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65-397: Suhi I was the first known ruler of the dynasty named after him. Bearing the title of ruler, he probably ruled in the early 10th century BC. None of his own inscriptions have survived, but he is mentioned in the inscriptions of his successors and in an inscription of a son named Arnu-..., who was a priest of Kubaba . This inscription on a stele of Arnu-... also mentions a military victory of

130-577: A Mesopotamian goddess worshiped in Lagash , whose name according to Giovani Marchesi was likely originally pronounced as Bau rather than Baba. Whether Gubaba ( gu-ba-ba ) known from the Assyrian Tākultu ritual, as well as other ritual texts and the god list An = Anum , was the same deity as Kubaba is uncertain, and it has been alternatively proposed that this name refers to a masculine deity comparable to either Nergal or Amurru . Bel-Eresh,

195-431: A Carchemishaean king named Uratarhunza . Uratarhunza was the last Great King of Carchemish, probably ruling in the late 11th or early 10th century BC. It is possible that Suhi I was a local ruler under Uratarhunza's overlordship before acceding to the throne of Carchemish. So Arnu-... perhaps paid homage to his father's precursor. Astuwalamanza, previously read Astuwatamanza, was a ruler of Carchemish probably reigning in

260-616: A Phrygian tradition might indicate that Phrygians worshiped Aphrodite under a similarly sounding epithet, as it is unlikely Cybele is the deity meant due to her dissimilar character. Hesychius also asserts "some others" used this name to refer to Artemis , which might indicate the Lydian goddess simply had no direct correspondence in the Greek pantheon. In the Hurrian Kumarbi cycle, known mostly from Hittite translations, she plays

325-634: A deity whose name is not preserved, presumably Shuwala , and Mardaman . Kubaba was among the deities of foreign origin who came to be worshiped by the Hittites in Hattusa . It has been argued that she is best documented in Hittite context, despite not being a Hittite deity in origin. Hittites adopted Hurrian traditions pertaining to her from northern Syria and Kizzuwatna . From the reign of Šuppiluliuma I onward, her cult center, Carchemish, served as

390-459: A goddess associated with lawsuits. Ian Rutherford described her as a "civic deity". As evidenced by art from Carchemish and Arslantepe, Kubaba was depicted seated on a throne, holding a mirror and a pomegranate, with a polos -like crown on her head and a veil placed either over it or on her shoulders. An orthostat belonging to the so-called "Long Wall of Sculpture" in Carchemish, dated to

455-534: A king named Tudhaliya who surely was not identical with Tudhaliya, great king of Carchemish who was thought to have reigned in the late 11th or early 10th century BC. It is known that Suhi II made military operations. He destroyed a city named Alatahana and made reference to a city named Hazauna. Katuwa, son of Suhi II, is the best known ruler from the House of Suhi in Hieroglyphic Luwian sources. Bearing

520-526: A minor role, appearing in the Song of LAMMA , an early section of the cycle dealing with the conflict between Teshub and an unspecified tutelary god whose name was represented by the sumerogram LAMMA. After LAMMA starts to neglect his duties as freshly appointed king of gods, she urges him to pay attention to senior deities like Kumarbi and the " former gods " inhabiting the underworld, but he seemingly does not follow her advice and eventually loses his position as

585-488: A result. Alfonso Archi suggests that LAMMA should be understood as Karhuha . Kanesh Kültepe ( Turkish : lit.   ' ash-hill ' ), also known under its ancient name Kaneš (Kanesh, sometimes also Kaniš /Kanish) or Neša (Nesha), is an archaeological site in Kayseri Province , Turkey . It was already a major settlement at the beginning of the 3rd millennium BC (Early Bronze Age), but it

650-431: A ruler of Shadikanni who was a contemporary of Ashur-resh-ishi I , renovated the temple of Samnuha and a deity identified by Stephanie Dalley as Kubaba, gu-ba-ba . Emmanuel Laroche proposed in 1960 that Kubaba and Cybele were one and the same. This assumption continued to be repeated in academic publications as recently as in the 2000s. For example, in an article published in 2008 Mark Munn voiced support for

715-693: A servant of king Panamuwa of Sam'al, mentions the offering of a ram to Kubaba. Kubaba also appears in an Aramaic context alongside Resheph on a stele from Tell Sfir dated to the eighth century, which might reflect the adoption of her cult directly from Carchemish. She is listed among deities invoked in the oath formula in a treaty between the Aramean king Mati'el of Arpad and Ashur-nirari V . Infrequent references to Kubaba occur in Lydian sources, and according to Manfred Hutter can be interpreted as an indication of transmission of Luwian traditions. However, it

