also mentioned in a historiola focused on the flood hero in a text presumed to be a healing ritual of “Hurro-Luwian” background, in the past sometimes classified as a fragment of a Gilgamesh myth instead. It is known from two tablets, KUB 8.62 and Bo 5700. Comparative scholarship has suggested that victory of Teshub over Kumarbi and his allies in myths conventionally classified as parts of the Kumarbi Cycle might constitute an example of the chaoskampf motif. Volkert Haas compared Kumarbi’s role as an antagonist seeking to overthrow the rule of another deity to those played by Mesopotamian Enmesharra and Ugaritic Mot in myths involving them, and has suggested that all of these narratives might symbolically represent times of hunger or other difficulties. Christopher Metcalf suggests that the account of Kumarbi’s temporary role as a cupbearer might be derived from Mesopotamian tradition. He compares it to the legends about the rise of Sargon of Akkad to power, such as the Sumerian Sargon Legend or the relevant section of the Weidner Chronicle, in which he similarly overthrows the fictional king Ur-Zababa of Kish after serving as his cupbearer or a time. Parallels between Kumarbi’s ascent to kingship and the Mesopotamian myth Theogony of Dunnu have been noted by Wilfred G. Lambert. It has been pointed out that one point in the latter myth kingship is seized by an unnamed “servant of heaven” (seḫer dḫamorni), in a passage which, while written in Akkadian, uses a Hurrian loanword to refer to heaven. Lambert also stated that an expository text referring to “"the day when Anu bound the king, the day when king Marduk bound Anu" might be interpreted as a Babylonian counterpart of the succession of kings of the gods in the myths focused on Kumarbi, though he also noted that it most likely reflects a tradition which was well known among contemporaries of the author but was not directly preserved. Comparisons have been made between the Kumarbi Cycle and the Ugaritic Baal Cycle, which also deals with a struggle for kingship among the gods. It has been argued that parallels exist between the portrayals of the relations between Kumarbi, Kiaše and Teshub with these between El, Yam and Baal, but Daniel Schwemer points out that they are not identical, as Kumarbi actively instigates the conflict while El is a passive figure. Noga Ayali-Darshan additionally suggests that descriptions of Baal as “son of