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166-646: The Nabonidus Cylinder from Sippar is a long text in which Nabonidus describes how he repaired three temples: the sanctuary of the moon god Sin in Harran , the sanctuary of the warrior goddess Anunitu in Sippar , and the temple of Šamaš in Sippar. The Nabonidus Cylinders from Ur contain the foundation text of a ziggurat called E-lugal-galga-sisa, which belonged to the temple of Sin in Ur. Nabonidus describes how he repaired

332-400: A king of the gods in his own right, is also attested, though it only had limited recognition. In Mesopotamian art , his symbol was the crescent. When depicted anthropomorphically, he typically either wore headwear decorated with it or held a staff topped with it, though on kudurru the crescent alone serves as a representation of him. He was also associated with boats. The goddess Ningal

498-463: A 'wild bull' of shining silver alloy, fiercely attacking my foes. At the Gate of Sunrise I set up two 'long haired heroes' coated with silver, destroyers of enemies, one to the left, one to the right. I led Sin, Ningal, Nusku, and Sadarnunna -my lords- in procession from Babylon, my royal city, and in joy and gladness I caused them to dwell in its midst, a dwelling of enjoyment. I performed in their presence

664-435: A barge are known too, and presumably reflect the belief that he traversed the night sky in this vehicle, as documented in textual sources. Based on Old Babylonian sources is presumed that the lunar barge was considered a representation of a phase of the moon, specifically the gibbous moon . It could be metaphorically compared to a type bowl (Sumerian dilim 2 , Akkadian tilimtu ), apparently also regarded as an attribute of

830-468: A connection between Sin, Nuska and hitherto unknown deities worshiped by this group. While assertions that Ishkur was regarded as a further son of Sin can be found in older literature, no primary sources confirm the existence of such a tradition. Sin's sukkal (attendant deity) was Alammuš . He and Ningublaga were often associated with each other and could be even referred to as twin brothers. Manfred Krebernik notes that this might indicate that he

996-405: A dark place, decaying. Their faces became hostile, they do not parade along the wide street, you do not see happiness anymore, [lacuna] is unpleasant, they decided. As to Nabonidus, his protective deity became hostile to him. And he, the former favorite of the gods is now seized by misfortunes. Against the will of the gods he performed an unholy action, he thought out something worthless: he had made

1162-462: A divine judge in the underworld , as attested for example in the so-called First Elegy of the Pushkin Museum , in which a man named Ludingira hopes that he will proclaim a good verdict for his deceased father. This role might have originally developed as a way to explain why the moon is not visible for a part of each month. The composition in mention states that his judgment took place on

1328-508: A god-king (symbolized by his horned helmet) climbing a mountain above his soldiers, and his enemies, the defeated Lullubi led by their king Satuni . The stele was broken off at the top apparently when it was carried away from Sippar and carried off by the Elamite forces of Shutruk-Nakhunte in the 12th century BC along with a number of other monuments. The stele seems to break from tradition by using successive diagonal tiers to communicate

1494-493: A manifestation of Sin's wrath . The former are also mentioned in curse formulas as a punishment he could inflict upon oath breakers. A number of sources attest the existence of a tradition in which Sin was regarded as the sole head of the Mesopotamian pantheon or a deity equal in rank to the traditional kings of the gods , Anu and Enlil . According to Wilfred G. Lambert , most of the evidence for this view postdates

1660-530: A new stele fragment (IM 221139) describing the campaign was found at Tulul al-Baqarat (thought to be the ancient city of Kesh . "Whereas, for all time since the creation of mankind, no king whosoever had destroyed Armanum and Ebla, the god Nergal, by means of (his) weapons opened the way for Naram-Sin, the mighty, and gave him Armanum and Ebla. Further, he gave to him the Amanus, the Cedar Mountain, and

1826-497: A number of Old Babylonian copies of earlier inscriptions as well as one contemporary record from the Old Akkadian period. The Bassetki Statue , discovered in 1974, was the base of a life-sized copper statue of Naram-Sin. It reads: "Naram-Sin, the mighty, king of Agade, when the four quarters together revolted against him, through the love which the goddess Astar showed him, he was victorious in nine battles in one in 1 year, and

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1992-599: A present a life long of days, and as for Belshazzar, the eldest son -my offspring- instill reverence for your great godhead in his heart and may he not commit any cultic mistake, may he be sated with a life of plenitude." In 1854, J.G. Taylor found four cuneiform cylinders in the foundation of a ziggurat at Ur . These were deposited by Nabonidus; all four apparently have an identical inscription. In 1881, Assyriologist Hormuzd Rassam made an important find at Sippar in Babylonia (now called Abu Habba ), where he discovered

2158-749: A prince who preceded me, had rebuilt, I mustered my numerous troops, from the country of Gaza on the border of Egypt, near the Upper Sea [the Mediterranean] on the other side of the Euphrates, to the Lower Sea [the Persian Gulf], the kings, princes, governors and my numerous troops which Sin, Šamaš and Ištar -my lords- had entrusted to me. And in a propitious month, on an auspicious day, which Šamaš and Adad revealed to me by means of divination, by

2324-444: A pure sacrifice of glorification, presented my gifts, and filled Ehulhul with the finest products, and I made the city of Harran, in its totality, as brilliant as moonlight. [ii.26-43a] O Sin, king of the gods of heaven and the netherworld, without whom no city or country can be founded, nor be restored, when you enter Ehulhul, the dwelling of your plenitude, may good recommendations for that city and that temple be set on your lips. May

2490-479: A replica even of the temple Ekur. I shall call its name Ehulhul for all days to come. When I will have fully executed what I have planned, I shall lead him by the hand and establish him on his seat. Yet till I have achieved this, till I have obtained what is my desire, I shall omit all festivals, I shall order even the New Year's festival to cease!' And he formed its first brick, did lay out the outlines, he spread out

2656-575: A role in building and renovation activities. They are chiefly documented in sources from between the Sargonic and early Old Babylonian periods. They were typically daughters of kings. Enheduanna , the daughter of Sargon of Akkad , was a particularly famous en priestess. She is also the earliest attested holder of this office, with available evidence including the so-called "disc of Enheduanna", seals of her servants, and literary compositions copied in later periods traditionally attributed to her. It

2822-405: A son of Enlil for political reasons. The compilers of the god list An = Anum apparently did not acknowledge this tradition directly, as in contrast with Ninurta Sin does not appear in the section focused on Enlil and his family. However, his status as his son is seemingly reflected in the epithets Dumununna, "son of the prince", and Dumugi, "noble son". Sin is also kept separate from Enlil in

2988-400: A specific phase of the moon. Lunar eclipses were believed to be the result of Sin being surrounded by seven evil utukku sent by Anu . Next to his astral aspect, Sin's other main role has been described as that of a pastoral deity. He was associated with cattle and with dairy products . This link is reflected in his secondary names Abkar, "shining cow", and Ablulu, "the one who makes

3154-453: A stylus, that war broke out, that Nabonidus had some kind of hallucinatory vision, boasted a victory over Cyrus that he actually had not won, and was ultimately defeated. The texts continues with a comparison of the pious Cyrus and the blasphemous liar Nabonidus.] ... the praise of the Lord of Lords and the names of the countries which Cyrus has not conquered he wrote upon this stele, while Cyrus

3320-444: A temple (dedicated) to him. As for the one who removes this inscription, may the gods Samas, Astar, Nergal, the bailiff of the king, namely all those gods (mentioned above) tear out his foundations and destroy his progeny." In the aftermath, Naram-Sin deified himself as well as posthumously deifying Sargon and Manishtushu but not his uncle Rimush. The echoes of the revolt were reflected in later Sumerian literary compositions such as

3486-415: A village about 75 kilometers northeast of Diarbekr. Fragments of an alabaster stele representing captives being led by Akkadian soldiers is sometimes attributed to Narim-Sin (or Rimush or Manishtushu ) on stylistic grounds. In particular, it is considered as more sophisticated graphically than the steles of Sargon of Akkad or those of Rimush or Manishitshu. Two fragments (IM 55639 and IM 59205) are in

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3652-429: Is AŠ -im 4 -babbar ( 𒀭𒀸𒁽𒌓 ). It was originally assumed that it should be read as Ašimbabbar, though it was subsequently proved that this depended on an erroneous collation. By 2016 the consensus view that Dilimbabbar is the correct reading was established based on the discovery of multiple passages providing phonetic syllabic spellings. The name can be translated as "the shining one who walks alone". This meaning

