[358] For illustrations taken from various nations, see Fraser, _The Golden Bough_, ii. 9-12; ii. 85-89. [359] See for illustrations of similar practices among Egyptians and Greeks, Budge, _Life and Exploits of Alexander the Great_ (London, 1896), pp. xii-xvii. [360] Mr. L. W. King describes (_Zeits. fuer Assyr._ xl. 50-62) interesting fragments of the Dibbarra (or 'plague-god') legend found on tablets which were evidently intended to be hung up. Mr. King suggests that such tablets were hung up in the houses of the Babylonians whenever a plague broke out. One is reminded of the _mezuzoth_, the metallic or wooden cases, attached to the doorposts of their houses by the Jews, and which originally served a similar purpose. [361] Tallqvist, _Assyr. Beschwoerungsserie Maklu_, p. 115, suggests that the 'veiled bride' may be a name of some goddess of the night. This is improbable. It sounds more like a direct personification of the night, for which an epithet as 'veiled bride' seems appropriate. The name may have arisen in consequence of mythological conceptions affecting the relationship between day and night. [362] A magic potion compounded of this plant. 'Maklu' series, i. ll. 8-12. [363] 'Maklu' series, ii. ll. 148-168. [364] See Relsner, _Sumerisch-Babylonische Hymnen_ (Berlin, 1896), p. 15. [365] See p. 137. [366] Robertson Smith, _Religion of the Semites_, p. 352. Grimm, _Deutsche Mythologie_, i. 508-596. Tylor, _Primitive Culture_, ii. 383 _seq._ See also the article "Hestia" in Roscher's _Ausfuehrliches Lexikon der Griechischen und Roemischen Mythologie_. [367] 'Maklu' series, ii. ll. 1-17. [368] A reference to the sacred action of the fire in the burnt offerings. [369] A favorite title of several gods, Bel, Sin, etc., that emphasizes their strength. [370] Here the seeker for help inserts his name. [371] Here the names of special deities are to be inserted. [372] See above, Nusku, p. 220. [373] See p. 67. [374] A form of Nusku, according to Tallqvist, _Assyr. Beschwoer._ p. 146. It would be more accurate to say a form of Ninib. See p. 92. [375] See p. 91. [376] King, _Babylonian Magic_, p. 3. [377] Humanity. [378] The reference is to the formal lamentations on the occasion of the death of any one. The moon-god, having disappeared, is bewailed as though dead. [379] _I.e._, under all conditions and at all times. [380] The reading Naru is not altogether certain, but probable. See Tallqvist, _Assyr. Beschwoer._ pp. 131, 132, whose suggestion, however, that Naru may be a female deity, is not acceptable. _Elitti_ is probably a scribal error. [381] See above p. 103. [382] Tallqvist, I. l. 38. [383] See above, p. 254. [384] To bewitch me. [385] The witch. [386] From which he suffers through the witches. [387] The identification of the many herbs mentioned in the texts is as yet impossible. The subject awaits investigation at the hands of one versed in botanical lore. [388] _I.e._, be ineffective.