[871] Eabani.
[872] Identical with our own word "harem."
[873] Perhaps "ensnarer."
[874] So in the "Dibbarra" legend. See p. [531] and Delitzsch, Handwörterbuch, p. 41.
[875] Sixth tablet, ll. 184, 185.
[876] Book 1. §§ 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'deshâ, 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, Khauwâ (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.