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List of Hurrian deities

March 03, 2023

The Hurrian pantheon consisted of gods of varied backgrounds, some of them natively Hurrian, while others adopted from other pantheons,[1][2] for example Eblaite[3] and Mesopotamian.[4] Like the other inhabitants of the Ancient Near East, Hurrians regarded their gods as anthropomorphic.[5] They were usually represented in the form of statues holding the symbols associated with a specific deity.[6] The Yazılıkaya sanctuary, which was Hittite in origin but served as a center of the practice of Hurrian religion, is considered a valuable source of information about their iconography.[7]

A relief of Hurrian deities Teššub and Ḫepat and their court from Yazılıkaya

Hurrians organized their gods into lists known as kaluti[8] or into similar lexical lists as the Mesopotamians.[9] The formal structure of the pantheon was most likely based on either Mesopotamian or Syrian theology.[10][4] The status of individual deities[11] and composition of the pantheon could vary between individual locations, but some can nonetheless be identified as "pan-Hurrian."[12]

The following list does not include deities only attested in the two Hurrian god lists whose names are transcriptions of Mesopotamian divine names, as it is unlikely that they were actively worshiped.[13] Identification of the Yazılıkaya reliefs used in the image column follows Piotr Taracha's analysis from the monograph Religions of Second Millennium Anatolia.[14]

Major deities

Name Image Attested cult centers Origin Attested equivalencies Details
Teššub   Kumme,[15] Halab,[16] Irrite,[17] Arrapha,[18] Kaḫat, Waššukkanni, Uḫušmāni[19] Hurrian[18][15] Ishkur/Hadad (Syrian and Mesopotamian),[18][20] Baal (Ugaritic),[16] Tarhunna (Hittite)[19] Teššub was the Hurrian king of the gods, as well as a weather deity.[18] In Hurrian areas, as well as in these where the royal families were under the influence of Hurrian culture, he was often also the tutelary god of the ruling house.[21] While it is assumed that he was not necessarily regarded as the head of the pantheon from the very beginning,[4] he likely already acquired this role in the late third millennium BCE.[15] His principal sanctuaries were Kumme, located east of the Upper Tigris,[15] and Halab (modern Aleppo), where he merged with the local weather god Hadad.[16] His name could be written logographically as dIM.[15] A god with a cognate name, Teišeba, was present in the pantheon of Urartu, but his position was different.[18]
Šauška
 
 Nineveh,[11] Nuzi,[22] Šamuha, Hattarina, Lawazantiya,[23] Tameninga[24] Hurrian[22] Inanna/Ishtar (Mesopotamian), Ashtart (Ugaritic), possibly Anzili (Hittite)[23] Šauška (šwšk or šušk in the Ugaritic alphabetic script[23]) was the main goddess of the Hurrian pantheon in locations like the kingdom of Arrapha, Alalakh and Ugarit.[11] Nineveh was particularly closely associated with her, and in myths she is often called the "Queen of Nineveh."[25] She was regarded as the sister of Teššub,[19] and by extension presumably as a daughter of Kumarbi and Anu, though references to the moon god as her father are also known.[26] Her spheres of influence included war, love, magic and medicine.[27] Šauška's gender could be ambiguous: in the Yazilikaya reliefs, Šauška is present both among gods and goddesses, while in a ritual text "female attributes" and "male attributes" are both mentioned.[28] Her name could be written logographically as dIŠTAR.[22] She was also introduced into the Mesopotamian pantheon, and appears in texts from Puzrish-Dagan, Umma, Isin and Uruk.[22]
Kumarbi
Kumurwe[28] 		Urkesh, Azuhinnu, Taite[28] Hurrian[15] Enlil (Mesopotamian),[29] Dagan (Syrian),[20] El (Ugaritic), Halki (Hittite)[30] Kumarbi was regarded as the "father of gods," and as one of the parents of Teššub.[31] He might have also been the god of grain, though the evidence is inconclusive.[32] His name might mean "he of Kumar," Kumar presumably being a place name, though other proposed etymologies connect it with Kumme, the cult center of Teššub, and with the word kum, "tower."[15] He is also attested as one of the Hurrian deities from Taite in the Assyrian Takultu ritual, alongside Nabarbi and Samnuha.[28] In myths, he was described as allied with forces hostile to the rule of Teššub: the "former gods" inhabiting the underworld, gods and monsters living in the sea, and a stone giant named Ullikummi, "Destroy Kumme."[33]
Ḫepat
 
 Halab,[20] Lawazantiya[34] Syrian[35] Sun goddess of Arinna (Hittite),[36] Pidray (Ugaritic)[37][38] Ḫepat was the wife of the head of the Hurrian pantheon, Teššub.[35] She was initially the wife of the storm god of Halab (Aleppo), Hadad.[20] In some western locations her position in the pantheon surpassed that of Šauška,[11] but in the eastern Hurrian centers she is only present in theophoric names and likely was not one of the major deities.[39]
Šimige
 
 No specific cult center,[40] attested in sources from Urkesh, Tigunani, Alalakh, Nuzi, Arrapha, Tell al-Rimah and Chagar Bazar[41] Hurrian[42] Utu/Shamash (Mesopotamian),[43] Shapash (Ugaritic),[42] Sun god of Heaven (Hittite)[30] Šimige was the Hurrian sun god.[12] His name means "sun."[42] He also served as a god of oracles.[30]A Hurrian incantation from Mari indicates that he was believed to have seven daughters.[44] His name could be written logographically as dUTU.[17] Due to syncretism between him and Shamash, Aya was adopted into the Hurrian pantheon as his wife, and one text from Hattusa lists Sippar as his cult city.[42] It is also possible that the Hittite Sun god of Heaven was patterned after him, or was outright the same deity.[30] A god with a cognate name, Šiwini, was also present in the pantheon of Urartu.[42]
Kušuḫ
Umbu[20]
 
 Kuzina (Harran),[45] Šuriniwe[46] Hurrian[47] Sin (Mesopotamian),[48] Yarikh (Ugaritic),[49] Arma (Anatolian)[50] Kušuḫ was the Hurrian moon god.[40] He was also the god of oaths.[30] His name might be derived from Kuzina,[40][47] the Hurrian name of Harran.[45] In a single text he is named as the father of Teššub.[51] His name could be represented logographically as dEN.ZU[48] or dXXX.[52] It is unclear if Umbu was his alternate name, a manifestation linked to a specific phase of the moon, or a separate moon god originating in an unidentified Anatolian or Syrian pantheon.[53] Origin in the northern part of Jezirah has been proposed,[20] though a Hurrian etymology is also not implausible.[54] In Kizzuwatna, Kušuḫ was syncretised with the Luwian moon god Arma, and they were depicted identically in art.[50]
Allani
Allatum[55]
 
 Ḫaššum, Zimudar[55] Hurrian[56] Ereshkigal (Mesopotamian),[57] Lelwani (Hattic/Hittite),[58] Sun goddess of the Earth (Hittite),[59] Arsay (Ugaritic)[60] Allani ("the lady") was the goddess of the underworld.[56] She resided in a palace located at the gates of the land of the dead.[61] While according to Gernot Wilhelm she was only worshiped in the western Hurrian areas,[62] Tonia Sharlach in a more recent publication points out that Mesopotamian sources seem to associate her with Zimudar, a city in the Diyala area.[55] She is well attested in theophoric names from the Tur Abdin area as well.[55]
Ishara
 
 Ebla, Alalakh,[63] Emar,[64] Kizzuwatna[65][63] Syrian (Eblaite)[66] Ishara was originally one of the deities of Ebla in the third millennium BCE, and served as the tutelary goddess of the royal family.[67] Later she came to be incorporated into the pantheons of various cultures of ancient Anatolia, Syria and Mesopotamia.[2] She had a variety of functions, including those of a love goddess, guardian of oaths, disease deity and underworld goddess associated with divine ancestors.[68] She was frequently associated with Allani, most likely based on their shared association with the underworld,[65] and they could be worshiped as a dyad.[59]
Hayya
Ea[48]
 
 Hattusa[69] Mesopotamian[48] Kothar-wa-Khasis (Ugaritic)[70] Hayya was the Hurrian spelling of the name of the Mesopotamian god of wisdom Ea,[48] who most likely was incorporated into Hurrian religion in the Sargonic period.[71] He was referred to with his Akkadian epithets, such as "lord of wisdom," and played the same role as in Mesopotamia in Hurrian sources.[48] According to Alfonso Archi, his position in the Hurrian pantheon was comparable to that of gods like Kumarbi or Kušuḫ,[52] and to that he held in Babylonia.[72] THe is well attested in Mitanni sources.[73]
Hutena and Hutellura Ugarit,[74] Halab, Hattusa[75] Hurrian[76] Gulšes and Ḫannaḫanna (Hittite),[77][78] Kotharāt (Ugaritic),[37] Šassūrātu (Mesopotamian)[79] Hutena and Hutellura were goddesses of fate[75] and divine midwives.[80] It is possible they were similarly believed to be responsible for forming the child during pregnancy.[81] It has been proposed that Hutena means "she of favoring"[75] and Hutellura (or Hutelluri) - "midwife."[76] Piotr Taracha assumes the names might only refer to a pair of goddesses,[82] but it has also been proposed that the term referred to a heptad of deities similar to Ugaritic Kotharāt.[80] It is also possible that Hutena and Hutellura were based on the latter group.[83]
Nabarbi
 
 Taite[28][84] Hurrian[15] or Syrian[77] possibly Belet Nagar (Syrian)[15] Nabarbi ("she of Nawar," from Hurrian naw, "pasture"[15]) was a goddess worshiped chiefly in the Upper Khabur area.[84] Piotr Taracha argues that Nabarbi is one and the same as Belet Nagar,[84] and therefore believes she should not be considered a Hurrian deity in origin.[77] However, according to Alfonso Archi Nawar from Nabarbi s name and Nagar from Belet Nagar s name were two distinct places.[15] At the same time, he does not rule out the possibility that Nabarbi and Belet Nagar were identified with each other.[15] Nabarbi is also attested as one of the Hurrian deities from in the Neo-Assyrian Takultu text, alongside Kumarbi and Samnuha.[28]
Nergal   Arrapha, Azuhinnu, Kurruhanni,[71] Ulamme,[85] possibly Urkesh[17] Mesopotamian[17] Nergal, the Mesopotamian god of war and death, was worshiped in various locations in the eastern Hurrian kingdoms, including the city of Arrapha itself.[71] In Azuhinnu he was regarded as the third most prominent member of the pantheon after Teššub and Šauška.[71] He was also worshiped in Ulamme, where he was associated with a goddess referred to as "dIŠTAR Ḫumella,"[85] whose identity remains unknown.[22] It is possible that in some cases in the west his name served as a logographic representation of one belonging to a Hurrian god (proposals include Aštabi and Kumarbi), but it also cannot be ruled out that he was worshiped under his Mesopotamian name there as well.[17]
Nupatik
Lubadag,[17] Lubadig, Nubadig, Nubandag[86]
 
 Urkesh, Carchemish,[86] Ugarit[87] Hurrian[86] Nupatik was one of the "pan-Hurrian" gods,[12] but his character, functions and genealogy are poorly known.[40][88] He appears already in the inscriptions of Hurrian king Atalšen of Urkesh, where his name is spelled syllabically (dLu-ba-da-ga), rather than logographically.[86] He is also present in Hurrian texts from Ugarit, where his name is spelled in the local alphabetic script as Nbdg.[86]
Tilla Ulamme, Nuzi,[89] Kuruḫanni[90] Hurrian[4] Tilla was a god worshiped in eastern Hurrian cities in the kingdom of Arrapha, such as Nuzi[89][91] and Kuruḫanni (modern Tell al-Fakhar).[90] An entu priestess dedicated to him lived in the latter city.[90] Documents from Nuzi indicate he was very commonly worshiped in the east, and he appears in theophoric names with comparable frequency to Teššub.[91] While he is commonly described as a "bull god" in modern literature,[92] there is presently no evidence that he was necessarily depicted as a bull.[93] The only exception is the myth Song of Ullikummi,[93] where he a is one of the two bulls who pull Teššub's chariot, the other one being Šeriš, but in most other sources, such as offering lists, Šeriš is paired with Hurriš, not Tilla.[94]