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780-412: A triad with the inclusion of Hašuntarhi. These three deities are listed in sequence in the kaluti  [ de ] (Hurrian offering lists) of Ḫepat . In Carchemish , Kubaba was closely associated with the local god Karhuha. She is also paired with him in an inscription from Malatya . Alfonso Archi argues that he was regarded as her husband. The assumption that Kubaba was associated with

845-537: Is attested as a witness in legal text. A different theophoric name invoking Kubaba, Ini-Kubaba, has been identified in the impression of a seal inscription which identifies its owner as a servant of king Yarim-Lim I of Yamhad , who reigned from Aleppo and was a contemporary of Zimri-Lim of Mari . Manfred Hutter argues that the Amik Valley , corresponding to the ancient state of Mukish centered in Alalakh,

910-493: Is listed among deities receiving offerings after Adamma. A letter written in standard syllabic cuneiform, RS 20.182c, mentions a festival held in her honor, but it is not known if it took place in Ugarit itself or elsewhere, and its time is unspecified. Two theophoric names invoking Kubaba have been identified in texts from Ugarit dated to the reign of the local king Arḫalba  [ de ] (1315-1313 BCE). While her role in

975-503: Is not certain how and when Kubaba reached Lydia. According to Ian Rutherford, the Lydian form of Kubaba's name was Kuwawa. This form of the name was transcribed in Greek as Κυβήβη by Herodotus . Rostislav Oreshko notes that the correspondence between the Lydian goddess and Kubaba is generally accepted in scholarship, but expresses doubts about it himself due to lack of evidence for cultural contacts between Lydia and Luwian states where she

1040-492: Is not necessarily possible to harmonize them. In the Hurrian pantheon of Kizzuwatna , she formed a dyad with Adamma , a goddess already attested in the texts from Ebla . They are also paired in texts from Ugarit . The connection between them developed in the second millennium BCE, and earlier Adamma was instead considered the spouse of Resheph . In some cases, the dyad consisting of Kubaba and Adamma could be expanded into

1105-877: Is presumed Kubaba originated in the north of modern Syria , though she is also attested in Old Assyrian texts already. Under the variant name Kubabat she appears in sources from Kanesh . Piotr Taracha  [ de ] notes that the presence of deities such as her, Nisaba and Išḫara in the local pantheon and the absence of Hattian ones shows that the religion of the city was influenced by traditions of southern Anatolia , northern Syria and Mesopotamia. References to priests of Kubabat ( kumrum or GUDU 4 ) have been identified in texts from Kanesh. Early attestations of Kubaba have also been identified in texts discovered during excavations of Alalakh , where theophoric names invoking her occur. A certain Ili-Kubaba

1170-458: Is world-renowned for its significance at the beginning of the 2nd millennium BC (Middle Bronze Age). The archaeological site consists of a large mound (also known as höyük, tepe or tell ), and a lower city, where a kārum (the Assyrian word for trading district ) was established in the beginning of the 2nd Millenium BC. So far, 23,500 cuneiform tablets recovered from private houses constitute

1235-563: The Mesopotamian goddess Ishtar present in a number of older publication is now considered mistaken, as it exclusively relied on an erroneous restoration of a single line in one of the succession treaties of Esarhaddon , which as established later mentions Karhuha and Kubaba. Aramaic inscriptions from Castabala (Hierapolis) in Cilicia indicate that in the fifth century BCE Kubaba was locally identified with Artemis Perasia. It

1300-463: The lingua franca of the time, but its meaning was later extended to refer to any trading colony whether or not it bordered water. Several other cities in Anatolia also had a kārum , but the largest was Kaneš, whose important kārum was inhabited by soldiers and merchants from Assyria for hundreds of years. They traded local tin and wool for luxury items, foodstuffs, spices and woven fabrics from

1365-511: The Šiuš idol for Neša. In the 17th century BC, Anitta's descendants moved their capital to Hattusa , which Anitta had cursed, thus founding the line of Hittite kings . The inhabitants thus referred to the Hittite language as Nešili 'the Neša tongue'. By 1880, cuneiform tablets said to be from Kara Eyuk ('black village') or Gyul Tepé ('burnt mound') near Kaisariyeh , had begun to appear on

