← Home
Enuma Elish: The Epic of Creation · 8 of 12 · tr. L.W. King

1h

She recited an incantation, she pronounced her spell, And the gods of the battle cried out for their weapons. Then advanced Tiamat and Marduk, the counselor of the gods; To the fight they came on, to the battle they drew nigh. The lord spread out his net and caught her, And the evil wind that was behind him he let loose in her face. As Tiamat opened her mouth to its full extent, He drove in the evil wind, while as yet she had not shut her lips. The terrible winds filled her belly, And her courage was taken from her, and her mouth she opened wide. He seized the spear and burst her belly, He severed her inward parts, he pierced her heart. He overcame her and cut off her life; He cast down her body and stood upon it. When he had slain Tiamat, the leader, Her might was broken, her host was scattered. And the gods her helpers, who marched by her side, Trembled, and were afraid, and turned back. They took to flight to save their lives; But they were surrounded, so that they could not escape. He took them captive, he broke their weapons; In the net they were caught and in the snare they sat down. The ... of the world they filled with cries of grief. They received punishment from him, they were held in bondage. And on the eleven creatures which she had filled with the power of striking terror, Upon the troop of devils, who marched at her..., He brought affliction, their strength he...; Them and their opposition he trampled under his feet. Moreover, Kingu, who had been exalted over them, He conquered, and with the god Dug-ga he counted him. He took from him the Tablets of Destiny that were not rightly his, He sealed them with a seal and in his own breast he laid them. Now after the hero Marduk had conquered and cast down his enemies, And had made the arrogant foe even like And had fully established Ansar's triumph over the enemy And had attained the purpose of Nudimmud, Over the captive gods he strengthened his durance, And unto Tiamat, whom he had conquered, he returned. And the lord stood upon Tiamat's hinder parts, And with his merciless club he smashed her skull. He cut through the channels of her blood, And he made the North wind bear it away into secret places. His fathers beheld, and they rejoiced and were glad; Presents and gifts they brought unto him. Then the lord rested, gazing upon her dead body, While he divided the flesh of the ... , and devised a cunning plan. He split her up like a flat fish into two halves; One half of her he stablished as a covering for heaven. He fixed a bolt, he stationed a watchman, And bade them not to let her waters come forth. He passed through the heavens, he surveyed the regions thereof, And over against the Deep he set the dwelling of Nudimmud. And the lord measured the structure of the Deep, And he founded E-sara, a mansion like unto it. The mansion E-sara which he created as heaven, He caused Anu, Bel, and Ea in their districts to inhabit. THE FIFTH TABLET He (Marduk) made the stations for the great gods; The stars, their images, as the stars of the Zodiac, he fixed. He ordained the year and into sections he divided it; For the twelve months he fixed three stars. After he had ... the days of the year ... images, He founded the station of Nibir [the planet Jupiter] to determine their bounds; That none might err or go astray, He set the station of Bel and Ea along with him.
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.

Marduk actively orders the cosmos by fixing stars and months to ensure that none might err or go astray.

All passages →
Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

Cosmic order is established through specific numerical divisions of time and stars, such as twelve months and three stars.

All passages →
Sacred Namestheology

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

The text mentions the recitation of an incantation and spell, implying the use of powerful formulas or names in ritual action.

All passages →
Theurgypraxis

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

Tiamat uses incantations and spells to arm the gods, reflecting ritual actions intended to effect divine or cosmic change.

All passages →
Anthropomorphismtheology

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

[auto] The passage vividly describes deities with human body parts, emotions, and physical weapons engaging in combat.

All passages →
Cosmic Dualismtheology

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

[auto] The narrative centers on a primordial conflict between opposing forces of order (Marduk) and chaos (Tiamat) that structures reality.

All passages →
Living Godtheology

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

[auto] The gods are depicted as dynamic agents who feel fear, cry out, and actively manipulate the physical world through battle.

