427:, for example leasing out fields, hiring laborers, purchasing slaves, extending loans and less commonly borrowing or leasing. Seth Richardson suggests that this might be an indication that the administrative practices of their community became less centralized with time due to the lack of a strong centralized state overseeing the related institutions. A handful of texts mention what he characterizes as "
143:, which lead to proposals that referring to them as a distinct social class might be preferable to classifying them as a subgroup of clergy. They were dedicated to the god of a specific city, and were expected to reside in it. As argued by Tonia Sharlach, their status can be compared to that of medieval Christian
397:
were allowed to manage their own economic affairs. Affluent women whose dowry included real estate and slaves were often able to become richer through the course of their life in the cloister as a result. On this basis it has been argued that while the social structures typical for the Old
Babylonian
593:
dedicated to the deity Isar-pada instead. Relatively little is known about their social position. Like in Sippar, they were expected to remain unmarried, and similarly could partake in economic activities. They did not change their names after being initiated, and most bore ordinary ones typical for
392:
often relied on the financial support of their families, though there is evidence that some of them took part in business transactions themselves instead. Some of these belonging to the former category at times were not provided with adequate supplies, and records of appeals to kings to save them
381:
seemingly reached elderly age, possibly because their partially secluded lifestyle made it easier for them to avoid epidemics common through the Old
Babylonian period, in addition to the presumed religious regulations placed on them shielding them from possible health complications resulting from
406:
which put them economically on par with men. However, by the seventeenth century BCE the economic position of the entire class declined. Their number most likely remained similar as in earlier times, but in contrast with early sources, which typically dealt with the affairs of a relatively small
54:. They were associated with the tutelary gods of specific cities, and are often considered to be priestesses by modern authors, though this conclusion is not universally accepted, and it is sometimes argued they should be treated as a fully separate class. The best documented community of
439:
is most likely part of a broader phenomenon which also impacted other classes of women, stemming from long-term impact of the numerous wars waged between 1914 and 1727 BCE, which resulted in widespread impoverishment and militarization of society in the following century.
264:
was expected to take on an appropriate name. Amat-Šamaš, "servant of
Shamash", was the most popular, though Erišti-Šamaš, "requested by Shamash", is also well attested. Names invoking Aya are known too, for example Erišti-Aya, "requested by Aya". Some of the
231:
area, in addition to various officials overseeing them and weaver women employed by the community. Female servants and cooks are also mentioned in a number of sources. Male servants are also attested, though they were not numerous. Some of them were
535:
in his service did not live in seclusion and were permitted to marry, though they similarly were not allowed to have children. However, they could adopt the children of a secondary wife or servant of their husband. Their status was regulated by the
138:
literature, but this designation is not universally accepted, as while they most likely did spend a part of their day on prayer, there is no other indication that they had religious duties, and they did not prepare religious festivals or maintain
361:
was seemingly primarily an economic institution, and the foster daughters were typically expected to provide their mothers with sustenance in exchange for becoming their heiresses, and in some cases they could be married off in order to acquire
647:
from the reign of Rīm-Anum is most likely a misreading, as this individual bears the masculine name Bēl-Anum, which alongside the reexamination of the remaining traces of the title lead Andrea Seri to conclude that the office meant was that of
281:, rather than Sippar itself. They also originated in different social classes, with attested relatives including smiths, scribes, doctors, clergymen, military and judicial officials, and in some cases rulers. Daughters of kings Sumulael,
175:
there is no indication that the women designated by the former label in the third millennium BCE had a comparable role in society. Most likely, this class only developed in the Old
Babylonian period due to social and economic changes.
