“In the hymns the mamit occupies a conspicuous place. Thus we read:
“0 curse, curse, the boundary that none can pass!
The limit of the gods (themselves) against which they may not transgress!
The limit of heaven and earth which altereth not!
The unique god against whom none may sin!
Neither god nor man can undo (it). A snare not to be passed through, which is set for evil.
Whether an evil utuk, or an evil alu, or an evil ekimmu, or an evil gallu, or an evil god, or an evil incubus, or a labartu, or a labatsu, or an akhkharu, or a lilu, or a lilat, or the maid of a lilu, or the evil plague-demon, or a disease-bringing asakku, or a bad sickness, which has set its head towards the dropping water of Ea, may the snare of Ea seize it! which has stretched its head against the wisps of Nirba (the Corn-god), may the lasso of Nirba bind it!
Against the limitation (of the curse) it has transgressed. Never may (the limitation) of the gods, the limitation of heaven and earth, depart from it. (The limitation of the great) gods it reverences not. May (the lasso of) the great gods bind it! May the great gods curse it! May they send back (the demon) to (his) home! The home of (his) habitation may they cause him to enter!
As for him who has turned to another place, to another place, a place invisible, may they bring him!
As for him who has turned into the gate of the house, the gate of a place from whence there is no exit may they cause him to enter! As for him who has stationed himself in the door and bolts, in the door and bolts may they hind him with bonds from which there is no release!
As for him who has blown (?) into the threshold and socket, who into threshold and hinge has crept, like water may they pour him out, like a cup may they shatter him, like a quarry-stone may they break him to pieces! As for him who has passed across the beam, his wings may they cut!
As for him who has thrust his neck into the chamber, may they twist his neck!”
H.C. Rawlinson, The Cuneiform Inscriptions of Western Asia, 1886, iv, 16, No. 1.
This is a fair sample of the incantations by means of which the Babylonians believed that they could free themselves from the demoniac agencies that surrounded them. The power of the mamit was such that the gods themselves could not transgress it, and the mamit was accordingly invoked to protect the mortal from the demons of plague and sickness.
But the plague itself might be regarded as a mamit or “doom” inflicted by heaven upon the guilty earth.”
A.H. Sayce, Lectures on the Origin and Growth of Religion as Illustrated by the Religion of the Ancient Babylonians, 5th ed., London, 1898, pp. 307-9.