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Enuma Elish: The Epic of Creation · 11 of 12 · tr. L.W. King

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May he hold the Beginning and the Future, may they pay homage unto him, Saying, "He who forced his way through the midst of Tiamat without resting, Let his name be Nibiru, 'the Seizer of the Midst'! For the stars of heaven he upheld the paths, He shepherded all the gods like sheep! He conquered Tiamat, he troubled and ended her life," In the future of mankind, when the days grow old, May this be heard without ceasing; may it hold sway forever! Since he created the realm of heaven and fashioned the firm earth, The Lord of the World," the father Bel hath called his name. This title, which all the Spirits of Heaven proclaimed, Did Ea hear, and his spirit was rejoiced, and he said: "He whose name his fathers have made glorious, Shall be even as I, his name shall be Ea! The binding of all my decrees shall he control, All my commands shall he make known! " By the name of "Fifty " did the great gods Proclaim his fifty names, they, made his path preeminent. EPILOGUE Let them [i.e. the names of Marduk] be held in remembrances and let the first man proclaim them; Let the wise and the understanding consider them together! Let the father repeat them and teach them to his son; Let them be in the ears of the pastor and the shepherd! Let a man rejoice in Marduk, the Lord of the gods, That be may cause his land to be fruitful, and that he himself may have prosperity! His word standeth fast, his command is unaltered; The utterance of his mouth hath no god ever annulled. He gazed in his anger, he turned not his neck; When he is wroth, no god can withstand his indignation. Wide is his heart, broad is his compassion; The sinner and evil-doer in his presence... They received instruction, they spake before him, ... unto... ... of Marduk may the gods...; ... May they ... his name... ! ... they took and... ...................................! END OF THE CREATION EPIC THE FIGHT WITH TIAMAT (ANOTHER VERSION) [Note: Strictly speaking, the text is not a creation-legend, though it gives a variant form of the principal incident in the history of the creation according to the Enuma Elish. Here the fight with the dragon did not precede the creation of the world, but took place after men had been created and cities had been built.] The cities sighed, men ... Men uttered lamentation, they ... For their lamentation there was none to help, For their grief there was none to take them by the hand. · Who was the dragon... ? Tiamat was the dragon..... Bel in heaven hath formed..... Fifty kaspu [A kaspu is the space that can be covered in two hours travel, i.e. six or seven miles] in his length, one kaspu in his height, Six cubits is his mouth, twelve cubits his..., Twelve cubits is the circuit of his ears...; For the space of sixty cubits he ... a bird; In water nine cubits deep he draggeth...." He raiseth his tail on high...; All the gods of heaven... In heaven the gods bowed themselves down before the Moon-god...; The border of the Moon-god's robe they hastily grasped: "Who will go and slay the dragon," And deliver the broad land from... And become king over... ? " Go, Tishu, slav the dragon, And deliver the broad land from..., And become king over...!" Thou hast sent me, O Lord, to... the raging creatures of the river, But I know not the... of the Dragon!
Themes
◆Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The instruction for the wise and understanding to consider the names implies a deeper meaning reserved for those with insight.

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◆Numerical Mysticismtheology

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

The specific enumeration of 'Fifty names' suggests that numbers play a role in defining the deity's preeminent path.

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◇Anthropomorphismtheology

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

[auto] The deity is described using human characteristics such as shepherding gods like sheep and being referred to as a father.

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◇Cosmic Dualismtheology

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

[auto] The text explicitly describes the conflict and victory of Marduk over Tiamat, representing the triumph of order over primordial chaos.

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◇Living Godtheology

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

[auto] Marduk is depicted as an active, dynamic deity who conquers, creates, and shepherds rather than an abstract principle.

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◇Sacred Namestheology

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

[auto] The passage centrally focuses on the proclamation, remembrance, and transmission of Marduk's fifty names as a primary religious duty.

