At times the conditions under which the witches are pictured as acting are very elaborate. They are represented as dwelling in places with which mythological conceptions are connected; they are ferried across the river separating their city from human habitations; they are protected against attacks by the walls which surround their habitations. To effect a release, the exorcisers, it would appear, made representations by means of drawings on clay of these habitations of the witches. They thereupon symbolically cut off the approaches and laid siege to the towns. This, at least, appears to be the meaning of an incantation beginning: My city is Sappan,[391] my city is Sappan; The gates of my city Sappan are two, One towards sunrise, the other towards sunset.[392] I carry a box, a pot with _mashtakal_ herbs; To the gods of heaven I offer water; As I for you secure your purification, So do you purify me! The victim imitates the conduct of the witch, goes about as she does, with a pot in which the potions are made, performs the symbolical act which should purify him of the evil that is in him, and hopes, in this way, to obtain his own release. The description continues: I have kept back the ferry, have shut off the wall,[393] Have thus checked the enchantment from all quarters. Anu and Anatum have commissioned me. Whom shall I send to Belit of the field?[394] Into the mouth of the sorcerer and sorceress cast the lock.[395] Recite the incantation of the chief of gods, Marduk.[396] 'Let them[397] call to thee but answer them not, Let them address thee, but hearken not to them. Let me call to thee, and do thou answer me, Let me address thee, and do thou hearken unto me.' By the command of Anu, Anatum, and Belit, recite the incantation. The hymns to the fire-god, Nusku (or Girru), of which the 'Maklu' series naturally furnishes many specimens,[398] are all pretty much alike. I choose one which illustrates in greater detail the symbolical burning of the image of the witch:[399] Nusku, great offspring of Anu, The likeness of his father, the first-born of Bel, The product of the deep, sprung from Ea,[400] I raise the torch to illumine thee, yea, thee. The sorcerer who has bewitched me, Through the witchcraft by means of which he has bewitched me, do thou bewitch him. The sorceress who has bewitched me, Through the witchcraft by means of which she has bewitched me, bewitch thou her. The charmer who has charmed me, Through the charm with which he has charmed me, charm thou him. The witch who has charmed me, Through the charm with which she has charmed me, charm thou her. Those who have made images of me, reproducing my features, Who have taken away my breath, torn my hairs, Who have rent my clothes, have hindered my feet from treading the dust, May the fire-god, the strong one, break their charm.