with tolerable frequency, and in a manner that betrays less emphasis upon the position of the god as a member of the triad. Still, it is rather curious that he does not appear even in the inscriptions of the Assyrian kings by himself, but in association with another god. Thus Tiglathpileser I. (_c._ 1130 B.C.) gives an elaborate account of an old temple to Anu and Ramman in the city of Ashur that he restores to more than its former grandeur.[166] This dedication of a temple to two deities is unusual. Ramman is the god of thunder and storms, whose seat of course is in the heavens. He stands close, therefore, to Anu, the supreme god of heaven. In the religious productions, this relationship is expressed by making Ramman the son of Anu. From a passage descriptive of this temple it would appear that the old temple founded by King Samsi-Ramman, who lived several centuries before Tiglathpileser, was dedicated to Ramman. It looks, therefore, as though the association of Anu with Ramman was the work of the later king. What his motive was in thus combining Anu with Ramman it is difficult to say, but in his account of the restoration of the sanctuary, he so consistently mentions Anu and Ramman together,[167] designating them unitedly as 'the great gods my lords,' that one gains the impression that the two were inseparable in his mind, Ramman being perhaps regarded simply as a manifestation of Anu. The supposition finds some support in the closing words of the inscription, where, in hurling the usual curses upon those who should attempt to destroy his monuments, he invokes Ramman alone, whom he asks to punish the offender by his darts, by hunger, by distress of every kind, and by death.