Ardi-Shamash took to wife Taram-Saggil and Iltâni, daughters of Sin-abushu. If Taram-Saggil and Iltâni say to Ardi-Shamash, their husband, “You are not my husband,” one shall throw them down from the _AN-ZAG-GAR-KI_; and if Ardi-Shamash shall say to Taram-Saggil and Iltâni his wives, “You are not my wives,” he shall leave house and furniture. Further, Iltâni shall obey the orders of Taram-Saggil, shall carry her chair to the temple of her god. The provisions of Taram-Saggil shall Iltâni prepare, her well-being she shall care for, her seal she shall not appropriate (?). Then follow ten witnesses, but no date. The second document seems to be drawn up rather from the point of view of the sisters. We may render it thus: Iltâni, the sister of Taram-Saggil, Ardi-Shamash, son of Shamash-ennam, took to wife, from Uttatum, their father. Iltâni shall prepare the provisions of her sister, shall care for her well-being, shall carry her chair to the temple of Marduk. The children which she has borne, or shall bear, shall be their children. [If Taram-Saggil] shall say to Iltâni, her sister, “you are not my sister” [the penalty is lost]. [If Iltâni shall say to Taram-Saggil her sister], “You are not my sister,” one shall brand her, and sell her. If Ardi-Shamash shall say to his wife, “You are not my wife,” he shall pay one mina of silver; and if they say to Ardi-Shamash their husband, “You are not our husband,” one shall tie them up and throw them into the river. Here there are eleven witnesses, but again no date. Meissner deduces from the mention of children that Taram-Saggil was already married. The exact relation between the sisters is not clear. In one case they seem to be daughters of Uttatum, in the other of Sin-abushu. Or it may be that Iltâni alone was daughter of Sin-abushu. If so, perhaps Uttatum had adopted her. Sayce clearly thinks so. But they might be daughters of the same mother by different fathers, one of whom is mentioned in one case, the other in the other. Or they might really be children of Sin-abushu, if their mother afterwards married Uttatum, who was thus their step-father. It is clear that Iltâni was to wait on her sister, and, if she repudiated her, was to be treated as a slave. This is exactly parallel to the status of the slave-maid, whom a wife or votary in the Code(319) provided for her husband. Perhaps Taram-Saggil had become a chronic invalid. A comparison of the two texts is interesting in other respects. The penalties differ curiously. If Ardi-Shamash repudiates his wives, in one case, he loses house and furniture; in the other case, he pays one mina. Was one the penalty for repudiating Taram-Saggil, the other for repudiating Iltâni? But if they repudiate him, the penalties are different in the two documents, unless indeed the _AN-ZAG-GAR-KI_ be an ideogram for the “steep place” from which they were to be thrown into the water.