"stature," I cannot agree.] In the break of about three lines at the bottom of column 4, and of about six at the beginning of column 5, there must have been set forth the effect of the address on Enkidu and the indication of his readiness to accept the advice; as in a former passage (line 64), Enkidu showed himself willing to follow the woman. At all events the two now proceed to the heart of the city. Enkidu is in front and the woman behind him. The scene up to this point must have taken place outside of Erech--in the suburbs or approaches to the city, where the meadows and the sheepfolds were situated. Line 174. _um-ma-nu-um_ are not the "artisans," as Langdon supposes, but the "people" of Erech, just as in the Assyrian version, Tablet IV, 1, 40, where the word occurs in connection with _i-dip-pi-ir_, which is perhaps to be taken as a synonym of _pahâru_, "gather;" so also _i-dip-pir_ (Tablet I, 2, 40) "gathers with the flock." Lines 180-182 must have contained the description of Enkidu's resemblance to Gish, but the lines are too mutilated to permit of any certain restoration. See the corrections (Appendix) for a suggested reading for the end of line 181. Line 183 can be restored with considerable probability on the basis of the Assyrian version, Tablet I, 3, 3 and 30, where Enkidu is described as one "whose power is strong in the land." Lines 186-187. The puzzling word, to be read apparently _kak-ki-a-tum_, can hardly mean "weapons," as Langdon proposes. In that case we should expect _kakkê_; and, moreover, to so render gives no sense, especially since the verb _ú-te-el-li-lu_ is without much question to be rendered "rejoiced," and not "purified." _Kakkiatum_--if this be the correct reading--may be a designation of Erech like _ribîtim_. Lines 188-189 are again entirely misunderstood by Langdon, owing to erroneous readings. See the corrections in the Appendix. Line 190. _i-li-im_ in this line is used like Hebrew Elohîm, "God." Line 191. _sakissum_ = _sakin-sum_, as correctly explained by Langdon.