ransition to the narrative of the Deluge itself. And even if the text
contained no incantation, the narrative may well have been introduced
in the manner suggested, since this explanation in any case fits in with
what is still preserved of the First Column. For after his reference to
the destruction of mankind, the deity proceeds to fix the chief duty
of man, either as a preliminary to his creation, or as a reassertion
of that duty after his rescue from destruction by the Flood. It is
noteworthy that this duty consists in the building of temples to the
gods "in a clean spot", that is to say "in hallowed places". The passage
may be given in full, including the two opening lines already discussed:

"As for my human race, from (_or_ in) its destruction will I
cause it to be (. . .), For Nintu my creatures (. . .) will
I (. . .).

The people will I cause to . . . in their settlements,

Cities . . . shall (man) build, in there protection will I
cause him to rest,

That he may lay the brick of our houses in a clean spot,

That in a clean spot he may establish our . . . !"

In the reason here given for man's creation, or for his rescue from
the Flood, we have an interesting parallel to the Sixth Tablet of
the Semitic-Babylonian Creation Series. At the opening of that tablet
Marduk, in response to "the word of the gods", is urged by his heart to
devise a cunning plan which he imparts to Ea, namely the creation of man
from his own divine blood and from bone which he will fashion. And the
reason he gives for his proposal is precisely that which, as we have
seen, prompted the Sumerian deity to create or preserve the human race.
For Marduk continues:

"I will create man who shall inhabit (. . .),

That the service of the gods may be established and that
their shrines may be built."(1)

(1) See _The Seven Tablets of Creation_, Vol. I, pp. 86 ff.

We shall see later, from the remainder of Marduk's speech, that the
Semitic Version has been elaborated at this point in order to reconcile
it with other ingredients in its narrative, which were entirely absent
from the simpler Sumerian tradition. It will suffice here to note that,
in both, the reason given for man's existence is the same, namely, that
the gods themselves may have worshippers.(1) The conception is in full
agreement with early Sumerian thought, and reflects the theocratic
constitution of the earliest Sume