Editing Sin (mythology) (section)

==Worship==
Sin was recognized as a major deity all across ancient Mesopotamia.{{sfn|Krebernik|1997|p=367}} His status was already high in the earliest periods to which the history of the [[Mesopotamian pantheon]] can be traced.{{sfn|Asher-Greve|Westenholz|2013|p=27}} It is presumed that Sin was actively worshiped in most of the major cities of the region, with remains of multiple [[É (temple)|temples]] dedicated to him identified during excavations both in [[Babylonia]] and in [[Assyria]].{{sfn|Krebernik|1997|p=369}}

===Ur===
====Early history====
[[File:Drawing of the Ziggurat of Ur, Iraq, by Marjorie V. Duffell for C. L. Woolley, 1937.jpg|thumb|250px|Drawing of the [[Ziggurat of Ur]], Iraq, by Marjorie V. Duffell for [[Leonard Woolley]], 1937]]
[[Ur]] was already well established as the cult center of the moon god, initially under his Sumerian name Nanna, in [[Early Dynastic Period (Mesopotamia)|Early Dynastic]] times, as attested in the ''Zame Hymns'' from [[Abu Salabikh]].{{sfn|Krebernik|1997|p=368}} His primary [[É (temple)|temple]] this city was Ekišnugal,{{sfn|Asher-Greve|Westenholz|2013|p=109}} "house of the great light".{{sfn|Hätinen|2021|p=79}} Sanctuaries bearing this name also existed in other cities, which is presumed to reflect Ur's central importance in the sphere of religion.{{sfn|Hätinen|2021|p=333}} The first certain attestation of this ceremonial name has been dated to the reign of [[Utu-hengal|Utu-hegal]], though it is possible it was already used in the times of [[Eannatum]].{{sfn|Krebernik|1997|p=368}} Through history, it was rebuilt or patronized by multiple rulers, including [[Naram-Sin of Akkad]], [[Ur-Nammu]] of Ur, various rulers from the [[Isin-Larsa period]], [[Kurigalzu I]] of the [[Kassite dynasty]] of [[Babylon]], [[Marduk-nadin-ahhe]] and [[Adad-apla-iddina]] of the [[Second Dynasty of Isin]], and [[Nebuchadnezzar II]] of the [[Neo-Babylonian Empire]].{{sfn|George|1993|p=114}} Other houses of worship dedicated to Sin existed in Ur too.{{sfn|Krebernik|1997|p=368}} For example, liturgical texts mention the ceremonial name Edimanna, "house, bond of heaven".{{sfn|George|1993|p=75}} Enamnunna, "house of princeliness", rebuilt by [[Sin-Iddinam]], might have been located in Ur too.{{sfn|George|1993|p=130}} A [[Ziggurat of Ur|ziggurat]] dedicated to Sin was constructed during the reign of Ur-Nammu.{{sfn|Hätinen|2021|p=331}} It bore the name Elugalgalgasisa, "house of the king who lets counsel flourish".{{sfn|George|1993|p=119}}

Kings from the [[Third Dynasty of Ur]] believed themselves to be appointed to their position by Sin.{{sfn|Holloway|2002|p=390}} His cult flourished during their reigns, as evidenced both by structures uncensored during excavations and by the numerous dedicatory inscriptions.{{sfn|Hätinen|2021|p=331}}  An inscription from this period refers to him as one of the major members of the pantheon, next to [[Enlil]], [[Ninlil]], [[Inanna]], [[Enki]], [[Nergal]], [[Ninurta]], [[Nuska]], [[Ninshubur]] and the deified hero [[Gilgamesh]], included in the enumeration due to his importance for the ruling house.{{sfn|George|2003|pp=121-122}} [[Ibbi-Sin]] at one point dedicated the image of a "red dog of [[Meluhha]]" to Sin.{{sfn|Wiggins|1998|p=776}} According to the document describing this offering, the animal bore the evocative name "He bites!"{{sfn|Wiggins|1998|p=776}}

