After the fall of Ebla, she was incorporated into Hurrian religion, and in this context appears in Hittite and Ugaritic sources as well, often forming a pair with Kubaba.
[10] Harry A. Hoffner[11] and Piotr Taracha [de] also consider her to have her origin in a substrate, similarly as a number of other deities worshiped in ancient Syria who came to be incorporated into Hurrian religion, for example Išḫara and Aštabi.
[15] However, Daniel E. Fleming argues it is incorrect,[13] and that while Adamma was worshiped by Hurrians, this should be considered to be the result of adoption of this goddess from the beliefs of another group.
[18] Fleming initially suggested was Adamma male instead,[16] but later based on Eblaite evidence accepted the view that the name designated a goddess.
[21] It relied on the assumption that the name was derived from a combination of the lallnames ada ("father") and amma ("mother"),[20] which found no widespread support among researchers.
[6] She appears in documents listing sacrificial sheep provided by the palace, presumed to reflect the royally recognized official pantheon, though references to her are less frequent than these to the best attested deities, such as various hypostases of Hadabal, Hadda of Aleppo, Resheph and Kura.
[27] Archi stresses that the fact that a woman could be the dam dingir of a female deity makes it implausible that the consecration of such a priestess was seen as a sacred marriage rite, as sometimes suggested.
[31] However, the association between them was limited to sources from the kingdom of Ebla from the third millennium BCE, and it does not reoccur in text corpora from other locations and time periods.
[33] Maciej M. Münnich interprets this term as a toponym, and similarly rules out a connection to funerals, additionally highlighting that the supposed custom of burying rulers in a garden on which this theory rests is not documented in either Ebla or Ugarit.
[8] In Hurrian sources, Adamma is attested in offering lists (kaluti [de]) dedicated to the circle of deities associated with Ḫepat, in which she appears after Shalash bitinḫi and before Kubaba.
[9] Worship of pairs of deities in dyads treated almost as if they were a unity was a common feature of Hurrian religion and other examples include Allani and Išḫara, Ninatta and Kulitta, Hutena and Hutellura[38] and Pinikir and Goddess of the Night.
[42] She also occurs in a Hittite ritual dedicated to Šauška, KUB XXVII 1+, originally prepared for Muršili II, but later reworked during the reign of Ḫattušili III, and in a similar list of deities in KBo V 2, in both cases after Shalash and before Kubaba and Ḫašuntarḫi.
[4] In the text RS 24.261, a set of instructions for a ritual focused on Šauška and the local goddess Ashtart combining Ugaritic and Hurrian,[45] she is listed as one of the deities receiving offerings, after the pair Ninatta and Kulitta and before Kubaba.
[55] Adamaterra apparently resided in the bīt tukli,[56] seemingly a storehouse which acted as the source of allotments of various supplies for religious personnel.
[59] A further location in Emar where Adamaterra was worshiped was the temple of the city god (designated by the sumerogram dNIN.URTA), as the inscription of a certain Ba‘lu-malik, likely a diviner, dedicated to him also mentions offering of red clothes for Adammatera, We’da and Šaššabêttu.
[16] An association between Adammatera and Šaḫru, possibly a deity analogous to Ugaritic Shahar, is attested in a ritual meant to commemorate the death of a NIN.DINGIR.
[63] It has been proposed that the goddess Itum (itwm), known from the Leiden Magical Papyrus from the Ramesside Period which identifies her as the wife of Resheph and invokes her to help with curing a disease, was analogous to Adamma.
and while the term ʾădāmâ might be a etymologically related, it is generally demythologized in the Hebrew Bible, with a possible exception being the name Obed-Edom, which has been interpreted as theophoric, with a variant of the theonym Adamma rather than the toponym Edom as the second element.
[7] It has been argued that Adamma's name occurs on a marble tablet dated to 83 or 82 BCE, found on the Roman Agora in Athens but originating in the metroon of Cybele-Agdistis in Rhamnous.
[68] Maria G. Lancellotti stresses that theories linking Adamma to Phrygian religious practice and deities derived from it, such as Agdistis, should be considered implausible hypotheses and rely on outdated interpretations of sources from Anatolia.