from Hattusa, the alewife bears an ordinary Hurrian given name, Naḫmazulel or Naḫmizulen, but she is referred to as šiduri. He proposes that this term, functioning in this context as an epithet, was later reinterpreted as a given name in the standard Babylonian version. Naḫmazulel's name is written with the dingir sign too. The epithet šiduri in other sources In Hurrian sources, the epithet šiduri was applied to various goddesses, including Allanzu (a daughter of Hebat), Allani and Ishara. Šiduri is also attested as an epithet of Ishtar in three Mesopotamian sources, Hymn to the Queen of Nippur, the god list An = Anum (tablet IV, line 4) and the incantation series Šurpu. According to Wilfred G. Lambert, it most likely only started to be applied to this goddess as an epithet in the Middle Babylonian period, and originally designated a distinct figure. He concluded Šiduri as described in the Epic of Gilgamesh cannot be Ishtar. Šurpu refers to Šiduri as a goddess of wisdom, which according to Andrew R. George might indicate a connection with the Epic of Gilgamesh. The form of Ishtar referred to as Šiduri was Šarrat-Nippuri (Akkadian: "Queen of Nippur," Sumerian form Ungal-Nibru is also attested) worshiped in the E-baradurgarra temple in Nippur. She is first attested in sources from the Kassite period. Šarrat-Nippuri should not be confused with Nin-Nibru (Sumerian: "lady of Nippur," Bēlet-Nippuri in Akkadian), a title of the spouse of Ninurta, which could be applied to Gula or Ninimma. Epic of Gilgamesh An unnamed alewife who corresponds to Šiduri appears already in an Old Babylonian version of the Epic of Gilgamesh which likely originated in Sippar. When she meets Gilgamesh, who mourns after the death of Enkidu, she suggests that instead of pursuing immortality, he should accept that death is the ultimate fate of mankind and instead enjoy his life on earth and start a family. He does not react to this advice, but rather asks her to direct him to Utnapishtim. Bendt Alster interpreted the alewife's advice as the first recorded occurrence of the carpe diem theme. Andrew R. George notes that it has been interpreted as a display of hedonistic philosophy, but he disagrees with this assumption and argues that the passage simply states that a man should be content with the position allotted to him in life. Susan Ackerman argues the alewife urges Gilgamesh to abandon his mourning, "reversing the