594:
the period, such as
Lamasum, Kunutum or Ištar-lamasi. They lived in a separate area of the city, but it was not necessarily organized identically as its counterpart in Sippar, and it is only described as KI.LUKUR.RA, "place of the
407:
number of wealthy members of their community, each documented in a large number of texts, most of the references pertain to less affluent women, typically mentioned only in a few documents each. It was originally assumed that the
147:
and Marten Stol outright refers to them as "nuns". However, this approach has been criticized by Katrin De Graef, who argues it might lead to a misunderstanding of ancient institutions, and states using the original
Akkadian
74:
by choice, and it is assumed the institution was meant to constrain their agency. However, in some cases they benefited from this status as they were allowed to manage their own business affairs, which lead to
304:
There is no evidence that any nadītu in the service of
Shamash were married. As argued by Tonia Sharlach, they were effectively regarded as married into the family of the deity they served, and brought a
255:
around the age of fifteen. To initiate a girl, a written guarantee that she will be provided for by her family was necessary. The initiation took place during a ceremony held in honor of
Shamash known as
329:
remain unknown. According to Katrin De Graef, at the same time it cannot be ruled out that they were allowed to engage in intercourse which did not result in pregnancy, and additionally two cases of
317:
was often a way to secure greater financial security for her brothers, which was a common concern due to economic hardships widespread in the Old
Babylonian period. It is not certain if
495:. In contrast with these in service of most gods who possessed such devotees, they resided in various locations, including not only his cult center, Babylon, but also Damrum,
297:. However, there is no evidence that women from royal families were regarded as higher-ranked members of the community. Up to three daughters of a single family could become
435:", which is the only attestation of collective social or economic activity of women from the end of the Old Babylonian period. The decline of economic status of the
1647:
566:
of
Shamash and Marduk is the fact that seemingly none of the latter bore theophoric names invoking their god, though some instances of names invoking his temple,
558:
of Marduk, in contrast with the evidence pertaining to those connected to Shamash, and outside of Sippar no instances of a single family making one daughter a
313:
it was supposed to return to her family, as did anything acquired by her through her life. Therefore, it is possible that sending a daughter to become a
212:, a goddess regarded as his wife. Their devotion to these deities is well attested in greeting formulas in letters. It is also possible that some of the
325:, as no explicit references to any vows meant to guarantee that are known. They could not have biological children, though the reasons behind this
349:
named Erišti-Aya records that she both liberated a certain Surratum and adopted her. Another similar document, dated to the fourteenth year of
83:
are also attested in other cities, but they were not necessarily subject to the same regulations as in Sippar, for example those in service of
1823:
1786:
1759:
1676:
1623:
1430:
1900:
1574:
1545:
1463:
1417:
25:
542:, in which multiple paragraphs are dedicated to regulations pertaining to their marriages, presumably due to lack of applicable
240:
were most likely monumentally tall, and their repair was considered an accomplishment suitable to commemorate in year names by
546:
in areas in which they are attested due to the expansion of the Babylonian state. Lucile Barberon speculates that marrying a
402:, and their status was not a result of free choice, in some cases at least temporarily they were unintentionally subject to
1598:
Uitgaven van het Nederlands Historisch-Archaeologisch Instituut te Istanbul. Nederlands Historisch-Archaeologisch Instituut
1890:
632:, three of whom, Kurrītum, Amat-Šamaš and Aja-bēlet-mātim, are explicitly identified as being in the service of Shamash.
1895:
374:
s belongings from being seized, for example by creditors of the estate of her father, as directly attested in one case.
666:
has additionally been compared with that of other similar groups of women known from Old Babylonian sources, such as
550:
of Marduk might have been perceived as a display of willingness to integrate into Babylonian culture promoted by the
118:", and on this basis it has been proposed it can be translated as "fallow", here to be understood metaphorically as "
1910:
1419:
Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources
1905:
419:. Most likely it started to gradually decline in the aftermath of economic troubles attested during the reign of
551:
1915:
260:, and involved placing a rope associated with this god on the arm of a woman entering the cloister. The new
1530:
Stories told around the fountain. Papers offered to Piotr Bieliński on the occasion of his 70th birthday
524:
160:
51:
628:, do not contain much information about religious officials, but they mention five women designated as
415:, around 1686 BCE, though subsequent research revealed that it continued to function in the times of
403:
127:
76:
1446:
Barberon, Lucile (2014). "To Dedicate or Marry a Nadîtu-Woman of Marduk in Old Babylonian Society".
523:. The wide range of attestations presumably reflects the growth of Marduk's importance through the
399:
126:
LUKUR, which originally designated a type of priestess possibly regarded as the "junior wife" of a
1614:. In Budin, Stephanie Lynn; Cifarelli, Megan; Garcia-Ventura, Agnès; Millet Albà, Adelina (eds.).
