As against them, we must take into account certain salient differences. The lot of the departed in the Babylonian epic account appears drearier even than {206} in the Homeric, just as the Babylonian religious poetry inclines to the more sombre tones and the more violent pathos. The dead inhabit “the house wherein he who enters is excluded from the light, the place where dust is their bread, and mud their food. They behold not the light, they dwell in darkness, and are clothed, like birds, in a garment of feathers; and over door and bolt the dust is scattered.”[206.1] This is more hopeless than the Homeric meadow of Asphodel, where the souls still pursue the shadow of their former interests, and some tidings of the earth may penetrate to give them joy. Also, the demoniac terrors of the lower world are more vividly presented in Babylonian than in Hellenic literature and art. The demons of disease that perform the bidding of Allatu, the Queen of Hell, are closely connected with the ghost-world; we learn from the formulae of exorcism that the haunting demon that destroyed a man’s vital energies might be a wandering spectre. “O Shamash, a horrible spectre for many days hath fastened itself on my back, and will not loose its hold upon me.… he sendeth forth pollution, he maketh the hair of my head to stand up, he taketh the power from my body, he maketh my eyes to start out, he plagueth my back, he poisoneth my flesh, he plagueth my whole body… whether it be the spectre of my own family and kindred, or the spectre of one who was murdered, or whether it be the spectre of any other man that haunteth me.”[206.2]