Neptune's Dolphins

From “Enuma Elish” (“The Seven Tablets of Creation”)

Translated by Stephanie Dalley, “Myths from Mesopotamia”

Edited by me.

 

According to Dalley, it is hard to give an accurate description of the many titles of Marduk. Some are names of other Gods Who He assimilated. (Note 1) The others are epithets describing aspects of His various powers. Since the Sumerian is hard to convey in English, the rest of the names may seem repetitive.

 

In the “Enuma Elish,” there are more than fifty names listed. Since in English it is hard to differentiate between an actual name and a synonym, I have included all them for this listing. Doing this has been an act of devotion to Marduk, since it requires contemplation.

 

From the “Sixth Tablet”

 

“Thus They granted that He should exercise the Kingship of the Gods

And confirmed for Him, mastery of the Gods of Heaven and Earth.”

 

Marduk, “Let the Son, Majesty of the Gods be his Name.”

Asarluhi, “Let Him act as Shepherd over the black-headed people, his creation”

Marukka, “He is the God who created them”

Marutukku, “He is the Help of country, city and his people”

Mershakushu, “Furious yet Merciful”

Lugal-dimmer-ankia, “His command higher than the Gods, His Fathers”

Bel, “The King at whose instruction, the Gods are awed above and below”

Nari-Lugal-dimmer-ankia, “Director of All the Gods”

Asarlushi, “Light of the Gods, Strong Leader, who like his name is the protecting spirit of God and country”

Namtila, “The God who gives life”

Namra, “The pure God who purified our path”

 

“The Seventh Tablet”

 

Asare, “Bestower of Ploughland”

Asa-ralim, “Whose Weighted Counsel is most revered in the Chamber of Council”

Asar-alim-nuna, “The Mighty One, Whose farmland makes a surplus for the country”

Tutu, “None among the Gods shall rival him, since He is the Creator of their renewal”

Zi-ukkina, “The Inspiration of his people, who fixed the pure skies for the Gods”

Ziku, “The Upholder of Purification, The Producer of riches and abundance”

Agaku, “The Lord of the Pure Incantation, the Quickener of the Dead”

“The Merciful One, who has the power to give life!”

Tuku, “Who uprooted all of the wicked with his pure incantation.”

Shazu, “Director of Justice, Who plucks out crooked speech.”

Suhrim, “Uprooter of all the foe by force of arms”

Zisi, “Silencer of the aggressor”

Suhgurim, “Uprooter of the foe, Destroyer of their offspring”

Zahrim, “Destroyer of all enemies, everyone of them arrogant”

 

Zahgurim, “Who destroyed all the foe by Himself in battle”

Enbilulu, “Who opens up wells and apportions the waters of abundance”

Epadun, “Canal Controller of heaven and earth”

Gugal, “Giver of cereals, Producer of grain”

Hegal, “Who brings rains of abundance over the broad earth”

Sirsir, “Governor of the land, Their Righteous Shepherd

Malah, “The Boatman who uses Tiamat’s body as his barque.”

Gil, “Producer of cereals and flocks, Giver of the land’s seed”

Gilima, “Who established the cosmic bond of the Gods, Who created stability”

Agilima, “Who built the earth above the water, established the heights”

 

Zulum, “Bestower of incomes and food offerings, Supplier of shrines”

Mummu, “Fashioner of heaven and earth”

Zulum-ummu, “Whom no other God equals for strength”

Gish-numu-ab, “Creator of all people, Maker of the World’s quarters”

Lugal-ab-dubur, “The King who scattered Tiamat’s brood and snatched her weapon”

Pagal-guena, “Leader of all the Lords, whose might is supreme”

Lugal-durmah, “Bond of Gods, Lord of the Cosmic Bond”

Aranuna, “The Counsellor of Ea,(Note 2) Whom no God equals in his princely way”

Dumu-duku, “Whose pure dwelling is marked out for Him on the holy mound”

 

Lugal-duku, “Without whom rules cannot be decided”

Lugal-shuanna, “King whose might is supreme among the Gods”

Iruga, “Who unites all wisdom, and is broad of understanding”

Irqingu, “Who administers decrees for everything”

Kinma, “Director of all the Gods, Giver of Counsel”

E-sizkur, “He shall sit highest in the house of prayer”

Gibil, “Who performed miracles in the battle with Tiamat”

Addu, “May He shed water from the clouds, and give sustenance to the people below”

Asharu, “Who likes his name is responsible for the Gods of destinies”

Neberu, “Because He created the Place (heaven) and fashioned Dannina (earth)”

 

Enkurkur, “He whose name his fathers have made glorious,

Shall be even as I, his name shall be Ea!(Note 2)

The binding of all my decrees shall he control,

All my commands shall he make known!”

