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Pazuzu

In ancient Mesopotamian religion, Pazuzu is a personification of the southwestern wind, and held kingship over the lilu wind demons.

As an apotropaic entity, he is considered as both a destructive and dangerous wind, but also as a repellant to other demons, one who safeguards the home from their influence. In particular he protects pregnant women and mothers, whom he could defend from the machinations of the demoness Lamashtu, his rival. He is invoked in ritual and representations of him are used as defence charms.

Hanpu is his father. He has connections to other wind deities such as Lamashtu and the Lilû demons, other protective demons, and the foreign Egyptian dwarf deity Bes.

Function
Pazuzu has two chief aspects. Firstly as a demon of the home, as a domestic spirit, and secondly as the wandering wind demon, traversing the mountains, where he presents a more wild character.

Pazuzu as domestic protector deity
There is a well documented use of Pazuzu in Mesopotamian white magic. His inhuman and grotesque form can be inferred to have been used to frighten away unwanted guests, as well as prevent his wind-demon subjects from entering the home and wreaking havoc. His role in ritual and magic is documented on inscriptions on the backs of his statues, or in ritual texts. Spells, incantations, and special artifacts were used to gain the favour and protection of the demon, such artifacts being placed in and around the home, or worn on the person to achieve the desired effect.

Protective objects
Large numbers of Pazuzu heads have been discovered, made from a variety of materials, chiefly terracotta, but also bronze, iron, gold, glass, and bone. These heads often feature holes or loops at the top, allowing them to be worn on necklaces by pregnant women in order to protect the baby from evil forces. Occasionally the heads would be attached to cylinder seals or worn as brooches as well. Some of these heads have been found in graves.

Carved amulets are common. Ritual texts from Uruk state that a woman could be given a bronze necklace or amulet of Pazuzu in order to protect her from miscarrying via the interference of Lamashtu. Some are rectangular, showing Pazuzu in either standing or crouching pose. Larger amulets made from stone could be hung on the wall to protect the room or an entrance. One of this type of amulet that was found inside a home in the Neo-Assyrian town of Dur-Katlimmu was lying on the floor of the main reception room and was thought to have been hung on the wall facing the entryway.

Given the number of artifacts uncovered, it can be inferred that Pazuzu enjoyed great popularity, and based upon the uniformity of the heads, amulets, and statues, it has even been speculated that such representations of the demon-god were mass-produced.

Ritual texts
Relating to the representations of Pazuzu, text inscriptions on the backs of representations or on tablets would invoke or otherwise mention Pazuzu.

A ritual text from Assyria prescribes a Pazuzu head as a way to banish sickness. Similarly, a ritual incantation against Lamastu from the Late Babylonian Period directs the reader to make a Pazuzu necklace and hang it around the afflicted person's neck.

In the bilingual (Sumerian and Akkadian) version of the Compendia, Pazuzu identifies himself:

"I am Pazuzu, son of Ḫanbu, king of the evil lilû-demons. I was enraged (in violent motion) against the strong mountains and ascended them."

Another text also narrated by him describes Pazuzu encountering other lilû demons in his travels, and breaking their wings, therefore preventing them from inflicting harm. "I ascended a mighty mountain that shook, and the (evil) winds I encountered there were heading West; One by one I broke their wings." In another text he is perceived as more malicious, as the narrator addresses him as "Agony of Mankind", "Suffering of Mankind", "Disease of Mankind", and chants telling the demon to not enter the home.

Iconography
According to Eckart Frahm's study, the appearance of Pazuzu has remained fairly uniform throughout his history. Pazuzu is depicted as a combination of diverse animal and human parts. His body of canine form, though scaled not furred, with birds' talons for feet, two pairs of wings, a scorpion's tail and a serpentine penis. He holds his right hand up and his left hand down. His face is striking, with gazelle horns, human ears, a doglike muzzle, bulging eyes, and wrinkles on the cheeks.

