[2] According to Manfred Krebernik, a late school text from Babylon still lists this version of the name as one of the two "Daughters of E-Ningublaga" alongside Mannu-šāninšu,[5] but according to Andrew R. George[6] and Joan Goodnick Westenholz the second theonym in this passage should be restored as Larsam-iti, dLarsam(UD.UNU.KI)-i-ti.
[8] While in texts from the first millennium BCE the name of the city of Uruk is typically written with logograms (UNUGki, uruUNUGki, TIR.AN.NAki), and syllabic spellings are rare, the opposite is true for the theonym derived from it.
[9] The oldest attestations of the theonym Urkayītu (Urkītum) come from the Old Babylonian period,[2] though it is impossible to tell if it was already understood as the name of a distinct goddess at this time.
[9] A text from Kish mentions a SANGA priest of Urkayītu whose presence in this city was most likely an effect of transfer of cults from Uruk to the north during the reign of Samsu-iluna.
[8] According to Paul-Alain Beaulieu, she belonged to a group he refers to as the "companions of Ištar," a pentad of goddesses whose other four members were Ishtar/Inanna herself, Nanaya, Bēltu-ša-Rēš and Uṣur-amāssu.
[20] The only surviving cultic calendar from Neo-Babylonian Uruk indicates that in the month Kislīmu, a festival referred to as kinūnu ("brazier" or "fire ceremony") was held in honor of Urkayītu, Uṣur-amāssu and Ishtar.
[24] Two names of watercourses invoking Urkayītu are attested in Neo-Babylonian texts from Uruk, Ḫarru-ša-Urkayītu and Nāru-ša-Urkayītu, though they might refer to the same topographic feature.
[8] Joan Goodnick Westenholz assumed that in the subsequent Seleucid period she and Uṣur-amāssu were replaced by Belet-Seri and Šarrāḫītu in the local pantheon of Uruk.
[25] However, more recently Julia Krul pointed out she is still listed attested in Seleucid sources, and appears among the deities partaking in the Akitu festival of Ishtar in this period.