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Among the Assyrian kings who in other respects also show less dependence upon the doctrines evolved in the Babylonian schools, and whose inscriptions reflect to a greater degree the purely popular phases of the faith, we find Anu mentioned with tolerable frequency, and in a manner that betrays less emphasis upon the position of the god as a member of the triad.
Still, it is rather curious that he does not appear even in the inscriptions of the Assyrian kings by himself, but in association with another god. This dedication of a temple to two deities is unusual. Ramman is the god of thunder and storms, whose seat of course is in the heavens. He stands close, therefore, to Anu, the supreme god of heaven.
Tiâmat has transferred to Kingu and the eleven monsters all authority, and it is only after they are defeated that Tiâmat but Tiâmat alone enters the fray. The rage of Tiâmat is directed against Anshar, Kishar, and their offspring. Anu, Bel, and Ea, while standing at the head of the latter, are not the only gods introduced.
Nusku, great offspring of Anu, The likeness of his father, the first-born of Bel, The product of the deep, sprung from Ea, I raise the torch to illumine thee, yea, thee. The sorcerer who has bewitched me, Through the witchcraft by means of which he has bewitched me, do thou bewitch him.
As it is, Eabani asks Ukhat to conduct him To the glorious dwelling, the sacred seat of Anu and Ishtar, To the seat of Gilgamesh, perfect in power, Surpassing men in strength like a mountain bull.
Rimmon or Hadad, the god of the air, whom the Syrians identified with the Sun-god, Nebo, the god of prophecy, the interpreter of the will of Bel-Merodach, Anu, the god of the sky, and Anat, his consort, all alike meet us in the names sometimes of places, sometimes of persons. Mr. Tomkins is probably right in seeing even in Beth-lehem the name of the primeval Chaldæan deity Lakhmu.
Therefore, decrepitude shall overcome thee! And, O Anu, thy progeny also as soon as they attain to youth, shall die. And thou shalt also not be able to perform sacrifices before fire. "Yayati at last turned to his youngest child, Puru, and addressing him said, 'Thou art, O Puru, my youngest son! But thou shall be the first of all!
In revenge the goddess persuaded her father Anu to create a winged bull, which should work havoc in the country of the Babylonians. But Gilgames destroyed the bull, an achievement, however, for which he was punished by Heaven. Ea-bani died of the bite of a gadfly, and his spirit mounted to the skies, while Gilgames himself was smitten by a sore disease.
Moreover, in the great God List, where she is referred to under her title Makh, Ninkhasagga is associated with Anu, Enlil, and Enki; she there appears, with her dependent deities, after Enlil and before Enki.
Asshur-izir-pal uses expressions as if he were Anu's special votary, calling himself "him who honors Anu," or "him who honors Anu and Dugan." His son, the Black-Obelisk king, assigns him the second place in the invocation of thirteen gods with which he begins his record.
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