^{page 145 note 1} Contenau, , Everyday Life in Babylon and Assyria, 302Google Scholar. However, Speiser, in JCS., VIII, 98–105Google Scholar, has recently argued convincingly that the so-called “Dialogue of Pessimism” is satirical in nature; and the badly preserved tablet KAR., 174, is a collection of short witticisms. Both texts have points of contact with the present work (see notes on ll. 40 and 85).

^{page 145 note 2} For the reading of the name see note, p. 158.

^{page 146 note 1} Pritchard, , Ancient Near Eastern Texts, 438Google Scholar; Speiser, in JCS., VIII, 98Google Scholar.

^{page 146 note 2} Some doubt must remain as to the correctness of this account of the incident owing to the obscurity of line 98.

^{page 147 note 1} In late Babylonian and Assyrian times court dignitaries and priests were represented on monuments as shaven, and the verb gullubu “to shave” was used as the technical term for the appointment of priests to their office, just as English “tonsure” may be used figuratively as a term for “admission to holy orders”. Hence it is generally inferred that the custom of shaving the heads of priests must have dated back at least to the Old Babylonian period (Nicoló, San, Archiv Orientální, VI, 196–7Google Scholar; Driver-Miles, , Babylonian Laws, 279, n. 2Google Scholar). The physician (asû) was not counted among the priests, however, but among the craftsmen (Meissner, , BAW., I, 82, 14)Google Scholar.

^{page 147 note 2} Isin was only 25 miles from Nippur (Lloyd, Seton, in Sumer, I (2), 9, n. 1)Google Scholar.

^{page 147 note 3} So correct AS., II, p. 30 (bottom).

^{page 147 note 4} See AS., II, 30Google Scholar, and III, 36.

^{page 148 note 1} My sincere thanks are due to Mr. W. G. Lambert for informing me of his discovery of this fragment among the copies of the late F. W. Geers; and to the Trustees of the British Museum for permission to recopy and publish it.

^{page 148 note 2} The story is not included in most editions of the Arabian Nights, but it is to be found also in the German “Reclam” Edition, volume xxiii, pp. 213 ff. (translation by Max Henning). I am much indebted to Dr. H. H. Figulla for drawing my attention to this parallel.

^{page 150 note 1} C: ^dNin-urta.

^{page 150 note 2} C: šu.

^{page 150 note 3} C: [ká]s-pa.

^{page 150 note 4} C: ši-mat.

^{page 150 note 4a} LI-um-mu-a el-li-UM

^{page 150 note 5} C: [e]-ri-šú.

^{page 150 note 6} C: -ta-šú.

^{page 150 note 7} A: ŠU !

^{page 150 note 8} C: šu-nu-ḫi.

^{page 150 note 9} C: -ia.

^{page 150 note 10} A: IB ! BA !

^{page 150 note 11} C: ša.

^{page 150 note 12} C omits word.

^{page 150 note 13} C: i-šam-ma [enza ?].

^{page 150 note 14} Error for lul-lik?

^{page 150 note 15} Text: BAR LU.

^{page 150 note 16} Text: ┌MU ?┐ NI MU (for ^lúSÚL. DU₈?).

^{page 151 note 1} C: mark.

^{page 151 note 2} C: weary.

^{page 151 note 3} C omits this word.

^{page 152 note 1} Text: MAŠ ! Perhaps a former copyist had corrected ina to ana.

^{page 152 note 2} Or i-nánna?

^{page 152 note 3} B: ]x šu-ta-⌜ra ? ^dlamassu⌝.

^{page 154 note 1} B: lu-ku-šu-du.

^{page 154 note 2} B: ⌜ru ?⌝-uš-e ḫurāṣa.

^{page 154 note 3} B: mi-nu-um-ma.

^{page 154 note 4} Or tal-lak-tú ?

^{page 154 note 5} Text: ki.

^{page 155 note 1} A highly valued kind of sheep.

^{page 156 note 1} Apparently followed by the division sign.

^{page 159 note 1} For the verb paqādu see Leemans, , Ishtar of Lagaba and her Dress, 18Google Scholar.