[355] IV R. 15, col. ll. 21 seq.
[356] See [chapter xi].
[357] For the general views connected with the evil eye among all nations, see Elworthy's recent volume, The Evil Eye. (London, 1896.)
[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. für 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. Beschwörungsserie 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.