In Peter Berger's The Sacred Canopy, religion and the human world are shown as interconnected and how society fits into the picture. It mainly focuses on religion and world-building. Berger makes the reader question some concepts regarding society, culture and religion. Berger implements how rituals and myths also play a role. Berger's ideas about legitimations, plausibility structure, and microcosm/macrocosm are clearly visible in the myths and rituals of the text. Legitimations emerge as a rather important theme in the Sacred Canopy. Legitimations can be defined as socially objectified “knowledge” that serves to explain and justify the social order. “Knowledge” is created by society. Thus, when society creates movement between different societies, it requires the adoption of a new plausibility structure. The plausibility structure must remain strong. Society's nomos will seem plausible as long as it is supported by a strong plausibility structure. Society wants to maintain the nomos it already possesses (47). If society's plausibility structure begins to weaken, society doesn't like that. Society therefore begins to question the nomos it already possesses. The change in the nomos can cause a change in the structure of plausibility. This shows that there is a relationship between nomos and plausibility structure: one influences the other. Every religious world is somehow based on the structure of plausibility. With this principle conversion is always possible. This shows that the plausibility framework applies to people's society and religion. The last major concept discussed in Berger is that of the microcosm and the macrocosm. The microcosm is the small world. The microcosm refers to the human world. The macrocosm is the larger world. The macrocosm refers to the world of the gods. An example would be in Genesis 1: “Human beings are created in the image of God; govern creation as God does. Berger: divine world built by analogy with the human world”. Religion also plays a role in this concept. Religion says that humans must reflect the divine. It takes motifs like the Tablet of Destinies, the conflict between good and evil deities, and how it relates to the story of Anzu. Gods play a huge role in myths. Three gods are sent and only the third triumphs in the stories. In the Epic of Creation, Marduk is born unique and powerful. He comes to power when he replaces the big three of traditional Mesopotamian religion. The three mighty ones included Ea, Anu and Enlil (IV 137). In the Epic of Creation, microcosm and macrocosm are clearly visible. When Marduk kills Tiamat, he tears her body into pieces and gives half to heaven and half to earth. This shows how the microcosm is the human world and the macrocosm is the world of the gods in Mesopotamian society. Tiamat's corpse is the universe. Marduk was creating the universe from dead chaos. This shows that the world is inherently unstable and chaotic. To make the world less chaotic, it is necessary to establish order from the outside through force. Atrahasis focuses on three main realms: the heavens, the earth, and the Apsu. The Epic of Creation challenges this by placing Marduk in command. What happens on earth is now in the hands of Marduk. Marduk defeated Qingu and Tiamat in direct battle. Marduk then creates and overcomes due to his inherent superiority. There is a human king who is supposed to reflect Marduk. This says that the human king should follow Marduk and remain in his place (IV