[25] See "Chaldaea and Susiana," pp. 174 ff. and 188 f. [26] Op. cit., pp. 244 ff., 266 ff. [27] See his "Notes on the ruins of Mugeyer" in the _Journal of the Royal Asiatic Society_, 1855, pp. 260 ff., 414 f. [28] See his "Notes on Abû Shahrein and Tel el-Lahm," _op. cit._, p. 409. The trench which disclosed this structure, built of uninscribed plano-convex bricks laid in bitumen, was cut near the south-eastern side of the ruins, between the mounds F and G (see plan), and to the north-east of the gulley. [29] See Weissbach, "Wâdī Brîssā," Col. VI., ll. 46 ff., and cf. pp. 39 ff. [30] The incantation is the one which has furnished us with authority for reading the name of Shirpurla as Lagash (see above, p. 17, n. 3). It is directed against the machinations of evil demons, and in one passage the powers for good inherent in the ancient cities of Babylonia are invoked on behalf of the possessed man. Here, along with the names of Eridu, Lagash, and Shuruppak, occurs the ideogram for Opis, which is rendered in the Assyrian translation as _Ki-e-shi_, _i.e._ Kesh, or Kish (cf. Thompson, "Devils and Evil Spirits," vol. i., p. 162 f.) [31] See above, p. 9. [32] See George Smith, "Trans. Soc. Bibl. Arch.," III., p. 364, and cf. Thureau-Dangin, "Orient. Lit.-Zeit.," 1909, col. 205 f. [33] The fact that in an early Babylonian geographical list ("Cun. Inscr. West. Asia," Vol. IV., pl. 36, No. 1) the name of Opis is mentioned after a number of Sumerian cities, is no indication that the city itself, or another city of the same name, was regarded as situated in Sumer, as suggested by Jensen (cf. "Zeits. für Assyr.," XV., pp. 210 ff.); the next two names in the list are those of Magan and Melukhkha. [34] For the fullest treatment of this subject, see Meyer, "Sumerier und Semiten in Babylonien" (Abh. der Königl. Preuss. Akad. der Wissenschaft., 1906). [35] Cf. Herodotus, III., 8. [36] The women of the earlier period appear to have worn a modified form of this garment, made of the same rough wool, but worn over the left shoulder (see below, p. 112, Fig. 43). On the Stele of the Vultures, Eannatum, like his soldiers, wears the petticoat, but this is supplemented by what is obviously a separate garment of different texture thrown over the left shoulder so as to leave the right arm free; this may have been the skin of an animal worn with the natural hair outside (see the plate opposite p. 124). [37] A very similar fringed mantle was usually worn by the Sumerian women of the later period, but it was draped differently upon the body. Pressed at first over the breasts and under each arm, it is crossed at the back and its ends, thrown over the shoulders, fall in front in two symmetrical points; for a good example of the garment as seen from the front, see below, p. 71. [38] See below, p. 245, Fig. 59.