That Hammurabi, however, calls the sun-god of Larsa, Utu, may be taken as an indication that, as such he was known at that place, for since we have no record of a sun-temple at Babylon in these days, there would be no motive that might induce him to transfer a name, otherwise known to him, to another place.

The testimony of Hammurabi is therefore as direct as that of Sargon, who calls the sun-god of Sippar, Shamash.

It is not always possible to determine, with as much show of probability, as in the case of the sun-god, the distribution of the various names, but the general conclusion, for all that, is warranted in every instance, that a variety of names refers, originally, to an equal variety of places over which the worship was spread,--only that care must be exercised to distinguish between distinctive names and mere epithets.
A.
A consort of the sun-deity, appearing frequently at his side in the incantation texts, is A.It is more particularly with the Shamash of Sippar, that A is associated.

She is simply the 'beloved one' of the sun-deity, with no special character of her own.

In the historical texts, her role is quite insignificant, and for the period with which we are at present concerned she is only mentioned once by a North Babylonian ruler, Ma-an-ish-tu-su,[57] who dedicates an object to her.
The reading of the ideogram A, or Nin-A (_i.e._, Lady A), is doubtful.
Malkatu ("mistress" or "queen") is offered as a plausible conjecture.[58] Lehman (_Keils Bibl._ iii.