Uṣur-amāssu

[3] The female version of this deity is first attested in an inscription of Kaššu-bēl-zēri, a governor of the Sealand, known only from a Neo-Babylonian copy, but originally written in the tenth or eleventh century BCE.

[1] According to Rocío Da Riva and Gianluca Galetti, the change most likely occurred when the deity was introduced to the pantheon of Uruk and came to be regarded as a member of the circle of Ishtar.

[4] Paul-Alain Beaulieu suggests that while originally Uṣur-amāssu's name implicitly referred to the words of Adad, after the change Ishtar took this role.

"[7] The other children of Adad and his wife Shala[8] and thus siblings of Uṣur-amāssu were the goddesses Šubanuna ("princely šuba stone"), Namašmaš and Minunesi and the god Mīšaru ("justice").

[2] In various religious texts, Uṣur-amāssu frequently occurs in the company of Adad, Shala and various deities from their circle: Mīšaru, his spouse Išartu ("righteousness"[2]), as well as the twin gods Shullat and Hanish.

[11] A bīt ḫilṣi, "house of pressing," a structure assumed to be a pharmacy accompanied by a garden where the ingredients for various medicines were grown, which was located in the Eanna complex, was described as their joint possession.

[12] Andrew R. George notes that seemingly a close relationship also existed between Uṣur-amāssu and yet another deity from Uruk, Kanisurra, and relates it to both of these goddesses being associated with Nanaya and Ishtar.

[17] A statue of Uṣur-amāssu clad in a type of robe known as lamaḫuššû is mentioned in a letter from the scholar Mār-Ištar to Esarhaddon describing the repairs taking place in Uruk.

[19] Various Neo-Babylonian texts from Uruk also mention a variety of cultic paraphernalia of Uṣur-amāssu, including a standard, a ceremonial wagon (attaru), an unidentified golden weapon (dēpu) and a blanket (taḫapšu; shared with Urkayītu).

[28] A text from the reign of Nabonidus mentions that in the month Dûzu, a number of necklaces of Uṣur-amāssu were placed on a statue of Dumuzi, possibly in connection with a clothing ceremony dedicated to the latter deity.

[32] According to Joan Goodnick Westenholz, in the Seleucid period Uṣur-amāssu and Urkayītu were replaced by Belet-seri and Šarrāḫītu in the local pantheon of Uruk.