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Related passages · 65 parallels
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 5 (part 5)
“A French translation of it was published, with notes, by Chabas, in Revue Archéologique , Paris, 1857, t. xiv., p. 65 ff.; and an English version was given in Records of the Past , 1st series, vol. iv., p. 99 ff. The stele upon which i…”
Both passages are hymns praising a supreme deity, highlighting their power, creation, and dominion over the world and other gods. They share themes of divine sovereignty and the reverence of the deity by all creation.
◆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 divine figure (Osiris and Marduk) who is associated with creation, resurrection, and eternal life. They highlight the divine attributes and the role of these figures in maintaining cosmic order and life.
◆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 ascending to the heavens and being recognized or deified by other gods. They share themes of divine ascension, recognition by deities, and the transformation of the individual into a divine being.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 14)
“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 a divine figure achieving a state of divine power and authority, becoming like a god and exercising control over other divine beings. They also emphasize the triumph and exaltation of the central figure, who is placed in a position of great honor and power in the divine realm.
◆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 and Marduk) who embodies supreme power and consumes or overcomes other divine entities to gain their attributes and ensure eternal life or dominion. The themes of divine consumption, eternal life, and supreme authority are shared across both texts.
◆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 involve a divine being (Ra in Passage A and Marduk in Passage B) who is central to creation and whose true name holds immense power. Both texts also feature a serpent or dragon (in Passage B, Tiamat) that poses a threat, and the revelation of the divine name is crucial in overcoming this threat.
◆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 creative and authoritative power, emphasizing the deity's role in the creation and governance of the world. They also highlight the reverence and fear that other gods and humans have for 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 the universe, emphasizing the deity's singularity, power, and the reverence of other gods and humans. They share themes of divine creation, sovereignty, and the worship of the deity.
◆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 divine figures (Ra and Marduk) who are central to their respective creation myths and are associated with cosmic order and the defeat of chaotic forces (Tiamat and Ra's enemies). They also emphasize the worship and praise of these deities, highlighting their roles as creators and sustainers of the world.
◆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 cosmic battle between a divine figure and a chaotic force (Apep in Passage A and Tiamat in Passage B), emphasizing the triumph of order and light over darkness and chaos. They share themes of creation, divine intervention, and the maintenance of cosmic order.
55 more
◆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 are hymns of praise to a supreme deity, highlighting the deity's role in creation, sovereignty over the world, and the reverence of the gods and humans. They share themes of divine power, creation, and the exaltation of the deity.
◆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 is celebrated for their cosmic role and victory over chaos, with themes of creation, order, and divine homage. The passages share a similar structure of praise and recognition of the deity's power and significance in the cosmos.
◆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, emphasizing their power and the benefits they bestow on the faithful. They share themes of divine creation, protection, and the establishment of order.
◆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/Osiris in Passage A and Marduk in Passage B) who have overcome enemies or chaotic forces (enemies of Osiris and Tiamat) and are associated with creation, order, and divine authority. They also emphasize the importance of these figures in maintaining cosmic balance and performing ritual functions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 18 (part 10)
“O god of light, come thou down unto me and swallow up the worms which are in Amenta, The great god who dwelleth within Tattu, whom he seeth not, heareth his prayers. They who are in affliction fear him [the god] who cometh forth with the s…”
Both passages describe a divine figure who has triumphed over chaos and is revered by other gods and humans. They also share themes of divine decrees, the afterlife, and the establishment of order.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 18 (part 11)
“He shall (5) enter into the Fields of Aaru in peace, to learn the bidding of him who dwelleth in Tattu; (6) there shall wheat and barley be given unto him; there shall he flourish as he did upon (7) earth; and he shall do whatsoever pleaset…”
Both passages describe a journey to an afterlife where the deceased or the deity is honored and provided for. They share themes of divine judgment, offerings, and eternal existence, though they come from different cultural and religious contexts.
◆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 who overcomes chaos and establishes order, with themes of creation, purification, and divine authority. The passages share a conceptual parallel in their depiction of a divine being who brings about cosmic order and is celebrated for their deeds.
