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Tag: Sepharvaim

Sippara, Pantibibla, Book Town

“It was as Kur(?)-nigin-gára, “the god who makes the palace (of the setting sun),” that the Sun-god of Larsa seems to have been known to his worshippers in pre-Semitic days.

But when the Accadian was superseded by the Semite, his special name was merged in the general title of Samsu or Samas, “the Sun.” He became the Baal of Larsa, who differed but little, save in the name by which he was addressed, from the other Baalim of Babylonia.

The fame of the Samas of Larsa, however, was obscured at an early period by that of the Samas of Sippara. Sippara in historical times was pre-eminently the city of the Sun-god. It was there that Ê-Bábara, the house of lustre,” the great temple of the Sun-god, had been erected in days to which tradition alone went back, and it was around its shrine that Semitic sun-worship in Babylonia was chiefly centred.

Sippara and its immediate neighbourhood had been the seat of early Semitic supremacy in Chaldea. It was, it is true, of pre-Semitic foundation; its primitive name Zimbir would show this, like the name of E-Bábara itself; and we know that Samas had once been worshipped within its walls under the Accadian title of Bábara or Birra.

But in these remote days Sippara was probably an insignificant town; at all events, the memory of later ages knew of Sippara only in connection with the empire of Sargon of Accad and the Semitic version of the story of the Deluge.

In the Old Testament, Sippara appears as a dual city–Sepharvaim, “the two Sipparas.” One of these has been discovered in the mounds of Abu-Habba by Mr. Hormuzd Rassam, who has brought from it a monument on which is carved a curious image of the divine solar disk.

The other has been found by Dr. Hayes Ward in the mounds of Anbar, an hour’s distance from Sufeirah and the Euphrates.

The fragment of a geographical tablet seems indeed to mention no less than four Sipparas–Sippara proper, Sippara of the desert, Sippara “the ancient,” and Sippara of the Sun-god; but since the historical texts know of two only–Sippara of Anunit and Sippara of Samas--it is best to regard the three first names as alike denoting the same place, Sippara of Anunit, the modern Anbar.

It must have been from this Sippara that the Euphrates received its title, “river of Sippara,” since Abu-Habba is seven miles distant from the present bed of the stream.

In the close neighborhood of this double Sippara, Sargon built or restored the city to which he gave a name, and from which the whole of northern Babylonia received its title of Accad. It is called Agadhé in the non-Semitic texts, Accad (Akkadu) in the Semitic; though whether the name is of Semitic or non-Semitic origin cannot at present be decided.

Sargon’s patronage of literature, and the celebrated library he founded in Accad, caused the district to be known as “the region of books.” A popular etymology afterwards connected the name of Sippara itself with sepher, “a book,” and the city accordingly appears in the fragments of Berossos as Pantibibla, or “Book-town.”

A.H. Sayce, Lectures on the Origin and Growth of Religion as Illustrated by the Religion of the Ancient Babylonians, 5th ed., London, 1898, pp. 167-70.

The Ten Lost Tribes

” … Shalmaneser died before Samaria was captured, and may have been assassinated. The next Assyrian monarch, Sargon II (722-705 B.C.), was not related to either of his two predecessors. He is referred to by Isaiah, and is the Arkeanos of Ptolemy. He was the Assyrian monarch who deported the “Lost Ten Tribes.”

“In the ninth year of Hoshea” (and the first of Sargon) “the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.”

In all, according to Sargon’s record, “27,290 people dwelling in the midst of it (Samaria) I carried off.”

They (the Israelites) left all the commandments of the Lord their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven (the stars), and served Baal.

And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the Lord, to provoke him to anger. Therefore the Lord was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only.

And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof….

And the men of Babylon made Succoth-benoth, and the men of Cuth (Cuthah) made Nergal, and the men of Hamath made Ashima, and the Avites made Nibhaz and Tartak, and the Sepharites burnt their children in fire to Adram-melech and Anam-melech, the gods of Sepharvaim.

A number of the new settlers were slain by lions, and the king of Assyria ordered that a Samaritan priest should be sent to “teach them the manner of the God of the land.” This man was evidently an orthodox Hebrew, for he taught them “how they should fear the Lord…. So they feared the Lord,” but also “served their own gods … their graven images.”

There is no evidence to suggest that the “Ten Lost Tribes,” “regarding whom so many nonsensical theories have been formed,” were not ultimately absorbed by the peoples among whom they settled between Mesopotamia and the Median Highlands.

The various sections must have soon lost touch with one another. They were not united like the Jews (the people of Judah), who were transported to Babylonia a century and a half later, by a common religious bond, for although a few remained faithful to Abraham’s God, the majority of the Israelites worshipped either the Baal or the Queen of Heaven.”

Donald A. Mackenzie, Myths of Babylonia and Assyria, 1915, pp. 455-6.

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