 

The ending of “Enuma Elish:”

 

“With fifty epithets, the Great Gods

Called his fifty names, Making his ways supreme”

 

“In remembrance of the song of Marduk

Who defeated Tiamat and took the Kingship.”

 

Notes:

Note 1. Asare, Tutu, Enbilulu, and Addu. Addu is the Weather God Adad, the only non-Sumerian God in the list.

Note 2. Ea is another name for Enlil.

The beginning of the Babylonian year starts at the Spring Equinox. (Note 1) This turning of the year is called zagmu, “the border of the year.” (Note 2) At this time, people take stock, review their personal affairs, and check their financial accounts. Then they affirm the Gods as the supreme authorities of the cosmos.

 

According to Assyrian Astrolabe B, Nisannu, the first month of the year is for Nanna (Sin), the God of the Moon. “The month Nisannu, the dais of Anua King is removed and a King is installed; a good start for Anu and Enlil; the month of Nanna-Suen, the first-born of Enlil.” An incantation from Nimrud reiterates this: “May the month Nisannu, (the month) of Anu and Enlil, absolve! The first month belonged to the First of the Gods.”

 

During Nisannu (the new moon after the equinox) the Akitu, the New Year Festival is held for twelve days. It starts with purifications, and then the “Enuma Elish” (the Babylonian Creation Epic) is read. This myth begins with the original creation of the world by Tiamat, the Goddess of Chaos, and Apsu, the God of Waters. Later Anu, a God from the succeeding generation becomes the “Father of the Gods.” Eventually, He cedes his powers to Enlil, from yet a newer generation of Gods, who seeks to overthrow the original Gods. After Enlil kills Apsu, Tiamat wages war on the newer Gods. In desperation, Enlil goes to Marduk, the principal deity of Babylon, for help. On the condition that He is made the Ruler of the Gods, Marduk agrees. After killing Tiamat, Marduk remakes the world from her body.

 

During the Akitu, Marduk disappears. While his and Nabu’s temples are being cleansed, the people search for Him. At this time, they carry the statues of the other Gods to Marduk’s temple. Meanwhile, Nabu, the Scribe of the Gods and Marduk’s Minister, searches for and then frees Marduk from the Underworld. Then in his temple, the priests re-enthroned Marduk as the Ruler of the Gods. (Note 3) Afterwards, they do divination for the coming year. The festival ends with celebrations and the return of the Gods to their shrines. (Note 4)

 

Meanwhile to begin the growing season, the King would enact a sacred marriage with the temple priestess of Ishtar (Inanna). Their mating is to reaffirm the marriage of Ishtar, the Goddess of Fertility, with her husband, Tammuz (Dumuzi). These marriage rites ensure that the King is accepted as one of the Gods, and blessed by Ishtar, who also blesses the crops.

 

Notes:

Note 1. The Babylonians had a lunar calendar and added months beyond the 12-month year. They kept their year keyed to the equinoxes. Between 1750 – 1500 BCE, they standardized their calendar – the Standard Mesopotamian Calendar to unify their empire.

 

Note 2. “Zagmu” translates to “the New Year” or “Spring.” It is believed that the term denoted the spring fruit, or the yield of the first month.

 

Note 3. This called the “Installation of the King,” which could either mean Marduk, Himself or a human king.

 

Note 4. The Stages of the Pageantry for Marduk are

 

At His Temple

Between curtains

At His Sacred Dwelling

On the Throne of Destinies

Procession through the streets

Journey by barge

Residing at the Akitu House

After His Temple is cleansed, the stages are reversed.

 

The erecting of a building was re-enacting a moment of creation. It meant digging into the ground which marks the Earth. This foundation now retains a memory of the wild land. Therefore, before anything was done, divination (usually astrology) was done to find the particular time to build at a place. The rituals are done to link the place with that time. In “Creating Places of Power,” Nigel Pennick wrote “This link between this world and the other world preserved the holy moment within a limited, circumscribed area separated from the profane outerworld.”

