Was semiramis real
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Semiramis
Legendary queen of Assyria
For other uses, see Semiramis (disambiguation).
Semiramis (;[1][page needed]Syriac: ܫܲܡܝܼܪܵܡŠammīrām, Armenian: ՇամիրամŠamiram, Greek: Σεμίραμις, Arabic: سميراميسSamīrāmīs) was the legendary[2][3]Lydian-Babylonian[4][5] wife of Onnes and of Ninus, who succeeded the latter on the throne of Assyria, according to Movses Khorenatsi.[7] Legends narrated by Diodorus Siculus, who drew primarily from the works of Ctesias of Cnidus,[8][9] describe her and her relationships to Onnes and King Ninus.
Armenians and the Assyrians of Iraq, northeast Syria, southeast Turkey, and northwest Iran still use Shamiram and its derivative Samira as a given name for girls.[10]
The real and historical Shammuramat, the original Akkadian form of the name, was the Assyrian wife of Shamshi-Adad V (ruled 824 BC–811 BC). She ruled the Neo-Assyrian Empire as its regent for five years, before her son Adad-nirari III came of age and took the reins of
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Based on a drama by Voltaire, this Rossini opera centres round the legendary if fictional Queen Semiramide (Semiramis) of Babylon, a source of endless fascination for Classical and Renaissance authors, who based their fables on Persian sources. The legend is derived from at least two Assyrian queens: Sammuramat (the origin of the name) in the late ninth century BC, and Naqia-Zaqutu in the seventh century BC, though an earlier claim that Sammuramat acted as queen in her own right before her son took the throne was based on a misunderstood text.
Mark Elder with the OAE, all images BBC/ Chris Christodoulou
Voltaire and others had fun with the garbled history, the story being that Semiramide has murdered her husband King Nino, and attempted to murder her son Arsace, who survived and returns incognito 15 years later as commander of a frontier province. Among other characters Prince Assur, complicit in the murder of Nino and attempted murder of Arsace, has pretentions to the throne, and there are two further bass roles: a small one for King Nino’s
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The law of war in the Ancient Near East
1In the Ancient Near East,1 the military domain was considered a man’s affair. Discussions of it in cuneiform writings leave only a small role to women apart from that of victim and, even then, little is said about them.2 More precisely, this view of things reflects the fact that the available sources almost never speak of women as actors, whether it be on the field of battle or when towns were under siege. Extensive and varied data is nevertheless available to the Assyriologist, whether in the form of legislative texts or of a more generally legal nature royal inscriptions, Assyrian palace reliefs3 and so on. But evidence concerning the treatment of women in wartime is not only to be sought in “official” sources; it can also be found in practical texts (the tablets that were produced on a daily basis by royal and provincial administrations as well as by shrines and individuals). They give an idea of the place of women in times of conflict.4
2Given the structure of these written records, this article begins with a very brief cons
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