3818-632: Is a text known as the Verse account of Nabonidus (ME 38299). It was probably written during the reign of Cyrus the Great . William F. Albright called this the "Panegyric of Cyrus". The translation was made by A. Leo Oppenheim and is copied from James B. Pritchard 's Ancient Near Eastern Texts Relating to the Old Testament , 1950 Princeton. Some minor changes have been made. [As to Nabonidus:] law and order are not promulgated by him, he made perish

3984-495: Is also attested for Bau and Ningirsu . Enlil and Ninlil were usually regarded as Sin's parents. It has been argued that an Early Dynastic text from Abu Salabikh already refers to Enlil and Ninlil as his parents, though an alternate view is that he oldest certain evidence only goes back to the reign of Ur-Nammu of the Third Dynasty of Ur . It has been argued that in this period he might have started to be viewed as

4150-675: Is first attested in the Uruk period . In earliest cuneiform texts from Uruk and Ur it was written as LAK -32.NA, with NA possibly serving as a phonetic complement . The name of the city of Ur (Urim) was accordingly written as LAK-32.UNUG ( 𒋀𒀕𒆠 ), "residence of Nanna", per analogy with toponyms such as Zabalam , INANNA .UNUG . In later periods LAK-32 coalesced with ŠEŠ (the ideogram for "brother"), and Nanna's name came to be written as ŠEŠ+KI or ŠEŠ.KI, though phonetic spellings such as na-an-na are attested too, for example as glosses in lexical lists . In early Assyriological scholarship it

4316-470: Is it not certain if the office of en was only established at this point in time as an innovation, or if it developed from an earlier Early Dynastic title tied to the cult of the moon god. Later en priestesses include Enmenanna  [ pl ] , daughter of Sargon's grandson Naram-Sin of Akkad (named as "zirru priestess of the god Nanna, spouse of the god N[anna], entu priestess of the god Sin at Ur"); Enannepada, daughter of Ur-Baba of Lagash and

4482-428: Is not a direct translation of Dilimbabbar, as it effectively leaves out the element dilim . Bendt Alster assumed that the equivalence was the result of late reinterpretation. Sin was understood both as an anthropomorphic deity representing the moon, and as the astral body itself. He was responsible for providing light during the night. His luminous character could be highlighted with epithets such as "the luminary of

4648-433: Is not certain if at this point in time it was understood as a title of Sin or as the name of a distinct deity of analogous character. Mark Glenn Hall notes that the absence of theophoric names invoking the moon god under this name from available sources might indicate that if Dilimbabbar was ever understood as a distinct deity this tradition disappeared very early on. However, Manfred Krebernik and Jan Lisman point out that in

4814-500: Is not possible to differentiate between them as designations of separate deities, as they effectively fully merged at an early date. Gebhard J. Selz  [ de ] points out this phenomenon is already attested in sources from Lagash from the Early Dynastic period , where the name Nanna does not appear, and Sin is the form used in both Sumerian and Akkadian context. The process of conflation presumably started prior to

4980-518: Is suggested by the characteristics of the booty carried by the soldiers in the stele, especially the metal vessel carried by the main soldier, the design of which is unknown in Mesopotamia, but on the contrary well known in contemporary Anatolia. One Mesopotamian myth, a historiographic poem entitled "The curse of Akkad: the Ekur avenged", explains how the empire created by Sargon of Akkad fell and

5146-431: Is the king of the world whose triumphs are true and whose yoke the kings of all the countries are pulling. Nabonidus has written upon his stone tablets: 'I have made him bow to my feet, I personally have conquered his countries, his possessions I took to my residence.' It was he who once stood up in the assembly to praise himself, saying: 'I am wise, I know, I have seen what is hidden. Even if I do not know how to write with

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5312-552: The Temple Hymns (hymn 37) Dilimbabbar is addressed as a shepherd of Sin, which they argue might be a relic of an intermediate stage between the existence of two independent moon gods and their full conflation. For unknown reasons the name Dilimbabbar is absent from all the other known Early Dynastic sources, as well as these from the subsequent Sargonic and Ur III periods, with the next oldest attestation being identified in an inscription of Nur-Adad of Larsa from Ur from

5478-665: The Great Revolt against Naram-Sin , "Naram-Sin and the Enemy Hordes" and "Gula-AN and the Seventeen Kings against Naram-Sin". Elam came under the domination of Akkad in the time of Sargon though it remained restive. The 2nd ruler of Akkad, Rimush, campaigned there afterward adding "conqueror of Elam and Parahsum" to his royal titulary. The 3rd ruler, Manishtushu, conquered the city of Anshan in Elam and also

5644-608: The Gutians down from the hills east of the Tigris, bringing plague, famine and death throughout Mesopotamia. Food prices became vastly inflated, with the poem stating that 1 lamb would buy only half a sila (about 425 ml or 14.4 US fl oz) of grain, half a sila of oil, or half a mina (about 250 g or 8.8 oz) of wool. To prevent this destruction, eight of the gods (namely Inanna , Enki , Sin , Ninurta , Utu , Ishkur , Nusku , and Nidaba ) decreed that

5810-740: The Isin-Larsa period , Kurigalzu I of the Kassite dynasty of Babylon , Marduk-nadin-ahhe and Adad-apla-iddina of the Second Dynasty of Isin , and Nebuchadnezzar II of the Neo-Babylonian Empire . Other houses of worship dedicated to Sin existed in Ur too. For example, liturgical texts mention the ceremonial name Edimanna, "house, bond of heaven". Enamnunna, "house of princeliness", rebuilt by Sin-Iddinam , might have been located in Ur too. A ziggurat dedicated to Sin

5976-423: The Isin-Larsa period , which might reflect a rediscovery of the name by scribes under hitherto unknown circumstances. It remained in use through subsequent periods, down to the first millennium BCE. The Akkadian epithet Namraṣit was considered analogous to Dilimbabbar, as attested in the god list An = Anum (tablet III, line 26). It can be translated as "whose rise is luminous". Steinkeller points out that it

6142-510: The Mesopotamian god representing the moon . While these two names originate in two different languages, respectively Akkadian and Sumerian , they were already used interchangeably to refer to one deity in the Early Dynastic period . They were sometimes combined into the double name Nanna-Suen . A third well attested name is Dilimbabbar ( 𒀭𒀸𒁽𒌓 ). Additionally, the name of the moon god could be represented by logograms reflecting his lunar character, such as 30 ( 𒀭𒌍 ), referring to days in

6308-701: The National Museum of Iraq , and one (MFA 66.89) is the Boston Museum . The stele is quite fragmentary, but attempts at reconstitution have been made. Depending on sources, the fragments were excavated in Wasit , al-Hay district, Wasit Governorate , or in Nasiriyah , both locations in Iraq. It is thought that the stele represents the result of the campaigns of Naram-Sin to Cilicia or Anatolia . This

6474-486: The Neo-Assyrian period she was regarded as a daughter of Sin. A god list from Nineveh might indicate that she was viewed as a daughter of the moon god specifically when she was counted among deities belonging to the entourage of Enlil. A further goddess related to Inanna, Annunitum , could similarly be addressed as a daughter of Sin, though this tradition is only preserved in inscriptions of Nabonidus documenting

6640-475: The Old Babylonian forerunner of this text, which has been argued to be a reflection of an earlier tradition in which they were not viewed as son and father. While references to Anu being the father of Sin are also known, they are most likely metaphorical, and do not represent a distinct genealogical tradition. In the myth Enlil and Ninlil Sin's brothers are Nergal , Ninazu and Enbilulu , though

6806-576: The Old Babylonian period onward he was also closely associated with Harran . The importance of this city as his cult center grew in the first millennium BCE, as reflected in Neo-Hittite , Neo-Assyrian and Neo-Babylonian sources. Sin's temple survived in later periods as well, under Achaemenid , Seleucid and Roman rule. Sin was also worshiped in many other cities in Mesopotamia. Temples dedicated to him existed for example in Tutub , which early on

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6972-656: The Ugaritic , Hurrian and Hittite pantheons. However, the old proposal that Hurrians, and by extension Hittites and inhabitants of Ugarit, received her from Harran is regarded as unproven, as she does not appear in association with this city in any sources from the second millennium BCE. She is also absent from Luwian sources pertaining to the worship of Sin of Harran in the first millennium BCE. The best attested children of Sin were Utu (Shamash) and Inanna (Ishtar). The connection between these three deities depended on their shared astral character, with Sin representing

7138-593: The Zagros , Taurus , and Amanus Mountains , expanding his empire up to the Mediterranean Sea. His "Victory Stele" depicts his triumph over Satuni, chief of Lullubi in the Zagros Mountains . The Sumerian King List gives the length of his reign as 56 years, and at least 20 of his year-names are known, referring to military actions against various places such as Uruk and Subartu . One unknown year

