Amenophis III, son of Tahutmes IV and Maut-a-mua, was, we judge, an attractive youth. He had a fine presence, an agreeable expression and an amiable6 and generous disposition7, while his love story holds more of romance than usually[158] falls to the lot of kings or queens. He is credited with a number of wives or less reputable connections. Perhaps they included the errors of the “sowing of wild oats,” and at any rate seem to have been relegated8 to or kept in the background by a devoted affection for the lady who became pre-eminently his legal wife. These various wives are given as a sister and two daughters of Kalima-Sin, King of Karaduniyash, and a sister and daughter of Tushratta, King of Mittani, none of whom, it is said, were acknowledged queen of Egypt, while other records seem to imply that Queen Tyi was the daughter of Tushratta of Dushratta, King of Mittanni. A letter to Babylon seems to show that Amenophis III had married a Babylonish princess, and that her brother, Kali-masin, was not satisfied about her safety, but was reassured9 by Amenophis. A match between another princess of that country and the Egyptian sovereign seems to have failed for lack of sufficient gold on the lady’s part. Wars also interfered10 with connubial11 arrangements.
Another account says that Amenophis III haughtily12 refused when the King of Mesopotamia, Kalima-Sin, wished to marry one of the Egyptian princesses, saying that the daughter of the king of the Land of Egypt had never been given to a “nobody.” This, of course, occurred later, if at all, and it seems not quite reasonable that the king himself should take a princess as his wife from the same family to which he refused his daughter. The sovereign of great Egypt evidently viewed with contempt the claims of these petty princes[159] to be considered in any way his equal. Yet one letter in the collection found at Tel-el-Amarna shows that Tahutmes III, Tahutmes IV and Amenophis IV all married Mitannian princesses. After such a lapse of time and among conflicting statements it is hard to arrive at the absolute facts, but as our present concern is chiefly with Queen Tyi it matters the less. She alone of these various ladies has a distinct personality and takes a prominent place.
Hunting was, with Amenophis III, a passion, the hunting of the lion a royal sport, for the sake of which he journeyed far and no doubt underwent many enforced privations. It must have been in the heyday13 of youth and manly14 vigor15 that, on one of his long expeditions, he encountered the foreign princess who at once won his heart and probably reciprocated16 to a more than ordinary degree the affection she inspired. Spite of the rather unattractive effigies17 which bear her name, we must believe that she was beautiful and winning, since for her sake he cast aside the so frequent custom of marriage with a sister or some home dignitary and invited her to share his throne.
Probably then, or later, the queen participated in the favorite amusement of her husband, not wanting in courage for the perils18 or hardships involved, nor did she shrink as a more sensitive female of later times might have done from what was painful, cruel or revolting in the death throes of the mighty19 beast.
Scarabs, so often used by the Egyptians to record[160] events which they considered of importance, have been found, bearing such inscriptions21 as this: “Amenhotep, prince of Thebes, giver of life, and royal spouse22 Thi. In respect of lions, brought Majesty23 his from shooting his own, beginning from year first to year tenth, lions fierce 102.”
These scarabs, giving the names of gods, kings and singers are often most valuable in filling gaps in other records. The most frequently found are those of Tahutmes III, of which there are a number in the Metropolitan24 Museum in New York; Amenophis III, Seti I and Rameses II, and they are inscribed25 with the names of kings from Mena to the Roman Emperor Antoninus. Hence on those known to be of a particular period and found with the royal mummies, the name of much earlier kings are frequently traced. Scarabs were copied by the Phoenicians and are imitated in these modern times in Egypt. The work, at first very clumsy, has gradually become better executed, while the real ones have, of course, grown dearer as well as rarer.
A brief enumeration26 of some of the scarabs relating to these periods to be seen in the New York Museum may not be without interest. One of Tahutmes or Thothmes III has the figure of the god Bes in the centre, flanked by cartouches of the king a winged scarab below and obscure ornamentation above. The color of the composition of which it is made a faded reddish brown. Another of soft blue stone or paste has the pre-nomen of the same king called “subduer of foreigners in all lands.” One of green porcelain27, beautifully[161] executed, shows a squatting28 figure with extended arms, upholding the divine boat, and above, the pre-nomen of King Thothmes. Inscriptions are “the good god” and “lord of both lands,” while the ankh, or life sign, is both behind the body and attached to the knees. On another of grey composition, above a horse, chariot and charioteer, is the pre-nomen of the king, in a cartouch, with the ends reversed. A bead29 or seal of hard, green stone has on the one side the pre-nomen of Thothmes III, with the Tet sign below, each flanked by uraei, and on the reverse a Hathor-headed sistrum also flanked by uraei. A cartouch of Amenophis III and the symbol of “truth” is on a scarab of green and brown pottery30. Another has “Praise of Amenophis III.” His cartouch and “lord of might” is on one of green pottery, while a scarab in grey composition, beautifully executed bears the pre-nomen of the king on both sides, with a winged beetle31 and disk flanked by uraei and a human headed sphinx with the words, “Living god Tum.” Most interesting of all, however, in connection with the present chapter, is a green pottery scaraboid, symbolic32 eye, bearing the words “The royal wife Tii,” wife of Amenohotep III.
