Man, in the Mesopotamian concept, as in the biblical one, was made of a mixture of a godly element - a god's blood or its "essence" - and the "clay" of Earth. Indeed, the very term lulu for "Man," while conveying the sense of "primitive," literally meant "one who has been mixed." Called upon to fashion a man, the Mother Goddess "Washed her hands, pinched off clay, mixed it in the steppe." (It is fascinating to note here the sanitary precautions taken by the goddess. She "washed her hands." We encounter such clinical measures and procedures in other creation texts as well.)
The use of earthly "clay" mixed with divine "blood" to create the prototype of Man is firmly established by the Mesopotamian
texts. One, relating how Enki was called upon to "bring to pass some great work of Wisdom" - of scientific know-how - states that
Enki saw no great problem in fulfilling the task of "fashioning servants for the gods." "It can be done!" he announced. He then
gave these instructions to the Mother Goddess:
"Mix to a core the clay
from the Basement of Earth,
just above the Abzu -
and shape it into the form of a core.
I shall provide good, knowing young gods
who will bring that clay to the right condition."
The second chapter of Genesis offers this technical version:
And Yahweh, Elohim, fashioned the Adam of the clay of the soil;
and He blew in his nostrils the breath of life, and the Adam turned into a living Soul.
The Hebrew term commonly translated as "soul" is nephesh, that elusive "spirit" that animates a living creature and seemingly abandons it when it dies. By no coincidence, the Pentateuch (the first five books of the Old Testament) repeatedly exhorted against the shedding of human blood and the eating of animal blood "because the blood is the nephesh." The biblical versions of the creation of Man thus equate nephesh ("spirit," "soul") and blood.
The Old Testament offers another clue to the role of blood in Man's creation. The term adama (after which the name Adam was coined) originally meant not just any earth or soil, but specifically dark-red soil. Like the parallel Akkadian word adamatu ("dark- red earth"), the Hebrew term adama and the Hebrew name for the color red (adorn) stem from the words for blood: adamu, dam. When the Book of Genesis termed the being created by God "the Adam," it employed a favorite Sumerian linguistic play of double meanings. "The Adam" could mean "the one of the earth" (Earthling), "the one made of the dark-red soil," and "the one made of blood."
The same relationship between the essential element of living creatures and blood exists in Mesopotamian accounts of Man's creation. The hospital-like house where Ea and the Mother Goddess went to bring Man forth was called the House of Shimti; most scholars translate this as "the house where fates are determined." But the term Shimti clearly stems from the Sumerian SHI.IM.TI, which, taken syllable by syllable, means "breath-wind-life." Bit Shimti meant, literally, "the house where the wind of life is breathed in." This is virtually identical to the biblical statement.
Indeed, the Akkadian word employed in Mesopotamia to translate the Sumerian SHI.IM.TI was napishtu - the exact parallel of the biblical term nephesh. And the nephesh or napishtu was an elusive "something" in the blood.
While the Old Testament offered only meager clues, Mesopotamian texts were quite explicit on the subject. Not only do they state that blood was required for the mixture of which Man was fashioned; they specified that it had to be the blood of a god, divine blood.
When the gods decided to create Man, their leader announced: "Blood will I amass, bring bones into being." Suggesting that the
blood be taken from a specific god, "Let primitives be fashioned after his pattern," E* said. Selecting the god,
Out of his blood they fashioned Mankind; imposed on it the service, let free the gods. . . . It was a work beyond comprehension.
According to the epic tale "When gods as men," the gods then called the Birth Goddess (the Mother Goddess, Ninhursag) and
asked her to perform the task:
While the Birth Goddess is present,
Let the Birth Goddess fashion offspring.
While the Mother of the Gods is present,
Let the Birth Goddess fashion a Lulu;
Let the worker carry the toil of the gods.
Let her create a Lulu Amelu,
Let him bear the yoke.
In a parallel Old Babylonian text named "Creation of Man by the Mother Goddess," the gods call upon "The Midwife of the gods,
the Knowing Mami" and tell her:
Thou art the mother-womb,
The one who Mankind can create.
Create then Lulu, let him bear the yoke!
At this point, the text "When gods as men" and parallel texts turn to a detailed description of the actual creation of Man.
Accepting the "job," the goddess (here named NIN.TI - "lady who gives life") spelled out some requirements, including some
chemicals ("bitumens of the Abzu"), to be used for "purification," and "the clay of the Abzu."
Whatever these materials were, Ea had no problem understanding the requirements; accepting, he said:
"I will prepare a purifying bath. Let one god be bled. . . . From his flesh and blood, let Ninti mix the clay."
To shape a man from the mixed clay, some feminine assistance, some pregnancy or childbearing aspects were also needed.
Enki offered the services of his own spouse:
Ninki, my goddess-spouse, will be the one for labor. Seven goddesses-of-birth will be near, to assist.
Following the mixing of the "blood" and "clay," the childbearing phase would complete the bestowal of a divine "imprint" on the creature.
The new-born's fate thou shalt pronounce; Ninki would fix upon it the image of the gods; And what it will be is "Man." Depictions on Assyrian seals may well have been intended as illustrations for these texts - showing how the Mother Goddess (her symbol was the cutter of the
umbilical cord) and Ea (whose original symbol was the crescent) were preparing the mixtures, reciting the incantations, urging each other to proceed. (Figs. 151, 152) The involvement of Enki's spouse, Ninki, in the creation of the first successful specimen of Man reminds us of the tale of Adapa, which we discussed in an earlier chapter:
In those days, in those years, The Wise One of Eridu, Ea, created him as a model of men.
Scholars have surmised that references to Adapa as a "son" of Ea implied that the god loved this human so much that he adopted him. But in the same text Ami refers to Adapa as "the human offspring of Enki." It appears that the involvement of Enki's spouse in the process of creating Adapa, the "model Adam," did create some genealogical relationship between the new Man and his god: It was Ninki who was pregnant with Adapa!
Ninti blessed the new being and presented him to Ea. Some seals show a goddess, flanked by the Tree of Life and laboratory flasks, holding up a newborn being.
The being that was thus produced, which is repeatedly referred to in Mesopotamian texts as a "model Man" or a "mold," was apparently the right creature, for the gods then clamored for duplicates. This seemingly unimportant detail, however, throws light not only on the process by which Mankind was "created," but also on the otherwise conflicting information contained in the Bible. According to the first chapter of Genesis:
Elohim created the Adam in His image - in the image of Elohim created He him. Male and female created He them.
Chapter 5, which is called the Book of the Genealogies of Adam, states that:
On the day that Elohim created Adam,
in the likeness of Elohim did He make him.
Male and female created He them,
and/ He blessed them, and called them "Adam"
on the very day of their creation.
In the same breath, we are told that the Deity created, in his likeness and his image, only a single being, "the Adam," and in apparent contradiction, that both a male and a female were created simultaneously. The contradiction seems sharper still in the second chapter of Genesis, which specifically reports that the Adam was alone for a while, until the Deity put him to sleep and fashioned Woman from his rib.