 

For modern people, this can be the time to celebrate masonry and other aspects of building. Think of how bricks provide for safe and snug homes. The beginnings of civilization could be said to be represented by bricks and mortar.

 

The Gods of Bricks and Building are:

Arazu: The God of Completed Construction

Girra: The God of Fire. The God of Kilns

Kabta: God of Pickaxes, Construction and Bricks

Kulla: The God of Building.

Musdama: The God of Foundations. The God of Architects

Nuska: The God of Fire. The God of Civilization.

 

Note: In Sumer, the time of the inundations of the fields began at the new moon of May. The month of May-June is known as Sig-ga.

 

 

When I first pondered the magical tools of Western magic, I looked for similarities with my Roman Polytheistic practice. Going deeper, I realized that the two used dissimilar spiritual technologies for different ends. Since Roman Polytheists are focused on proper relations with the Gods, their altar items reflect this. Meanwhile, Western magicians, exercising their personal sovereignty, wield their tools to create a new reality.

 

Eliphas Levi, noted French occultist, introduced the chalice as a tool into Western Magic in the 19th Century. Levi was inspired by the suits of the Minor Arcana of the Tarot. The Hermetic Order of the Golden Dawn expanded on his intent to have the chalice represent the feminine power of the Cosmos. For modern witches, the chalice represented the Goddess (Note 1) in the Great Rite. In “The Witch’s Altar,” Jason Mankey and Laura Tempest Zakroff write “The love of the Goddess is expressed in the waters and wine of the chalice. May all who come to this altar never thirst. Blessed Be!” The chalice then becomes a sacred tool to convey the essence of the Goddess.

 

Heron Michelle noted in “Elemental Witchcraft” that Modern Witchcraft restores “the full complement of tools to our magickal tool box so that we may attain true mastery as humans forsaking neither god nor goddess.” One thing that it does well is “reconciling the tensions between the chalice and the blade.” (Note 2.) “This becomes the Great Work of transformational magick.” Traditionally the chalice is symbolic of the receptive womb of the Goddess. Heron Michelle says that since “creation flows from union,” the Great Rite of the Male (the Blade) lowering into the Female (the Chalice) need not be hetero-centric. It can be thought of as the merging of the projective and receptive mysteries into a harmonious relationship. She refers to these mysteries as “Two who move as One.”

 

In “Grimoire for the Apprentice Wizard,” Oberon Zell-Ravenheart observed that the chalice contains the “Mysteries of Life and Death.” According to him, the chalice represents that ancient Cauldron of the Goddess Cerridwen. This cauldron gave poetry and inspiration to those who drank from it. Since the chalice is the tool of emotions “especially Love,” it contains the “Elemental Water of Life.”

 

Various blogs written by witches offer suggestions for devising a chalice. One common one is to use a paper cup. For me, a red plastic Solo Cup does not seem to be a proper receptacle for the Goddess. I think something more elegant would be appropriate.

 

Zell-Ravenheart suggests using a drinking goblet (a cup on a stem with a base). I took this to mean a wine glass. Obtaining one would be easy since the stores that sell wine often sell wine glasses. Since wine is the usual offering for the Gods, a wine glass would be acceptable. Wine is regarded to be the creator of new realities. It was a sacrament for various sacred mysteries such as the Dionysian ones.

 

To consecrate the wine glass as the chalice, I would first rinse it out with salt water and pass it through a candle flame. Then I would sprinkle flour in the chalice (a traditional Mesopotamian method of protection) and ask Ninhursaga, the Mother of the Gods to bless it. (I am a follower of Mesopotamian Gods as well.) Then I would wrap it up in flannel to keep it safe.

 

Ninhursaga is the Goddess of the Womb, who gave birth to eight Gods. Among her titles are “Mother of Wildlife,” “Mother of all Children,” Form Giver,” and “Birth Giver.” The chalice would be the representation of Her powers of creation and fertility.

 

I would dedicate the chalice singing traditional praises of this Goddess: (Note 3).

“Ninhursaga, being uniquely great,

Makes the womb contract;

Nintur, being a great mother,

Sets the birth-giving going.”

 

“Mother Nintur, the Lady of form-giving,

Working in a dark place, the womb (lit. “heart”)

To give birth to lords, to place the crown

On (their) heads, is in her hands.”