7304-434: The lunar month or U 4 .SAKAR ( 𒀭𒌓𒊬 ), derived from a term referring to the crescent . In addition to his astral role, Sin was also closely associated with cattle herding. Furthermore, there is some evidence that he could serve as a judge of the dead in the underworld . A distinct tradition in which he was regarded either as a god of equal status as the usual heads of the Mesopotamian pantheon , Enlil and Anu , or as

7470-548: The theonym syn attested in a number of inscriptions from South Arabia should be interpreted as a variant of Sin's name too, and suggests vocalizing it similarly to the Eblaite form of the name. However, Manfred Krebernik  [ de ] concludes that no certain cognates of Sin's name have been identified in other Semitic languages, and syn (or sn ), who according to him is only known from Thamudic inscription from Hadhramaut , should instead be interpreted as Sayin,

7636-424: The "lord of the gods" who possessed "Enlilship", "Anuship" and "Eaship". However, Melanie Groß stresses that Nabonidus' devotion should for the most part not be treated as an unusual phenomenon, save for the fact that Harran was not the center of his empire. She notes that the elevation of city deities significant for specific rulers to the top of the pantheon of the respective states is well documented for example in

7802-1810: The 2021 mobile gacha game Blue Archive , Volume F, the innermost chamber of the large floating quantum supercomputer known as the "Ark of Atra-Hasis " (itself a reference to the Akkadian myth) is named "Throne of Naram-Sin". ( Shamshi-Adad dynasty 1808–1736 BCE) (Amorites) Shamshi-Adad I Ishme-Dagan I Mut-Ashkur Rimush Asinum Ashur-dugul Ashur-apla-idi Nasir-Sin Sin-namir Ipqi-Ishtar Adad-salulu Adasi (Non-dynastic usurpers 1735–1701 BCE) Puzur-Sin Ashur-dugul Ashur-apla-idi Nasir-Sin Sin-namir Ipqi-Ishtar Adad-salulu Adasi ( Adaside dynasty 1700–722 BCE) Bel-bani Libaya Sharma-Adad I Iptar-Sin Bazaya Lullaya Shu-Ninua Sharma-Adad II Erishum III Shamshi-Adad II Ishme-Dagan II Shamshi-Adad III Ashur-nirari I Puzur-Ashur III Enlil-nasir I Nur-ili Ashur-shaduni Ashur-rabi I Ashur-nadin-ahhe I Enlil-Nasir II Ashur-nirari II Ashur-bel-nisheshu Ashur-rim-nisheshu Ashur-nadin-ahhe II Second Intermediate Period Sixteenth Dynasty Abydos Dynasty Seventeenth Dynasty (1500–1100 BCE) Kidinuid dynasty Igehalkid dynasty Untash-Napirisha Twenty-first Dynasty of Egypt Smendes Amenemnisu Psusennes I Amenemope Osorkon

7968-635: The Akkadian Empire. The empire created by his grandfather, Sargon, first ruler of the Akkadian Empire stretched in the west to Syria in places like Tell Brak and Tell Leilan , to the east in Elam and associated polities in that region, to southern Anatolia in the north, and to the "lower sea" in the south encompassing all the traditional Sumerian powers like Uruk, Ur, and Lagash. All of these political entities had long histories as independent powers and would periodically re-assert their interests throughout

8134-519: The Akkadian language replace Elamite in official documents. An unknown Elamite king (sometimes speculated to be Khita ) is recorded as having signed a peace treaty, in Old Elamite language written in an Old Akkadian ductus, with Naram-Sin (not deified in the text), stating: "The enemy of Naram-Sin is my enemy, the friend of Naram-Sin is my friend". Old Elamite is poorly understood (all other texts being very short) as yet making interpretation of

8300-546: The Mede surrounds it and his might is excessive.' But Marduk spoke with me: 'The Mede whom you mentioned, he, his country and the kings who march at his side will be no more.' At the beginning of the third year [Summer 553], they aroused him, Cyrus, the king of Anšan, his second in rank.[2] He scattered the vast Median hordes with his small army. He captured Astyages, the king of the Medes, and took him to his country as captive. Such

8466-609: The Mesopotamian moon god. In Hittite and Luwian sources the logographic writings 30 and EN.ZU were used to render the name of the Anatolian moon god Arma . As noted by Piotr Taracha  [ de ] , while 30 was also used to represent the name of the Hattian moon god Kašku in the corresponding version of the myth The Moon that Fell from Heaven , it is improbable that it designates him in cultic texts, as he

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8632-540: The Moon God Sîn ", the " 𒀭 " a determinative marking the name of a god), was a ruler of the Akkadian Empire , who reigned c.  2254 –2218 BC ( middle chronology ), and was the third successor and grandson of King Sargon of Akkad . Under Naram-Sin the empire reached its maximum extent. He was the first Mesopotamian king known to have claimed divinity for himself, taking the title "God of Akkad", and

8798-542: The Nabonidus Cylinder of Sippar was made by Paul-Alain Beaulieu , author of, "The Reign of Nabonidus, King of Babylon 556-539 B.C." [i.1-7] I, Nabonidus, the great king, the strong king, the king of the universe, the king of Babylon, the king of the four corners, the caretaker of Esagila and Ezida, for whom Sin and Ningal in his mother's womb decreed a royal fate as his destiny, the son of Nabû-balâssi-iqbi,

8964-537: The Storm Dragon and the Wild Bull. When he worshipped it, its appearance became like that of a demon crowned with a tiara, his face turned hostile [lacuna]. His form not even Eamummu could have formed, not even the learned Adapa knows his name. Nabonidus said: 'I shall build a temple for him, I shall construct his holy seat, I shall form its first brick for him, I shall establish firmly its foundation, I shall make

9130-407: The Upper Sea. By means of the weapons of the god Dagan, who magnifies his kingship, Naram-Sin, the mighty, conquered Armanum and Ebla." Among the known sons of Naram-Sin were his successor Shar-Kali-Sharri , Nabi-Ulmaš, who was governor of Tutub , and a Ukin-Ulmash. Excavations at Tell Mozan (ancient Urkesh) brought to light a sealing of Tar'am-Agade, a previously unknown daughter of Naram-Sin, who

9296-462: The association between these two goddesses and the moon god is unknown. While references to Ninegal as a daughter of Sin are known, in this context the name is treated as an epithet of Inanna , and there is no evidence Ninegal understood as a distinct goddess was associated with him in any way. Another deity associated with Ishtar who was sometimes described as daughter of Sin was the love goddess Nanaya . However, this tradition seems to stem from

9462-479: The beginning of my everlasting reign they sent me a dream. Marduk, the great lord, and Sin, the luminary of heaven and the netherworld, stood together. Marduk spoke with me: 'Nabonidus, king of Babylon, carry bricks on your riding horse, rebuild Ehulhul and cause Sin, the great lord, to establish his residence in its midst.' Reverently, I spoke to the Enlil of the gods, Marduk: 'That temple which you ordered me to build,

9628-642: The case of Marduk and Ashur . Aino Hätinen points out that in Harran similar formulas were used to refer to Sin by Ashurbanipal , and are thus not unique to Nabonidus and do not necessarily indicate elevation of this god during his reign. She suggests both Nabonidus and Ashurbanipal relied on so-called "Theology of the Moon", a concept well attested in explanatory texts from the first millennium BCE according to which Sin possessed divine powers (Sumerian ĝarza , Akkadian parṣū ) equal to these of Anu, Enlil and Ea during

9794-504: The city as well as in the countryside. And he, himself, took residence in Temâ, the forces of Akkad were also stationed there. He made the town beautiful, built there a palace like the palace in Babylon. He also built walls for the fortification of the town and he surrounded the town with sentinels. The inhabitants became troubled. The brick form and the brick basket he imposed upon them. Through

9960-542: The city of Pashime , installing imperial governors in those places. Naram-Sin added "commander of all the land of Elam, as far as Parahsum," to his royal titulary. During his rule, "military governors of the country of Elam" ( shakkanakkus ) with typically Akkadian names are known, such as Ili-ishmani or Epirmupi. This suggests that these governors of Elam were officials of the Akkadian Empire. Naram-Sin exercised great influence over Susa during his reign, building temples and establishing inscriptions in his name, and having

