analogous to the god Hulelu from Emar), the father of the Kotharat, whose name might be a cognate of the Arabic word hilālun, which lead to the proposal that he was the god of the lunar crescent, and Kas’a, only attested in association of Yarikh and based on presumed cognates in other Semitic languages, for example Habrew, presumed to represent a presently unidentified lunar phase. Dennis Pardee additionally suggests that yrḫ kṯy, a hypostasis of Yarikh, might be a lunar deity of Kassite origin. The presence of the "Kassite Yarikh" in Ugaritic texts is also accepted by Mark Smith. He is attested in a prayer for well-being and in an offering list. Yarikh appears in a number of Ugaritic myths, but his role in them does not necessarily reflect his nature as a lunar deity. Marriage of Nikkal and Yarikh Marriage of Nikkal and Yarikh (KTU 1.24) is the Ugaritic narrative composition which is focused on the moon god to the greatest degree. It is agreed that it describes the circumstances which lead to the marriage of the eponymous deities, though its genre continues to be a topic of ongoing scholarly debate. Steve A. Wiggins suggests that it is possible individual sections of the text do not necessarily belong to the same genre, making it possible to classify both as a myth and as a hymn. After a proemium, which mentions some of the deities involved in the plot, and a number of verses dealing with the Kotharat, Yarikh is introduced bargaining with the god Ḫiriḫibi (who is not attested in any other sources) to be granted the permission to marry Nikkal. This most likely indicates that the latter is either her father or at least mediates on behalf of her family. Yarikh offers to pay a high bride price, including large amounts of gold, silver and lapis lazuli, and additionally states that he will "make her [Nikkal's] fields orchards," which is most likely an euphemistic way to refer to his ability to sire an heir. Ḫiriḫibi is reluctant at first, and suggests alternate brides to him: Pidray and ybrdmy. The former is known to be a daughter of Baal, while the latter is variously interpreted as a daughter of Attar, his sister, another daughter of Baal or an epithet of Pidray. Ḫiriḫibi in his speech refers to Yarikh as "son-in-law of Baal" (ḫtnm b’l), which might either refer to