The Moon God Sin in Neo-Assyrian and Neo-Babylonian Times (Dubsar: Altorientalistische Publikationen / Publications on the Ancient Near East, 20)

The moon god Nanna/Sîn is one of the primary deities in the Sumero-Babylonian pantheon, and, for this reason, has been of interest since the early days of Assyriological research. In addition to the ubiquitous presence of Sîn in cuneiform sources, and the crescent moon in Mesopotamian art, scholarly interest in him can be attributed to his prominent role in the context of celestial divination: the lunar omens dominate the sphere of celestial divination in the 1st millennium BCE. Also, the marked interest of the Sargonid kings of Assyria in the Ḫarranian moon god in the 8th-7th centuries BCE and the veneration of Sîn by Nabonidus in the 6th century BCE have received much attention from various scholars. The theological concepts surrounding Sîn are by no means limited only to his role as the god of the moon, but he shared numerous abilities and powers with other deities of the Mesopotamian pantheon depending on the context. The sources from the Neo-Assyrian and Neo-Babylonian periods describe the moon god Sîn first and foremost as the moon, a celestial luminary that embodies cosmic order and regulates time, conveys messages about the decisions he or other deities have made, brings stability to the reign of the king, allows people (and animals) to procreate, and afflicts them with epilepsy and skin diseases (but also heals them, if he wills). He is present not only in cult images in and around sanctuaries but also in the night sky, where he unceasingly makes himself manifest from day to day, month to month; the jewel of heavens, surrounded by rejoicing stars. The present study is subdivided into two main parts: “Theologies of the Moon God in Assyria and Babylonia”, characterizing himself and his family and entourage, and “The Cult of Sîn in Babylonia and Assyria” on his role in the context of his places of worship and temples. These parts are supplemented by editions of selected texts and extensive indices Table of Contents 7 Preface 11 I. Introduction 13 I.1. The Moon God Sîn in Assyriological Research 13 I.2. Reflections on Methodology and Terminology 15 I.3. Sources 19 I.4. Lunar Phases 28 II. Theologies of the Moon God in Assyria and Babylonia 31 II.1. The Moon and the Moon God 31 II.2. Lunar Names, Epithets, and Metaphors 40 II.2.1. Sîn 40 II.2.2. Nannāru 43 II.2.3. The Crescent 50 II.2.4. The Boat and the Barge 57 II.2.5. The Fruit 66 II.2.6. Lord of the Crown 72 II.2.7. Crown of Splendour 77 II.2.8. Ellammê 80 II.2.9. Dilimbabbar/Namraṣīt 83 II.3. The Moon God as a Celestial Light 90 II.4. The Moon God, the Lunar Cycle, and Conceptions of Time 102 II.4.1. The Moon God and Time 103 II.4.2. The Lunar Month and the Days Connected to Sîn 110 II.4.2.1. 1st Day (Reappearance of the Moon) 111 II.4.2.2. 2nd Day 113 II.4.2.3. 3rd Day 114 II.4.2.4. 5th Day 114 II.4.2.5. 6th Day 114 II.4.2.6. 7th Day (Waxing Half Moon) 114 II.4.2.7. 9th Day 115 II.4.2.8. 10th Day 115 II.4.2.9. 11th Day 115 II.4.2.10. 12th Day 116 II.4.2.11. 13th Day 117 II.4.2.12. 14th Day 118 II.4.2.13. 15th Day (Full Moon) 118 II.4.2.14. 16th Day 125 II.4.2.15. 17th Day 126 II.4.2.16. 18th Day 127 II.4.2.17. 20th Day 128 II.4.2.18. 21st Day (Waning Half Moon) 129 II.4.2.19. 22nd Day 130 II.4.2.20. 23rd Day 131 II.4.2.21. 24th Day 131 II.4.2.22. 25th Day 131 II.4.2.23. 26th Day 131 II.4.2.24. 27th Day 132 II.4.2.25. 28th and 29th Day (Lunar Invisibility) 134 II.4.2.26. 