10126-423: The city of Akkad should be destroyed in order to spare the rest of Sumer and cursed it. The story ends with the poet writing of Akkad's fate, mirroring the words of the gods' curse earlier on: Its chariot roads grew nothing but the 'wailing plant, Moreover, on its canalboat towpaths and landings, No human being walks because of the wild goats, vermin, snakes, and mountain scorpions , The plains where grew

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10292-559: The city of Akkad was destroyed. The myth was written hundreds of years after Naram-Sin's life and is the poet's attempt to explain how the Gutians succeeded in conquering Sumer. After an opening passage describing the glory of Akkad before its destruction, the poem tells of how Naram-Sin angered the chief god Enlil by plundering the Ekur (Enlil's temple in Nippur .) In his rage, Enlil summoned

10458-563: The city of Babylon he conceived the idea and he himself took up hoe, spade and water basket and began to complete the wall of Babylon. The original plan of Nebuchadnezzar the inhabitants executed with a willing heart. He built the fortifications on the Imgur-Enlil-wall. The images of the gods of Babylon, male and female, he returned to their cellas, the gods who had abandoned their chapels he returned to their mansions. Their wrath he appeased, their mind he put at rest, those whose power

10624-526: The city of Ur by Larsa ; Enšakiag-Nanna, daughter of Sumuel of Larsa; and her successor Enanedu  [ pl ] , daughter of Kudur-Mabuk of Larsa and sister of Warad-Sin and Rim-Sîn I . She was the last known holder of this office before its revival of in the Neo-Babylonian period. Naram-Sin of Akkad Naram-Sin , also transcribed Narām-Sîn or Naram-Suen ( Akkadian : 𒀭𒈾𒊏𒄠𒀭𒂗𒍪 : Na-ra-am Sîn , meaning "Beloved of

10790-578: The close connection between Nanaya and Inanna, as for example the Hymn to the City of Arbela in a passage focused on Ishtar of Arbela refers to Nanaya as a daughter of Sin, but also syncretises her with the goddess being praised. Sources where Nanaya's father is instead either Anu or Urash (the male tutelary god of Dilbat , rather than the earth goddess of the same name) are known too. Only in Assyria in

10956-426: The coastal city via a Hurrian intermediary, and it is possible that the myth describing their marriage was based on a Mesopotamian or Hurrian original, focused on either Sin or Kušuḫ. However, Steve A. Wiggins states that despite the connection between Sin and Yarikh the latter shows a number of traits distinct from his counterpart, for example literary texts at times compare him to a dog, an animal not associated with

11122-403: The common people through want, the nobles he killed in war, for the trader he blocked the road. For the farmer he made rare the [unintelligible], there is no [lacuna], the harvester does not sing the alalu-song any more, he does not fence in any more the arable territory. [lacuna] He took away their property, scattered their possessions, the [lacuna] he ruined completely, their corpses remaining on

11288-409: The counterpart of Sin was Ši-ḪU (reading of the second sign uncertain), well attested as an element of theophoric names , though he was more commonly equated with Marduk in similar sources. Sin was recognized as a major deity all across ancient Mesopotamia. His status was already high in the earliest periods to which the history of the Mesopotamian pantheon can be traced. It is presumed that Sin

11454-500: The cows abundant". He could be addressed as a herdsman in astral context, with stars being poetically described as his herd. In addition to cows, he could also be associated with sheep and with wild animals inhabiting steppes, especially ibexes and gazelles. Sin was perceived as a benign deity who could be petitioned for help. He was responsible for guaranteeing abundance and growth, especially in Ur and Harran , which most likely reflects

11620-440: The crescent either placed on his tiara or atop a standard he held. It was also used to represent him on kudurru , decorated boundary stones. It consistently occurs in the upper section of such objects, next to symbols of Shamash and Ishtar , though their exact arrangement can vary. A survey of 110 stones or their fragments indicated that this trio of deities is depicted on all known kudurru . Aniconic portrayals of Sin as

11786-513: The day of the disappearance of the moon (Sumerian u 4 -ná , Akkadian ūm bubbuli ). However, Dina Katz argues that in contrast with the frequent assignment of a similar role to Shamash , Sin was usually not associated with judgment of either the living or the dead. References to both of them acting as judges are nonetheless known from Old Babylonian inscriptions. In Mesopotamian medicine skin diseases , especially leprosy ( saḫaršubbû ), as well as epileptic symptoms, could be interpreted as

11952-405: The debris of that temple, looked for its old foundation deposit, dug to a depth of eighteen cubits into the ground and then Šamaš, the great lord, revealed to me the original foundations of Ebabbar, the temple which is his favorite dwelling, by disclosing the foundation deposit of Naram-Sin , son of Sargon, which no king among my predecessors had found in three thousand and two hundred years.[3] In

12118-422: The demon Bennu, responsible for causing epilepsy , is described as his "deputy" ( šanê ) as well. In An = Anum Suzianna and Ninimma , both usually regarded as courtiers of Enlil, are also identified as Sin's nurses. The Hurrian moon god, variously known as Kušuḫ , Umbu or Ušu, was identified with Sin and his name was sometimes written logographically as EN.ZU or 30. It is possible that his character

12284-504: The divine representation of the full moon, with texts instead describing him as a youthful god instead reflecting his role as the new moon. Another epithet commonly applied to him was lugal ("king"). Presumably it constituted an implicit reference to his status as the tutelary god of Ur. In the first millennium BCE, as the god of Harran he could be called Bēl-Ḫarrān ( EN.KASKAL), "lord of Harran". This title appears particularly commonly in theophoric names . Sin could also function as

12450-428: The exception of his first "The year Naram-Sin received a weapon of heaven/An fr[om] the temple of the god Enlil". It is, however, possible to divide them into those before his deification and after that event (assumed to be shortly after the "Great Revolt") based on the presence of a godhood determinant in his name. During his reign Naram-Sin increased direct royal control of its city-states. He maintained control over

12616-420: The first sibilant was difficult to render in cuneiform. In early Akkadian, the sound /s/ was an affricate [ts], which would explain its initial representation with Z-signs and later with S-signs. A variant form of Sin's name, Suinu, is also attested in texts from Ebla . It has been pointed out that an Eblaite lexical list with the entry sú-i-nu is the oldest available attestation of a phonetic spelling of

12782-472: The first archaeologist. Not only did he lead the first excavations which were to find the foundation deposits of the temples of Šamaš the sun god, the warrior goddess Anunitu (both located in Sippar ), and the sanctuary that Naram-Sin built to the moon god, located in Harran , but he also had them restored to their former glory. He was also the first to date an archaeological artefact in his attempt to date Naram-Sin's temple during his search for it. His estimate

12948-425: The first half of the lunar month. Despite Sin's popularity documented in textual sources, depictions of him are not common in Mesopotamian art . His most common attribute was the crescent . In accordance with the appearance of the new moon in the latitude of Mesopotamia, it was consistently represented as recumbent. It was frequently compared to bull horns and to a barge. On seals, Sin could be depicted with

13114-515: The first to claim the title " King of the Four Quarters ". His military strength was strong as he crushed revolts and expanded the empire to places like Turkey and Iran . He became the patron city god of Akkade as Enlil was in Nippur. His enduring fame resulted in later rulers, Naram-Sin of Eshnunna and Naram-Sin of Assyria as well as Naram-Sin of Uruk, assuming the name. Naram-Sin

13280-401: The flames! To the inhabitants of Babylon a joyful heart is now given. They are like prisoners when the prisons are opened. Liberty is restored to those who were surrounded by oppression. All rejoice to look upon him as king Sin (mythology) Sin ( / ˈ s iː n / ) or Suen ( Akkadian : 𒀭𒂗𒍪 , EN.ZU ) also known as Nanna ( Sumerian : 𒀭𒋀𒆠 ŠEŠ.KI, NANNA ) is

13446-850: The foundation deposit of Šagarakti-Šuriaš, son of Kudur Enlil, I cleared its foundations and laid its brickwork. I built that temple anew and completed its work. Anunitu, the lady of warfare, who fulfills the command of Enlil her father, who annihilates the enemy, who destroys the evil one, who precedes the gods, I caused her to establish her residence. The regular offerings and the other offerings I increased over what they were and I established for her. [iii.38-42] As for you, O Anunitu, great lady, when you joyfully enter that temple, look joyfully upon my good deeds and every month, at sunrise and sunset, petition Sin, your father, your begetter, for favors on my behalf. [iii.43-51] Whoever you are whom Sin and Šamaš will call to kingship, and in whose reign that temple will fall into disrepair and who build it anew, may he find

