The Assyrians made occasionally a religious use of fasting. The evidence on this point is confined to the Book of Jonah, which, however, distinctly shows both the fact and the nature of the usage. When a fast was proclaimed, the king, the nobles, and the people exchanged their ordinary apparel for sackcloth, sprinkled ashes upon their heads, and abstained alike from food and drink until the fast was over. The animals also that were within the walls of the city where the fast was commanded, had sackcloth placed upon them; and the same abstinence was enforced upon them as was enjoined on the inhabitants. Ordinary business was suspended, and the whole population united in prayer to Asshur, the supreme god, whose pardon they entreated, and whose favor they sought to propitiate. These proceedings were not merely formal. On the occasion mentioned in the book of Jonah, the repentance of the Ninevites seems to have been sincere. “God saw their works, that they turned from their evil way; and God repented of the evil that he had said that he would do unto them: and he did it not.”
The religious sentiment appears, on the whole, to have been strong and deep-seated among the Assyrians. Although religion had not the prominence in Assyria which it possessed in Egypt, or even in Greece—although the temple was subordinated to the palace, and the most imposing of the representations of the gods were degraded to mere architectural ornaments—yet the Assyrians appear to have been really, nay, even earnestly, religious. Their religion, it must be admitted, was of a sensuous character. They not only practised Eimage-worship, but believed in the actual power of the idols to give protection or work mischief; nor could they rise to the conception of a purely spiritual and immaterial deity. Their ordinary worship was less one of prayer than one by means of sacrifices and offerings. They could, however, we know, in the time of trouble, utter sincere prayers; and we are bound therefore to credit them with an honest purpose in respect of the many solemn addresses and invocations which occur both in their public and their private documents. The numerous mythological tablets testify to the large amount of attention which was paid to religious subjects by the learned; while the general character of their names, and the practice of inscribing sacred figures and emblems upon their signets, which was almost universal, seem to indicate a spirit of piety on the part of the mass of the people.
The sensuous cast of the religion naturally led to a pompous ceremonial, a fondness for processional display, and the use of magnificent vestments. These last are represented with great minuteness in the Nimrud sculptures. The dresses of those engaged in sacred functions seem to have been elaborately embroidered, for the most part with religious figures and emblems, such as the winged circle, the pine-cone, the pomegranate, the sacred tree, the human-headed lion, and the like. Armlets, bracelets, necklaces, and earrings were worn by the officiating priests, whose heads were either encircled with a richly-ornamented fillet, or covered with a mitre or high cap of imposing appearance. Musicians had a place in the processions, and accompanied the religious ceremonies with playing or chanting, or, in some instances, possibly with both.
It is remarkable that the religious emblems of the Assyrian are almost always free from that character of grossness which in the classical works of art, so often offends modern delicacy. The sculptured remains present us with no representations at all parallel to the phallic emblems of the Greeks. Still we are perhaps not entitled to conclude, from this comparative purity, that the Assyrian religion was really exempt from that worst feature of idolatrous systems—a licensed religious sensualism. According to Herodotus the Babylonian worship of Beltis was disgraced by a practice which even he, heathen as he was, regarded as “most shameful.” Women were required once in their lives to repair to the temple of this goddess, and there offer themselves to the embrace of the first man who desired their company. In the Apocryphal Book of Baruch we find a clear allusion to the same custom, so that there can be little doubt of its having really obtained in Babylonia; but if so, it would seem to follow, almost as a matter of course, that the worship of the same identical goddess in the an joining country included a similar usage. It may be to this practice that the prophet Nahum alludes, where he denounces Nineveh as a “well-favored harlot,” the multitude of whose harlotries was notorious.
Such then was the general character of the Assyrian religion. We have no means of determining whether the cosmogony of the Chaldaeans formed any part of the Assyrian system, or was confined to the lower country. No ancient writer tells us anything of the Assyrian notions on this subject, nor has the decipherment of the monuments thrown as yet any light upon it. It would be idle therefore to prolong the present chapter by speculating upon a matter concerning which we have at present no authentic data.
CHAPTER IX.
CHRONOLOGY AND HISTORY.
The chronology of the Assyrian kingdom has long exercised, and divided, the judgments of the learned. On the one hand, Ctesias and his numerous followers—including, among the ancients, Cephalion, Castor, Diodorus Siculus, Nicolas of Damascus, Trogus Pompeius, Velleius Paterculus, Josephus, Eusebius, and Moses of Chorene; among the moderns, Freret, Rollin, and Clinton have given the kingdom a duration of between thirteen and fourteen hundred years, and carried hack its antiquity to a time almost coeval with the founding of Babylon; on the other, Herodotus, Volney, Ileeren, B. G. Niebuhr, Brandis, and many others, have preferred a chronology which limits the duration of the kingdom to about six centuries and a half, and places the commencement in the thirteenth century B.C. when a flourishing empire had already existed in Chaldaea, or Babylonia, for a thousand years, or more. The questions thus mooted remain still, despite of the volumes which have been written upon them, so far undecided, that it will be necessary to entertain and discuss theirs at some length in this place, before entering on the historical sketch which is needed to complete our account of the Second Monarchy.
The duration of a single unbroken empire continuously for 1306 (or 1360) years, which is the time assigned to the Assyrian Monarchy by Ctesias, must be admitted to be a thing hard of belief, if not actually incredible. The Roman State, with all its elements of strength, had (we are told), as kingdom, commonwealth, and empire, a duration of no more than twelve centuries. The Chaldaean Monarchy lasted, as we have seen, about a thousand years, from the time of the Elamite conquest. The duration of the Parthian was about five centuries of the first Persian, less than two and a half; of the Median, at the utmost, one and a half; of the later Babylonian, less than one. The only monarchy existing under conditions at all similar to Assyria, whereto an equally long—or rather a still longer—duration has been assigned with some show of reason, is Egypt. But there it is admitted that the continuity was interrupted by the long foreign domination of the Hyksos, and by at least one other foreign conquest—that of the Ethiopian Sabacos or Shebeks. According to Ctesias, one and the same dynasty occupied the Assyrian throne during the whole period, of thirteen hundred years. Sardanapalus, the last king in his list, being the descendant and legitimate successor of Ninus.