216:
with depictions of Shamash and Aya discovered during excavations in Sippar originally belonged to
1862:
1711:
1641:
1551:
1512:
527:, and the establishment of his cult in various cities. In contrast with their peers dedicated to
104:
1854:
1819:
1792:
1782:
1755:
1703:
1672:
1629:
1619:
1580:
1570:
1541:
1504:
1499:
1459:
1426:
538:
241:
108:
1846:
1811:
1774:
1771:"Social Change and the Transition from the Third Dynasty of Ur to the Old Babylonian Period"
1747:
1695:
1664:
1533:
1494:
1486:
1451:
1920:
1686:
Richardson, Seth (2022). "Hard Times for Sippar Women: Three Late Old Babylonian Cases".
1537:
562:
of city god and another of Marduk have been identified. A further difference between the
1779:
Regime change in the ancient Near East and Egypt: from Sargon of Agade to Saddam Hussein
1744:
The House of Prisoners. Slavery and State in Uruk during the Revolt against Samsu-iluna
1663:. Culture and History of the Ancient Near East. Vol. 42. Brill. pp. 329–346.
1616:
Gender and methodology in the ancient Near East: approaches from Assyriology and beyond
624:
The texts from Tell Ischali, presumed to be ancient Nerebtum, a city in the kingdom of
512:
135:
1884:
1715:
1555:
1516:
543:
465:
213:
209:
164:
140:
1657:"A Light in the gagûm Window: The Sippar Cloister in the Late Old Babylonian period"
1475:"Other than Mother: On Childlessness as Part of the Social Identity of Nadītu Women"
386:
texts in some of their houses, it has been suggested they might have been literate.
586:
554:. There is no indication that multiple sisters from within one family could become
492:
457:
416:
341:
was also permitted, with many cases of such a procedure involving either a younger
282:
119:
43:
1724:
345:(either a niece or an unrelated woman) or a slave. For example, a legal text of a
1566:
The Babylonian Gilgamesh epic: introduction, critical edition and cuneiform texts
412:
363:
350:
274:
245:
47:
1479:
Avar: An Interdisciplinary Journal of Life and Society in the Ancient Near East
114:, "to throw down", "to cast away" or in agricultural context "to leave a field
1668:
1633:
1455:
668:
193:
123:
39:
1858:
1707:
1595:
Ancient Sippar: a Demographic Study of an Old-Babylonian City, 1894-1595 B.C.
1508:
1490:
1850:
1796:
1699:
1584:
640:
428:
420:
294:
286:
1661:
Opening the Tablet Box. Near Eastern Studies in Honor of Benjamin R. Foster
1593:
520:
423:. However, later economic texts still record many activities undertaken by
353:, deals with the emancipation of Narāmtum, the adopted daughter of another
1815:
1751:
680:. Marten Stol argues that it is difficult to fully separate these groups.
625:
571:
488:
334:
322:
201:
67:
1448:
La famille dans le Proche-Orient ancien: réalités, symbolismes et images
393:
from starvation have been discovered. Sources from Sippar indicate that
1866:
897:
895:
582:
567:
528:
453:
270:
233:
205:
88:
63:
1834:
333:
apparently becoming pregnant and subsequently giving the child up for
192:. It is first mentioned around the year 1880 BCE, during the reign of
1805:
614:
504:
496:
476:
461:
278:
189:
115:
84:
66:. They were not allowed to marry or have biological children, though
59:
1770:
1611:
1525:
1474:
468:, though they were not necessarily subject to the same regulations.
1656:
1564:
516:
508:
383:
326:
306:
204:", which was a quarter of the city located close to the temple of
644:
500:
1835:"The Social Role of the Nadītu Women in Old Babylonian Nippur"
659:, "anointed one", known to be a class of religious personnel.
370:). Adopting a daughter could also serve as a way to protect a
144:
1128:
1126:
1113:
1111:
954:
952:
487:
of Marduk of Babylon", are known from between the times of
1205:
1203:
1201:
996:
994:
749:
747:
745:
1839:
Journal of the Economic and Social History of the Orient
1050:
1048:
969:
967:
927:
925:
912:
910:
882:
880:
878:
876:
836:
834:
832:
807:
805:
803:
790:
788:
786:
743:
741:
739:
737:
735:
733:
731:
729:
727:
725:
712:
710:
697:
695:
693:
309:
with them upon initiation, though after the death of a
1310:
1308:
1295:
1293:
1280:
1278:
1011:
1009:
863:
861:
244:. One example is attested from the fourteenth year of
901:
1416:Asher-Greve, Julia M.; Westenholz, Joan G. (2013).
