United States or Seychelles ? Vote for the TOP Country of the Week !
Evidently Dibbarra here is a mere personification of the dreadful demon of want that so often follows in the wake of a military destruction. Still there can be no doubt that at one time he was regarded as a real deity, and not merely a spirit or demon. Dibbarra is identified in the theological system of Babylonia with Nergal. The two former he calls the judges of mankind.
See the author's work on A Fragment of the Dibbarra Epic. Rassam Cylinder, col. lv. ll. 79 seq. Cylinder, ll. 44-53. Babyl. Chronicle, col. iii. l. 44. May also be read Sha-ush-ka. See above, pp. 13, 170. E.g., IIR. 58, no. 5, titles of Ea; IIR. 60, no. 2, titles of Nabu. E.g., IIR. 60, no. 1. E.g., IIIR. 66, lists of gods worshipped in various temples of Assyria and also of Babylonia.
The god plays a rôle in some of the ancient legends of Babylonia. Remains have been found of a kind of epic in which Dibbarra is the chief personage. In the historical texts he is once incidentally mentioned by Ashurbanabal, who in the course of his campaign against Babylonia describes how the corpses of those killed by Dibbarra, i.e., through hunger and want, filled the streets of the cities.
He is 'filled with wrath. Unfortunately, the fragment is too mutilated to permit us to ascertain what steps Ea takes against Dibbarra. Marduk is also mentioned in this connection. Under the circumstances, one can only conjecture that in the missing portions of this tablet, and perhaps also in two others, the wars preceding the advent of the Akkadian are recounted in poetic and semi-mythical form.
Dibbarra gives his consent to Ishum's plan: Go, Ishum, carry out the word thou hast spoken in accordance with thy desire. Ishum proceeds to do so. The mountain Khi-khi is the first to be attacked. Ishum directed his countenance to the mountain Khi-khi. The god Sibi, a warrior without rival, Stormed behind him. The warrior arrived at the mountain Khi-khi. He raised his hand, destroyed the mountain.
In a representation of the hero's flight on a seal cylinder, the disapproval of the act is indicated by the addition of two dogs in a crouching position, their gaze directed towards the bird. The dogs are a symbol of the solar-god Marduk. The Legend of Dibbarra.
The longest of these contains an address to Dibbarra by his faithful attendant Ishum, in which the power of the war-god is praised and some of his deeds recounted. In a net thou didst catch them, enclose them, and destroy them, O! Warrior Dibbara, Leaving the city, thou didst pass to the outside, Taking on the form of a lion, thou didst enter the palace.
If it be remembered that by far the smaller portion only of Ashurbanabal's library has been recovered, and that of the various literary collections that were gathered in the religious centers of the south, scarcely anything has as yet been found, it is certainly remarkable that we should be in possession of an elaborate tale of a demi-god, Etana, of an extensive legend recounting the deeds of the war and plague-god Dibbarra, and of two genuine storm myths, while the indications in Dr.
The metaphor of the war-god taking on the form of a lion confirms the identification of Dibbarra with Nergal, who is generally pictured as a lion. In the following lines the enemy who makes this attack on Babylon is introduced. He is designated as a 'governor, and Dibbarra is represented as giving him certain instructions to carry out.
Ishum continues his address to Dibbarra: The heart of the governor, intent upon taking vengeance on Babylon, was enraged, For capturing the possessions of the enemy, he sends out his army, Filled with enmity towards the people. Dibbarra is represented as addressing this governor: In the city whither I send thee, Thou shall fear no one, nor have compassion.
Word Of The Day