lazuli from the gods, with Kumarbi possibly urging the other deities to pay. The deity who brings the tribute to the sea is Šauška (dIŠTAR). It has been pointed out that this text resembles an Egyptian composition about the goddess Astarte and the sea, known from the so-called "Astarte papyrus," though the latter bears similarities to the Baal Cycle as well. Another myth (KUB 33.108) deals with the conflict between Šauška and the mountain god Pišaišapḫi, described in it as a rapist. In return for sparing him in spite of his crime he promises to tell her the story of Teshub's victory over the sea and the subsequent rebellion of the mountain gods against him. Song of Hašarri, only known from fragments, seemingly recounts a story in which Šauška raises the eponymous entity, whose name can be translated as "oil." It has been proposed that in the context of this myth Hašarri should be understood as a personified olive tree. Volkert Haas proposed that this myth might have belonged to the cycle of Kumarbi, but this proposal is not universally accepted. The restoration of the plot is uncertain, both due to state of preservation and the still imperfect understanding of Hurrian language. In known fragments Šauška seeks the help of Ea, as suggested to her by Kumarbi, assembles various gods for uncertain reasons, protects Hašarri from a lion, and eventually rejoices watching the olive tree's growth, possibly supplemented with the help of her magic. Ninatta and Kulitta also make a brief appearance in an unknown role. Šauška also replaces Ishtar in the Hurrian translation of the Epic of Gilgamesh. However, in the Hittite version Ishtar's replacement is instead a goddess whose name is written as dIŠ8-TÁR-iš, whose identity cannot be determined with certainty. Later relevance Assyrian Ishtar of Nineveh Iron Age attestations of the goddess of Niniveh come exclusively from Assyria. Her character in this period was shaped by associations with Ishtar of Assur and Ishtar of Arbela, and especially under the rule of the Assyrian Sargonids, all three of them were in turn influenced by Ninlil, as a result of the Assyrian rulers pairing all of these goddesses with the head of the imperial pantheon, Ashur. Some Hurrian elements nonetheless survived in Nineveh. Šauška's role as a healing deity seemingly resurfaces in the documents from the reign Ashurnasirpal I, who prayed to the Ishtar of Nineveh to be relieved