Melville has graphically33 described the setting forth34 of a royal hunt, in another ancient kingdom, which, in some particulars at least, may reproduce the Egyptian pageant35. “A queen and all her glittering train defiled36 from the lofty porches of Babylon the Great, with tramp of horses and ring of bridle37, with steady footfalls of warriors38, curled, bearded, erect39 and formidable, with ponderous[162] tread of stately elephants, gorgeous in trappings of scarlet40, pearl and gold, with stealthy gait of meek-eyed camels, plodding41 patient with their burdens in the rear. Scouring42 into the waste before that jewelled troop of wild asses43 bruised44 and broke the shoots of wormwood beneath their flying hoofs45, till the hot air was laden46 with an aromatic47 smell, the ostrich48 spread her scant49 and tufted wings to scud50 before the wind, tall, swift, ungainly, in a cloud of yellow dust; the fleet gazelle, with beating heart and head, tucked back, sprang forward like an arrow from the bow, never to pause nor stint51 in her terror-stricken flight, till man and horse, game and hunter were left hopelessly behind—far down beyond the unbroken level of the horizon. But the monarch52 of the desert, the grim and lordly lion, sought no refuge in flight, accepted no compromise of retreat. Driven from his covert53 he might move slowly and sullenly54 away, but it was to turn in savage55 wrath56 on the eager horseman who approached too near, or the daring archer57 who ventured to bend his bow within point-blank distance of such an enemy. Nevertheless, even the fiercest of their kind must yield before man, the conqueror58 of beasts, before woman, the conqueror of man, and on the shaft59 which drank his life blood and transfixed the lion from side to side was graven the royal tiara of a monarch’s mate.”
Amid such scenes sped the wooing, and no doubt in later years passed many exciting hours. Amenophis or Amenhotep III reared young lions as pets, and also presented live ones as gifts to[163] the temples, estimating them as of great value, though we may wonder in what special manner they could be of profit, service or pleasure there.
The pictures of Queen Tyi, or Tai, in the tombs of the Queens, near Thebes, and in other places, copied by Champollion and Rosellini show her with blue eyes, a skin of pinkish hue60, like a Northern maiden61, and a pleasing expression. Many of the queens were buried in a valley behind the temple of Medinet Haboo at Thebes others were laid beside their lords. Tyi, as has been said, was considered by some to be the daughter of a Mesopotamian, Asiatic, Dashratta or Tushratta, king of Mitanni, Maten of the hieroglyphics62. Other authorities, from cuneiform tablets found at Tel-el-amarna, give her paternity as that of a sister of or daughter of Kalimma Sin, king of Koraduniyash, probably a county northeast of Syria. Kings and queens of Babylon claimed Amenophis III as a new kinsman63, perhaps as the result of this marriage.
Scarabs were engraved64 in honor of the union and part of a scarab gives the record “Amenhetep, prince of Thebes, giver of life and royal spouse mighty lady Thi, living one—the name of father her (was) Tuaa or Juaa, the name of mother her (was) Thuau, the wife to wit of the king powerful. Frontier his South is as far as Kerei, land of Nubia, frontier North is as far as Netharina (Mesopotamia).” Part of another reads, “A wonderful thing they brought to Majesty his, life, strength, health, the daughter of the prince of[164] Mesopotamia, Sotharna. Kirkipa and the chiefs of women her 300 + 10 + 7.” The mummies of her parents have been recently found.
Many of these scarabs are preserved in the Museums of Gizeh, Berlin and other places. An enamelled vase in different colors in the Gizeh Museum also bears the name of Amenophis III and Tyi, a potsherd, in one of the older museums gives the coronation date of Amenophis III as “the 13th day of the month Epiphi,” said to correspond in part to our April and May, which, without this otherwise valueless fragment we might perhaps never have known.
