[3] The reading has been established based on comparison between the list of deities invoked in a treaty between Šuppiluliuma I and Ḫuqqana of Ḫayaša, in which Ḫuwaššanna's name is written phonetically, and other similar documents, where the same place is occupied by dGAZ.BA.A, dGAZ.BA.BA or dGAZ.BA.YA.
[4] While the use of the logogram is most common in international treaties, it is attested in other types of texts: descriptions of festivals, oracles and dreams, prayers and inventories.
[7] Hans Gustav Güterbock proposed that Ḫuwaššanna might have functioned as an "irate deity", though there is no indication in known texts that she was believed to disappear when angered, in contrast with gods such as Telipinu.
[8] Ḫuwaššanna was considered a daughter of the male Hittite solar deity, Ištanu,[7] who like her was one of the primary members of the pantheon of Ḫupišna.
[12] Other deities associated with Ḫuwaššanna in the same city included Lallariya, Awatta, Kupilla, Liliya and Muli,[10] the last of whom might have been a deified mountain.
[10] In treaties, Ḫuwaššanna, always described as "Ḫuwaššanna of Ḫupišna", appears as one of the members of a group referred to as "queen goddesses" in modern publications, which also includes Ḫantitaššu of Ḫurma, Abara of Šamuḫa, Kataḫḫa of Ankuwa, dŠARRAT of Katapa, Ammamma of Taḫurpa, Ḫallara of Dunna, Tapišuwa of Išḫupitta, dBELTI, Kuniywanni of Landa and dNIN.PISAN.PISAN of Kinza.
[2] She was the main goddess in the local pantheon of Ḫupišna,[4] a city corresponding to Cybistra of classical antiquity and modern Ereğli.
[14] In addition to the priestesses, EN.SISKUR, "lord of the offering", presumed to be a high-ranking member of the local population, was also involved in rites dedicated to Ḫuwaššanna which took place in Ḫupišna.