Dagan” might have resulted from adapting the Hurrian tradition about both Kumarbi and Anu being fathers of Teshub, with El playing the role of Kumarbi as Baal’s enemy and Dagan that of his ally. However, Mark S. Smith notes that El is not directly opposed to Baal, and eventually even mourns his death (KTU 1.5 VI). He nonetheless accepts that the scene of El naming Yam, who acts as Baal’s rival, can be compared with Kumarbi naming Ullikummi in the Song of Ullikummi. He also notes both narratives take place on Mount Saphon. Similarities have been pointed out between the Song of the Sea and the ancient Egyptian Astarte Papyrus. They include a description of the sea covering the earth, a deity associated with grain (respectively Kumarbi and Renenutet) imploring other gods to pay tribute, and a goddess closely associated with a weather god (respectively Šauška and Astarte) being selected to bring it. A single passage describing Astarte undressing additionally shows similarity to scenes from the myths of Ḫedammu and Ullikummi involving Šauška. The role assigned to Renenutet is regarded as unusual, as she was a minor deity in ancient Egyptian religion, in contrast with Kumarbi in Hurrian religion. Since a direct transmission from a Hurrian source is considered implausible, Noga Ayali-Darshan suggests that both myths were transmitted to the respective cultures from the Levant. Daniel Schwemer similarly assumes that both of them were adaptations of the same hypothetical narrative originating in northern Syria. As early as in the 1940s, arguments have been made that the Kumarbi Cycle contains mythologems which can be considered forerunners of these found in Hesiod's Theogony. Comparisons have been made between the roles of Kumarbi and Kronos in particular, and more broadly between the succession of “kings in heaven” and the reigns of Ouranos, Kronos and Zeus. The existence of a relation between the two texts is widely accepted today. The castration of a sky god, and possibly also the swallowing of a rock in place of a deity, are presumed to be two elements of the myth of Kumarbi adopted by Greeks. Gary Beckman has expressed skepticism over whether Greeks necessarily received all of the shared elements of the two myths directly from Kumarbi myths, and suggested they might have belonged to a Mediterranean cultural milieu. At the same time, he referred to the birth of Teshub from Kumarbi’s split skull as a “template”