163:. There is no evidence they already existed in the
134:are also often described as priestesses in modern
1450:. Penn State University Press. pp. 267–274.
208:. They were closely associated with this god and
1659:. In Melville, Sarah; Slotsky, Alice (eds.).
357:, Ina-libbi-eršet. Adoptive motherhood among
337:has been identified. Adoption of children by
8:
1569:. Oxford New York: Oxford University Press.
1526:"Old Babylonian Nērebtum and its main deity"
411:in Sippar was abandoned during the reign of
1326:
621:of Shamash, its inhabitants did not marry.
585:. A single text from dated to the reign of
1646:: CS1 maint: location missing publisher (
1350:
1338:
1192:
1180:
1168:
1156:
1144:
1132:
1117:
1078:
958:
943:
617:resided existed in Kish. Similarly to the
159:are present exclusively in texts from the
62:, where they were associated with the god
1498:
1386:
1269:
1257:
1245:
1233:
1221:
1209:
1090:
1039:
1027:
1000:
852:
840:
811:
794:
765:
753:
716:
701:
452:also resided in other cities, including
91:and other sites, were allowed to marry.
1688:Journal of Ancient Near Eastern History
1485:(1). Transnational Press London: 9–30.
689:
605:overseen by an official referred to as
1694:(2). Walter de Gruyter GmbH: 319–350.
1639:
1066:
1054:
985:
973:
931:
916:
886:
867:
269:hailed from other cities, for example
1314:
1299:
1284:
398:period were meant to constrain their
7:
1538:10.31338/uw.9788323541714.pp.221-234
1398:
1374:
1362:
1015:
823:
777:
382:childbirth. Due to the discovery of
70:was permitted. Women did not become
1781:. Oxford: Oxford University Press.
1102:
1500:1854/LU-01GRDTXR4QC0XR0B4N0Z68PFWF
167:, and despite the use of the term
122:". It could be represented by the
14:
1612:"Female Scholars in Mesopotamia?"
902:Asher-Greve & Westenholz 2013
448:In addition to Sippar, groups of
251:In Sippar women typically became
184:The best documented community of
570:, or the closely associated god
613:dedicated to the local war god
223:It is presumed that around 200
1807:Women in the Ancient Near East
1:
1723:Sallaberger, Walther (2016),
581:were associated with the god
479:, consistently designated as
1833:Stone, Elizabeth C. (1982).
1729:Reallexikon der Assyriologie
481:lukur amar-utu ká-dingir-ra
236:. The walls surrounding the
196:. It resided in a so-called
1610:May, Natalie Naomi (2018).
1532:. Warsaw University Press.
1425:. Academic Press Fribourg.
635:A purported reference to a
171:to refer to Old Babylonian
16:Old Babylonian social class
1937:
1901:Ancient Mesopotamian women
1563:George, Andrew R. (2003).
1473:De Graef, Katrien (2023).
95:Terminology and background
29:
1731:(in German), vol. 15
1669:10.1163/9789004186569_021
1655:Richardson, Seth (2010).
1524:Drewnowska, Olga (2019).
1456:10.1515/9781575068886-019
227:resided in houses in the
32:; sometimes romanized as
1769:Sharlach, Tonia (2007).
1491:10.33182/aijls.v2i1.2094
552:First Dynasty of Babylon
321:were expected to remain
1851:10.1163/156852082X00076
1775:Crawford, Harriet E. W.
1700:10.1515/janeh-2021-0009
1592:Harris, Rivkah (1975).
50:, attested only in the
26:Old Babylonian Akkadian
1816:10.1515/9781614512639
1804:Stol, Marten (2016).
1752:10.1515/9781614510970
1742:Seri, Andrea (2013).
525:Old Babylonian period
475:dedicated to the god
293:, as was a sister of
161:Old Babylonian period
52:Old Babylonian period
1891:Mesopotamian priests
404:economic empowerment
77:economic empowerment
1896:Ancient priestesses
1845:(1). Brill: 50–70.
1341:, pp. 221–222.
1236:, pp. 268–269.
1171:, pp. 329–330.
1147:, pp. 326–327.
855:, pp. 267–268.
