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Of this prince we possess but few native records; and, unless it should be thought that the picture which Ctesias gave of the character and conduct of his last Assyrian king deserves to be regarded as authentic history, and to be attached to this monarch, we must confess to an almost equal dearth of classical notices of his life and actions.
This vast breach it was impossible to repair; and the Assyrian monarch, seeing that further resistance was vain, brought the struggle to an end by burning himself, with his concubines and eunuchs and all his chief wealth, in his palace. Such, in outline, was the story of Ctesias. If we except the extent of the breach which the river is declared to have made, it contains no glaring improbabilities.
Ctesias further stated that the Assyrian chariots, even at this early period, were armed with scythes, a statement contradicted by Xenophon, who ascribes this invention to the Persians, and one which receives no confirmation from the monuments.
It remained for the patient explorers of the field of Assyrian antiquity in our own day to discover the slight basis of fact on which the myth was founded, and to substitute for the shadowy marvel of Ctesias a very prosaic and commonplace princess, who, like Atossa or Elizabeth of York, strengthened her husband's title to his crown, but who never really made herself conspicuous by either great works or by exploits.
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.
Such a view explains, to some extent, the wonderful tale of the Ninian Semiramis, which was foisted into history by Ctesias; for it shows that he had a slight basis of fact to go upon. It also harmonizes, or may be made to harmonize, with the story of Semiramis as told by Herodotus, who says that she was a Babylonian queen, and reigned five generations before Nitocris, or about B.C. 755.
He had, moreover, taken special pains to inform himself upon all that related to Assyria, which he designed to make the subject of an elaborate work distinct from his general history. Ctesias, like Herodotus, had had the advantage of visiting the East.
I have instanced in Ctesias and the Indian Historians, as the Authors and Inventors of the many Fables we have had concerning them: Particularly, I have Examined those Relations, where Speech or Language is attributed to them; and shewn, that there is no reason to believe that they ever spake any Language at all.
Ctesias, who lived at Susa itself while at was the Persian capital, agrees with Herodotus that Cyrus wrested the lordship of the Medes from the native dynasty by force; but Herodotus adds that many Medes were consenting parties. These problems cannot be discussed here. The probability is, summarily, this.
Unlike Ctesias, Jonah saw Nineveh while it still stood; and though the writer of the prophetical book may not have been Jonah himself, he probably lived not very many years later. Now the statements of this writer, which have a bearing on the size of Nineveh, are two.
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