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Traces of it may be seen in the altar which Ahaz caused to be erected in Jerusalem after the pattern of the Assyrian altar at Damascus. We saw in the first lecture, in the monuments we have recovered of Panammu I and of Bar-rekub, how the life of another small Syrian state was inevitably changed and thrown into new channels by the presence of Tiglath-pileser and his armies in the West.
At Gerjin, not far to the north-west, was found the colossal statue of Hadad, chief god of the Aramaeans, which was fashioned and set up in his honour by Panammu I, son of Qaral and king of Ya'di.
In the long Aramaic inscription engraved upon the statue Panammu records the prosperity of his reign, which he ascribes to the support he has received from Hadad and his other gods, El, Reshef, Rekub-el, and Shamash. He had evidently been left in peace by Assyria, and the monument he erected to his god is of Aramaean workmanship and design.
The political changes introduced into Ya'di and Sam'al by Tiglath-pileser IV are reflected in the inscriptions and monuments of Bar-rekub, a later king of the district. Internal strife had brought disaster upon Ya'di and the throne had been secured by Panammu II, son of Bar-sur, whose claims received Assyrian support.
For Ahaz purchased his help against the allied armies of Israel and Syria in the Syro-Ephraimitish war. Tiglath-pileser threw his forces against Damascus and Israel, and Ahaz became his vassal. To this period, when Ahaz, like Panammu II, "ran at the wheel of his lord, the king of Assyria", we may ascribe the first marked invasion of Assyrian influence over Judah.
It is not strange therefore that his art should reflect Assyrian influence far more strikingly than that of Panammu I. The figure of himself which he caused to be carved in relief on the left side of the palace-inscription is in the Assyrian style, and so too is another of his reliefs from Zenjirli.
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