[5] For example, it is possible that his name is written this way in a text from Katapa from the final years of Muršili II's reign, as the deity represented by it appears alongside Šanta and the Sun goddess of the Earth in KBo 47.76.
[2] An anonymous war god worshiped in Ḫubešna (modern Ereğli), the cult center of the goddess Ḫuwaššanna, has tentatively been identified as Iyarri too.
[8] A ritual against an illness which at one point afflicted the Hittite army (KUB 7.54) mentions his weapons in relation to his role as a plague god.
[12] As of 2022, only a single text mentioning female Iyarri is known, KUB 15.5+, a description of a dream omen involving this deity in which she is described as a woman in a head scarf.
[8] In both Hittite and Luwian sources, Iyarri was sometimes paired with Šanta, a god of similar character, and both of them could be invoked alongside a group of deities known as Marwainzi [de], "dark ones".
[15] Maciej Popko and Alfonso Archi consider it plausible that Iyarri developed under the influence of Erra, with the latter author assuming the Anatolian theonym was derived from the Mesopotamian one.
[17] Proponents of the view that these two gods shared a similar origin, such as Vladimir Georgiev and János Harmatta, argue that both of their names go back to an Indo-European root, yōris or yāris, possibly "uproar" or "violence", but this proposal is not universally accepted, and the root in mention is only attested in Balto-Slavic languages (including Lithuanian, Russian and Old Church Slavonic), with no confirmed examples from any other branches, and as such might it might be insufficiently ancient for this theory to be valid.
[22] There is also no evidence that any of the attested examples of local Ares cults in Anatolia, many of which are known from areas such as Caria, Cilicia, Isauria and Lycia, represented a juxtaposition of the Greek name and a preexisting cult of Iyarri, though some of them might have combined the Greek god with older elements derived from a variety of local deities, as originally proposed by Louis Robert.
[28] A temple of Iyarri existed in a city known as Ḫarrana or Ḫarranašši, as indicated by the document CTH 260, which states that king Arnuwanda I desposted tablets inscribed with oaths of officials from Kinnara there.
[3] Attested theophoric names invoking Iyarri, examples of which include Iyarra-muwa, Iyarra-piya, Iyarra-zalma and Iyarra-ziti, exclusively combine this theonym with elements from Anatolian languages, though Alfonso Archi notes this does not necessarily rule out an origin in another area, as linguistically Anatolian names invoking deities such as Šauška or Ḫepat are also known, and reflect the fact that these deities were integrated into local culture rather than their origin.
[31] However, no examples of the latter are known from later Greco-Roman sources, and while a connection between names with the element Iya- and Iyarri has been proposed, they might also be related to deities such as Iyaya or Iya (derived from Mesopotamian Ea) instead.