Minor or local deities

Name Image Attested cult centers Origin Attested equivalencies Details
Adamma Syrian (Eblaite)[95] Adamma was a goddess originally regarded as the spouse of Resheph in Ebla.[95] In the Hurrian pantheon she was instead associated with Kubaba.[95]
Allanzu Allanzu was one of the two daughters of Ḫepat and Teššub.[96] She could be referred to as šiduri ("young woman").[97] In the first millennium BCE, she continued to be worshiped by Luwians under the name Alasuwa.[98]
Ammarik Haššum[99] Syrian[99] Ammarik was a mountain god already worshiped in Ebla in the third millennium BCE, later incorporated into the Hurrian pantheon.[99]
Anat
 
 Ugarit[74] Ugaritic[74] Anat was an Ugaritic goddess regarded as warlike.[100] She appears regularly in Hurrian offering lists from Ugarit, according to Daniel Schwemer most likely because she had no close counterpart in the Hurrian pantheon, unlike the other local gods such as Baal, Aštart, Šapšu, Yarikh or Yam.[74] The only other deity of Ugaritic origin attested in them is El,[74] her father.[101]
Aranzah Hurrian[102][103] Aranzah was a divine personification of the river Tigris.[103] In the Song of Kumarbi, his name is written with the determinative ID ("river") rather than with a dingir, the sign designating divine names in cuneiform.[104] In the poorly preserved myth about the hero Gurparanzah, he appears in an active role as his ally.[102]
Aštabi
 
 Alalakh, Ugarit, originally Ebla[95] Syrian (Eblaite)[105][106] Attar (Ugaritic),[107] Ninurta,[48] Lugal-Marada (Mesopotamian)[107] Aštabi (aštb in the alphabetic script from Ugarit) was a warrior god.[95] While he was initially viewed as a god of Hurrian origin by researchers,[62] further discoveries revealed that his background was Eblaite.[106] His name could be represented logographically as dNIN.URTA.[48] He is absent from eastern Hurrian sources.[108]
Ayakun Hurrian[109] Ninsun, Alammuš (Mesopotamian)[109] Ayakun is a deity known from the trilingual god list from Ugarit, where this name is treated as the Hurrian explanation of two Mesopotamian deities, Ninsun and Alammuš.[109] According to Frank Simons the reasoning behind this equation is difficult to explain.[109]
Ayu-Ikalti Mesopotamian[48] Ayu-Ikalti was the Hurrian spelling of Aya kallatu, "Aya, the bride," the name and most common epithet of the wife of Mesopotamian sun god Shamash.[48] The Hurrians regarded her as the wife of Šimige.[30]
Belet Nagar Nagar,[110] Urkesh[111] Syrian[77] Belet Nagar, "lady of Nagar," was a Syrian goddess.[110] Similar as in the case Assyrian city Assur and its god, her name was derived from the city she represented.[110] She is attested for the first time in an inscription of the Hurrian king Tishatal[111] alongside various Hurrian deities.[17]
Dadmiš
Tadmiš[60] 		Ugarit[112] Uncertain[112] Šuzianna (Mesopotamian)[60] Dadmiš or Tadmiš (ddmš in the Ugaritic script, but syllabically dta-ad-mi-iš)[60] is attested in Hurrian ritual texts from Ugarit.[113] Her origin is presently unknown.[112] Her name might be derived from the Akkadian word dādmu ("dwellings"), which has also been linked with Dadmum, the Amorite name for the area of modern Aleppo.[114] A different proposal connects her name with that of Tadmuštum, a Mesopotamian goddess associated with the underworld.[115] It has been suggested that Dadmiš was either a healing goddess[112] or an underworld deity associated with Resheph.[60]
Damkina Mesopotamian[48] Damkina was the wife of the Mesopotamian god Ea, incorporated into the Hurrian pantheon alongside her husband.[48]
DINGIR.GE6 Kizzuwatna, Šamuha[116] Hurrian (Kizzuwatnean)[117] possibly Ishtar (Mesopotamian)[118] DINGIR.GE6, tentatively referred to as "Goddess of the Night"[117] or formerly as the "Black Goddess" in modern scholarship,[116] was a deity worshiped by Hurrians living in Kizzuwatna.[11] She was associated with the nighttime and dreaming.[119] She formed a dyad with Pinikir,[120] and it is possible that like her she was associated with Ishtar.[118]
Ebrimuša Hurrian[15] Ebrimuša (also Ibrimuša; ebrmž in alphabetic Ugaritic texts) was a Hurrian god attested in an Old Assyrian document, in Hittite rituals of Hurrian origin, and in texts from Ugarit.[121] His name means "king of justice."[15] He was associated with Ḫepat, and in rituals also appears with her son Šarruma and sukkal Tiyabenti.[121]
Hašuntarhi Kizzuwatna[95] Hašuntarhi was a goddess sometimes listed alongside the dyad of Kubaba and Adamma in texts from Kizzuwatna.[95]
Ḫabūrītum Sikani[122] Syrian[123] Ḫabūrītum was a goddess representing the river Khabur.[123] Based on the location of her presumed cult center and on the fact that she was introduced to Mesopotamia at the same time as many Hurrian goddesses, Tonia Sharlach concludes that either belonged to the Hurrian pantheon herself or at least was worshiped chiefly in a "Hurrian-dominated" area.[124] Alfonso Archi proposes that she was analogous to Belet Nagar and possibly by extension also to Nabarbi.[15]
Ḫešui Šapinuwa[125] Hurrian[126] Zababa (Mesopotamian)[125] Ḫešui was a war god.[127] The meaning of his name is unknown,[128] While annelies Kammenhauber consideref him a Hurrian god in origin,[126] according to Alfonso Archi this is presently impossible to tell with certainty.[129] He belonged to the circle of deities associated with Teššub,[125] and as such appears in kaluti (offering lists) connected with his cult.[8]
Ḫupuštukar Hurrian[125] Ḫupuštukar was the sukkal of Ḫešui.[128] His name is derived from the Hurrian verb ḫub-, "to break."[125] In one ritual text, he appears alongside the sukkals of other deities: Izzumi, Undurumma, Tenu, Lipparuma and Mukišanu.[126]
Impaluri Hurrian[130] Impaluri was the sukkal of the sea god (Kiaše).[131] Volkert Haas notes that the suffix -luri appears not only in his name, but also in these of other deities, as well some mountain and stone names.[130]
Iršappa Hattusa, Šamuha[132] Syrian[132] Resheph (Syrian)[132] Iršappa (or Aršappa; eršp in the alphabetic Ugaritic script)[132] was a god from the circle of Teššub.[133] He was associated with markets,[132] and in Hittite texts he was referred to as damkarassi, a Sumerian loanword meaning "of commerce."[133] He was derived from the Syrian god Resheph,[132] who was himself associated with the marketplace in Emar.[134]
Irširra Hurrian[56] Irširra were a group of Hurrian deities who might have been the goddesses of nursing and midwifery.[135] In the Song of Ullikummi the eponymous rock creature is placed on the primordial giant Ullikummi's right shoulder by them, as ordered by Kumarbi.[135]
Iškalli Possibly Mesopotamian[136] Iškalli was a sparsely attested deity from the court of Ḫepat, usually paired with Uršui.[136] She is described as the "witness of the goddess."[136] The name might be derived from Akkadian ešgallu, "great temple."[136]
dIŠTAR deities
Ḫumella, Akkupaweniwe, Tupukilḫe, Putaḫḫe, Allaiwašwe, bēlat dūri[137] 		Nuzi,[137] Ulamme[85] Uncertain[22][85] In addition to Šauška, administrative documents from Nuzi attest the worship of other goddesses referred to with the logogram dIŠTAR (or rather with it shortened form dU4[90]), identified by the epithets Ḫumella, Akkupaweniwe, Tupukilḫe, Putaḫḫe, Allaiwašwe, and bēlat dūri.[137] It is agreed most of these epithets are either etymologically Hurrian or at least Hurrianised, but their meanings remain unknown.[22] An exception is bēlat dūri, which is Akkadian in origin and means “lady of the city walls.”[85] In Ulamme, another city located in the kingdom of Arraphe, dIŠTAR Ḫumella was closely associated with Nergal.[85]
Izzummi
 
 Mesopotamian[48] Izzummi is the Hurrian spelling of the name of Isimud (Ušmu), the sukkal (attendant deity) of Ea, who was incorporated into Hurrian pantheon alongside his master.[48]
Karḫuḫi Carchemish[138] Hurrian[139] Karḫuḫi (or Karhuha) was a god worshiped in Carchemish, first attested in the fifteenth century BCE.[140] He was associated with Kubaba.[138] It is possible that the logogram dLAMMA, which designates one of the adversaries of Teššub in the Kumarbi Cycle, refers to him.[138] While a connection between him and the Anatolian god Kurunta is commonly proposed,[140] it cannot be conclusively proved, and his character is regarded as uncertain.[141]
dKASKAL.KUR.RA Syrian[142] dKASKAL.KUR.RA is one of the deities listed in the treaty between Šuppiluliuma I and Šattiwaza.[143] This logogram has multiple possible readings, including the deified version of the Balikh River.[144] The notion that a deified watercourse is meant in this document is tentatively supported by Alfonso Archi.[35]
Kiaše Ugarit[74] Hurrian[145] Yam (Ugaritic)[74] The name Kiaše means "sea" in Hurrian.[145] The god is therefore sometimes simply referred to as "the Sea"[146] or "the Sea God" in modern publications.[147] He is mentioned in texts from Ugarit and Hattusa[148] and in a hymn to Teššub from Halab.[149] In myths about Kumarbi, he is one of his allies.[150]
Kubaba
 
