Tuttul to Awirraše”. The latter settlement was presumably located in western Syria. Further cult centers of Kumarbi mentioned in the Ugaritic texts include Kumma (or Kummi) and Uriga. The latter toponym has alternatively been interpreted as Urkesh. References to Kumarbi have also been identified in texts from Alalakh, with one example being tablet A1T 15 which mentions a priest in his service, a certain Kabiya, though there is presently no indication that any of the structures discovered during excavations was dedicated to him. additionally tentatively suggests that the city deity of Emar, who he refers to as Il Imari (“the god of Emar”) following the earlier proposal of Joan Goodnick Westenholz, might have been understood as a manifestation of either Kumarbi or Dagan. Kumarbi was also worshiped further east in Azuḫinnu, a city located in the kingdom of Arrapha, in the proximity of modern Kirkuk. The local pantheon was apparently jointly headed by him and Šauška. In some of the offering lists from Nuzi linked to this location he is preceded by the deity Kurwe, who might have been the city god of Azuḫinnu. Kumarbi’s name is not common in the Hurrian onomasticon. He is entirely absent from the earliest known Hurrian personal names from the Ur III and Old Babylonian periods, though it has been noted they usually were not theophoric, in contrast with these from later sites such as Nuzi, and that other major deities, like Šimige, Kušuḫ or Šauška, are also not attested in them. The name Arip-Kumurwe, “Kumarbi gave (a child)”, is known from two sites, Mari and Shubat-Enlil. An example is also known from Hattusa, though due to the state of preservation of the text the full name cannot be restored. Hittite reception Kumari was among the Hurrian deities who also came to be worshiped in the Hittite Empire. Most of the ritual texts from Hattusa which mention him have a Hurrian background and likely originated in Kizzuwatna. In offering lists, he belonged to the circle of deities () of Teshub. In the reliefs from the Yazılıkaya sanctuary, where the depicted deities seemingly follow the order of such lists, he is most likely depicted on relief assigned number 40 in the conventional numbering in modern literature. Typically in ritual texts in enumerations of deities he follows Teshub and Tašmišu and precedes Ea, Kušuḫ and Šimige. However, in a similar list dealing with the worship of