little use. Moreover, such an enumeration would not be exhaustive, for new deities are found in almost every additional text that is published. Already this list counts considerably over two hundred. At most, such an enumeration would merely illustrate what we already know,--the exceedingly large number of local cults that once existed in Babylonia and Assyria, and disappeared without leaving any trace but the more or less accidental preservation of the name of the deity, who was once regarded as the patron of the place. Lastly it is to be noted that, besides gods, stars are invoked, as well as rivers, temples, and even towns,--in short, anything that has sacred associations. On a different level from the gods enumerated in groups stand those deities who are introduced into the incantation texts at essential points individually and for a special reason. Such deities are comparatively few,--hardly more than half a dozen. These gods may be called the gods of the incantation texts _par excellence_. Their help is essential to ensure the effectiveness of the exorciser's task. They stand in close and direct connection with the troubles from which relief is prayed for. For physical ills, they act as healers. If the evil for which the individual or the country suffers is due to some natural phenomena,--an eclipse of the moon, of which people stood in great terror, or a deluge or a famine,--the moon-god, the storm-god, some phase of the sun-deity, or an agricultural god would naturally be implored; while in a general way the heads of the pantheon, Marduk in Babylonia and Ashur in Assyria, come in for a large share of attention.