Parents and siblings
His father is Hanpu, "The staggering one" or "The perverted one".

Wind demons
Lilû (wind) demons are the class to which Pazuzu and his subjects belong.

There is a connection to the earlier Babylonian personifications of The Four Winds. These beings, as depicted on several cylinder seals, have wings, and each represents a different wind direction; South, East, West, and North. Franz Wiggermann calls attention to the crooked positioning of the masculine West Wind in seals, as similar to posture in Pazuzu's iconography. More connections appear in later seals, as this same bent-over figure takes on talons and a scorpion's tail. The main difference in their depictions is the head, thus Wiggerman concludes that it is Pazuzu's body and not his head that denotes him as a wind demon. Another scholar, Scott Noegel, asserts that Pazuzu's possession of four wings links to the term kippatu, meaning "circle, loop, circumference, and totality", suggesting his control over all cardinal directions of wind inherited from his predecessors.

Lamastu
The baby-snatching Lamastu was attested as both a subject of and an antagonist of Pazuzu. It is theorized that Pazuzu could have been created specifically as a counter to her. Initially she existed as an independent demoness, with no distinct connection to other demons. Then in the Late Bronze Age she took on the lilû demon classification, thus Pazuzu was introduced as a way to chase her from the home and back into the underworld. It does also seem to be that Pazuzu's first appearances and Lamastu's reassigning as a lilû both originate from the same time and place, the Middle Assyrian Empire, but this could be a coincidence.

On one Lamastu amulet, a scene shows Pazuzu chasing the demoness away from her victim, while another displays him destroying it.

On a Neo-Assyrian bronze plaque, Pazuzu's head is perched above the top of the plaque, and a smaller version of him in the scene is chasing Lamastu away down a river. Other protective spirits also appear in the plaque, including apkallu and other animal-headed demons, there to protect the person who is lying down on a bed.

Bes
Some scholars believe that Egyptian demon Bes is a counterpart of Pazuzu. Both are known to be protector demons in the home. They have iconographic links: both having lion parts, wings, a distinctly long phallus, and similar facial features. There are noted similarities between the positioning of the two on protective amulets as well. Another close connection is their association with the protection of pregnant women and mothers.

There is evidence that the two were in each other's cultural spheres. A possible Pazuzu figure was found in Egypt, as well as Bes amulets uncovered in sites in Iran. In a seventh century era fort in Nimrud, five Pazuzu heads were found near a Bes amulet.

One theory posits a connection in their names - that Bes, like Pazuzu, could have been derived from the king name Bazi - although Pazuzu's name has not yet been proven to have originated from Bazi, nor, it is speculated, has Bes's name been proven to be of foreign origin.

Other protective demons
On some amulets, Pazuzu appears alongside Ugallu and Lulal, protective deities who were thought to solely benefit mankind thus their presences here may be apotropaic, or deployed to minimise Pazuzu's maleficent aspect. Their common positioning on the back of the amulet out of sight of the viewer could suggest the latter. They have also been present on the back of half-relief Pazuzu heads, again out of sight.

Mythology
Pazuzu is the god of the southwestern wind and is associated with the plague. Pazuzu was invoked in apotropaic amulets, which combat the powers of his rival, the malicious goddess Lamashtu, who was believed to cause harm to mother and child during childbirth. Although Pazuzu is considered an evil spirit, he was called upon to ward off other malicious spirits. He would protect humans against any variety of misfortune or plague.

History
According to Wiggermann, the Pazuzu figure suddenly appeared in the Early Iron Age. His first visual depictions are not attested until the 8th century BC with the first finds being in the tombs of Nimrud, and his first appearances in texts trace to the 7th century BC. The majority of his representations were found in the 7th and 6th centuries BCE, with the most recent finds dating back to the time of the Seleucid Empire.

There are several theories for his precise origin, but none have been definitively proven.

