Tiamat versus Marduk

Tiamat versus Marduk is a thirty-two-century-old Babylonian myth, Creation Epic, social allegory. Tiamat was one of the first entities of the cosmos, sometimes represented as a giant, fiery, female dragon-like monster in command of an army of demons and monsters, and sometimes as the swirling, watery Chaos of the Universe prior to the creation of life. She would sabotage the work of the younger gods with magic and destructive rage. After so many failed efforts, a hero emerged from the young gods in the form of the four-eyed, four-mouthed Marduk. Marduk wielded a magic net and had at his command the Four Winds, two factors that contributed to his eventual conquest over Tiamat, after a long and terrible battle. He subsequently used her carcass to form Heaven and Earth. Marduk was made King of the Gods. He created Babylon and human beings to dwell there and toil for the gods. He created Language and established Order amongst the ranks of beings.

The story of Tiamat and her eleven monsters derived from the Babylonian creation epic, the Enuma Elish, the epic exists in different versions both Babylonian and Assyrian. The best known version is the library of King Ashurbanipal dating from the 7th century BC. The legend, however, is much older is estimated to come from the 18th century BC, a time where the prominent status of the god Marduk, held the highest rank in the Babylonian pantheon, also occupies a central place in the story.
The Enuma Elish was first discovered in 1849 by Henry Layard in Nieven and published by George Smith in 1876. It consists of seven tablets written thousands of lines, of which the fifth is badly damaged but has been completely restored. The central theme of the epic is the elevation of Marduk above all other Babylonian gods and their creation of the world and man’s primeval darkness and chaos, which he penned within the structures of the order.

The epic was recited in Babylon during the celebration of the new year, on the second day, a priest of Marduk recited a hymn about God’s victory against Tiamat and its allies. On the third day, the artists made for holding two statues, one holding a snake and the other held a scorpion, both in their left hands, both animals represent monsters defeated Tiamat. On the fourth day, the priest recited the epic boss. On the sixth day, the heads of the statues were cut and burned, representing the fall of Tiamat’s army. The following days were devoted to pray to the gods and eleventh day the gods were returned to their temples and the celebration ended. The epic had a similar status in Assyria, but with one big difference, was replaced by Ashur Marduk, the chief god of the Assyrian deities.According to legend, in the beginning there was nothing but the primordial waters, fresh waters of Apsu and Tiamat’s salt waters, the two primal gods, and Mummu, fog floating above the water. The primordial couple begat other deities, and the first was Lahmu Lahamu who became parents of Anshar and Kishar (identified with the sky and the earth) and they both had a son Anu, who was the father of Nudimmud the great among the gods (the god Ea). The young gods were loud and annoyed the two primal gods, Apsu and Tiamat. Apsu suggested that they should be murdered, but disagreed Tiamat. However, with the help of Mummu, he continued plotting the destruction of the gods. To prevent the murder, warned Nudimmud Tiamat, who put a spell on Apsu and killed him. From then on Nudimmud became the chief of the gods and his consort Damkina had a son, Marduk, who was more powerful than his father. But the other gods Tiamat convinced that she would seek revenge for the death of her husband. She took another consort, the god Kingu, and gave the command of his new army, the 11 terrible monsters she created to fight in the war. This 11 monsters representing his eleven dark powers who oppose the powers of light. Tiamat, also gave Kingu the Tablets of Destiny, the mystical emblem of supreme authority over the universe.These tables are sometimes identified with the concept of self, the divine decree, the power of the underlying foundation of all civilization: social institutions, religious practices, technology, and all moral and humane behavior. Until then, all these powers were entitled to the Mother Goddess, the supreme queen of the universe and all creation. The young gods Marduk chose as his squadron commander in the war and gave him power over the rooftops. Marduk defeated Tiamat and cut it into two parts, one of them formed the earth to the other, heaven, tears in her eyes created rivers and their breasts were formed mountains of the earth. He took the Tablets of Destiny from Kingu, and forced the gods who sided with Tiamat to work for him and the other gods. Finally, the killed Kingu and blood created man whose task was to replace the gods in their work. Babylon was established as the residence of the gods Marduk was elevated heads and getting fifty names in honor of his great powers.