13612-422: The foundation, made high its summit, by means of wall decoration made of gypsum and bitumen he made its facing brilliant, as in the temple Esagila he made a ferocious wild bull stand on guard in front of it. After he had obtained what he desired, a work of utter deceit, had built this abomination, a work of unholiness -when the third year was about to begin- he entrusted the army [?] to his oldest son, his first born,

13778-465: The god ...] <Lacuna> Shutruk-Nahhunte added his own inscription to the stele, in Middle Elamite : "I am Shutruk-Nahhunte, son of Hallutush-Inshushinak, beloved servant of the god Inshushinak , king of Anshan and Susa, who has enlarged the kingdom, who takes care of the lands of Elam, the lord of the land of Elam. When the god Inshusinak gave me the order, I defeated Sippar . I took

13944-431: The god was present on his seat [lacuna] [lacuna] for the inhabitants of Babylon, Cyrus declared the state of peace. His troops he kept away from Ekur. Big cattle he slaughtered with the ax, he slaughtered many aslu-sheep, incense he put on the censer, the regular offerings for the Lord of Lords he ordered increased, he constantly prayed to the gods, prostrated on his face. To act righteously is dear to his heart. To repair

14110-482: The goddesses Amarazu and Amaraḫea, known from the god list An = Anum , Ningublaga (the city god of Kiabrig) and Numushda (the city god of Kazallu ). Ningublaga's connection with the moon god is well attested in god lists ( An = Anum , the Weidner god list , the Nippur god list) and other sources, one example being the formula "servant of Sin and Ningublaga," known from an Old Babylonian cylinder seal . While he

14276-495: The gods who dwell in heaven and the netherworld constantly praise the temple of Sin, the father, their creator. As for me, Nabonidus king of Babylon, who completed that temple, may Sin, the king of the gods of heaven and the netherworld, joyfully cast his favorable look upon me and every month, in rising and setting, make my ominous signs favorable. May he lengthen my days, extend my years, make my reign firm, conquer my enemies, annihilate those hostile to me, destroy my foes. May Ningal,

14442-428: The gods. The Nabonidus Cylinder from Sippar contains echoes from earlier foundation texts, and develops the same themes as later ones, like the better-known Cyrus Cylinder : a lengthy titulary, a story about an angry god who has abandoned his shrine, who is reconciled with his people, orders a king to restore the temple, and a king who piously increases the daily offerings. Prayers are also included. The translation of

14608-453: The hard work they [lacuna] he killed the inhabitants, women and youngsters included. Their prosperity he brought to an end. All the barley that he found therein [lacuna] His tired army [lacuna] the hazanu-official of Cyrus... [About one third of the text is missing. In the lacuna, words like 'stylus' and 'the king is mad' can be discerned; the sequel suggests that a Persian official made an insulting remark on Nabonidus' incapacity to write with

14774-480: The heart-soothing plants, grew nothing but the 'reed of tears, Akkad, instead of its sweet-flowing water, there flowed bitter water, Who said "I would dwell in that" found not a good dwelling place, Who said "I would lie down in Akkad" found not a good sleeping place. A foundation deposit of Naram-Sin was discovered and analysed by king Nabonidus , circa 550 BC. who Robert Silverberg thus characterises as

14940-401: The heavens and earth" ( nannār šamê u erṣeti ) or "the luminary of all creation" ( nannār kullati binīti ). The growth of the moon over the course of the month was reflected in comparing Sin to the growth of fruit (Akkadian inbu , Sumerian gurun ) as attested in Neo-Assyrian and Neo-Babylonian sources, especially hemerologies . However, it was not applied consistently as a designation for

15106-521: The husband of Nanshe in the state of Lagash in the Early Dynastic period . In An = Anum itself he and Sin are directly identified with each other (tablet III, line 65), and the lines following this statement list Nanshe and their children. However, there is no evidence that this equation was responsible for the lack of references to Nindara in the Sealand archives, as Nanshe was not worshiped in association with Sin in this context. Nin-MAR.KI , who

15272-418: The image of a deity which nobody had ever seen in this country, he introduced it into the temple, he placed it on a pedestal; he called it by the name of Moon. It is adorned with a necklace of lapis lazuli, crowned with a tiara, its appearance is that of the eclipsed moon, the gesture of its hand is like that of the god Lugal-[unintelligible], its head of hair reaches to the pedestal, and in front of it are placed

15438-458: The incantation Cow of Sîn , which states that he would send a pair of lamassu goddesses to help mothers with difficult births. The common epithet of Sin, "father" ( a-a ), underlined his ability to cause growth and bring abundance. However, it also reflected his role as a senior member of his pantheon, as well as his authority over deities regarded as his children or servants. It has also been suggested that it metaphorically referred to him as

15604-401: The inscription written in my name and not alter it. May he anoint it with oil, perform a sacrifice, place it with the inscription written in his own name and return it to its original place. May Šamaš and Anunitu hear his supplication, receive his utterance, march at his side, annihilate his enemy and daily speak good recommendations on his behalf to Sin, the father, their creator. The following

15770-475: The invention of cuneiform . Sometimes the double name Nanna-Suen was used, as evidenced for example by a short theological text from the Ur III period listing the main deities of the official pantheon . It is sometimes used to refer to this god in modern Assyriological publications too. The precise etymology of the name Nanna is unknown, though it is agreed that it is not a genitive construction . It

15936-495: The judge of heaven and the netherworld, concerning Ebabbar ['shining house'], his temple which is in Sippar, which Nebuchadnezzar, a former king had rebuilt and whose old foundation deposit he had looked for but not found -yet he rebuilt that temple and after forty-five years the walls of that temple had sagged- I became troubled, I became fearful, I was worried and my face showed signs of anxiety. While I led Šamaš out of its midst and caused him to dwell in another sanctuary, I removed

16102-406: The kings -my fathers- had done, I strengthened its building and perfected its work. That temple from its foundation to its parapet I built anew and I completed its work. Beams of lofty cedar trees, a product of Lebanon, I set above it. Doors of cedar wood, whose scent is pleasing, I affixed at its gates. With gold and silver glaze I coated its wall and made it shine like the sun. I set up in its chapel

16268-715: The kings whom they (the rebels[?]) had raised (against him), he captured. In view of the fact that he protected the foundations of his city from danger, (the citizens of his city requested from Astar in Eanna, Enlil in Nippur, Dagan in Tuttul, Ninhursag in Kes, Ea in Eridu, Sin in Ur, Samas in Sippar, (and) Nergal in Kutha, that (Naram-Sin) be (made) the god of their city, and they built within Agade

16434-416: The latter two gods were commonly regarded as sons of different parents instead. Enbilulu in particular is not attested as a son of Enlil and Ninlil in any other sources. Based on their shared status as sons of Enlil Sin and Nergal were sometimes referred to as the "big twins", and in this context were identified with Lugal-irra and Meslamta-ea . The connection between Lugal-Irra and Sin seemingly depended on

16600-502: The latter's occasional role as a judge in the underworld . An astronomical text equates the pair Sin and Nergal with Latarak and Lulal , but this attestation is unparalleled in other sources. Sin's wife was Ningal . They are already attested as a couple in Early Dynastic sources, and they were consistently paired with each other in all regions of Mesopotamia. Derivatives of Ningal were associated with local moon gods in

16766-455: The lifetime of the Akkadian Empire. At some point in his reign a widespread uprising occurred, a large coalition of city-states led by Iphur-Kis of Kish (Sumer) and Amar-Girid of Uruk , joined by Enlil-nizu of Nippur , and including the city-states of " Kutha , TiWA, Sippar, Kazallu , Kiritab, [Api]ak and GN" as well as "Amorite [hi]ghlanders". The rebellion was joined by the city of Borsippa , among others. We know of these events from

16932-526: The local sun god . From the Old Babylonian period onward Sin's name could be represented by the logogram 30 ( 𒀭𒌍 ), derived from the cuneiform numeral 30, symbolically associated with him due to the number of days in the lunar month. It was originally assumed that an even earlier example occurs in the writing of a personal name from the Ur III period, but subsequent research demonstrated that this

17098-406: The logogram EN.ZU designated Saggar in this city, but according to Alfonso Archi this is unlikely. Lunar character is sometimes also proposed for a further Eblaite deity, Hadabal ( NI- da -KUL), though Archi similarly disagrees with this view. However, he does accept the possibility that the theophoric name of a king of Ibubu mentioned in an Eblaite text, Li-im - EN.ZU, a different deity than Sin