Name
One speculation for the origin of the name of Pazuzu connects to Bazi, as named in the Tell Leilan version of the Sumerian King List, who was a king of Mari. The name is followed by that of the succeeding king, Zizi. Bazi's name is preceded by Anbu, his father, who was suspected to have inspired the god Anbu, which later conflated into Hanbu, Pazuzu's father. The theory goes that, given the connection between Anbu and Hanbu, it could be that the name Pazuzu is a construction of the following kings names: Ba-zi-Zi-zi.

Like Pazuzu, Humbaba was used as a protector deity, with depictions of his frightening head being used to ward off evil. It could therefore be speculated that the Pazuzu heads replaced those of Humbaba. Humbaba fell from favour in the Late Bronze Age, shortly before Pazuzu emerged, although the two do not share any great iconographic connection, making it unlikely that Pazuzu could have evolved from the earlier deity.

Another speculation is that rather than Bes and Pazuzu having a common origin point, Pazuzu was an offshoot of Bes.

In popular culture
Pazuzu is most famous in western popular culture, due to the 1971 novel The Exorcist and its 1973 film adaptation The Exorcist. In both instances, Pazuzu is the evil spirit that possesses the young girl Regan MacNeil.

In Futurama, Professor Farnsworth names a gargoyle that he brings to life "Pazuzu". The character makes several appearances in the series, beginning with the fourth-season episode "Teenage Mutant Leela’s Hurdles".

title: Pazuzu


text:
Hanbi

In Sumerian and Akkadian mythology (and Mesopotamian mythology in general) Hanbi or Hanpa (more commonly known in western text) was the lord of evil, lord of all evil forces (udug) and the father of Pazuzu. He was a member of the udug. The udug (Sumerian: 𒌜), later known in Akkadian as the utukku, were an ambiguous class of demons from ancient Mesopotamian mythology. They were different from the dingir (Anu-nna-Ki and Igigi) and they were generally malicious, even if a member of demons (Pazuzu) was willing to clash both with other demons and with the gods, even if he is described as a presence hostile to humans. The word is generally ambiguous and is sometimes used to refer to demons as a whole rather than a specific kind of demon. No visual representations of the udug have yet been identified, but descriptions of it ascribe to it features often given to other ancient Mesopotamian demons: a dark shadow, absence of light surrounding it, poison, and a deafening voice. The surviving ancient Mesopotamian texts giving instructions for exorcizing the evil udug are known as the Udug Hul texts. These texts emphasize the evil udug's role in causing disease and the exorcist's role in curing the disease. Aside from his relationship with Pazuzu, very little is known of this figure.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Hanbi


text:
Talk:Provinces of the Philippines

Filipino words
Per Wikipedia convention (more specifically the English Wikipedia), Filipino words should not be interspersed in the article except when absolutely necessary for explanation of specific issues. Wikipedia is not for language learning. Per that convention, Filipino words appended to English titles in the article are removed. --Gerald Farinas (talk) 20:33, 12 January 2008 (UTC)magulo

Capitalization and hyphenation

 * 1) Is it "A province is administered by a governor" or "A province is administered by a Governor"? I think that unless it is used as a title (i.e., Governor Juan de la Cruz), it should be in small letters.
 * 2) Also, the correct form is hyphenated for "vice-governor", right?

—seav 06:31 19 Jun 2003 (UTC)

 * That's my understanding.
 * The original form in England has been hyphenatd, but the American form -- considered very correct by Americans -- is not. I don't know the tradition of English in the Philippines, but if what you learned at school officially is more British-like, hyphenate it.
 * --Menchi 06:43 19 Jun 2003 (UTC)

 * English in the Philippines is almost exclusively American in form (the Philippines having been under American rule for almost 50 years). That's why I find it strange since, personally, I consider the hyphenated form to be correct. Anyway, I've researched some more and I find out that the form used in the Local Government Code of the Philippines (1991), Book III is the hyphenated one. —seav 07:29 19 Jun 2003 (UTC)