====The ''en'' priestesses====
An important aspect of the lunar cult in Ur was the institution of the ''[[EN (cuneiform)|en]]'' priestess.{{sfn|Asher-Greve|Westenholz|2013|p=232}} In [[Akkadian language|Akkadian]] its holders were referred to as ''entum''.{{sfn|Nett|2023|p=96}} Their residence was known as Gipar, and while initially separate in the Old Babylonian period it was combined into a single complex with the temple of the moon god's wife, Ningal.{{sfn|Asher-Greve|Westenholz|2013|p=227}} Not much is known about the duties of the ''en'' in the sphere of cult, though they apparently played a role in building and renovation activities.{{sfn|Nett|2023|p=105}} They are chiefly documented in sources from between the Sargonic and early Old Babylonian periods.{{sfn|Nett|2023|p=96}} They were typically daughters of kings.{{sfn|Asher-Greve|Westenholz|2013|p=232}}

[[File:Disk of Enheduanna (2).jpg|thumb|The disc of Enheduanna.]]
[[Enheduanna]], the daughter of [[Sargon of Akkad]], was a particularly famous ''en'' priestess.{{sfn|Krebernik|1997|p=367}}{{sfn|Asher-Greve|Westenholz|2013|p=140}} She is also the earliest attested holder of this office, with available evidence including the so-called "disc of Enheduanna", seals of her servants, and literary compositions copied in later periods traditionally attributed to her.{{sfn|Nett|2023|p=98}} It is it not certain if the office of ''en'' was only established at this point in time as an innovation, or if it developed from an earlier Early Dynastic title tied to the cult of the moon god.{{sfn|Hall|1985|pp=226-227}} Later ''en'' priestesses include {{ill|Enmenanna|pl|Enmenana}}, daughter of Sargon's grandson [[Naram-Sin of Akkad]] (named as "zirru priestess of the god Nanna, spouse of the god N[anna], entu priestess of the god Sin at Ur");{{sfn|Asher-Greve|Westenholz|2013|p=177}} Enannepada, daughter of [[Ur-Baba]] of [[Lagash]] and the only holder of this office from the [[Second Dynasty of Lagash]];{{sfn|Nett|2023|p=99}} {{ill|Ennirgalana|pl|En-nirgal-ana}}, daughter of [[Ur-Nammu]] of Ur;{{sfn|Nett|2023|p=97}} {{ill|Ennirzianna|hu}}, a contemporary and possibly daughter of [[Shulgi]];{{sfn|Nett|2023|p=99}} her successors Enuburzianna and Enmahgalana, the former also selected during the reign of Shulgi and the latter shortly after by [[Amar-Sin]];{{sfn|Nett|2023|p=100}} {{ill|Enannatumma|pl|En-ana-tuma}}, daughter of [[Ishme-Dagan]] of [[Isin]]{{sfn|Asher-Greve|Westenholz|2013|p=228}} who retained her position after his death and conquest of the city of Ur by [[Larsa]]; Enšakiag-Nanna, daughter of [[Sumuel]] of Larsa;{{sfn|Nett|2023|p=102}} and her successor {{ill|Enanedu|pl}}, daughter of [[Kudur-Mabuk]] of Larsa and sister of [[Warad-Sin]] and [[Rim-Sîn I]].{{sfn|Nett|2023|pp=102-103}} She was the last known holder of this office before its revival of in the Neo-Babylonian period.{{sfn|Nett|2023|p=104}}

As attested for the first time during the reign of Amar-Sin, separate office of ''en'' of Nanna existed in nearby Karzida.{{sfn|Nett|2023|p=105}} Only two of its holders are known, both of them active contemporarily with this king: Enagazianna and En-Nanna-Amar-Suen-kiagra.{{sfn|Nett|2023|pp=105-106}} Sparsely attested Enmegalanna, known only from a single reference to funerary offerings meant for her from the early Old Babylonian period, might have been a further ''en'' from Karzida, though it is ultimately unknown whether she resided there or in Ur.{{sfn|Nett|2023|p=106}}

It is presumed that while prominent in the third and early second millennia BCE, the institution of ''en'' gradually declined and finally disappeared.{{sfn|Beaulieu|2013|p=132}}

