of the Hurrian pantheon, rather than reflection of a loss of importance at the expense of another deity. It has nonetheless been argued that the relation between them might have originally developed as a way to harmonize two originally distinct local pantheons. It is often assumed that Kumarbi was associated with grain. However, Lluís Feliu points out that the direct evidence for his supposed agrarian character is presently limited to the fact that the sumerogram dNISABA was sometimes employed to write his name, and the identification of a plant he holds on the Yazılıkaya relief as an ear of grain. Feliu’s criticism of this characterization is supported by Alfonso Archi, who points out the ear symbol is not used elsewhere, and might only represent a play on words referencing the scribal convention of using the name of dissimilar Hittite deity Ḫalki as a logogram designating Kumarbi. Feliu points out many arguments in favor of interpreting Kumarbi as an agricultural god are based on circular reasoning, specifically on the assumption that if Dagan, closely associated with him, had agricultural character, so did he. However, Dagan was regarded as a god of broadly understood prosperity, rather than specifically agriculture. Kumarbi himself was invoked in association with prosperity in hieroglyphic Luwian inscriptions from the first millennium BCE. The underworld could be regarded as Kumarbi’s abode, as indicated for example by an incantation according to which water from a spring located under his throne “reaches the head of the Sun goddess of the Earth”, though he was not an underworld god in the strict sense. A single Hittite text, KUB 59.66, mentions a “star of Kumarbi”, which Volkert Haas proposed identifying with the planet Saturn. Associations with other deities Family and court It is assumed that Kumarbi’s father was Alalu. A direct statement confirming this relation has been identified in the text KUB 33.120 (I 19: dKumarbiš dAlaluwaš NUMUN-ŠU). It is typically translated as “Kumarbi, the descendant of Alalu”. A further piece of evidence supporting the view are sections of treaties enumerating gods invoked as their divine witnesses, in which they could be listed in sequence. Both of them appear for example in the treaty between Hittite king Muwatalli II and Alaksandu of Wilusa. The myth establishing the relation between them, the Song of Kumarbi, seemingly involves two “dynasties” of deities competing for kingship. This assumption is nonetheless not universally accepted. An alternate interpretation