The Sumerian Zi, therefore, closely resembled the Egyptian Ka. The human Zi was the imperishable part of man; it made him a living soul while he was in this world, and after death continued to represent him in the shadowy world below.(216) Unlike the _lilla_ or “ghost,” it represented the man himself in his personality; if that personality were destroyed, it also ceased to exist. While on the one side it was the Zi which gave man life and the power of movement, on the other side, without the individual man there could be no individual Zi. Food and drink were offered to the Babylonian dead as they were to the Egyptian, and the objects the dead man had loved during his lifetime were deposited in his grave. His seal was attached to his wrist, his spear or staff was laid at his side, and at times even dates or fish or poultry were buried with him, lest he might feel hungry in the darkness of the tomb. The child had his favourite toys to play with, the woman her necklace of beads. The water-jar was there, filled with “the pure water” for which the dead thirsted, along with the bowl of clay or bronze out of which it might be drunk. “A garment to clothe him,” says an old hymn, “and shoes for his feet, a girdle for his loins and a water-skin for drinking, and food for his journey have I given him.”(217) Like men, the gods too had each his Zi. We hear of the Zi of Ea, the god of the deep;(218) and the primeval “mother, who had begotten heaven and earth,” was Zi-kum or Zi-kura, “the life of heaven” and “earth.”(219) In the early magical texts “the Zi of heaven” and the “Zi of earth” are invoked to remove the spell that has been cast over the sick or the insane. Even when Ea and his son Asari had taken the place of the demons of the older faith, the official religion was still compelled to recognise their existence and power. The formula of exorcism put into the mouth of Ea himself ends with an appeal to the “life” of heaven and earth. It begins, indeed, with “the charm of Ea,” through the efficacy of which the evil spell is to be dissolved; but the charm of the god of wisdom is soon forgotten, and it is to the Zi of heaven and earth that the exorcist finally has recourse. “O life of heaven, mayest thou conjure it; O life of earth, mayest thou conjure it!” thus, and thus only, could the exorcism end. The old associations were too strong to be overcome, and the worshippers of Ea had to allow a place at his side for the “spirits” of an earlier age.