Line 75. _ri-ia-ú_, which Langdon renders "shepherd," is the equivalent of the Arabic _ri'y_ and Hebrew RE`IY "pasturage," "fodder." We have usually the feminine form _ri-i-tu_ (Muss-Arnolt, _Assyrian Dictionary_, p. 990b). The break at the end of the second column is not serious. Evidently Enkidu, still accustomed to live like an animal, is first led to the sheepfolds, and this suggests a repetition of the description of his former life. Of the four or five lines missing, we may conjecturally restore four, on the basis of the Assyrian version, Tablet I, 4, 2-5, or I, 2, 39-41. This would then join on well to the beginning of column 3. Line 81. Both here and in l. 52 our text has _na-ma-ás-te-e_, as against _nam-mas-si-i_ in the Assyrian version, e.g., Tablet I, 2, 41; 4, 5, etc.,--the feminine form, therefore, as against the masculine. Langdon's note 3 on page 213 is misleading. In astrological texts we also find _nam-mas-te_; e.g., Thompson, _Reports of the Magicians and Astrologers_, etc., No. 200, Obv. 2. Line 93. _zi-ma-at_ (for _simat_) _ba-la-ti-im_ is not "conformity of life" as Langdon renders, but that which "belongs to life" like _si-mat pag-ri-sá_, "belonging to her body," in the Assyrian version III, 2a, 3 (Jensen, page 146). "Food," says the woman, "is the staff of life." Line 94. Langdon's strange rendering "of the conditions and fate of the land" rests upon an erroneous reading (see the corrections, Appendix I), which is the more inexcusable because in line 97 the same ideogram, Kàs = _sikaru_, "wine," occurs, and is correctly rendered by him. _Simti mâti_ is not the "fate of the land," but the "fixed custom of the land." Line 98. _as-sa-mi-im_ (plural of _assamu_), which Langdon takes as an adverb in the sense of "times," is a well-known word for a large "goblet," which occurs in Incantation texts, e.g., _CT_ XVI, 24, obv. 1, 19, _mê a-sa-am-mi-e sú-puk_, "pour out goblets of water." Line 18 of the passage shoves that _asammu_ is a Sumerian loan word. Line 99. _it-tap-sar_, I, 2, from _pasâru_, "loosen." In combination with _kabtatum_ (from _kabitatum_, yielding two forms: _kabtatum_, by elision of _i_, and _kabittu_, by elision of _a_), "liver," _pasâru_ has the force of becoming cheerful. Cf. _ka-bit-ta-ki lip-pa-sir_ (_ZA_ V., p. 67, line 14). Line 100, note the customary combination of "liver" (_kabtatum_) and "heart" (_libbu_) for "disposition" and "mind," just as in the standing phrase in penitential prayers: "May thy liver be appeased, thy heart be quieted." Line 102. The restoration [lùSÚ]-I = _gallabu_ "barber" (Delitzsch, _Sumer. Glossar_, p. 267) was suggested to me by Dr. H. F. Lutz. The ideographic writing "raising the hand" is interesting as recalling the gesture of shaving or cutting. Cf. a reference to a barber in Lutz, _Early Babylonian Letters from Larsa_, No. 109, 6.