====Later evidence====
Sources dealing with the worship of Sin in Ur after the [[Old Babylonian period]] are less common than these from early periods.{{sfn|Hätinen|2021|pp=331-332}}

While Ur is not directly referenced in any of the texts agreed to come from the archives of the [[First Sealand dynasty]], it is nonetheless possible that both the city and Sin had a particular importance to rulers belonging to it.{{sfn|Clayden|2020|p=94}} He is one of the best attested deities in the Sealand text corpus next to [[Nanshe]], [[Ishtar]], [[Ninurta]] and [[Shamash]].{{sfn|Boivin|2018|p=205}} He is the single most common deity in [[theophoric name]]s from it, which reflects his popularity in the onomasticon attested from Old Babylonian to [[Middle Babylonian period]].{{sfn|Boivin|2018|p=223}} At the same time, other evidence points to his cult only having a modest scope, which might indicate its center was a temple only loosely tied to the royal administration.{{sfn|Boivin|2018|p=222}} Three texts indicate he could receive offerings in the beginning of a lunar month, during the [[new moon]].{{sfn|Boivin|2018|p=202}} He is also invoked alongside [[Enlil]], [[Ea (god)|Ea]] and the respective spouses of all three of these gods ([[Ningal]], [[Ninlil]] and [[Damkina]]) in a seal inscription of [[Akurduana]].{{sfn|Boivin|2018|p=223}} In addition to the worship of Sin himself, offerings to a distinct manifestation of Inanna known under the [[Epithets of Inanna#Astral epithets|epithet]] "daughter of Sin", <sup>d</sup>(INANNA.)DUMU(.MÍ)-<sup>(d)</sup>30(‐NA)/<sup>d</sup>EN.ZU are also documented in the Sealand texts.{{sfn|Boivin|2018|p=208}}

With the exception of [[Kurigalzu I]], rulers of the [[Kassite dynasty]] showed little interest in Ur.{{sfn|Clayden|2020|p=88}} During his reign the Edublamaḫ, "house, exalted door socket", originally a court of law dedicated to Sin build by [[Shu-Ilishu]] to commemorate the return of a statue of this god from [[Anshan (Persia)|Anshan]], was rebuilt as a temple.{{sfn|George|1993|p=79}}

Little is known about the worship of Sin in Ur during the reign of the [[Second Dynasty of Isin]] and beyond, as no late temple archive has been discovered, and the information is limited to scarce archeological evidence for building activity and a small number of commemorative inscriptions.{{sfn|Hätinen|2021|p=332}} The oldest of them come from the middle of the seventh century BCE, when the city was under the control of a local dynasty of governors loyal to the [[Neo-Assyrian Empire]].{{sfn|Hätinen|2021|p=337}} It is uncertain to what degree the Neo-Assyrian rulers themselves were involved in the religious traditions of Ur.{{sfn|Hätinen|2021|pp=338-339}} One of the governors, [[Sîn-balāssu-iqbi]], son of Ningal-iddin and contemporary of [[Ashurbanipal]], apparently capitalized on a local economic boom to renovate Ekišnugal.{{sfn|Hätinen|2021|p=337-338}} He also rebuilt Elugalgalgasisa.{{sfn|George|1993|p=119}}

After the period of Sîn-balāssu-iqbi's activity sources pertaining to the worship of Sin in Ur only reappear during the reign of [[Nebuchadnezzar II]], who similarly renovated Ekišnugal.{{sfn|Hätinen|2021|p=340}} He might have been motivated by the importance he attributed to the moon god as responsible for determining destiny through lunar omens.{{sfn|Hätinen|2021|p=342}} His successor [[Nabonidus]] carried out further construction work pertaining to the cult of Sin in Ur.{{sfn|Hätinen|2021|pp=342-343}} He commissioned multiple large building projects, including the reconstruction of houses of worship connected to Sin and his wife Ningal.{{sfn|Weiershäuser|Novotny|2020|p=10}} Elugalgalgasisa was among them, and in an inscription commemorating this event the king asserted work on the same structure had earlier been made by [[Ur-Nammu]] and [[Shulgi]].{{sfn|George|1993|p=119}} He also showed interest in earlier traditions of Ur and revived the institution of the ''en'' priestess, placing his daughter in this role and bestowing the new name [[Ennigaldi-Nanna]] ("priestess requested by Nanna") upon her.{{sfn|Beaulieu|2013|pp=132-133}} Her birth name is unknown.{{sfn|Weiershäuser|Novotny|2020|p=4}} In an inscription Nabonidus claimed that he relied on a document authored by {{ill|Enanedu|pl}} while restoring the office.{{sfn|Nett|2023|p=103}} [[Paul-Alain Beaulieu]] notes that his investigation of the nature of the office of ''en'' priestess in the previous periods of Mesopotamian history can be compared to a degree to the work of a modern [[archeologist]].{{sfn|Beaulieu|2013|p=133}}