 Carchemish,[151] Alalakh[152] Syrian[142] Hurrian texts provide little information about Kubaba's character.[153] According to Alfonso Archi, she was regarded as the goddess of lawsuits.[154] She belonged to the circle of Ḫepat[99] and was closely associated with Adamma.[95] She should not be confused with the Sumerian queen Kubaba (Kug-Bau),[152] whose name is theophoric and invokes the tutelary goddess of Lagash, Bau.[155] The exact linguistic origin of Kubaba's name is unknown.[95] Kubaba is also not etymologically related with the Phrygian goddess Cybele attested in later time periods.[156]
Kunzišalli Kunzišalli was one of the two daughters of Ḫepat and Teššub.[96]
Kurri Kizzuwatna[157] possibly Syrian (Eblaite)[158] possibly Kura (Eblaite)[159] Kurri was a god who was worshiped in the temple of Allani during the hišuwa festival.[158] It has been proposed that he is the same deity as the Eblaite god Kura, whose worshiped otherwise ceased with the first destruction of Ebla,[159] but it is impossible to establish this with certainty due to lack of information about the functions of either deity.[158]
Kurwe Azuhinnu[157] Hurrian[160] Kurwe was most likely the city god of Azuhinnu.[157] He precedes Kumurwe (Kumarbi) in known offering lists.[157] It has been proposed that he was the same god as Kurri from Kizzuwatna, though this is uncertain and the latter might also be connected with Eblaite Kura instead.[157] It is possible that he continued to be invoked in theophoric names from Azuhinnu in the Neo-Assyrian period.[157]
Lelluri Haššum,[161] Kummanni[162] Hurrian[130] Ninmena (Mesopotamian)[163] Lelluri was a Hurrian mountain goddess, a "lady of the mountains."[164] She has been described as a deity "associated with Hurrian identity."[165] She had a temple in Kummanni in Kizzuwatna, where she was worshiped alongside Manuzi.[166]
Lipparuma Hurrian[86] Bunene (Mesopotamian)[30] Lipparuma[30] or Lipparu was the sukkal of the sun god, Šimige.[86] He was regarded as analogous to Mesopotamian Bunene,[30] and the latter in one case appears as a courtier of Šimige, with his name transcribed as dWu-u-un-ni-nu-wa-an.[42]
Maliya Kizzuwatna[167] Anatolian[167] Maliya was a goddess of Anatolian origin, well known from Hittite documents.[167] She was associated with gardens and could be called the "mother of wine and grain."[168] She was originally associated with Kanesh.[167] She was worshiped by Hurrians in Kizzuwatna, where she was associated with a group of deities of Hurrian origin referred to as Kuzzina-Kuzpazena.[167] She appears alongside Hurrian deities such as Ishara, Allani and Nupatik in documents pertaining to the hišuwa festival.[169] She was also commonly worshiped by Luwians.[170] Her cult survived in the first millennium BCE, and bilingual texts from Lycia attest an association between her and Greek Athena Polias.[167]
Manuzi Kummani[166] Manuzi was a mountain god regarded as the husband of Lelluri.[4] He was associated with a mythical eagle, Eribuški,[171] whose name has Hurrian origin.[166] Volkert Haas noted the association of deified mountains with eagles is already attested in the case of the Eblaite Adarwan in the third millennium BCE.[171] Manuzi could also be identified as a form of Teššub,[4] and as such could be referred to as "Teššub Manuzi."[169]
Milkunni Ugarit[172] Hurrian/Ugaritic[172] Tišpak (Mesopotamian)[173] Milkunni was most likely a god associated with the underworld.[174] His name is a combination of the name of an Ugaritic deity, Milku (mlk in the alphabetic texts), and the Hurrian suffix -nni.[172]
Mitanni dynastic deities
Mitra-ššil, (W)aruna-ššil, Indra and Našattiyana[35] 		Indo-European[44] The attested Mitanni deities of Indo-European origin include Indra, Mitra, Varuna and the Nasatya twins,[175] all of whom only appear in a single treaty between Šuppiluliuma I and Šattiwaza, where they act as tutelary deities of the latter king.[44] The Hurrianised spellings of their names are Mitra-ššil, (W)aruna-ššil, Indra and Našattiyana.[35] They most likely were only worshiped by the nobility[35] or the ruling dynasty of this kingdom.[175]
Mukišānu Hurrian[40] or Syrian[176] Mukišānu was the sukkal (attendant deity) of Kumarbi.[20] His name was derived from Mukiš, a geographic name designating the area around the city of Alalakh,[20] where a large percentage of the population spoke Hurrian.[177] Some researchers, such as Volkert Haas, nonetheless assume his origin was Syrian rather than Hurrian.[176]
Mušītu Emar[178] Syrian[179] or Hurrian[180] The goddess Mušītu (dmu-ši-tu4, dmu-ši-ti[179]), "night,"[181] was worshiped in Emar.[178] According to Gary Beckman, her name most likely originates in a West Semitic language,[179] but Alfonso Archi notes it is possible she was a misunderstanding of the Hurrian theonym Mušuni.[180] In a ritual text found in Emar, but presumed to be of Anatolian provenance, she appears as a member of a group of Hurrian deities, consisting of Teššub, his bulls, the mountain gods Hazzi and Namni, Allani, "Madi" ("wisdom," an epithet of Ea in Hurrian texts), Nergal (according to Archi in this context possibly a logogram representing the name of another deity) and an unidentified heptad.[182] She is also attested as one of the deities venerated in the local zukru festival, in which she appears in association with Saggar.[181]
Mušuni Hurrian[15] Mušuni was a goddess who formed a dyad with Ḫepat.[34] Her name means "she of justice."[15] It has been proposed that she was an underworld goddess, and in one case she appears in a ritual alongside Allani and Ishara.[34]
Namni and Ḫazzi
 
 possibly Halab[20] Syrian[183][179] Namni and Ḫazzi were a pair of mountain gods who belonged to the retinue of Teššub.[20] Ḫazzi corresponded to Jebel Aqra, in the Bronze Age known as Saphon, but it is presently unknown what mountain was represented by Namni.[16] Fragment of a myth appears to indicate that they were believed to be former enemies of Teššub, who fought him with the same weapon he earlier used in his battle against the sea god.[184]
Namrazunna Hurrian/Mesopotamian[185] Namrazunna was a goddess from the entourage of Šauška.[185] While she is attested in Hurrian and Hittite sources from Anatolia, her name is derived from Akkadian namru, "shining," and Zunna, a Hurrianized spelling of the name of the Mesopotamian moon god Suen,[185] also attested in Hurrian text in transcription of the name of king Naram-Sin of Akkad.[186] Volkert Haas proposed translating Namrazunna's name as "moonlight."[187] Ilse Wegener instead suggests "the moon (god) shines for me."[186] In ritual texts she could be grouped with other servants of Šauška, namely Ninatta, Kulitta and Šintal-irti.[188]
Naya Hurrian[189] Naya is a deity known from Hurrian theophoric names.[189]
Nikkal Ugarit[82] Mesopotamian[190] Ningal (Mesopotamian)[190] Nikkal was a Hurrian derivative of the Sumerian Ningal.[190] In texts from Ugarit she appears both with Hurrian Kušuḫ and local Yarikh.[20] In kaluti of Ḫepat she is attested alongside Umbu, which lead to the theory that Umbu was not a name of a moon deity but rather an epithet of Nikkal analogous to Ugaritic Nikkal-wa-Ib, though according to Mauro Giorgieri this is not plausible.[54]
Ninatta and Kulitta
 
 Hattusa, Ugarit[191] Possibly Anatolian (Kulitta),[192] possibly Amorite (Ninatta)[193] Ninatta and Kulitta were handmaidens of Šauška.[191] Their only Bronze Age attestations come from western Hurrian sources from Ugarit and Hattusa,[191] though in later periods they are also attested in the entourages of Ishtar of Arbela,[194] Ishtar of Assur,[28] and Assyrian Ishtar of Nineveh.[195] The origins of their names are unknown, though it has been proposed that Kulitta's name might have Anatolian origin[192] and that Ninatta's might be derived from the place name Ninêt (Ni-ne-etki) or Nenit (Ne-en-itki) known from documents from Mari and Tell al-Rimah, which might be an Amorite spelling of Nineveh.[193] In ritual texts they could be grouped with other deities from Šauška's entourage, namely Namrazunna and Šintal-irti.[188]
Pairra Hurrian[56] Sebitti[196] Pairra were a group of Hurrian gods whose name can be translated as "they who built."[196] The singular form of the name is Pairi.[196] According to a ritual text pertaining to the worship of Teššub and Ḫepat, the Pairra could appear as both auspicious figures and as malign demons.[196] It has been proposed that in Hittite texts the logogram used to designate the Sebitti in Mesopotamia should be read as "Pairra."[196] A formal equivalence between these two groups of deities is attested in a god list from Emar.[196]
Partaḫi Šuda[35][143] Partaḫi (also transcribed as Pardahi[35]) belonged to Hurrian pantheon of Mitanni, and appears as the deity of Šuda in the treaty between Šattiwaza with Šuppiluliuma I between a number of hypostases of Teššub from specific locations and Nabarbi.[197][143]
Pentikalli Halab, Samuha, Hattarina,[198] Nuzi[199] Syrian or Mesopotamian[20] Ninegal (Mesopotamian)[20] Pentikalli was the Hurrian form of the name Belet Ekalli or Ninegal.[200] In Hurrian texts, she is designated as a concubine of Teššub,[136] and was assimilated with Pithanu, described as a goddess who sits on Teššub's throne in a ritual text.[198]
Pinikir
Pirengir[201]
 
 Šamuha[202] Elamite[203] Ishtar,[204] Ninsianna (Mesopotamian)[205] Pinikir was a goddess of Elamite origin[203] worshiped by the western Hurrians.[17] It is possible that she was a divine representation of the planet Venus.[201] She was referred to with epithets such as "Lady of the Lands," "Lady of Gods and Kings," "Queen of Heaven"[206] and "Elamite goddess."[207] She has been characterized as a "cosmopolitan deity" due to being worshiped in various locations all across the Ancient Near East, from modern Turkey to Iran.[204] Pinikir's gender in Hurrian texts is not entirely consistent and in some offering lists he is counted among the male deities.[204]
Pišaišapḫi Alalakh[208] Hurrian[132] Pišaišapḫi (pḏḏpẖ in the alphabetic Ugaritic script) was a mountain god whose name is an adjective, "(he) of the mount Pišaiša."[209] The corresponding landmark was most likely located close to the Mediterranean coast.[132] Sometimes in offering lists he forms a dyad with another deified mountain, Hatni, in which case he appears second.[208] However, unlike him Hatni is never mentioned on his own.[208] He is attested alongside other mountains in oath formulas as well.[209] He appears in a myth about Šauška,[132] in which he promises to tell her the story of rebellion of the mountain gods against Teššub in exchange for being forgiven for own misdeeds.[210]
Saggar Emar,[59] Kurda, Tell al-Rimah,[211] Kizzuwatna[59] Syrian[212] Saggar was one of the gods incorporated into Hurrian religion who were originally worshiped in Ebla, but did not retain their former prominence after the fall of this city.[3] His name could be written logographically as dḪAR.[212] He was a divine representation of the Sinjar Mountains, but seemingly also a lunar deity.[213] He was also closely associated with Ishara.[213]
Samnuha
Šamanminuḫi[214] 		Šadikanni,[215] Taite[28] Hurrian[216] Samnuha (also spelled Samanuha) was the tutelary god of Šadikanni (modern Tell 'Ağağa).[215] Šamanminuḫi, a god known from a treaty of Šattiwaza, is likely the same deity.[214] He continued to be invoked in theophoric names as late as in the Achaemenid period.[214] He is also attested as one of the three Hurrian deities from Taite in the Neo-Assyrian Takultu ritual, the other two being Kumarbi and Nabarbi.[28]
Sarie Apenaš[199] Sarie was a god whose temple was located in Apenaš in the kingdom of Arrapha.[199]
Sumuqan Gurta[35] Mesopotamian[217] Sumuqan was a god associated with wild animals, herding and wool.[217] He was already worshiped over a wide area in the third millennium, as attested in documents from Ebla, Nabada, Mari and various cities in Mesopotamia.[218] He appears as the deity of Gurta in the treaty between Šattiwaza with Šuppiluliuma I.[35]
Šaluš
Pidenḫi[219] 		Bitin[95] Syrian[132] Šaluš (Šalaš) was a Syrian goddess who was originally the wife of Dagan.[132] Due to syncretism between him and Kumarbi she came to also be viewed as the wife of the latter in Hurrian tradition.[220] However, she does not appear in this role in any Hurrian myths.[221] In Hurrian sources she could be referred to as Pidenḫi, in reference to her cult center Piten,[219] also known as Bitin.[95]
Šarrēna Various[222] Šarrēna was a term collectively applied to deified kings in Hurrian culture.[222] Lists of them known from rituals include historical Hurrian kings (Atal-Shen of Urkesh and Nawar), members of the Akkadian Sargonic dynasty (Sargon, Naram-Sin, Manishtushu and Shar-Kali-Sharri), kings of various distant locations (Autalumma of Elam, Immashku of Lullubi, Kiklip-Atal of Tukrish[223]) and mythical figures (Ḫedammu and Silver known from the cycle of Kumarbi).[224] Šarrēna and its singular form šarri were not the same as the terms used in royal titulature of Hurrian rulers, ewri and endan.[224]
Šarruma
 
 Kizzuwatna,[8] Halab,[91] Anatolian,[63] Syrian[225] or Hurrian[212] Šarruma was the son of Teššub and Ḫepat.[226] He was sometimes referred to as a "calf," possibly indicating that he could be depicted in theriomorphic form.[227] He was also associated with mountains.[228] Due to the similarity of his name to the Akkadian word šarru, "king," his name could be written as dLUGAL-da, LUGAL being a Sumerian logogram of analogous meaning.[229]
Šayu Hurrian[189] Šayu (Šaju) is an element attested in feminine personal names from Nuzi, identified as a possible name of a goddess by Gernot Wilhelm[189] and Thomas Richter.[230]
Šeri and Ḫurri
 
