[869] A phrase in some way again indicative of Eabani's likeness to a
deity.

[870] That Gilgamesh undertakes this, and not the gods acting in the
interest of Uruk (as Jeremias and others assume), follows from a passage
in Haupt's edition, pp. 10, 40.

[871] Eabani.

[872] Identical with our own word "harem."

[873] Perhaps "ensnarer."

[874] So in the "Dibbarra" legend. See p. 531 and Delitzsch,
_Handwoerterbuch_, p. 41.

[875] Sixth tablet, ll. 184, 185.

[876] Book 1. Sec.Sec. 181, 182, 199.

[877] See Jeremias' _Izdubar-Nimrod_, pp. 59, 60; Nikel, _Herodot und
die Keilschriftforschung_, pp. 84-86.

[878] The protest of the Pentateuch (Deut. xxiii. 18) against the
_K'desha_, as also against the 'male devotee' (_Kadesh_), shows the
continued popularity of the rites.

[879] It is to be noted that in the Yahwistic narrative, Adam is in
close communication with the animals about him (Gen. ii. 20). It is
tempting also to connect the Hebrew form of Eve, _Khauwa_ (or _Khauwat_)
in some way with Ukhat, not etymologically of course, but as suggestive
of a dependence of one upon the other,--the Hebrew upon the Babylonian
term. Professor Stade (_Zeits. f. Alttest. Wiss._, 1897, p. 210)
commenting upon Gen. ii. 20, points out that Yahwe's motive for asking
Adam to name the animals was the hope that he would find a 'helpmate'
among them. In the light of the Babylonian story of Eabani living with
animals, Stade's suggestion receives a striking illustration.

[880] See Trumbull, _The Threshold Covenant_, p. 239.

[881] _Kharimtu_. In Arabic the word is likewise used for 'woman' in
general.

[882] The temple at Uruk is meant.

[883] Jeremias translates 'seeks a friend,' and refers the words to
Gilgamesh, but there is nothing in the narrative to justify us in
assuming that Eabani was thinking of the hero.

[884] It is used as a synonym of _tappu_ 'associate,' Delitzsch,
_Handwoerterbuch_, p. 10. Ideographically, it is composed of two
elements, 'strength' and 'acquire.' 'Companion in arms' is the
fellowship originally meant.

[885] The Hebrew verb (Gen. ii. 22) expresses sexual union and precisely
the same verb is used in the cuneiform narrative when Eabani comes to
Ukhat (Haupt's edition, p. 11, l. 21).

[886] We can still distinguish (Haupt, 12, 47) 'I will fetch him.'
Jeremias' rendering, "I will fight with him," is erroneous.

[887] Haupt, 13, 7-8.

[888] Cf. Gen. iii. 5 and 21.

[889] The text of t