Queen Tyi was attended as the scarab notes, by three hundred and seventeen women, which would of course imply a force of male protectors as well. A very precious bride. This may recall the story in the Talmud about Abraham, who on approaching Egypt locked Sarah in a chest to hide her dangerous beauty. The custom officers asked if he carried clothes. He answered, “I will pay for clothes.” Then they raised their demand, “Thou carriest gold?” To this he also agreed and further to the price of the finest silks and precious stones. Finding they could name nothing of greater value than he held his treasure they at last insisted that he should open the box and the tale ends “the whole of Egypt was illuminated65 with the lustre66 of Sarah’s beauty.” Whether Queen Tyi’s beauty thus surprised and delighted the people of her new home we can only surmise67, but at least she was deemed precious enough to be well served and guarded.
[165]
So the bond was sealed between the royal lovers and away from her own land journeyed the newly elected queen. A woman with a fair face and figure, a heart keenly responsive to human affections, with a deep-seated faith in the religion of her fore-fathers, worshippers of the sun, and, perhaps even at that early period, a quiet determination that she would win her husband and his people from what she must have deemed the error of their ways, their worship of so many gods under the form of beasts and birds, introduce a purer, simpler religion among them. Something of the spirit of Joan of Arc may have animated68 her; something of the religious fervor69 of an Ursula and her eleven thousand virgins70 (or was it only eleven martyrs71, the M being mistaken for a thousand?) as the one girded herself for battle and the other took up her pious72 pilgrimage.
We know less of the formalities necessary for the conclusion of a royal marriage among the Egyptians than we do of their funeral rites73 and ceremonies. The latter as ushering74 them into a new and higher existence were deemed the more important and of greater concern to both the present generation and to posterity75, especially the latter, and its records and momentoes tell the story a thousand times, but we may take for granted that many observances, both civil and religious, marked the union of man and woman, in particular those of nobles and kings. Some authorities have questioned Queen Tyi’s claim to royal birth, but the retinue77 of attendants and servants that[166] accompanied her leave little doubt that she was a princess of note.
This bridal train may recall another of later times, that of Henrietta Maria of France, as she journeyed to meet her future husband, Charles I of England. She, too, was attended by a large retinue: she, too, held strongly a different faith and more or less, on that account, awakened78 the prejudices of her new subjects, and she, too, was involved in a revolution, partly religious in character. But here the parallel ends, for the one remained in possession of her power, while the other was driven from her throne and became an exile.
Perhaps the new queen was taken at once to her palace, the remains79 of which were discovered by Greaut at Malgata, and which, after being pillaged80, were subsequently excavated81 by Newberry and Titus. Or she may have watched its erection with interest, after her arrival. The original edifice82 is thus described by those who have made a careful study of the fragmentary remains. “The plan of the palace seems to have been quite similar to that of the palace which Amenophis IV erected83 for himself in Tel-el-Amarna, and which was several years ago explored by Petrie. In the palace of Amenophis III the rooms were likewise adorned84 by beautifully decorated stucco floors, and the roof were supported by columns. The walls were embellished85 with stucco work, the representations, in part, setting forth every-day life. In addition to staterooms, working rooms, the kitchen with its storage closets, a faience factory,[167] in which the different amulets86 and ornaments87 were made, can be distinguished88. Not far from the palace was found an altar, built of tile, and at one time probably wainscotted with slabs89 of stone. It was quite similar to the one in the temple of Deir-el-Bahri, and this one was certainly dedicated90 to the sun-god. As the altars of ancient Israel most likely also had a similar form, these remains of the old Egyptian cultus have an especial Biblical interest.” The columns of the great temple and likely of the palace also, were sculptured to resemble the buds of the lotus, sometimes called the Egyptian immortelle, which might also be called the national flower, so highly was it regarded and so constantly was it used as a model for architectural designs.
That the foreign daughter-in-law was kindly91 received by Queen Maut-a-mua we may well believe from the harmony which seemed to exist between them later and the union of their two statues with that of Amenophis III; while in her turn Queen Tyi, when she occupied the same position, extended a like friendly affection to her son’s wife.
The influence of the new queen was soon perceived in the institution, by the king, of a religious festival in honor of the sun’s disk. Many of the people may have been charmed to have anything like another holiday, with its attendant pageants92 and observances, added to their list, but there can be little doubt that it awakened the suspicion of the priests, who jealously guarded the ancient faith and beheld93 with disfavor anything[168] that might involve less devotion to the numerous gods which they worshipped and of whose interests they were the guardians94, and any change that might minimize their influence or deplete95 the resources in the treasuries96 of the temples.