 Hurrian[20] Šeri and Ḫurri were a pair of bulls believed to pull Teššub's chariot.[20] While Šeri is occasionally attested on his own and he had a distinct role as a mediator between worshipers and Teššub, nothing is known about Ḫurri's characteristics and in known texts he only appears paired with the other bull.[33] In the Song of Ullikummi, Tilla replaces the latter of the two bull gods.[231]
Šinan-tatukarni Hurrian[28] Šinan-tatukarni ("twofold at [?] love") was a deity associated with Šauška,[28] only known from a single document which lists four figures who bring bad luck, the other three being Ari, Halzari and Taruwi.[232]
Šintal-irti Hurrian[28] Šintal-irti ("seven-breasted") was a deity associated with Šauška.[28] In ritual texts she could be grouped with other deities from her entourage, namely Ninatta, Kulitta and Namrazunna.[188] Like them, she was believed to be a bringer of good luck.[233] She is only attested in a single offering list, where her name is written without a divine determinative.[233]
Šintal-wuri Hurrian[28] Šintal-wuri ("seven-eyed") was a deity associated with Šauška.[28] She appears alongside Šintal-irti in an offering list.[234]
Šuruḫḫe Halab[235] Hurrian[235] Šuruḫḫe is one of the deities mentioned in the treaty between Šattiwaza with Šuppiluliuma I, after Partaḫi and Nabarbi.[235][143] The same deity is also attested in a list of offerings to Teššub and Ḫepat of Halab.[235] The name is most likely Hurrian in origin and according to Gernot Wilhelm should be interpreted as a nisba derived from the place name Šuri.[235]
Šuwala Mardaman[236] Hurrian[236] Šuwala (ṯwl in alphabetic Ugaritic texts[237]) was an underworld goddess who served as the tutelary deity of Mardaman, a Hurrian city in the north of modern Iraq.[236] She belonged to the circle of Ḫepat and could be associated with Allani, but she is best attested in a dyad with Nabarbi.[236] She is attested from various locations across the ancient Near East: Nuzi in the kingdom of Arrapha, Ur in southern Mesopotamia, Hattusa in Anatolia, and Alalakh, Ugarit and Emar in Syria.[236] In the last of these cities she was associated with Ugur.[237]
Takitu Ugarit[74] possibly Syrian[238] Takitu (dqt in the Ugaritic alphabetic script; multiple spellings alternating between ta and tu and da and du are attested from Hurro-Hittite sources) was the sukkal of Ḫepat.[238] Her name is possibly derived from the Semitic root dqq, "small."[238] In myths she travels to various locations on behalf of her mistress.[239][240]
Tapšuwari Hurrian[241] Tapšuwari is a deity known from a fragment of the Hurrian version of Song of Ullikummi, and from another literary fragment, both of which mention the sun and moon gods.[242] Meindert Dijkstra proposed that was the sukkal of Kušuḫ,[241] while Volkert Haas considered him a courtier of Kumarbi.[242]
Tašmišu Kizzuwatna, especially Šapinuwa[243] Hurrian[244] Šuwaliyat (Hittite)[48] Tašmišu was a god regarded as the brother and sukkal[51] of Teššub[48] and husband of Nabarbi.[84] It is assumed that his name is derived from the word tašmi, which might mean "strong."[244] He appears in ritual texts from Kizzuwatna, especially those connected to the worship of Teššub in Šapinuwa.[243]
Tenu Possibly Halab[51] Syrian[245][51] or Hurrian[246] In a number of ritual texts, Tenu is listed as the sukkal of Teššub in place of Tašmišu.[51] Daniel Schwemer proposes that this is an indication he originally belonged to the pantheon of Aleppo (Halab).[51] Gary Beckman also assumes he was a Syrian deity in origin.[245] However, Alfonso Archi considers him to simply be a Hurrian deity.[246]
Tirwi Azuhinnu[199] Tirwi was a god worshiped in Azuhinnu in the kingdom of Arrapha.[199] It is assumed that he was a male deity.[247] He appears in theophoric names, such as Akit-Tirwi.[247]
Tiyabenti Kizzuwatna[248] Hurrian[15] Tiyabenti was a deity of unclear gender who could serve as Ḫepat's sukkal.[249] The name can be translated "he who speaks favorably" or "she who speaks favorably."[15] In many sources, Takitu is identified as Ḫepat's sukkal,[248] but she can appear alongside Tiyabenti in ritual texts, and it is unlikely that one of them was merely an epithet of the other.[248]
Ugur
Šaumatar[250] 		Arrapha,[71] Emar[237] Mesopotamian[71] Ugur was originally the sukkal of Nergal, the Mesopotamian god of war of death.[251] In Mesopotamian sources his name eventually became a logographic representation of Nergal's.[252] The Hurrians viewed him as a god of war and as an underworld deity.[253] He is attested in theophoric names from Nuzi.[253] Under the epithet Šaum(m)atar he could be considered a member of a triad whose two other members were Nupatik and Aštabi.[250] In Emar he appears in ritual texts alongside Šuwala.[237]
Undurumma Undurumma was the sukkal of Šauška, though only a single attestation of this deity is known.[254] It is uncertain if Unudurupa ( or Unduruwa), who appears in another document in association with Allani, should be considered identical with Undurumma.[254]
Uršui possibly Uršu[136] Hurrian[255] Uršui (or Uršue) was a goddess included in the circle of either Ḫepat or Šauška.[255] She was always paired with Iškalli, though the latter sporadically occurs alone.[136] The name might be derived from the name of the city Uršu(m),[136] likely located in the proximity of modern Gaziantep.[256] Alfonso Archi proposes that the joint name Uršui-Iškalli could initially mean "the great temple of the city of Uršu."[136] In the past a different etymology of Uršui's name has been proposed by Emmanuel Laroche, who explained it as a combination of the Hurrian words ur-, "to be available" and šui, "all."[255] It has also been proposed that Uršui was not a separate goddess but merely an epithet of Iškalli.[255]
Zarwan Apenaš, Azuhinnu[199] Zarwan was a god worshiped in Apenaš and Azuhinnu in the kingdom of Arrapha.[199] It is assumed that he was a male deity.[247] He is attested in theophoric names such as Itḫiz-Zarwa.[247]

Primordial beings and mythical antagonists

Name Image Origin Details
Ammatina Enna
 
 Various[257] Ammatina Enna, whose name can be translated as "former gods" or "primordial gods," were a special type of Hurrian deities.[99] Typically twelve of them were listed at a time.[257] The standard group included Nara, Napšara, Minki, Tuḫuši, Ammunki, Ammizzadu, Alalu, Anu, Antu, Apantu, Enlil and Ninlil.[257] Additional names attested in various source include Eltara, Ta(i)štara, Muntara, Mutmuntara,[258] Aduntarri, Zulki [259] and Irpitiga.[258] Some of these deities were Mesopotamian in origin (for example Anu, Enlil and their spouses), while others have names which cannot be presently classified and possibly originate in Syria.[257]
Alalu Mesopotamian[258] Alalu was a primordial deity[260] of Mesopotamian origin.[261][258] He is mentioned in the proem of the first part of the Kumarbi Cycle according to which he was originally the king of the gods but later was dethroned by his cupbearer Anu and had to flee to the underworld.[262] While it is sometimes assumed in scholarship that he was the father of Anu and grandfather of Kumarbi,[257] most likely two separate dynasties of gods are described in the passage in mention, and Alalu and Anu were not regarded as father and son in Hurrian tradition.[263] Another myth directly refers to Kumarbi as his son.[264] A Mesopotamian text equates him with another primordial deity, Enmesharra.[265]
Anu Mesopotamian[257] The Mesopotamian god Anu commonly appears in Hurrian enumerations of primordial deities.[257] He is also attested in the offering lists of the circle of Teššub from Šapinuwa.[8] In the Song of Kumarbi, he is one of the three former kings of gods, but his origin is not explained.[266] He initially acts as Alalu's cupbearer, but after nine years dethrones him.[266] After the same period of time, his own cupbearer Kumarbi dethrones him too and bits off his genitals while he tries to flee to heaven.[262] Teššub, the weather god, is his son.[267]
Silver
Ušḫune[268] 		Hurrian[268] Silver was the son of Kumarbi and a mortal woman.[269] His name was written without the divine determinative,[25] and he was not worshiped as a deity.[270] In the myth Song of Silver he most likely temporarily became the king of the gods and dragged the Sun and the Moon down from heaven.[25]
Ḫedammu
Ḫidam[268] 		Ḫedammu was a sea monster who was the son of Kumarbi and Šertapšuruḫi.[150] He is described as destructive and voracious.[147] Most likely in the end of the corresponding myth, known as Song of Ḫedammu, he was defeated by Šauška.[147]
Šertapšuruḫi Hurrian[271] Šertapšuruḫi was the daughter of the sea god Kiaše.[147] She is mentioned in the myth Song of Hedammu.[147] It is possible that her name means "belonging to Šertapšuri" (a term of unknown meaning).[271]
Ullikummi
 
 Hurrian Ullikummi was a stone giant created by Kumarbi to defeat Teššub.[272] His name means "Destroy Kumme!"[273] It has been proposed that a monster depicted on the golden bowl of Hasanlu who has a human head but whose lower body is a mountain might be Ullikummi, and that the rest of the sculpted figures can be interpreted other characters and events from the same myth.[17]
Upelluri Hurrian[130] Upelluri was a giant believed to bear the world on his back.[273] In the Song of Ullikummi, the eponymous monster is placed on his shoulder by Kumarbi's servants to let him grow away from the sight of Teššub and his allies.[274]
Enlil Mesopotamian[257] Enlil, the head of the Mesopotamian pantheon,[275] commonly appears in Hurrian enumerations of primordial deities.[257] In Hurrian tradition he was regarded as the father of Ishara.[65] Enlil and Kumarbi could be equated with each other in theological texts due to sharing the role of father of gods in their respective pantheons.[276] At the same time, in Hurrian myths they are treated as two different figures.[277] For example, in the Song of Kumarbi Enlil is among the deities invited to listen to the story of Kumarbi, while in the Song of Ullikummi he decries the latter god's intrigue as evil.[277]
Eltara Possibly Ugaritic[278] Eltara was one of the deities who could be counted among the Ammatina Enna.[258] In this context he was paired with the deity Ta(i)štara.[258] His name is assumed to be a combination of the name of the Ugaritic god El and the suffix -tara.[278] El himself appears in Hurrian offering lists from Ugarit.[74] A poorly preserved myth describes a period during which Eltara was the king of the gods, and additionally alludes to a conflict involving the mountains.[279]
Eni attanni Hurrian/Ugaritic[280] The concept of eni attanni, the "god father", developed among Hurrians living in Ugarit as an equivalent of the local deity Ilib, and functioned as a representation of a "generic ancestor of the gods".[280]
Earth and Heaven
 
 Hurrian[44] The Hurrian term referring to the deified Earth and Heaven was eše hawurni.[44] The worship of this concept is attested in sources from all areas inhabited by the Hurrians, similar to the major deities such as Teššub,[77] but there is no indication that Earth and Heaven were regarded as personified deities themselves.[44]

Deities assumed to have Hurrian origin

Name Image Pantheon Details
Hahharnum and Hayyashum Mesopotamian[281] Hahharnum (Ḫamurnu) and Hayyashum were the Mesopotamian reflection of the Hurrian deified Heaven and Earth.[282] They appear as a pair of primordial deities in a small number of texts,[281][282] for example in the myth Theogony of Dunnu.[283] Hahharnum is also attested alone in the god list Anšar = Anum which equates him with Anu.[281]
Ḫiriḫibi[284] Ugaritic[285] Ḫiriḫibi (Ḫrḫb) is a god only known from the Ugaritic myth Marriage of Nikkal and Yarikh.[285] He is assumed to have Hurrian origin,[285] which is also proposed for the myth itself.[286] It is possible that his name means "he of the mountain Ḫiriḫ(i)," and that it ends with suffix -bi (Ḫiriḫ(i)bi), similar to these of Hurrian deities Kumarbi and Nabarbi.[284]
Kašku Hattic[40] It has been suggested that the presumed name of the Hattic moon god Kašku might be the evidence of early contact between the speakers of Hattic and Hurrian, as it resembles the name of Kušuḫ.[40] However, it has been recently proposed that the correct reading of the name is Kab, rather than Kašku.[53]
Maḏḏara Ugaritic[287] It has been proposed that the name of the deity Maḏḏara, who is only attested Ugaritic offering lists,[288] might have Hurrian origin.[287] This theory is based on the similarity between the syllabic writing of the name, dma-za-ra,[289] and the Hurrian word maziri, "help."[287] This proposal is not universally accepted.[287]
Pidar Ugaritic[290] According to Manfred Krebernik, it is possible that the name of Pidar, an Ugaritic god associated with Baal, was derived from the Hurrian word pedari, "bull."[290] It is also possible his name is connected with that of the goddess Pidray from the same pantheon.[290]
dSu-ra-su-gu-WA Ugaritic[291] The name of the Ugaritic deity dSu-ra-su-gu-WA (reading of the final sign uncertain), only known from a single offering list, might be Hurrian in origin.[291]
Šala
 
