proposed that she was associated with the underworld. However, some researchers, for example Manfred Krebernik, are skeptical about this assumption due to lack of other evidence pointing at such a connection. Steve A. Wiggins proposes that the equivalence might have been based on some other shared feature of both goddesses. Associations with other deities Arsay was most likely a daughter of the weather god Baal. Like Pidray and Tallay, two other goddesses regarded as his daughters, she is referred to as one of the klt knyt, a term usually translated as "perfect brides." It is sometimes assumed that it designates the three goddesses as Baal's wives, but this conclusion is not universally accepted. Steve A. Wiggins points out that the term is not accompanied by a possessive pronominal suffix and that in at least one other Ugaritic text Pidray is described as unmarried. On this basis he argues that it is implausible that Arsay and the other two goddesses were regarded as Baal's spouses. Similarly, Daniel Schwemer finds the evidence for the supposed marital status of Arsay and her sisters unconvincing. He concludes that in the light of available evidence from Ugarit Baal "did not have a wife in any real sense." He was associated with Anat and Ashtart, but it is agreed neither of these goddesses were regarded as the mother of Arsay and her sisters. In a list of deities written in the Ugaritic alphabetic script Arsay appears between Shapash (the sun goddess) and Ishara (a goddess with underworld connections). In the equivalent of this text written in standard syllabic cuneiform she is replaced by Allatu, a variant spelling of the name of the Hurrian goddess of the underworld, Allani, who corresponded to Mesopotamian Ereshkigal. Allani herself was also worshiped in Ugarit. In Ugaritic texts In the Baal Cycle, Arsay appears as one of the three goddesses presumed to be daughters of Baal, the other two being Pidray and Tallay. They are mentioned when Baal laments that he and his daughters have no place to live. While in other passages Pidray and Tallay continue to be referenced together, she makes no further appearances in this composition. It is possible that their grouping in this single fragment relies on their shared status as Baal's unmarried daughters (who according to Ugaritic custom would be expected to live in their father's house), rather than on their similar character, which might indicate