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A phrase in some way again indicative of Eabani's likeness to a deity. Eabani. Identical with our own word "harem." Perhaps "ensnarer." So in the "Dibbarra" legend. See p. 531 and Delitzsch, Handwörterbuch, p. 41. Sixth tablet, ll. 184, 185. See Jeremias' Izdubar-Nimrod, pp. 59, 60; Nikel, Herodot und die Keilschriftforschung, pp. 84-86. Alttest.
They constitute the regular means of communication between man and the gods, so regular that at times the compilers of the epic do not find it necessary to specify the fact, but take it for granted. To Gilgamesh, Eabani's coming is revealed and he asks his mother Aruru to interpret the dream. The third and fourth tablets take us back to the history of Uruk.
In all critical moments Gilgamesh appears to stand alone. He conquers Uruk, and it is he who celebrates the victory of the divine bull. The subsequent course of the narrative after Eabani's death, except for the frequent mention of Gilgamesh's lament for his companion, proceeds undisturbed. Moreover, Eabani's punishment appears to be identical with that meted out to Gilgamesh.
In Genesis, it will be recalled, death likewise is viewed as the consequence of Adam's yielding to the allurements of Eve. Special significance, too, attaches to the further parallel to be drawn between Adam's punishment and Eabani's fate. Dust thou art, and unto dust shall thou return applies to Eabani as well as to Adam.
Eabani clings to her, as Adam does to Eve after she 'is brought' to him. Ukhat becomes Eabani's 'companion, just as Eve becomes the 'helpmate' of Adam. These considerations strengthen the supposition that the Eabani-Ukhat episode is quite distinct from the career of Gilgamesh. Had the epic originated in Babylon or Nippur, Eabani and Ukhat would have been brought to Babylon or Nippur.
He will then, at least, not suffer the pangs of hunger in the world of spirits to which he must go. The twelfth tablet exhibits somewhat more traces of the theology of the schools than the others. Eabani's speech, while conveying sentiments that thoroughly represent the popular beliefs of Babylonia, is couched in terms that give to the address the character of a formal declaration of doctrines.
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