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]

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]
Išḫara		Ebla, Alalakh,[63] Emar,[64] Kizzuwatna[65][63]	Syrian (Eblaite)[66]		Išḫara 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

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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]
Aranzaḫ			Hurrian[102][103]		Aranzaḫ 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 Gurparanzaḫ, 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 Išḫara, 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 Išḫara.[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]