 * Because "vice-governor" is not listed in most dictionaries, I compared "vice-president" of American and British dictionaries when I answered you. But now when I inspect more closely, the American dictionary (Merriam-Wesbter) also has some hyphenated words, usually more uncommon ones: vice-chancellor, vice-consul, vice-regent. And even have no space for one very anicent word, "viceroy". OED hyphens all, except the likes of "viceroy".
 * I googled some Filipino websites and found some newspapers don't hyphenates and some universities do. And a government webpage that doesn't. Since this particular spelling isn't formalized, I suppose you're free to choose your own!
 * And apparently, Canadian online newspaper, even within the large Globe and Mail, the use is erratic too, but usually hyphenated. --Menchi 08:31 19 Jun 2003 (UTC)

To do
Some questions are unanswered:
 * What is the role of the provincial capital? There are some provinces where the seat of government is located somewhere other than the capital.
 * How does Metro Manila work if it's not divided into provinces and has no governor?
 * How about those chartered cities that act independently of provinces? The article doesn't mention them.
 * History of the provinces... When were they drawn up, and how did they get to their current status?
 * How is it determined what region they belong to? And what difference does it make?

TheCoffee 4 July 2005 07:55 (UTC)

 * Hmmm, though questions. For the fifth, the President under the 1987 constitution has general administration over the local government units. See the preamble of Arroyo's E.O. 36:

 * WHEREAS, Article X, Section 4 of the Constitution provides that the President shall exercise general supervision over local governments;

 * WHEREAS, the administrative regions were established to promote efficiency in the Government accelerate social and economic development and improve public services;

 * But regions, when they were first introduced (mid 1900s I think) were traditionally aligned to ethnolinguistic groups, 12 in all: I - Ilocano, IV -Tagalog, V - Bicolano, VI - Ilonggo, VII - Cebuano, VIII - Waray, etc. Then NCR was formed, then CAR and ARMM, etc.

 * --seav 4 July 2005 16:15 (UTC)

FLCfailed
Just a note to say that this article failed to make it as a featured list mostly for failing to show references under a clear reference section. Please see the link above to the discussion of its candidacy. Not too much work is needed to make this featured, jguk 09:20, 10 December 2005 (UTC)

Ambiguous Provincial Names
Hi Filipinos and everybody else who is her

Move new provinces in Lead?
I think we should move the "On xxx, yyy was declared a province by..." to a "Recent changes/additions" section instead of having them in the lead section of the list. Shrumster 09:06, 12 July 2007 (UTC)

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Bukidnon del Sur
The then 3rd District Representative (now Senator) Juan Miguel Zubiri proposed the creation of Bukidnon del Sur from the present province of Bukidnon through House Bill 3312 (An Act Creating the Proposed Province of Bukidnon del Sur). I think it should be included in the Formally proposed provinces section of this article. Kleomarlo (talk) 04:36, 28 October 2008 (UTC)

Dinagat Islands
Can someone re-add the province to the map? – HTD  ( ITN: Where no updates but is stickied happens. ) 06:37, 24 April 2011 (UTC)

Invisible peso symbol
In my browser, I am seeing a box instead of a symbol.

The article could use an older symbol; otherwise it should show one of the language notice templates that tells you how to fix the box problem.

Varlaam (talk) 18:37, 25 April 2012 (UTC)
 * The article on the peso itself has the same issue, namely a box symbol and no notice telling you what to do about it. Varlaam (talk)

