They do not play an active role in known myths of Hurrian origin, though allusions to a conflict involving them have been identified in texts dealing with other deities.

[11] However, in an offering list from Mari the theonym Nanni might be a variant of Nanaya instead,[12] though identification with the mountain god is supported by Jean-Marie Durand.

[14] Seals and reliefs showing an armed weather god straddling two mountains, multiple examples of which are known from Syria and Anatolia, are usually presumed to depict Namni and Ḫazzi.

[15] In ritual texts, Namni and Ḫazzi appear as members of the circle of deities associated with Teššub and his wife Ḫepat.

[16] In offering lists, they typically follow Šeri and Ḫurri, two bulls also counted among the members of the weather god’s entourage.

[16] During the ḫišuwa [de] festival, they received offerings referred to as keldi and ambašši in the temple of the weather god Manuzzi.

[6] According to Daniel E. Fleming, the deities attested in it should be considered separate from the local pantheon, and were only celebrated due to their role in the religion of the Hittite Empire, which controlled the city at the time.

[28] While Ugaritic scribes were apparently aware of the pairing of Namni and Ḫazzi, it is only referenced once in Ugaritic literature, specifically in a passage from the Epic of Kirta in which the children of the eponymous king lament his fate, which might indicate the tradition of associating the mountains with each other originated further inland, rather than on the Mediterranean coast, where only the veneration of Saphon (Ḫazzi) is well attested.