Enuma Elish: The Epic of Creation · 10 of 12 · tr. L.W. King
1j
Tutu [Marduk] is "He who created them anew"; Should their wants be pure, then are they satisfied; Should he make an incantation, then are the gods appeased; Should they attack him in anger, he withstandeth their onslaught!
Let him therefore be exalted, and in the assembly of the gods let him...
; None among the gods can rival him!
15 Tutu [Marduk] is Zi-ukkina, "the Life of the host of the gods," Who established for the gods the bright heavens.
He set them on their way, and ordained their path; Never shall his ...
deeds be forgotten among men.
Tutu as Zi-azag thirdly they named, "the Bringer of Purification," "The God of the Favoring Breeze," "the Lord of Hearing and Mercy," "The Creator of Fulness and Abundance," " the Founder of Plenteousness," "Who increaseth all that is small." In sore distress we felt his favoring breeze," Let them say, let them pay reverence, let them bow in humility before him!
Tutu as Aga-azag may mankind fourthly magnify!
"The Lord of the Pure Incantation," " the Quickener of the Dead," "Who had mercy upon the captive gods," "Who removed the yoke from upon the gods his enemies," "For their forgiveness did he create mankind," "The Merciful One, with whom it is to bestow life!" May his deeds endure, may they never be forgotten , In the mouth of mankind whom his hands have made!
Tutu as Mu-azag, fifthly, his "Pure incantation" may their mouth proclaim, Who through his Pure Incantation hath destroyed all the evil ones!" Sag-zu, [Marduk] "who knoweth the heart of the gods," " who seeth through the innermost part!" "The evil-doer he hath not caused to go forth with him!" "Founder of the assembly of the gods," who ...
their heart!" "Subduer of the disobedient," "...!" "Director of Righteousness," "...," " Who rebellion and...!" Tutu as Zi-si, "the ...," "Who put an end to anger," "who...!" Tutu as Suh-kur, thirdly, "the Destroyer of the foe," "Who put their plans to confusion," "Who destroyed all the wicked," "...," ...
let them...
!
[There is a gap here of sixty lines.
But somewhere among the lost lines belong the following fragments.] who...
He named the four quarters of the world, mankind hecreated, And upon him understanding...
"The mighty one...!" Agil...
"The Creator of the earth...!" Zulummu...
.
"The Giver of counsel and of whatsoever...!" Mummu, " the Creator of...!" Mulil, the heavens..., "Who for...!" Giskul, let..., "Who brought the gods to naught....!" ...............
...
" the Chief of all lords," ...
supreme is his might!
Lugal-durmah, "the King of the band of the gods," " the Lord of rulers." "Who is exalted in a royal habitation," "Who among the gods is gloriously supreme!
Adu-nuna, " the Counselor of Ea," who created the gods his fathers, Unto the path of whose majesty No god can ever attain!
...
in Dul-azag be made it known, ...
pure is his dwelling!
...
the...
of those without understanding is Lugaldul-azaga!
...
supreme is his might!
...
their...
in the midst of Tiamat, ...
of the battle!
[Here follows the better-preserved ending.] ...
the star, which shineth in the heavens.
Themes
◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The text attributes human-like emotions and actions to the deity, such as anger, wants, and the capacity to be appeased or bowed before.
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 is described as ordaining paths, establishing heavens, and ensuring abundance for gods and mankind.
All passages →◆Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
The text includes liturgical exhortations for humans to proclaim, pay reverence, and bow before the deity.
All passages →◆Ritual Puritypraxis
The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.
Purity is mentioned as a condition for satisfaction ('wants be pure') and Marduk is explicitly named 'the Bringer of Purification' and 'Lord of the Pure Incantation'.
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.
The 'Pure Incantation' is described as a mechanism that appeases gods, destroys evil, and quickens the dead.
All passages →◇Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
[auto] Marduk is depicted as dynamically responsive to human wants, capable of anger, mercy, and active intervention in the affairs of gods and men.
All passages →◇Sacred Namestheology
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
[auto] The passage explicitly enumerates multiple divine epithets (Zi-ukkina, Zi-azag, Aga-azag) and commands reverence to them as defining Marduk's power and nature.
All passages →Related passages · 68 parallels
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 5 (part 7)
“, §19: {Greek T`hn d' I?'sin th`n teleuth`n e`ks O?si'ridos suggenome'nou tekei~n h?li'to'mhnon kai` a?sðenh~ toi~s ka'twðen gui'ois to`n A?rpokra'thn }.
