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In both the longer and shorter lists of gods enumerated by the kings from the time of Tiglathpileser, the triad is conspicuous for its absence. As for the other gods, it is to some extent a matter of caprice which ones happen to be invoked, though just as frequently we see the motive for selecting certain ones of the pantheon.
At the close of the twelfth century Tiglathpileser I. secures a firm hold upon Babylonia, which now sinks to the position of a dependency upon the Assyrian kings.
It is he who causes the arms of Tiglathpileser I. to strike down his foes. The nations cannot endure the awful sight of the god. His brilliancy the reference being no doubt to the shining standard as it was carried into the fray inspires on every side a terror that casts all enemies to the ground. All warfare is carried on in the name of Ashur.
Like Ashur, she is given a supreme rank among the gods. Shalmaneser II. calls her the first-born of heaven and earth, and for Tiglathpileser I., she is the first among the gods. Her milder attributes as the gracious mother of creation, the giver of plenty, and the hearer of the supplications of the sinner, so prominent in the religious literature, are not dwelt upon in the historical texts.
The Assyrians themselves seem to have been aware of the Babylonian origin of Ishtar, for Tiglathpileser I. is at pains to emphasize that the temple he builds to Ishtar in his capital is dedicated to the 'Assyrian Ishtar. This being the oldest mention of Ishtar in Assyrian texts, we are perhaps warranted in concluding that the cult of the goddess was transferred with the seat of government to Nineveh.
Similarly, other of the Assyrian rulers emphasize the strength of Nin-ib. Tiglathpileser I. calls him the courageous one, whose special function is the destruction of the king's enemies. In doing so he becomes the god 'who fulfills the heart's desire. The unmistakable character of the god as a god of war is also shown by his association with Ashur.
His curses are the most dreadful that can befall a nation or an individual, for his instruments of destruction are lightning, hunger, and death. Reference has several times been made to the manner in which Tiglathpileser honors Ramman by making him a partner of Anu in the great temple of the latter at Ashur. But the successors of Tiglathpileser are no less zealous in their reverence for Ramman.
At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me.
The consort of Marduk is only incidentally referred to: once by Sargon, who groups Bel with Sarpanitum and Nabu and Tashmitum, at the head of the gods of Babylonia; and similarly by Tiglathpileser III., on the occasion of his enumerating the chief gods of the Babylonian pantheon. Nabu.
Tiglathpileser I., who once calls the god Mar-tu, i.e., "the West god," has left us an admirable description of him. He is the hero who floods the lands and houses of the country's enemies. The approach of the Assyrian troops is compared to an onslaught of Ramman.
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