Tiamat, the primordial goddess of the sea, was depicted as a monster, with a bestial and was imagined as a water snake or a dragon.However, not much is known about their appearance of myth itself. In this regard, it is identified with the sea monsters from other mythologies, like Leviathan or Yamm, Lotan of Hebrew myths or Tannin, the sea demon of Hebrew legends. Etymologically the name corresponds to the Greek word thalassa “sea”, tehom Semitic “abyss”, the Akkadian tamtu ti’amtum and “sea” and loves you and Sumerian meaning “life” and “mother”. There are many theories about the meaning of myth, where the original state of the “mixing of the waters” is interpreted as the meeting between salt and fresh water in the Persian Gulf, the creation of the gods and monsters are thought referring to the elevation of volcanoes and tectonic movements and the battle between Tiamat and Marduk is considered a cosmic catastrophe existing planets which were created. There is no unanimous interpretation, these myths provide space for large theories. Tiamat is the Ummu-HUBUR who formed all, the name “HUBUR” refers to the rivers of the underworld. She also refers to the Hebrew concept of Tehom, the great depths of the primordial waters of creation. Tiamat and Apsu embody the cosmic abyss filled with primordial energies that are the source of creation.

The ancient Mesopotamians believed that the world was a flat circular disc, surrounded by salt water. The land was a continent floating in a second sea, freshwater Apsu, the flowing waters of all the earth, cascas, rivers, lakes, etc. The sky was a solid album that was upon the earth. The sky and the interior of the gods were above the sky. Tiamat is the universal mother who gave life to all creation in her womb, the salt water. This was the original place of residence of the gods even before Marduk created the earth and chose Babylon as his residence, while the gods moved to live in heaven. Marduk did not have the raw power of creation, his power was divine discourse, an attribute of all patriarchal gods of the world religions. In Enumma Elish, he had to prove he possessed this power before being allowed to fight Tiamat. He possessed an outfit that had to destroy and rebuild the power of speech before it was recognized by the gods as their champion. In this sense, the mother of creation Tiamat is sometimes identified with the Sumerian goddess Nammu, the primeval waters lady who gave birth to An and Ki, heaven and earth, was often seen as the constellation of the sky North now known as “whale”. In ancient times its name was the sea monster: Tiamat or Cetus, located in the region of the sky known as water, related to other aquatic constellations like Aquarius, Pisces and Eridanus.

In the Kabbalah, Tehom is the name of the first seven “rooms hell” which correspond to the Qlipoth. The Qlipoth with “shells”, the land of evil, the dark side of the Kabbalistic Tree of Life. They are inhabited by demons and evil spirits responsible for all the evil in the world. The anti-Qlipoth are Sephirots structure of the Tree of Life, and while there are ten Sephirots mean unity and perfection of God, there are eleven Qlipoth disturbing the original balance represented by the number ten. The highest Qlipha, Thaumiel, which is the opposite of Kether, is split in two and is known as the Twin Gods. Each represents an aspect Qlipha corresponding adverse Sephira and is considered his anti-polo. These forces are sometimes identified with the eleven powers of Tiamat and her eleven demons. All Qliphotico tree is dark, feminine and female deities personified by, most of the time is is Lilith, who embodies the forces of chaos that exist outside the structures of creation and beyond the emanations of the Divine Light . In the myth, Marduk defeats Tiamat and its monsters but not destroyed.Instead, make an attempt to tame and suppress these forces including them in a new structure of the universe. Tiamat soldiers turned their trophies, were unarmed and many of them became servants of Marduk, and then watched as their symbolic animals. This happened for example with snake mušuššu. Tiamat became part of the world as living nature and embody the concept of “mother earth.” Kingu’s blood is believed to flow in humans. The primeval chaos archfiends are now part of the cosmic order.

The eleven monsters are mentioned in the Enuma Elish with terms about nature or species, but their names were not. Many of these terms are plural and can refer to a group of entities. The Babylonian epic literature contains analyzes of the creatures from a linguistic perspective and proposes some metaphorical possibilities, as their astrological connection, an area which the Babylonians had great handling. In this paper, we aim to analyze the monsters of Tiamat from an esoteric perspective and exploring their magical powers and can manifest as the modern practitioner. This analysis is esoteric part of a material that was collected during a project undertaken by the magic Magan lodge in the years 2007-2009. The ongoing project but the first two phases have been completed and the results are presented in this paper. The purpose of these two phases was to find information about the nature of these 11 entities, their magical powers and how they can be used in individual practice. This information will be included in the description of each particular entity. They are dark and destructive powers eleven of Tiamat and some of them can be compared with the Qabalistic Tree Qliphoticas forces of Night.

From mythology we learn that they had “sharp teeth and fangs ruthlessly”, their bodies had poison instead of blood, “taught terror”, covered with glory, were seen as gods and were powerful. Those who came were invaded by terror and no one could resist their attacks.Soil is referring to them as “matchless weapons” and are listed in the following order: snakes and dragons, monster Lahamu, hurricanes, rabid dogs, scorpion-men, storms, and men-mink.

