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Enuma Elish: The Epic of Creation · 2 of 12 · tr. L.W. King

1b

let us wage war!" ... the gods in the midst of... ... for the gods did she create. They banded themselves together and at the side of Tiamat they advanced; They were furious; they devised mischief without resting night and day. They prepared for battle, fuming and raging; They joined their forces and made war, Ummu-Hubur [Tiamat] who formed all things, Made in addition weapons invincible; she spawned monster-serpents, Sharp of tooth, and merciless of fang; With poison, instead of blood, she filled their bodies. Fierce monster-vipers she clothed with terror, With splendor she decked them, she made them of lofty stature. Whoever beheld them, terror overcame him, Their bodies reared up and none could withstand their attack. She set up vipers and dragons, and the monster Lahamu, And hurricanes, and raging hounds, and scorpion-men, And mighty tempests, and fish-men, and rams; They bore cruel weapons, without fear of the fight. Her commands were mighty, none could resist them; After this fashion, huge of stature, she made eleven [kinds of] monsters. Among the gods who were her sons, inasmuch as he had given her support, She exalted Kingu; in their midst she raised him to power. To march before the forces, to lead the host, To give the battle-signal, to advance to the attack, To direct the battle, to control the fight, Unto him she entrusted; in costly raiment she made him sit, saying: I have uttered thy spell, in the assembly of the gods I have raised thee to power. The dominion over all the gods have I entrusted unto him. Be thou exalted, thou my chosen spouse, May they magnify thy name over all of them the Anunnaki." She gave him the Tablets of Destiny, on his breast she laid them, saying: Thy command shall not be without avail, and the word of thy mouth shall be established." Now Kingu, thus exalted, having received the power of Anu, Decreed the fate among the gods his sons, saying: "Let the opening of your mouth quench the Fire-god; Whoso is exalted in the battle, let him display his might!" THE SECOND TABLET Tiamat made weighty her handiwork, Evil she wrought against the gods her children. To avenge Apsu, Tiamat planned evil, But how she had collected her forces, the god unto Ea divulged. Ea harkened to this thing, and He was grievously afflicted and he sat in sorrow. The days went by, and his anger was appeased, And to the place of Ansar his father he took his way. He went and, standing before Ansar, the father who begat him, All that Tiamat had plotted he repeated unto him, Saying, "Tiamat our mother hath conceived a hatred for us, With all her force she rageth, full of wrath. All the gods have turned to her, With those, whom ye created, thev go at her side. They are banded together and at the side of Tiamat they advance; They are furious, they devise mischief without resting night and day. They prepare for battle, fuming and raging; They have joined their forces and are making war. Ummu-Hubur, who formed all things, Hath made in addition weapons invincible; she hath spawned monster-serpents, Sharp of tooth, and merciless of fang. With poison, instead of blood, she hath filled their bodies. Fierce monster-vipers she hath clothed with terror, With splendor she hath decked them; she hath made them of lofty stature.
Themes
Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

The passage emphasizes the creative and establishing power of the spoken word ('the word of your mouth shall be established').

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Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

Tiamat empowers Kingu through a specific utterance or spell ('I have uttered thy spell'), granting his command ontological power.

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Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

[auto] The passage attributes distinctly human emotions and actions such as fury, mischief, and clothing to the deities and monsters.

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Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] The text depicts a fundamental conflict between opposing divine factions (Tiamat's forces versus the other gods) preparing for war.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

[auto] The divine beings are portrayed as active, dynamic agents who feel rage and physically prepare for battle rather than abstract principles.

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Related passages · 5 parallels
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 8 (part 1)
THE LEGEND OF RA AND ISIS. Now Isis was a woman who possessed words of power; her heart was wearied with the millions of men, and she chose the millions of the gods, but she esteemed more highly the millions of the khu's . And she meditat…”
Both passages describe a conflict involving divine beings and the use of powerful, often chaotic forces. They share themes of divine rebellion, the creation of monstrous beings, and the use of magical or divine power to address threats.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 21 (part 2)
Vignette: The gods Horus, Isis, Mestha and Hapi. Text: (1) The great divine rulers who are in Pe and Tep are Horus, Isis, Mestha, and Hapi. Now setting up the columns (2) of Horus [signifieth] the command given by Set unto his followers:…”
Both passages describe a conflict among divine beings and the establishment of order. In the Enuma Elish, Tiamat creates monsters to wage war against the gods, while in the Egyptian text, Set and other gods are involved in a conflict that Thoth helps resolve. Both texts involve divine intervention and the restoration of order.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 22 (part 2)
"Hail, Thoth, who madest Osiris victorious (3) over his enemies, make thou the Osiris Ani (triumphant before Osiris) victorious over his enemies in the presence of the great godlike rulers who are in (4) Re-stau, on the night when Anubis la…”
Both passages describe a cosmic battle involving gods and mythical creatures. They share themes of divine conflict, the creation of monstrous beings, and the establishment of order through victory, reflecting a common mythological structure found in many ancient traditions.
egyptian|The Egyptian Heaven and Hell|Chapter 9 (part 1)
p. 111 CHAPTER VI. SECOND DIVISION OF THE TUAT. I. THE KINGDOM OF KHENTI-AMENTI-OSIRIS ACCORDING TO THE BOOK AM-TUAT. THE god AFU-Ra now enters the region URNES which derives its name from that of the river flowing through it; it is 30…”
Both passages describe a cosmic battle involving divine beings and mythical creatures. They share themes of creation, conflict, and the establishment of order, reflecting the mystical traditions' explanations of the universe's structure and divine governance.
norse|The Poetic Edda: Voluspo|Section 1i
On all sides saw I | Valkyries assemble, Ready to ride | to the ranks of the gods; Skuld bore the shield, | and Skogul rode next, Guth, Hild, Gondul, | and Geirskogul. Of Herjan's maidens | the list have ye heard, Valkyries ready | to ride…”
Both passages describe a scenario where divine or semi-divine figures prepare for and engage in conflict. In the Enuma Elish, Tiamat creates monstrous beings to wage war against the gods, while in the Norse passage, Valkyries prepare for battle and the death of Baldr is described. Both texts involve divine intervention and the preparation for a significant conflict.