===Harran===
====Early history====
In [[upper Mesopotamia]], the most widely recognized cult center of Sin was [[Harran]].{{sfn|Krebernik|1997|p=368}} Melanie Groß states that Sin might have been introduced to Harran from [[Ur]] during the reign of the [[Third Dynasty of Ur]], when the city served primarily as a trading center.{{sfn|Groß|2014|p=140}} Similar view has been advanced by Steven Holloway.{{sfn|Holloway|2002|p=390}} However, Harran is first linked with Sin in texts from the [[Old Babylonian period]].{{sfn|Krebernik|1997|p=368}} The city itself is already attested in [[Eblaite language|Eblaite]] sources from the twenty fourth century BCE.{{sfn|Archi|2015|p=401}} They indicate it was among the settlements which officially recognized the hegemony of [[Ebla]] over northern [[Syria]].{{sfn|Archi|2015|p=11}} While Sin (Suinu) was worshiped in this area, offerings to him are not mentioned frequently in the Eblaite archive,{{sfn|Archi|2015|pp=596-597}} and the city regarded as his cult center was apparently NI-''rar''.{{sfn|Archi|2015|p=598}} Alfonso Archi argues that he was not introduced there from [[lower Mesopotamia]], and points out he was locally associated with the [[Balikh River]].{{sfn|Archi|2015|p=600}} A single source mentions an individual who served as a priest of both Suinu and [[Baliḫa]], a duo of deities representing this watercourse.{{sfn|Archi|2015|p=598}}

====Second millennium BCE====

The oldest evidence for the worship of Sin in Harran might be an inscription of [[Naram-Suen of Eshnunna]] dated to the late nineteenth century BCE, though its reading remains uncertain, and it is generally assumed the earliest unambiguous references to "Sin of Harran" (<sup>d</sup>EN.ZU ''ša ḫa-ar-ra-nim<sup>ki</sup>'') occur in texts from [[Mari, Syria|Mari]] from the reign of [[Zimri-Lim]] (1782-1759 BCE), such as a letter mentioning a [[É (temple)|temple]] dedicated to him.{{sfn|Groß|2014|p=140}} It states that the local ruler, Asdi-Takim, signed a treaty with the kings of [[Zalmaqqum]] and the elders of DUMU-''iamina'' in this house of worship.{{sfn|Holloway|2002|p=391}} It was known as {{ill|Eḫulḫul|de|Ehulhul}} (𒂍𒄾𒄾), "house which gives joy",{{sfn|George|1993|p=99}} though this ceremonial name is not attested before the [[Neo-Assyrian period]].{{sfn|Krebernik|1997|p=368}} Due to continuous occupation of Harran no buildings predating [[late antiquity]] have been identified during excavations, and as of 2023 the exact location of the temple of Sin is unknown.{{sfn|Blömer|2023|p=313}}

The worship of Sin in Harran is not well documented through the rest of the second millennium BCE, though he does appear among the divine witnesses in a treaty between [[Šuppiluliuma I]] of the [[Hittite Empire]] and [[Šattiwaza]] of the [[Mitanni Empire]] as one of the deities of the latter of these two states.{{sfn|Groß|2014|p=140}} Alfonso Archi points out that he and [[Kušuḫ]], the [[Hurrian religion|Hurrian]] moon god, are listed separately in this source.{{sfn|Archi|2013|pp=8-9}} There is no evidence that Sin of Harran was worshiped by Hittites.{{sfn|Holloway|2002|p=392}} However, he was incorporated into [[Luwian religion]], as indicated by references to his introduction to [[Tarḫuntašša]] from the second millennium BCE.{{sfn|Taracha|2009|p=110}} [[Manfred Hutter]] states that his cult spread there from [[Kizzuwatna]], where he and Kušuḫ were the moon deities favored by [[Luwians]], in contrast with [[Arma (deity)|Arma]]'s popularity among western Luwian communities.{{sfn|Hutter|2003|p=227}}