◆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 journey through a series of gates or challenges guarded by deities, emphasizing the protagonist's (Osiris Ani in Passage A and Marduk in Passage B) divine authority and ability to overcome obstacles. They share themes of divine judgment, cosmic order, and the protagonist's role in maintaining or restoring 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 divine figure overcoming a chaotic force (Apep in Passage A and Tiamat in Passage B) and establishing order, reflecting a common theme of cosmic struggle and divine triumph in mystical traditions.
◆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 divine realm, encountering various deities and pylons or gates, and invoking the names and powers of these deities for protection and guidance. They share themes of divine order, cosmic structure, and the importance of ritual knowledge.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 20 (part 9)
“Grant ye that he may be with you for all time." (1) The adoration of Osiris, lord of Re-stau, and of the great company of the gods who are in the netherworld beside Osiris, the scribe Ani, who saith: (2) "Homage to thee, O ruler of Amenta,…”
Both passages involve a plea to divine beings for favor and protection, with the individual (Ani in Passage A and Marduk in Passage B) seeking recognition, provision, and a place in the divine realm. They share themes of divine justice, righteousness, and the afterlife.
◆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 a divine figure (Thoth in Passage A and Marduk in Passage B) who is victorious over enemies or chaotic forces (Set's followers and Tiamat, respectively). They also emphasize the establishment of order and the triumph of the divine figure in the presence of other deities.
◆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 (Osiris in Passage A and Marduk in Passage B) triumphing over chaotic forces (enemies in Passage A and Tiamat in Passage B) and establishing order. They also emphasize the protection and victory of the deceased or the divine figure over these forces.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 23 (part 4)
“May the Shenit ,[2] who make men to stand fast, not cause my name to stink."[3] Vignette: Ani holding his soul in the form of a human-headed bird. Text: [CHAPTER LXI.] (I) CHAPTER OF NOT LETTING THE SOUL OF A MAN BE TAKEN AWAY FROM HIM IN…”
Both passages share themes of divine power, overcoming challenges in the underworld or cosmic chaos, and the protagonist's identification with divine beings. They both involve a journey through a perilous realm and the assertion of control over natural forces, reflecting a common mystical quest for transcendence and mastery over the elements.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 23 (part 6)
“Text [CHAPTER LVI.]: CHAPTER OF SNIFFING THE AIR UPON EARTH. [He saith]: "(2) Hail, Tmu, grant thou unto me the sweet breath which is in thy two nostrils. I embrace the mighty throne which is in Unnu,[4] and I watch and guard the Egg of t…”
Both passages share themes of divine power, protection, and the interaction between the divine and the human or mortal realm. They both involve deities who have control over life and creation, and the texts describe rituals or invocations to seek the favor and protection of these deities.
◆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 divine judgment and the protection of the heart or soul in the afterlife. They share a common concern with the moral evaluation of the deceased and the need for divine intervention to ensure a favorable outcome in the underworld.
◆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 are hymns of praise to a deity, emphasizing the divine power and the role of the deity in creation and the cosmos. They share themes of divine glory, creation, and the reverence of the deity by other gods and humans.
◆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 feature a hymn of praise to a divine figure associated with creation and cosmic order. They share themes of divine majesty, the triumph over chaos, and the petitioner's desire for divine favor and a prosperous afterlife.
◆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 are hymns of praise to a divine figure, emphasizing the deity's power, creation, and protection. They share themes of adoration, divine might, and the deity's role in the cosmos, though they come from different cultural and religious contexts.
◆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 celebrated for their power and role in the cosmic order. They both emphasize the divine figure's triumph and the reverence they receive from other deities and humans.
◆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 associated with a boat and has a significant role in the cosmic order. They also emphasize the importance of revealing the divine name or aspects of the divine figure to specific individuals, such as fathers and sons.
◆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 who triumphs over chaos and is celebrated by other deities. They share themes of divine victory, homage, and the establishment of order, reflecting a common mystical concept of divine triumph and cosmic 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 figure who has overcome chaos and established order, with the figure in each text being associated with creation and having multiple names or forms. The passages also share themes of divine authority and the figure's role in the cosmos.
◆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 figure who has overcome chaos and established order, and who is celebrated for their deeds. They also share themes of transformation, divine authority, and the creation of the world.
◆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 divine figures who have achieved dominion over creation and are revered by other deities. They also emphasize the transformation and exaltation of the central figure, highlighting their divine nature and eternal existence.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 3)