Queen Tyi seems not to have been popular. She was a foreigner, which in itself often awakens97 an antagonistic98 feeling, amusingly illustrated99 in the story of the English laborer100 who when told that a passer by was a stranger exclaimed, “Eave alf a brick at im’.” She held a different faith and in all probability the priests with a consciousness of her latent or expressed views and principles used their great influence quietly to set the people against her and this dislike was transferred to her son.
But to her husband she was ever a first consideration. The records give an account of an enterprise which he early undertook for her pleasure. This was the construction of a large artificial lake on which she might sail or row at will. Again the scarabs chronicle this tribute of connubial tenderness, and again we see the queen’s religious views considered. It begins as usual with an ascription to the gods. “Under the majesty of Horus the golden, mighty of valor101, full power, diademed102 with law (lord of the North and South) establisher of laws, pacifier of the two lands. Horus, the golden, mighty of valor, smiter103 of foreign lands. Ordered majesty his the oaking of a lake for the royal spouse, mighty lady Thi. Length its (was) cubits 3000-6000, breadth its cubits 600. Made majesty his festival of the entrance[169] of the waters on month third of sowing day sixteenth. Sailed majesty in his boat ‘Atenneferu’ ‘Disk of beauties’ or ‘the most beautiful disk.’” He sailed across to inaugurate the opening and perhaps to show her that all was safe and well and then doubtless the queen held sway over it, permitting only such as she chose to share the pleasure with her and perhaps making it a mark of special favor when she did so. The Egyptians held many of their religious festivals on the Nile and this lake may have been specially76 devoted to such religious observances as the queen wished to hold in honor of the celestial104 god whom she worshipped. The place selected for this feat105 of engineering skill was near the town of Tarucha.
The remains of a beautiful temple at Sideruga, built by Amenophis III to or for Queen Tyi, have also been found and an inscription20 says Amenhotep “made his monuments for the great and mighty heiress, the mistress of all lands, Tyi.” A group of the king and Tyi is in the Summa collection and an inscription reads: “Amen’nekht, princess, prays with her mother before Amenhotep III, because he praises her beautiful face and honors her beauty.” A Usheti box in the Berlin Museum bears the name of Tyi and the monuments of her are numerous. She is by the colossi of her husband and appears with him in official scenes at Saleb. The figure sculptured in the tomb of Huy at Tel-el-Amarna, on a scarab, etc., is shown seated; her name alone appears in a quarry106 at the same place, after her husband’s[170] death. And her parents are named as Yoman and Thuaa.
The additions made by Amenophis III to the long list of Egyptian temples are among the most noted107. He built the oldest part of the Serapeum at Sakkarah, the temple of Amen-Ra at Karnak and also at Luxor a sanctuary108 with surrounding chambers109, a pro-naos or hall with four columns, and another large court (which was evidently used afterwards as a place of worship by the early Christians), and a noble hypostycle court with four rows of lofty columns bearing the lotus capital. At the end nearest the sanctuary on either side are double rows of the same columns, then a huge pilon, and in front of all, a noble avenue of fourteen still more massive and lofty columns bearing the lotus-flower capital. This avenue with the usual pylon110 appears to have completed the Temple of Amenophis III. About 1600 B. C. is the date sometimes set for this work. An avenue of Sphinxes connected the two temples. The temple of Mut at Karnak was Amenophis’ special work. At el Kab there is also a beautiful little temple or chapel111 built by him containing various pictures of the king making offerings to the gods, etc. Other works might be named as well as the grand statues already referred to.
As devoted as was Amenophis III to the god Amen, on whose temples he lavished112 gifts and to whom he paid special honors, so antagonistic was his son and successor to the same deity113. May it chance that as the mother taught and[171] impressed upon the youthful minds of her children her own religious ideas, so the father especially in the case of this son, forced them to acts of worship to the many gods of Egypt which revolted them and in the end served only to drive them the further from the old faith. Such is the perversity114 of human nature that the very means taken to win assent115 to any proposition or principle are often those which have most influence in causing the pendulum116 of thought and opinion to swing to the opposite extreme.
It is said that the striking change in the physiognomy and ideal type of the upper classes in the latter part of the Eighteenth Dynasty points to strong foreign infusion117. The bold, active faces of earlier times are replaced by sweetness and delicacy118, a gentle smile and small, gracefully119 curved nose, this is characteristic of the time of Amenophis III.
