Teshub in Šapinuwa he appears after Anu. During the reign of Tudḫaliya IV, he received offerings alongside other deities belonging to the kaluti of Teshub in the temple of Kataḫḫa in Ankuwa during the festival. In the Hurro-Hittite itkalzi rituals, Kumarbi appears alongside Shalash. She precedes him in instructions for the festival. The ritual text KUB 45.28+ mentions Kumarbi alongside the “ancient gods” (Eltara, Nabira, Minki, Tuḫuši, Ammunki and Awannamu), Teshub, mountain gods and Ea. In lists of divine witnesses in Hittite diplomatic texts Kumarbi is only attested twice, in the treaties between Muršili II and Manapa-Tarhunta, and between Muwatalli II and Alaksandu of Wilusa. In other similar texts a comparable entry in the list is occupied by a deity named Apantu instead. However, Alfonso Archi suggests that in treaties with Syrian rulers the pair Enlil and Ninlil might correspond to Kumarbi and Shalash. At the same time, he notes that the sumerogram dEN.LÍL was seemingly never used to designate him in offering lists. Late attestations In Taite, a Mitanni city conquered by Assyria during the reign of Adad-nirari I, Kumarbi apparently retained a degree of relevance well into Neo-Assyrian times alongside two other originally Hurrian deities, Nabarbi and Samnuha. All three of them are attested in a Tākultu text. The Luwian deity Kumarma, known from sources from the tenth century BCE, is presumed to be a late form of Kumarbi. Attestations of this theonym are available exclusively from hieroglyphic Luwian inscriptions from south of the Taurus Mountains, which mention him in relation with prosperity. In three texts from Tell Ahmar (Masuwari) attributed to the local king Hamiyata he appears alongside “king Ea”, according to Ilya Yakubovich a calque of Hurrian Ea šarri. He is also mentioned alongside Tipariya, a wine god, in an inscription from Carchemish which states that the weather god Tarḫunz with established “the land of the good god and Tipariya”. A stele from Arsuz addresses them as “mother” and “father” respectively. This description has been described as an “unexpected reversal of sexes”, but Mark Weeden notes that it might echo the Hurrian tradition about the birth of Teshub, in the context of which Kumarbi could similarly be referred to as his mother. He states that whether this reflects a survival of a local belief connected to the worship of Teshub in Aleppo, possibly though not necessarily tied to Mitanni royal ideology, or a tradition preserved in