of Ninkasi, Irḫan, Šakkan and Ezina is also attested, but the reasons behind the juxtaposition of these deities are not known. Literature Hymn to Ninkasi A hymn dedicated to Ninkasi is known. A translation was published by Miguel Civil in 1964, with later revisions made in 1991. It is commonly quoted in professional literature today. Three copies are presently known, one from Nippur and two from unknown locations. Due to lack of references to historical events and the purposely archaic style of literary texts it is not possible to precisely date the composition of the hymn, but it is agreed that the known tablets come from the Old Babylonian period. It is assumed that it is a poetic description of the process of brewing. It indicates that the main ingredient used was bappir, presumably a type of bread, assumed to be dry and similar to modern biscotti. However, recent studies conducted by archaeologist Adelheid Otto, brewing technician Martin Zarnkow and Assyriologist Walther Sallaberger indicate that the instructions given in the hymn as usually translated do not fully align with known information about the production of beer in ancient Mesopotamia, which creates the need for further analysis and a retranslation of fragments of the composition in accordance with newer discoveries. Sallaberger argues that the term bappir is likely to refer to sourdough. It is also likely that the references to honey present in the hymn are a purely literary device meant to highlight the quality and aroma of beer prepared by Ninkasi, as it was an expensive luxury good and as such was not used to prepare any ordinary drinks. In administrative texts, only barley and occasionally emmer products are attested as ingredients used in brewing, not honey or herbs. Even researchers who do assume aromatics were actually used admit it is uncertain if the flavor would survive fermentation. Other texts In the myth Lugalbanda and the Anzud Bird, the eponymous hero describes Ninkasi and her activity in detail while planning a banquet for the Anzû's family. He refers to her as "the expert woman, who redounds to her mother's credit," and states that her fermenting vat is made of lapis lazuli, while her cask - from silver and gold. According to Jeremy Black, the passage about the goddess should be understood as a part of an elaborate metaphorical description of beer Lugalbanda plans to serve, and she is not herself