30th Day 139 II.5. Sîn’s Association with Anu, Ea, and Enlil 148 II.6. Sîn and Divine Decisions 162 II.6.1. Sîn’s Power over Divine Decisions 162 II.6.2. Signs of the Moon 168 II.6.2.1. Unpropitious Appearances of the Moon 175 II.6.2.2. Lunar Eclipses 179 II.6.2.3. Protection Against the Evil of the Eclipse 187 II.6.3. The Presence of Sîn in the Extispicy Ritual 193 II.6.4. Sîn and Dreams 201 II.7. Sîn and Kingship 208 II.7.1. Sîn as King 208 II.7.2. Sîn as Giver of Royal Insignia and Protector of Kingship 218 II.7.3. Sîn, Šamaš, and the King 229 II.7.4. Sîn, Theophoric Personal Names, and Kingship 238 II.8. Sîn, Creation, Growth, and Animals 241 II.8.1. Sîn as Creator and Father 242 II.8.2. Fertility and Growth 248 II.8.3. Cattle 252 II.8.4. Wild Animals 259 II.9. Sîn, Oaths, Curses, and Punishments 261 II.9.1. Oaths and Contracts 262 II.9.2. Sîn and Forms of Punishment 266 II.9.2.1. Curse Formulae 267 II.9.2.2. Penalty Clauses 276 II.10. Sîn, Illness, and Healing 282 II.10.1. Epilepsy and Fever 283 II.10.2. Skin Diseases 293 II.10.3. Blindness 297 II.10.4. The Role of Sîn in Healing 298 II.11. The Family and Household of Sîn 301 II.11.1. Enlil and Ninlil 303 II.11.2. Ningal 308 II.11.3. Šamaš 317 II.11.4. Ištar 321 II.11.4.1. Nanaya 324 II.11.4.2. Anunītu 325 II.11.5. Nusku 326 II.11.6. Ningublaga and Nin(e)igara 329 II.11.7. Alamuš 334 II.11.8. Amarazu and Amaraḫea 336 II.11.9. Bēlet-ilī 337 III. The Cult of Sîn in Babylonia and Assyria 342 III.1. Ur and the Neighbouring Area 343 III.1.1. The Temple Complex Ekišnugal 345 III.1.2. The Ziqqurrat Elugalĝalgasisa 355 III.1.3. The Temple of Ningal 361 III.1.4. Edublamaḫ 368 III.1.5. Eĝipar and the Consecration of En-niĝaldi-Nanna 372 III.1.6. Kissik 379 III.2. Other Cult Places of Sîn in Babylonia 380 III.2.1. Nippur 380 III.2.2. Uruk 383 III.2.3. Sippar 385 III.2.4. Larsa 389 III.2.5. Babylon 390 III.2.6. Borsippa 395 III.3. Ḫarrān 396 III.3.1. Local Aspects of the Moon God’s Cult in Ḫarrān 399 III.3.2. The Temple Eḫulḫul, Sargonid Kings, and Nabonidus 408 III.3.3. The Akītu-Festival of Sîn in Ḫarrān 422 III.3.4. The Moon God of Elumu 427 III.4. The Temples of Sîn in the Assyrian Capital Cities 428 III.4.1. Assur 428 III.4.2. Kalḫu 435 III.4.3. Dūr-Šarrukīn 438 III.4.4. Nineveh 443 IV. Conclusions 451 V. Text Editions 464 V.1. “Sîn 1” 464 V.2. “Sîn 2” 474 V.3. “Sîn 3” 476 V.4. “Sîn 9” 486 V.5. “Sîn 11” 489 V.6. “Sîn 14” 491 V.7. Ikrib-prayers to Sîn (K. 2751+//) 495 V.8. Making the Unpropitious Appearance of Sîn Good (K. 6018+//) 509 V.9. Avoiding Childbirth during the Month Nisannu (VAT 8004//) 519 V.10. A War Ritual before the Moon and the Sun (CBS 1516) 532 Abbreviations 539 Bibliography 546 Index 608 Compositions 608 Text publications and museum numbers of cuneiform sources 612 Museum numbers of other objects 625 Names of deities 625 Names of temples and sanctuaries 631 Personal names 632 Geographical names 635 Thematic index 637 Selective glossary 651 Copies of Cuneiform Tablets 655 The moon god Nanna/Sîn is one of the primary deities in the Sumero-Babylonian pantheon, and, for this reason, has been of interest since the early days of Assyriological research. In addition to the ubiquitous presence of Sîn in cuneiform sources, and the crescent moon in Mesopotamian art, scholarly interest in him can be attributed to his prominent role in the context of celestial divination: the lunar omens dominate the sphere of celestial divination in the 1st millennium BCE. Also, the marked interest of the Sargonid kings of Assyria in the Ḫarranian moon god in the 8th-7th centuries BCE and the veneration of Sîn by Nabonidus in the 6th century BCE have received much attention from various scholars. The theological concepts surrounding Sîn are by no means limited only to his role as the god of the moon, but he shared numerous abilities and powers with other deities of the Mesopotamian pantheon depending on the context. The sources from the Neo-Assyrian and Neo-Babylonian periods describe the moon god Sîn first and foremost as the moon, a celestial luminary that embodies cosmic order and regulates time, conveys messages about the decisions he or other deities have made, brings stability to the reign of the king, allows people (and animals) to procreate, and afflicts them with epilepsy and skin diseases (but also heals them, if he wills). He is present not only in cult images in and around sanctuaries but also in the night sky, where he unceasingly makes himself manifest from day to day, month to month; the jewel of heavens, surrounded by rejoicing stars.The present study is subdivided into two main parts: "Theologies of the Moon God in Assyria and Babylonia", characterizing himself