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.
Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.
The Enuma Elish is a foundational cosmogonic narrative, and this passage depicts the primordial conflict between Tiamat (chaos) and the younger gods that precedes the ordering of the cosmos.
The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.
Tiamat's 'uttered spell' and Kingu's decree that 'thy command shall not be without avail, and the word of your mouth shall be established' explicitly present spoken word as causally efficacious in shaping reality and fate.