[1] Attested syllabic writings in Hittite cuneiform include nominative dšu-wa-li-ia-az, genitive dšu-wa-li-ia-at-aš, accusative dšu-wa-li-ia-at-ta-an and dative dšu-wa-li-ia-at-ti.
[10] However, the association between the two depended entirely on their position in offering lists, and their character was not similar, with a connection with vegetation not attested for Tašmišu and warlike traits for Šuwaliyat.
[4] The pairing of Šuwaliyat and a weather god in Hittite festivals which belonged to the sphere of state cult therefore reflects the connection between Teshub and Tašmišu, and according to Piotr Taracha can be considered an example of Kizzuwatnean influence.
[12] In the Hurro-Hittite itkalzi ritual, the name Šuwaliyat is also used to designate Tašmišu, in this context paired with Hurrian Nabarbi,[13] his spouse.
[5] In the case of the Song of Release ("Epic of Freeing"), the name Šuwaliyat appears in the Hittite passages dealing with the meetings between Teshub and Allani and Išḫara, but not in their Hurrian version.
[9] It is possible that the connection between Šuwaliyat and Tašmišu also led to the use of the sumerograms dNIN.URTA and dURAŠ to designate the latter, which according to Daniel Schwemer is attested only in Hittite sources, while a god list from Emar instead presents Papsukkal as his Mesopotamian counterpart due to their similar characters as messenger deities.