A possible late reference to him occurs in a Neo-Assyrian text listing deities worshiped in Arbela, though this attestation remains uncertain and might be a scribal mistake.
[1] According to Piotr Taracha [de], it most likely originated in a language he refers to as a "central Anatolian substrate", similar to the names of Ḫariḫari, Ḫigiša, Nipaš, Parka, Tuḫtuḫani and possibly Anna.
[3] The explanation of the name as a derivative of a term referring to a rock or a stone has also been accepted by Franca Pecchioli Daddi, who speculatively classified Pirwa among mountain deities.
[4] In offering lists Pirwa typically appears alongside other deities associated with Kanesh by the Hittites, such as Aškašepa, Maliya, Ḫašamili, Ḫaššušara[6] and Kamrušepa.
[6] They also appear together in a fragment of a myth of either Hittite or Luwian origin, and it has been suggested Ḫaššušara was Pirwa's parhedra [de] (partner).
[10] In a ritual focused on the Luwian weather god, Tarḫunz, which was meant to secure the prosperity of a vineyard, Pirwa is paired with Aškašepa instead.
[17][18][2] Pecchioli Daddi's proposal relies on the fact that the Old Assyrian texts from Kanesh mention many people bearing theophoric names invoking Pirwa, including members of the local royal family.
[20] Since few, if any, ritual text from the same period mention him, most likely the geographic extent of his cult remained limited before the rise of the Hittite Empire, when it apparently spread to Hattusa and diffused over a larger area.
[21] Birua (dBi-ru-ú-a) attested in a Neo-Assyrian tākultu text from the reign of Ashurbanipal as one of the deities worshiped in the temple of Ishtar of Arbela[22] might be identical with Pirwa, possibly introduced to Assyria at some point through a horse trading network.