← Home
Enuma Elish: The Epic of Creation · 9 of 12 · tr. L.W. King

1i

He opened great gates on both sides, He made strong the bolt on the left and on the right. In the midst thereof he fixed the zenith; The Moon-god he caused to shine forth, the night he entrusted to him. He appointed him, a being of the night, to determine the days; Every month without ceasing with the crown he covered him, saying: "At the beginning of the month, when thou shinest upon the land, Thou commandest the horns to determine six days, And on the seventh day to divide the crown. On the fourteenth day thou shalt stand opposite, the half.... When the Sun-god on the foundation of heaven...thee, The ... thou shalt cause to ..., and thou shalt make his... ... unto the path of the Sun-god shalt thou cause to draw nigh, And on the ... day thou shalt stand opposite, and the Sun-god shall... ... to traverse her way. ... thou shalt cause to draw nigh, and thou shalt judge the right. ... to destroy..." [Nearly fifty lines are here lost.] The gods, his fathers, beheld the net which he had made, They beheld the bow and how its work was accomplished. They praised the work which he had done... Then Anu raised the ... in the assembly of the gods. He kissed the bow, saving, " It is...!" And thus he named the names of the bow, saving, "'Long-wood' shall be one name, and the second name shall be ..., And its third name shall be the Bow-star, in heaven shall it...!" Then he fixed a station for it... Now after the fate of... He set a throne... ...in heaven... [The remainder of this tablet is missing.] THE SIXTH TABLET When Marduk heard the word of the gods, His heart prompted him and he devised a cunning plan. He opened his mouth and unto Ea he spake That which he had conceived in his heart he imparted unto him: "My blood will I take and bone will I fashion I will make man, that man may I will create man who shall inhabit the earth, That the service of the gods may be established, and that their shrines may be built. But I will alter the ways of the gods, and I will change their paths; Together shall they be oppressed and unto evil shall they.... And Ea answered him and spake the word: "... the ... of the gods I have changed ... and one... ... shall be destroyed and men will I... ... and the gods . ... and they..." [The rest of the text is wanting with the exception of the last few lines of the tablet, which read as follows.] They rejoiced... In Upsukkinnaku they set their dwelling. Of the heroic son, their avenger, they cried: " We, whom he succored.... !" They seated themselves and in the assembly they named him..., They all cried aloud, they exalted him... THE SEVENTH TABLET O Asari, [Marduk] "Bestower of planting," "Founder of sowing" "Creator of grain and plants," "who caused the green herb to spring up!" O Asaru-alim, [Mardk] "who is revered in the house of counsel," "who aboundeth in counsel," The gods paid homage, fear took hold upon them! O Asaru-alim-nuna, [Marduk] "the mighty one," "the Light of the father who begat him," "Who directeth the decrees of Anu Bel, and Ea!" He was their patron, be ordained their...; He, whose provision is abundance, goeth forth...
Themes
Cosmic Dualismtheology

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

The text references the aftermath of a cosmic struggle (net, bow, destroy) and establishes order against implied chaos or evil.

All passages →
Covenanttheology

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

The gods enter into an agreement with Marduk to allow the creation of man so that the gods may rest and their shrines be built.

All passages →
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, establishes time (days/months), and creates humanity to ensure the service of the gods and the stability of shrines.

All passages →
Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

Tablet VII consists of a liturgical hymn where the gods cry aloud and exalt Marduk with specific invocations and titles.

All passages →
Sacred Namestheology

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

The passage emphasizes the power of naming, where Marduk assigns names to the bow and the gods bestow exalted titles upon him to establish his station.

All passages →
Anthropomorphismtheology

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

[auto] The passage attributes human actions and forms to the divine, such as opening gates with hands and kissing a bow.

All passages →
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 behold, praise, and speak within an assembly.

All passages →
Numerical Mysticismtheology

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

[auto] Specific numbers (six, seven, fourteen) are used to structure the cosmic order and lunar cycles established by the deity.

