w (_ab_); Nin-_tul_ for that of the flock
(u-_tul_); Nin-_ka_-u-tu and Nin-_ka_-si for that of the
mouth (_ka_); Na-zi for that of the _na-zi_ (meaning
uncertain); _Da zi_-ma for that of the _da-zi_ (meaning
uncertain); Nin-_til_ for that of _til_ (life); the name of
the eighth and last deity is imperfectly preserved.

We have already noted examples of a similar use of myth in magic, which
was common to both Egypt and Babylonia; and to illustrate its employment
against disease, as in the Nippur document, it will suffice to cite
a well-known magical cure for the toothache which was adopted in
Babylon.(1) There toothache was believed to be caused by the gnawing of
a worm in the gum, and a myth was used in the incantation to relieve
it. The worm's origin is traced from Anu, the god of heaven, through
a descending scale of creation; Anu, the heavens, the earth, rivers,
canals and marshes are represented as each giving rise to the next in
order, until finally the marshes produce the worm. The myth then relates
how the worm, on being offered tempting food by Ea in answer to her
prayer, asked to be allowed to drink the blood of the teeth, and the
incantation closes by invoking the curse of Ea because of the worm's
misguided choice. It is clear that power over the worm was obtained by a
recital of her creation and of her subsequent ingratitude, which led to
her present occupation and the curse under which she laboured. When the
myth and invocation had been recited three times over the proper mixture
of beer, a plant, and oil, and the mixture had been applied to the
offending tooth, the worm would fall under the spell of the curse and
the patient would at once gain relief. The example is instructive,
as the connexion of ideas is quite clear. In the Nippur document the
recital of the creation of the eight deities evidently ensured their
presence, and a demonstration of the mystic bond between their names
and the corresponding diseases rendered the working of their powers
effective. Our knowledge of a good many other myths is due solely to
their magical employment.

(1) See Thompson, _Devils and Evil Spirits of Babylonia_,
Vol. II, pp. 160 ff.; for a number of other examples, see
Jastrow, _J.A.O.S._, Vol. XXXVI, p. 279, n. 7.

Perhaps the most interesting section of the new text is one in which
divine instructions are given in the use of plants, the fruit or roots
of which may be eaten. H