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1430-477: The 'idol room,' [a] collection of the largest number of idols and statuettes ever discovered in the ancient Near East [was found]." The quarter of the city that most interests historians is the kārum , a portion of the city that was set aside by local officials for the early Assyrian merchants to use without paying taxes as long as the goods remained inside the kārum . The term kārum means "port" in Akkadian ,

1495-558: The 1970s, it might have originated in a substrate . More recently support for this view has been voiced by Piotr Taracha  [ de ] . Rubio states that attempts have been made to prove that Kubaba and other similarly structured theonyms originated in a single substrate language, sometimes referred to with the informal name " banana language ", but this view found no universal support and there's no evidence that similar reduplicated names shared linguistic origin. Rostislav Oreshko instead ascribes Hurrian origin to Kubaba. He cites

1560-474: The Assyrian homeland and Elam . The remains of the kārum form a large circular mound 500 m in diameter and about 20 m above the plain (a tell). The kārum settlement is the result of several superimposed stratigraphic periods. New buildings were constructed on top of the remains of the earlier periods so there is a deep stratigraphy from prehistoric times to the early Hittite period. The kārum

1625-474: The Assyrians. Likely Sangara became ruler of Carchemish not long after Katuwa. In 2015, Sangara was also identified in Hieroglyphic Luwian after the top part of the basalt stele of Kubaba (goddess) from Karkemish, made by king Kamani around 790 BC, was discovered. He is documented for 870 to 848 BC. Kubaba (goddess) Kubaba was a goddess of uncertain origin worshiped in ancient Syria . Despite

1690-679: The Oriental Institute of Chicago. There had been much digging for fertilizer, which had destroyed a quarter of the mound. Modern archaeological work began in 1948, when Kültepe was excavated by a team from the Turkish Historical Society and the General Directorate of Antiquities and Museums. The team was led by Tahsin Özgüç until his death, in 2005. After 2005 the excavation was directed by Fikri Kulakoğlu. Some attribute Level II's burning to

1755-481: The center of Hititte administration in northern Syria. However, she remained a minor deity in Hittite religion . In texts from the Bogazköy Archive she appears among the deities mentioned in kaluti (offering lists) of the Hurrian goddess Hebat , usually alongside Adamma, Hašuntarhi, or both of them. From the Hurrian milieu of northern Syria, Kubaba was also incorporated into Luwian religion , though

1820-538: The city was mentioned as Neša (sometimes transcribed as Nesha, Nessa or Nesa. Neša derives from [Ka]neša). The site is divided into two main areas: the circular mound (tepe, höyük) and the lower town to its northeast. The mound was inhabited (with discontinuity) from the Early Bronze Age through the Roman Empire, while the lower town was occupied only from the last decades of the third millennium to

1885-586: The conquest of Pitḫana , these local kings reigned in Kaneš: The king of Zalpuwa , Uḫna , raided Kaneš, after which the Zalpuwans carried off the city's Šiuš idol. Pitḫana, the king of Kuššara , conquered Neša "in the night, by force", but "did not do evil to anyone in it". Neša revolted against the rule of Pitḫana's son, Anitta , but Anitta quashed the revolt and made Neša his capital. Anitta further invaded Zalpuwa, captured its king Huzziya , and recovered

1950-451: The conquest of the city of Assur by the kings of Eshnunna , but Bryce blames it on the raid of Uhna . Some attribute Level Ib's burning to the fall of Assur, other nearby kings and eventually to Hammurabi of Babylon. To date, over 22,000 cuneiform tablets have been recovered from the site, mainly from the kārum , with only 40 found in the Upper city. Subsequent excavations attested

2015-500: The destruction was so total that no wood survived for dendrochronological studies . In 2003, researchers from Cornell University dated wood in level Ib from the rest of the city, built centuries earlier. The dendrochronologists date the bulk of the wood from buildings of the Waršama Sarayi to 1832 BC, with further refurbishments up to 1779 BC. In 2016 new research using radiocarbon dating and dendrology on timber used in this site and

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2080-450: The distinct origin of their names. The Phrygian forerunner to Cybele, Matar Kubeleya, occurs in two inscriptions dated to the sixth century BCE. It is now agreed that her name has Phrygian origin, as already proposed in the late 1970s and it might be linked either to a specific mountain near Pessinus known to Greeks as Kubela, or alternatively to a Phrygian phrase meaning "of the mountain". The title matar means "mother" and most likely

