“The noxious god, the noxious spirit of the neck, the spirit of the desert, the spirit of the mountain, the spirit of the sea, the spirit of the morass, the noxious cherub of the city, this noxious wind which seizes the body (and) the health of the body: O, spirit of heaven, remember! O, spirit of earth, remember! “The burning spirit of the neck which seizes the man, the burning spirit which seizes the man, the spirit which works evil, the creation of the evil spirit: O, spirit of heaven, remember! O, spirit of earth, remember! “Wasting, want of health, the evil spirit of the ulcer, spreading quinsey of the gullet, the violent ulcer, the noxious ulcer: O, spirit of heaven, remember! O, spirit of earth, remember! “Sickness of the entrails, sickness of the heart, the palpitation of a sick heart, sickness of bile, sickness of the head, noxious colic, the _agitation_ of terror, flatulency of the entrails, noxious illness, lingering sickness, nightmare: O, spirit of heaven, remember! O, spirit of earth, remember!”[203] In the great magic collection of invocations copied by the order of Asurbanipal, we have a long litany on the “Spirit of Fever”; the lords and ladies of the earth, stars, the light of life, the spirit of Hurki and his talismanic ship, the spirit of Utu, umpire of the gods, and many others are implored to “conjure it.”[204] Professor Lenormant considers that the idea of punishment of sin by means of disease was a dogma of a later school of Chaldæan thought. The old religion of spirits upon which Chaldæan magic was originally founded was independently the doctrine of the priests of magic, so that there were two sets of priests in later Chaldæan civilization—the old class who composed incantations to the spirits who fought with and replaced the disease-demons, and the theological priests who urged repentance for sin as the only means of the cure of disease.[205]