is to see Alalu as the father of Anu, who reigned between Alalu and Kumarbi as the king of the gods, and grandfather of Kumarbi. However, Christian Zgoll, who supports this theory, admits that it is difficult to prove. He nonetheless questions the notion of two separate dynasties, and argues that no other examples of a theogonic myth involving two divine families is known. However, according to Wilfred G. Lambert succession involving master and servant rather than members of one family is not entirely unknown, and in addition to the account of Kumarbi’s overthrow of Anuy another example might be a section from the Theogony of Dunnu focused on a nameless figure seemingly labeled as a servant (ṣiḫru) rather than child (māru) of the god he deposes. Shalash could be viewed as the spouse of Kumarbi. She was originally associated with Dagan, as already attested in texts from Ebla, and the link between her and Kumarbi was a later development. However, the evidence associating Shalash with Kumarbi is also used as an argument in favor of continuity of her association with Dagan. In the Hurrian column of a multilingual edition of the Weidner god list from Ugarit, a goddess named Ašte Kumurbineve, literally “wife of Kumarbi”, appears instead. However, according to Aaron Tugendhaft she is one of the deities attested in it who would be considered “pure scholarly inventions” meant to mimic Mesopotamian pairs of major gods and their wives with etymologically related names, such as Anu and Antu. In myths Kumarbi appears without a wife. Teshub was regarded as a son of Kumarbi, conceived after he bit off and swallowed the genitals of Anu. Gary Beckman states that the weather god can thus be considered a descendant of both of the lines of gods present in the Song of Kumarbi. Due to the circumstances of the weather god’s conception, a Hurrian hymn (KUB 47.78) refers to Kumarbi as his mother: Noga Ayali-Darshan notes the relationship between Kumarbi and Teshub was portrayed as “dysfunctional” in Hurrian mythology. The other children of Kumarbi conceived the same way were Tašmišu and the river Tigris, known by the Hurrians under the name Aranzaḫ or Aranziḫ. While Šauška was regarded as a sister of both Teshub and Tašmišu, she is not mentioned among Kumarbi’s children in the Song of Kumarbi, though according to Marie-Claude Trémouille this might simply be the result of its incomplete