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.
What is most remarkable in the Assyrian worship of Ishtar is the local character assigned to her.

The Ishtar of Nineveh is distinguished from the Ishtar of Arbela, and both from the Ishtar of Babylon, separate addresses being made to them in one and the same invocation.

It would appear that in this case there was, more decidedly than in any other, an identification of the divinity with her idols, from which resulted the multiplication of one goddess into many.
The name of Ishtar appears to have been rarely used in Assyria in royal or other appellations.

It is difficult to account for this fact, which is the more remarkable, since in Phoenicia Astarte, which corresponds closely to Ishtar, is found repeatedly as an element in the royal titles.
NEBO.
Nebo must have been acknowledged as a god by the Assyrians from very ancient times, for his name occurs as an element in a royal appellation as early as the twelfth century B.C.He seems, however, to have been very little worshipped till the time of Vud-lush III., who first brought him prominently forward in the Pantheon of Assyria after an expedition which he conducted into Babylonia, where Nebo had always been in high favor.