++.
The remainder of the hymn refers to Horus.]] {p.
liii} Osiris invested with th…”
Both passages describe a deity (Osiris in Passage A and Marduk in Passage B) as a creator and giver of life, with attributes related to resurrection and the afterlife. They share themes of divine power, creation, and the cycle of life and death.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 12)
“Every khu and every god stretcheth out his hand unto this Pepi when he cometh forth into heaven by the Ladder of God .
.
.
.
that which he seeth and that which he heareth make him wise, and serve as food for him when he cometh forth int…”
Both passages describe a divine figure who ascends to the heavens and is deified, with various gods and goddesses associated with different parts of their body. They also emphasize the creation and renewal of life by these divine figures.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 20)
“The mighty ones in heaven shoot out fire under the caldrons which are heaped up with the haunches of the firstborn; and he that maketh those who live (514) in heaven to revolve round Unas hath shot into the caldrons the haunches of their wo…”
Both passages describe a divine figure (Unas in Passage A and Marduk in Passage B) who possesses supreme power, consumes or controls other deities, and is responsible for the creation and sustenance of the world and its inhabitants. The themes of divine consumption, creation, and supremacy are shared across both texts.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 8 (part 8)
“His name is gracious, and the love of him is sweet; and at the dawn all people make supplication unto him through his mighty power and terrible strength, and every god lieth in fear of him.
He is the young bull that destroyeth the wicked,…”
Both passages describe a supreme deity with similar attributes such as creation, power, and divine mystery. They emphasize the deity's role in establishing the world and the reverence of other gods and humans towards this supreme being.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 10 (part 16)
“Thou art one in thine attributes among the gods, thou beautiful bull of the company of the gods, thou chief of all the gods, lord of Maat , father of the gods, creator of men, maker of beasts and cattle, lord of all that existeth, maker of…”
Both passages describe a supreme deity as the creator and sustainer of all existence, emphasizing the deity's singularity, power, and benevolence. They share themes of divine creation, providence, and the reverence of the divine by all beings.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 3)
“Strictly speaking, he is the rising sun, and is one of the most important forms of Horus.
As god of mid-day and evening he is called Ra-Harmachis and Tmu-Harmachis respectively.
The sphinx at Gizeh was dedicated to him.] ka [1] of Osiris,…”
Both passages describe a supreme deity who is the creator of the world and humanity, and who is worshipped and revered by other gods and humans. They also emphasize the deity's role in maintaining order and abundance.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 4)
“See Lanzone, Dizionario , p.
1259; Wiedemann, Religion , p.
74; Pierret, Panthéon , p.
6; and Naville, La Litanie du Soleil , pp.
118, 119, and plate xxiv., 1.
3.
This god was, in one aspect, a destroyer of created things; compare ###…”
Both passages describe a divine being who is a creator and bringer of light, overcoming darkness and evil. They share themes of divine triumph, creation, and the cyclical nature of cosmic events.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 16 (part 4)
“, "Moulder"), who uniteth (or formeth) and strengtheneth my limbs." Khnemu was called "builder of men, maker of the gods, the father from the beginning; creator of things which are," etc.
4 British Museum papyrus No.
9901 has "place of ha…”
Both passages describe divine beings who are creators and protectors. They emphasize the righteousness of the individual and the granting of eternal blessings, highlighting themes of creation, divine justice, and eternal reward.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 19 (part 3)
“The god Tmu, seated within the Sun-disk in the boat of the setting sun, facing a table of offerings.
6.
The god Rehu, in the form of a lion (to illustrate line 133).
7.
The serpent Uatchit, the lady of flame, a symbol of the eye of Ra,…”
Both passages describe a divine being who is the creator and sustainer of the world, emphasizing the god's power, majesty, and role in the cosmic order. They share themes of divine creation, sovereignty, and the glorification of the deity.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 19 (part 5)
“Eternity is the day, and everlastingness (30) is the night.
"I am the god Amsu[3] in his coming-forth; may his (31) two plumes be set upon my head." [1.
See above, p.
277, note 2.
2.
Or, "I am he that presideth over the arrangement (or…”
Both passages describe a divine figure associated with creation, purification, and the ordering of the cosmos. They share themes of divine birth, protection, and the establishment of order, reflecting a common mystical insight into the role of a divine being in the cosmos.
