The chief Chaldaean temple to the moon-god was at Ur or Hur (Mugheir), a city which probably derived its name from him, and which was under his special protection.  He had also shrines at Babylon and Borsippa, and likewise at Calah and Dur-Sargina (Khorsabad).  Few deities appear to have been worshipped with such constancy by the Chaldaean kings.  His great temple at Ur was begun by Urukh, and finished by his son Ilgi—­the two most ancient of all the monarchs.  Later in the series we find him in such honor that every king’s name during some centuries comprise the name of the moon-god in it.  On the restoration of the Chaldaean power he is again in high repute.  Nebuchadnezzar mentions him with respect; and Nabonidus, the last native monarch, restores his shrine at Ur, and accumulates upon him the most high-sounding titles.

The moon-god is called, in more than one inscription, the eldest son of Bel-Ninnod.  He had a wife (the moon-goddess) whose title was “the great lady,” and who is frequently associated with him in the lists.  She and her husband were conjointly the tutelary deities of Ur or Hur; and a particular portion of the great temple there was dedicated to her honor especially.—­Her “ark” or “tabernacle,” which was separate from that of her husband was probably, as well as his, deposited in this sanctuary.  It bore the title of “the lesser light,” while his was called, emphatically, “the light.”

SAN, or SANSI.

San, or Sansi, the sun-god, was the second member of the second Triad.  The main element of this name is probably connected with the root shani which is in Arabic, and perhaps in Hebrew, “bright.”  Hence we may perhaps compare our own word “sun” with the Chaldaean “San;” for “sun” is most likely connected etymologically with “sheen” and “shine.”  Shamas or Shemesh, the Semitic title of the god, is altogether separate and distinct, signifying as it does, the Ministering office of the sun, and not the brilliancy of his light.  A trace of the Hamitic name appears in the well-known city Bethsain, whose appellation is declared by Eugesippus to signify “domus Solis,” “the house of the sun.”

The titles applied to the sun-god have not often much direct reference to his physical powers or attributes.  He is called indeed, in some places, “the lord of fire,” “the light of the gods,” “the ruler of the day,” and “he who illumines the expanse of heaven and earth.”  But commonly he is either spoken of in a more general way, as “the regent of all things,” “the establisher of heaven and earth;” or, if special functions are assigned to him, they are connected with his supposed “motive” power, as inspiring warlike thoughts in the minds of the kings, directing and favorably influencing their expeditions; or again, as helping them to discharge any of the other active duties of royalty.  San is “the supreme ruler who casts a favorable eye on expeditions,” “the vanquisher of the king’s enemies,”