The life of King Amenophis was an active one, less warlike than most of his predecessors120, but leaving behind many memorials. It is possible that his long and doubtless exposing hunting expeditions may have had a bad effect upon him, for it was still in his prime probably that his life ended and his wife seems long to have survived him. His reign, however, covers a lengthy121 period, thirty-six years, but he, owing to his father’s early death, ascended122 the throne in youth. So, in the quaint123 and beautiful language of Scripture124, Amenophis III “slept with his fathers,” and Amenophis IV reigned125 in his stead.
The tomb of Amenophis III, discovered by the[172] French Expedition, is in the West Valley of the Tombs of the Kings. Here also his father and many other Egyptian sovereigns were buried. On the rocky walls are representations of the king and the gods, some of which were only partially126 completed. Amenophis III stands out an attractive personality among the long list of Egyptian kings. We cannot doubt that he was mourned by many, especially by the love of his youth and later years, Queen Tyi. Henceforth her life was bound up with that of her eldest127 son. She and Amenophis III had, some say two, some say four sons, and four or five daughters. The eldest son, who changed his name, was first called Amenophis IV and his next brother, Tahutmes, after the grandfather or other ancestor of that name. The daughters were Isis, Heot-mi-hib Satamon, of whom some memorials remain, and some say Beckaten, youngest and favorite, but who is elsewhere termed grand-daughter, rather than daughter, of Tyi.
That Queen Tyi was a faithful mother whose affectionate heart clung to her children as she had been a loving and devoted wife we cannot doubt. But her eldest son, the champion of her faith, the earnest disciple128 of her teachings, which had sunk into his heart and borne abundant fruit, must have been especially beloved. With him her after history is closely associated, and her influence is shown even more strongly than during the life of her husband and there is little question that to it is largely due the subsequent course of events. Amenophis III had deferred129 to her wishes and[173] shown special marks of favor to her religious views, but her son accepted them with his whole heart and spent his life in trying to make them the religion of his native land.
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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potent
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| adj.强有力的，有权势的；有效力的 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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obliterated
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| v.除去( obliterate的过去式和过去分词 )；涂去；擦掉；彻底破坏或毁灭 | |
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lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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relegated
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| v.使降级( relegate的过去式和过去分词 )；使降职；转移；把…归类 | |
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reassured
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| adj.使消除疑虑的；使放心的v.再保证，恢复信心( reassure的过去式和过去分词) | |
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interfered
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| v.干预( interfere的过去式和过去分词 )；调停；妨碍；干涉 | |
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connubial
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| adj.婚姻的，夫妇的 | |
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haughtily
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| adv. 傲慢地, 高傲地 | |
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heyday
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| n.全盛时期，青春期 | |
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manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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vigor
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| n.活力，精力，元气 | |
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reciprocated
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| v.报答，酬答( reciprocate的过去式和过去分词 )；（机器的部件）直线往复运动 | |
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effigies
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| n.（人的）雕像，模拟像，肖像( effigy的名词复数 ) | |
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perils
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| 极大危险( peril的名词复数 )； 危险的事（或环境） | |
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mighty
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| adj.强有力的；巨大的 | |
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inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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spouse
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| n.配偶(指夫或妻) | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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metropolitan
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| adj.大城市的，大都会的 | |
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inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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enumeration
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| n.计数，列举；细目；详表；点查 | |
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porcelain
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| n.瓷；adj.瓷的，瓷制的 | |
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squatting
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| v.像动物一样蹲下( squat的现在分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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bead
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| n.念珠；(pl.)珠子项链；水珠 | |
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pottery
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| n.陶器，陶器场 | |
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beetle
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| n.甲虫，近视眼的人 | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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graphically
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| adv.通过图表；生动地，轮廓分明地 | |
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forth
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| adv.向前；向外，往外 | |
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pageant
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| n.壮观的游行；露天历史剧 | |
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defiled
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| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
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bridle
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| n.笼头，束缚；vt.抑制，约束；动怒 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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41
plodding
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| a.proceeding in a slow or dull way | |
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42
scouring
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| 擦[洗]净，冲刷，洗涤 | |
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43
asses
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| n. 驴，愚蠢的人，臀部 adv. (常用作后置)用于贬损或骂人 | |
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44
bruised
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| [医]青肿的，瘀紫的 | |
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45
hoofs
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| n.（兽的）蹄，马蹄( hoof的名词复数 )v.（兽的）蹄，马蹄( hoof的第三人称单数 ) | |
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46
laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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47
aromatic
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| adj.芳香的，有香味的 | |
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48
ostrich
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| n.鸵鸟 | |
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49
scant
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| adj.不充分的，不足的；v.减缩，限制，忽略 | |
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50
scud
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| n.疾行；v.疾行 | |
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51
stint
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| v.节省，限制，停止；n.舍不得化，节约，限制；连续不断的一段时间从事某件事 | |
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52
monarch
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| n.帝王，君主，最高统治者 | |
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53
covert
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| adj.隐藏的；暗地里的 | |
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54
sullenly
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| 不高兴地，绷着脸，忧郁地 | |
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55
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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56
wrath
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| n.愤怒，愤慨，暴怒 | |
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57
archer
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| n.射手，弓箭手 | |
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58
conqueror
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| n.征服者，胜利者 | |
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59
shaft