====First millennium BCE====
The popularity of Sin of Harran grew in the [[Iron Age]].{{sfn|Blömer|2023|p=309}} He became an important deity in the local pantheon of [[Tabal (state)|Tabal]].{{sfn|Hutter|2003|p=273}} Even though Arma continued to be worshiped by the Luwian communities residing in [[Pamphylia]], [[Cilicia]], [[Caria]] and [[Lycia]], among eastern Luwians he was entirely displaced by Sin of Harran as the moon god.{{sfn|Hutter|2003|p=228}} The latter is mentioned alongside deities such as [[Tarḫunz]] and [[Kubaba (goddess)|Kubaba]] in an inscription of {{ill|Himayata|de}} on a stela from [[Til Barsip]].{{sfn|Holloway|2002|p=395}} He also appears alongside Kubaba in curse formulas in multiple inscriptions from Tabal.{{sfn|Hutter|2003|p=273}}

While no references to Sin of Harran occur in [[Assyria]]n sources from the [[Middle Assyrian Empire|Middle Assyrian period]],{{sfn|Groß|2014|p=140}} even though it is possible his cult center was incorporated into the Middle Assyrian administrative system as early as during the reign of [[Tukulti-Ninurta I]],{{sfn|Holloway|2002|p=394}} evidence for royal patronage of his temple is available from the subsequent [[Neo-Assyrian period]].{{sfn|Holloway|2002|p=272}} Steven W. Holloway suggests the Neo-Assyrian Empire strived to adopt the cult of Sin, popular among the local population, for the sake of royal propaganda.{{sfn|Holloway|2002|p=391}} It attained a particular importance in Assyria from the reign of [[Sargon II]] onward.{{sfn|Holloway|2002|p=406}} [[Esarhaddon]] received astronomical reports from the ''[[Gala (priests)|galamāḫu]]'' ("chief lamentation priest") of Sin of Harran.{{sfn|Holloway|2002|p=409}} [[Ashurbanipal]] renovated the Eḫulḫul and most likely took part in an ''[[akitu]]'' celebration in this city, possibly while returning from his campaign against [[Ancient Egypt|Egypt]].{{sfn|Holloway|2002|p=412}}

Royal cult of Sin in Harran ceased after the fall of Assyria,{{sfn|Groß|2014|p=145}} and after the defeat of [[Aššur-uballiṭ II]] his temple was looted by [[Nabopolassar]] and his [[Medes|Median]] allies (''[[Umman Manda|Ummanmanda]]'').{{sfn|Holloway|2002|p=418}} However, royal interest in it was revived later on in the [[Neo-Babylonian Empire|Neo-Babylonian period]] by [[Nabonidus]].{{sfn|Groß|2014|p=145}} His mother [[Adad-guppi]] most likely hailed from this city, and she was either a priestess of Sin or an upper class laywoman particularly devoted to this god.{{sfn|Weiershäuser|Novotny|2020|p=4}} It has been suggested that her personal devotion to the tutelary god of Harran influenced the religious outlook of her son.{{sfn|Hätinen|2021|p=202}} The rebuilding of Eḫulḫul started during the reign of Nabonidus, but it is not known if the project was complete by the time he was deposed by [[Cyrus the Great]] in 539 BCE.{{sfn|Weiershäuser|Novotny|2020|p=11}}