Most of the history section is a laundry list
I deleted most of the history section because it is just a long list of relatively minor adjustments to Philippine law that are not notable in my opinion (See Notability). For instance, this his article does not need 29+ mentions that the "Provisions of the Provincial Government Act extended to..." the various provinces. In what way are all these acts and dates notable? The data might be used in individual province's articles but not here. User:P199 reverted my changes because "concise history is useful and much of this info is not elsewhere". However, "useful" is not 'notable". Most importantly this is not a concise history.  It is neither a history suitable for an encyclopedia (written in prose with suitable third-party sources with appropriate explanation of the meaning and significance of each notable event) nor is it concise (much is repeated with only a chance of the province}.  Further, the fact that this information is not elsewhere does not argue in favor of it being here.  Why is it notable enough for this specific article?  The information should rather be in an article about the Provincial Government Act or about the individual provinces.  In short, I think that this section violates WP:Laundry_list.  Quote

"For example, in a crime article about a theft from an art gallery, there is no need to itemize every painting or item missing, with size, color and provenance background, even if posted on a crime-events website which repeated details from police reports or an art-gallery press release. Instead, the information should be summarized, by type, counts, artists, and value (etc.)... In general, facts within an article should cross-connect to notable aspects of the topic, rather than be presented as a 'laundry list' of items with little specific impact on the overall topic."

The history section should be a discussion and not a laundry list of dates and minor events. --Iloilo Wanderer (talk) 14:35, 6 August 2013 (UTC)

 * I agree with you in principle and I certainly favor a good rewrite. But in an article on the provinces of the Philippines, the dates of creation and major adjustments is pertinent (notability applies to topics, not content; furthermore WP:Laundry_list is an opinion, not WP policy). I also agree that this info should also be at the individual province's articles, but in many cases it is not. So instead of just removing everything and not adding it to the individual articles, it is better to first add the info to individual articles and then rewrite this one. -- P 1 9 9 ✉ 15:15, 6 August 2013 (UTC)

 * The laundry list is of poor quality, I prefer a laundry list to nothing. The current list isn't very descriptive (For an example from the beginning What is the "The Provincial Government Act"? What does it mean to extend its provisions somewhere?), however it does have pertinent info. The creation of new provinces, for example, is, I feel, 'notable'.
 * Given that we all agree it should be summarised, would it be worth splitting that list off into a subarticle, say History of the Philippine Provinces/History of the Provinces of the Philippines/Timeline of the Philippine provinces, and replacing it with a much more concise overview here? (If anyone wants to take on such a task.) CMD (talk) 15:46, 6 August 2013 (UTC)

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Proposed provinces
New provinces are proposed all the time in Congress. What's our standard for inclusion? Howard the Duck (talk) 04:39, 14 July 2018 (UTC)

WRONG
Cities and municipalities Main articles: Cities of the Philippines and Municipalities of the Philippines Those classified as either "highly urbanized" or "independent component" cities are independent from the province, as provided for in Section 29 of the Local Government Code of 1991.[2] Although such a city is a self-governing second-level entity, in many cases it is often presented as part of the province in which it is geographically located, or in the case of Zamboanga City, the province it last formed part the congressional representation of.

Zamboanga City never became part of Zamboanga del Sur. The Whole of Zamboanga was once the City of Zamboanga but later on, the De Facto Zaaaamboanga City were only the Terriories of the 7 Pueblos namely: Pueblo de Zamboanga, Pueblo de Tetuan, Pueblo de las Mercedes, Pueblo de Manicahan, Pueblo de Sta. Maria, Pueblo de Vitali, and Pueblo de Ayala, and other Minor Pueblos hat formed the present-day Zamboanga City that became the Capital of Zaamboanga Province.

When Zamboanga City became an Independent City, it became independent from the MOTTHER Zamboannga Province. Later on, Zamboanga Province was divided into two Provinces. In other words, Zamboanga City existence predates the existence of Zamboanga del Norte & Zamboanga del Sur, including the newly created Province of Zamboanga Sibugay.