589:, might mention a
511:, Nippur, Sippar,
107:noun derived from
1911:Babylonian people
1825:978-1-61451-263-9
1788:978-0-19-726390-7
1761:978-1-61451-109-0
1678:978-90-04-18656-9
1625:978-84-9168-073-4
1432:978-3-7278-1738-0
1260:, pp. 23–24.
1042:, pp. 15–16.
577:In Nippur, local
574:have been noted.
539:Code of Hammurabi
242:Babylonian rulers
1928:
1906:Babylonian women
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1327:Sallaberger 2016
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769:
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662:The position of
471:Attestations of
431:activity of the
42:omitted) were a
31:
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1351:Drewnowska 2019
1349:
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1339:Drewnowska 2019
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1157:Richardson 2010
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1133:Richardson 2022
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1079:Richardson 2010
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643:on a seal from
446:
444:In other cities
182:
152:is preferable.
97:
17:
12:
11:
5:
1934:
1932:
1924:
1923:
1918:
1916:Social classes
1913:
1908:
1903:
1898:
1893:
1883:
1882:
1878:
1877:
1830:
1824:
1810:. De Gruyter.
1801:
1787:
1766:
1760:
1746:. De Gruyter.
1739:
1720:
1683:
1677:
1652:
1624:
1607:
1589:
1575:
1560:
1546:
1521:
1470:
1464:
1443:
1431:
1412:
1410:
1407:
1404:
1403:
1401:, p. 590.
1391:
1389:, p. 267.
1379:
1377:, p. 198.
1367:
1365:, p. 199.
1355:
1353:, p. 224.
1343:
1331:
1329:, p. 165.
1319:
1304:
1289:
1274:
1272:, p. 274.
1262:
1250:
1248:, p. 272.
1238:
1226:
1224:, p. 269.
1214:
1212:, p. 273.
1197:
1195:, p. 335.
1185:
1183:, p. 334.
1173:
1161:
1159:, p. 329.
1149:
1137:
1135:, p. 320.
1122:
1120:, p. 333.
1107:
1105:, p. 150.
1095:
1083:
1081:, p. 343.
1071:
1069:, p. 816.
1059:
1057:, p. 309.
1044:
1032:
1020:
1018:, p. 585.
1005:
1003:, p. 270.
990:
978:
976:, p. 306.
963:
961:, p. 333.
948:
946:, p. 331.
936:
934:, p. 305.
921:
919:, p. 303.
906:
904:, p. 261.
891:
889:, p. 308.
872:
857:
845:
828:
826:, p. 587.
816:
799:
782:
780:, p. 586.
770:
768:, p. 268.
758:
721:
706:
688:
687:
685:
682:
651:
607:wakil nadiātim
544:customary laws
513:Sippar-Amnanum
445:
442:
181:
178:
155:References to
136:Assyriological
96:
93:
15:
13:
10:
9:
6:
4:
3:
2:
1933:
1922:
1919:
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1618:. Barcelona.
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1387:Barberon 2014
1383:
1380:
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1364:
1359:
1356:
1352:
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1335:
1332:
1328:
1323:
1320:
1317:, p. 56.
1316:
1311:
1309:
1305:
1302:, p. 57.
1301:
1296:
1294:
1290:
1287:, p. 55.
1286:
1281:
1279:
1275:
1271:
1270:Barberon 2014
1266:
1263:
1259:
1258:De Graef 2023
1254:
1251:
1247:
1246:Barberon 2014
1242:
1239:
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1230:
1227:
1223:
1222:Barberon 2014
1218:
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1210:Barberon 2014
1206:
1204:
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1127:
1123:
1119:
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1112:
1108:
1104:
1099:
1096:
1093:, p. 24.
1092:
1091:De Graef 2023
1087:
1084:
1080:
1075:
1072:
1068:
1063:
1060:
1056:
1051:
1049:
1045:
1041:
1040:De Graef 2023
1036:
1033:
1030:, p. 11.
1029:
1028:De Graef 2023
1024:
1021:
1017:
1012:
1010:
1006:
1002:
1001:Barberon 2014
997:
995:
991:
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982:
979:
975:
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964:
960:
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869:
864:
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858:
854:
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849:
846:
843:, p. 70.
842:
841:Sharlach 2007
837:
835:
833:
829:
825:
820:
817:
814:, p. 71.
813:
812:Sharlach 2007
808:
806:
804:
800:
797:, p. 10.