58 more
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 19 (part 8)
“, who are these gods?] Mestha, Hapi[1] Tuamautef, and Qebhsennuf.
(83) "Homage to you, O ye lords of right and truth, and ye holy ones who [stand] behind Osiris, who utterly do away with (84) sins and crime, and [ye] who are in the followi…”
Both passages describe divine beings who have the power to judge, purify, and protect. They also emphasize the role of these deities in maintaining cosmic order and righteousness, though within different mythological frameworks.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 19 (part 9)
“, the "house of cloth," was a district belonging to the temple of Suten-henen or Heracleopolis in Upper Egypt.] Ubes-hra-per-em-khet khet,[l] and Maa (106) -em-qerh-an-nef-em-hru.[2] The chief of the holy ones (107) who minister in his cham…”
Both passages describe a divine figure who is central to the creation and maintenance of the cosmic order. They also emphasize the role of this figure in judgment and the afterlife, highlighting themes of divine justice and the interplay between different deities.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 20 (part 2)
“The name of (2) the doorkeeper is Un-hat[4]; (3) the name of the watcher is (4) Seqet-hra; the name of the herald is Uset.[5] (6) Saith Osiris Ani, when he cometh unto this Arit; "He sitteth to do his heart's desire, and he weigheth (7) wor…”
Both passages describe a deity (Osiris in Passage A and Marduk in Passage B) who has power over life, death, and the afterlife, and who is invoked for protection and guidance in the journey through the afterlife. They share themes of divine judgment, purification, and the creation of 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 divine figure who has power over life and death, and who has triumphed over evil forces. They also share themes of creation, purification, and the establishment of order.
◆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 figure who has overcome enemies, established order, and is revered by other gods. They share themes of victory, divine authority, and the establishment of cosmic order, though they come from different cultural and religious contexts.
◆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 invoke divine figures (Thoth in Passage A and Marduk in Passage B) to intercede and provide victory or protection. They share a theme of divine intervention 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 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 a divine figure (Thoth in Passage A and Marduk in Passage B) who has the power to make the deceased or captives triumph over their enemies and bring about purification and new life. They share themes of divine intervention, victory over adversity, and the restoration of order.
◆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 describe a divine figure who is the creator and sustainer of the world, and who is worshipped and praised for their divine attributes and actions. They share themes of divine creation, protection, and the reverence of the divine by the faithful.
◆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 a divine being who is praised for their power and role in creation and sustenance. They also share themes of divine judgment and the afterlife, though the specific deities and cultural contexts differ.
◆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 a divine figure (Ra in Passage A and Marduk in Passage B) who is central to the creation and renewal of life. They emphasize the divine power over life, death, and the natural order, highlighting themes of rebirth, purification, and the establishment of 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 is revered and has the power to create, protect, and judge. They also share themes of divine boats, creation, and the subjugation of enemies.
◆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 who is revered and sought for protection and provision. They also share themes of transformation, divine favor, and the power to overcome adversity.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 33 (part 2)
“I shall behold sacred things which are hidden, there shall be done unto me holy (37) hidden rites, I shall see what is there; my words shall make full the majesty of Shu, and they shall drive away evil hap.
(38) I, even I, am Horus who dwe…”
Both passages describe a divine figure who is exalted, created by a supreme deity, and possesses attributes that inspire fear and reverence among other gods. They also emphasize the divine figure's role in creation and their unique status among the divine beings.
◆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 who has created and sustains the world, and who is revered by other gods and humans. They also emphasize the power and majesty of this figure, who is central to the cosmic order.
◆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 describe a divine figure who is exalted, has multiple names and forms, and is associated with creation and renewal. They also emphasize the figure's role in appeasing the gods and bringing order.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 4)
“I am the lord of millions of years.
I make my nest in the limits of heaven.
I descend unto the earth of Seb (14).
I do away with my faults.
I behold my father, the lord of Mash; and his body breatheth in Annu.
I am provided with what I…”
Both passages describe a divine being with transformative and creative powers, emphasizing themes of renewal, purification, and divine authority. The passages share a mystical focus on the divine's ability to create, sustain, and purify, though they come from different cultural and religious contexts.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 35 (part 1)
“PLATE XXVIII.
Vignette: A heron.
Text [CHAPTER LXXXIV.]: (I) THE CHAPTER OF CHANGING INTO A HERON.