Anyhow, looking back history, the actual TERRITORY of the former KINGDOM OF NAUAN, were only the today's political Entities: Zamboanga City, Zamboanga Sibugay until the so called "PUNTA FLECHA" and "PUNTA GORDA". — Preceding unsigned comment added by 37.131.50.252 (talk) 08:54, 6 November 2020 (UTC)

 * Reading comprehension: Zamboanga City, before it got its own district in Congress, was included in Zamboanga del Sur's lone district until 1972. It doesn't mean Zamboanga City was a part of Zamboanga del Sur. Congressional representation =/ being a part of an LGU politically. Howard the Duck (talk) 13:48, 6 November 2020 (UTC)

About indicating its Largest City/Municipality/LGU in every province.
In the article "Provinces of the Philippines", aside from its provincial capital, its largest LGU like largest city/municipality/LGU must be indicated to determine what is the province's larget city or municipality. For example, For example: In Davao del Sur, its provincial capital is Digos City while its largest city is Davao City. 49.146.25.25 (talk) 08:28, 12 October 2022 (UTC)

 * Why must it? It doesn't say much about the provinces. Digos and Davao for example are part of the same metropolitan area, showing them as separate with no context would be somewhat misleading to the casual reader. CMD (talk) 09:03, 12 October 2022 (UTC)
 * How about Bukidnon? Its capital is Malaybalay City while its largest city is Valencia City. And also Cebu, its capital and largest city is Cebu City. 49.146.25.25 (talk) 09:48, 12 October 2022 (UTC)
 * This is so arbitrary. Could you please give a more valid reason as to why we should add these? — hueman1 ( talk •  contributions ) 09:54, 12 October 2022 (UTC)
 * Please look at any articles for the Provinces of the Philippines like Bukidnon, Sarangani, etc. As you could see, there is its capital and its largest city so that you can know it. 49.146.25.25 (talk) 09:59, 12 October 2022 (UTC)
 * Okay, and then? Why should we add it to the table? — hueman1 ( talk •  contributions ) 10:04, 12 October 2022 (UTC)
 * To show it and identify its largest city. 49.146.25.25 (talk) 10:31, 12 October 2022 (UTC)
 * We could put a lot of things into the table, so we need to be selective. A column which often partially duplicates an existing column is a big ask on this limited space. CMD (talk) 11:10, 12 October 2022 (UTC)
 * Why limited space? There's still enough space for that. 49.146.25.25 (talk) 11:51, 13 October 2022 (UTC)
 * Screen width? Even with infinite space, every item you put on a list pulls attention away from other items, so the longer the list the less impactful its contents are. CMD (talk) 14:07, 13 October 2022 (UTC)

About indicating its Largest City/Municipality/LGU in every Provinces of the Philippines.
User talk:HueMan1, in the article Provinces of the Philippines, why do you revert all of my edits? There is nothing wrong with it. I just identify the largest city in every province. For example, in Davao del Sur, Digos is the capital and the largest city is Davao City and also in Bukidnon, Malaybalay is the capital while Valencia is the largest city. I hope you understand that one. Thank you! 🙂. 180.194.54.28 (talk) 23:45, 4 November 2022 (UTC)

 * Please see the above section. CMD (talk) 00:16, 5 November 2022 (UTC)

About indicating its largest city/municipality in every Philippine province which is similar to List of states and territories of the United States.
Why do you always revert my edits about adding largest city/municipality in every Philippine province? There's nothing wrong with it. I just do this so that it would be similar to List of states and territories of the United States, which also has capital and largest city in every state list. 49.146.22.36 (talk) 05:24, 4 March 2023 (UTC)