 Mesopotamian[292] The name of Šala, a goddess who was the wife of the Mesopotamian weather god Adad, is assumed to be derived from the Hurrian word šāla, "daughter."[292] She might also be attested in the treaty between Šuppiluliuma I and Šattiwaza,[143] but according to Daniel Schwemer it is possible that this is a scribal mistake and the goddess meant there is instead Šalaš.[293]
Šaraššiya Ugaritic[294] Šaraššiya is only known from offering lists from Ugarit.[294] His name is most likely derived from Hurrian šarašše-, "kingship."[294] In Hurro-Hittite texts an essive form of this word, šaraššiya, "for kingship," functioned as a designation of offerings.[294] It is assumed that the god Šaraššiya was a divine personification of kingship.[294]
Šiduri Mesopotamian[295] Šiduri is the name assigned to an originally nameless divine alewife in the so-called "Standard Babylonian" version of the Epic of Gilgamesh.[295] The etymology of her name is a matter of debate, but it is possible it was derived from the Hurrian word šiduri, "young woman."[97] In Hurrian and Hitttie translations of the Epic of Gilgamesh known from Hattusa, the alewife is named, Naḫmazulel or Naḫmizulen (an ordinary Hurrian given name), but she is described as a šiduri.[296] Gary Beckman proposes that his was the origin of her name in the Standard Babylonian version.[296]
Tišpak Mesopotamian[297] While many researchers today favor the view that Tishpak, the city god of Eshnunna, had Elamite origin,[298][297] the possibilities that he was either derived directly from Teššub[104] or an Elamite reflection of him have also been proposed.[299]
Umbidaki Mesopotamian[194] Umbidaki was a god worshiped in the temple of Ishtar of Arbela in Neo-Assyrian times who might have been derived from Nupatik, possibly introduced to this city after a war which led to Assyrians acquiring a statue of him.[194]