Saith Osiris, the scribe Ani: (2) "I have gotten dominion over the beasts which are brought for sacrifice, with the knife held at their he…”
Both passages describe a divine being with creative and transformative powers, emphasizing themes of renewal, purification, and the establishment of order. The passages share a mystical focus on the divine's ability to bring about new life and maintain cosmic harmony.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 35 (part 2)
“Saith Osiris Ani: "I am the (2) pure lotus which cometh forth from the god of light, the guardian of the nostrils of Ra, the guardian (3) of the nose of Hathor.
I advance and I hasten (4) after him who is Horus.
I am, the pure one who com…”
Both passages describe a divine figure who has control over creation, life, and death, and who is revered by other deities. They also emphasize the divine figure's role in establishing order and purity.
◆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 figure (Thoth in Passage A and Marduk in Passage B) who has created and ordered the world, has power over life and death, and is revered by other gods and humans. They also share themes of divine decree, the establishment of order, and the role of the divine in human destiny.
◆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 divine attributes and roles of a central deity (Osiris in Passage A and Marduk in Passage B), emphasizing their creation, purification, and supreme power. They share a theme of divine identification and the establishment of order, though within different mythological contexts.
◆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 realm, encountering deities and performing rituals to achieve a state of peace and abundance. They share themes of divine judgment, purification, and the attainment of eternal life or peace.
◆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 appeasement of divine beings. They also emphasize the protagonist's righteous actions and the attainment of a peaceful, abundant afterlife, reflecting shared themes of divine judgment and reward.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 42
“PLATE XXXVII. Vignette: A shrine wherein stands Sekeri-Ausar neb setait neter aa neb Neter-xert Seker-Osiris, lord of the hidden place, the great god, the lord of the underworld. He wears the white crown with feathers, and holds in his hand…”
Both passages are hymns of praise to a deity, invoking divine protection and blessings. They share themes of reverence, divine creation, and the deity's role in sustaining and guiding the cosmos and humanity.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 54)
“222) 8.
Ibid.
, t.
viii., p.
88 (l.
565 ff.).
9.
Ibid.
, t.
iii., p.
214 (l.
268).] {p.
lxxiii} Further, this identification of the deceased with the God of Heaven places him in the position of supreme ruler.
For example, we ha…”
Both passages describe a divine figure who ascends to the heavens and is deified, with various gods and goddesses associated with different parts of their body. They also emphasize the creation and renewal of life by these divine figures.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 55)
“When Pepi standeth upon the north of heaven with Ra, he becometh lord of the universe like unto the king of the gods."[2] To the deceased Horus gives his own ka ,[3] and also drives away the ka's of the enemies of the deceased from him, and…”
Both passages describe the deceased or divine figure achieving a state of divine power and authority, subjugating enemies, and being exalted among the gods. They share themes of divine judgment, protection, and the elevation of the individual to a god-like status.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 56)
“The Egyptians called them " per kheru ," that is to say, " the things which the word or the demand made to appear ," or " per hru kheru ," that is to say, " the things which presented themselves at the word " or " at the demand " of the dec…”
Both passages describe a deceased individual or deity achieving a elevated status in the divine realm, gaining power over other divine beings, and bringing order or judgment. The themes of divine authority, protection, and the afterlife are shared across these mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 57)
“lxxvi} apparel which they wear,[1] the white linen and sandals;[2] he is clothed in white,[3] and "he goeth to the great lake in the midst of the Field of Peace whereon the great gods sit; and these great and never failing gods give unto hi…”
Both passages describe a divine or exalted figure who is elevated to a status among the gods, receiving divine sustenance and blessings. They share themes of divine creation, sustenance, and the exalted status of the figure in question.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 61)
“The mighty ones in heaven shoot out fire under the caldrons which are heaped up with the haunches of the firstborn; and he that maketh those who live (514) in heaven to revolve round Unas hath shot into the caldrons the haunches of their wo…”
Both passages describe a divine figure (Unas in Passage A and Marduk in Passage B) who possesses supreme power, consumes or controls other deities, and is responsible for the creation and sustenance of the world and its inhabitants. The themes of divine consumption, creation, and supremacy are shared across both texts.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 62)
“The Australian blacks kill a man, cut out his caul-fat, and rub themselves with it, "the belief being that all the qualifications, both physical and mental of the previous owner of the fat, were communicated to him who used it"; see Fraser,…”
Both passages describe a divine figure (Unas in Passage A and Marduk in Passage B) who possesses supreme power, consumes or controls other deities, and is responsible for the creation and sustenance of the world and its inhabitants. The passages share themes of divine supremacy, cosmic order, and the absorption of divine essence.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 66)
“141.