 * Please stop creating new sections for the same topic. CMD (talk) 08:43, 4 March 2023 (UTC)
 * FWIW, I'd prefer showing the largest LGU, than a total number of LGUs. Howard the Duck (talk) 23:16, 5 March 2023 (UTC)
 * By population or by area? As an aside, the table exceeds V2022's width, so something should be removed. I'd suggest density, as it's entirely redundant to the two preceding columns. CMD (talk) 01:20, 6 March 2023 (UTC)
 * In the rest of the world, "largest city" means "largest city by population", but this is the Philippines and we see things such as "Davao City is the largest city" although it isn't in the general definition.... so yes, it's by population. The table has too many columns which are irrelevant, IMO. Howard the Duck (talk) 20:02, 18 March 2023 (UTC)

title: Talk:Provinces of the Philippines


text:
Rabisu

In Akkadian mythology the Rabisu ("the lurker"; Sumerian Maškim, "deputy, attorney" ), or possibly Rabasa, are vampiric spirits, daimons, or demons. The Rabisu are associated in mythology with the Curse of Akkad. A consistent translation of "Rabisu" is “Lingerers”. The Rabisu, whether intending malicious actions or not, linger around those who have been found wayward or to be rewarded by the deity Enlil.

History of Scholarship
The reason some people may feel as though Rabisu (Akkadian) or Robes (Hebrew) is an evil spirit or evil demon can be attributed to a series of books published in 1903-1904. Assyriologist Reginald Campbell Thompson published the seventeenth volume of Cuneiform Texts from Babylonian Tablets and a two-volume series Devils and Evil Spirits of Babylonia. In both of these works, the Rabisu is denoted as an evil spirit. However, this caused substantive debate and is still contested by scholars today. In 1903, the claim that the Rabisu was an evil demon spirit was contested by Hans Duhm in Die bösen Geister im Alten Testament in which he, along with Assyriologist Charles-Francois Jean were able to compare Hebrew texts to Akkadian demonology to attest that the Rabisu was not a predatory being. In this literature, despite the assertion that the Rabisu was not evil, the entity was still referred to as a "demon" in some classifications. Some have stuck to this notion without question. However, Duhm’s assertion has been challenged from multiple angles. Others who interpreted the Hebrew Bible also reached a separate conclusion that Robes ("demon" in Hebrew) is not the same entity or in some cases not even the same religion as the spirit of the Rabisu (Akkadian Demon).

One of the main reasons people often mistake the Rabisu to be intrinsically evil is because of modern connotations of the word "demon". In ancient theology, a daimon had both an intrinsically evil and intrinsically good dichotomy. In vernacular usage, "demon" is often assumed to be evil or malicious. However this is a linguistic artifact. It is also understood by modern translation that Rabisu did not act without divine authority. That is, unless Enlil and his heavenly counsel specifically told or commanded the Rabisu to do something, they would not. Rather, they remained neutral spirits existing between the planes of heaven and earth.

Rabisu in the Bible
The book The Religion of Babylonia and Assyria by Theophilus Pinches describes the Rabisu as being "the seizer" which is "regarded as a spirit which lay in wait to pounce upon his prey".

read:

The Lord said to Cain, “Why are you angry, and why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it.”

The New American Bible translates this as

"So the LORD said to Cain: "Why are you so resentful and crestfallen? If you do well, you can hold up your head; but if not, sin is a demon lurking at the door: his urge is toward you, yet you can be his master.""

and adds as a footnote: "Demon lurking: in Hebrew, robes, literally "croucher," is used here, like the similar Akkadian term rabisu, to designate a certain kind of evil spirit."

It is possible that this displays a continued tradition in the emerging culture of the Hebrews.

Rabisu is listed in the rituals of Šurpu which have to do with burning, such as the symbolic burning of witches. The Shurpu ritual allows the banishment of Rabisu described as "a demon that springs unawares on its victims".

Nature of the Rabisu
The spirit identified by the Akkadians as “Rabisu” is not an inherently evil spirit. Despite the Hebrew Bible referring to demons as evil by nature, the demonology expressed by the Akkadians suggests that Rabisu, rather than being an entity of evil, was an entity with no particular moral implications. Rather, the Rabisu was a spirit sent out to correct the transgressions committed by humans. “In Gen 4:7, Robes, which is routinely thought to denote a demon [in which] Akkadian texts indicate that the rabisu is a neutral being that is nothing other than a current of wind dispatched by the deities to perform certain duties” When one refers to the spirit of the Rabisu as an evil emtity (Evil Rabisu) it may be better interpreted as reference to malicious action performed by the Rabisu in response to the wayward actions of an afflicted human. That is, the malicious event does not reflect the Rabisu spirit as a whole.