Harran retained importance as a religious site after the fall of the Neo-Babylonian Empire through the [[History of Persia|Persian]], [[Hellenistic period|Hellenistic]] and [[Roman Empire|Roman]] periods,{{sfn|Green|1992|pp=44-73}} though references to it are less common than in earlier sources.{{sfn|Groß|2014|p=148}} Presumably the temple of Sin retained its form from the reign of Nabonidus under the Achaemenids, but it was most likely rebuilt under Greek rule.{{sfn|Blömer|2023|p=314}} Coins from the mint established in Harran in the late fourth century BCE under the rule of [[Antigonus I Monophthalmus]] are marked with a crescent, which is presumed to be an indication of continuation of the worship of Sin.{{sfn|Blömer|2023|p=312}}  Lunar symbols continued to appear on locally minted coins in the Roman period, with examples available from the reigns of [[Roman emperor]]s such as [[Lucius Verus]], [[Septimius Severus]] and [[Elagabalus]].{{sfn|Blömer|2023|p=316}}

===Other areas===
====Nippur====
Sin is already mentioned in an [[Early Dynastic Period (Mesopotamia)|Early Dynastic]] inscription of [[Lugal-zage-si|Lugalzagesi]] from [[Nippur]], with the name Nanna only appearing in sources from this city later on.{{sfn|Hätinen|2021|p=368}} A temple dedicated to Sin known under the ceremonial name Ekišnugal existed in Bīt-Suenna,{{sfn|George|1993|p=114}} which was seemingly a [[suburb]] of this city.{{sfn|Hätinen|2021|p=369}} The so-called ''Nippur Compendium'' mentions a nameless temple dedicated to him located in Nippur itself, and states that he was worshiped there alongside [[Ningal]], [[Ishtar]], [[Shamash]], [[Shuzianna]] and [[Kalkal (god)|Kalkal]].{{sfn|Hätinen|2021|pp=369-370}} He was also venerated in one of the four chapels in the temple of [[Ninlil]], with the other three dedicated to [[Ninhursag]], [[Nintinugga]] and [[Nisaba]].{{sfn|Asher-Greve|Westenholz|2013|p=67}} In [[theophoric name]]s from [[Kassites|Kassite]] Nippur, Sin is the single most common deity, appearing 129 times in available sources in this context.{{sfn|Bartelmus|2017|p=310}}

====Babylon and Borsippa====
In [[Babylon]], Sin is first attested in the [[Old Babylonian period]] during the reign of [[Sumu-abum]], who constructed a temple dedicated to him, though it is not certain to which of the sanctuaries documented in later sources it corresponded.{{sfn|Hätinen|2021|p=378}} One of them shared the name Ekišnugal with the temple from Ur, as attested in inscriptions of [[Hammurabi]], [[Samsu-iluna]] and [[Nebuchadnezzar II]].{{sfn|George|1993|p=114}} A second house of worship dedicated to him, Enitendu, "house of (pleasant) rest", existed in the east of the same city, as indicated by inscriptions of [[Ammi-Ditana]] and [[Ammi-Saduqa]].{{sfn|George|1993|p=132}} Sin was also worshiped in the temple of [[Epithets of Inanna#Geographical epithets|Bēlet-Bābili]], a local hypostasis of Ishtar, presumably due to his well documented role as the father of this goddess.{{sfn|Hätinen|2021|p=380}} In the [[Seleucid Empire|Seleucid]] period, [[Antiochos I]] on one occasion made offerings to Sin in Babylon.{{sfn|Krul|2018|p=38}} However, it is presumed that his religious policy with regards to veneration of local deities was unique and should not be regarded as the standard for Seleucid rulers, as it finds no direct parallel in sources pertaining to other members of this dynasty.{{sfn|Krul|2018|pp=39-40}}

Sin was also worshiped in the immediate proximity of Babylon in Damru, as evidenced by his epithet ''bēl Damru'', "lord of Damru".{{sfn|Hätinen|2021|p=381}} A temple dedicated to him bearing the ceremonial name Egissubiduga, "house whose shade is pleasant", existed in this settlement.{{sfn|George|1993|p=28}}

