Hurrian origin and can be translated as “he of Kumar”. While no such a toponym is attested in any Hurrian sources, notes it shows similarities to Hurrian names from the third millennium BCE and on this basis proposes that it might refer to a settlement which existed in the early period of Hurrian history, poorly documented in textual sources. He suggests that its name in turn goes back to the Hurrian root kum, “to pile up”. Examples of other analogously structured Hurrian theonyms include Nabarbi (“she of Nawar”) and possibly Ḫiriḫibi (“he of [the mountain] Ḫiriḫi”). While it has been argued that Aštabi is a further example, his name was originally spelled as Aštabil in Ebla and as such cannot be considered another structurally Kumarbi-like theonym. Logographic writings According to Alfonso Archi, in a number of Hurrian texts Kumarbi’s name is represented by the sumerogram dNISABA. It was also used to refer to Dagan. Archi assumes both of these scribal conventions had the same origin. In Ugaritic and related dialects Dagan’s name was a homophone of the word for grain, with both written as dgn () in Ugaritic alphabetic texts, and the logographic writing of both his name and that of Kumarbi as dNISABA was likely an example of wordplay popular among scribes, which in this case relied on the close association between these two gods and on the fact that Nisaba’s name could function as a metonym for grain. Lluís Feliu based on the attestations of this writing from Anatolia instead suggests that it reflected a connection to the Hittite grain deity Ḫalki, who similarly could be represented by the same sumerogram. One Anatolian example of the use of dNISABA to designate Kumarbi has been identified in an offering list dealing with the deities worshiped in the Hittite city of . Despite the different character of the two deities, there is also evidence for the use of Ḫalki’s name as a logogram to refer to Kumarbi. Character Hurrian texts refer to Kumarbi as the “father of gods”. Volkert Haas has interpreted this as an indication that he was regarded as a creator deity. His position in the Hurrian pantheon was high, as reflected by his epithet ewri, “lord”. In myths he was portrayed as an old deposed king of the gods, replaced by his son Teshub, though this is presumed to be a fictional etiological narrative explaining the structure