The Historians' History of the World 01

“Of Semiramis some say this, and some set downe that, and amonge all other thinges this (as deserving a monument of sempeternall memorye) is recorded that shee was the moste bewtifull, the most amiable Lady and Queene throughout the universall worlde, albeit shee dyd litle regarde her fine proporcion, her excellent comlynesse, her angelicall grace: and had no respect to the trymming and decking of her body with gorgeous garments, and robes of royalty. It fortuned that this Semiramis, by reason of the rumor and fame of her surpassing beauty, was sent for into Assiria, that the king of that region might satisfie himselfe with the sight of her peerelesse majestie, before whose presence she came according to the tennor of the message.

“The King of Assiria, had no sooner cast his wanton eye upon her, but was forthwith inflamed with the fire of affection towardes her. After certaine circumstances over passed, she required of the King a rich rewarde, namely, a robe of estate, the government of Asia for five dayes continuaunce, and the absolute authorytie in all thinges that were done in the kingdome. Which peticion of the Queene was granted unto by the King, no deniall made to the contrary. In conclusion when she was set and established in the throne of majesty, and had gotten all things (without exception) in the gripes of her aspiryng minde she commanded the King to be slayne, whereby he was dispossessed of his dominion, and she presently thereupon enjoyed the scepter and crowne imperiall over Assiria universall.”d

REIGN OF NINYAS TO SARDANAPALUS

To complete our view of the classical traditions regarding Assyria, we must hear what Diodorus has to tell us of the successors of Semiramis. Comparison of his account with the lists of Assyrian monarchs, as now known to us, will show how greatly the perspective of Assyrian history was foreshortened as viewed by the classical eye, and how vague appeared the outline of the historical picture. Not even the names of the greatest of oriental monarchs were remembered, though the reminiscences of their deeds had not quite been forgotten. We shall see in subsequent chapters how the names and the accurate records of the deeds were restored to history. It may be added, however, that no authentic account of the destruction of Nineveh has been as yet recovered. For aught that is known to the contrary, the picturesque story of Sardanapalus, as narrated by Diodorus, may be true in its essentials, though it is improbable that the name of the last ruler of Nineveh is correctly given. Still, the rather theatrical character of the Greek conception of oriental customs is not to be forgotten.

It should be added that modern historians are not quite agreed as to the exact period of Assyrian history to which the Sardanapalus stories were applied. Lenormant was disposed to believe that the Greek tradition was based upon reminiscences of a relatively early destruction of Nineveh. It is known that the Assyrian Empire suffered a partial eclipse after its first period of greatness, and it is possible that some unknown king of about the tenth century B.C. was the original of the Sardanapalus fable. Most recent historians, however, are disposed to think that the Greek story really applies to the final destruction of Nineveh, and that Asshurbanapal was the historical monarch whose vaguely remembered deeds gave foundation to the chief features of the story. The fact that Asshurbanapal was so great a connoisseur of literature and art, lends a certain colour to this supposition. It is of course understood that Asshurbanapal was not the last ruler of Nineveh, and that the Greek myth, if based upon his life, erred in associating him with the final catastrophe.a Here is the story as Diodorus tells it: