The temples themselves are adorned, repaired, beautified, enlarged, increased in manner, by almost, every monarch.

The kings worship them in person, and offer sacrifices.
They embellish their palaces, not only with representations of their own victories and hunting expeditions, but also with religious figures--the emblems of some of the principal deities, and with scenes in which are portrayed acts of adoration.

Their signets, and indeed those of the Assyrians generally, have a religious character.

In every way religion seems to hold a marked and prominent place in the thoughts of the people, who fight more for the honor of their gods than even of their king, and aim at extending their belief as much as their dominion.
Again, combined with this prominency of the religious principle, is a sensuousness--such as we observe in Judaism continually struggling against a higher and purer element--but which in this less favored branch of the Semitic family reigns uncontrolled, and gives to its religion a gross, material, and even voluptuous character.

The ideal and the spiritual find little favor with this practical people, which, not content with symbols, must have gods of wood and stone whereto to pray, and which in its complicated mythological system, its priestly hierarchy, its gorgeous ceremonial, and finally in its lascivious ceremonies, is a counterpart to that Egypt, from which the Jew was privileged to make his escape.
The Assyrians are characterized in Scripture as "a fierce people." Their victories seem to have been owing to their combining individual bravery and hardihood with a skill and proficiency in the arts of war not possessed by their more uncivilized neighbors.