Snakes and Dragons

By “vipers” researchers often refer to three types of snakes, which are mentioned in Babylonian sources, they are: Bašmu, Mušuššu andUšumgallu. The “dragon” is most likely Mušmahhu, the serpent-dragon Babylonian myths .

Bašmu The word can refer to two types of mythological serpents, one of them called “the venomous snake” or usum / Bašmu is interpreted sometimes nothing more or less like the mythological serpent man’s natural enemy. The other is known as “The Birth of the Serpent Goddess” or Mus-Sa-tur / Bašmu and was a type of horned serpent. Bašmu often described as a horned serpent and no end. It can also be a cobra with horns. There are also theories that describe it as a horned serpent with wings. His name is sometimes translated as “The Horned Serpent with a uterus” and is related to a constellation which was then known as the snake. After Marduk overcame Tiamat, Bašmu became one of the symbolic animals of God Ningishzida, chthoniana entity that resides in the underworld, and was regarded as a protective entity. Ningishzida sometimes appears in human form, with two horned serpents emerging from his shoulders. The image of the creature can be derived from the horned viper cerastes calls, an animal that lives in the desert, with horns on their eyes.

In magical work, the image of this entity frequently appears as a flying serpent, or golden brown, with small horns and limbs, sometimes with wings, sometimes without wings, but always high in the air planning. Seems to be a mediator between the principles of fire and water and can provide the practitioner with the ability to fly in the air, gives invisibility and teaches how to use the inner eyes to see the world around you. When the practitioner invokes the spirit in your body and in your mind, the astral form changes and there are glimmers of golds, two snakes emerge from their shoulders entwined around his forehead and expanding their consciousness. When used to Bašmublack intern, then collect a few drops of poison fangs and dump them in the third eye of the victim. The results often include accidents with severe blood loss and cuts from sharp objects.

The visions while working with such entities often primal cosmic order of the universe before the appearance of life, immersed in sunlight black, blood falling over all creation, or the opposite: the destruction of the world in a great fire. This may be connected with the spirit of Thagirion Black Sun, the central Qlipha the Kabbalistic Tree of Night, but this is only a possible association.

Another Mušuššu snake is known as the “Snake Furious” and is sometimes depicted as a creature made ​​with parts of snake, lion and bird.It is associated with various gods and various mythological characters, first Tišpak Ninazu and then with Ningishzida. It is also associated with the symbolic animal of Marduk. It is also connected with astrological constellations. His description below, shows the creature as a lion-headed dragon and without claws. Then the lion parts were replaced with parts of snakes. In mythology Mušuššu Ninazu originally served the god, the king of snakes and was a messenger of death, murdered by poison. She used to be known as “a murderer intrepid” and an entity so mortuary. In the astral work in this spirit, it is often seen as a feminine entity vampiric nature, connected with the powers of necromancy and death, that feeds on blood and sexual energy. It usually appears as a black dragon or bat shaped like a winged serpent. She provides the practitioner with the ability to transform his body astral shadows and fly through the astral plane as a ghost, a vampire can suck winged life force of a sleeping person. This concept highlights the nature or incubica sucubica and its connection with the demons vampires living on the dark side of the moon, the sphere of Gamaliel Qliphotica. From this comes the possible connection with this Qlipha. An offering Mušuššu are natural sexual fluids or blood. The invocation is experienced as a bitter-sweet union, the union of the powers of life and death, Eros and Thanatos. The snake comes to bite the practitioner, which becomes erotic, ecstatic, weakening the body and filling the hungry mind the essence of the lives of others. The spirit, can be used in practice vampirism and necromancy, magic works lunar or astral wars. The symbol of spirit must be projected on the eyebrows, that opens the third eye and help astral vision.

The third creature is Ušumgallu, which is often identified as a winged dragon. Sometimes this is confused with Bašmu creature and its attributes are uncertain. The word is a derivative Ušumgallu usum, which literally means “The Principal Poisonous Snake”, his most outstanding quality is that he is a determined to kill, kill mainly with their venom and terrifies even the gods.