 

Notes:

Note 1. In Western magic and Modern Witchcraft, there is a Goddess and a God. This differs from Polytheism which has many Gods and Goddess.

Note 2. Michelle is referring to the athame.

Note 3. Translations are from original texts as selected by Jacobsen.

 

Works Used.

Greer, John Michael, “The New Encyclopedia of the Occult.” Woodbury (MN): Llewellyn. 2003.

Jacobesen, Thorkild, “The Treasures of Darkness.” New Haven: Yale University. 1976.

Mankey, Jason and Laura Tempest Zakroff, “The Witch’s Altar.” Woodbury (MN): Llewellyn. 2021.

Michelle, Heron, “Elemental Witchcraft.” Woodbury (MN): Llewellyn. 2021.

Zell-Ravenheart, Oberon, “Grimoire for the Apprentice Wizard.” Franklin Lakes (NJ): New Page Books. 2004.

 

The Babylonian God Nergal inflicted death either through the plague or by war. One of his symbols is the fly, the insect that brings pestilence to whole populations. As the God of Pestilence, Nergal set loose the plague among the peoples.

 

According to Sumerian myths, Nergal, the God of Death, would send seven demons to kill people. These seven demons (the Maskim) lived on human blood. They were the South Wind, who brought the plague, the Dragon Monster who inflicted death, and the Leopard who ate children. Meanwhile, the Horned Serpent infected people while the Wolf-man drank their blood. The other two were the Shapeshifting Demon, who brought chaos of the mind and the Serpent-human, possessing black wings, who brought violence.

 

Adding to the demon-infested world were the magicians who could command them. Called witches (kassaptu) or warlocks (bel dabadi), these magicians practiced witchcraft (kispu) and laid curses (mamitu) on people. They ordered gidim to haunt people or flies to infect them. The magical collection (of tablets) named Surpu (“The Burning”) listed curses such as scorpion bites, frothing at the mouth, and seizures of the body.

 

Meanwhile, the exorcists (ashipu) studied and wrote incantations to help people. Furthermore, they owned manuals (collections of tablets) that contained useful lore from other ashipu. Some of the rituals to remove curses required burning garlic while reciting prayers. A common element of many rituals involved burning figurines of the witch (kassaptu) and warlock (bel dabadi) seven times in seven bonfires.

 

Babylonians ask for Nergal’s protection again demons, and invoke Him in their exorcism rituals. From a physician’s invocation: “I am the priest of Ea. I am the magician of Eridu. Shamash is before me, Sin is behind me. Nergal is at my right hand, Enurta is at my left hand. When I draw near the sick man, when I lay my hand on his head, may a kindly Spirit, a kindly Guardian stand at my side!” (Note 1).

 

Notes:

Note 1: Ea – Wisdom, Shamash – Sun, Sin – Moon, Enurta (Ninurta) – War and Hunting. Notice that Nergal has prominence at the right hand

 

Works Used:

Black, Jeremy and Anthony Green, “Gods, Demons and Symbols of Ancient Mesopotamia.” University of Texas: Austin. 1992.

Dickie, Lloyd and Paul Boudreau, “Awakenings Higher Consciousness: Guidance from Ancient Egypt and Sumer.” Inner Traditions: Rochester (VT). 2015.

Jacobsen, Thorkild, “The Treasures of Darkness.” Yale University Press: New Haven. 1976.

 

In the Old Babylonian Calendar, it was called Ezem Gusui because of the Gusisu Festival. Since this is the month of spring storms, the land is prepared for sowing. The Gusisu Festival is held at the full moon (about April 22). Ningirsu, who is the Warrior God, becomes Ninurta, the Farmer God. The Son of Enlil (the Keeper of the Tablets of Destiny), Ninurta brings the rains of spring. Before the inundation of the fields in May/June, irrigation ditches are repaired and filled. In addition, the oxen and ploughs are prepared for the spring farrowing. This festival was held for three days with the entire pantheon of Gods receiving offerings.

 

To honor Ninurta as Lord Plough and Master of the Fields, “The Debate Between the Hoe and the Plough” is read. (Note 4) This debate highlights the Hoe’s importance in civilization, since it builds the cities. Meanwhile, the Plough provides grain for the cities.

