The names of ten witnesses are attached to this document.
In this case the reason for the adoption of Arad-Išḫara probably was, that Ibni-Šamaš had no sons, though there was a possibility that he would have some later on.
The following refers to the adoption of a daughter, which was also a common custom—
“Karanatum is daughter of Nûr-Sin, with his sons and his daughters. No one has anything against Karanatum, daughter of Nûr-Sin. Damiqtum is sister of Karanatum. He (Nûr-Sin) will give her to a husband.”
Here follow the names of five witnesses.
Though the inscription is short, it is sufficient to suggest that Nûr-Sin adopted Karanatum for some special reason, though what that reason may have been is uncertain. Probably it was in order that she should accompany Damiqtum as second wife of a man who wished to marry two women, as in the case of Iltani and Taram-Sagila.
Tablets referring to adoption are, however, very numerous, and do not furnish much variety. Considerations of space also forbid any great multiplication of examples, so that it is needful to pass to [pg 178] the next stage, namely, the inscriptions referring to inheritance, which, though containing less information, are not without interest.
On the death of the father of the family, his children to all appearance met and divided his property as agreed upon, or in accordance with the will of their father. Thus we have the record of the three brothers Sin-ikišam, Ibni-Šamaš, and Urra-naṣir, who divided their inheritance after the death of their father—
1.
“1 ŠAR, a dwelling-house (and) domain, beside the house of Ibni-Šamaš, and beside the house of the street, its exit (being) to the street, is the share of Sin-ikišam, which he has shared with Ibni-Šamaš and Urra-naṣir. From the word to the gold the division of the property is completed. They shall not make claim against each other. They have invoked the spirit of Šamaš, Aa, and Sin-mubaliṭ (the king).