Line 135. _uk-ki-si_ (imperative form) does not mean "take away," as Langdon (who entirely misses the point of the whole passage) renders, but on the contrary, "lure him on," "entrap him," and the like. The verb occurs also in the Yale tablet, ll. 183 and 186. Line 137. Langdon's note to _lu-us-sú_ had better be passed over in silence. The form is II. 1, from _esû_, "destroy." Line 139. Since the man whom the woman calls approaches Enkidu, the subject of both verbs is the man, and the object is Enkidu; i.e., therefore, "The man approaches Enkidu and beholds him." Line 140. Langdon's interpretation of this line again is purely fanciful. _E-di-il_ cannot, of course, be a "phonetic variant" of _edir_; and certainly the line does not describe the state of mind of the woman. Lines 140-141 are to be taken as an expression of amazement at Enkidu's appearance. The first word appears to be an imperative in the sense of "Be off," "Away," from _dâlu_, "move, roam." The second word _e-es_, "why," occurs with the same verb _dâlu_ in the Meissner fragment: _e-es ta-da-al_ (column 3, 1), "why dost thou roam about?" The verb at the end of the line may perhaps be completed to _ta-hi-il-la-am_. The last sign appears to be _am_, but may be _ma_, in which case we should have to complete simply _ta-hi-il-ma_. _Tahîl_ would be the second person present of _hîlu_. Cf. _i-hi-il_, frequently in astrological texts, e.g., Virolleaud, _Adad_ No. 3, lines 21 and 33. Line 141. The reading _lim-nu_ at the beginning, instead of Langdon's _mi-nu_, is quite certain, as is also _ma-na-ah-ti-ka_ instead of what Langdon proposes, which gives no sense whatever. _Manahtu_ in the sense of the "toil" and "activity of life" (like `OMOL throughout the Book of Ecclesiastes) occurs in the introductory lines to the Assyrian version of the Epic I, 1, 8, _ka-lu ma-na-ah-ti-[su]_, "all of his toil," i.e., all of his career. Line 142. The subject of the verb cannot be the woman, as Langdon supposes, for the text in that case, e.g., line 49, would have said _pi-sá_ ("her mouth") not _pi-sú_ ("his mouth"). The long speech, detailing the function and destiny of civilized man, is placed in the mouth of the man who meets Enkidu. In the Introduction it has been pointed out that lines 149 and 151 of the speech appear to be due to later modifications of the speech designed to connect the episode with Gish. Assuming this to be the case, the speech sets forth the following five distinct aims of human life: (1) establishing a home (line 144), (2) work (line 147), (3) storing up resources (line 148), (4) marriage (line 150), (5) monogamy (line 154); all of which is put down as established for all time by divine decree (lines 155-157), and as man's fate from his birth (lines 158-159).