“Text [CHAPTER CXXV.]: (1) THE CHAPTER OF ENTERING INTO THE HALL OF DOUBLE RIGHT AND TRUTH: A HYMN OF PRAISE TO OSIRIS, THE DWELLER IN AMENTET. Osiris, the scribe Ani, triumphant, saith: (2) "I have come and I have drawn nigh to see thy bea…”
Both passages describe a divine figure (Horus/Osiris in Passage A and Marduk in Passage B) who is established in power and rule, with themes of divine inheritance, eternal life, and the subjugation of enemies. They share a common structure of invoking divine favor and establishing the protagonist's dominance and legacy.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 5)
“(16) I have not added unto nor have I minished the offerings which are due. I have not stolen from the orchards; nor have I trampled down the fields. I have not added to the weight of the balance; (17) nor have I made light the weight in…”
Both passages involve a divine judgment scene where the protagonist must prove their worthiness by knowing sacred names and declaring their innocence. They share themes of divine justice, the importance of sacred knowledge, and the need for moral purity.
◆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 describe a divine figure who has triumphed over chaos and is celebrated by other deities. They also emphasize the eternal nature of the divine figure's deeds and the establishment of order.
◆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 and invocation to a deity, seeking divine favor and protection. They share themes of eternal existence, divine power, and the reverence of the deity within the underworld or cosmic order.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 33)
“The version akin to was in vogue from the XXth to the XXVIth dynasty, i.e. , about B.C. 1200-550, and was, like the Theban, usually written upon papyrus. The chapters have no fixed order, and are written in lines in the hieratic characte…”
Both passages deal with themes of divine power, cosmic order, and the afterlife. Passage A from the Egyptian Book of the Dead focuses on rituals and chapters for the deceased to navigate the underworld and achieve eternal life, while Passage B from the Enuma Elish describes the divine struggle and the establishment of cosmic order by Marduk. Both texts emphasize the importance of divine figures and their roles in maintaining the universe.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 40)
“Thou art the heir of Seb and the sovereign of all the earth; [* This festival took place on the 17th and 18th days of the month Thoth; see Brugsch, Kalendarische Inschriften, p. 235.] {footnote page liii} Seb hath seen thy glorious power,…”
Both passages exalt a supreme deity with multiple names and attributes, emphasizing their power, creation, and dominion over the cosmos and other gods. They share themes of divine majesty, cosmic order, and the deity's role in creation and governance.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 53)
“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 ascending to the heavens and being recognized or deified by other gods. They share themes of divine ascension, recognition by deities, and the transformation of the individual into a divine being.
◆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 ascending to the heavens and being recognized or deified by other gods. They share themes of divine ascent, recognition by deities, and the transformation of the individual into a divine being.
◆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 a divine figure achieving a state of supreme power and divinity, where they become lord of the universe, judge of hearts, and are associated with divine intelligence and triumph. They also share themes of overcoming enemies and securing a place in the divine realm.
◆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 the deceased or a divine figure achieving a state of divine power and authority, becoming like a god and exercising control over other divine beings. They also emphasize the triumph and exaltation of the central figure, who is placed in a position of great honor and power in the divine realm.
◆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 exhibits supreme power and consumes or absorbs the essence of other deities to gain their attributes and authority. The themes of divine consumption and the acquisition of eternal life or supreme power are central to 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 exhibits supreme power and consumes or absorbs the essence of other deities to gain their attributes and authority. The themes of divine consumption, eternal life, and the central figure's dominance over other gods are shared between the two traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 67)
“I am a prince, the son of a prince, a sacred essence which hath preceded from God. I am a great one, the son of a great one, and my father planned my name; I have multitudes of names and multitudes of forms, and my existence is in every go…”
Both passages describe a divine being who created the world and faces a challenge from a serpent or dragon. They also involve the revelation of the divine name as a means of overcoming the challenge, highlighting the power and mystery of the divine.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 68)
“O tell it unto me, and the poison shall depart; for he shall live whose name shall be revealed." Now the poison burned like fire, and it was fiercer than the flame and the furnace, and the majesty of the god said, "I consent that Isis shall…”
Both passages describe a divine figure who is the creator of the world and possesses multiple names and forms. They also involve a healing or revelation scene where the divine figure's true name is sought to overcome a crisis.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 69)
“xcii} unity of a supreme and self-existent being, his eternity, his almightiness, and external reproduction thereby as God; the attributing of the creation of the world and of all living beings to this supreme God; the immortality of the so…”
