Editing Sin (mythology) (section)

====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}}