Line 25. "Tuto: Aga-azaga (the glorious crown)--may he make the crowns glorious. 26. The lord of the glorious incantation bringing the dead to life; 27. He who had mercy on the gods who had been overpowered; 28. Made heavy the yoke which he had laid on the gods who were his enemies, 29. (And) to redeem(?) them, created mankind. 30. 'The merciful one,' 'he with whom is salvation,' 31. May his word be established, and not forgotten, 32. In the mouth of the black-headed ones[1] whom his hands have made." [1] I.e. mankind. Man the redeemer. The phrase "to redeem them" is, in the original, /ana padi-šunu/, the verb being from /padû/, "to spare," "set free," and if this rendering be correct, as seems probable, the Babylonian reasons for the creation of mankind would be, that they might carry on the service and worship of the gods, and by their righteousness redeem those enemies of the gods who were undergoing punishment for their hostility. Whether by this Tiawath, Apsu, Mummu, Kingu, and the monsters whom she had created were included, or only the gods of heaven who had joined her, the record does not say. Naturally, this doctrine depends entirely upon the correctness of the translation of the words quoted. Jensen, who first proposed this rendering, makes no attempt to explain it, and simply asks: "Does 'them' in 'to redeem(?) them' refer to the gods named in line 28 or to mankind and then to a future--how meant?--redemption? Eschatology? Zimmern's 'in their place' unprovable. Delitzsch refrains from an explanation." The bilingual account of the creation. Aruru aids Merodach.