She could also be called Ezina-Kusu, which led to the proposal that the goddess Kusu was initially her epithet which only developed into a distinct figure later on.
[17] Joan Goodnick Westenholz suggested that in Nippur she was worshiped in the temple of Kusu,[18] which according to Andrew R. George likely bore the name Esaĝĝamaḫ, "house of the exalted purifier.
"[19] Alfonso Archi notes that she also occurs in a bilingual lexical list from Ebla, which gives the equation dAšnan = A-za-na-an, but she is absent from the administrative texts from this city.
[4] For example, multiple individuals named Amar-Ashnan ("young bull of Ashnan"[21]) appear in texts from Adab from the Early Dynastic and Sargonic periods.
[21] A formula from the reign of Ishme-Dagan refers to Ezina, Enki, Ishkur and Šumugan as the "lords of abundance" (en ḫegallakene).
[23] The name Ashnan appears in a curse formula of Yahdun-Lim of Mari, in which she is invoked alongside Šumugan to punish anyone who would remove this king's foundation deposits by impoverishing his land.
[24] Some attestations of Ashnan are available from the corpus of Old Babylonian personal letters as well, where she appears with comparable frequency to Bau or Nisaba, though less often than the most popular goddesses, such as Ishtar, Annunitum or Aya.
[30] An Early Dynastic myth, Tale of Ezina and her Seven Children, is known from multiple copies, and apparently relays how the eponymous goddess, after having sex with a partner whose identity remains uncertain, gives birth to seven children, who seemingly were responsible with providing the world with some type of food which was previously unknown, presumably bread.
[31] Julia M. Asher-Greve proposes that a goddess with plants on her robe who in one case accompanies the possible enthroned depiction of Ezina represents one of her seven children from this myth.