If from physical we proceed to mental characteristics, we seem again to
have in the Jewish character the best and closest analogy to the
Assyrian. In the first place, there is observable in each a strong and
marked prominency of the religious principle. Inscriptions of Assyrian
kings begin and end, almost without exception, with praises,
invocations, and prayers to the principal objects of their adoration.
All the monarch's successes, all his conquests and victories, and even
his good fortune in the chase, are ascribed continually to the
protection and favor of guardian deities. Wherever he goes, he takes
care to "set up the emblems of Asshur," or of "the great gods;" and
forces the vanquished to do them homage. The choicest of the spoil is
dedicated as a thank-offering in the temples. 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,