By Tamara M Green PhD
ISBN-10: 9004095136
ISBN-13: 9789004095137
This research treats the non secular and highbrow heritage of town of Harran (Eastern Turkey) from biblical instances all the way down to the institution of Islam. the writer starts off from the well known reference within the Qur'an and the early Islamic histories to the folks of Harran as Sabians, one of many 'peoples of the book.' the writer unravels strands of spiritual culture in Harran that run from the previous Semitic planetary cults via Hellenistic hermeticism, gnosticism, and Neo-Pythagoreanism and Christian cults to esoteric Islamic sects similar to the Sufis and Shiites.
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Sample text
23 Despite the clearly masculine character of the moon deity in myth, there seems to be evidence for a feminine aspect of the moon in Mesopotamia which manifests itself only in the full moon. Those cultures which traditionally have seen the moon as feminine in gender have connected its cycles with those of female fertility: the moon's appearance of growing fullness is a manifestation of woman's fecundity. If the crescent of the moon is the symbol of male virility and sexual power, the full moon may be seen to portray the gravidity of a woman about to give birth; thus, within the moon's periodic nature there is a constant cycle of alternation between male and female.
E. that they achieved total victory. The Romans made Pontus a province and concluded protective alliances with Armenia and a number of the minor kingdoms, including Edessa and Commagene, on the Parthian frontier. The political status of Harran from the time of the entrance of the Parthians into western Asia through the period of the Roman advance is uncertain; it has been suggested that the city was under the control of Edessa, 2 but there is no clear evidence to support the claim. , we find both Arabic and Aramaic royal names.
Eludes us," 67 but both Teixidor and Drijvers have suggested that one of the divine names on the stele may ANET, 560-562. ANET, 562-63. 65 Smith, Babylonian Historical Texts, 8 7. 66 J. Gadd, "The Harran Inscriptions of Nabonidus," 59. 67 J. Teixidor, The Pagan God (Princeton, 1977), 71 ff. Teixidor does suggest that a date contemporary with Nabonidus is possible. 63 64 38 CHAPTER ONE represent the Moon god, and that the choice ofTaima by Nabonidus as a royal residence may have been influenced by an indigenous worship of the deity, which the king then overlaid with the cult of the Moon god of Harran.
The City of the Moon God: Religious Traditions of Harran by Tamara M Green PhD
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