ll be severe.

The symptoms affect the individual alone. Through this series we are
thus enabled to determine more definitely the boundary line between
omens involving the affairs of the country and king, and those involving
the individual. A phenomenon affecting an individual, or appearing to
him alone, or brought about through some action of his of a purely
private character, carries in its train an omen of significance for
himself or his immediate surroundings; but the moment that these rather
narrow limits are transcended, the fate of the individual becomes more
or less closely bound up with the fortunes of the population and of the
ruler of the country in general. The series also illustrates, perhaps
better than any other, the control exercised by popular beliefs over the
acts of the individual. For we may conclude, that if work on certain
days or traveling at certain periods or the appearance of certain
animals indicated something unfavorable to a man, he would studiously
avoid bringing misfortune upon himself and observe the precautions
involved in the interpretation of the vast mass of the accidents and
incidents of existence. The task was a difficult one, indeed, impossible
of being carried out to perfection, but this would not hinder him from
making the attempt. He was satisfied if he warded off at least a fair
number of unfavorable omens. Correspondingly, he would endeavor to so
regulate his course as to encounter as large a number as possible of
omens that were favorable to him. In this way his life would be spent
with a constant thought of the gods and spirits, who controlled all
things in this world. The popular belief in omens made it incumbent upon
the individual not to lose sight at any time of his dependence upon
powers over which he had but a limited control.

A certain phase of his religion thus entered largely into his life. That
phase would occupy him by day and by night. It was a part of his
religion which literally engaged him "upon lying down at night, and upon
rising up, while sitting in the house, and while walking on the way."
If, despite all his efforts, misfortune came,--and misfortunes, of
course, came constantly,--there was no other recourse but to throw
himself upon the mercy of some god or gods. The gods, especially Marduk,
Ishtar, Shamash, and Ramman, by putting 'grace' into the omens, could at
any time change them into favorable indications.

FOOTNOTES:

[548] Illustrated by the f