The worst feature in the character of the Assyrians was their treachery. “Woe to thee that spoilest, though thou wast not spoiled, and dealest treacherously, though they dealt not treacherously with thee!” is the denunciation of the evangelical prophet. And in the same spirit the author of “The Burthen of Nineveh” declares that city to be “full of lies and robbery”—or, more correctly, full of lying and violence. Falsehood and treachery are commonly regarded as the vices of the weak, who are driven to defend themselves against superior strength by the weapon of cunning; but they are perhaps quite as often employed by the strong as furnishing short cuts to success, and even where the moral standard is low, as being in themselves creditable. It certainly was not necessity which made the Assyrians covenant-breakers; it seems to have been in part the wantonness of power—because they “despised the cities and regarded no man;” perhaps it was in part also their imperfect moral perception, which may have failed to draw the proper distinction between craft and cleverness.
Another unpleasant feature in the Assyrian character—but one at which we can feel no surprise—was their pride. This is the quality which draws forth the sternest denunciations of Scripture, and is expressly declared to have called down the Divine judgments upon the race. Isaiah, Ezekiel, and Zephaniah alike dwell upon it. It pervades the inscriptions. Without being so rampant or offensive as the pride of some Orientals—as, for instance, the Chinese, it is of a marked and decided color: the Assyrian feels himself infinitely superior to all the nations with whom he is brought into contact; he alone enjoys the favor of the gods; he alone is either truly wise or truly valiant; the armies of his enemies are driven like chaff before him; he sweeps them away, like heaps of stubble; either they fear to fight, or they are at once defeated; he carries his victorious arms just as far as it pleases him, and never under any circumstances admits that he has suffered a reverse. The only merit that he allows to foreigners is some skill in the mechanical and mimetic arts, and his acknowledgment of this is tacit rather than express, being chiefly known from the recorded fact that he employs foreign artists to ornament his edifices.
According to the notions which the Greeks derived from Ctesias, and passed on to the Romans, and through them to the moderns generally, the greatest defect in the Assyrian character—the besetting sin of their leading men—was luxuriousness of living and sensuality. From Ninyas to Sardanapalus—from the commencement to the close of the Empire—a line of voluptuaries, according to Ctesias and his followers, held possession of the throne; and the principle was established from the first, that happiness consisted in freedom from all cares or troubles, and unchecked indulgence in every species of sensual pleasure. This account, intrinsically suspicious, is now directly contradicted by the authentic records which we possess of the warlike character and manly pursuits of so many of the kings. It probably, however, contains a germ of truth. In a flourishing kingdom like Assyria, luxury must have gradually advanced; and when the empire fell under the combined attack of its two most powerful neighbors, no doubt it had lost much of its pristine vigor. The monuments lend some support to the view that luxury was among the causes which produced the fall of Assyria; although it may be questioned whether, even to the last, the predominant spirit was not warlike and manly, or even fierce and violent. Among the many denunciations of Assyria in Scripture, there is only one which can even be thought to point to luxury as a cause of her downfall; and that is a passage of very doubtful interpretation. In general it is her violence, her treachery, and her pride that are denounced. When Nineveh repented in the time of Jonah, it was by each man “turning from his evil way and from the violence which was in their hands.” When Nahum announces the final destruction, it is on “the bloody city, full of lies and robbery.” In the emblematic language of prophecy, the lion is taken as the fittest among animals to symbolize Assyria, even at this late period of her history. She is still “the lion that did tear in pieces enough for his whelps, and strangled for his lioness, and filled his holes with prey, and his dens with ravin.” The favorite national emblem, if it may be so called, is accepted as the true type of the people; and blood, ravin, and robbery are their characteristics in the mind of the Hebrew prophet.
In mental power the Assyrians certainly deserve to be considered as among the foremost of the Asiatic races. They had not perhaps so much originality as the Chaldaeans, from whom they appear to have derived the greater part of their civilization; but in many respects it is clear that they surpassed their instructors, and introduced improvements which gave a greatly increased value and almost a new character to arts previously discovered. The genius of the people will best be seen from the accounts hereafter to be given of their language, their arts, and their system of government. If it must be allowed that these have all a certain smack of rudeness and primitive simplicity, still they are advances upon aught that had previously existed—not only in Mesopotamia—but in the world. Fully to appreciate the Assyrians, we should compare them with the much-lauded Egyptians, who in all important points are very decidedly their inferiors. The spirit and progressive character of their art offers the strongest contrast to the stiff, lifeless, and unchanging conventionalism of the dwellers on the Nile. Their language and alphabet are confessedly in advance of the Egyptian. Their religion is more earnest and less degraded. In courage and military genius their superiority is very striking; for the Egyptians are essentially an unwarlike people. The one point of advantage to which Egypt may fairly lay claim is the grandeur and durability of her architecture. The Assyrian palaces, magnificent, as they undoubtedly were, must yield the palm to the vast structures of Egyptian Thebes. No nation, not even Rome, has equalled Egypt in the size and solemn grandeur of its buildings. But, except in this one respect, the great African kingdom must be regarded as inferior to her Asiatic rival—which was indeed “a cedar in Lebanon, exalted above all the trees of the field—fair in greatness and in the length of his branches—so that all the trees that were in the garden of God envied him, and not one was like unto him in his beauty.”
CHAPTER IV.
THE CAPITAL.
“Fuit et Ninus, imposita Tigri, ad solis occasum spectans, quondam clarissima.”—PLIN. H. N. vi. 13.