‘Xerxes’ and Sennacherib

Published May 13, 2016 by amaic

Xerxes I (ca. 486-465 B.C.)


 Damien F. Mackey



The mighty king, Xerxes, favoured by various commentators to represent “Ahasuerus”, the Great King of the Book of Esther, is most likely a composite character, a mix of real Assyrian and Medo-Persian kings. Here, for instance, we consider his likenesses to Sennacherib.





The name ‘Xerxes’ is thought by historians to accord extremely well linguistically with “Ahasuerus”, the name of the Great King of the Book of Esther.

There are several kings “Ahasuerus” in the (Catholic) Bible: in Tobit; in Esther; in Ezra; and in Daniel.


As Cyaxares


The one in Tobit is usually considered to refer to the Cyaxares who conquered Nineveh. See e.g. my:


“Ahasuerus” in Book of Tobit




But before [Tobias] died, he heard of the destruction of Nineveh, which was taken by Nebuchadnezzar and Ahasuerus; and before his death he rejoiced over Nineveh. (Tobit 14:15)



“Ahasuerus” in Book of Tobit. Part Two: The Name “Ahasuerus”




in which I discuss the name, “Ahasuerus”.

Cyaxares, again, is probably the “Ahasuerus” mentioned as the father of Darius the Mede in Daniel 9:1: “It was the first year of the reign of Darius the Mede, the son of Ahasuerus, who became king of the Babylonians”.


As Cyrus


The “Ahasuerus” in Esther I have identified as Darius the Mede/Cyrus:


“King Ahasuerus” of Book of Esther




and, likewise, the “Ahasuerus” in Ezra:


The Persian Kings in Ezra 4




The names, Xerxes, Ahasuerus, Cyaxares and Cyrus are all fairly compatible.


Comparisons with Sennacherib


Emmet Sweeney has done the work here, providing some striking parallels between the known historical Assyrian king, Sennacherib (C8th BC), and the historically far shakier, ‘Xerxes’. http://www.emmetsweeney.net/article-directory/item/58-xerxes-and-sennacherib.html


… In Ramessides, Medes and Persians I outlined detailed reasons for identifying Tiglath-Pileser III with Cyrus, Shalmaneser V with Cambyses, and Sargon II with Darius I. The striking correspondences in the lives of all of these, repeated generation for generation in parallel sequence, made it increasingly unlikely that the identifications could be mistaken. Yet even one striking mismatch could potentially invalidate the whole scheme. I then came to the next “pairing” – Sennacherib with Xerxes. Would these two also show clear-cut and convincing correspondences?

A random search of the internet produces the following for Xerxes and Sennacherib: “Like the Persian Xerxes, he [Sennacherib] was weak and vainglorious, cowardly under reverse, and cruel and boastful in success.” (WebBible Encyclopedia at www.christiananswers.net/dictionary/sennacherib.html). The writer of these words did not suspect any connection between the two kings, much less that they were the same person. Nevertheless, the similarities between them were so compelling that one apparently brought the other to mind.

The writer’s instincts, I shall argue, did not betray him. The lives and careers of Xerxes and Sennacherib were so similar that were the thesis presented in these pages not proffered, scholars must wonder at the astounding parallels between the two.

One of Xerxes’ first actions as king was an invasion of Egypt, which had thrown off the Persian yoke shortly after Darius’ defeat at the hands of the Greeks. This reconquest of Egypt was said to have taken place in Xerxes’ second year. Similarly, one of the first actions of Sennacherib was a campaign against Egypt and her Palestinian and Syrian allies. This war against Egypt took place in Sennacherib’s third year. The Assyrian inscriptions inform us how Hezekiah of Judah had rebelled and sought the assistance of

the kings of Egypt (and) the bowmen, the chariot (-corps) and the cavalry of the king of Ethiopia (Meluhha), an army beyond counting — and they (actually) had come to their assistance. In the plain of Eltekeh (Al-ta-qu-u), their battle lines were drawn up against me and they sharpened their weapons.… I fought with them and inflicted a defeat upon them. In the melee of the battle, I personally captured alive the Egyptian charioteers with the(ir) princes and (also) the charioteers of the king of Ethiopia. (J. Pritchard, Ancient Near Eastern Texts (Princeton, 1950) pp. 287-8).

