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AMULETS: ANCIENT, MEDIEVAL, ORIENTAL 315
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and
of the cord by means of which it was to be hung from the neck, or
attached to the right or left hand or foot, or toother parts of the
body. As this dreadful spirit was chiefly feared as the inducer of
disease, the location of the amulet was perhaps in some cases
determined by the presence of local pain or disorder; in this case it
would be expected to act as a cure of disease rather than a mere
preventive. The following passages refer to such stone amulets :4
Thou shalt wrap up a sfcwbw-stone in white wool, and hang it on a white woollen cord, with four eye-stones (enâti) and four pare, and bind it to thy right hand
 black Äe-stone shalt thou enwrap in black wool, hang it on a black woollen cord, provide it with three eye-stones and three pare, and bind it to thy left hand.
Thou shalt wrap a white Λα-stone in red wool, hang it on a red woollen cord, with four eye-stones and four pare, and bind it to the right foot.
An apptt-stone shalt thou wrap up in blue wool, hang it on a blue woollen cord, furnish it with three eye-stones and three pare, and bind it to the left foot
Seven eye-stones and seven pare shalt thou string on a black cord.
The enâti (eye-stones)
here mentioned were most probably eye-agates similar to those still
prized in the Mesapota-mian region for their supposed magical virtues,
and more especially for protection against the Evil Eye. There is,
indeed, a bare possibility that some form of the cat's-eye (known by
that name to the Arabs) or one of the star-stones may occasionally be
signified by this Assyrian name. The word pare, as it is not preceded by the determinative character signifying stone, may refer to some other material.
An
immediate association of an animal eye with a turquoise, an example of
the sympathetic magic to which we have frequently alluded, comes from
Persia. During the celebration of the imposing ceremonies attending the
great
'Morris Jastrow, Jr., "Die Seligion Babyloniens und Assyriens," vol. 1, Giema, 1006, pp. 335-339.
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