Critique on Initiation and Primal role of woman in Gilgamesh and Genesis 2-3

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In his journal article, Initiation and the primal women in Gilgamesh and Genesis 2-3, John Bailey compares the role of the harlot in Gilgamesh to Eve in Genesis. By comparing Old Babylonian version to the Assyrian, he supports the idea that Enkidu's past with the animals was influenced only by camaraderie. He describes the harlot as a curious figure, a wise woman who empowers him not physically, but mentally, and a representative of Uruk. In a way, she becomes the key agent in transforming Enkidu's past life to a more civilized life style. Besides this, neither Enkidu nor the harlot shows any feelings for each other. "So she is mate, mother, companion to Enkidu, but never his friend; his friendship, his love Enkidu reserves to Gilgamesh and a relationship which will be terminated by death only". According to Bailey, he seems to justify the harlot's namelessness to indicate her function as a means of tool. I believe her function as tool should be from the perspective that she seduced Enkidu through sexual experience, and in leading him to a civilized life from a hardly human one. Bailey then mentions Eve's creation as response to the man's need for help, and as crown of creation since creation was finished with her. The author also indicates certain subordination on her part, due to the fact that she is the helper of Adam, and was named by him. In relation to Enkidu's sexual encounter with the harlot, Bailey compares the nature of good and knowledge in Genesis as being primarily sexual or everything possible. He mentions seven key points that relates good and knowledge to being sexual in character, and then refutes each point by mentioning specific examples. "For J, who understood Yahweh in nonsexual terms and did not see sexuality as the key to man's development, this could no longer be the same. The woman in Gen 3 is therefore not to be understood
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