[107] An analogy does not involve a dependence of one tale upon the
other, but merely that both rest on similar traditions, which _may_
have arisen independently.
[108] Note that the name of Eve is not mentioned till after the
fall (Genesis 3, 20). Before that she is merely _ishsha_, i.e.,
"woman," just as in the Babylonian tale the woman who guides Enkidu
is _harimtu_, "woman."
[109] "And he drank and became drunk" (Genesis 9, 21).
[110] "His heart became glad and his face shone" (Pennsylvania Tablet,
lines 100-101).
[111] That in the combination of this Enkidu with tales of primitive
man, inconsistent features should have been introduced, such as the
union of Enkidu with the woman as the beginning of a higher life,
whereas the presence of a hunter and his father shows that human
society was already in existence, is characteristic of folk-tales,
which are indifferent to details that may be contradictory to the
general setting of the story.
[112] Pennsylvania tablet, lines 102-104.
[113] Line 105.
[114] Tablet I, 1, 9. See also the reference to the wall of Erech as
an "old construction" of Gilgamesh, in the inscription of An-Am in
the days of Sin-gamil (Hilprecht, _Old Babylonian Inscriptions_, I,
No.
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