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March 03, 2023
list, hurrian, deities, hurrian, pantheon, consisted, gods, varied, backgrounds, some, them, natively, hurrian, while, others, adopted, from, other, pantheons, example, eblaite, mesopotamian, like, other, inhabitants, ancient, near, east, hurrians, regarded, t. The Hurrian pantheon consisted of gods of varied backgrounds some of them natively Hurrian while others adopted from other pantheons 1 2 for example Eblaite 3 and Mesopotamian 4 Like the other inhabitants of the Ancient Near East Hurrians regarded their gods as anthropomorphic 5 They were usually represented in the form of statues holding the symbols associated with a specific deity 6 The Yazilikaya sanctuary which was Hittite in origin but served as a center of the practice of Hurrian religion is considered a valuable source of information about their iconography 7 A relief of Hurrian deities Tessub and Ḫepat and their court from Yazilikaya Hurrians organized their gods into lists known as kaluti 8 or into similar lexical lists as the Mesopotamians 9 The formal structure of the pantheon was most likely based on either Mesopotamian or Syrian theology 10 4 The status of individual deities 11 and composition of the pantheon could vary between individual locations but some can nonetheless be identified as pan Hurrian 12 The following list does not include deities only attested in the two Hurrian god lists whose names are transcriptions of Mesopotamian divine names as it is unlikely that they were actively worshiped 13 Identification of the Yazilikaya reliefs used in the image column follows Piotr Taracha s analysis from the monograph Religions of Second Millennium Anatolia 14 Contents 1 Major deities 2 Minor or local deities 3 Primordial beings and mythical antagonists 4 Deities assumed to have Hurrian origin 5 References 5 1 BibliographyMajor deities EditName Image Attested cult centers Origin Attested equivalencies DetailsTessub Kumme 15 Halab 16 Irrite 17 Arrapha 18 Kaḫat Wassukkanni Uḫusmani 19 Hurrian 18 15 Ishkur Hadad Syrian and Mesopotamian 18 20 Baal Ugaritic 16 Tarhunna Hittite 19 Tessub was the Hurrian king of the gods as well as a weather deity 18 In Hurrian areas as well as in these where the royal families were under the influence of Hurrian culture he was often also the tutelary god of the ruling house 21 While it is assumed that he was not necessarily regarded as the head of the pantheon from the very beginning 4 he likely already acquired this role in the late third millennium BCE 15 His principal sanctuaries were Kumme located east of the Upper Tigris 15 and Halab modern Aleppo where he merged with the local weather god Hadad 16 His name could be written logographically as dIM 15 A god with a cognate name Teiseba was present in the pantheon of Urartu but his position was different 18 Sauska Nineveh 11 Nuzi 22 Samuha Hattarina Lawazantiya 23 Tameninga 24 Hurrian 22 Inanna Ishtar Mesopotamian Ashtart Ugaritic possibly Anzili Hittite 23 Sauska swsk or susk in the Ugaritic alphabetic script 23 was the main goddess of the Hurrian pantheon in locations like the kingdom of Arrapha Alalakh and Ugarit 11 Nineveh was particularly closely associated with her and in myths she is often called the Queen of Nineveh 25 She was regarded as the sister of Tessub 19 and by extension presumably as a daughter of Kumarbi and Anu though references to the moon god as her father are also known 26 Her spheres of influence included war love magic and medicine 27 Sauska s gender could be ambiguous in the Yazilikaya reliefs Sauska is present both among gods and goddesses while in a ritual text female attributes and male attributes are both mentioned 28 Her name could be written logographically as dISTAR 22 She was also introduced into the Mesopotamian pantheon and appears in texts from Puzrish Dagan Umma Isin and Uruk 22 KumarbiKumurwe 28 Urkesh Azuhinnu Taite 28 Hurrian 15 Enlil Mesopotamian 29 Dagan Syrian 20 El Ugaritic Halki Hittite 30 Kumarbi was regarded as the father of gods and as one of the parents of Tessub 31 He might have also been the god of grain though the evidence is inconclusive 32 His name might mean he of Kumar Kumar presumably being a place name though other proposed etymologies connect it with Kumme the cult center of Tessub and with the word kum tower 15 He is also attested as one of the Hurrian deities from Taite in the Assyrian Takultu ritual alongside Nabarbi and Samnuha 28 In myths he was described as allied with forces hostile to the rule of Tessub the former gods inhabiting the underworld gods and monsters living in the sea and a stone giant named Ullikummi Destroy Kumme 33 Ḫepat Halab 20 Lawazantiya 34 Syrian 35 Sun goddess of Arinna Hittite 36 Pidray Ugaritic 37 38 Ḫepat was the wife of the head of the Hurrian pantheon Tessub 35 She was initially the wife of the storm god of Halab Aleppo Hadad 20 In some western locations her position in the pantheon surpassed that of Sauska 11 but in the eastern Hurrian centers she is only present in theophoric names and likely was not one of the major deities 39 Simige No specific cult center 40 attested in sources from Urkesh Tigunani Alalakh Nuzi Arrapha Tell al Rimah and Chagar Bazar 41 Hurrian 42 Utu Shamash Mesopotamian 43 Shapash Ugaritic 42 Sun god of Heaven Hittite 30 Simige was the Hurrian sun god 12 His name means sun 42 He also served as a god of oracles 30 A Hurrian incantation from Mari indicates that he was believed to have seven daughters 44 His name could be written logographically as dUTU 17 Due to syncretism between him and Shamash Aya was adopted into the Hurrian pantheon as his wife and one text from Hattusa lists Sippar as his cult city 42 It is also possible that the Hittite Sun god of Heaven was patterned after him or was outright the same deity 30 A god with a cognate name Siwini was also present in the pantheon of Urartu 42 KusuḫUmbu 20 Kuzina Harran 45 Suriniwe 46 Hurrian 47 Sin Mesopotamian 48 Yarikh Ugaritic 49 Arma Anatolian 50 Kusuḫ was the Hurrian moon god 40 He was also the god of oaths 30 His name might be derived from Kuzina 40 47 the Hurrian name of Harran 45 In a single text he is named as the father of Tessub 51 His name could be represented logographically as dEN ZU 48 or dXXX 52 It is unclear if Umbu was his alternate name a manifestation linked to a specific phase of the moon or a separate moon god originating in an unidentified Anatolian or Syrian pantheon 53 Origin in the northern part of Jezirah has been proposed 20 though a Hurrian etymology is also not implausible 54 In Kizzuwatna Kusuḫ was syncretised with the Luwian moon god Arma and they were depicted identically in art 50 Allani Allatum 55 Ḫassum Zimudar 55 Hurrian 56 Ereshkigal Mesopotamian 57 Lelwani Hattic Hittite 58 Sun goddess of the Earth Hittite 59 Arsay Ugaritic 60 Allani the lady was the goddess of the underworld 56 She resided in a palace located at the gates of the land of the dead 61 While according to Gernot Wilhelm she was only worshiped in the western Hurrian areas 62 Tonia Sharlach in a more recent publication points out that Mesopotamian sources seem to associate her with Zimudar a city in the Diyala area 55 She is well attested in theophoric names from the Tur Abdin area as well 55 Ishara Ebla Alalakh 63 Emar 64 Kizzuwatna 65 63 Syrian Eblaite 66 Ishara was originally one of the deities of Ebla in the third millennium BCE and served as the tutelary goddess of the royal family 67 Later she came to be incorporated into the pantheons of various cultures of ancient Anatolia Syria and Mesopotamia 2 She had a variety of functions including those of a love goddess guardian of oaths disease deity and underworld goddess associated with divine ancestors 68 She was frequently associated with Allani most likely based on their shared association with the underworld 65 and they could be worshiped as a dyad 59 HayyaEa 48 Hattusa 69 Mesopotamian 48 Kothar wa Khasis Ugaritic 70 Hayya was the Hurrian spelling of the name of the Mesopotamian god of wisdom Ea 48 who most likely was incorporated into Hurrian religion in the Sargonic period 71 He was referred to with his Akkadian epithets such as lord of wisdom and played the same role as in Mesopotamia in Hurrian sources 48 According to Alfonso Archi his position in the Hurrian pantheon was comparable to that of gods like Kumarbi or Kusuḫ 52 and to that he held in Babylonia 72 THe is well attested in Mitanni sources 73 Hutena and Hutellura Ugarit 74 Halab Hattusa 75 Hurrian 76 Gulses and Ḫannaḫanna Hittite 77 78 Kotharat Ugaritic 37 Sassuratu Mesopotamian 79 Hutena and Hutellura were goddesses of fate 75 and divine midwives 80 It is possible they were similarly believed to be responsible for forming the child during pregnancy 81 It has been proposed that Hutena means she of favoring 75 and Hutellura or Hutelluri midwife 76 Piotr Taracha assumes the names might only refer to a pair of goddesses 82 but it has also been proposed that the term referred to a heptad of deities similar to Ugaritic Kotharat 80 It is also possible that Hutena and Hutellura were based on the latter group 83 Nabarbi Taite 28 84 Hurrian 15 or Syrian 77 possibly Belet Nagar Syrian 15 Nabarbi she of Nawar from Hurrian naw pasture 15 was a goddess worshiped chiefly in the Upper Khabur area 84 Piotr Taracha argues that Nabarbi is one and the same as Belet Nagar 84 and therefore believes she should not be considered a Hurrian deity in origin 77 However according to Alfonso Archi Nawar from Nabarbi s name and Nagar from Belet Nagar s name were two distinct places 15 At the same time he does not rule out the possibility that Nabarbi and Belet Nagar were identified with each other 15 Nabarbi is also attested as one of the Hurrian deities from in the Neo Assyrian Takultu text alongside Kumarbi and Samnuha 28 Nergal Arrapha Azuhinnu Kurruhanni 71 Ulamme 85 possibly Urkesh 17 Mesopotamian 17 Nergal the Mesopotamian god of war and death was worshiped in various locations in the eastern Hurrian kingdoms including the city of Arrapha itself 71 In Azuhinnu he was regarded as the third most prominent member of the pantheon after Tessub and Sauska 71 He was also worshiped in Ulamme where he was associated with a goddess referred to as dISTAR Ḫumella 85 whose identity remains unknown 22 It is possible that in some cases in the west his name served as a logographic representation of one belonging to a Hurrian god proposals include Astabi and Kumarbi but it also cannot be ruled out that he was worshiped under his Mesopotamian name there as well 17 Nupatik Lubadag 17 Lubadig Nubadig Nubandag 86 Urkesh Carchemish 86 Ugarit 87 Hurrian 86 Nupatik was one of the pan Hurrian gods 12 but his character functions and genealogy are poorly known 40 88 He appears already in the inscriptions of Hurrian king Atalsen of Urkesh where his name is spelled syllabically dLu ba da ga rather than logographically 86 He is also present in Hurrian texts from Ugarit where his name is spelled in the local alphabetic script as Nbdg 86 Tilla Ulamme Nuzi 89 Kuruḫanni 90 Hurrian 4 Tilla was a god worshiped in eastern Hurrian cities in the kingdom of Arrapha such as Nuzi 89 91 and Kuruḫanni modern Tell al Fakhar 90 An entu priestess dedicated to him lived in the latter city 90 Documents from Nuzi indicate he was very commonly worshiped in the east and he appears in theophoric names with comparable frequency to Tessub 91 While he is commonly described as a bull god in modern literature 92 there is presently no evidence that he was necessarily depicted as a bull 93 The only exception is the myth Song of Ullikummi 93 where he a is one of the two bulls who pull Tessub s chariot the other one being Seris but in most other sources such as offering lists Seris is paired with Hurris not Tilla 94 Minor or local deities EditName Image Attested cult centers Origin Attested equivalencies DetailsAdamma Syrian Eblaite 95 Adamma was a goddess originally regarded as the spouse of Resheph in Ebla 95 In the Hurrian pantheon she was instead associated with Kubaba 95 Allanzu Allanzu was one of the two daughters of Ḫepat and Tessub 96 She could be referred to as siduri young woman 97 In the first millennium BCE she continued to be worshiped by Luwians under the name Alasuwa 98 Ammarik Hassum 99 Syrian 99 Ammarik was a mountain god already worshiped in Ebla in the third millennium BCE later incorporated into the Hurrian pantheon 99 Anat Ugarit 74 Ugaritic 74 Anat was an Ugaritic goddess regarded as warlike 100 She appears regularly in Hurrian offering lists from Ugarit according to Daniel Schwemer most likely because she had no close counterpart in the Hurrian pantheon unlike the other local gods such as Baal Astart Sapsu Yarikh or Yam 74 The only other deity of Ugaritic origin attested in them is El 74 her father 101 Aranzah Hurrian 102 103 Aranzah was a divine personification of the river Tigris 103 In the Song of Kumarbi his name is written with the determinative ID river rather than with a dingir the sign designating divine names in cuneiform 104 In the poorly preserved myth about the hero Gurparanzah he appears in an active role as his ally 102 Astabi Alalakh Ugarit originally Ebla 95 Syrian Eblaite 105 106 Attar Ugaritic 107 Ninurta 48 Lugal Marada Mesopotamian 107 Astabi astb in the alphabetic script from Ugarit was a warrior god 95 While he was initially viewed as a god of Hurrian origin by researchers 62 further discoveries revealed that his background was Eblaite 106 His name could be represented logographically as dNIN URTA 48 He is absent from eastern Hurrian sources 108 Ayakun Hurrian 109 Ninsun Alammus Mesopotamian 109 Ayakun is a deity known from the trilingual god list from Ugarit where this name is treated as the Hurrian explanation of two Mesopotamian deities Ninsun and Alammus 109 According to Frank Simons the reasoning behind this equation is difficult to explain 109 Ayu Ikalti Mesopotamian 48 Ayu Ikalti was the Hurrian spelling of Aya kallatu Aya the bride the name and most common epithet of the wife of Mesopotamian sun god Shamash 48 The Hurrians regarded her as the wife of Simige 30 Belet Nagar Nagar 110 Urkesh 111 Syrian 77 Belet Nagar lady of Nagar was a Syrian goddess 110 Similar as in the case Assyrian city Assur and its god her name was derived from the city she represented 110 She is attested for the first time in an inscription of the Hurrian king Tishatal 111 alongside various Hurrian deities 17 Dadmis Tadmis 60 Ugarit 112 Uncertain 112 Suzianna Mesopotamian 60 Dadmis or Tadmis ddms in the Ugaritic script but syllabically dta ad mi is 60 is attested in Hurrian ritual texts from Ugarit 113 Her origin is presently unknown 112 Her name might be derived from the Akkadian word dadmu dwellings which has also been linked with Dadmum the Amorite name for the area of modern Aleppo 114 A different proposal connects her name with that of Tadmustum a Mesopotamian goddess associated with the underworld 115 It has been suggested that Dadmis was either a healing goddess 112 or an underworld deity associated with Resheph 60 Damkina Mesopotamian 48 Damkina was the wife of the Mesopotamian god Ea incorporated into the Hurrian pantheon alongside her husband 48 DINGIR GE6 Kizzuwatna Samuha 116 Hurrian Kizzuwatnean 117 possibly Ishtar Mesopotamian 118 DINGIR GE6 tentatively referred to as Goddess of the Night 117 or formerly as the Black Goddess in modern scholarship 116 was a deity worshiped by Hurrians living in Kizzuwatna 11 She was associated with the nighttime and dreaming 119 She formed a dyad with Pinikir 120 and it is possible that like her she was associated with Ishtar 118 Ebrimusa Hurrian 15 Ebrimusa also Ibrimusa ebrmz in alphabetic Ugaritic texts was a Hurrian god attested in an Old Assyrian document in Hittite rituals of Hurrian origin and in texts from Ugarit 121 His name means king of justice 15 He was associated with Ḫepat and in rituals also appears with her son Sarruma and sukkal Tiyabenti 121 Hasuntarhi Kizzuwatna 95 Hasuntarhi was a goddess