Line 31. A difficult line for which Langdon proposes the translation: "Another axe seemed his visage"!!--which may be picturesque, but hardly a description befitting a hero. How can a man's face seem to be an axe? Langdon attaches _sá-ni_ in the sense of "second" to the preceding word "axe," whereas _sanî bunusu_, "change of his countenance" or "his countenance being changed," is to be taken as a phrase to convey the idea of "being disturbed," "displeased" or "angry." The phrase is of the same kind as the well-known _sunnu têmu_, "changing of reason," to denote "insanity." See the passages in Muss-Arnolt, _Assyrian Dictionary_, pp. 355 and 1068. In Hebrew, too, we have the same two phrases, e.g., VAYESANOV 'ETTA`EMOV (I Sam. 21, 14 = Ps. 34, 1), "and he changed his reason," i.e., feigned insanity and MESANEH PONOYV (Job 14, 20), "changing his face," to indicate a radical alteration in the frame of mind. There is a still closer parallel in Biblical Aramaic: Dan. 3, 19, "The form of his visage was changed," meaning "he was enraged." Fortunately, the same phrase occurs also in the Yale tablet (l. 192), _sá-nu-ú bu-nu-sú_, in a connection which leaves no doubt that the aroused fury of the tyrant Huwawa is described by it: "Huwawa heard and his face was changed" precisely, therefore, as we should say--following Biblical usage--"his countenance fell." Cf. also the phrase _pânusu arpu_, "his countenance was darkened" (Assyrian version I, 2, 48), to express "anger." The line, therefore, in the Pennsylvania tablet must describe Enkidu's anger. With the brandishing of the axe the hero's anger was also stirred up. The touch was added to prepare us for the continuation in which Gish describes how, despite this (or perhaps just because of it), Enkidu seemed so attractive that Gish instantly fell in love with him. May perhaps the emphatic form _hasinumma_ (line 31) against _hasinu_ (line 29) have been used to indicate "The axe it was," or "because of the axe?" It would be worth while to examine other texts of the Hammurabi period with a view of determining the scope in the use and meaning of the emphatic _ma_ when added to a substantive. Line 32. The combination _amur ù ahtadu_ occurs also in the El-Amarna Letters, No. 18, 12. Line 34. In view of the common Hebrew, Syriac and Arabic Hobab "to love," it seems preferable to read here, as in the other passages in the Assyrian versions (I, 4, 15; 4, 35; 6, 27, etc.), _a-ha-ab-bu-ub_, _ah-bu-ub_, _ih-bu-bu_, etc. (instead of with _p_), and to render "embrace." Lines 38-40, completing the column, may be supplied from the Assyrian version I, 6, 30-32, in conjunction with lines 33-34 of our text. The beginning of line 32 in Jensen's version is therefore to be filled out _[ta-ra-am-sú ki]-i_. Line 43. The restoration at the beginning of this line _En-ki-[du wa]-si-ib ma-har ha-ri-im-tim_