his prospective future after choosing Pidray, indicate that he was already married to another of the weather god's daughters, or simply serve as a courtesy title. Yarikh ultimately rejects both proposals, and states that he is only interested in Nikkal. He finally succeeds, and subsequently marries her. It is sometimes assumed that in addition to the scenes described above, Yarikh also appears in the heavily damaged section of the myth occupying lines 5-15 of the tablet, which according to this theory describe a sexual encounter between him and Nikkal, but this is far from certain. Steve A. Wiggins points out that even if it is accepted that sex is described, neither deity is mentioned by name, which makes it difficult to evaluate this proposal. The background of the entire myth is most likely Hurrian. It might be either a direct Ugaritic translation of a Hurrian original, or a less direct adaptation only relying on motifs from Hurrian mythology. It is agreed that Ḫiriḫibi is a god of Hurrian origin. Nikkal, presented as Yarikh's spouse in this context, but absent from other Ugaritic narratives, was a derivative of the Mesopotamian goddess Ningal, who was the wife of Sin/Nanna, the Mesopotamian moon god, and was also worshiped by Hurrians as the wife of Kušuḫ. Most likely the marital relationship between the corresponding Mesopotamian deities is also the reason behind portraying her as Yarikh's wife. It is not certain if Nikkal entered the Ugaritic pantheon directly from one of the Upper Mesopotamian cities or through a Hurrian cultural intermediary. The fact that most Ugaritic attestations of her are entries in Hurrian offering lists most likely supports the latter theory. She is otherwise almost entirely absent from western Syrian sources from the second and first millennia BCE. Other Ugaritic narrative texts In addition to Marriage of Nikkal and Yarikh, the moon god also appears in the text KTU 1.114. While relatively well preserved, it is considered difficult to translate, and many details remain unclear. Apparently during a banquet organized by El, Yarikh for unknown reasons acts as a dog and crawls under the tables. Deities stated to be familiar with him, including Ashtart and Anat, offer him choice cuts of meat, while those who do not know him poke him with a stick. The actions of the two goddesses are rebuked by a nameless "porter of the house of El," who complains that they