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Enuma Elish: The Epic of Creation · 3 of 12 · tr. L.W. King

1c

Whoever beholdeth them is overcome by terror, Their bodies rear up and none can withstand their attack. She hath 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 bear cruel weapons, without fear of the fight. Her commands are mighty; none can resist them; After this fashion, huge of stature, hath she made eleven monsters. Among the gods who are her sons, inasmuch as he hath given her support, She hath exalted Kingu; in their midst she hath 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 hath she entrusted; in costly raiment she hath made him sit, saving:. 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 thee. Be thou exalted, thou my chosen spouse, May they magnify thy name over all of them She hath given 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 for the gods, her sons, saying: 'Let the opening of your mouth quench the Fire-god; Whoso is exalted in the battle, let him display his might!'" When Ansar heard how Tiamat was mightily in revolt, he bit his lips, his mind was not at peace, ..., he made a bitter lamentation: ... battle, ... thou... Mummu and Apsu thou hast smitten But Tiamat hath exalted Kingu, and where is one who can oppose her? ... deliberation ... the ... of the gods, -Nudimmud. [A gap of about a dozen lines occurs here.] Ansar unto his son addressed the word: "... my mighty hero, Whose strength is great and whose onslaught can not be withstood, Go and stand before Tiamat, That her spirit may be appeased, that her heart may be merciful. But if she will not harken unto thy word, Our word shalt thou speak unto her, that she may be pacified." He heard the word of his father Ansar And he directed his path to her, toward her he took the way. Ann drew nigh, he beheld the muttering of Tiamat, But he could not withstand her, and he turned back. ... Ansar ... he spake unto him: [A gap of over twenty lines occurs here.] an avenger... ... valiant ... in the place of his decision ... he spake unto him: ... thy father " Thou art my son, who maketh merciful his heart. ... to the battle shalt thou draw nigh, he that shall behold thee shall have peace." And the lord rejoiced at the word of his father, And he drew nigh and stood before Ansar. Ansar beheld him and his heart was filled with joy, He kissed him on the lips and his fear departed from him. "O my father, let not the word of thy lips be overcome, Let me go, that I may accomplish all that is in thy heart. O Ansar, let not the word of thy lips be overcome, Let me go, that I may accomplish all that is in thy heart." What man is it, who hath brought thee forth to battle? ... Tiamat, who is a woman, is armed and attacketh thee. ...
Themes
Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The gods deliberate and plan a specific course of action to restore order and establish fate against chaos.

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Sacred Namestheology

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

The text attributes ontological power to the divine command and name, stating the word shall be established.

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Anthropomorphismtheology

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

[auto] The passage explicitly attributes human and animal forms to divine beings, mentioning bodies, raiment, breasts, and emotions like terror.

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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 describes the mobilization of chaotic forces for battle against the gods, establishing a conflict between opposing cosmic powers.

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Divine Marriagesoteriology

The reunification of complementary divine principles (male-female, spirit-matter) as a symbol of wholeness and salvation.

[auto] Tiamat explicitly refers to Kingu as her 'chosen spouse' and exalts him in a consort relationship.

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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 deities are depicted as active, dynamic agents who speak, command, dress, and engage in warfare.

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Related passages · 9 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 depict a scenario where a powerful deity is challenged by a rebellious or cunning figure (Tiamat and Kingu in Passage A, Isis in Passage B). The passages also involve themes of divine authority, conflict, and the use of power and strategy to resolve the conflict.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 20 (part 8)
I have made Osiris, the overlord of the netherworld, to be victorious over his enemies; and I have carried away all his foes to the place of slaughter in the East; they shall never come forth from the durance of the god Seb therein. (79) I…”
Both passages describe a protagonist overcoming divine enemies and establishing order. They share themes of victory over chaos, divine authority, and the protagonist's journey through the divine realm.
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 mythological battles involving divine figures and the establishment of order. They share themes of conflict, divine intervention, and the triumph of order over chaos, reflecting a common archetypal narrative in mystical traditions.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 3)
The four regions of Ra are the limits of the earth. I come forth; my tongue (10) is like unto the tongue of Ptah, my throat is even as that of Hathor, and I tell forth the words of my father Tmu with my lips. He it is who constrained (11)…”
Both passages deal with divine conflict and the establishment of order, with figures of authority (Kingu in Passage A and Osiris Ani in Passage B) playing central roles in cosmic battles and asserting their dominance.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 40 (part 3)
3 Variant hru xesef sat , "day of driving back slaughter."] [Qebhsennuf saith:] "I am thy son, O Osiris Ani, triumphant. I have come to protect thee. I have collected thy bones, and I have gathered together thy members. [I have brought t…”
Both passages describe divine beings protecting and avenging a central figure (Osiris in Passage A and Kingu/Tiamat in Passage B). They share themes of divine intervention, protection, and the establishment of order, though within different mythological contexts.
finnic|The Kalevala|Rune XXVIb
These the words of Kaukomieli: "Where the wicked are invited, There the good are always welcome, Herein lies my invitation; I am constantly reminded By this sword of sharpened edges, By this magic blade and scabbard, That Pohyola needs my p…”
Both passages describe a hero facing supernatural dangers and obstacles on a journey. They share themes of bravery, the use of magical aids, and the confrontation with monstrous forces, reflecting a common archetypal structure in mystical traditions.
finnic|The Kalevala|Rune XXVIh
Then the stout-heart, Kaukomieli, Deeply thought and long considered: "It is as my mother told me, This the wall that she predicted, Stretching from the earth to heaven; Downward deep are serpents creeping, Deeper still the rails extending;…”
Both passages describe a heroic figure confronting a monstrous, serpentine entity that guards a path. The heroes use both physical prowess and authoritative speech to subdue or challenge the creatures, reflecting a common mythological theme of overcoming obstacles through courage and wisdom.
finnic|The Kalevala|Rune XLIIf
Winds and storms have I encountered, Wretched days of toil and trouble, I have witnessed in the Northland; Never have I met such dangers On the land, nor on the ocean, Never in my hero life-time!" Then the ancient Wainamoinen Spake and thes…”
Both passages describe a scenario where a hero or deity must confront and pacify chaotic forces, whether they be storms and sea monsters in the Kalevala or divine monsters and rebellious forces in the Babylonian creation epic. The themes of heroism, divine intervention, and the restoration of order are central to both texts.
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 mythological battles involving divine figures and their followers. They share themes of cosmic conflict, the elevation of certain figures to power, and the preparation for a significant battle, reflecting a common archetype of divine struggle in different mythological traditions.