Myth Decoding: Marduk and Tiamat (Babylon)

Marduk and Tiamat (Enuma Elish: The Epic of Creation)

Read this myth at The World Mythology Course (new window opens) 

 At first glance the story of Marduk and Tiamat in the Enuma Elish seems to be a creation story of Mesopotamia as told by the Babylonians. However, the subtext tells how humans mastered the volatile environment of Mesopotamia. Layered below this is the rise of Babylon to be the principal power of the region. The Enuma Elish describes the lives of the succeeding generations of Gods, their conflicts with the Gods before Them, and ends with Marduk as their ruler. Each generation of Gods probably represents a prior group of peoples who lived the region. Since Marduk is the major God of the Babylonians, this myth then becomes the story of how Babylon came to rule Mesopotamia.

 The myth starts by describing the ancient landscape of Mesopotamia, thousands of years ago. Apsu, the sweet water, mixes with Tiamat of the salt water. The symbol of their union is the mingling of the Tigris and Euphrates with the sea to produce the salt marshes. The sea was much farther inland then, and tides had more effect on the people living there. The landscape of the area is one of river bottoms, tidal marshes, swamps, and wetlands. Even the names of their children Lahamu and Lahmu which means mud reflect this as well. 

 The next generation of Gods were Anu, Enlil (Ellil), and Enki (Ea) of the Sumerians. Unlike the first group, these Gods focused on developing agriculture and decreeing divine laws. While Anu ruled the Gods, Enlil granted kingship, and Enki created people. (In a similar story to Apsu and the noisy Gods is Enlil and the noisy humans. In both cases, the Gods tried to destroy the noisemakers, since the activities of farming disturbed them.)

 In Tiamat’s case, the noisy ones were the next generation of Gods, who were replacing the original ones. They were draining the swamps, digging the canals, and irrigating the fields. These Gods were taming the “sweet water”, thereby killing Apsu as a God. The efforts of the new Gods threatened Tiamat, since They were transforming the salt marshes into farmland.

 Furious, Tiamat raises an army, which metaphorically reflects the violence of the times. Through continuous irrigation, salt made the land of the Sumerians infertile. Faced with dwindling resources including water, the various cities fought each other to gain these precious resources for their peoples. During this awful time, the suffering Sumerians wrote lamentations describing their misery -- bodies melting in the sun and cities shrouded in smoke. Into this war-torn landscape came the Amorites, who adopted the Sumerian culture, and established their main city of Babylon. Under their king, Hammurabi, the Babylonians cemented their empire and imposed law and order in Mesopotamia. 

 This creation myth, the Enuma Elish, relates how the Babylonians came to power and recreated the world, making order out of chaos. Their principal God, Marduk, assumes power over the other Gods and defeats Tiamat. The Sumerian Gods, Enki and Enlil cede their power to Marduk by granting “Enlil-ship” to Him. Meanwhile, the other Gods confer “Anu-power” on Him. Hence, several generations of Gods pass from importance. 

 After adopting myths from the Sumerians, the Babylonians rewrote the creation myth to include the rise and rulership of Marduk. After Tiamat came Enlil, who was the original head of the pantheon. With each succeeding generation, Enlil shared his power first with Anu and then with Enki. While They ceded their power to Marduk, Anu remained in the titular rule. In Enuma Elish, the Babylonians acknowledge their predecessors, the Sumerians and the others. But they end the myth with Marduk recreating the world and establishing his reign. He does this by building the world on the bones of Tiamat, one of the Gods of the original peoples living there. Marduk remakes the world as the Babylonians remade Mesopotamia.

 Works Used.

“Ancient Mesopotamian Gods and Goddesses.” U.K. Higher Education Project. 2011. Web. http://oracc.museum.upenn.edu/amgg/index.html .

 Aveni, Anthony, “People and the Sky.” Thames and Hudson: New York. 2009. Print.

