” … The account of the creation of man, which is recorded as the eighth and last act of creation in the Hebrew account (Gen. i, 26-31), at length finds its parallel in the Babylonian poem upon the new fragment of the Sixth Tablet, No. 92,629. 2
It has already been pointed out that the Babylonian account closely follows the version of the story handed down to us from Berossus, 3 and it may here be added that the employment by Marduk, the Creator, of his own blood in the creation of man may perhaps be compared to the Hebrew account of the creation of man in the image and after the likeness of Elohim. 4
Moreover, the use of the plural in the phrase “Let us make man” in Gen. i, 26, may be compared with the Babylonian narrative which relates that Marduk imparted his purpose of forming man to his father Ea, whom he probably afterwards instructed to carry out the actual work of man’s creation. 1
A parallel to the charge which, according to the Hebrew account, Elohim gave to man and woman after their creation, has hitherto been believed to exist on the tablet K. 3,364, which was supposed to contain a list of the duties of man as delivered to him after his creation by Marduk.
The new Babylonian duplicate of this text, No. 33,851, proves that K. 3,364 is not part of the Creation Series, but is merely a tablet of moral precepts, so that its suggested resemblance to the Hebrew narrative must be given up. It is not improbable, however, that a missing portion of the Sixth Tablet did contain a short series of instructions by Marduk to man, since man was created with the special object of supplying the gods with worshippers and building shrines in their honour.
That to these instructions to worship the gods was added the gift of dominion over beasts, birds, and vegetation is possible, but it must be pointed out that the Babylonian version of man’s creation is related from the point of view of the gods, not from that of man.
Although his creation forms the culmination of Marduk’s work, it was conceived, not as an end and aim in itself, but merely as an expedient to satisfy the discontented gods. 2 This expedient is referred to in the Seventh Tablet, l. 29, in the phrase “For their forgiveness (i.e., the forgiveness of the gods) did he create mankind,” and other passages in the Seventh Tablet tend to show that Marduk’s mercy and goodness are extolled in his relations, not to mankind, but to the gods. 1
In one passage man’s creation is referred to, but it is in connection with the charge that he forget not the deeds of his Creator. 2
The above considerations render it unlikely that the Babylonian poem contained an exact parallel to the exalted charge of Elohim in which He placed the rest of creation under man’s dominion.
It is possible, however, that upon the new fragment of the Seventh Tablet, K. 12,830 (restored from the commentary K. 8,299) 3 we have a reference to the superiority of man over animals, in the phrase “mankind [he created], [and upon] him understanding [he bestowed (?) . . .]”; and if this be so, we may compare it to Gen. i, 286.
Moreover, if my suggested restoration of the last word in l. 7 of the Sixth Tablet be correct, so that it may read “I will create man who shall inhabit [the earth], 4” we may compare it to Gen. i, 28a in which man is commanded to be fruitful, and multiply, and replenish the earth.” 1
Leonard William King, The Seven Tablets of Creation, London, 1902. pp. lxxxvii-xc.