The important position she occupied in the Assyrian pantheon seemed to justify this further modification and extension in the use of the term.

Occasionally, Ishtar is directly and expressly called 'Belit.' So, Ashurbanabal speaks of a temple that he has founded in Calah to 'Belit mati,'[158] 'the Belit (or lady) of the land,' where the context speaks in favor of identifying Belit with the great goddess Ishtar.

Again Ashurbanabal, in a dedicatory inscription giving an account of improvements made in the temple of Ishtar, addresses the goddess as Belit 'lady of lands, dwelling in E-mash-mash.'[159] Anu and Anatum.
In the second period of Babylonian history the worship of the supreme god of heaven becomes even more closely bound up with Anu's position as the first member of the inseparable triad than was the case in the first period.

For Hammurabi, as has been noted, Anu is only a half-real figure who in association with Bel is represented as giving his endorsement to the king's authority.[160] The manner in which Agumkakrimi introduces Anu is no less characteristic for the age of Hammurabi and his successors.

At the beginning of his long inscription,[161] he enumerates the chief gods under whose protection he places himself.