2.
Ibid.
, p.
149.
3 Ibid.
, p.
172.] {p.
lxxxix} God and the gods.
The passages from the pyramid of Pepi show at once the difference between neter as God, and the "gods" neteru ; the other passages, which might be multiplied…”
Both passages explore the relationship between a supreme deity and lesser gods, highlighting the mortality and limitations of the lesser gods. They also touch on the theme of divine power and the creation of humanity.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 75)
“xcviii} heaven nor earth, and when neither gods had been born, nor men created, the god Tmu was the father of human beings,[1] even before death came into the world.
The first act of Tmu was to create from his own body the god Shu and the…”
Both passages describe a supreme deity who is the creator and sustainer of the world, with attributes of mercy, protection, and the power to bestow life and prosperity. They also highlight the deity's role in establishing order and governance among the gods.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 82)
“He is depicted in the form of a seated deity having upon his head disk and plumes.[1] Nut the female principle of Nu; she is depicted with the head of a snake surmounted by a disk, or with the head of a cat.[2] Ptah was associated with the…”
Both passages describe the role of divine beings in the afterlife and the elevation of the deceased to a divine status. They share themes of divine judgment, the provision of sustenance, and the interplay between the deceased and the gods.
◆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 a supreme deity associated with creation, renewal, and the ordering of the cosmos. They highlight the deity's role in establishing order, creating life, and maintaining the natural and divine world, reflecting a common theme of divine creation and sustenance in different mythological traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 97)
“Thou art one in thine attributes among the gods, thou beautiful bull of the company of the gods, thou chief of all the gods, lord of Maat , father of the gods, creator of men, maker of beasts and cattle, lord of all that existeth, maker of…”
Both passages describe a supreme deity as the creator and sustainer of the universe, emphasizing the deity's singularity, power, and benevolence towards creation. They share themes of divine creation, provision, and the reverence of the divine by all beings.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 98)
“It has been urged that the Egyptians never advanced to pure monotheism because they never succeeded in freeing themselves from the belief in the existence of other gods, but when they say that a god has "no second," even though they mention…”
Both passages describe a supreme deity as the creator and sustainer of the universe, emphasizing the deity's singularity, power, and benevolence towards creation. They share themes of divine creation, providence, and the reverence of the divine by all beings.
◆egyptian|The Egyptian Heaven and Hell|Chapter 2 (part 3)
“The texts in these Books state that the beatified live for ever in the kingdom of Osiris, and feed daily upon the heavenly wheat of righteousness that springs from the body of Osiris, which is eternal; he is righteousness itself, and they a…”
Both passages describe a supreme deity who oversees the afterlife and the fate of the deceased. They also highlight the importance of the deity's power and the rituals or beliefs necessary for a favorable afterlife.
◆egyptian|The Egyptian Heaven and Hell|Chapter 5 (part 8)
“This result Thoth announces to the gods in the following words, "In very truth the heart of Osiris hath been weighed, and his soul hath stood as a witness for him; its case is right (i.e., it hath been found true by trial) in the Great Bala…”
Both passages describe the judgment of the deceased based on their righteousness and the favor of the gods. They emphasize the importance of a pure heart and the absence of wickedness, leading to rewards in the afterlife.
◆egyptian|The Egyptian Heaven and Hell|Chapter 5 (part 9)
“30,840.) p.
55 Click to view Sekhet-hetepet, showing the Sekhet-Aaru with the magical boat, the nine lakes, the birthplace of the gods, &c.
(From the outer coffin of Sen, British Museum, No.
30,841.) p.
57 development in religious thoug…”
Both passages describe a divine judgment where the individual's righteousness and integrity are weighed. In both traditions, the individual is rewarded based on their deeds and adherence to divine laws, highlighting the importance of moral conduct and divine justice.
◆egyptian|The Egyptian Heaven and Hell|Chapter 8 (part 2)
“This DIVISION, or antechamber, or vestibule, of the Tuat is, according to the BOOK AM-TUAT, called NET-RA, and before the Sun-god can come to the dweller in the Tuat he must pass over a space which is said to be 120, or 220, atru , or leagu…”
Both passages describe a divine being journeying through the underworld or a realm of the dead, accompanied by other deities and performing rituals or incantations. They share themes of transformation, divine guidance, and the role of the deity in the afterlife.
