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Updated: June 14, 2025
Her opposition, however, is as powerless to stem Dibbarra's attack as was Marduk's grief at the onslaught on Babylon. Dibbarra's greed is insatiable. Ishum continues his address to him: O warrior Dibbarra, thou dost dispatch the just, Thou dost dispatch the unjust, Who sins against thee, thou dost dispatch, And the one who does not sin against thee thou dost dispatch.
If this conjecture is justified, the main purport at least of the Dibbarra legend becomes clear. It is a collection of war-songs recalling the Hebrew anthology, "Battles of Yahwe," in which the military exploits of the Hebrews were poetically set forth. The closing tablet of the Dibbarra legend is preserved, though only in part. It describes the appeasement of the dreadful war-god.
Of these it is purely accidental that Gibil, Dibbarra, Nusku, and Shala are not mentioned, for, except those that are foreign importations, they belong to Babylonia as much as to Assyria and fall within the periods of the Babylonian religion that have been treated of. Kadi is a foreign deity. There remains, as the only god peculiar to Assyria, the god Ashur.
It should be added that what little evidence there was for the conventional reading Dibbarra has now been dispelled, so that but for the desire to avoid useless additions to the nomenclature of the Babylonian deities, the form Gir-ra would have been introduced here, as for the present preferable.
The designation of the conqueror as the Akkadian gives him to a certain extent the character of a Messiah, who is to inaugurate an era of peace, and whose coming will appease the grim Dibbarra. It is by no means impossible that Hebrew and Christian conceptions of a general warfare which is to precede the golden age of peace are influenced by the Babylonian legend under consideration.
thus becomes clear. As the Hebrews were commanded, in order to secure the protection of Yahwe, to write his law On the doorposts of the house, so the Babylonians were instructed by their priests to hang tablets in their homes probably at the entrance on which Dibbarra was glorified.
A phrase in some way again indicative of Eabani's likeness to a deity. Eabani. Identical with our own word "harem." Perhaps "ensnarer." So in the "Dibbarra" legend. See p. 531 and Delitzsch, Handwörterbuch, p. 41. Sixth tablet, ll. 184, 185. See Jeremias' Izdubar-Nimrod, pp. 59, 60; Nikel, Herodot und die Keilschriftforschung, pp. 84-86. Alttest.
The lines remind one of the description in the Gilgamesh epic of the terror aroused by the deluge, and one might be tempted to combine Dibbarra's speech with the preceding words of Ishum, and interpret this part of the Dibbarra legend as another phase of the same nature myth, which enters as a factor in the narrative of the Deluge.
Of more direct religious import is a story recounted in a series comprising five tablets of the deeds of the war and plague-god whose name is provisionally read Dibbarra.
Where the cult of Dibbarra centered we do not know, but that he presided over a district that must have played a prominent part at some period of Babylonian history is shown by the elaborate legend of his deeds for which, as in the case of Gilgamesh and Etana, we are justified in assuming an historical background.
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