^{page 325 note 1} The going up watch, literally maṣṣartu elîtu.

^{page 325 note 2} So II R. 39, 13, but Rm. 345 obv. 24 šat urri.

^{page 325 note 3} It is erroneous to regard an as the determinative dingir. The word really means “ darkness in the sky ”.

^{page 326 note 1} The value lid for this sign is Semitic and improbable here.

^{page 326 note 2} For early examples of this new regard for the kaunakes, see the figures Nos. 24, 25, 28, and 89 in Leon Heuzey's Antiquités Chaldéennes.

^{page 327 note 1} The writer has in press in Archœologia a lecture read before the Society of Antiquaries concerning the archæology of the early Sumerian dress. After my paper was read I came upon Dr. Albright's very opportune note in the Revue d'Assyriologie, xvi, 177, where he shows that tú gú-UD-DU is rendered by aṣit kišadi, “ garment of the protruding of the shoulder.”

^{page 328 note 1} Var. e-ti-zu-dé, Meek, Cuneiform Bilingual Hymns, No. 1, 11.

^{page 328 note 2} Langdon, Sumerian and Babylonian Psalms, 312, 20–1.

^{page 331 note 1} The passage reads, “ If the sting of the Scorpion did not lie in the Milky Way, then no one who was bitten by a scorpion would recover.” Canon G. A. Cooke, Regius Professor of Hebrew, called my attention to this passage, which now receives explanation from the Babylonian.

^{page 331 note 2} The first half of the verse refers to the Babylonian Epic of Creation, iv, 98, where Marduk caused the “ Evil wind ” to enter into the belly of Tiamat. The text is hopeless.

^{page 331 note 3} The identification of Tiamat or the dragon of the salt sea with the Milky Way leads to another important conclusion. In the astronomical texts an-tir-an-na, the forest of heaven, has been conjectured to mean Milky Way. an-tir-an-na is explained in these texts by marratu, i.e. nûru marratu, bitter river, Virolleaud, Astrologie, Sin, iii, 122 ; C.T. 26, 40, iv, 6. Note also the ideogram for an-tir-an-na in II Raw. 47, 36, [ ]-šeš and šeš is the ordinary word for marru, bitter.