The Sumerian and Akkadian deity, Enlil, a major god of the earth, sky, atmosphere and storms is the sender of the “windy beings” known as Rabisu. The Rabisu, rather than acting as predatory demons with their own malicious will, were more like links between the divine beings of Heaven and the Earth. In mythology, Enlil sent the spirit of the Rabisu as a sort of messenger. Whether the message entailed good or bad things for the receiver was not a reflection upon the Rabisu but rather the consequence of human actions, which themselves were of different moral character

The Curse of Agade
The myth of the Curse of Akkad can now be understood with this context. The Curse of Akkad, or more correctly The Curse of Agade, is a story told by Sumerians during the Third Dynasty of Ur (2047-1750BCE) about the Akkadian king Naram-Sin who was the grandson and successor of Sargon the Great. Sometimes the Curse of Agade is described as Naram-Sin’s fight with Enlil. Naram-Sin had grown discontent with himself and blamed the gods for not providing relief from his sorrows. Naram-Sin took up arms against Enlil who, in turn, sent the Rabisu to correct Naram-Sin’s transgressions. The story of the Curse of Agade ends with the complete destruction of the city of Akkad, Enlil triumphing over the earthly human domain.

Similarity to a Myth of Ubar
The story of the Curse of Agade is similar to a myth of the "lost city" of Ubar, sometimes referred to as "Atlantis of the Sands," located farther to the south in southeastern Oman. The Rabisu were noted to operate as a flock or unit, as opposed to individual spirits. It was believed that Enlil would send “flocks" of Rabisu in the form of storms of wind, sometimes carrying dust or sand storms. In one tablet from the Akkadian Empire, the author records that “A disfavorable storm arose against the land. It disturbed the people of the upper and lower territory… the awful storm, the (great) storm, that will neither be returned to the steppe-land, nor look back… Cities offer no protection, for such beings borne on the wind are able to penetrate the urban landscape. They pursue people. They invade dwellings and buildings.” This story is nearly identical to a myth that refers to Ubar in which the gods, having grown angry with the residents of Ubar, struck it down in a great storm in which sand entirely engulfed the city and all its people.

Defeating the Rabisu
In mythology, the Rabisu, though believed to hold no moral implications, were often opposed by hero figures. In Sumerian texts, the hero is named Hendursanga, roughly translated as “Watchman of the Night.” Other translations include “Isums” which is interpretated as “Herald of the Gods, Watchman of the Streets” (University of Chicago Press 3).

In Modern Literature and Popular Culture
In the 1977 grimoire Simon Necronomicon by Peter Levenda, which draws upon a blend of real myths including Sumerian and fictional creations, Rabisu are described as ancient demons. It talks about the god Marduk who battled Tiamat, Kingu, and Azag-Thoth. In the book, among the fifty Names of Marduk is the name Nariluggaldimmerankia, which is the sixth. Nariluggaldimmerankia is said to be the sub-commander of wind demons. He is described as the foe of Rabisu and all maskim who haunt humans. Marduk's seventh name, Asaruludu, is said to have the power using his sacred word Banmaskim to banish all Maškim (a.k.a. Rabisu).

Myths of the Rabiru as lingerers or lurkers may have inspired the title of The Lurker at the Threshold a horror novel by August Derleth.

In 2021, Supermassive Games released House of Ashes, an interactive drama horror video game set during the invasion of Iraq in 2003. A squad of American Marines find themselves trapped in an ancient Mesopotamian temple after a raid on a local village in search of weapons goes awry. Concurrently, bat-like vampiric creatures awaken from their millennia-long slumber to roam the temple and stalk and terrorize their newfound human prey.

title: Rabisu