Discoveries Among the Ruins of Nineveh and Babylon

by Austen Henry Layard

The principal rock-tablet at Bavian contains four figures, sculptured in relief upon the smoothed face of a limestone cliff, rising perpendicularly from the bed of the torrent. They are inclosed by a kind of frame 28 feet high by 30 feet wide, and are protected by an overhanging cornice from the water which trickles down the face of the precipice. Two deities, facing each other, are represented, as they frequently are on monuments and relics of the same period, standing on mythic animals resembling dogs. They wear the high square head-dress, with horns uniting in front, peculiar to the human-headed bulls of the later Assyrian palaces. One holds in the left hand a kind of staff surmounted by the sacred tree. To the centre of this staff is attached a ring encircling a figure, probably that of the king. The other hand is stretched forth towards the opposite god, who carries a similar staff, and grasps in the right hand an object which is too much injured to be accurately described. These two figures may represent but one and the same great tutelary deity of the Assyrians, as the two kings who stand in act of adoration before them are undoubtedly but one and the same king. The monarch, thus doubly portrayed, is behind the god. He raises one hand, and holds in the other the sacred mace, ending in a ball. His dress resembles that of the builder of the Kouyunjik palace, Sennacherib, with whom the inscriptions I shall presently describe, identify him.

This bas-relief has suffered greatly from the effects of the atmosphere, and in many parts the details can no longer be distinguished. But they have been still more injured by those who occupied the country after the fall of the Assyrian empire. Strangers, having no reverence for the records or sacred monuments of those who went before them, excavated in the ready-scarped rocks the sepulchral chambers of their dead.[93] In this great tablet there are four such tombs. I entered them by means of a rope lowered from above by a party of Kurds. They were empty, their contents having, of course, been long before carried away, or destroyed.

To the left of this great bas-relief, and nearer the mouth of the ravine, is a second tablet containing a horseman at full speed, and the remains of other figures. Both horse and rider are of colossal proportions, and remarkable for the spirit of the outline. The warrior wears the Assyrian pointed helmet, and couches a long ponderous spear, as in the act of charging the enemy. Before him is a colossal figure of the king, and behind him a deity with a horned cap; above his head a row of smaller figures of gods standing on animals of various forms, as in the rock-sculptures of Malthaiyah.

This fine bas-relief has, unfortunately, suffered even more than the other monuments from the effects of the atmosphere, and would easily escape notice without an acquaintance with its position.

Scattered over the cliff, on each side of the principal bas-reliefs, are eleven small tablets, some easily accessible, others so high up on the face of the precipice, that they are scarcely seen from below. One is on a level with the bed of the stream, and was, indeed, almost covered by the mud deposit of the floods. Each arched recess, for they are cut into the rock, contains a figure of the king, as at the Nahr-el-Kelb, near Beyrout in Syria[94], 5 feet 6 inches high. Above his head are the sacred symbols, arranged in four distinct groups. The first group consists of three tiaras, like those worn by the gods and human-headed bulls, and of a kind of altar on which stands a staff ending in the head of a ram; the second of a crescent and of the winged disk, or globe; the third of a pedestal, on which are a trident and three staffs, one topped by a cone, another without ornament, and the last ending in two bulls’ heads turned in opposite directions; and the fourth of a Maltese cross (? symbolical of the sun) and the seven stars. Some of these symbols have reference, it would seem, to the astral worship of the Assyrians; whilst others, probably, represent instruments used during sacrifices, or sacred ceremonies.

Across three of these royal tablets are inscriptions. One can be reached from the foot of the cliff, the others, being on the higher sculptures, cannot be seen from below. They are all more or less injured, but being very nearly, word for word, the same, they can to some extent be restored. I was lowered by ropes to those on the face of the precipice, which are not otherwise accessible. Standing on a ledge scarcely six inches wide, overlooking a giddy depth, and in a constrained and painful position, I had some difficulty in copying them. The stupidity and clumsiness, moreover, of the Kurds, who had never aided in such proceedings before, rendered my attempts to reach the sculptures somewhat dangerous.

The inscriptions, the longest of which contains sixty-three lines, are in many respects of considerable importance, and have been partly translated by Dr. Hincks. They commence with an invocation to Ashur and the great deities of Assyria, the names of only eleven of whom are legible, although probably the whole thirteen are enumerated, as on the monuments from Nimroud. Then follow the name and titles of Sennacherib. Next there is an account of various great works for irrigation undertaken by this king. From eighteen districts, or villages, he declares he dug eighteen canals to the Ussur or Khusur (?), in which he collected their waters. He also dug a canal, from the borders of the town or district of Kisri to Nineveh, and brought these waters through it; he called it the canal of Sennacherib.

A long obscure passage precedes a very detailed account of the expedition to Babylon and Kar-Duniyas against Merodach-baladan, recorded under the first year of the annals on the Kouyunjik bulls.[95] After mentioning some canals which he had made in the south of Assyria, Sennacherib speaks of the army which defended the workmen being attacked by the king of Elam and the king of Babylon, with many kings of the hills and the plains who were their allies. He defeated them in the neighbourhood of Khalul (site undetermined). Many of the great people of the king of Elam and the son of the king of Kar-Duniyas were either killed or taken prisoners, while the kings themselves fled to their respective countries. Sennacherib then mentions his advance to Babylon, his conquest and plunder of it, and concludes with saying, that he brought back from that city the images of the gods which had been taken by Merodach-adakhe (?), the king of Mesopotamia, from Assyria 418 years before, and put them in their places.

Now, the importance of this inscription, presuming it to be correctly interpreted, will at once be perceived, for it proves almost beyond a doubt, that at that remote period the Assyrians kept an exact computation of time. We may consequently hope that sooner or later chronological tables may be discovered, which will furnish us with minute and accurate information as to the precise epoch of the occurrence of various important events in Assyrian history. It is, indeed, remarkable that Sennacherib should mark so exactly the year of the carrying away of the Assyrian gods. This very date enables us, as will hereafter be seen, to restore much of the chronology, and to place, almost with certainty, in the dynastic lists, a king whose position was before unknown.

We find also that the greater part, if not the whole, of the rock-sculptures were executed either at the end of the first, or at the beginning of the second, year of the reign of Sennacherib. As he particularly describes six tablets, it is probable that the others were added at some future period, and after some fresh victory. When the whole inscription is restored, we shall probably obtain many other important details which are wanting in the annals of Kouyunjik, and in the records of the same period.