 

Then, the “Song of the Ploughing Oxen” is sung. This song depicts spring ploughing as the “faithful farmer with oxen.” One stanza is “My king, I want to praise the leading oxen of the plow: ‘Ellu! go, oxen, go, put the neck under the yoke, go, royal oxen, go, put the neck under the yoke! Step on the furrows of the fertile field, that the sides be made straight. With your lion’s tail beat the sides of the plow, Your step, oxen, rejoices the people, you have been given strength to work! The oxen you guide, Lipit-Istar (the king), and your song is a pleasure.”

 

The Sacred Marriage of Nabu, God of Wisdom and Abundant Harvest with Tasmetu, Goddess of Listening and Sexual Attraction is celebrated. (Note 5) As a Divine Couple, they come together as bride and groom. After spending six days and seven nights together, the two Gods are served a banquet by the king and the people. From this marriage will come peace and prosperity to the land.

 

Notes:

Note 1. The Babylonians had a lunar calendar and added months beyond the 12-month year. They kept their year keyed to the equinoxes. Between 1750 – 1500 BCE, the Babylonians standardized their calendar – the Standard Mesopotamian Calendar to unify their empire.

 

Note 2. Astrolabe B has 12-month sectors with the rising of the stars. It lists the main events in the Babylonian Wheel of the Year.

 

Note 3. The Seven Gods, who are associated with the Pleiades, can be called to fight evil demons.

 

Note 4. The Sumerians wrote debates (disputations) as a part of their theology to explain the relations between the Gods and humans. Seven are known – Bird and Fish, Copper and Silver, Millstone and Gulgul-stone, Hoe and Plough, Date Palm and Tamarisk (Tree and Reed), Winter and Summer, and Sheep and Grain.

 

Note 5. Tasmetu is first named as Nabu’s Consort. However, the Babylonians regarded Nanaya to be his Consort, while the Assyrians thought that Tasmetu was.

 

Since the Babylonian year starts at the Spring Equinox, the period starting from the Winter Solstice could contain from three to four months. The lunar months of the Babylonian calendar have to fit within the solar year of equinoxes. The fourth month (intercalary) was usually inserted by a decree from the King.

 

In Sumer, the twelfth month was called “Sekigku,” (The Month of Grain Reaping). This was the time of the barley harvest, which happened everywhere in Mesopotamia. The Festival of Barley Consumption started mid-month and ended at the full moon. The Grain Goddess, Ashnan was given offerings, and the Beer Goddess, Ninkasi was praised. Modern Sumerian Polytheists will celebrate with bread and beer, giving thanks for both Goddesses.

 

In the Standard Mesopotamian Calendar, the month is called “Addaru.” According to Astrolabe B, in the month of Addaru, “the vast fields of Ningirsu (Lord Flood) the sickle is not left behind.” When the reaping is done, the Barley Consumption Festival starts. People feast, visit each other, and play table games.

 

Meanwhile, preparation for the Festival of Dumuzi is underway, which happens at the end of the month. Offerings of fruit, cheeses, honey, and oil are placed on boats, and sent downstream. The boats fetch Dumuzi from the Netherworld, so that He can prepare for his marriage to Inanna.

 

The Festival of the Carnelian Bed celebrates the marriage of Ninlil (Lady Wind in the Grain) and Enlil (Lord Wind). Since Addaru is the month of Enlil’s happiness, hymns are sung before the Bed. Then beer, incense, and goat meat are offered for the happiness of these Two Gods.

 

The Standard Mesopotamian Calendar has a nineteen-year cycle. One month is added in the 17th year before the Autumn Equinox – Ululu 2. In the 19th year, one month is added before the Vernal Equinox, Addaru 2. Each month has 29 or 30 days, which gives a year of 354 days. Therefore, intercalary months are needed to keep the lunar calendar in sync with the solar year. These months usually had the festivals held in either Ululu or Addaru.

 

In Sumer, the tenth month is called Ab-e, which was changed from Ku-su, by Sugli, King of Uruk. (The kings controlled the calendar.) He had wanted to celebrate his thirty-year jubilee. His successors kept Ab-e as the month name. During this month, they would honor the mythic kings of their cities. (Modern people honor the mythic individuals of their countries in Ab-e.)