sometimes listed alongside the dyad of Kubaba and Adamma in texts from Kizzuwatna 95 Ḫaburitum Sikani 122 Syrian 123 Ḫaburitum was a goddess representing the river Khabur 123 Based on the location of her presumed cult center and on the fact that she was introduced to Mesopotamia at the same time as many Hurrian goddesses Tonia Sharlach concludes that either belonged to the Hurrian pantheon herself or at least was worshiped chiefly in a Hurrian dominated area 124 Alfonso Archi proposes that she was analogous to Belet Nagar and possibly by extension also to Nabarbi 15 Ḫesui Sapinuwa 125 Hurrian 126 Zababa Mesopotamian 125 Ḫesui was a war god 127 The meaning of his name is unknown 128 While annelies Kammenhauber consideref him a Hurrian god in origin 126 according to Alfonso Archi this is presently impossible to tell with certainty 129 He belonged to the circle of deities associated with Tessub 125 and as such appears in kaluti offering lists connected with his cult 8 Ḫupustukar Hurrian 125 Ḫupustukar was the sukkal of Ḫesui 128 His name is derived from the Hurrian verb ḫub to break 125 In one ritual text he appears alongside the sukkals of other deities Izzumi Undurumma Tenu Lipparuma and Mukisanu 126 Impaluri Hurrian 130 Impaluri was the sukkal of the sea god Kiase 131 Volkert Haas notes that the suffix luri appears not only in his name but also in these of other deities as well some mountain and stone names 130 Irsappa Hattusa Samuha 132 Syrian 132 Resheph Syrian 132 Irsappa or Arsappa ersp in the alphabetic Ugaritic script 132 was a god from the circle of Tessub 133 He was associated with markets 132 and in Hittite texts he was referred to as damkarassi a Sumerian loanword meaning of commerce 133 He was derived from the Syrian god Resheph 132 who was himself associated with the marketplace in Emar 134 Irsirra Hurrian 56 Irsirra were a group of Hurrian deities who might have been the goddesses of nursing and midwifery 135 In the Song of Ullikummi the eponymous rock creature is placed on the primordial giant Ullikummi s right shoulder by them as ordered by Kumarbi 135 Iskalli Possibly Mesopotamian 136 Iskalli was a sparsely attested deity from the court of Ḫepat usually paired with Ursui 136 She is described as the witness of the goddess 136 The name might be derived from Akkadian esgallu great temple 136 dISTAR deities Ḫumella Akkupaweniwe Tupukilḫe Putaḫḫe Allaiwaswe belat duri 137 Nuzi 137 Ulamme 85 Uncertain 22 85 In addition to Sauska administrative documents from Nuzi attest the worship of other goddesses referred to with the logogram dISTAR or rather with it shortened form dU4 90 identified by the epithets Ḫumella Akkupaweniwe Tupukilḫe Putaḫḫe Allaiwaswe and belat duri 137 It is agreed most of these epithets are either etymologically Hurrian or at least Hurrianised but their meanings remain unknown 22 An exception is belat duri which is Akkadian in origin and means lady of the city walls 85 In Ulamme another city located in the kingdom of Arraphe dISTAR Ḫumella was closely associated with Nergal 85 Izzummi Mesopotamian 48 Izzummi is the Hurrian spelling of the name of Isimud Usmu the sukkal attendant deity of Ea who was incorporated into Hurrian pantheon alongside his master 48 Karḫuḫi Carchemish 138 Hurrian 139 Karḫuḫi or Karhuha was a god worshiped in Carchemish first attested in the fifteenth century BCE 140 He was associated with Kubaba 138 It is possible that the logogram dLAMMA which designates one of the adversaries of Tessub in the Kumarbi Cycle refers to him 138 While a connection between him and the Anatolian god Kurunta is commonly proposed 140 it cannot be conclusively proved and his character is regarded as uncertain 141 dKASKAL KUR RA Syrian 142 dKASKAL KUR RA is one of the deities listed in the treaty between Suppiluliuma I and Sattiwaza 143 This logogram has multiple possible readings including the deified version of the Balikh River 144 The notion that a deified watercourse is meant in this document is tentatively supported by Alfonso Archi 35 Kiase Ugarit 74 Hurrian 145 Yam Ugaritic 74 The name Kiase means sea in Hurrian 145 The god is therefore sometimes simply referred to as the Sea 146 or the Sea God in modern publications 147 He is mentioned in texts from Ugarit and Hattusa 148 and in a hymn to Tessub from Halab 149 In myths about Kumarbi he is one of his allies 150 Kubaba Carchemish 151 Alalakh 152 Syrian 142 Hurrian texts provide little information about Kubaba s character 153 According to Alfonso Archi she was regarded as the goddess of lawsuits 154 She belonged to the circle of Ḫepat 99 and was closely associated with Adamma 95 She should not be confused with the Sumerian queen Kubaba Kug Bau 152 whose name is theophoric and invokes the tutelary goddess of Lagash Bau 155 The exact linguistic origin of Kubaba s name is unknown 95 Kubaba is also not etymologically related with the Phrygian goddess Cybele attested in later time periods 156 Kunzisalli Kunzisalli was one of the two daughters of Ḫepat and Tessub 96 Kurri Kizzuwatna 157 possibly Syrian Eblaite 158 possibly Kura Eblaite 159 Kurri was a god who was worshiped in the temple of Allani during the hisuwa festival 158 It has been proposed that he is the same deity as the Eblaite god Kura whose worshiped otherwise ceased with the first destruction of Ebla 159 but it is impossible to establish this with certainty due to lack of information about the functions of either deity 158 Kurwe Azuhinnu 157 Hurrian 160 Kurwe was most likely the city god of Azuhinnu 157 He precedes Kumurwe Kumarbi in known offering lists 157 It has been proposed that he was the same god as Kurri from Kizzuwatna though this is uncertain and the latter might also be connected with Eblaite Kura instead 157 It is possible that he continued to be invoked in theophoric names from Azuhinnu in the Neo Assyrian period 157 Lelluri Hassum 161 Kummanni 162 Hurrian 130 Ninmena Mesopotamian 163 Lelluri was a Hurrian mountain goddess a lady of the mountains 164 She has been described as a deity associated with Hurrian identity 165 She had a temple in Kummanni in Kizzuwatna where she was worshiped alongside Manuzi 166 Lipparuma Hurrian 86 Bunene Mesopotamian 30 Lipparuma 30 or Lipparu was the sukkal of the sun god Simige 86 He was regarded as analogous to Mesopotamian Bunene 30 and the latter in one case appears as a courtier of Simige with his name transcribed as dWu u un ni nu wa an 42 Maliya Kizzuwatna 167 Anatolian 167 Maliya was a goddess of Anatolian origin well known from Hittite documents 167 She was associated with gardens and could be called the mother of wine and grain 168 She was originally associated with Kanesh 167 She was worshiped by Hurrians in Kizzuwatna where she was associated with a group of deities of Hurrian origin referred to as Kuzzina Kuzpazena 167 She appears alongside Hurrian deities such as Ishara Allani and Nupatik in documents pertaining to the hisuwa festival 169 She was also commonly worshiped by Luwians 170 Her cult survived in the first millennium BCE and bilingual texts from Lycia attest an association between her and Greek Athena Polias 167 Manuzi Kummani 166 Manuzi was a mountain god regarded as the husband of Lelluri 4 He was associated with a mythical eagle Eribuski 171 whose name has Hurrian origin 166 Volkert Haas noted the association of deified mountains with eagles is already attested in the case of the Eblaite Adarwan in the third millennium BCE 171 Manuzi could also be identified as a form of Tessub 4 and as such could be referred to as Tessub Manuzi 169 Milkunni Ugarit 172 Hurrian Ugaritic 172 Tispak Mesopotamian 173 Milkunni was most likely a god associated with the underworld 174 His name is a combination of the name of an Ugaritic deity Milku mlk in the alphabetic texts and the Hurrian suffix nni 172 Mitanni dynastic deities Mitra ssil W aruna ssil Indra and Nasattiyana 35 Indo European 44 The attested Mitanni deities of Indo European origin include Indra Mitra Varuna and the Nasatya twins 175 all of whom only appear in a single treaty between Suppiluliuma I and Sattiwaza where they act as tutelary deities of the latter king 44 The Hurrianised spellings of their names are Mitra ssil W aruna ssil Indra and Nasattiyana 35 They most likely were only worshiped by the nobility 35 or the ruling dynasty of this kingdom 175 Mukisanu Hurrian 40 or Syrian 176 Mukisanu was the sukkal attendant deity of Kumarbi 20 His name was derived from Mukis a geographic name designating the area around the city of Alalakh 20 where a large percentage of the population spoke Hurrian 177 Some researchers such as Volkert Haas nonetheless assume his origin was Syrian rather than Hurrian 176 Musitu Emar 178 Syrian 179 or Hurrian 180 The goddess Musitu dmu si tu4 dmu si ti 179 night 181 was worshiped in Emar 178 According to Gary Beckman her name most likely originates in a West Semitic language 179 but Alfonso Archi notes it is possible she was a misunderstanding of the Hurrian theonym Musuni 180 In a ritual text found in Emar but presumed to be of Anatolian provenance she appears as a member of a group of Hurrian deities consisting of Tessub his bulls the mountain gods Hazzi and Namni Allani Madi wisdom an epithet of Ea in Hurrian texts Nergal according to Archi in this context possibly a logogram representing the name of another deity and an unidentified heptad 182 She is also attested as one of the deities venerated in the local zukru festival in which she appears in association with Saggar 181 Musuni Hurrian 15 Musuni was a goddess who formed a dyad with Ḫepat 34 Her name means she of justice 15 It has been proposed that she was an underworld goddess and in one case she appears in a ritual alongside Allani and Ishara 34 Namni and Ḫazzi possibly Halab 20 Syrian 183 179 Namni and Ḫazzi were a pair of mountain gods who belonged to the retinue of Tessub 20 Ḫazzi corresponded to Jebel Aqra in the Bronze Age known as Saphon but it is presently unknown what mountain was represented by Namni 16 Fragment of a myth appears to indicate that they were believed to be former enemies of Tessub who fought him with the same weapon he earlier used in his battle against the sea god 184 Namrazunna Hurrian Mesopotamian 185 Namrazunna was a goddess from the entourage of Sauska 185 While she is attested in Hurrian and Hittite sources from Anatolia her name is derived from Akkadian namru shining and Zunna a Hurrianized spelling of the name of the Mesopotamian moon god Suen 185 also attested in Hurrian text in transcription of the name of king Naram Sin of Akkad 186 Volkert Haas proposed translating Namrazunna s name as moonlight 187 Ilse Wegener instead suggests the moon god shines for me 186 In ritual texts she could be grouped with other servants of Sauska namely Ninatta Kulitta and Sintal irti 188 Naya Hurrian 189 Naya is a deity known from Hurrian theophoric names 189 Nikkal Ugarit 82 Mesopotamian 190 Ningal Mesopotamian 190 Nikkal was a Hurrian derivative of the Sumerian Ningal 190 In texts from Ugarit she appears both with Hurrian Kusuḫ and local Yarikh 20 In kaluti of Ḫepat she is attested alongside Umbu which lead to the theory that Umbu was not a name of a moon deity but rather an epithet of Nikkal analogous to Ugaritic Nikkal wa Ib though according to Mauro Giorgieri this is not plausible 54 Ninatta and Kulitta Hattusa Ugarit 191 Possibly Anatolian Kulitta 192 possibly Amorite Ninatta 193 Ninatta and Kulitta were handmaidens of Sauska 191 Their only Bronze Age attestations come from western Hurrian sources from Ugarit and Hattusa 191 though in later periods they are also attested in the entourages of Ishtar of Arbela 194 Ishtar of Assur 28 and Assyrian Ishtar of Nineveh 195 The origins of their names are unknown though it has been proposed that Kulitta s name might have Anatolian origin 192 and that Ninatta s might be derived from the place name Ninet Ni ne etki or Nenit Ne en itki known from documents from Mari and Tell al Rimah which might be an Amorite spelling of Nineveh 193 In ritual texts they could be grouped with other deities from Sauska s entourage namely Namrazunna and Sintal irti 188 Pairra Hurrian 56 Sebitti 196 Pairra were a group of Hurrian gods whose name can be translated as they who built 196 The singular form of the name is Pairi 196 According to a ritual text pertaining to the worship of Tessub and Ḫepat the Pairra could appear as both auspicious figures and as malign demons 196 It has been proposed that in Hittite texts the logogram used to designate the Sebitti in Mesopotamia should be read as Pairra 196 A formal equivalence between these two groups of deities is attested in a god list from Emar 196 Partaḫi Suda 35 143 Partaḫi also transcribed as Pardahi 35 belonged to Hurrian pantheon of Mitanni and appears as the deity of Suda in the treaty between Sattiwaza with Suppiluliuma I between a number of hypostases of Tessub from specific locations and Nabarbi 197 143 Pentikalli Halab Samuha Hattarina 198 Nuzi 199 Syrian or Mesopotamian 20 Ninegal Mesopotamian 20 Pentikalli was the Hurrian form of the name Belet Ekalli or Ninegal 200 In Hurrian texts she is designated as a concubine of Tessub 136 and was assimilated with Pithanu described as a goddess who sits on Tessub s throne in a ritual text 198 Pinikir Pirengir 201 Samuha 202 Elamite 203 Ishtar 204 Ninsianna Mesopotamian 205 Pinikir was a goddess of Elamite origin 203 worshiped by the western Hurrians 17 It is possible that she was a divine representation of the planet Venus 201 She was referred to with epithets such as Lady of the Lands Lady of Gods and Kings Queen of Heaven 206 and Elamite goddess 207 She has been characterized as a cosmopolitan deity due to being worshiped in various locations all across the Ancient Near East from modern Turkey to Iran 204 Pinikir s gender in Hurrian texts is not entirely consistent and in some offering lists he is counted among the male deities 204 Pisaisapḫi Alalakh 208 Hurrian 132 Pisaisapḫi pḏḏpẖ in the alphabetic Ugaritic script was a mountain god whose name is an adjective he of the mount Pisaisa 209 The corresponding landmark was most likely located close to the Mediterranean coast 132 Sometimes in offering lists he forms a dyad with another deified mountain Hatni in which case he appears second 208 However unlike him Hatni is never mentioned on his own 208 He is attested alongside other mountains in oath formulas as well 209 He appears in a myth about Sauska 132 in which he promises to tell her the story of rebellion of the mountain gods against Tessub in exchange for being forgiven for own misdeeds 210 Saggar Emar 59 Kurda Tell al Rimah 211 Kizzuwatna 59 Syrian 212 Saggar was one of the gods incorporated into Hurrian religion who were originally worshiped in Ebla but did not retain their former prominence after the fall of this city 3 His name could be written logographically as dḪAR 212 He was a divine representation of the Sinjar Mountains but seemingly also a lunar deity 213 He was also closely associated with Ishara 213 Samnuha Samanminuḫi 214 Sadikanni 215 Taite 28 Hurrian 216 Samnuha also spelled Samanuha was the tutelary god of Sadikanni modern Tell Agaga 215 Samanminuḫi a god known from a treaty of Sattiwaza is likely the same deity 214 He continued to be invoked in theophoric names as late as in the Achaemenid period 214 He is also attested as one of the three Hurrian deities from Taite in the Neo Assyrian Takultu ritual the other two being Kumarbi and Nabarbi 28 Sarie Apenas 199 Sarie was a god whose temple was located in Apenas in the kingdom of Arrapha 199 Sumuqan Gurta 35 Mesopotamian 217 Sumuqan was a god associated with wild animals herding and wool 217 He was already worshiped over a wide area in the third millennium as attested in documents from Ebla Nabada Mari and various cities in Mesopotamia 218 He appears as the deity of Gurta in the treaty between Sattiwaza with Suppiluliuma I 35 Salus Pidenḫi 219 Bitin 95 Syrian 132 Salus Salas was a Syrian goddess who was originally the wife of Dagan 132 Due to