All the other deities worshipped by the Assyrians were of Babylonian origin.  Ashur appears to have differed from them just as one local Babylonian deity differed from another.  He reflected Assyrian experiences and aspirations, but it is difficult to decide whether the sublime spiritual aspect of his character was due to the beliefs of alien peoples, by whom the early Assyrians were influenced, or to the teachings of advanced Babylonian thinkers, whose doctrines found readier acceptance in a “new country” than among the conservative ritualists of ancient Sumerian and Akkadian cities.  New cults were formed from time to time in Babylonia, and when they achieved political power they gave a distinctive character to the religion of their city states.  Others which did not find political support and remained in obscurity at home, may have yet extended their influence far and wide.  Buddhism, for instance, originated in India, but now flourishes in other countries, to which it was introduced by missionaries.  In the homeland it was submerged by the revival of Brahmanism, from which it sprung, and which it was intended permanently to displace.  An instance of an advanced cult suddenly achieving prominence as a result of political influence is afforded by Egypt, where the fully developed Aton religion was embraced and established as a national religion by Akhenaton, the so-called “dreamer”.  That migrations were sometimes propelled by cults, which sought new areas in which to exercise religious freedom and propagate their beliefs, is suggested by the invasion of India at the close of the Vedic period by the “later comers”, who laid the foundations of Brahmanism.  They established themselves in Madhyadesa, “the Middle Country”, “the land where the Brahmanas and the later Samhitas were produced”.  From this centre went forth missionaries, who accomplished the Brahmanization of the rest of India.[373]

It may be, therefore, that the cult of Ashur was influenced in its development by the doctrines of advanced teachers from Babylonia, and that Persian Mithraism was also the product of missionary efforts extended from that great and ancient cultural area.  Mitra, as has been stated, was one of the names of the Babylonian sun god, who was also a god of fertility.  But Ashur could not have been to begin with merely a battle and solar deity.  As the god of a city state he must have been worshipped by agriculturists, artisans, and traders; he must have been recognized as a deity of fertility, culture, commerce, and law.  Even as a national god he must have made wider appeal than to the cultured and ruling classes.  Bel Enlil of Nippur was a “world god” and war god, but still remained a local corn god.