796:
795:De Graef 2023
791:
789:
787:
783:
779:
774:
771:
767:
766:Barberon 2014
762:
759:
756:, p. 68.
755:
754:Sharlach 2007
750:
748:
746:
744:
742:
740:
738:
736:
734:
732:
730:
728:
726:
722:
719:, p. 69.
718:
717:Sharlach 2007
713:
711:
707:
704:, p. 67.
703:
702:Sharlach 2007
698:
696:
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690:
683:
681:
679:
675:
671:
670:
665:
660:
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622:
620:
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612:
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569:
565:
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518:
514:
510:
506:
502:
498:
494:
490:
486:
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478:
474:
469:
467:
466:Tell Ishchali
463:
459:
455:
451:
443:
441:
438:
434:
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426:
422:
418:
414:
410:
405:
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219:
215:
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207:
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170:
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165:Ur III period
162:
158:
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151:
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117:
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106:
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92:
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87:, known from
86:
82:
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73:
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45:
41:
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1842:
1838:
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1728:
1691:
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1660:
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1600:. Retrieved
1594:
1565:
1529:
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1478:
1447:
1436:. Retrieved
1418:
1409:Bibliography
1394:
1382:
1370:
1358:
1346:
1334:
1322:
1265:
1253:
1241:
1229:
1217:
1188:
1176:
1164:
1152:
1140:
1098:
1086:
1074:
1062:
1035:
1023:
988:, p. 7.
981:
939:
870:, p. 5.
848:
819:
773:
761:
677:
673:
667:
663:
661:
656:
655:, Akkadian
649:
636:
634:
629:
623:
618:
610:
606:
602:
600:
595:
590:
587:Damiq-ilishu
578:
576:
563:
559:
555:
547:
537:
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521:Ṣupur-Šubula
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470:
449:
447:
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371:
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358:
354:
346:
342:
338:
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314:
310:
303:
298:
290:
283:Sin-Muballit
266:
261:
258:sebût šattim
257:
252:
250:
237:
228:
224:
222:
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185:
183:
172:
168:
156:
154:
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131:
130:she served.
120:barren woman
111:
100:
98:
80:
79:. Groups of
71:
55:
44:social class
34:
33:
20:
19:
18:
1067:George 2003
1055:Harris 1975
986:Harris 1975
974:Harris 1975
932:Harris 1975
917:Harris 1975
887:Harris 1975
868:Harris 1975
417:Samsuditana
364:bride price
58:resided in
48:Mesopotamia
46:in ancient
38:, with the
1885:Categories
1872:2023-04-11
1735:2023-04-12
1725:"Zababa A"
1634:1099891782
1602:2023-04-11
1438:2023-04-10
1315:Stone 1982
1300:Stone 1982
1285:Stone 1982
684:References
413:Samsuiluna
351:Ammisaduqa
246:Ammiditana
194:Sumu-la-El
124:Sumerogram
40:long vowel
1859:0022-4995
1716:250360182
1708:2328-9554
1642:cite book
1556:211666473
1517:256480562
1509:2752-3535
1399:Stol 2016
1375:Seri 2013
1363:Seri 2013
1016:Stol 2016
824:Stol 2016
778:Stol 2016
674:kulmašītu
641:Ninsianna
609:in which
429:corporate
421:Abi-Eshuh
295:Hammurabi
287:Zimri-Lim
188:lived in
180:In Sippar
99:The term
1797:71163766
1585:51668477
1103:May 2018
626:Eshnunna
572:Asalluhi
503:, Kish,
489:Apil-Sin
368:terḫatum
335:adoption
323:celibate
202:cloister
109:Akkadian
105:feminine
68:adoption
1867:3632034
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678:ugbabtu
669:qadištu
657:pašīšum
583:Ninurta
529:Shamash
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372:nadītu'
271:Babylon
234:Suteans
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141:temples
89:Babylon
64:Shamash
1921:Sippar
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664:nadītu
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630:nadītu
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615:Zababa
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531:, the
505:Lagaba
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485:nadītu
477:Marduk
473:nadītu
462:Nippur
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395:nadītu
390:Nadītu
384:school
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279:Dilbat
267:nadītu
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190:Sippar
186:nadītu
173:nadītu
157:nadītu
150:nadītu
132:Nadītu
116:fallow
101:nadītu
85:Marduk
81:nadītu
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1863:JSTOR
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