Hezekiah was besieged, but not captured. Nevertheless, the outcome of this campaign was a complete victory for Sennacherib. Hezekiah sent tribute to the Great King:

Hezekiah himself, whom the terror-inspiring glamour of my lordship had overwhelmed and whose irregular and elite troops which he had brought into Jerusalem, his royal residence, in order to strengthen (it), had deserted him, did send me, later, to Nineveh, my lordly city, together with 30 talents of gold, 800 talents of silver, precious stones, antimony, large cuts of red stone … all kinds of valuable treasures, his (own) daughters, concubines, male and female musicians. In order to deliver the tribute and to do obeisance as a slave he sent his (personal) messenger.

Hezekiah would scarcely have sent this tribute to Sennacherib had his Egyptian allies not been totally defeated, a circumstance which has made many scholars suspect that he actually entered Egypt after his defeat of its army on the plain of Eltekeh. (See eg. A. T. Olmstead, History of Assyria (1923) pp. 308-9). This supposition is supported by the fact that Sennacherib described himself as “King of the Four Quarters,” a term which, as stated above, traditionally implied authority over Magan and Meluhha (Egypt), regarded as the western-most “quarter” or edge of the world. It is also supported by both classical and Hebrew tradition. Thus Herodotus spoke of Sennacherib advancing against Egypt with a mighty army and camping at Pelusium, near the north-eastern frontier (Herodotus, iii, 141), whilst Berossus, who wrote a history of Chaldea, said that Sennacherib had conducted an expedition against “all Asia and Egypt.” (Josephus, Jewish Antiquities X, i,4). Jewish tradition goes further and tells of the conquest of Egypt by the king and of his march towards Ethiopia. “Sennacherib was forced to stop his campaign against Hezekiah for a short time, as he had to move hurriedly against Ethiopia. Having conquered this ‘pearl of all countries’ he returned to Judea.” (L. Ginzberg, The Legends of the Jews (Philadelphia, 1920) Vol. VI p. 365). Talmudic sources also relate that after conquering Egypt, Sennacherib carried away from there the throne of Solomon. (Ibid. Vol. IV, p. 160)

Sennacherib’s second campaign against Egypt, not recorded in the Assyrian inscriptions, had, as is well-known, a much less favorable outcome for the Great King.

The greatest event of Xerxes’ reign was of course his momentous defeat in Greece. The story of his invasion is recorded in detail by the Greek authors, most particularly by Herodotus, and it is clear that Xerxes’ failure to overcome the Hellenes represented the great watershed in Achaemenid history. From that point on the Persian Empire entered a period of prolonged decline.

Strange then that of all the wars waged by Sennacherib, the only opponents who are said to have come near to defeating him were the Ionian Greeks. In one well-known passage Berossus tells of a fierce battle between Sennacherib and the Ionians of Cilicia. (H. R. Hall, The Ancient History of the Near East (London, 1913) p. 487). The Greeks, he says, were routed after a hard-fought hand-to-hand struggle.

The most important event of Xerxes’ latter years was without doubt his defeat of yet another Babylonian rebellion. Although our sources are somewhat vague, it would appear that there were in fact two rebellions in Babylon during the time of Xerxes, the first of which occurred in his second year, and was led by Bel-shimanni, and the second some time later led by Shamash-eriba.

How peculiar then that Sennacherib too should face two major rebellions in Babylon, the first of which came within three years or so of his succession, and was led by Bel-ibni. (C. H. W. Johns, Ancient Babylonia (London, 1913) p. 120). Rebellion number two came some years later and was led by Mushezib-Marduk. This second rebellion, one might guess, was one of the consequences of the Persian defeat in Greece, and there seems little doubt that Mushezib-Marduk of the Assyrian records and monuments is Shamash-eriba of the Persian.

