Had the city taken its name from the god, it would be difficult to find a satisfactory etymology for it. The spelling of the name is against our connecting it with the word _asiru_, “he who blesses” or “consecrates,” from which the Assyrian _asirtu_, “sanctuary,” is derived, like the name of the Canaanitish goddess Ashêrah.(289) On the other hand, the native Assyrian etymology is as inadmissible as the endeavours of our eighteenth century lexicographers to find Greek or Latin derivations for Anglo-Saxon words. The Assyrian scribes saw in Assur merely the old elemental deity Ansar, “the firmament,” who was himself nothing more than the Sumerian spirit of the “heavenly host.” It is wisest not to imitate them, but, as in the case of Merodach and Istar, to leave the origin of the name Assur unexplained. The kings of Assyria were originally high priests of Assur. In other parts of the Semitic world the high priest similarly preceded the king. The father-in-law of Moses was high priest of Midian, and the high priests of Saba in Southern Arabia developed into kings.(290) There were high priests also in Babylonia, who took their titles not only from the gods they served, but also from the cities over which they ruled. The peculiarity in the case of Assyria, however, was that there the god and the city were one and the same. When, therefore, the high priest of Assur assumed the title of king, he still retained his priestly functions under another title. He was priest, but no longer high priest. Assyria was a monarchy, not a theocracy; it was founded on military force, not on priestly influence. The king accordingly was not a representative and vicegerent of the god, like a Babylonian prince; he represented the god Assur only because he represented the city of Assur. It was through the city of Assur that the god manifested himself as it were to men. One of the consequences of this fact was that Assur was a national as opposed to a merely local god. Wherever the power of the city extended, there the power of the god necessarily extended as well. When Assur became the capital of a kingdom, the whole land which owned its authority received its name and accepted the supremacy of its god. The local cults made way for the national cults; it was not only in Assur itself that the god had his temple; wherever a city called itself Assyrian, the worship of Assur held the first place. There were no old sanctuaries and cults to displace, as in Babylonia; the deities who were adored in the cities of Assyria were of Babylonian origin, like Ninâ and Istar; and when once Assyria had achieved its independence, and realised that it had a national life of its own, they were unable to maintain themselves against the national god.