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Enuma Elish: The Epic of Creation · 4 of 12 · tr. L.W. King

1d

rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot. ... rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot. 0 my son, who knoweth all wisdom, Pacify Tiamat with thy pure incantation. Speedily set out upon thy way, For thy blood shall not be poured out; thou shalt return again." The lord rejoiced at the word of his father, His heart exulted, and unto his father he spake: "O Lord of the gods, Destiny of the great gods, If I, your avenger, Conquer Tiamat and give you life, Appoint an assembly, make my fate preeminent and proclaim it. In Upsukkinaku seat yourself joyfully together, With my word in place of you will I decree fate. May whatsoever I do remain unaltered, May the word of my lips never be chanced nor made of no avail." THE THIRD TABLET Ansar opened his mouth, and Unto Gaga, his minister, spake the word. "O Gaga, thou minister that rejoicest my spirit, Unto Lahmu and Lahamu will I send thee. ... thou canst attain, ... thou shalt cause to be brought before thee. ... let the gods, all of them, Make ready for a feast, at a banquet let them sit, Let them eat bread, let them mix wine, That for Marduk, their avenger they may decree the fate. Go, Gaga, stand before them, And all that I tell thee, repeat unto them, and say: 'Ansar, vour son, hath sent me, The purpose of his heart he hath made known unto me. The purpose of his heart he hath made known unto me. He saith that 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, they 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. Whoever beboldeth them, terror overcometh him, 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 bounds, and scorpion-men, And mighty tempests, and fish-men, and rams; They bear merciless weapons, without fear of the fight. Her commands are miahty; 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, 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 thee.
Themes
Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The text specifies the need for a 'pure incantation' to pacify Tiamat, implying a requirement of ritual or spiritual cleanliness.

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Anthropomorphismtheology

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

[auto] Deities are described with human body parts like necks, feet, hearts, and lips, and engage in eating and drinking.

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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 passage centers on the fundamental ontological opposition between Marduk (order) and Tiamat (chaos).

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Covenanttheology

A binding agreement or relationship between the divine and a people or individual, establishing mutual obligations.

[auto] Marduk negotiates a binding agreement for preeminence and decreeing fate in exchange for defeating Tiamat.

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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 gods exhibit human emotions such as rejoicing and exultation while engaging in active dialogue and decision-making.

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Logoscosmology

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

[auto] The text emphasizes the creative and ordering power of the divine word to decree fate and establish reality.

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Sacred Namestheology

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

[auto] Incantations and the words of the lips are described as having potent, unchangeable ontological power.

