The attempt is also made to illustrate their relationship to the great fire-god. So I-shum becomes the messenger of Nusku, while Nin-gish-zida (though in the days of Gudea a male deity[375]) appears to be regarded, as Tallqvist has suggested, as the consort of Nusku. Night being a favorite time for the recital of the incantations, it was natural that the orb of night, the god Sin, should be added to the pantheon of the exorciser. Though playing a minor role, the moon-god is never omitted when a long series of protecting spirits is invoked. But there are occasions when Sin becomes the chief deity invoked. Reference has already been made to the general terror that moon eclipses inspired. The disappearance of the moon was looked upon as a sign of the god's displeasure or as a defeat of the moon in a conflict with other planets. Disaster of some kind--war, pestilence, internal disturbances--was sure to follow upon an eclipse, unless the anger of the god could be appeased or his weakness overcome. In the case of such general troubles affecting the whole country, it is the kings themselves who seek out the priests. Rituals were prepared to meet the various contingencies. The king begins the ceremony by a prayer addressed to Sin. One of these prayers begins:[376] O Sin, O Nannar! mighty one ... O Sin, thou who alone givest light, Extending light to mankind, Showing favor to the black-headed ones,[377] Thy light shines in heaven ... Thy torch is brilliant as fire; Thy light fills the broad earth. ... Thy light is glorious as the Sun ... Before thee the great gods lie prostrate; The fate of the world rests with thee. An eclipse has taken place, portending evil to the country, and libations have been poured out on days carefully selected as favorable ones. The king continues: I have poured out to thee, with wailing,[378] a libation at night; I have offered thee a drink-offering with shouts; Prostrate and standing erect[379] I implore thee. With the prayer to Sin, appeals to other gods and also goddesses are frequently combined,--to Marduk, Ishtar, Tashmitum, Nabu, Ramman, and the like. The incantations themselves, consisting of fervent appeals to remove the evil, actual or portending, are preceded by certain ceremonies,--the burning of incense, the pouring out of some drink, or by symbolical acts, as the binding of cords; and the god is appealed to once more to answer the prayer.