In magical work, Ušumgallu often appears in the shape of a golden dragon or winged serpent golden. It provides the practitioner with the ability to use magic fire, both to purify and to destroy. The fire is attached in his hands and the practitioner pass through the astral plane and touching the subtle body of the person chosen to purify the energy of the person, such as a healing purpose, or to be used for destructive purposes, for example to burn the victim’s life force. When invoked, the spirit enters the body and mind, causing the aura shine and astral body assumes the shape of a dragon. The practitioner can use a dragon mask, painted gold to attract the spirit into the temple of the flesh. The spirit sometimes appears as a cobra, dancing and hypnotizing the practitioner with his movements and with glowing red eyes. Bite the third eye and fuses with its core staff, the center of all existence. When working with this organization, sometimes the astrological symbol for Jupiter appears in visions. From this comes the possible association with Qlipha Gha’agsheblah, level connected to these planetary influences. But this is only a possibility.

The group of snakes Tiamat’s monsters also include the snake-dragon Mušmahhu, is often described as a seven-headed snake or a dragon with seven heads and is identified with the constellation Hydra. For this reason, it is another creature Ningishzida associated with the god, is sometimes titled “The Great Serpent-Dragon”, and was represented as a horned, winged, serpent-dragon, and walking on all fours. From a magical perspective, the spirit seems to have the power of astral poison, the poison can be fatal but can also be used as magical protection and immunity. It appears as a horned serpent and holding her blind eye in its jaws, also appears as a snake with one eye. The eye burns and shines in a red and is connected to the third eye and inner vision. Also, seems to be an entity of female nature. When invoked, it enters the mind and provides the practitioner with the ability of astral shape change. For a time, the practitioner can become a serpent, rising to the highest cosmic space, it can also become spider climbing the Tree of Knowledge, and in another moment a butterfly drinking juices tree flowers. The practitioner’s astral form becomes hot and this is the energy of the spirit. The concept of tree or garden is recurrent in the insights gained during work with Mušmahhu, as dark portals or tunnels in the ground, which seem to be portals to the astral worlds where the practitioner can find the snake goddess. Their jaws are the caves of the earth, your teeth are sharp rocks your esophagus are the underground tunnels. Here, the possible correspondence with the Tree of Night may have to do with Lilith Qlipha, the lowest level of Qlipoth, whose function is to door across.


The monster Lahamu (aka Lahmu or Lahami) has the same name as the primeval gods created by Tiamat but appears as a distinct entity.Its name means “the creepy” and is sometimes identified with the Babylonian hero or protector deity associated with the god Enki or Marduk. The word is used to denote Lahama at fifty Enki serving spirits and then referred to them as guardian statues that were in the portals of the great temples. In Lahamu astral work often takes the form of a demon with fiery red hair and appears on battlefields and in places where blood is spilled. Sometimes he has lightning and snakes instead of arms or hands. His energy is very hot, extremely violent and destructive. He provides the practitioner with knowledge of the war and the use of magical lightning and fire. Lahamu also appears to have vampiric qualities. When invoked, he comes into consciousness with intense energy and this is experienced as being devoured private and personal life force, the nerves are filled with electricity and energetic spirit. This is often experienced as an ecstatic experience and erotic. For its most violent and destructive, it can be associated with Qlipha Golachab, the dark and fiery counterpart of Geburah, represented by spirits of violent anger. Because of their association and sexual male, it may also be associated with Ghagiel, ruled by the dark god of the apocalypse Qlipoth who brings destruction to the world and the universe.


The spirit known as “hurricane” is Ugallu, also known as “The Demon of the Great Storm”. It is often described as a lion-headed demon and is associated with gods of the underworld as Nergal. Here is the punisher of offenders and bringing disease. Sometimes it is represented with a mace and a dagger and is seen as a protective entity. The spirit’s name is translated as “The Great Beast Climate” and is an adversary of the sun god or is associated with the storm god Adad. The violent weather events. The thunderstorm imagined as the “howls of heaven” were personified by lions and monstrous. Ugallu probably be one of those mythological creatures. From a magical perspective, the spirit seems to have powers connected with air, electricity and water. It also has a feminine nature and appears both as an abstract vortex energy or as an anthropomorphic female form, airy and translucent, accompanied by the essence of the shadows and dark clouds.She has the power to unleash violent storms with winds worldwide. When invoked, the spirit charge the participant with a lot of electricity, which can be used for magical purposes. When the focus, it is possible to exploit this energy in the astral as a powerful beam that can be used in magical combat. If you train, this practice can be a powerful magic weapon. It is simpler and more natural contact with this spirit through dreams. In the Tree of Night, this demon can be associated with A’arab Zaraq, the sphere of astral storms and lightning, connected with water and dark of Venus.

