Here the story is again lost, and where it recommences Hea is making a speech, directing another person to cut something into portions, and place seven on each side, and then to build brickwork round them. After this comes a single fragment, the connection of which with the former part is obscure. 1. Seated was the goddess .... 2. to her face also he gave .... —–———–———–———–———–———–———–———–———–———–———–— 3. Anu opened his mouth and speaks; he said to (Nusku); 4. Nusku open thy gate; thy weapons (take) 5. in the assembly of the great gods when .... 6. their speech? .... 7. Anu sent m .... 8. your king sent .... At present no satisfactory story can be made out of the detached fragments of this tablet, but it evidently belongs to the mythical portion of Babylonian history, and it is impossible not to compare the unsuccessful intercession of the righteous man Atarpi with the pleadings of Abraham on behalf of the cities of the plain. The next text is a single fragment, K 2407, belonging to a curious story of a wise man who puts a riddle to the gods. K 2407. (Many lines lost.) 1. The clothing of the god .... 2. What in the house is (fixed) .... 3. What in the secret place is .... 4. what is in the foundation of the house .... 5. what on the floor of the house is fixed, what ... 6. what the lower part .... 7. what by the sides of the house goes down .... 8. what in the ditch of the house broad _nigitstsi_ .... 9. what roars like a bull, what brays like an ass, 10. what flutters like a sail, what bleats like a sheep, 11. what barks like a dog, 12. what growls like a bear, 13. what into the fundament of a man enters, what into the fundament of a woman enters. 14. Then Lugal-girra (Nergal) heard the wise word the son of the people 15. asked, and all the gods he urged (to solve it): 16. Let your solution be produced, that I may bring back your answer. After this there is a mutilated passage containing the names, titles, and actions of the gods who consider the riddle. It is evident that it is air or wind which the wise man means in his riddle, for this is everywhere, and in its sounds imitates the cries of animals. Next we have another single fragment about a person named Sinuri, who uses a divining rod to ascertain the meaning of a dream. 1. Sinuri with the cut reed pondered .... 2. with his right hand he broke it, and Sinuri speaks and thus says: 3. Now the plant of Nusku, the shrub? of Samas art thou. 4. Judge, thou judgest (_or_ divinest), divine concerning this dream, 5. which in the evening, at midnight, or in the morning, 6. has come, which thou knowest, but I do not know. 7. If it be good may its good not be lost to me, 8. if it be evil may its evil not happen to me. There are some more obscure and broken lines, but no indication as to the story to which it belongs.