Both Xerxes and Sennacherib were relatively mild in their treatment of the Babylonians after the first rebellion. However, after the second insurrection both kings subjected the city to massive destruction. But the parallels do not end there. Xerxes’ terrible punishment of Babylon was partly in revenge for the Babylonians’ murder of his satrap. (Brian Dicks, The Ancient Persians: How they Lived and Worked (1979) p. 46).

Similarly, Sennacherib’s destruction of Babylon after the second insurrection was largely in vengeance for the Babylonians’ kidnap and murder of his brother Ashur-nadin-shum, whom he had made viceroy of the city. (C. H. W. Johns, op cit. pp. 121-2). Xerxes tore down the walls of Babylon, massacred its citizens, destroyed its temples, and seized the sacred golden statue of Bel. (Brian Dicks, op cit). In the same way, Sennacherib razed the city walls and temples, massacred the people, and carried off the sacred statue of Marduk. (C. H. W. Johns, op cit. p. 122). Bel and Marduk were one and the same; and the name was often written Bel-Marduk. In memory of the awful destruction wrought by Sennacherib, the Babylonian Chronicle and the Ptolemaic Canon define the eight years that followed as “kingless.” The city, it is held, suffered no such catastrophe again until the time of Xerxes, supposedly two centuries later.

Xerxes’ despoliation of Babylon is generally believed to have been accompanied by his suppression of the Babylonian gods, and it is assumed that his famous inscription recording the outlawing of the daevas, or foreign gods, in favor of Ahura Mazda, was part of the general response to the second Babylonian uprising:

And among these countries (in rebellion) there was one where, previously, daevas had been worshipped. Afterward, through Ahura Mazda’s favor, I destroyed this sanctuary of daevas and proclaimed. “Let daevas not be worshipped!” There, where daevas had been worshipped before, I worshipped Ahura Mazda.

How peculiar then that Sennacherib too should be accused of outlawing the Babylonian gods, especially Marduk, in favor of Ashur as part of his response to a second Babylonian rebellion? “A political-theological propaganda campaign was launched to explain to the people that what had taken place [the destruction of Babylon and despoliation of Bel-Marduk’s shrine] was in accord with the wish of most of the gods. A story was written in which Marduk, because of a transgression, was captured and brought before a tribunal. Only a part of the commentary to this botched piece of literature is extant.” (http://www.chn-net.com/timeline/assyria_study.html). Nevertheless, it is clear that Sennacherib tried to “depose” or even “outlaw” Marduk. Thus we find that, “Even the great poem of the creation of the world, the Enuma elish, was altered: the god Marduk was replaced by the god Ashur.” (Ibid.)


To summarize, then, consider the following:


Made war on Egypt in his third year, and fought a bitter war against the Greeks shortly thereafter. Made war on Egypt in his second year, and fought a bitter war against the Greeks shortly thereafter.
Suppressed two major Babylonian rebellions. The first, in his second year, was led by Bel-Shimanni. The second, years later, was led by Shamash-eriba. Suppressed two major Babylonian rebellions. The first, in his third year, was led by Bel-ibni. The second, years later, was led by Mushezib-Marduk.
The Babylonians were well-treated after the first rebellion, but savagely repressed after the second, when they captured and murdered Sennacherib’s viceroy, his own brother Ashur-nadin-shum. The Babylonians were well-treated after the first rebellion, but savagely repressed after the second, when they captured and murdered Xerxes’ satrap.
After the second rebellion, Sennacherib massacred the inhabitants, razed the city walls and temples, and carried off the golden stature of Marduk. Thereafter the Babylonian gods were suppressed in favour of Ashur, who was made the supreme deity. After the second rebellion, Xerxes massacred the inhabitants, razed the city walls and temples, and carried off the golden stature of Bel-Marduk. Thereafter the Babylonian gods were suppressed in favour of Ahura-Mazda, who was made the supreme deity.


The parallels between Xerxes and Sennacherib are thus among the closest between an Achaemenid and a Neo-Assyrian. Yet even now we are not finished. There is yet one more striking comparison between the two monarchs, a comparison so compelling and so identical in the details that this one alone, even without the others, would be enough to demand an identification.