2145-544: The early sixteenth century BCE. The lower town displays four levels of occupation, with only levels II (approximately 1945–1835 BCE) and Ib (approximately 1832–1700 BCE)—which roughly correspond to the Middle Bronze Age—yielding significant written records, totaling around 22,200 and 560 tablets, respectively. In contrast, only forty scattered tablets were found on the mound, where palaces and temples were uncovered, indicating that there are no surviving archives from

2210-413: The epithet "beloved of Kubaba". Ura-Tarhunza credited her and Tarhunza with bestowing courage over him. A hieroglyphic Luwian inscription which was written between 1200 BCE and 1000 BCE, or later in a deliberately archaizing style, discovered in the proximity of the city might refer to a granary of Kubaba, with its anonymous author being appointed to the position of the "lord of the house" thanks to being

2275-508: The equivalence between the two argued that the Phrygian name Cybele developed from Lydian adjective kuvavli , first changed into kubabli and then simplified into kuballi and finally kubelli . However, the aforementioned adjective is a purely speculative construction. Other authors generally consider Cybele and Kubaba to be two fully separate goddesses. Ian Rutherford notes they were only confused by Greek and Roman authors, despite

2340-474: The first millennium BCE. She was the main deity in the kingdom of Sam'al . She is invoked alongside Rakkab'el in an inscription on the stele of Ördek-Burnu , in which she might be addressed as "Kubaba of Aram ", possibly to be understood as northern Syria in this context, though the restoration of the passage is uncertain. Herbert Niehr suggests that she might have been syncretized with an unidentified Aramean goddess in this area. An inscription of Kuttamuwa,

2405-522: The first person to ever fill it. Her cult also spread to Kommagene , Malatya , and other settlements. However, the Luwian form of it seemingly never reached further west or north than Tabal . Kubaba is referenced in an inscription of Hamiyata, king of Masuwari ( Tell Ahmar ) among the deities supporting this ruler. The Luwian cult of Kubaba seemingly never reached further west or north than Tabal. Arameans also integrated Kubaba into their pantheon in

2470-406: The following stratigraphy of Kültepe: Recently, in "a small cell-plan structure cutting the walls of the monumental building [o]f Kültepe [Level 13], dated to the second half of the 3rd Millennium BC, statuettes made of alabaster with various attributes and ritual vessels in unprecedented forms were found in situ," and inside a "monumental building [d]iscovered in 2018 [which] contains a room called

2535-501: The goddess were reflected by this symbol, and she was never depicted in the company of birds. No other specific animal associations are attested for her, as sporadic depiction in the company of lions most likely stems from her role as a city goddess, and an alleged connection to fish relies entirely on a dubious proposal that her name could be represented by the logogram KU 5 , "fish". Manfred Hutter states that multiple local traditions linking Kubaba to various deities existed, and it

2600-468: The incorporation of Cybele into ancient Greek religion , and that Cybele's iconography was influenced by Kubaba's. The scope of such an association would be limited, and the validity of this proposal remains speculative. Little is known about Kubaba's character. Hurro-Hittite ritual texts offer little information about her roles or the specifics of her cult. Luwian sources from Carchemish describe her as benevolent. Alfonso Archi characterizes her as

2665-595: The largest collection of private texts in the ancient Near East. In 2014, the archaeological site was inscribed in the Tentative list of World Heritage Sites in Turkey . Kültepe is located about 20 km northeast from the modern city Kayseri . Its ancient name is recorded in Assyrian and Hittite sources. In cuneiform inscriptions from the 20th and the 19th century BC, the city was mentioned as Kaneš (also transcribed as Kanesh); in later Hittite inscriptions,

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2730-429: The local authorities, if such archives ever existed. This kārum appears to have served as "the administrative and distribution centre of the entire Assyrian colony network in Anatolia". A late record, from circa 1400 BC, recounts the story of a king of Kaneš called Zipani, with seventeen local city-kings who rose up against Naram-Sin of Akkad , who ruled circa 2254–2218 BC. During the kārum period, and before

2795-577: The market, some being thus bought by the British Museum . In response the site was worked by Ernest Chantre for two seasons, beginning in 1893. Hugo Grothe dug a small soundage in 1906. In 1925, Bedřich Hrozný excavated Kültepe and found over 1000 cuneiform tablets, some of which ended up in Prague and in Istanbul . In 1929 the site was visited and photographed by James Henry Breasted of