17264-629: The lunar crescent also predominate in Neo-Assyrian and Neo-Babylonian art. Furthermore, the logogram U 4 .SAKAR ( 𒀭𒌓𒊬 ) which could be used to write his name was derived from a term referring to the crescent. Like other Mesopotamian gods Sin was depicted as a mature, bearded man dressed in a flounced robe. In some cases he holds a mace or a stick, with the latter occurring particularly often, though these attributes were not exclusively associated with him and cannot be used to identify depictions of him. A further object associated with him in art

17430-403: The lunar cult in Ur was the institution of the en priestess. In Akkadian its holders were referred to as entum . Their residence was known as Gipar, and while initially separate in the Old Babylonian period it was combined into a single complex with the temple of the moon god's wife, Ningal. Not much is known about the duties of the en in the sphere of cult, though they apparently played

17596-452: The major members of the pantheon, next to Enlil , Ninlil , Inanna , Enki , Nergal , Ninurta , Nuska , Ninshubur and the deified hero Gilgamesh , included in the enumeration due to importance due to his importance for the ruling house. Ibbi-Sin at one point dedicated the image of a "red dog of Meluhha " to Sin. According to the document describing this offering, the animal bore the evocative name "He bites!" An important aspect of

17762-458: The meaning of Dilimbabbar are correct, and that the scribes might have intentionally created puns depending on the well attested tradition of referring to the moon as a unique or solitary celestial body. Dilimbabbar is already attested in the Early Dynastic god list from Abu Salabikh. The Zame Hymns from the same period link this title with the worship of the moon god in Urum ( Tell Uqair ). It

17928-516: The midst of his favorite dwelling. [iii.8-10] The inscription in the name of Naram-Sin, son of Sargon, I found and did not alter. I anointed it with oil, made offerings, placed it with my own inscription and returned it to its original place. [iii.11-21] O Šamaš, great lord of heaven and the netherworld, light of the gods -your fathers- offspring of Sin and Ningal, when you enter Ebabbar your beloved temple, when you take up residence in your eternal dais, look joyfully upon me, Nabonidus, king of Babylon,

18094-724: The month Tašrîtu, in a propitious month, on an auspicious day, which Šamaš and Adad had revealed to me by means of divination, upon beds of silver and gold, choice gems, logs of resinous woods, aromatic herbs, and cuts of cedar wood, in joy and gladness, on the foundation deposit of Naram-Sin, son of Sargon, not a finger's breadth too wide or too narrow, I laid its brick work. Five thousand massive beams of cedar wood I set up for its roofing. Lofty doors of cedar wood, thresholds and pivots I affixed at its gates. Ebabbar, together with E-kun-ankuga ['pure stairway to heaven'], its ziggurat, I built anew and completed its work. I led Šamaš, my lord, in procession and, in joy and gladness, I caused him to dwell in

18260-505: The moon and his children, who could be identified as twins - the sun and Venus . Numerous instances of Inanna being directly referred to as his oldest daughter are known. While alternate traditions about her parentage are attested, it is agreed they were less significant and ultimately she was most commonly recognized as a daughter of Sin and Ningal. It has been pointed out that apparent references to Anu being her father instead might only designate him as an ancestor. Similarly to how Sin

18426-464: The moon and to month as a measure of time in multiple Semitic languages , including both Amorite and Ugaritic. While neither the names Nanna nor Sin share such a linguistic affinity, the respective Sumerian ( itud ) and Akkadian ( warḫum ) words for moon and month are likewise the same. As noted by Nick Wyatt, Nikkal , the counterpart of Ningal regarded as the wife of Yarikh in Ugarit , likely reached

18592-449: The moon god, but also Ishtar and Girra . It is uncertain if the theonym Nanum attested in a theophoric name from Umma is a derivative of Nanna, while Nanni worshiped in Mari and in the kingdom of Khana was a female deity and might be related to Nanaya rather than the moon god. In Akkadian the moon god was called Sin (Sîn) or Suen (Su’en). The former is the standard reading of

18758-415: The moon god. Piotr Steinkeller suggests that the latter might have been considered a representation of the half moon . Ningal , the wife of Sin, could be depicted alongside him for example in banquet scenes. On the stele of Ur-Nammu she sits in his lap. This type of depictions was meant to display the intimate nature of a connection between the deities and highlight their ability to act in unison, and

18924-503: The mother of the great gods, speak favorably before Sin, her beloved, on my behalf. May Šamaš and Ištar, his shining offspring, recommend me favorably to Sin, the father, their creator. May Nusku, the august vizier, hear my prayer and intercede for me. [ii.43b-46] The inscription written in the name of Aššurbanipal, king of Assyria, I found and did not alter. I anointed it with oil, performed a sacrifice, placed it with my own inscription, and returned it to its place. [ii.47-iii.7] For Šamaš,

19090-425: The name from the Old Babylonian period onward, while the latter was presumably the older uncontracted pronunciation. The etymology of this name remains uncertain. One of the inscriptions of Gudea from the third millennium BCE refers to Sin as a god "whose name nobody can explain", which might be an indication that his name was already unclear and a subject of scribal speculation during his reign. The name Sin

19256-656: The name. However, the logogram EN.ZU was also used in this city. Additionally, in a translation of an Akkadian text written in the Ugaritic alphabetic script the name is rendered as sn ( KTU 1.70, line 4), while in Aramaic the variants sn , syn and šn are attested. In the Masoretic Text of the Hebrew Bible Sin's name is rendered as san in the theophoric names Sennacherib (Sîn-aḫḫe-erība) and Sanballat (Sîn-uballiṭ). Alfonso Archi argues that

19422-498: The only holder of this office from the Second Dynasty of Lagash ; Ennirgalana  [ pl ] , daughter of Ur-Nammu of Ur; Ennirzianna  [ hu ] , a contemporary and possibly daughter of Shulgi ; her successors Enuburzianna and Enmahgalana, the former also selected during the reign of Shulgi and the latter shortly after by Amar-Sin ; Enannatumma  [ pl ] , daughter of Ishme-Dagan of Isin who retained her position after his death and conquest of

19588-404: The period of the Neo-Assyrian governor Sîn-balāssu-iqbi 's reign. The moon god was in this case seemingly reinterpreted as a "local Enlil”, acting as the king of the gods in Ur. It has been argued that the view that Sin was the supreme god was later particularly enthusiastically supported by the last Neo-Babylonian ruler, Nabonidus . In one of his inscriptions from Harran Sin is described as

19754-406: The prince your caretaker, the one who pleases you and built your august chapel, and upon my good deeds, and every day at sunrise and sunset, in the heavens and on the earth, make my omens favorable, accept my supplications and receive my prayers. With the scepter and the legitimate staff which placed in my hands may I rule forever. [iii.22-38] For Anunitu -the lady of warfare, who carries the bow and

19920-491: The quiver, who fulfills the command of Enlil her father, who annihilates the enemy, who destroys the evil one, who precedes the gods, who, at sunrise and sunset, causes my ominous signs to be favorable- I excavated, surveyed and inspected the old foundations of Eulmaš, her temple which is in Sippar-Anunitu, which for eight hundred years,[4] since the time of Šagarakti-Šuriaš , king of Babylon, son of Kudur-Enlil , and on

20086-576: The reign of Meli-Shipak II , and indicates it might have been particularly popular in Harran . An Old Babylonian literary composition written in Sumerian describes Sin as the head of the divine assembly (Ubšu’ ukkin ),with Anu, Enlil, Inanna , Utu, Enki and Ninhursag serving as his advisers. Two of his titles known from the god list An = Anum , Ukkin ("the assembly") and Ukkin-uru ("mighty assembly"), might reflect this portrayal. Some Old Babylonian theophoric names might also be connected to

20252-564: The repair of her temple in Sippar . Due to identification with Inanna, the Hurrian and Elamite goddess Pinikir is referred to as a daughter of Sin and Ningal in a text written in Akkadian but found in a corpus of Hurro-Hittite rituals. In a single Maqlû incantation, Manzat , the goddess of the rainbow, appears as the sister of Shamash, and by extension as daughter of his parents, Sin and Ningal. A tradition according to which Ninazu

20418-402: The representations and utters blasphemies. When he saw the usar-symbol of Esagila, he makes an [insulting?] gesture. He assembled the priestly scholars, he expounded to them as follows: 'Is not this the sign of ownership indicating for whom the temple was built? If it belongs really to Bêl, it would have been marked with the spade. Therefore the Moon himself has marked already his own temple with

20584-404: The stele of Naram-Sin and carried it off, bringing it to the land of Elam. For Inshushinak, my god, I set it as an offering." A similar stele fragment (ES 1027), 57 centimeters high by 42 centimeters wide by 20 deep, depicting Naram-Sin was found a few miles north-east of Diarbekr , at Pir Hüseyin in a well, though this was not its original context. It is said to have been first found Miyafarkin,