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| n.(工具的)柄，杆状物 | |
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60
hue
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| n.色度；色调；样子 | |
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61
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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62
hieroglyphics
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| n.pl.象形文字 | |
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63
kinsman
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| n.男亲属 | |
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64
engraved
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| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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65
illuminated
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| adj.被照明的；受启迪的 | |
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66
lustre
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| n.光亮，光泽；荣誉 | |
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67
surmise
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| v./n.猜想，推测 | |
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68
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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69
fervor
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| n.热诚；热心；炽热 | |
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70
virgins
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| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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71
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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72
pious
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| adj.虔诚的；道貌岸然的 | |
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73
rites
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| 仪式，典礼( rite的名词复数 ) | |
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74
ushering
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| v.引，领，陪同( usher的现在分词 ) | |
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75
posterity
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| n.后裔，子孙，后代 | |
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76
specially
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| adv.特定地；特殊地；明确地 | |
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77
retinue
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| n.侍从；随员 | |
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78
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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79
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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80
pillaged
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| v.抢劫，掠夺( pillage的过去式和过去分词 ) | |
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81
excavated
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| v.挖掘( excavate的过去式和过去分词 )；开凿；挖出；发掘 | |
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82
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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83
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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84
adorned
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| [计]被修饰的 | |
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85
embellished
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| v.美化( embellish的过去式和过去分词 )；装饰；修饰；润色 | |
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86
amulets
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| n.护身符( amulet的名词复数 ) | |
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87
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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88
distinguished
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| adj.卓越的，杰出的，著名的 | |
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89
slabs
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| n.厚板，平板，厚片( slab的名词复数 )；厚胶片 | |
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90
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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91
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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92
pageants
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| n.盛装的游行( pageant的名词复数 )；穿古代服装的游行；再现历史场景的娱乐活动；盛会 | |
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93
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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94
guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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95
deplete
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| v.弄空，排除，减轻，减少...体液，放去...的血 | |
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96
treasuries
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| n.（政府的）财政部( treasury的名词复数 )；国库，金库 | |
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97
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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98
antagonistic
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| adj.敌对的 | |
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99
illustrated
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| adj. 有插图的，列举的 动词illustrate的过去式和过去分词 | |
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100
laborer
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| n.劳动者，劳工 | |
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101
valor
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| n.勇气，英勇 | |
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102
diademed
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103
smiter
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| 打击者 | |
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104
celestial
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| adj.天体的；天上的 | |
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105
feat
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| n.功绩；武艺，技艺；adj.灵巧的，漂亮的，合适的 | |
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106
quarry
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| n.采石场；v.采石；费力地找 | |
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107
noted
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| adj.著名的，知名的 | |
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108
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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109
chambers
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| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
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110
pylon
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| n.高压电线架，桥塔 | |
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111
chapel
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| n.小教堂，殡仪馆 | |
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112
lavished
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| v.过分给予，滥施( lavish的过去式和过去分词 ) | |
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113
deity
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| n.神，神性；被奉若神明的人(或物) | |
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114
perversity
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| n.任性；刚愎自用 | |
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115
assent
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| v.批准，认可；n.批准，认可 | |
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116
pendulum
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| n.摆，钟摆 | |
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117
infusion
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| n.灌输 | |
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118
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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119
gracefully
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| ad.大大方方地；优美地 | |
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120
predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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121
lengthy
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| adj.漫长的，冗长的 | |
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122
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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123
quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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124
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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125
reigned
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| vi.当政，统治（reign的过去式形式） | |
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126
partially
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| adv.部分地，从某些方面讲 | |
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127
eldest
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| adj.最年长的，最年老的 | |
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128
disciple
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| n.信徒，门徒，追随者 | |
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129
deferred
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| adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从 | |
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