2860-437: The mid-10th century BC. He bore the title of country-lord. Astuwalamanza was the son of his predecessor Suhi I and the father of his successor Suhi II. Nothing more is known about him. Suhi II, son of Astuwalamanza, was a probably late 10th century BC ruler of Carchemish bearing the titles ruler and country-lord. Suhi II was married to a woman named BONUS-ti and he was the father of his successor Katuwa. He married his daughter to

2925-409: The onomasticon was only marginal, the individuals bearing these names were nonetheless local inhabitants rather than foreigners temporarily staying in Ugarit. References to Kubaba have also been identified in the text corpus from Emar . She occurs in theophoric names. A Hurrian text from this city mentions her alongside her cult center, Carchemish, in a passage which also lists Išḫara and Ebla and

2990-420: The reign of Suhi II (second half of the tenth century BCE) has been argued to depict Kubaba holding a branch and an object which might be a pomegranate, but as noted by Nicolò Marchetti and Hasan Peker the former would be an unusual attributes for her. However, they do accept that a fragmentary depiction of another goddess belonging to the same set of reliefs can be identified as her. It has been also argued that

3055-443: The relief of a seated goddess holding a mirror from Sam'al is a depiction of Kubaba, though this identification is not based on any inscriptions. Based on the presence of the sign AVIS in the hieroglyphic Luwian writing of her name is it presumed Kubaba was associated with birds, per analogy with the animal symbol of Karhuha , the deer, being reflected in the use of the sign CERVUS is his name, but it not certain what qualities of

3120-447: The same deity occurs in a passage attributed to Hipponax , which mentions a goddess named Kubebe in passing. She is listed alongside Thracian Bendis and described as a daughter of Zeus . The reasons behind listing these two goddesses together is unknown. The name Kybebe also occurs in the lexicons of Photius and Hesychius , who both report that this name was used to refer to Aphrodite among Lydians and Phrygians , relying on

3185-400: The similarity of her name to these of legendary queen Kubaba of Kish and Phrygian Cybele , she is considered a distinct figure from them both. Her character is poorly known. Multiple local traditions associating her with other deities existed, and they cannot necessarily be harmonized with each other. She is first documented in texts from Kanesh and Alalakh , though her main cult center

3250-424: The soul of Suhi. During his reign, Katuwa had to fight with the "grandsons" (descendants) of Uratarhunza. Those descendants of the last Great King of Carchemish seemingly searched to rule Carchemish, so Katuwa reacted against those ambitions. Prior to 2015, Sangara, the next ruler of Carchemish, was only known from Assyrian sources from the years 870–848 BC, where he is mentioned both as tributary of and rebel against

3315-560: The spread of Phrygian influence combined with the burning down of the temple dedicated to the latter which existed in Sardis lead to the downfall of her cult and its gradual replacement by that of Cybele. Rutherford states that despite the distinct origin of the two goddesses, it cannot be ruled out that the familiarity with the form of Kubaba worshiped in Sardis among the Greeks also influenced

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3380-489: The testimony of Charon, a historian who lived in northwestern Anatolia in the fifth century BCE. However, it is not certain whether these sources are reliable, and the absence of any cults of Aphrodite in Hellenistic Lydia might indicate that the local goddess was only superficially similar to Aphrodite, and later on the inhabitants of the region identified her with another Greek goddess instead. The references to

3445-602: The titles ruler and country-lord he reigned probably in 10th or early 9th century BC, possibly around 880 BC. Despite the fact that Katuwa undertook military expeditions, e.g. against the city Sapisi on the Euphrates or the fortified city Awayana, he is better known as a constructor. He rebuilt the temple of the Storm god of Carchemish, constructed TAWANI apartments and upper floors for his wife Ana, embellished ancestral gates and erected divine statues for ancestors such as Atrisuha,

3510-666: The transfer apparently occurred relatively late, in the early first millennium BCE. In the Iron Age, she nonetheless became the main goddess in the Luwian pantheon. Possibly in the aftermath of the fall of the Hittite Empire, Hurrian and Luwian traditions mixed, leading to the formation of the late form of the Luwian pantheon, which included her. She continued to be worshiped in Carchemish. She could be referred to as its "queen" ( Luwian : karkamisizas hasusaras ). Kings of this city often invoked her, and at least one of them used

