Again, in the case of another series,--the "Shurpu," in part Babylonian, in part bilingual,[344]--since the Babylonian section shows the metrical form, it is likely that the ideographic style represents a transliteration of a phonetic, or pure Babylonian, original. The chief value of the incantation texts lies, naturally, in the insight they afford into the popular beliefs. As among other nations, so among the Babylonians, the use of certain formulas to secure release from ills, pains, and evils of any kind, either actual or portending, rests upon the theory that the accidents and misfortunes to which man is heir are due largely to the influence of more or less powerful spirits or demons, acting independently or at the command of higher powers,--the gods. Through the incantation rituals we are enabled to specify the traits popularly ascribed to these demons and the means employed to rid oneself of their baneful grasp. Demons. The demons were of various kinds and of various grades of power. The names of many of them, as _utukku_, _shedu_, _alu_, _gallu_, point to 'strength' and 'greatness' as their main attribute; other names, as _lilu_, 'night-spirit,' and the feminine form _lilitu_, are indicative of the moment chosen by them for their work; while again, names like _ekimmu_, the 'seizer,' _akhkhazu_, the 'capturer,' _rabisu_, 'the one that lies in wait,' _labartu_, 'the oppressor,' and _labasu_, 'the overthrower,' show the aim that the demons have in view. Putting these names together, we may form a general idea of the conceptions connected with the demons. They lurk in hidden or remote places, in graves, in the shadow of ruins, on the tops of mountains, in the wilderness. Their favorite time of activity is at dead of night. They glide noiselessly like serpents, entering houses through holes and crevices. They are powerful, but their power is directed solely towards evil. They take firm hold of their victims and torture them mercilessly.