Equally prominent in the cathartic ritual of Mesopotamia was the element of fire: in the prayer that followed upon the purification-ceremonies we find the formula, “May the torch of the gleaming Fire-God cleanse me.”[285.2] The Fire-God, Nusku, is implored “to burn away the evil magicians,”[285.3] and we may believe that he owes his development and exalted position as a high spiritual god to the ritual use of fire, just as in the Vedic religion did Agni. The conception of fire as a mighty purifying element, which appears in the Old and New Testaments and in Christian eschatology, has arisen, no doubt, from the cathartic ritual of the ancient Semites. Doubtless also the spiritual or magic potency of this element was known in ancient Europe: it is clearly revealed in the primitive ceremonies of the old German “Notfeuer,” with which the cattle, fields, and men were purified in time of pestilence.[285.4] And there are several indications of its use in Greek cathartic ritual; a noteworthy example is the purification of Lemnos by the bringing of holy fire from Delos;[285.5] the curious Attic ritual of running with the new-born babe round the {286} hearth, called the Amphidromia, may have had a similar intention;[286.1] even the holy water, the χέρνιψ, seems to have been hallowed by the insertion of a torch;[286.2] and in the later records fire is often mentioned among the usual implements of cleansing.[286.3] The Eleusinian myth concerning Demeter holding the infant Demophon in the flame to make him immortal was suggested probably by some purificatory rite in which fire was used. Finally, the fire-ordeal, which was practised both in Babylonia and Greece,[286.4] may have been associated at a certain period with the cathartic properties of fire. Nevertheless, the Hellenic divinities specially concerned with this element, Hestia and Hephaistos, had little personal interest in this ritual, and did not rise to the same height in the national theology as Nusku rose in the Babylonian.