Naštarbenne-Šidurašše, Tunanah-Šaydar and Ugarit-Zulude." She was also worshiped in Alalakh, a Hurrianized city in western Syria. She was called the "Lady of Alalakh," as indicated by an inscription of king Idrimi. According to Piotr Taracha, she was the third most important deity in the pantheon of that city, after the storm god (Teshub) and the sun god (Shimige). Theophoric names with Ishara as an element attested in documents from Alalakh are mostly Hurrian. A temple of Ishara in the Hurrian kingdom of Kizzuwatna was located on a mountain bearing her name. During the hišuwa festival from that area, meant to guarantee good fortune for the royal couple, she received offerings alongside "Teshub Manuzi," Lelluri, Allani, two Nupatik gods (pibithi - "of Pibid(a)" and zalmathi - "of Zalman(a)/Zalmat") and Maliya. Instructions for this celebration state the statue of Ishara is to be covered with a red draped garment, while that of Allani with an identical blue one. Another Kizzuwatnean festival, dedicated specifically to Ishara, took place in autumn. Hittite texts pertaining to Hurrian religion sometimes use the name "Hamri-Išhara" to refer to her, presumably due to her role as an oath goddess which developed in connection to hamri buildings in Kizzuwatna. Military oaths were particularly closely associated with her. In purification rituals and oaths she was commonly associated with the moon god (Hurrian Kušuḫ, Anatolian Arma). They were believed to punish oath-breakers, mostly by the means of various diseases. The Hittite verb išharišh- referred to being inflicted with such an "Ishara illness." However, Ishara could also be placated with offerings and serve as a healing goddess. Mesopotamian reception In the third millennium BCE Ishara reached Mesopotamia, most likely with Mari serving as the intermediary. The oldest evidence comes from the Akkadian period, during which Ishara appears in personal names and in a treaty with Elam. Other Mesopotamian deities invoked in the latter document alongside Elamite ones include Manzat, Ilaba, Ninkarrak and Ninurta. She continued to be worshiped in the Ur III period, and shared temples with Belet Nagar in Ur and with Dagan in Nippur. During the reign of Shu-Sin, she received offerings at the royal court in Ur. In the same period, she was worshiped during the erabbatum ceremony, possibly representation occasions when a deity was believed to enter the corresponding temple after a period spent outside it, for example during rituals held in the king's palace. There is presently