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Related passages · 21 parallels
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 5 (part 6)
Many are the shouts of joy that rise to thee at the Uak[*] festival, and cries of delight ascend to thee from the (9) whole world with one voice. Thou art the chief and prince of thy brethren, thou art the prince of the company of the gods…”
Both passages describe a divine figure who overcomes chaos and establishes order, with themes of divine power, protection, and the triumph of good over evil. The passages share similar motifs of divine battles and the restoration of cosmic order.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 6)
(I) A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN. Behold Osiris, Qenna the merchant, triumphant, who saith: (2) "Homage to thee, O thou who risest in Nu, and who at thy birth dost make the world bright with light; al…”
Both passages share themes of divine triumph, praise, and the creation of order. They describe deities who bring light, life, and joy, and are praised by other divine beings and humans. The passages also highlight the defeat of chaotic forces (Tiamat in Passage B and implied chaos in Passage A).
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 8)
, the netherworld), thou dost rise in the horizon of heaven and sheddest upon the world beams of emerald light; thou art born from the water, thou art sprung from Nu, who fostereth thee and ordereth thy members. O thou who art crowned king…”
Both passages describe a divine figure who triumphs over chaos and is celebrated by other deities. They share themes of cosmic order, divine victory, and the joyous response of the divine assembly, reflecting a common mystical insight into the triumph of order over chaos.
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 divine or mystical figure overcoming chaotic forces and establishing order. They share themes of victory over enemies, divine authority, and the restoration of cosmic balance, reflecting a common mystical motif across different traditions.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 24 (part 2)
May naught rise up (3) against me in judgment in the presence of the lord of the trial; let it not be said concerning me and of that which I have done. 'He hath done deeds against that which is right and true'; may naught be against me in…”
Both passages deal with the theme of judgment and the heart's role in the afterlife, with the deceased seeking protection and favor from divine beings. The passages share a concern with the heart's integrity and its importance in the afterlife, though they come from different cultural and religious contexts.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 27 (part 2)
, Ra); Ani, triumphant in peace." Vignette: Ani, standing with both hands raised in adoration. Behind him is his wife: Ausar nebt per qematet en Amen Thuthu. Osiris, the lady of the house, priestess of Amen, Thuthu. Text [CHAPTER XV.]: (…”
Both passages share a theme of divine triumph and the establishment of order. They describe deities overcoming chaos and evil, with hymns of praise and the restoration of peace and justice.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 29 (part 2)
Text [CHAPTER CXXXIII.]: (1) TO BE SAID ON THE DAY OF THE MONTH.[2] (2) Osiris Ani, the scribe, triumphant in peace, triumphant, saith: "Ra riseth (2) in his horizon, and the company of his gods follow after the god when he appeareth from h…”
Both passages share themes of divine triumph over chaos and the veneration of a supreme deity. They also feature a protagonist (Ani in Passage A and Marduk in Passage B) who seeks divine favor and protection, highlighting the parallel concepts of divine justice and cosmic order.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 30 (part 2)
They saw (13) the urertu crown stablished upon his head, and they fell down upon their faces. Behold, O ye shining ones, ye men (14) and gods, ye damned ones, when ye behold Osiris Ani, triumphant like unto Horus and adored (15) by reason…”
Both passages describe a divine figure (Ra in Passage A and Marduk in Passage B) who triumphs over chaotic forces (Apepi and Tiamat, respectively). They also share themes of divine boats, the overthrow of enemies, and the establishment of order.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 31 (part 1)
PLATE XXIII. AND PLATE XXIV. The whole of Plate XXIII. and part of Plate XXIV contain a repetition of the XVIIIth Chapter of the "Book of the Dead," which has also been given on Plates XIII. and XIV. The arrangement of the gods in the…”
Both passages describe a divine figure (Osiris Ani in Passage A and Marduk in Passage B) who triumphs over chaotic forces (fiends of Sut and Tiamat respectively). They also involve rituals and invocations to ensure the victory and protection of the divine figure.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 33 (part 1)
PLATE XXVI. underworld fear me, and they (17) fight for me [in their habitations]. I, in very truth I am a shining one and a dweller in light, who hath been created and who hath come into being (18) from the body of the god. I am one of…”
Both passages share themes of transformation, divine power, and the desire for protection and dominion. They both involve the protagonist seeking to gain power and respect from the gods, and to overcome adversaries.
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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 share themes of divine transformation, triumph over chaos, and the exaltation of the deity. They describe the deity's power and control over cosmic forces, reflecting a common mystical insight into the divine's supremacy and renewal.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 1)
