the Middle Babylonian period also attests the existence of a house of worship which she shared with her husband, treated as separate from the former by Andrew R. George. On Old Babylonian seals from Sippar, Damgalnuna and Enki are one of the three most commonly invoked divine couples, though they appear less frequently than Shamash and Aya or Adad and Shala. One of such objects, which belonged to a certain Enkimansum, has been inscribed with the formula "servant of Enki and Damgalnuna." They had a sanctuary in Sippar-Amnanum inside of the temple complex of Annunitum. It is known from a document stating that a number of officials, including the sanga priest of Annunitum, were responsible for inspecting its property after a theft occurred. An inscription with Ashurnasirpal II indicates that Damgalnuna also shared a temple with her husband in Kalhu. Hurrian reception Damgalnuna was incorporated into Hurrian religion, where she similarly fulfilled the role of Ea's wife. According to Piotr Taracha, it is possible the transfer of her cult occurred in the third millennium BCE already. She is mentioned in the treaty between Šattiwaza and Šuppiluliuma I, in which she appears near the end of the list of divine witnesses, between Belet-ekalli and Ishara. She is among the deities depicted in the Yazılıkaya sanctuary, where she appears in a procession of goddesses, between Shalash and Nikkal. She was also worshiped alongside other Hurrian deities in the Hittite capital, Hattusa, and in Nerik. Mythology Only a single myth in which Damgalnuna plays a central role is known. She appears in it under the name Damkianna, though it has been suggested that in this context it might refer to Zarpanit. The text is known from two copies, one Neo-Assyrian and another Neo-Babylonian or later. Two translations have been published so far, one by Takayoshi Oshima and another by Wilfred G. Lambert, who gave it the title Damkina's Bond. Based on the fact that Marduk is already presented as a king of the gods, but at the same time Nabu is his scribe rather than son, the latter author assumed that it was originally composed under the rule of either the Kassite or Isin II dynasty. The former concludes it cannot be earlier than the reign of Nebuchadnezzar I. Based on the available evidence for the association between Damgalnuna and Malgium, Lambert suggested it originated in this city. The myth focuses on a