Rabid Dogs

“Rabid Dogs” is a term of the awards Uridimmu a creature known as also known as “Mad Dog” or as a human-headed lion. In the literature of Babylonian mythology it is unclear if a lion or a wolf, but is associated with the constellation of the Wolf / Lupus in the southern sky. He is described as a creature with a human head and torso of a lion. From a magical perspective, the spirit seems to rule the deserts devouring any light black. It occurs with a vague black form has distinctive canine features, sometimes consists of black clouds, sometimes as a means of crystallization in the cosmic void. Ripping the world and provides the practitioner with the ability to see beyond mundane reality. When invoked, ripping the practitioner’s body and frees the spirit, which is experienced as painful and enlightening. There is no specific for this entity Qlipha appropriate to the nature of this spirit, but it could be placed in the last and most abstract field, the Qlipha Thaumiel, where the consciousness of the practitioner is completely transformed.

Scorpion Man

Scorpion Man is the title given to the creature mentioned in the Enuma Elish as Girtablullû or Akrabamêlu. Akkadian In art he is depicted with a human head, bird legs, snake-headed penis, body and tail of a scorpion. Sometimes he has wings. Art In subsequent periods, these winged creatures appeared the sun god. The legend of Gilgamesh mentions a man and a woman scorpion scorpion, these were the guardians of the mountains, where the sun rose and fell. In the astral work, this entity appears both as a large black scorpion or a half man half scorpion body. The spirit seems to represent the concept of “poison” astral poisoning and transformation of consciousness through ecstasy of pain. It also relates to the change in astral form, especially predatory creatures which can inject poisonous venom in the aura of his victims. Girtablullû also appears as guardian of knowledge and forgotten civilizations, usually connected with deserts and places buried deep in desert sands, the other side of reality. For its poisonous power it can associate with Qlipha Samael, which contains spiritual poison chalice and is known as “The Poison of God”.

Powerful Storms

Another entity associated with weather events is Umu dabrūtu, the Mighty Tempest or “Fierce Demon of Storms”. His appearance is not specific, is believed to have factions lion and in accordance with another embodiment as a violent climate. In magical work, often appears as a vortex of chaos with a burning eye in the middle. The eye is so hot as yellow and resembles the eye of an animal or a beast.Sometimes this condition takes the form of a black tornado, a violent and destructive energy vortex. It is experienced by the practitioner as a great source of anger and aggression, a strong wave of emotions that can be directed and focused magical purposes. It is a malevolent experience but with joy and vigor. When used in a magical war, introduces a great chaos and havoc to the life of the person.The energy of this demon is very hot, sometimes appears as a living fire and when invoked, can transform the astral body of the practitioner in a fire elemental. The only concrete way that takes this spirit is that of an old man with tousled hair and smoldering eyes, surrounded by dark clouds. When it is associated with a level of the Tree of Night, the best connection with this demon is violent and fiery sphere Golachab.

Male Fish

The Fish Man is a creature known as Kulullû or Kulilu, this creature appears frequently in Babylonian art, usually in pairs, as man and woman, half human, half fish. This is a creature that has a great connection with the primordial waters, rivers of blood and bloody abyss and cults. Kulullû powers seems to have connected with the principles of death and decay, with the purification of consciousness through putrefaction. When invoked, it devours the practitioner in an erotic union, feels like diving into filth and rotten blood, feels suffocating or feel like drowning in sewage full of rotting bodies. In a magical war, she teaches the practitioner how to send energy with water as predatory, devouring the life force of the victim and leaves the body as an empty shell. Kulullû it can associate the Qlipha Satariel, ruled the level by demonesa Qlipoth prostitute of the Saturnian sphere of death and spiritual decline.

Male Mink

In Kusarikku magical work appears in deserts, like a giant, half man and half bull, he has the head and torso of a bull. The desert is the boss and the master of those who die there. Sometimes shown seated on a throne, in a large temple made of sand. In a magical war, he teaches the practitioner how to use the energies hot and dry to deprive a person of life energy and make the body crumble to dust. When invoked, it is experienced as a strong overwhelming power, abstract and atavistic. This literally deprives the practitioner the ability to speak, write or express thoughts orally at specific times, eg for a few hours or a few days. In the Tree of Night would be associated with Thaumiel Qlipha with the Devil Uridimmu Leon, who is an eternal fight, as the two governing Thaumiel demons – Satan and Moloch.

As can be seen, Tiamat’s creatures are opposing the cosmic order, after the defeat of Tiamat by Marduk, they were transformed into benevolent and protective entities whose names are invoked in prayers against other demons. But they can be summoned in its atavistic and primordial, which awaken the dark side of human nature. Like the other principles of darkness and chaos, as the forces Qliphoticas Tree of Night, they still exist outside edges of mundane reality and can access them with an open mind.


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