Assyrian religion

Assyrian religion:

see Middle Eastern religionsMiddle Eastern religions,
religious beliefs and practices of the ancient inhabitants of the Middle East. Little was known about the religions of the city-states of W Asia until stores of religious literature were uncovered by excavations in the 19th and 20th cent.
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References in periodicals archive ?
The veneration of Baal, Asherah, and the hosts of heaven, however, mentioned in 2 Kings 21:3; 23:4, reflects the influence of Assyrian religion. Norin especially thinks of Bel or Marduk, the city god of Babylon, who became more prominent within Assyrian religion under Esarhaddon and Ashurbanipal.
It might be thought more likely that Assyrian religion would have had the opposite effect upon its subject peoples.
There is a general tendency in Isaiah 1-39 to avoid any detailed polemical dialogue with Assyrian religion. Theological speculation appears to be beyond the ken of Assyria, as we see from the mockery with which Isaiah describes the Rab-shakeh's derision of YHWH (36:7).
However, the imposition of Assyrian religion and the prohibition of local cults are absolutely foreign to Assyrian expansionist policy.
(39) The Assyrians neither interfered in religious matters nor imposed the Assyrian religion, as religious submission played no part in their imperial policy.
Parpola, reflecting his important work on the influence of Assyrian religion on that of the successors to the Assyrian empire, suggests not only that Yasna 44 of the Zoroastrian Avesta goes back to Zoroaster himself, but that the Yasna is based on Zoroaster's experience as a hostage in Esarhaddon or Assurbanipal's court.
Some letters published here have long been recognized as important for understanding Assyrian religion but are not widely known because they, like other Neo-Assyrian letters, remained available for study only in the pioneering but often inaccurate cuneiform block-print edition of Robert Harper (Assyrian and Babylonian Letters [Chicago: Univ.
[1] The hundred-plus-page introduction to Assyrian Prophecies represents a restatement of Parpola's radical interpretation of Assyrian religion in the context of a small corpus (edited, translated and annotated in less than fifty pages) of oracular prophecies from (mainly) the goddess Istar to or about the Assyrian kings Esarhaddon (680-669 B.C.) and Assurbanipal (668-627 B.C.).
In Mesopotamian traditions, the divine assembly presided over by the chief deity (An, Enlil, or both, and later Marduk or Assur) is ancient, and influenced or is part of the same cultural-religious complex as the Judeo-Christian image of God presiding over a heavenly court of celestial beings, but Parpola uses the formal similarity of a heavenly assembly as evidence that Assyrian religion was as monotheistic as Judaism and Christianity (pp.