PLATES XXIX. AND XXX. Vignette (PLATE XXIX.): Ani and his wife standing with hands raised in adoration before the god Thoth, who has ankh , "life," upon his knees, and is seated on a pylon-shaped throne. Text [CHAPTER CLXXV.]: (1) THE CH…”
Both passages describe a divine battle against chaotic forces, with a hero figure (Marduk in Passage A and Horus in Passage B) appointed by a higher deity to restore order. They share themes of cosmic struggle, divine intervention, and the establishment of a new order.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 38 (part 4)
I am pure, in my fore-parts have I been made clean, and in my hinder parts have I (19) been purified; my reins have been bathed in the Pool of right and truth, and no member of my body was wanting. I have been purified in the pool of the s…”
Both passages deal with themes of divine judgment, righteousness, and the importance of moral conduct. The Egyptian Book of the Dead emphasizes the negative confessions and the declaration of righteousness before the gods, while the Babylonian creation epic highlights the divine order and the triumph of righteousness over chaos. Both texts underscore the significance of adhering to divine will and the consequences of moral actions.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 38 (part 5)
'Thou (40) knowest us, pass thou by us.' 'Thou shalt not tread upon me,' saith the floor of the hall, I unless thou tell my name.' 'I am silent, I am pure.' 'I know not (41) [the names of] thy two feet with which thou wouldst walk upon me;…”
Both passages describe a mystical journey or trial involving divine beings and the use of sacred names or incantations. They share themes of purification, divine identity, and the overcoming of challenges through knowledge and ritual.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 38 (part 7)
My reins (8) are the reins of the lords of Kher-aba. My breast is the breast of the awful and terrible One. My belly and my backbone are the belly and backbone of Sekhet. My buttocks (9) are the buttocks of [1. For the text, see Naville…”
Both passages describe the identification of a central figure (Osiris Ani in Passage A and Marduk in Passage B) with various divine attributes and elements, emphasizing their divine nature and connection to the gods. They share a theme of divine transformation and empowerment through association with different deities.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 39 (part 3)
8258, mottled glass buckle having the loop inlaid with blue composition; No. 8259, red faïence double buckle, pierced lengthwise for threading in a necklace.] deceased] he shall be among those who follow Osiris Un-nefer, triumphant. The g…”
Both passages deal with themes of the afterlife, divine triumph over chaos, and the role of the deceased in the cosmic order. Passage A describes the deceased's journey to the afterlife and their integration into the divine realm, while Passage B recounts the divine battle against chaos and the establishment of order, with the protagonist's role in this cosmic drama.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 40 (part 1)
PLATES XXXIII AND XXXIV. Vignette: The mummy-chamber, arranged as a plan, representing the floor and walls laid flat, in fifteen compartments. In the centre, under a canopy, is place d the bier bearing the mummy of Ani, beside which stand…”
Both passages deal with themes of the afterlife, divine triumph over chaos, and the role of the individual (Ani and Marduk) in cosmic order. They share a mystical focus on the journey through the underworld and the triumph of the divine will.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 40 (part 2)
(5, 6) Thou hast been made victorious in (7) Nut, and thou art mighty to prevail with the gods." [Nephthys saith:] "(2) I have gone round about to protect thee, brother Osiris; (3) 1 have come to be a protector unto thee. [My strength shal…”
Both passages describe a divine figure (Osiris in Passage A and Marduk in Passage B) who is protected and avenged by other deities, highlighting themes of protection, victory over enemies, and divine intervention. The passages share a common motif of divine beings rallying to support and defend a central figure.
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 a divine figure (Osiris in Passage A and Marduk in Passage B) who is protected and avenged by other deities. They share themes of victory over enemies and divine intervention, reflecting a common mystical concept of divine protection and triumph.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 107)
Thou art stablished among the gods thy brethren, thy head is purified for thee with natron, thy bones are washed clean with water, and thou thyself art made perfect with all that belongeth unto thee. O Osiris, I have given unto thee the Ey…”
Both passages involve divine figures (Osiris, Horus, Set, Thoth, etc. in Passage A; Marduk, Tiamat, etc. in Passage B) engaging in rituals and battles to establish order and purity. They share themes of divine intervention, purification, and the maintenance of cosmic balance.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXII
LXII. Judgement of the Kings and the Mighty: Blessedness of the Righteous . CHAPTER LXII. 1. And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and said: 'Open your eyes and lift up your…”
Both passages describe a divine figure who is destined to conquer a chaotic force (Tiamat in Passage A and sinners/unrighteous in Passage B) and establish order. They also emphasize the exaltation and preeminence of this figure, who is to judge and rule over others.