[416] Medical virtues are inherent in fir-trees. Hence, there was a good foundation for the Accadian superstition. It is curious to observe that “among the Dakotah tribe of Indians the white cedar-tree is believed to have a supernatural power, and its leaves are burned as incense to propitiate the gods.” See Emerson’s Indian Myths, p. 241. [417] Beginnings of History, p. 90. [418] Mr. Sayce gives the name as Lubara. See Ancient Empires of the East, p. 157. [419] According to Mr. Black, disease and death have been referred by the unscientific to three great sources, namely: (1) the anger of an offended external spirit; (2) the supernatural powers of a human enemy; (3) the displeasure of the dead. See Folk-medicine, p. 4, published by the Folk-lore Society. London, 1883. [420] The Origin of Primitive Superstitions. Philadelphia, 1881. [421] See Sayce’s Ancient Empires of the East, p. 146. [422] Chaldean Magic, p. 64. [423] Says Tiele: “The operation or the sun is two-fold, beneficial and terrible; it quickens or it destroys life. The Greeks united both characteristics in Phœbus Apollo.” History of the Egyptian Religion, p. 45. [424] 2 Samuel, xxiv. [425] Ecclesiasticus, xxxviii, 15. [426] It appears that the idea of the devil is first brought into clear relief in the Book of Wisdom, where it is said: “By the envy of the devil death came into the world” (ii, 25). The Hebrew demonology is usually said to be of Iranian origin, but it may just as likely have sprung from a Turanian source, either directly or through their Semitic kin in Babylonia. [427] Job, ii, 7. [428] Set, called Typhon by the Greeks, the embodiment of physical and moral evil, was regarded as the Egyptian god of death. Plagues were attributed to him. [429] The plague maiden of Teutonic folk-lore is somewhat like Dibbara. See Grimm’s Teutonic Mythology (translation), p. 1185. [430] Chaldean Account of Genesis, vol. viii. [431] Psalms, xci, 6. [432] 2 Sam., xxiv, 13 _et seq._, and 2 Kings, xix, 35. [433] The wife of Hea, the queen of the gods, Davkina, was a health goddess. In an inscription Marduk is sent to a dying man, and it is further said:— “Sprinkle holy water over him. He shall hear the voice of Hea. Davkina shall protect him; And Marduk, eldest son of Heaven, shall find him a happy habitation.” See Records of the Past, vol. iii, p. 142. She was invoked by women in labor. [434] This figure is copied from one given by W. R. Cooper in his essay on “Serpent Myths of Ancient Egypt.” See Transactions of the Victoria Institute, vol. vi, p. 321. London, 1873. [435] The Art of Preserving Health. First published in 1744. One of the very few great medical poems. [436] Tobias, viii, 10. [437] American Hero-Myths, p. 19. 1882. [438] This arrangement of the serpent is seen in an Egyptian priestess, a picture of which is given in Cooper’s essay, already referred to.