^{page 691 note 1} See DrLehmann, in the Verhandlungen der Berliner Anthropohgischen Gesellschaft, 10, 1893Google Scholar.

^{page 692 note 1} Or perhaps sa “of.”

^{page 693 note 1} Line 4 of the Assyrian version.

^{page 693 note 2} Supplied from my cast.

^{page 693 note 3} Line 5 of the Assyrian version.

^{page 693 note 4} Line 7 of the Assyrian version.

^{page 693 note 5} Line 8 of the Assyrian version.

^{page 693 note 6} For this Dr. Belck reads DUB-TE-ni, as I have already done.

^{page 694 note 1} Or “poured out.”

^{page 695 note 1} Doubtless we have to supply sarru rabu “the great king ” at the beginning of this (16th) line.

^{page 697 note 1} Line 25 of the Assyrian version.

^{page 697 note 2} Line 27 of the Assyrian version.

^{page 697 note 3} Line 28 of the Assyrian version.

^{page 697 note 4} Line 29 of the Assyrian version.

^{page 698 note 1} So Dr. Belck.

^{page 698 note 2} My cast gives tu, not khu as Dr. Scheil reads.

^{page 700 note 1} According to Mr. de Morgan the column on which the inscriptions are engraved is of diorite, a stone which must have been transported from a distant locality, as not the least trace of diorite is visible in any of the mountain chains which surround the pass of Keli-shin. As the inscriptions do not suit the desolate spot in which they are found, I am tempted to believe that the stone was brought by Menuas from some other place, where he had already set it up in honour of his conquests. In this case “gate” would have its natural signification of “gate” of a city or a temple, and we need not imagine it to have been used in the sense of a “pass.”

^{page 701 page 1} The word biba certainly occurs in one of the Tel el-Amarna tablets (Winckler and Abel, 89, 18), but here it seems to be a mistake for babi “gate.” In W.A.I. ii. 17, 57, bibâti is the translation of the Sumerian GIS-gengina.

^{page 703 note 1} J.R.A.S. XX. i. p. 36.

^{page 708 note 1} By ο I designate

^{page 709 note 1} Si-ri may also be read Ar.

^{page 709 note 2} According to Dr. Belck three lines are missing here, but Dr. Nikolsky's first copy makes it only one. In the second and revised copy no lacuna is marked.

^{page 718 note 1} Perhaps we should read [ku]-ri-li “tributes,” like kure-li (xxx. 14), from kuru “to give.”

^{page 718 note 2} “This canal (istini tsûe) belonging to the mountain (?) I executed. It is called the canal of Ruśas” (tini Ruśai tsu [e]).

^{page 720 note 1} I may note that in this passage bedi-manu signifies “of all sorts.”