reverse side of the picture,--only that they were supposed to be effective against sorcerers, witches, and demons alike. Against the incantation formulas of the witches, incantations of superior force were prescribed that might serve to overcome the baneful influence of the former. The symbolical tying of knots was offset by symbolical loosening, accompanied by formulas that might effect the gradual release of the victim from the meshes of both the witches and the demons; or the hoped-for release was symbolized by the peeling of the several skins of an onion. Corresponding to the images made by the witches, the exorcising priests advised the making of counter images of the witches, and by a symbolical burning, accompanied by certain ceremonies and conciliatory gifts to the gods, hoped to destroy the witches themselves. Since, moreover, the favorite time chosen by the demons and witches for their manifestations was the night, the three divisions of the nights--evening, midnight, and dawn--that correspond to the temple watches were frequently selected as the time for the incantations and the symbolical acts. The address was often made to the gods of night. A series of incantation formulas begins: I call upon you, gods of the night, With you I call upon the night, the veiled bride,[361] I call at evening, midnight, and at dawn. The formulas themselves, as we shall see, are characterized by their large number rather than by any elements that they have in common. At times they constitute a direct appeal to some god or gods, to some particular spirit, or to the associated spirits of heaven and earth, together with a direct indication of what is desired. An incantation addressed to Nusku, the god of fire, closes: Fire-god, mighty and lofty one of the gods, Who dost overpower the wicked and the hostile, Overpower them (the witches) so that I be not destroyed. Let me thy servant live, let me unharmed stand before thee, Thou art my god, thou art my lord, Thou art my judge, thou art my helper, Thou art my avenger. Preceding the direct appeal, there is usually a recital more or less detailed of the woes with which one is afflicted. The victim tells of the pains which torture him. Says one bewitched: I stand upright, and cannot lie down, neither night nor day. The witches have filled my mouth with their knots. With the aid of _upuntu_ weed,[362] they have stuffed up my mouth. The water that I drink have they diminished, My joy is changed to pain, my pleasure to sorrow. This recital, which is often wearisome by its length, may or may not end in a direct appeal to some god or gods. The narrative of woes, however, is merely introductory to the incantation itself. To prescribe the formula to be used to the one appealing for help, is the special function of the priest acting as exorciser. He recites the formula, which is then repeated by the communicant.