Xerxes died after a reign of 21 years (compare with Sennacherib’s 22) in dramatic circumstances, murdered in a palace conspiracy apparently involving at least one of his sons. Popular tradition has it that the real murderer of Xerxes was Artabanus, the captain of his guard, and that this man then put the blame on Darius, eldest son of the murdered king. Whatever the truth, it is clear that Artaxerxes, the crown prince, pointed the finger at Darius, who was immediately arrested and executed. (Percy Sykes, A History of Ancient Persia Vol. 1 (London, 1930) pp. 213-4). It is said that Artabanus then plotted to murder Artaxerxes, but that the conspiracy was uncovered by Megabyzus. No sooner had Artabanus been removed than Hystaspes, another elder brother of Artaxerxes, rose in rebellion. The young king then led his forces into Bactria and defeated the rebel in two battles. (Ibid., p. 124)

Of the above information, one feature is most unusual: the eldest son, Darius, who was not the crown prince, was accused of the murder by the crown prince Artaxerxes, who then had him hunted down and killed.

The death of Sennacherib compares very well with that of Xerxes. He too was murdered in a palace conspiracy involving some of his sons. But as with the death of Xerxes, there has always been much rumor and myth, though little solid fact, in evidence. The biblical Book of Kings names Adrammelech and Sharezer, two of Sennacherib’s sons, as the killers (2 Kings 19:37). An inscription of Esarhaddon, the crown prince at the time, clearly puts the blame on his eldest brother, whom he hunted down and killed. Two other brothers are also named in complicity. (A. T. Olmstead, A History of Assyria (1923) p. 338).

In spite of Esarhaddon’s clear statement, there has always been much confusion about the details — so much so that some have even implicated Esarhaddon himself in the deed. In view of such a level of confusion, the detailed discussion of the question by Professor Simo Parpola, in 1980, was sorely needed and long overdue. Employing commendable reasoning, Parpola demonstrated how a little-understood Babylonian text revealed the identity of the culprit, Arad-Ninlil. (R. Harper, Assyrian and Babylonian Letters, Vol. XI (Chicago, 1911) No. 1091). A sentence of the document reads, “Thy son Arad-Ninlil is going to kill thee.” The latter name should properly, according to Parpola, be read as Arda-Mulissi (identical to Adrammelech of 2 Kings). Motivation for the murder, said Parpola, was not difficult to find. After the capture and probable death at the hands of the Elamites of Sennacherib’s eldest son and heir-designate, Ashur-nadin-sumi, the “second-eldest son, Arda-Mulissi, now has every reason to expect to be the next crown prince; however, he is outmaneuvered from this position in favor of Esarhaddon, another son of Sennacherib. This one is younger than Arda-Mulissi but becomes the favourite son of Sennacherib thanks to his mother Naqia … Eventually, Esarhaddon is officially proclaimed crown prince.” (Prof. Simo Parpola, “Death in Mesopotamia” XXVIeme Rencontre Assyriologique International,e ed. Prof. Bendt Alster, (Akademisk Forlag, 1980)).

We need hardly go beyond that for a motive. It is not clear whether Arda-Mulissi personally delivered the death blow; it seems that one of his captains was responsible.

Of this death then we note the same unusual feature. The king was murdered by or on the orders of his eldest son, who was not however the crown prince. The eldest son was then pursued and executed by a younger son, who was the crown prince. The parallels with the death of Xerxes are precise. In both cases also a second brother is named in complicity, as well as various other conspirators. In both cases too the murder was not actually carried out by the prince but by a fellow conspirator; in the case of Xerxes by Artabanus, commander of the guard, and in the case of Sennacherib by a man named Ashur-aha-iddin — a namesake of Esarhaddon. And this calls attention to yet one more parallel. In both the murder of Xerxes and Sennacherib, the crown prince himself has repeatedly been named as a suspect. Thus the Encyclopedia Britannica has Artaxerxes I placed on the throne by Xerxes’ murderer, Artabanus, (Encyclopaedia Britannica Vol. 1 (15th ed.) p. 598) whilst Parpola refers to the common suspicion that Esarhaddon had a part in his father’s death.

Such striking similarities, when placed along with the multitude of other parallels between the two kings’ lives, leave little doubt that we are on the right track. ….






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