼，折磨，骚扰 | |
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116
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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117
cormorant
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| n.鸬鹚，贪婪的人 | |
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