there by the official Sin-balassu-iqbi, who was active during the period of neo-Assyrian rule over Babylonia, before the rise of the Neo-Babylonian Empire. Attestations of worship of Kurunnītu are rare. In Nippur she was venerated in the temple of Gula. A festival held in Babylon in honor of the same goddess involved Kurunnītu (dKAŠ.DIN.NAM), as well as Belet Eanna (Inanna of Uruk), Belet Ninua ("Lady of Nineveh"), Ninlil and Bizilla (who both acted as the divine representatives of Kish in this case). A few documents indicate that she was worshiped in Uruk, and the Eanna archive attests that during the reign of Nabopolassar various elements of jewelry were prepared for her statue. Sennacherib plundered a statue of her from Uruk in 693 BC. Another was returned to Der by Esarhaddon. She is also attested in a kudurru (boundary stone) inscription from the reign of Marduk-apla-iddina I. Theophoric names invoking Ninkasi are already known from the Early Dynastic and Sargonic periods, examples include Amar-Ninkasi and Ur-Ninkasi. The name Kurunnītu appears in two neo-Babylonian theophoric names, both of them feminine: dKAŠ.DIN.NAM-šarrat and dKAŠ.DIN.NAM-tabni. Associations with other deities Ninkasi's parents were Enki and Ninti, but according to the Hymn to Ninkasi, she was raised by Ninhursag rather than by her mother. Ninhursag was generally not associated with raising children otherwise, and the childhood of deities is typically not described in Mesopotamian texts. It is possible that a deity corresponding to Ninti precedes Ninkasi and Siraš (also known as Siris), another goddess associated with beer, in the Nippur god list. Ninkasi and Siraš were commonly associated with each other, but the nature of the connection between them varies between sources. In the god list An = Anum they are equated with each other and in a bilingual Neo-Assyrian version of one of the myths about Lugalbanda Ninkasi in the Sumerian version corresponds to Siraš in Akkadian, but in a version of the Weidner god list from Assur with an explanatory column they are stated to be sisters instead. According to Richard L. Litke, a tradition in which Ninkasi was the wife of Siraš, in this case seemingly treated as a male deity, might be attested in a single source, most likely a late copy of an Old Babylonian list of deities, though he notes it might also be interpreted as a reference to the two being sisters instead. According to Manfred Krebernik, no references