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