syncretism between him and Kumarbi she came to also be viewed as the wife of the latter in Hurrian tradition 220 However she does not appear in this role in any Hurrian myths 221 In Hurrian sources she could be referred to as Pidenḫi in reference to her cult center Piten 219 also known as Bitin 95 Sarrena Various 222 Sarrena was a term collectively applied to deified kings in Hurrian culture 222 Lists of them known from rituals include historical Hurrian kings Atal Shen of Urkesh and Nawar members of the Akkadian Sargonic dynasty Sargon Naram Sin Manishtushu and Shar Kali Sharri kings of various distant locations Autalumma of Elam Immashku of Lullubi Kiklip Atal of Tukrish 223 and mythical figures Ḫedammu and Silver known from the cycle of Kumarbi 224 Sarrena and its singular form sarri were not the same as the terms used in royal titulature of Hurrian rulers ewri and endan 224 Sarruma Kizzuwatna 8 Halab 91 Anatolian 63 Syrian 225 or Hurrian 212 Sarruma was the son of Tessub and Ḫepat 226 He was sometimes referred to as a calf possibly indicating that he could be depicted in theriomorphic form 227 He was also associated with mountains 228 Due to the similarity of his name to the Akkadian word sarru king his name could be written as dLUGAL da LUGAL being a Sumerian logogram of analogous meaning 229 Sayu Hurrian 189 Sayu Saju is an element attested in feminine personal names from Nuzi identified as a possible name of a goddess by Gernot Wilhelm 189 and Thomas Richter 230 Seri and Ḫurri Hurrian 20 Seri and Ḫurri were a pair of bulls believed to pull Tessub s chariot 20 While Seri is occasionally attested on his own and he had a distinct role as a mediator between worshipers and Tessub nothing is known about Ḫurri s characteristics and in known texts he only appears paired with the other bull 33 In the Song of Ullikummi Tilla replaces the latter of the two bull gods 231 Sinan tatukarni Hurrian 28 Sinan tatukarni twofold at love was a deity associated with Sauska 28 only known from a single document which lists four figures who bring bad luck the other three being Ari Halzari and Taruwi 232 Sintal irti Hurrian 28 Sintal irti seven breasted was a deity associated with Sauska 28 In ritual texts she could be grouped with other deities from her entourage namely Ninatta Kulitta and Namrazunna 188 Like them she was believed to be a bringer of good luck 233 She is only attested in a single offering list where her name is written without a divine determinative 233 Sintal wuri Hurrian 28 Sintal wuri seven eyed was a deity associated with Sauska 28 She appears alongside Sintal irti in an offering list 234 Suruḫḫe Halab 235 Hurrian 235 Suruḫḫe is one of the deities mentioned in the treaty between Sattiwaza with Suppiluliuma I after Partaḫi and Nabarbi 235 143 The same deity is also attested in a list of offerings to Tessub and Ḫepat of Halab 235 The name is most likely Hurrian in origin and according to Gernot Wilhelm should be interpreted as a nisba derived from the place name Suri 235 Suwala Mardaman 236 Hurrian 236 Suwala ṯwl in alphabetic Ugaritic texts 237 was an underworld goddess who served as the tutelary deity of Mardaman a Hurrian city in the north of modern Iraq 236 She belonged to the circle of Ḫepat and could be associated with Allani but she is best attested in a dyad with Nabarbi 236 She is attested from various locations across the ancient Near East Nuzi in the kingdom of Arrapha Ur in southern Mesopotamia Hattusa in Anatolia and Alalakh Ugarit and Emar in Syria 236 In the last of these cities she was associated with Ugur 237 Takitu Ugarit 74 possibly Syrian 238 Takitu dqt in the Ugaritic alphabetic script multiple spellings alternating between ta and tu and da and du are attested from Hurro Hittite sources was the sukkal of Ḫepat 238 Her name is possibly derived from the Semitic root dqq small 238 In myths she travels to various locations on behalf of her mistress 239 240 Tapsuwari Hurrian 241 Tapsuwari is a deity known from a fragment of the Hurrian version of Song of Ullikummi and from another literary fragment both of which mention the sun and moon gods 242 Meindert Dijkstra proposed that was the sukkal of Kusuḫ 241 while Volkert Haas considered him a courtier of Kumarbi 242 Tasmisu Kizzuwatna especially Sapinuwa 243 Hurrian 244 Suwaliyat Hittite 48 Tasmisu was a god regarded as the brother and sukkal 51 of Tessub 48 and husband of Nabarbi 84 It is assumed that his name is derived from the word tasmi which might mean strong 244 He appears in ritual texts from Kizzuwatna especially those connected to the worship of Tessub in Sapinuwa 243 Tenu Possibly Halab 51 Syrian 245 51 or Hurrian 246 In a number of ritual texts Tenu is listed as the sukkal of Tessub in place of Tasmisu 51 Daniel Schwemer proposes that this is an indication he originally belonged to the pantheon of Aleppo Halab 51 Gary Beckman also assumes he was a Syrian deity in origin 245 However Alfonso Archi considers him to simply be a Hurrian deity 246 Tirwi Azuhinnu 199 Tirwi was a god worshiped in Azuhinnu in the kingdom of Arrapha 199 It is assumed that he was a male deity 247 He appears in theophoric names such as Akit Tirwi 247 Tiyabenti Kizzuwatna 248 Hurrian 15 Tiyabenti was a deity of unclear gender who could serve as Ḫepat s sukkal 249 The name can be translated he who speaks favorably or she who speaks favorably 15 In many sources Takitu is identified as Ḫepat s sukkal 248 but she can appear alongside Tiyabenti in ritual texts and it is unlikely that one of them was merely an epithet of the other 248 UgurSaumatar 250 Arrapha 71 Emar 237 Mesopotamian 71 Ugur was originally the sukkal of Nergal the Mesopotamian god of war of death 251 In Mesopotamian sources his name eventually became a logographic representation of Nergal s 252 The Hurrians viewed him as a god of war and as an underworld deity 253 He is attested in theophoric names from Nuzi 253 Under the epithet Saum m atar he could be considered a member of a triad whose two other members were Nupatik and Astabi 250 In Emar he appears in ritual texts alongside Suwala 237 Undurumma Undurumma was the sukkal of Sauska though only a single attestation of this deity is known 254 It is uncertain if Unudurupa or Unduruwa who appears in another document in association with Allani should be considered identical with Undurumma 254 Ursui possibly Ursu 136 Hurrian 255 Ursui or Ursue was a goddess included in the circle of either Ḫepat or Sauska 255 She was always paired with Iskalli though the latter sporadically occurs alone 136 The name might be derived from the name of the city Ursu m 136 likely located in the proximity of modern Gaziantep 256 Alfonso Archi proposes that the joint name Ursui Iskalli could initially mean the great temple of the city of Ursu 136 In the past a different etymology of Ursui s name has been proposed by Emmanuel Laroche who explained it as a combination of the Hurrian words ur to be available and sui all 255 It has also been proposed that Ursui was not a separate goddess but merely an epithet of Iskalli 255 Zarwan Apenas Azuhinnu 199 Zarwan was a god worshiped in Apenas and Azuhinnu in the kingdom of Arrapha 199 It is assumed that he was a male deity 247 He is attested in theophoric names such as Itḫiz Zarwa 247 Primordial beings and mythical antagonists EditName Image Origin DetailsAmmatina Enna Various 257 Ammatina Enna whose name can be translated as former gods or primordial gods were a special type of Hurrian deities 99 Typically twelve of them were listed at a time 257 The standard group included Nara Napsara Minki Tuḫusi Ammunki Ammizzadu Alalu Anu Antu Apantu Enlil and Ninlil 257 Additional names attested in various source include Eltara Ta i stara Muntara Mutmuntara 258 Aduntarri Zulki 259 and Irpitiga 258 Some of these deities were Mesopotamian in origin for example Anu Enlil and their spouses while others have names which cannot be presently classified and possibly originate in Syria 257 Alalu Mesopotamian 258 Alalu was a primordial deity 260 of Mesopotamian origin 261 258 He is mentioned in the proem of the first part of the Kumarbi Cycle according to which he was originally the king of the gods but later was dethroned by his cupbearer Anu and had to flee to the underworld 262 While it is sometimes assumed in scholarship that he was the father of Anu and grandfather of Kumarbi 257 most likely two separate dynasties of gods are described in the passage in mention and Alalu and Anu were not regarded as father and son in Hurrian tradition 263 Another myth directly refers to Kumarbi as his son 264 A Mesopotamian text equates him with another primordial deity Enmesharra 265 Anu Mesopotamian 257 The Mesopotamian god Anu commonly appears in Hurrian enumerations of primordial deities 257 He is also attested in the offering lists of the circle of Tessub from Sapinuwa 8 In the Song of Kumarbi he is one of the three former kings of gods but his origin is not explained 266 He initially acts as Alalu s cupbearer but after nine years dethrones him 266 After the same period of time his own cupbearer Kumarbi dethrones him too and bits off his genitals while he tries to flee to heaven 262 Tessub the weather god is his son 267 Silver Usḫune 268 Hurrian 268 Silver was the son of Kumarbi and a mortal woman 269 His name was written without the divine determinative 25 and he was not worshiped as a deity 270 In the myth Song of Silver he most likely temporarily became the king of the gods and dragged the Sun and the Moon down from heaven 25 Ḫedammu Ḫidam 268 Ḫedammu was a sea monster who was the son of Kumarbi and Sertapsuruḫi 150 He is described as destructive and voracious 147 Most likely in the end of the corresponding myth known as Song of Ḫedammu he was defeated by Sauska 147 Sertapsuruḫi Hurrian 271 Sertapsuruḫi was the daughter of the sea god Kiase 147 She is mentioned in the myth Song of Hedammu 147 It is possible that her name means belonging to Sertapsuri a term of unknown meaning 271 Ullikummi Hurrian Ullikummi was a stone giant created by Kumarbi to defeat Tessub 272 His name means Destroy Kumme 273 It has been proposed that a monster depicted on the golden bowl of Hasanlu who has a human head but whose lower body is a mountain might be Ullikummi and that the rest of the sculpted figures can be interpreted other characters and events from the same myth 17 Upelluri Hurrian 130 Upelluri was a giant believed to bear the world on his back 273 In the Song of Ullikummi the eponymous monster is placed on his shoulder by Kumarbi s servants to let him grow away from the sight of Tessub and his allies 274 Enlil Mesopotamian 257 Enlil the head of the Mesopotamian pantheon 275 commonly appears in Hurrian enumerations of primordial deities 257 In Hurrian tradition he was regarded as the father of Ishara 65 Enlil and Kumarbi could be equated with each other in theological texts due to sharing the role of father of gods in their respective pantheons 276 At the same time in Hurrian myths they are treated as two different figures 277 For example in the Song of Kumarbi Enlil is among the deities invited to listen to the story of Kumarbi while in the Song of Ullikummi he decries the latter god s intrigue as evil 277 Eltara Possibly Ugaritic 278 Eltara was one of the deities who could be counted among the Ammatina Enna 258 In this context he was paired with the deity Ta i stara 258 His name is assumed to be a combination of the name of the Ugaritic god El and the suffix tara 278 El himself appears in Hurrian offering lists from Ugarit 74 A poorly preserved myth describes a period during which Eltara was the king of the gods and additionally alludes to a conflict involving the mountains 279 Eni attanni Hurrian Ugaritic 280 The concept of eni attanni the god father developed among Hurrians living in Ugarit as an equivalent of the local deity Ilib and functioned as a representation of a generic ancestor of the gods 280 Earth and Heaven Hurrian 44 The Hurrian term referring to the deified Earth and Heaven was ese hawurni 44 The worship of this concept is attested in sources from all areas inhabited by the Hurrians similar to the major deities such as Tessub 77 but there is no indication that Earth and Heaven were regarded as personified deities themselves 44 Deities assumed to have Hurrian origin EditName Image Pantheon DetailsHahharnum and Hayyashum Mesopotamian 281 Hahharnum Ḫamurnu and Hayyashum were the Mesopotamian reflection of the Hurrian deified Heaven and Earth 282 They appear as a pair of primordial deities in a small number of texts 281 282 for example in the myth Theogony of Dunnu 283 Hahharnum is also attested alone in the god list Ansar Anum which equates him with Anu 281 Ḫiriḫibi 284 Ugaritic 285 Ḫiriḫibi Ḫrḫb is a god only known from the Ugaritic myth Marriage of Nikkal and Yarikh 285 He is assumed to have Hurrian origin 285 which is also proposed for the myth itself 286 It is possible that his name means he of the mountain Ḫiriḫ i and that it ends with suffix bi Ḫiriḫ i bi similar to these of Hurrian deities Kumarbi and Nabarbi 284 Kasku Hattic 40 It has been suggested that the presumed name of the Hattic moon god Kasku might be the evidence of early contact between the speakers of Hattic and Hurrian as it resembles the name of Kusuḫ 40 However it has been recently proposed that the correct reading of the name is Kab rather than Kasku 53 Maḏḏara Ugaritic 287 It has been proposed that the name of the deity Maḏḏara who is only attested Ugaritic offering lists 288 might have Hurrian origin 287 This theory is based on the similarity between the syllabic writing of the name dma za ra 289 and the Hurrian word maziri help 287 This proposal is not universally accepted 287 Pidar Ugaritic 290 According to Manfred Krebernik it is possible that the name of Pidar an Ugaritic god associated with Baal was derived from the Hurrian word pedari bull 290 It is also possible his name is connected with that of the goddess Pidray from the same pantheon 290 dSu ra su gu WA Ugaritic 291 The name of the Ugaritic deity dSu ra su gu WA reading of the final sign uncertain only known from a single offering list might be Hurrian in origin 291 Sala Mesopotamian 292 The name of Sala a goddess who was the wife of the Mesopotamian weather god Adad is assumed to be derived from the Hurrian word sala daughter 292 She might also be attested in the treaty between Suppiluliuma I and Sattiwaza 143 but according to Daniel Schwemer it is possible that this is a scribal mistake and the goddess meant there is instead Salas 293 Sarassiya Ugaritic 294 Sarassiya is only known from offering lists from Ugarit 294 His name is most likely derived from Hurrian sarasse kingship 294 In Hurro Hittite texts an essive form of this word sarassiya for kingship functioned as a designation of offerings 294 It is assumed that the god Sarassiya was a divine personification of kingship 294 Siduri Mesopotamian 295 Siduri is the name assigned to an originally nameless divine alewife in the so called Standard Babylonian version of the Epic of Gilgamesh 295 The etymology of her name is a matter of debate but it is possible it was derived from the Hurrian word siduri young woman 97 In Hurrian and Hitttie translations of the Epic of Gilgamesh known from Hattusa the alewife is named Naḫmazulel or Naḫmizulen an ordinary Hurrian given name but she is described as a siduri 296 Gary Beckman proposes that his was the origin of her name in the Standard Babylonian version 296 Tispak Mesopotamian 297 While many researchers today favor the view that Tishpak the city god of Eshnunna had Elamite origin 298 297 the possibilities that he was either derived directly from Tessub 104 or an Elamite reflection of him have also been proposed 299 Umbidaki Mesopotamian 194 Umbidaki was a god worshiped in the temple of Ishtar of Arbela in Neo Assyrian times who might have been derived from Nupatik possibly introduced to this city after a war which led to Assyrians acquiring a statue of him 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