Evidence for the worship of Sin in nearby [[Borsippa]] is available from the Neo-Babylonian period and late sources, though he was likely present in this city earlier already.{{sfn|Hätinen|2021|p=383}} In the Ezida temple complex, which was dedicated to [[Nabu]] (earlier [[Marduk]], initially [[Tutu (Mesopotamian god)|Tutu]]),{{sfn|George|1993|p=159}} there existed a sanctuary dedicated to him known as Edimanna, "house, bond of heaven", as attested in an inscription of Nebuchadnezzar II commemorating its rebuilding and in a Neo-Babylonian administrative text.{{sfn|George|1993|p=75}} It is possible his presence in the local pantheon reflected a connection between him and [[Nanaya]].{{sfn|Hätinen|2021|p=384}}

====Uruk====
In [[Uruk]] the worship of Sin is first documented in the Old Babylonian period, with an offering list using his Sumerian name and an administrative text the Akkadian one.{{sfn|Beaulieu|2003|pp=271-272}} His temple in this city was known under the ceremonial name Edumununna, "house of the son of the prince".{{sfn|George|1993|p=80}} In the Neo-Babylonian period he was most likely worshiped in this city in a small chapel, so-called ''ekurrātu''.{{sfn|Beaulieu|2003|p=73}} Three manifestations of him received offerings, with Sin "of the courtyard" (''ša kisalli'') and "of heaven" (''ša šamê'') attested in addition to the standard form of this god.{{sfn|Beaulieu|2003|p=272}} However, the significance of these two more specific manifestations was minor.{{sfn|Beaulieu|2003|p=369}} In three cases, Sin and "Sin of heaven" appear in the same texts as two distinct deities.{{sfn|Beaulieu|2003|p=346}}

A reference to a sanctuary of Sin occurs in a text from the reign of [[Darius the Great]] as well.{{sfn|Beaulieu|2003|p=273}} He also continued to be venerated in Uruk in the Seleucid period, as indicated by references to him in both ritual and legal texts, as well as attested theophoric names invoking him.{{sfn|Krul|2018|p=72}} He might have been one of the deities worshiped in the Bīt Rēš,{{sfn|Krul|2018|p=67}} "head temple," a new temple complex dedicated to [[Anu]] and [[Antu (goddess)|Antu]] which was built in this period.{{sfn|George|1993|p=137}} According to Julia Krul, it can be assumed that his presence in the local pantheon of Uruk was also the reason behind the introduction of [[Ningal]] and [[Ningublaga]] to the city documented in late sources.{{sfn|Krul|2018|p=75}}

====Other Babylonian cities====
[[File:Stele of the Vultures in the Louvre Museum (enhanced composite).jpg|thumb|The surviving fragments of the Stele of the Vultures.]]
While Sin was seemingly not actively worshiped in [[Early Dynastic Period (Mesopotamia)|Early Dynastic]] [[Lagash]], he appears among the deities invoked in an oath formula on the [[Stele of the Vultures]], as well as in both Sumerian and Akkadian theophoric names identified in sources from this area, such as Amar-Suen and Puzur-Suen.{{sfn|Selz|1995|p=275}} Later on [[Naram-Sin of Akkad|Naram-Sin]] might have built a temple dedicated to him in nearby [[Girsu]].{{sfn|George|1993|p=169}}

In [[Tell_Uqair#Urum|Urum]] Sin was worshiped in a temple known under the ceremonial name Eablua, "house of teeming cattle".{{sfn|George|1993|p=64}} According to [[Andrew R. George]] the Edublamaḫ, "house, exalted door socket", which was built in this city by Nāqimum of the [[Manana Dynasty|Mananā Dynasty]] near [[Kish (Sumer)|Kish]] was also dedicated to him.{{sfn|George|1993|p=79}}

[[Akshak]] was seemingly also regarded as a cult center of Sin, as evidenced by references to a ''sanga'' priest of this god residing there, as well as by the theophoric name <sup>d</sup>EN.ZU-LUGAL-''Akšak<sup>ki</sup>'', "Sin in the king of Akshak".{{sfn|Krebernik|1997|p=368}}