20750-526: The story to viewers, however the more traditional horizontal frames are visible on smaller broken pieces. It has been suggested that it contains the first depictions of battle standards and plate armor . The stele is 200 centimeters tall and 105 centimeters wide and is made from pinkish limestone. For contrast see the Victory Stele of Rimush over Lagash or the Victory stele of Sargon . The stele

20916-500: The structure. It is probably the king's last building inscription and may be dated to ca. 540 BC. The text is interesting because it offers a full syncretism of Sin, Marduk, and Nabu. Nabonidus cylinders from Ur are also noteworthy because they mention a son named Belshazzar , who is mentioned in the Book of Daniel . The cylinders state: "As for me, Nabonidus, king of Babylon, save me from sinning against your great godhead and grant me as

21082-525: The stylus, yet I have seen secret things. The god Ilte'ri has made me see a vision, he has shown me everything. I am aware of a wisdom which greatly surpasses even that of the series of insights which Adapa has composed!' Yet he continues to mix up the rites, he confuses the hepatoscopic oracles. To the most important ritual observances, he orders an end; as to the sacred representations in Esagila -representations which Eamumma himself had fashioned- he looks at

21248-423: The successor of Naram-Sin, Shar-Kali-Sharri , are known, particularly seal impressions, which refer to him as governor of Lagash and at the time a vassal ( 𒀵 , arad , "servant" or "slave") of Naram-Sin. Naram-Sin, the mighty God of Agade, king of the four corners of the world, Lugalushumgal, the scribe, ensi of Lagash , is thy servant. The pivotal event of Naram-Sin's reign was a widespread revolt against

21414-687: The temple of the sun. There he also found a clay cylinder of Nabonidus. This cylinder, excavated in the royal palace, is now in the Pergamon Museum in Berlin . A copy is in the British Museum in London . The text was written after Nabonidus' return from Arabia in his thirteenth regnal year, but before war broke out with the Persian king Cyrus the Great , who is mentioned as an instrument of

21580-527: The text challenging. The text mentions about twenty gods, mostly Elamite but with a few Sumerian and Akkadian, including Inshushinak , Humban , Nahiti , Simut , and Pinikir . It has been suggested that the formal treaty allowed Naram-Sin to have peace on his eastern borders, so that he could deal more effectively with the threat from Gutium . The conquest of Armanum (location unknown but proposed as Tall Bazi ) with its ruler Rid-Adad and Ebla (55 kilometers southwest of modern Aleppo) by Naram-Sin (Ebla

21746-418: The troops in the country he ordered under his command. He let everything go, entrusted the kingship to him, and, himself, he started out for a long journey. The military forces of Akkad marching with him, he turned to Temâ deep in the west. He started out the expedition on a path leading to a distant region. When he arrived there, he killed in battle the prince of Temâ, slaughtered the flocks of those who dwell in

21912-402: The usar-symbol!' And Zeriya, the šatammu who used to crouch as his secretary in front of him, and Rimut, the bookkeeper who used to have his court position near to him, do confirm the royal dictum, stand by his words, they even bare their heads to pronounce under oath: 'Now only we understand this situation, after the king has explained about it!' In the month of Nisannu, the eleventh day, till

22078-453: The various city-states by the simple expedient of appointing some of his many sons as key provincial governors, and his daughters as high priestesses. He also reformed the scribal system. A few loyal local governors remained in place. This included Meskigal , as governor of the city-state of Adab and Karsum governor of the unlocated Niqqum. Another was Lugal-ushumgal of Lagash . Several inscriptions of Lugal-ushumgal, who went on to serve

22244-406: The view that Sin was the head of the pantheon, namely Sîn-bēl-ili ("Sin is the lord of the gods"), Sîn-šar-ili ("Sin is the king of the gods") or Sîn-il-ili ("Sin is god of the gods"). Lambert notes that while similar names invoking other gods, for example Shamash and Adad , are also known, Sîn-bēl-ili is ultimately the most common. Examples of texts elevating Sin's rank are known from Ur from

22410-412: The well attested phenomenon of locally assigning such a role to tutelary deities of specific areas. It was also believed that he could provide people with offspring, as evidenced by prayer in which he is asked for that by childless worshipers, both men and women. He was also believed to aid pregnant women, both during the beginning of pregnancy and in labour. This aspect of his character is highlighted in

22576-556: The wisdom of Ea and Asalluhi, with the craft of the exorcist, according to the art of Kulla, the lord of foundations and brickwork, upon beads of silver and gold, choice gems, logs of resinous woods, aromatic herbs and cuts of cedar wood, in joy and gladness, on the foundation deposit of Aššurbanipal, king of Assyria, who had found the foundation of Šalmaneser [III], the son of Aššurnasirpal [II], I cleared its foundations and laid its brickwork. I mixed its mortar with beer, wine, oil and honey and anointed its excavation ramps with it. More than

22742-472: The wise prince, the worshiper of the great gods, I: [i.8-ii.25] Ehulhul, the temple of Sin in Harran, where since days of yore Sin, the great lord, had established his favorite residence - his great heart became angry against that city and temple and he aroused the Mede, destroyed the temple and turned it into ruin - in my legitimate reign Bel and the great lord,[1] for the love of my kingship, became reconciled with that city and temple and showed compassion. In

22908-409: Was Ur . He was already associated with this city in the Early Dynastic period , and was recognized as its tutelary deity and divine ruler. His temple located there was known under the ceremonial name Ekišnugal, and through its history it was rebuilt by multiple Mesopotamian rulers. Ur was also the residence of the en priestesses of Nanna, the most famous of whom was Enheduanna . Furthermore, from

23074-490: Was Ekišnugal, "house of the great light". Sanctuaries bearing this name also existed in other cities, which is presumed to reflect Ur's central importance in the sphere of religion. The first certain attestation of this ceremonial name has been dated to the reign of Utu-hegal , though it is possible it was already used in the times of Eannatum . Through history, it was rebuilt or patronized by multiple rulers, including Naram-Sin of Akkad , Ur-Nammu of Ur, various rulers from

23240-611: Was a deity of little relevance in Hattian and Hittite religion . In Emar , 30 might have been used as a logogram to represent the name of the local god Saggar , who in addition to fulfilling a lunar role was also the divine personification of the Sinjar Mountains . Both he and Sin (Suinu) were worshiped in Ebla in the third millennium BCE, possibly with each representing a different lunar phase . It has been suggested that

23406-754: Was a son of Manishtushu . He was thus a nephew of King Rimush and grandson of Sargon and Tashlultum . Naram-Sin's aunt was the High Priestess En-hedu-ana . Most recensions of the Sumerian King List show him following Manishitshu but The Ur III version of the king list inverts the order of Rimush and Manishtushu. To be fully correct, rather than Naram-Sin or Naram-Suen "in Old Akkadian, the name in question should rather be reconstructed as Naram-Suyin (more precisely, /narām-tsuyin/) or Naram-Suʾin (/narām-tsuʾin/)". Naram-Sin defeated Manium of Magan, and various northern hill tribes in

23572-432: Was a son of Sin is also known. Frans Wiggermann proposes that the occasional association between these two gods might have reflected the dependence of Enegi , Ninazu's cult center, on nearby Ur. In the first millennium BCE a tradition according to which Nuska was a son of Sin developed in Harran. Manfred Krebernik  [ de ] suggests that it might have reflected Aramaic influence and that it resulted from

23738-408: Was a son of the moon god is absent from sources from the third millennium BCE. Additionally, a single literary text calls Numushda a son of Enki , rather than Sin and Ningal. Amarazu and Amaraḫea are overall sparsely attested, and despite their status as Sin's daughters in god lists and the incantation series Udug Hul there is no evidence they were worshiped alongside him in Ur. The reason behind

23904-439: Was a tripod, possibly a candelabrum, sometimes with a lunar crescent on top and with an unidentified sandal-like object hanging from it. In some cases, Sin could be portrayed rising from between two mountains, similarly to Shamash, and Dominique Collon has suggests that in some cases reassessment of works of art often presumed to represent the latter in this situation might be necessary due to this similarity. Depictions of Sin in

24070-525: Was actively worshiped in most of the major cities of the region, with remains of multiple temples dedicated to him identified during excavations both in Babylonia and in Assyria . Ur was already well established as the cult center of the moon god, initially under his Sumerian name Nanna, in Early Dynastic times, as attested in the Zame Hymns from Abu Salabikh . His primary temple this city

