Whatever its date and origin, the magic literature may be classified in three main groups. There are the astrological texts in which the stars are looked upon as gods and predictions are made especially for the king.[64] Then there are the tablets connected with other methods of foretelling the future, especially liver divination, although interpretation of dreams, augury, and divination by mixing oil and water were also practiced.[65] Fossey has further noted the close connection of operative magic with divination among the Assyrians, and calls divination “the indispensable auxiliary of magic.” Many feats of magic imply a precedent knowledge of the future or begin by consultation of a diviner, or a favorable day and hour should be chosen for the magic rite.[66] [Sidenote: Incantations against sorcery and demons.] Third, there are the collections of incantations, not however those employed by the sorcerers, which were presumably illicit and hence not publicly preserved—in an incantation which we shall soon quote sorcery is called evil and is said to employ “impure things”—but rather defensive measures against them and exorcisms of evil demons.[67] But doubtless this counter magic reflects the original procedure to a great extent. Inasmuch as diseases generally were regarded as due to demons, who had to be exorcized by incantations, medicine was simply a branch of magic. Evil spirits were also held responsible for disturbances in nature, and frequent incantations were thought necessary to keep them from upsetting the natural order entirely.[68] The various incantations are arranged in series of tablets: the _Maklu_ or burning, _Ti’i_ or headaches, _Asakki marsûti_ or fever, _Labartu_ or hag-demon, and _Nis kati_ or raising of the hand. Besides these tablets there are numerous ceremonial and medical texts which contain magical practice.[69] Also hymns of praise and religious epics which at first sight one would not classify as incantations seem to have had their magical uses, and Farnell suggests that “a magic origin for the practice of theological exegesis may be obscurely traced.”[70] Good spirits are represented as employing magic and exorcisms against the demons.[71] As a last resort when good spirits as well as human magic had failed to check the demons, the aid might be requisitioned of the god Ea, regarded as the repository of all science and who “alone was possessed of the magic secrets by means of which they could be conquered and repulsed.”[72] [Sidenote: A specimen incantation.] The incantations themselves show that other factors than the power of words entered into the magic, as may be illustrated by quoting one of them.