 

In Babylon, the tenth month is called Tebetu. The Festival of the Boat of An (the Father of the Gods) is held during this month. This Festival commemorates the taking of the Mes (Note 1) by Inanna from Enki, the God of Wisdom and Fresh Waters. The Festival of the Boat of An (Note 2) could be regarded as celebrating the transfer of power from the Gods to allow civilization to begin among the humans.

 

Offerings of dates, chickpeas, lentils, and sesame oil are transported by boat (Note 3) from the temple of An to Inanna’s. (In modern rituals, a wooden boat is moved from the altar of An to Inanna’s.) They are made at night for An, and later for Inanna at dawn.

 

Going to where Enki lives in Eridu, Inanna gets Him drunk and steals the Mes. She departs in An’s barge from Eridu to Uruk, taking them with Her. Meanwhile, Enki tries to get them back but is unsuccessful. However, the Gods do allow Inanna to disburse the Mes. (The myth: Inanna and Enki http://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.1.3.1#).

 

After landing the Boat of An, Inanna sings, “Today I have brought the Boat of Heaven to the Gate of Joy. It shall pass along the street magnificently. The people shall stand in the street full of awe, in joy. The old men of the city comfort, the old women counsel, the young men strength of arms, the children joy. The king shall slaughter bulls, shall sacrifice sheep. He shall pour beer from a bowl. He shall have the šem and ala drums sound, and have the sweet-sounding tigi instruments play. The foreign lands shall declare my greatness. My people shall utter my praise.”

 

Notes:

Note 1. Mes are the divine decrees which establishes the world order. They range from objects (weapons) to emotions (terror) to culture (hair styles).

Note 2. As the Father of the Gods, An allows the transfer of power. Inanna using his barge is symbolic of this.

Note 3. Babylonians had full-sized barges for the Gods to travel in. They would row the barges from city to city for a processional of the God. Meanwhile, at the God’s temple, the boat was displayed with the statue of the God and the God’s treasures.

 

Another festival held during this month is the Na-ab-ri-um. The focus is on divining for the coming agriculture year. Babylonians are well-known for their divination by liver (extispicy). Other divining methods used are oil in The Water (lecanomancy) and incense (libanomancy).

 

The name for the eighth month of the Standard Mesopotamia Calendar is odd. Usually the months are named for what happens during that time. However, this month is simply named, “Arahsamna,” the eighth month. Samsu-iluna, King of Babylon, created this luni-solar calendar to standardize time across the region. Other city states in the area used lunar calendars, all of them different. In constructing his calendar, Samsu-iluna selected various months from these other calendars. This name for this month was a corruption of the Old Persian Calendar for their name of the “eighth month.”

 

 

On the surface, the Enuma Elish fits Peterson’s perceptions of how to overcome chaos, which he regards as feminine. Marduk (male) restores order by defeating Tiamat (female) who created chaos in trying to defeat Him. Tiamat is the Great Mother (unexplored territory), while her Consort Apsu is the Great Father (explored territory). (Note 1) In the myth, the noise from the humans keeps Apsu from sleeping, so He decided to be rid of them. However, Enki, who created the humans, kills Apsu, thereby enraging Tiamat, who seeks revenge. With her many monsters, She defeats the various Gods until Marduk comes up with a plan. Marduk, the Divine Son (the Knower) is the Hero who creates order out of chaos. (Note 2.)

 

Peterson interpreted this Babylonian creation myth to support his ideas about Darwinism – the survival of the fittest. He claimed that the myth sanctioned his ideas of men (Note 3.) overcoming their instincts. Furthermore, the myth proved that his view of “consciousness” being male, while the “irrational” is female is the correct one. Peterson shoehorned the Enuma Elish into his narrow perspective that archetypes are the “eternal categories” of imagination. Like many people, he takes things out of context, and cherry picks the rest. In his mind, this myth presents cosmic truths that lines up with his politics.

 

Notes:

Note 1. The Great Mother is also, chaos, which is feminine, the Great Father is order and masculine. The Divine Son replaces the Great Mother’s discord with clarity. These are Peterson’s own concepts in reading myths. He bases his ideas on Carl Jung and Joseph Campbell. He agrees with their theory of the monomyth -All myths are variations of a single story.

 

Note 2. This is Peterson’s reading of the Enuma Elish.

 

Note 3. Peterson’s focus is on immature males, and turning them into mature men.