24236-454: Was also defeated by his grandfather Sargon) is known from one of his year names "The year the king went on a campaign in Amarnum" and from an Old Babylonian copy of a statue inscription (IM 85461) found at Ur . There are also three objects, a marble lamp, a stone plaque, and a copper bowl, inscribed "Naram-Sin, the mighty, king of the four quarters, conqueror of Armanum and Ebla.". In 2010

24402-422: Was also viewed as a son of the moon god. However, no direct evidence supporting this notion has been identified, and therefore whether he was ever regarded as a child of Sin remains impossible to ascertain. Alammuš also possessed his own attendant, Urugal. In the Old Babylonian forerunner of An = Anum , Nindara is listed among the deities belonging to the entourage of Sin. This god was originally worshiped as

24568-415: Was at a low he brought back to life because their food is served to them regularly. Nabonidus' deeds Cyrus effaced and everything Nabonidus constructed, all the sanctuaries of his royal rule Cyrus has eradicated, the ashes of the burned buildings the wind carried away. Nabonidus' picture he effaced, in all the sanctuaries the inscriptions of that name are erased. Whatever Nabonidus had created, Cyrus fed to

24734-675: Was considered another of his major cult centers, as well as in Urum , Babylon , Uruk , Nippur and Assur . The extent to which beliefs pertaining to him influenced the Sabians , a religious community who lived in Harran after the Muslim conquest of the Levant , is disputed. While it is agreed that the two primary names of the Mesopotamian moon god , Nanna and Sin (Suen), originated in two different languages, respectively Sumerian and Akkadian , it

24900-436: Was constructed during the reign of Ur-Nammu. It bore the name Elugalgalgasisa, "house of the king who lets counsel flourish". Kings from the Third Dynasty of Ur believed themselves to be appointed to their position by Sin. His cult flourished during their reigns, as evidenced both by structures uncensored during excavations and by the numerous dedicatory inscriptions. An inscription from this period refers to him as one of

25066-519: Was found by Jacques de Morgan at Susa , and is now in the Louvre Museum (Sb 4). The inscription over the head of the king is in the Akkadian language and very fragmentary, but reads: "[Nar]am-Sin, the mighty, <Lacuna> ..., Sidu[r-x] (and) the highlanders of Lullubum assembled together ... bat[tle]. For/to <Lacuna> the high[landers ...] <Lacuna> [heap]ed up [a burial mound over them], ... (and) dedicated (this object) [to

25232-417: Was inaccurate by about 1,500 years. King Naram-Sin is a character in the 2021 video game House of Ashes , with the main plot occurring in his personal temple. In the game, he is the self-proclaimed "God King" of Akkad, and is engaged in a war with the Gutians after being cursed by the god Enlil ; whom he angered after the sacking his temple. Naram-Sin was voiced and motion captured by Sami Karim. In

25398-444: Was influenced by exposure to Mesopotamian culture and the image of the moon god in it in particular. Equivalence between Sin and Yarikh is documented in an Akkadian - Amorite bilingual lexical list presumed to originate in lower Mesopotamia and dated to the Old Babylonian period . The two of them are also equated in an Ugaritic god list. The name of Yarikh (Yariḫ) and its variants are cognate with terms referring both to

25564-469: Was meant. The logogram 30 was also used to render the name of the Elamite moon deity, possibly to be identified with Napir , though Manfred Krebernik  [ de ] notes that in one case the name Nannar appears to be attested in Elamite contex, specifically in an inscription of Shilhak-Inshushinak . A bilingual Akkadian- Kassite lexical list indicates that the Kassite deity regarded as

25730-569: Was not always explicitly identified as his son, with such references lacking for example from An = Anum , direct statements confirming the existence of such a tradition have been identified in an inscription of Abisare of Larsa and in a hymn dedicated to Ningublaga's temple in Kiabrig. Designating Numushda as a son of Sin was likely meant to be a way to assimilate him into the pantheon of lower Mesopotamia , and might be based on perceived similarity to Ningublaga. The tradition according to which he

25896-415: Was often assumed that the variant form Nannar was the standard form of the name, but further research demonstrated that it does not predate the Old Babylonian period . The writing na-an-na-ar is attested in Akkadian and Elamite texts, and was the result of linguistic contamination between the theonym Nanna and the common Akkadian noun nannaru , "light". As an epithet, nannaru could be used to address

26062-477: Was originally established based on the now abandoned reading of the name, but it is still considered a valid translation. An alternate proposal relying on homophony of the element dilim and the logogram dilim 2 (LIŠ) is to explain Dilimbabbar as "the shining bowl". The term dilim 2 was a loan from Akkadian tilimtu , "bowl". Piotr Steinkeller notes that it is not impossible both proposals regarding

26228-438: Was possibly married to an unidentified endan (ruler) of Urkesh. A recently found cylinder seal, looted from Urasagrig , shows that the governor there, Sharatigubishin, was also a son. Other known children include Enmenana the "zirru priestess of the god Nanna, spouse of the god N[anna], entu priestess of the god Sin at Ur", Šumšani ēntum-priestess of Shamash at Sippar, a son who was governor at Marad, an unnamed daughter who

26394-569: Was recorded as "the Year when Naram-Sin was victorious against Simurrum in Kirasheniwe and took prisoner Baba the governor of Simurrum, and Dubul the ensi of Arame". Other year names refer to his construction work on temples in Akkad , Nippur, and Zabala . He also built administrative centers at Nagar and Nineveh . In general it is not possible to assign an order to Naram-Sin's year name with

26560-473: Was referred as the "great boat of heaven" ( má-gul-la-an-na ), his son was the "small boat of heaven" ( má-bàn-da-an-na ), which reflected his subordinate status. These titles additionally reflected the Mesopotamian belief that the moon was larger than the sun. As an extension of her marriage to the sun god, the dawn goddess Aya was regarded as a daughter-in-law of Sin, as reflected by her common epithet kallatum . Further attested children of Sin include

26726-482: Was regarded as Sin's wife. Their best attested children are Inanna (Ishtar) and Utu (Shamash), though other deities, for example Ningublaga or Numushda , could be regarded as members of their family too. Sin was also believed to have an attendant deity ( sukkal ), Alammuš , and various courtiers, such as Nineigara , Ninurima and Nimintabba . He was also associated with other lunar gods, such as Hurrian Kušuḫ or Ugaritic Yarikh . The main cult center of Sin

26892-411: Was the result of erroneous collation . In the first millennium BCE 30 became the most common writing. For example, in the text corpus from Neo-Babylonian Uruk only a single text, a kudurru inscription of Ibni-Ishtar, uses EN.ZU instead of 30. Uncommonly NANNA was used in Akkadian texts as a sumerogram meant to be read as Sin. Next to Sin and Nanna, the best attested name of the moon god

27058-427: Was the word of the great lord Marduk and of Sin, the luminary of heaven and the netherworld, whose command is not revoked. I feared their august command, I became troubled, I was worried and my face showed signs of anxiety. I was not neglectful, nor remiss, nor careless. For rebuilding Ehulhul, the temple of Sin, my lords, who marches at my side, which is in Harran, which Aššurbanipal, king of Assyria, son of Esarhaddon,

27224-553: Was traditionally regarded as Nanshe's daughter, is also placed in the section of An = Anum dedicated to Sin, though according to Walther Sallaberger her presence there might reflect her well attested association with cattle, which she shared with the moon god. Further members of his entourage include deities such as Nineigara , referred to his "lady of the treasury" ( nin-èrim , Akkadian bēlet išitti ) and "obedient housekeeper"( munus-agrig šu-dim 4 -ma , Akkadian abarakkatu saniqtu ), Nimintabba , and Ninurima . In medical texts,

27390-641: Was typically written in cuneiform as EN.ZU, as possibly already attested in a text from the Uruk period, though oldest certain examples, such as entries in the god lists from Fara and Abu Salabikh , only date back to the Early Dynastic period. Most likely it initially developed as a rebus meant to graphically resemble the names of gods whose names had Sumerian etymologies and contained the element EN , for example Enlil . Various phonetic spellings are also attested, for example sú-en , sí-in , si-in and se-en . The large variety of these variants might indicate that

27556-424: Was ēntum-priestesses at Nippur, Bin-kali-šarrē, Lipit-ilē (governor at Marad ), Rigmuš-ālsu, Me-Ulmaš, and Ukēn-Ulmaš and a granddaughter Lipus-ia-um. One daughter, Tuṭṭanabšum (Tudanapšum), held the position of high priestess of Enlil at Nippur, the most important religious position in the empire. She was also deified, the only female and only non-king to be made a god. Naram-Sin's Victory Stele depicts him as

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