Other cuneiform inscriptions were written on pieces of clay shaped like cones. Most of these terra-cotta cones date from the time of the dynasty of Ur, i.e. the latter half of the third millennium B.C. Two good examples of this kind of cuneiform inscription bear the name of Sin-gashid, king of Erech, and record the dedication of a temple to the god Lugal-banda and the goddess Ninsun, and give the price of wool, grain, oil and copper during the reign of Sin-gashid (Brit. Mus. 91, 150). Another baked clay cone is inscribed with the name of Sin-idinnam, king of Larsa about 2300 B.C., and likewise records the dedication of a temple—in this case that of the Sun-god, Larsa being one of the principal centres of the worship of the Sun-god. But the conquering Elamites, who imitated their subjugated enemies, the Babylonians, in so many ways, also adopted the practice of writing cuneiform inscriptions on clay cones; for an example of an Elamite cone we may compare Brit. Mus. 91, 149, which bears the name of Kudur-Mabug. But the habit of writing inscriptions on clay cones did not cease at this period, at least not permanently, for a similar cone exists bearing the name of the Neo-Babylonian king Nabopolassar (625-604 B.C.), and like the older cones recording the dedication of a temple, this time the temple of Marduk at Babylon. (Brit. Mus. No. 91,090.) But Babylonian and Assyrian inscriptions on clay were not always in the form of rectangular or circular tablets; frequently they assumed the form of large hexagonal, octagonal, or decagonal prisms, or in the case of Babylonia of barrel-shaped cylinders. It was customary to place these large clay memorials in the four corners of the foundation of a building in Babylonia and Assyria, a good example of which practice was found at Muḳeyyer (Ur): the cylinders from Ur had been deposited at the four angles of the foundation of the temple of Sin, the Moon-god, by Nabonidus, and they record the rebuilding of the temple by Nabonidus (555-538 B.C.) on the site of the ancient temple erected by Ur-Engur and his son Dungi, about 2400 B.C. The text finds a fitting conclusion in a prayer to the god whose fane he is restoring, on behalf of his eldest son Bal-shar-uṣur, the Biblical Belshazzar. Three octagonal prisms of baked clay give us an account of the campaigns and building operations of Tiglath-Pileser I, king of Assyria about 1100 B.C. (Brit. Mus. 91033-91035). Another prism is inscribed with an account of the expeditions of Sargon, king of Assyria 721-705 B.C. (Brit. Mus. No. 22505), while the fragments of an octagonal prism of the same king, and also preserved in the British Museum, (K. 1668, etc.) are of peculiar interest in that they give Sargon’s own account of his campaign against the Philistine city of Ashdod, which is referred to in Isaiah XX. I. Judah is mentioned as one of the allies of Ashdod, but the Assyrians were ultimately successful in reducing the rebellious city. Sargon’s