Vietnam or Thailand ? Vote for the TOP Country of the Week !
Updated: September 14, 2025
In the case of the Dibbarra legend, the closing portion was selected, which emphasized the necessity of keeping the deeds of Dibbarra and the greatness of his power in mind. Like the Gilgamesh epic, so the Dibbarra legend was to be taught by the father to his son. The scribes were enjoined to teach the story to the people.
For further specimens of Babylonian war-songs, see Hommel, ib. pp. 180-190, all dealing with the memorable Hammurabi period. K. 1282, Harper, ib., pp. 432 seq., and King's fragment, Zeitschrift für Assyriologie, xl. 60, 61. The gods of vegetation are mentioned. I.e., give wisdom to the one who honors me. Text 'Dibbarra. See above, p. 114. As Mr. See above, p. 269. Deut. vi. 9. See p. 483.
He bases this opinion upon the passage in the Dibbarra legend where the serpent, appealing to Shamash, extols the sun-god's power by declaring that even Zu could not escape the net of Shamash. There are, however, grave objections to this view. In the first place, the passage in question occurs in a defective part of the text, and Harper himself is not certain of the restoration that he proposes.
In fact, the legend of Dibbarra is naught but a poetic and semi-mythical disguise for severe conflicts waged against certain Babylonian cities by some rival power that had its seat likewise in the Euphrates Valley. Of the five tablets, but four fragments have as yet been found in such a condition as to be utilized.
The British Museum contains two specimens of tablets on which a portion of the Dibbarra legend is inscribed, and which are pierced with holes in a manner as to leave no doubt that the tablets were intended to be hung up in houses with a view of securing protection from Dibbarra and his associates. The reference in the closing lines of the story: The house where this tablet is set up,
For the Assyrian pantheon, we may place Nin-gal and most of the consorts of the gods among the minor gods, and also such deities as Ka-di, Khani, Gaga, Dibbarra, Sherua, and Azag-sir, who are merely incidentally referred to.
Of these, the first two are directly identified with Nergal in the systematized pantheon , while Ishum is closely associated with Nergal, or appears as the attendant of Dibbarra . These gods, symbolizing violent destruction through war and fire, are evidently related to the Nergal of the upper world, to Nergal, the solar deity; but in the later stages of the religion, the Nergal of the lower world almost completely sets aside the earlier conception.
The era of peace and prosperity is thus inaugurated, and the legend closes with solemn assurances from Dibbarra that he will bless and protect those who properly honor him. He who glorifies my name will rule the world. Who proclaims the glory of my power Will be without a rival. To kings and nobles his words will be pleasing. The writer who preserves them will escape from the grasp of the enemy.
The continuation of the narrative is lost, all but a small fragment, which tells of the destruction of a city otherwise unknown called Inmarmaru. At the instigation of Dibbarra, Ishum enters this city and destroys it. The outrages committed are described at some length. Ea, the god of humanity, hears of the havoc wrought.
With the tendency so characteristic of the Babylonian religion for great gods to absorb the rôles of minor ones, Nergal became the god of war par excellence, while Dibbarra, Ishum, and Sibi were chiefly viewed as powers responsible for such forms of violence as pestilence and distress.
Word Of The Day
Others Looking