◆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 Tutu/Marduk in Passage B) who journeys through a mystical realm, interacts with divine beings, and exercises power and judgment. Both texts emphasize the divine figure's authority and the role of divine beings in facilitating the journey.
◆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 journeying through an underworld or afterlife, encountering various deities and performing acts of judgment and creation. They share themes of divine power, guidance, and the ordering of the cosmos.
◆egyptian|The Egyptian Heaven and Hell|Chapter 9 (part 2)
“29), various animal- and bird-headed gods, goddesses both with and without uraei on their heads, the "Crook" ( mest ) of Osiris, the serpent-protector of Osiris, and so on.
The gods on the right of AFU-RA are they who give him "the seasons…”
Both passages describe a central deity (AFU-RA in Passage A and Tutu/Marduk in Passage B) who revitalizes and governs other gods, and who is central to the cosmic order and the afterlife. Both texts emphasize the power of the central deity to bring life, order, and abundance.
◆egyptian|The Egyptian Heaven and Hell|Chapter 9 (part 3)
“The texts giving these facts are most important, for they prove that in early times the abode of the blessed was believed to be in URNES, and that the making of offerings to the dead was inculcated as a meritorious act, and that it was beli…”
Both passages describe a divine figure (AFU-Ra in Passage A and Tutu/Marduk in Passage B) who brings order, abundance, and life. They also highlight the interaction between the divine and the natural world, emphasizing themes of creation, sustenance, and divine intervention.
◆egyptian|The Egyptian Heaven and Hell|Chapter 10 (part 2)
“The MAATIU beings have this name given to them because, as the text says, "they spoke Maat ," i.e., what is true, "upon earth"; moreover, "they did not approach the neterit ." Now the word neterit usually means "goddesses," but here it has…”
Both passages describe divine judgment and the consequences of one's actions towards the divine. They emphasize the rewards for the righteous and the punishments for the wicked, highlighting the importance of orthodoxy and reverence towards the divine figures (Ra in Passage A and Marduk in Passage B).
◆egyptian|The Egyptian Heaven and Hell|Chapter 10 (part 3)
“The Kingdom of Khenti-Amenti-Osiris, According to the Book Am-Tuat…”
Both passages describe a divine judgment scene where a deity (AFU-RA in Passage A and Tutu/Marduk in Passage B) plays a central role in evaluating and rewarding or punishing the dead based on their deeds. Both texts also emphasize the importance of offerings and incantations in the afterlife.
◆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 divine beings with powers over life, death, and the afterlife, and involve the use of incantations or words of power to achieve specific effects. They also share themes of divine judgment and the maintenance of cosmic order.
◆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 figure (Osiris-Khenti-Amenti in Passage A and Marduk in Passage B) who has power over the afterlife and deals with the fate of the wicked. They both involve magical incantations and the concept of a fiery hell for enemies or evil-doers.
◆egyptian|The Egyptian Heaven and Hell|Chapter 16 (part 1)
“FIFTH DIVISION OF THE TUAT.
II.
THE KINGDOM OF KHENTI-AMENTI-OSIRIS ACCORDING TO THE BOOK OF GATES.
The FIFTH, like the FOURTH DIVISION of the BOOK OF GATES, in no way resembles that in the BOOK AM-TUAT, and it has nothing whatsoever to…”
Both passages describe a divine being who rewards the righteous and punishes the wicked, emphasizing moral rectitude and divine justice in the afterlife. The passages share a common theme of divine judgment and the fate of souls based on their earthly actions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 16 (part 3)
“Kingdom of Osiris According to the Book Am-Tuat…”
Both passages describe a divine being who rewards the righteous and punishes the wicked, emphasizing moral rectitude and divine justice in the afterlife. They share a common theme of divine judgment and the fate of souls based on their earthly actions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 18 (part 1)
“SEVENTH DIVISION OF THE TUAT.
I.
KINGDOM OF OSIRIS ACCORDING TO THE BOOK AM-TUAT.
The name of this DIVISION, or HOUR, is THEPHET-SHETAT, the name of the Gate is RUTI-ASAR, and the goddess of the Hour is KHEFTES-HAU-HESQ-NEHA-HRA.