and his family and entourage, and "The Cult of Sîn in Babylonia and Assyria" on his role in the context of his places of worship and temples. These parts are supplemented by editions of selected texts and extensive indices. -- Publisher's website The moon god Nanna/Sîn is one of the primary deities in the Sumero-Babylonian pantheon, and, for this reason, has been of interest since the early days of Assyriological research. In addition to the ubiquitous presence of Sîn in cuneiform sources, and the crescent moon in Mesopotamian art, scholarly interest in him can be attributed to his prominent role in the context of celestial divination: the lunar omens dominate the sphere of celestial divination in the 1st millennium BCE. Also, the marked interest of the Sargonid kings of Assyria in the ?arranian moon god in the 8th?7th centuries BCE and the veneration of Sîn by Nabonidus in the 6th century BCE have received much attention from various scholars. The theological concepts surrounding Sîn are by no means limited only to his role as the god of the moon, but he shared numerous abilities and powers with other deities of the Mesopotamian pantheon depending on the context. The sources from the Neo-Assyrian and Neo-Babylonian periods describe the moon god Sîn first and foremost as the moon, a celestial luminary that embodies cosmic order and regulates time, conveys messages about the decisions he or other deities have made, brings stability to the reign of the king, allows people (and animals) to procreate, and afflicts them with epilepsy and skin diseases (but also heals them, if he wills). He is present not only in cult images in and around sanctuaries but also in the night sky, where he unceasingly makes himself manifest from day to day, month to month; the jewel of heavens, surrounded by rejoicing stars.00The present study is subdivided into two main parts: ?Theologies of the Moon God in Assyria and Babylonia?, characterizing himself and his family and entourage, and ?The Cult of Sîn in Babylonia and Assyria? on his role in the context of his places of worship and temples. These parts are supplemented by editions of selected texts and extensive indices The moon god Nanna/Sîn is one of the primary deities in the Sumero-Babylonian pantheon, and, for this reason, has been of interest since the early days of Assyriological research. In addition to the ubiquitous presence of Sîn in cuneiform sources, and the crescent moon in Mesopotamian art, scholarly interest in him can be attributed to his prominent role in the context of celestial divination: the lunar omens dominate the sphere of celestial divination in the 1st millennium BCE. Also, the marked interest of the Sargonid kings of Assyria in the Ḫarranian moon god in the 8th-7th centuries BCE and the veneration of Sîn by Nabonidus in the 6th century BCE have received much attention from various scholars. The theological concepts surrounding Sîn are by no means limited only to his role as the god of the moon, but he shared numerous abilities and powers with other deities of the Mesopotamian pantheon depending on the context. The sources from the Neo-Assyrian and Neo-Babylonian periods describe the moon god Sîn first and foremost as the moon, a celestial luminary that embodies cosmic order and regulates time, conveys messages about the decisions he or other deities have made, brings stability to the reign of the king, allows people (and animals) to procreate, and afflicts them with epilepsy and skin diseases (but also heals them, if he wills). He is present not only in cult images in and around sanctuaries but also in the night sky, where he unceasingly makes himself manifest from day to day, month to month; the jewel of heavens, surrounded by rejoicing stars. The present study is subdivided into two main parts: “Theologies of the Moon God in Assyria and Babylonia”, characterizing himself and his family and entourage, and “The Cult of Sîn in Babylonia and Assyria” on his role in the context of his places of worship and temples. These parts are supplemented by editions of selected texts and extensive indices