Power of agnates
Marriage of a king's daughter
In some cases a sister had the power to give her sister in marriage, with the declaration that no one has any claim on her.[313] We may imagine the sisters orphans, without brothers. The name of their father is, however, given; and his sons and daughters are mentioned. It seems to be closely parallel to the case of the marriage of a king's daughter[314] where a sister also gives a sister in marriage. Here Elmeshu, daughter of the king Ammiditana, is given in marriage by Zirtum, also daughter of king Ammiditana, on the order of her brother, Shumum-libshi. The bridegroom [pg 138] was Ibku-Anunitum, son of Shamash-limir and Taram-shullim, his wife. The parents paid for their son only four shekels as terḫatu, which Shumum-libshi and Zirtum received. If the bridegroom repudiated his bride, he had to pay half a mina. It is not clear what penalty the bride had to pay if she repudiated her husband. This is dated in the reign of Ammiditana; but in which year of his reign does not appear, as the traces of the year-name do not agree with any in the Chronicle. It must then have fallen somewhere between the seventh and the twenty-second years. Hence the father of the princess was alive at the time. Why had he no hand in the marriage? The history of the reign is not very well known. Perhaps he was away from home. His son and successor, Ammizaduga, whom we may imagine to have been the eldest son, does not appear in the case. Perhaps he also was away. But it is remarkable that the king never does directly take part in any contract. That is probably due to his sacred character. The young princess was not treated with overmuch consideration, judging by the smallness of her dowry.
Marriage of two sisters to one man
We have a very singular case in the marriage of two sisters to one man. This has already been translated and commented upon by Meissner,[315] Pinches,[316] and Sayce.[317] It is, however, too important to omit here. There are two tablets concerned with it.[318] The first is the contract between the husband and his wives. We may render it thus:
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 [pg 139] 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.