All passages →
Related passages · 16 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 divine figure (Isis and Marduk) using cunning and power to overcome a significant challenge posed by a serpentine or chaotic entity (the serpent and Tiamat). They share themes of divine authority, the use of sacred knowledge or power, and the establishment of order.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 8 (part 2)
Verily it shall be cast forth by my healing words of power, and I will drive it away from before the sight of thy sunbeams." The holy god opened his mouth and said, "I was passing along my path, and I was going through the two regions of my…”
Both passages describe a divine figure overcoming a threat through the use of power and knowledge. In Passage A, Isis uses the name of Ra to heal him from a serpent's bite, while in Passage B, Marduk defeats Tiamat and establishes order. Both involve the use of divine knowledge or power to overcome a significant threat.
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 describe a divine being who brings light and order to the world, overcoming chaos and being praised by other deities. They share themes of creation, divine triumph, and cosmic order, reflecting a common mystical insight across different traditions.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 20 (part 5)
The name of the doorkeeper is Nekau." Vignette V.: The fifth Pylon, which is guarded by the hippopotamus deity, with her fore-feet resting upon the buckle, the emblem of protection, seated in a shrine, the cornice of which is ornamented wit…”
Both passages describe a journey through a series of gates or pylons guarded by deities, and involve the overcoming of powerful, often chaotic forces. They share themes of divine confrontation, protection, and the ordering of the cosmos.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 20 (part 6)
Her girth is three hundred and fifty measures; she is clothed with mother-of-emerald of the south; and she raiseth up the godlike form and clotheth the feeble one The name of the doorkeeper is Ari-su-tchesef."[2] Vignette X.: The tenth Pylo…”
Both passages describe a journey through a series of gates or pylons, each guarded by powerful deities or forces. They share themes of judgment, transformation, and the overcoming of challenges in the afterlife or during a cosmic battle.
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 describe a deity or a deceased individual gaining power and dominion over other gods or forces. They share themes of transformation, divine authority, and the establishment of order, reflecting the mystical traditions' focus on the afterlife and divine intervention.
egyptian|The Egyptian Heaven and Hell|Chapter 8 (part 3)
AFU-RA), twelve goddesses, who open the gates in the earth, twelve goddesses, who guide the god, and nine gods, "who praise Ra" (vol. i., pp. 9-11). So soon as AFU-RA has entered this DIVISION (ARRIT) he calls upon the gods to let him pr…”
Both passages describe a divine figure (AFU-RA in Passage A and Marduk in Passage B) who overcomes chaos or adversity, establishes order, and divides the cosmos. They share themes of divine power, cosmic order, and the subjugation of chaotic forces.
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 divine figure (AFU-RA in Passage A and Marduk in Passage B) who overcomes chaos or adversity, establishes order, and interacts with divine beings and cosmic elements. They share themes of divine journey, conquest, and cosmic organization.
egyptian|The Egyptian Heaven and Hell|Chapter 12 (part 3)
The dwellers in the LAKE OF BOILING WATER entreat AFU-RA to come to them, saying, "Send forth thy light upon us, O thou great god who hast fire in thine eye" (vol. ii., p. 113). In answer, the god decrees that their food shall consist of…”
Both passages describe a divine battle against a serpentine or chaotic entity (Apep in Passage A and Tiamat in Passage B), involving the defeat and dismemberment of the creature by a deity (Af-Ra in Passage A and Marduk in Passage B). The themes of divine triumph over chaos and the establishment of order are central to both narratives.
egyptian|The Egyptian Heaven and Hell|Chapter 14 (part 2)
The gods who stand on the other side of the corridor through which AFU-RA passes are all invoked by him, and they all are assumed to help him on his way, not because they are in duty bound to do so, but because he acknowledged their power b…”
Both passages describe a mythological battle involving gods and cosmic order. They share themes of divine intervention, the defeat of chaotic forces, and the establishment of a new order, reflecting the mystical traditions' views on creation and divine power.
6 more
egyptian|The Egyptian Heaven and Hell|Chapter 15 (part 2)
Immediately before the shrine is the Flame-goddess NESERT. Before and behind the shrine are twelve gods, at the head of the first company being HERU-UR, or "Horus the Aged." HERU-UR addresses the god in the shrine by the names "Osiris" and…”
Both passages describe a divine battle and the establishment of cosmic order, with a deity (Osiris-Khenti-Amenti in Passage A and Marduk in Passage B) overcoming chaotic forces and asserting dominion over the underworld or the cosmos. The themes of divine justice, the defeat of enemies, and the organization of the divine realm are shared.
egyptian|The Egyptian Heaven and Hell|Chapter 24 (part 2)
Who the beings in the water are it is impossible exactly to say, but it is clear that they were supposed to have the power to hinder the progress of the Boat of AFU-RA, for Horus propitiates them with promises of health and strength, as we…”
Both passages describe mythological battles involving divine beings and the establishment of cosmic order. They share themes of divine intervention, the defeat of chaotic forces, and the structuring of the universe, albeit within different cultural and religious contexts.
egyptian|The Egyptian Heaven and Hell|Chapter 28 (part 2)
191 they invoke the Spirits of the East, and join with them in singing hymns to the god, and in praising him after he has appeared in the sky. At the head of the whole . company stands a god with the head of a crocodile (vol. ii., pp. 2…”
Both passages describe a mythological battle between a primary deity and a chaotic, serpentine force (Apep in Passage A and Tiamat in Passage B), leading to the restoration of order and the creation or renewal of the cosmos. The themes of divine triumph, cosmic order, and the defeat of chaos are central to both narratives.
finnic|The Kalevala|Rune XLVa
OF THE NINE DISEASES. Louhi, hostess of the Northland, Heard the word in Sariola, Heard the Dews with ears of envy, That Wainola lives and prospers, That Osmoinen's wealth increases, Through the ruins of the Sampo, Ruins of the lid in colo…”
Both passages describe a conflict between divine or mythical figures and the introduction of suffering or chaos into the world. They share themes of divine intervention, the origin of evil, and the establishment of order from chaos.
gnosticism|Pistis Sophia|Document FIRST‰
) feared and it cried up unto its God Self-willed, for him to help it: and at that hour looked out of the thirteenth Aeon the God Self-willed, he looked down unto the Chaos being angry greatly, wishing to help his power of face of lion, and…”
Both passages describe a divine battle where a powerful being (Pistis Sophia in Passage A and Tiamat in Passage B) is oppressed or defeated by a higher power (Self-willed God in Passage A and Marduk in Passage B). The themes of divine intervention, the defeat of chaotic forces, and the restoration of order are central to both narratives.
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 cosmic battle where a primary deity (Marduk in Enuma Elish and Odin/Baldr in the Norse myth) confronts and defeats a chaotic force (Tiamat and Baldr's death respectively). They share themes of divine conflict, order emerging from chaos, and the establishment of a new cosmic order.