On loo…”
Both passages describe a divine being undergoing a transformative journey and interacting with other divine entities. They also emphasize the renewal or resurrection of the divine being, which is a central theme in both mystical traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 20
“NINTH DIVISION OF THE TUAT. I. KINGDOM OF OSIRIS ACCORDING TO THE BOOK AM-TUAT. The name of this DIVISION, or HOUR, Or CITY, is BEST-ARU-ANKHET-KHEPERU, the Gate is called SAA-EM-KEB, and its Hour-goddess is TUATET-MAKETET-EN-NEB-S. The Boa…”
Both passages describe a divine figure (Osiris in Passage A and Marduk in Passage B) who is central to the afterlife and the ordering of the cosmos. They both emphasize the roles of these deities in providing for and protecting the spirits or gods in their respective realms.
◆egyptian|The Egyptian Heaven and Hell|Chapter 25 (part 3)
“Considered from this point of view, the Four Tuats only contain Ten Divisions, or Hours, which corresponded roughly with the Ten GATES of the Kingdom of Osiris, as set forth in many copies of the p.
180 [paragraph continues] Theban Recensi…”
Both passages describe a divine being (AFU-RA in Passage A and Tutu/Marduk in Passage B) who plays a central role in the cosmic order, guiding and protecting the other gods and ensuring the continuation of life and order. They also highlight the importance of these deities in the afterlife and their role in judgment and purification.
◆egyptian|The Egyptian Heaven and Hell|Chapter 27 (part 1)
“TENTH DIVISION OF THE TUAT.
II.
KINGDOM OF TEMU-KHEPERA-RA ACCORDING TO THE BOOK OF GATES.
In the TENTH DIVISION, or HOUR, which AFU-RA enters so soon as he has passed through its Gate, which is called TCHESERIT, and is guarded by the mo…”
Both passages describe a divine being (AFU-RA in Passage A and Tutu/Marduk in Passage B) who undergoes a transformative journey, overcoming adversity and bringing about renewal or creation. They share themes of divine triumph, cosmic order, and the role of deities in maintaining or restoring harmony.
◆egyptian|The Egyptian Heaven and Hell|Chapter 28 (part 1)
“ELEVENTH DIVISION OF THE TUAT.
II.
KINGDOM OF TEMU-KHEPERA-RA ACCORDING TO THE BOOK OF GATES.
The gate which leads into the ELEVENTH DIVISION, or HOUR, is called SHETAT-BESU, and the name of the p.
189 monster serpent which guards it is…”
Both passages describe a divine being (AFU-RA in Passage A and Tutu/Marduk in Passage B) who is central to their respective mythologies and is accompanied by various deities and symbols. They also depict a structured cosmic order with specific roles for different divine entities.
◆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 divine being (AFU-RA in Passage A and Tutu/Marduk in Passage B) undergoing a process of renewal or creation. They also involve a struggle against chaotic forces (APEP in Passage A and the evil ones in Passage B), highlighting themes of cosmic order and divine triumph.
◆egyptian|The Egyptian Heaven and Hell|Chapter 29 (part 2)
“The mummified form in which the dead Sun-god travelled through the Tuat is now useless, and we see it cast aside and lying against the wall which divides the Tuat from this world; that there shall be no doubt about this it is described by t…”
Both passages describe a divine being (AFU-RA in Passage A and Tutu/Marduk in Passage B) who is central to their respective mythologies and is accompanied by various deities and symbols. They both depict a structured cosmic order with specific roles for different divine entities, highlighting the importance of the central deity in maintaining that order.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 301
“Section 14 14. Thus it comes about that this kosmos, lit with many lights, gleaming in its souls, receives still further graces, gifts from here and from there, from the gods of the Supreme, and from those other Intellectual-Principles whos…”
Both passages describe a divine figure (Prometheus in Passage A and Marduk in Passage B) who is responsible for creating or bestowing gifts upon the world or humanity. They share the theme of divine creation and the bestowal of blessings, though they come from different mystical traditions.
◆platonism|Plato: Timaeus|Section 1o
“To know or tell the origin of the other divinities is beyond us, and we must accept the traditions of the men of old time who affirm themselves to be the offspring of the gods-that is what they say-and they must surely have known their own…”
Both passages describe a divine creator figure addressing other gods about the creation of humans. They share themes of divine hierarchy, the role of gods in human creation, and the establishment of order in the universe.