All passages →
Related passages · 19 parallels
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 7)
Thou hast knit (10) together the mountains, thou has made mankind and the beasts of the field, thou hast created the heavens and the earth. Worshipped be thou whom the goddess Maat embraceth at morn and at eve. Thou dost travel across the…”
Both passages describe the creation and sustaining of the world by a divine being, emphasizing the divine's power, majesty, and the establishment of order. They share themes of divine creation, the establishment of natural cycles, and the reverence of the divine by other beings or humans.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 18 (part 7)
I am Thoth, who have made (12) Osiris victorious over his enemies on the day of weighing of words in the (13) great House of the mighty Ancient One in Annu.[4] I am Tetteti,[5] the son of Tetteti; I was (14) conceived in Tattu, I was born i…”
Both passages describe divine figures (Thoth and Marduk) performing acts of creation and protection, involving the establishment of order and the defeat of enemies. They share themes of divine intervention, cosmic order, and the role of deities in maintaining that order.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 20 (part 3)
I am the son of Osiris, I have made the way, I have passed thereover into Neter-khert." PLATE XII.-- Vignette V.: The fifth Arit, guarded by three gods; the first with the head of a hawk, the second the head of a man, and the third the head…”
Both passages describe a journey through a series of gates or thresholds guarded by deities, involving rituals and invocations to ensure safe passage. They share themes of divine intervention, protection, and the restoration of order, reflecting a common mystical concern with the afterlife and the divine.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 20 (part 4)
, "He liveth upon worms." 2. Var. ###. 3. For what follows of this speech Naville gives no equivalent. 4. Var. Seket-tau-keha-kheru. 5. Ates-sen. 6 Var. Aa-kheru.] unto thee, O Osiris, who art cleansed of [thine] impurities. Tho…”
Both passages describe a journey through a series of gates or pylons, guarded by deities, which the protagonist must pass through. They share themes of divine encounter, transformation, and the afterlife, reflecting a conceptual parallel in mystical traditions.
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 journey and the establishment of order and power. They share themes of victory over enemies, divine authority, and the performance of rituals or acts that affirm the protagonist's status and connection to the divine.
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 divine beings setting up cosmic order and establishing triumph over enemies or chaos. They share themes of divine intervention, cosmic structure, and the establishment of order, though they come from different cultural and religious contexts.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 29 (part 1)
PLATE XXI. "Thou dost place thy disk in the west, and my two hands are [raised] in adoration [of thee] when thou settest (30) as a living being. Behold, thou art the maker of eternity, and thou art adored [when] thou settest in the heaven…”
Both passages describe divine beings associated with celestial bodies (Ra and the Moon-god) and their roles in the creation and ordering of the world. They also emphasize the cyclical nature of time and the divine's interaction with humanity.
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 describe the creation and ordering of the cosmos by a divine being, emphasizing the establishment of celestial bodies and the regulation of time. They also highlight the reverence and praise offered to the divine creator by other deities and humans.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 30 (part 1)
PLATE XXII. "Osiris Ani, triumphant, hath not revealed what he hath seen,(17) he hath not, he hath not told again what he hath heard in the house which is hidden. Hail, there are shouts of joy to Osiris Ani, triumphant, (18) for he is a g…”
Both passages describe divine figures (Ra and Marduk) who are central to their respective mythologies and exhibit creative and sustaining powers. They also emphasize the renewal and strength of these deities, as well as their interactions with other divine beings.
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 divine figures (Osiris in Passage A and Marduk in Passage B) who are revered and have significant roles in their respective mythologies. They both involve rituals and ceremonies that honor these deities, highlighting their importance in the afterlife and creation narratives.
9 more
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 divine transformation, protection, and the seeker's desire to align with the divine order. Passage A focuses on the individual's journey to become like the gods and gain their protection, while Passage B describes the divine actions of creation and establishment of order, but both emphasize the interaction between the divine and the mortal realm.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 1)
PLATE XXVII. life. O, I have made them to know the plans of the gods which Horus hath devised (55) at the bidding of his father Osiris. Hail, lord, thou most terrible and mighty soul! Let me come, even me, (56) let me lift myself up! I…”
Both passages describe a divine journey and the interaction with deities, emphasizing the protagonist's transformation and their role in the divine order. The passages share themes of divine authority, cosmic order, and the protagonist's elevated status among the gods.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 2)
I have come, having done away all the evil which dwelleth in your hearts against me, I have made an end of all the sin which I committed (10) against you; I have brought unto you that which is good, I have made to come unto you that which i…”
Both passages describe a divine figure (Osiris in Passage A and Marduk in Passage B) who is revered and honored by other gods and humans. They also share themes of creation, divine plans, and the establishment of order and service to the gods.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 40 (part 4)
I have sailed on its Lake that I may come unto its cities, and I have drawn nigh It unto the city Hetep.[3] For behold, I repose at the seasons [of Horus]. I have passed through the region of the company of the gods who are aged and venera…”
Both passages describe a journey through a divine or sacred realm, involving interactions with deities and the performance of rituals or tasks. They also share themes of transformation and the attainment of a peaceful, divine state.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 40 (part 5)
Instead of three, the Nebseni papyrus has four ovals, which are called Hetep, An (?), Uakhakha, and Neb-taui. 3 In the Turin papyrus, published by Lepsius, the ploughing, sowing, reaping and treading out the corn are all shown in one divis…”
Both passages describe a journey through a divine realm and the performance of rituals or tasks to gain favor with the gods. They share themes of divine judgment, offerings, and the afterlife, indicating a genuine conceptual parallel.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 80)
Having gone to the north of the Aaru Field he makes his way to the eastern portion of the tuat , where according to one legend he becomes like the morning star, near[6] his sister Sothis.[7] Here he lived in the form of the star Sothis, and…”
Both passages describe a journey to the afterlife and the interaction with divine entities. They share themes of transformation, purification, and the need for divine assistance to navigate the afterlife, reflecting a conceptual parallel in mystical traditions.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 81)
The souls of the dead could also be commended to the care of the gods above by the gods of Annu, and thus we find it said in the pyramid of Unas: "O gods of the west, O gods of the east, O gods of the south, O gods of the north, ye four [or…”
Both passages describe a journey to the afterlife and the interaction with divine entities. They share themes of transformation, purification, and the need for divine assistance to navigate the afterlife, reflecting a conceptual parallel in their mystical traditions.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 85)
From a natural point of view the sun was synonymous with movement, and hence typified the life of man; and the setting of the one typified the death of the other. Usually Ra is depicted in human form, sometimes with the head of a hawk, and…”
Both passages describe the creation and role of deities in their respective mythologies, emphasizing their control over natural phenomena and their significance in the cosmic order. They share themes of divine creation and the establishment of order, though within different cultural contexts.
egyptian|The Egyptian Heaven and Hell|Chapter 7 (part 8)
99 Hour-goddess --TUATET-MAKTET-EN-NEB-S. Division X. Name --METET-QA-UTCHEBU. Name of the Gate --AA-KHEPERU-MES-ARU. Hour-goddess --TENTENIT-UHETES-KHAK-AB. Division XI. Name --RE-EN-QERERT-APT-KHATU. Name of the Gate --SEKHEN-TUATI…”
Both passages describe the journey of a divine figure (the Sun-god in Passage A and Marduk in Passage B) through a mystical realm (the Tuat in Passage A and the heavens in Passage B). They emphasize the importance of magical knowledge and ceremonies for safe passage and the division of time and space in these realms.