Cicero, Sandra, “A Guide to the Babylonian Tarot.” Llewellyn: Woodbury, MN, 2006. Print.

 King, L.W., “Babylonian Religion and Mythology.” Wisdom Library. 1903. Web. http://www.wisdomlib.org/mesopotamian/book/babylonian-religion-and-mythology/d/doc7086.html .

 Siren, Christopher, “The Assyro-Babylonian Mythology FAQ.” 2003. Web. http://home.comcast.net/~chris.s/assyrbabyl-faq.html.

“Sumerian Mythology FAQ.” 2000. Web. http://home.comcast.net/~chris.s/sumer-faq.html .

 Smitha, Frank, “Civilization in Mesopotamia.” Macrohistory and World Time Line. 2014. Web. http://www.fsmitha.com/h1/ch01.htm .

Tarot: The Babylonian Tarot

After looking through Aeclectic.net and other Tarot sites, I decided that “The Babylon Tarot” by Sandra Cicero (2005) was probably the best deck for me.  Of all the Tarot decks, I looked at; this one caught my attention with its bright art work and interesting subject matter.  Examining it further, I realized that The Babylon Tarot came close to being an ideal deck for me.

The striking colors and artistry of this deck attracted my eye.  Moreover, the cards depicted the myths and Gods of ancient Sumner.  The author, Sandra Cicero had researched this civilization and crafted a Tarot deck from it.  Since I enjoy learning about ancient peoples, this deck seemed to be a rare treat.  The author did a stunning job of making this world come alive.  In addition to the deck, she wrote a companion book detailing the various myths and Gods.  Hence, I could get pleasantly lost in this deck.

Another criterion I use in selecting a Tarot deck is whether it is a traditional Rider-Waite deck or not.  Since I do not resonate with Rider-Waite interpretations, I prefer non-traditional decks.  “The Babylon Tarot” has five extra cards – one for the Major Arcana, and four for the Minor Arcana.  “Genesis” is before The Fool (0) in the Major Arcana of this deck.  In addition, “The Kerubs” are the spiritual essence of each of the suits of the Minor Arcana.  Cicero explains that “The Kerubs” are spirits who existed before the Great Flood.

The physical characteristics of the cards are important to me.  My lack of coordination is a factor in selecting a deck.  Although there were five extra cards, I could still shuffle and deal this deck.  I do prefer round cards for obtaining shades of meaning.  However the various myths combining with the Gods do give similar readings as do round cards.

When selecting a deck, I usually look at The Fool (0), The Tower (XVI), and the 10 of Swords.  For me, beginnings, changes, and endings are important.  I want a deck to move beyond the traditional Rider-Waite depictions, and explore these topics.

Since I could not find these particular cards on-line, I used substitutes.  “Genesis”, as the beginning, is out of space and time, and has no number.  In fact, “Genesis” gives birth to the Cosmos of The Fool (0).  Furthermore, “Genesis” gives a sacred aspect to the deck, allowing the spreads to become conversations with the Gods.

For endings, I chose The Devil (XV).  Although the Rider-Waite meaning is not “death”, “The Babylon Tarot” chose a Goddess of Death for this Major Arcana.  Lamastu, the Terror of Children, sends disease and nightmares to all, and death to small children.  Shown standing on a mule, She holds two snakes while a dog and pig nurse from her breasts.  For me, this terrifying Goddess means death, a final ending.  After facing Lamastu, a new day will come.

For traumatic change, I chose 6 of Arrows (Swords), which has the keyword “Relief”.  A man, who was shot with arrows, lies on a table.  A physician is pulling an arrow from his chest.  To me, sudden trauma is being shot with an arrow and having it pulled out.  The subtleness of this card depicts the aftermath of The Tower (XVI) after it has crashed down.

This deck is as close to ideal as any deck could be for me.  It does meet most of my qualifications for purchasing a deck.  I believe that I can get both intuitive readings as well as insightful meditations from this deck.

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