The moon god Nanna/Sin 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 Sin 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
Sin by Nabonidus in the 6th century BCE have received much attention
from various scholars. The theological concepts surrounding Sin 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 Sin 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 Sin 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.
