“Dagon, alluded to in the Scriptures, was, like Oannes, a fish-god. Besides being worshipped in Erech and its neighbourhood, he was adored in Palestine and on occasion among the Hebrews themselves. But it was in the extreme south of Palestine that his worship attained its chief importance.
He had temples at Ashdod and Gaza, and perhaps his worship travelled westward along with that of Ishtar. Both were worshipped at Erech, and where the cult of the one penetrated it is likely that there would be found the rites of the other.
Dagon his name; sea-monster, upward man
And downward fish,
as Milton expresses it, affords one of the most dramatic instances in the Old Testament of the downfall of a usurping idol.
“And the Philistines took the ark of God, and brought it from Eben-ezer unto Ashdod.
“When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon.
“And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of the Lord. And they took Dagon, and set him in his place again.
“And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the Lord ; and the head of Dagon and both the palms of his hands were cut off upon the threshold ; only the stump of Dagon was left to him.
“Therefore neither the priests of Dagon, nor any that come into Dagon’s house, tread on the threshold of Dagon in Ashdod unto this day.
“But the hand of the Lord was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods (ed. note: hemorrhoids), even Ashdod and the coasts thereof.
“And when the men of Ashdod saw that it was so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us and upon Dagon our god.”
Thus in the Bible story only the ‘stump’ or fish’s tail of Dagon was left to him.
In some of the Ninevite sculptures of this deity, the head of the fish forms a kind of mitre on the head of the man, while the body of the fish appears as a cloak or cape over his shoulders and back.
This is a sure sign to the mythological student that a god so adorned is in process of quitting the animal for the human form.”
Lewis Spence, Myths and Legends of Babylonia and Assyria, 1917, pp. 151-2.