3575-478: The tutelary goddess of Carchemish in the eighteenth century BCE. A cylinder seal of uncertain provenance dated to around 1770 BCE already links her with this city. It belonged to princess Matrunna, the daughter of the local king Aplahanda . Sources from the Middle Bronze Age indicate that Kubaba was one of the three principal deities of Carchemish, the other two being Nergal and Nubandag . Kubaba

3640-537: The use of the title ala- , a derivative of the Hurrian word "mistress", to refer to her in Luwian sources as possible evidence. A legendary queen of Kish whose name can be romanized as Kubaba occurs in the Sumerian King List , but due to spatial and temporal differences a connection between her and the goddess Kubaba is not possible to establish. The name of the queen is theophoric, and can be translated from Sumerian as "radiant Baba ". It invokes

3705-492: Was Carchemish . She was among the deities worshiped in northern Syria who were incorporated into Hurrian religion , and in Hurrian context she occurs in some of the Ugaritic texts . She was also incorporated into Hittite religion through Hurrian intermediaties. In the first millennium BCE she was worshiped by Luwians , Arameans and Lydians , and references to her can be found in a number of Greek texts. The theonym Kubaba

3770-568: Was also incorporated into Hurrian religion after the arrival of Hurrians in Syria, similarly to a number of other local deities, such as Aštabi , Adamma , Ḫepat , Išḫara and others. She was one of the Hurrian deities worshiped in Ugarit . In the ritual described on the tablet RS 24.261, which contains instructions in both Ugaritic and Hurrian and focuses on Ashtart and Šauška , Kubaba

3835-450: Was destroyed by fire at the end of levels II and Ib. The inhabitants left most of their possessions behind, as found by modern archaeologists. The findings have included numerous baked-clay tablets, some of which were enclosed in clay envelopes stamped with cylinder seals . The documents record common activities, such as trade between the Assyrian colony and the city-state of Assur and between Assyrian merchants and local people. The trade

3900-516: Was run by families rather than the state. The Kültepe texts are the oldest documents from Anatolia. Although they are written in Old Assyrian, the Hittite loanwords and names in the texts are the oldest record of any Indo-European language (see also Ishara ). Most of the archaeological evidence is typical of Anatolia rather than of Assyria, but the use of both cuneiform and the dialect is the best indication of Assyrian presence. At Level II,

3965-419: Was the area where Kubaba was originally worshiped and that she only spread to Carchemish and Anatolia from there. Rostislav Oreshko argues against this view, pointing out that Kubaba was never linked with a city other than Carchemish. He attributes the preservation of early theophoric names invoking her in texts from Alalakh to chance, rather than to particular importance there. Kubaba is already attested as

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4030-557: Was used to refer to different Phrygian deities, similarly to epithets such as potnia did in Mycenean Greece . Differences in character between the two goddesses have also been pointed out: Kubaba was never addressed as a mother, and her character was civic, with no attested link to nature (or specifically mountains), in contrast with Cybele. Manfred Hutter notes both Cybele and Kubaba were worshiped in Lydia , and assumes that

4095-606: Was worshiped. Only two attestations occur in Lydian texts, one of them being an Achaemenid funerary inscription from the necropolis in Sardis which also invokes Šanta and the Marivdas, a group of deities analogous to earlier Luwian Marwainzi  [ de ] . According to Herodotus, Kuwawa's temple in Lydia was burned by Greeks, seemingly accidentally, during the Ionian Revolt in 498 BCE. A further reference to

4160-613: Was written as kbb ( 𐎋𐎁𐎁 ), in hieroglyphic Luwian as (DEUS) ku -AVIS, and in Aramaic as kbb . The meaning of Kubaba's name is unknown. Alfonso Archi rules out origin in one of the Semitic languages. This view is also supported by Ilya Yakubovich. Gonzalo Rubio additionally states that Kubaba's name has no clear Sumerian etymology either, and due to this theonym's structure compares it to names such as Alala , Aruru , Belili or Zababa . As already argued by Volkert Haas in

4225-399: Was written in cuneiform as ku-ba-ba or ku-pa-pa , with the latter variant attested in Hittite texts. Kubabat, attested in Old Assyrian texts from Kanesh , is presumed to be another variant. It was written in cuneiform as ku-ba-ba-at . Volkert Haas suggested the morpheme t can be identified as a Semitic feminine suffix . In the Ugaritic alphabetic script, Kubaba's name

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