“Iltani is sister of Taram-Sagila. Arad-Šamaš, son of Ili-ennam, has taken them in marriage from Uttatum, their father. Iltani, her sister, shall prepare her food, shall be well inclined towards her, (and) shall carry her seat to the temple of Merodach. The children, as many as have been born, and they shall bear, are their children. (If) Taram-Sagila say to Iltani, her sister, ‘Thou art not my sister,’ (then) ... (If Iltani say to Arad-Šamaš, her husband), ‘Thou (art not my husband),’ he may shave (her head), and sell her for silver. And (if) Arad-Šamaš say to his wives, ‘(Ye) are not my wives,’ he shall pay one mana of silver. And they, (if) they say to Arad-Šamaš, their husband, ‘Thou art not our husband,’ he may strangle (?) them, and throw them into the river.” This document is attested by eleven witnesses. To all appearance there was a kind of adoption of Iltani as daughter of Uttatum (she is called daughter of Sin-abu-šu in the first text), and having thus been raised in position so as to be somewhat the equal of Taram-Sagila in rank, she could become the second wife of Arad-Šamaš, to live with and wait upon her adopted sister. The household itself, however, seldom or never meets our gaze in these texts, though we get glimpses of it from time to time. One of the best is in all probability the following for the insight it gives— “... He has made him his adopted son. The field, plantation, goods, and furniture of his house, which Êtel-pî-Sin and Sin-nada, his wife, possess—Êtel-pî-Sin and Sin-nada have five sons—to Bêl-êzzu, their son, like a son, they will give. If Bêl-êzzu say to Êtel-pî-Sin, his father, and Sin-nada, his mother, ‘Thou art not my father—thou art not my mother,’ they may sell him for silver. And if Êtel-pî-Sin, and Sin-nada, his wife, say to Bêl-êzzu, their son, ‘Thou art not my son,’ field, plantation, and goods, his share, he may take, and may carry away. He (apparently Êtel-pî-Sin) has invoked the spirit of the king.” “Before Lugal-gištug, the lord of the oracle; Lu-Dingira, the inspector(?) of the deep(?); Îlu-dakullu, do.; Nidnat-Sin, do.; Ṣili-Ê-kišnugal, do.; Mu-batuga, son of Azagga-Innanna; Zarriqu, son of Nannara-manšum; Aappâ, son of Sin-êribam; Nûr-îli-šu, the ...; Êrib-Sin, the scribe; ... -Ningal, the sword-bearer; ... -Sin, son of Zazia;” “(The seal of) the contracting parties (has been impressed).” (The remainder of the text, containing the date, is lost.) The above tablet from Tel-Sifr gives a most complete statement of the circumstances attending the adoption of a son (a very common thing during this period in Babylonia), omitting only the reason for this step. It is to be noted, however, that five of the witnesses belong, apparently, to the priestly class, and this may, perhaps, have been the reason, their influence being, at this time, to all appearance, very great, and the necessity for appeasing them proportionately so.