Both passages deal with the theme of divine names and their power. In Passage A, Isis gains power over Ra by learning his secret name, while in Passage B, Marduk's names are proclaimed and celebrated for their divine authority and significance. Both texts highlight the importance of names in the context of divine power and control.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 74)
“The god Nu appeareth with the breath of the north wind in this hidden god who maketh for untold millions of men the decrees which abide for ever; his decrees [1. Literally "his heart," ab-f . 2 I.e. , Shu and Tefnut. 3 I.e. , the Sun a…”
Both passages describe the creation of the world by a supreme deity and the establishment of divine order. They share themes of divine power, creation, and the role of the deity in maintaining cosmic order, though they come from different cultural and religious contexts.
◆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 the creation of the world by a supreme deity and the establishment of divine order. They share themes of divine sovereignty, the origin of gods, and the cosmic role of these deities in maintaining the universe.
◆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 or a celestial realm, involving deities and specific rituals or invocations. They share themes of transformation, purification, and the need for divine intervention to pass through different realms.
◆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 or a divine realm, involving deities and rituals. They share themes of transformation, purification, and the need for divine intervention to pass through celestial barriers.
◆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 divine being who plays a central role in creation and cosmic order. They highlight the attributes and actions of these deities, emphasizing their power and significance in their respective mythologies.
◆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 the reverence of other gods and humans. They share themes of divine creation, authority, and the worship of the deity.
◆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 the reverence of other gods and humans. They share themes of divine creation, omnipotence, and the central role of the deity in the cosmos.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 106)
“Come, O Thoth, and take them unto Osiris, bring all the evil words which have been spoken and place them in the hollow of thy hand;[2] thou shalt not escape therefrom, thou shalt not escape therefrom. Whosoever marcheth, marcheth with his…”
Both passages describe a mystical ceremony involving deities and the deceased, emphasizing the role of divine figures (Osiris in the Egyptian text and Marduk in the Babylonian text) in ensuring the well-being and power of the deceased. They also share themes of cosmic order and the importance of ritual actions to maintain that order.
◆egyptian|The Egyptian Heaven and Hell|Chapter 5 (part 7)
“May I gain dominion over the great and mighty word which is in my body in this my place, and by it I shall have memory and not forget." The pools and places in Sekhet-hetepet which the deceased mentions as having a desire to visit are UNEN-…”
Both passages emphasize the importance of potent names or formulas for achieving dominion and favor in the afterlife or divine realm. They also share a theme of invoking divine beings and reciting specific words to gain power and memory.
◆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 emphasize the importance of potent names or formulas for achieving dominion and blessings in the afterlife or divine realm. They share a common theme of invoking divine power through specific words or names, reflecting a belief in the efficacy of sacred language.
◆egyptian|The Egyptian Heaven and Hell|Chapter 7 (part 7)
“It was impossible to remove him from his boat, which was, like himself, eternal, hence its name, "Boat of Millions of Years," and even if it had been possible the difficulty remained either of taking his boat back from the place of sunset t…”
Both passages describe a divine journey through a mythical realm (Tuat in Passage A and the realm of Tiamat in Passage B), involving gods, specific divisions or gates, and the concept of eternal travel or control over the cosmos. The passages share themes of divine sovereignty and the structured nature of the afterlife or cosmic order.
◆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 a divine being traversing a dangerous, otherworldly realm (Tuat in Passage A, Tiamat in Passage B) and emphasize the importance of magical words, names, and rituals for protection and success. Both also highlight the need for divine assistance in navigating these realms.
◆egyptian|The Egyptian Heaven and Hell|Chapter 7 (part 9)
“The copy of the work in the tomb of Amen-hetep III., written in hieratic, was well preserved in Champollion's time, but is now illegible; see Champollion, Lettres , 13 e Lettre; and Champollion, Monuments , iii. 232-234. The text of the T…”
Both passages describe a divine journey through a mythical realm (Tuat in Passage A and the realm of Tiamat in Passage B), involving gods, specific divisions or gates, and the need for a means of transport. They share themes of divine order, cosmic structure, and the interaction between gods and the afterlife.
◆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 Marduk in Passage B) plays a central role in evaluating and assigning fates to beings based on their actions. Both texts also emphasize the importance of offerings and the divine power to control the fate of the dead or the world.
◆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 exalted and judged by other divine beings, and who ultimately brings justice and order. The passages share themes of divine authority, judgment, and the establishment of righteousness, though they come from different religious traditions.