rank of a god or goddess, for Semiramis was originally very real indeed. A column discovered in 1909 describes her as "a woman of the palace of Samsi-rammon, King of the World, King of Assyria, King of the Four Quarters of the World." This dedication indicates that Semiramis, or, to give her her Assyrian title, Sammuramat, evidently possessed an immense influence over her husband, Samsi-rammon, and that perhaps as queen-mother that influence lasted for more than one reign, so that the legend that after a regency of forty-two years she delivered up the kingdom to her son, Ninyas, may have some foundation in fact. She seems to have made war against the Medes and Chaldeans. The story that on relinquishing her power she turned into a dove and disappeared may mean that her name, Sammuramat, was easily connected with the Assyrian summat, the word for 'dove'; and for a person of her subsequent legendary fame the mythical connexion with Ishtar is easily accounted for.
The Second Assyrian Empire
What is known as the Second Assyrian Empire commenced with the reign of Tiglath-pileser III, who organized a great scheme of provincial government. This plan appears to have been the first forecast of the feudal system, for each province paid a fixed tribute and provided a military contingent.
Great efforts were made to render the army as irresistible as possible with the object of imposing an Assyrian supremacy upon the entire known world. Tiglath overran Armenia, defeated the Medes and Hittites, seized the seaports of Phœnicia and the trade routes connecting them with the centres of Assyrian commerce, and finally conquered Babylon, where in 729 B.C. he was invested with the sovereignty of 'Asia.' Two years later he died, but his successor, Shalmaneser IV, carried on the policy he had initiated. He had, however, only five years of life in which to do so, for at the end of that period the usurping general Sargon, who laid claim to be a descendant of Sargon the Great of Akkad, seized the royal power of Babylon. He was murdered in 705 B.C., and his son Sennacherib, of Biblical fame, appears to have been unable to carry on affairs with the prudence or ability of his father. He outraged the religious feelings of the people by razing to the ground the city of Babylon, because of the revolt of the citizens. The campaign he made against Hezekiah, King of Judah, was marked by a complete failure. Hezekiah had allied himself with the Philistine princes of Ascalon and Ekron, but when he saw his Egyptian allies beaten at the battle of Eltekeh he endeavoured to buy off the invaders by numerous presents, though without success. The wonderful deliverance of Jerusalem from the forces of Sennacherib, recorded in Scripture, and sung by Byron in his Hebrew Melodies, appears to have a good foundation in fact. It seems that the Assyrian army was attacked and almost decimated by plague, which obliged Sennacherib to return to Nineveh, but it is not likely that the phenomenon occurred in the watch of a night. Sennacherib was eventually murdered by his two sons, who, the deed accomplished, fled to Armenia. Of all the Assyrian monarchs he was perhaps the most pompous and the least fitted to rule. The great palace at Nineveh and the great wall of that city, eight miles in circumference, were built at his command.
Sennacherib receiving Tribute From the Palace at Nineveh
His son and successor, Esar-haddon, initiated his reign by sending back the sacred image of Merodach to its shrine at Babylon, which city he restored. He was solemnly declared king in the restored temple of Merodach, and during his reign both Babylonia and Assyria enjoyed quiet and contentment. War with Egypt broke out in 670 B.C., and the Egyptians were thrice defeated with heavy loss. The Assyrians entered Memphis and instituted a protectorate over part of the country. Two years later Egypt revolted, and while marching to quell the outbreak Esar-haddon died on the road—his fate resembling that of Edward I, who died while on his way to overcome the Scottish people, then in rebellion against his usurpation.
Sardanapalus the Splendid
Esar-haddon was succeeded by Assur-bani-pal, known to Greek legend as Sardanapalus. How far the legendary description of him squares with the historical it is difficult to say. The former states that he was the last king of Assyria, and the thirtieth in succession from Ninyas. Effeminate and corrupt, he seems to have been a perfect example of the roi fainéant. The populace of the conquered provinces, disgusted with his extravagances, revolted, and an army led by Arbaces, satrap of Medea, and Belesys, a Babylonian priest, surrounded him in Nineveh and threatened his life. Sardanapalus, however, throwing off his sloth, made such a vigorous defence that for two years the issue was in doubt. The river Tigris at this juncture overflowed and undermined part of the city wall, thus permitting ingress to the hostile army. Sardanapalus, seeing that resistance was hopeless, collected his wives and treasures in his palace and then set it on fire, so that all perished.
The Death of Sardanapalus.
It is a strange coincidence that the fate which legend ascribes to Sardanapalus was probably that which really overtook the brother of Assur-bani-pal, Samas-sum-yukin. It is likely that the self-immolation of Sardanapalus is merely a legendary statement of a rite well known to Semitic religion, which was practised at Tarsus down to the time of Dio Chrysostom, and the memory of which survives in other Greek legends, especially those of Heracles-Melcarth and Queen Dido. At Tarsus an annual festival was held and a pyre erected upon which the local Heracles or Baal was burned in effigy. This annual commemoration of the death of the god in fire probably had its origin in the older rite in which an actual man or sacred animal was burned as representing the deity. The Golden Bough1 contains an instructive passage concerning the myth of Sardanapalus. Sir James Frazer writes: "There seems to be no doubt that the name Sardanapalus is only the Greek way of representing Ashurbanapal, the name of the greatest and nearly the last King of Assyria. But the records of the real monarch which have come to light within recent years give little support to the fables that attached to his name in classical tradition. For they prove that, far from being the effeminate weakling he seemed to the Greeks of a later age, he was a warlike and enlightened monarch, who carried the arms of Assyria to distant lands and fostered at home the growth of science and letters. Still, though the historical reality of King Ashurbanapal is as well attested as that of Alexander or Charlemagne, it would be no wonder if myths gathered, like clouds, around the great figure that loomed large in the stormy sunset of Assyrian glory. Now the two features that stand out most prominently in the legends of Sardanapalus are his extravagant debauchery and his violent death in the flames of a great pyre, on which he burned himself and his concubines to save them from falling into the hands of his victorious enemies. It is said that the womanish king, with painted face and arrayed in female attire, passed his days in the seclusion of the harem, spinning purple wool among his concubines and wallowing in sensual delights; and that in the epitaph which he caused to be carved on his tomb he recorded that all the days of his life he ate and drank and toyed, remembering that life is short and full of trouble, that fortune is uncertain, and that others would soon enjoy the good things which he must leave behind. These traits bear little resemblance to the portrait of Ashurbanapal either in life or death; for after a brilliant career of conquest the Assyrian king died in old age, at the height of human ambition, with peace at home and triumph abroad, the admiration of his subjects and the terror of his foes. But if the traditional characteristics of Sardanapalus harmonize but ill with what we know of the real monarch of that name, they fit well enough with all that we know or can conjecture of the mock kings who led a short life and a merry during the revelry of the Sacæa, the Asiatic equivalent of the Saturnalia. We can hardly doubt that for the most part such men, with death staring them in the face at the end of a few days, sought to drown care and deaden fear by plunging madly into all the fleeting joys that still offered themselves under the sun. When their brief pleasures and sharp sufferings were over, and their bones or ashes mingled with the dust, what more natural that on their tomb—those mounds in which the people saw, not untruly, the graves of the lovers of Semiramis—there should be carved some such lines as those which tradition placed in the mouth of the great Assyrian king, to remind the heedless passer-by of the shortness
