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Updated: May 26, 2025
Sargon placed one of his gates under the protection of Beltis in conjunction with her husband, Bel: and Asshur-bani-pal, his great-grandson, repaired and rededicated to her a temple at Nineveh, which stood on the great mound of Koyunjik. She had another temple at Asshur, and probably a third at Calah.
Then Tiglath-Pileser I., in the beginning of his reign, rebuilt the temple more magnificently than before; and from that time it seems to have remained among the principal shrines in Assyria. It was from a tradition connected with this ancient temple of Shamas-Vul, that Asshur in later times acquired the name of Telane, or "the Mound of Anu," which it bears in Stephen.
All the princes and all the people believed in God at this hour, in the Eternal, the God of Abraham, and they all cried out, "The Lord He is God in heaven above and upon the earth beneath; there is none else." Abraham was the superior, not only of the impious king Nimrod and his attendants, but also of the pious men of his time, Noah, Shem, Eber, and Asshur.
Besides Asshur, which is fixed to the ruins at Kileh-Sherghat, we can only locate with certainty some half-dozen places.
Her name appears in the inscriptions connected with both places; and she is probably the "Anammelech," whom the Sepharvites honored in conjunction with Adrammelech, the "Fire-King." In later times she had also temples independent of her husband, at Babylon and Borsippa, as well as at Calah Asshur.
Though commonly represented as the wife of Bel-Nimrod, and mother of his son Nin or Ninip, she is also called "the wife of Nin," and in one place "the wife of Asshur." Her other titles are "the lady of Bit-Ana," "the lady of Nipur," "the Queen of the land" or "of the lands," "the great lady," "the goddess of war and battle," and the "queen of fecundity."
Esarhaddon relates that he continued in the worship of Nin, setting up his emblem over his own royal effigy, together with those of Asshur, Shamas, Bel, and Ishtar. It appears at first sight as if, notwithstanding the general prominency of Nin in the Assyrian religious system, there was one respect in which he stood below a considerable number of the gods.
In ridding itself of some weaknesses it had created others. Throughout the history of the New Kingdom we can detect the influence of a strong opposition centred at Asshur. There the last monarch of the Middle Kingdom had fixed his dwelling under the wing of the priests; there the new dynasty had dethroned him as the consummation of an anti-sacerdotal rising of nobles and of peasant soldiery.
Besides this, to strengthen his hold on the country, the conqueror built two new cities, one on either bank of the Euphrates, naming the city on the left bank after himself, and that on the right bank after the god Asshur. Both of these places were no doubt left well garrisoned with Assyrian soldiers, on whom the conqueror could place entire reliance.
Sargon placed under her protection, conjointly with Anu, the western gate of his city; and his son, Sennacherib, seems to have viewed Asshur and Ishtar as the special guardians of his progeny. Asshur-bani-pal, the great hunting king was a devotee of the goddess, whom he regarded as presiding over his special diversion, the chase.
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