In [[Sippar]] Sin is well documented in sources from the Old Babylonian period, appearing there for the first time on a seal from the reign of the local king {{ill|Immerum|de}}, a contemporary of [[Sumu-la-El]] of Babylon.{{sfn|Hätinen|2021|p=373}} He had a temple in this city, Eidimanna, "house, bond of heaven".{{sfn|Hätinen|2021|p=374}} However, no references to his cult occur in documents from later periods, and he is only attested again in this city during the reign of [[Nabonidus]].{{sfn|Hätinen|2021|p=373}} It is not certain if this ruler reintroduced him to the city, or if he only promoted the status of a minor cult which existed there all along but was not referenced directly in available sources.{{sfn|Hätinen|2021|pp=375-376}} Sin continued to be worshiped in Sippar under [[Achaemenid Empire|Persian]] rule as well.{{sfn|Hätinen|2021|p=376}}

In [[Larsa]] Sin was worshiped in a temple shared with [[Ningal]] in the Old Babylonian period, but no references to him occur in sources from this city from later times.{{sfn|Hätinen|2021|p=377}}

Sin and Ningal at some point replaced [[Inanna]] and [[Dumuzi]] as the tutelary deities of Kissig.{{sfn|George|1993|p=33}}

====The Diyala basin====
Sin played an important role in the [[Diyala River|Diyala]] basin, for example in an inscription of [[Dadusha]] of [[Eshnunna]] enumerating the major deities of his kingdom he is listed directly after [[Anu]] and [[Enlil]], which is a position where usually [[Enki]] (Ea) would be expected to appear.{{sfn|Lambert|2013|p=362}} It is possible that he had a temple in the city of Eshnunna itself, which might be mentioned in a year name of [[Ibal-pi-el II]].{{sfn|George|1993|p=138}} [[Tutub]] was recognized as his cult center in this area, and excavations indicate that the temple dedicated to him existed in the [[Jemdet Nasr period|Jemdat Nasr period]] already.{{sfn|Krebernik|1997|p=368}} An ''en'' priestess dedicated to him resided in this city, similarly as in Ur.{{sfn|Krebernik|1997|p=367}} However, the city eventually lost its importance as a cult center of Sin.{{sfn|Hall|1985|p=227}} A further house of worship dedicated to him has been identified during excavations in [[Tell Ishchali]],{{sfn|George|2003|p=260}} most likely the site of ancient Nērebtum.{{sfn|George|2003|p=259}}

Sin is also the most commonly occurring god in personal names known from tablets from the [[Chogha Gavaneh]] site in western [[Iran]], which in the early second millennium BCE was an Akkadian settlement most likely connected to the kingdom of Eshnunna.{{sfn|Abdi|Beckman|2007|p=48}}

====Assyria====
While in Babylonia sanctuaries dedicated to Sin were typically located in cities associated with deities regarded as his relatives, for example his father Enlil in the case of Nippur and his daughter Ishtar in Uruk and Babylon, in [[Assyria]] they occur mostly in settlements which served as this region's capitals at various points in time.{{sfn|Hätinen|2021|p=330}} A double temple dedicated jointly to him and [[Shamash]], the Eḫulḫuldirdirra, "house of surpassing joys", existed in [[Assur]].{{sfn|George|1993|pp=99-100}} It is not clear if this rarely used ceremonial name was influenced by the better attested {{ill|Eḫulḫul|de|Ehulhul}}, referring to the temple in [[Harran]].{{sfn|Hätinen|2021|p=421}} It was rebuilt by [[Ashur-nirari I]], [[Tukulti-Ninurta I]] and [[Ashurnasirpal II]].{{sfn|George|1993|p=100}} A similar joint temple existed in [[Nineveh]], as indicated in documents from the reign of [[Esarhaddon]], though its name is presently unknown.{{sfn|George|1993|p=170}} Since yet another comparable double sanctuary was located in [[Dur-Sharrukin]], it is possible that the topography of temples of Assur was used as a model for other cities which served as capitals at different points in the history of Assyria.{{sfn|Hätinen|2021|p=418}}

In the [[Old Assyrian period]] Sin was among the [[Mesopotamian deities]] most frequently worshiped by the inhabitants of the [[Old Assyrian period|Old Assyrian]] trading colony (''[[Karum (trade post)|karum]]'') in [[Kanesh]].{{sfn|Taracha|2009|p=27}}