Fumigations to accomplish exorcism are of pagan origin: In Babylon of the 4th C.

BCE, the time of the writing of Tobit,

fumigation was a well-known method of expelling demons. The following is an outline for a conference held to study Babylonian
fumigation for exorcism: Fumigation in Mesopotamia a brief outline: Fumigation played an important role in the magicomedical therapies of Mesopotamia. Most of our evidence today reflects the practices of the 1st millennium BC, when healing
through fumigation was widespread and a healer could fumigate the patient against a variety of maladies, e.g. fevers, ghosts,
demons, witchcraft, depression, headache, eye illnesses, ear illnesses, hamstring problems, foot illnesses, haemorrhoids, or even
female illnesses. As a rule the fumigants (simple substances or mixtures) were poured or scattered over embers, in a censer or
onto the ground. Then the fumes reached the body parts that were to be healed Pungent, bad-smelling fumigants consisting of
Dreckapotheke (e.g. excrements, blood) and bizarre ingredients were also used. Their strong smell aimed to remove the grip of
tough, intractable illnesses, ghosts or demons during the 4th century BC, in the ancient city of Uruk, the Neo-Babylonian
scholar Iq compiled a distinct series on magico-medical prescription dealing with fumigation and ointments. Iq simply named
the series fumigation material known and tested for centuries in Mesopotamian medicine. The systematization and
accumulation of medical knowledge at that time led ancient Babylonian scholars to create commentaries explaining texts in The
Fumigation Series. Moreover, lists of drugs were compiled on cuneiform tablets devoted to the special ingredients used for
fumigation and/or ointments. In addition to the physical practice of fumigation, incantations for this therapy were also assembled;
these were meant to consecrate and activate the power of the substances or to be chanted along with the fumigation. Collections
with such incantations are known from different cities, but it was in Babylon, at the time of Alexander the Great, that the scribe
Tanittu-Bl compiled an important tablet with fumigatory incantations contemporary with the series assembled by Iq in Uruk.
This was the period of Hellenism (http://www.geschkult.fu-berlin.de/en/e/babmed/coferences_dates/Healing-ThroughFumigation/index.html).
Babylonian and Assyrian usage of fumigations to drive away sickness and the demons associated with it: "The possessed
person was usually washed, the principal of cleansing probably underlying this ceremony. An incantation called the Incantation of
Eridu was often prescribed ... A formula for exorcism or washing away a demon, [a formula called] Rabesu states that the patient
is to be sprinkled with clean water twice seven times ... Fumigation with a censor was also employed by the Assyrians for
exorcism ... Wearing the glands from the mouth of a fish was also a charm against possession" (An Encyclopaedia of Occultism
by Lewis Spence p. 363, New York, Cosimo Classics, 2006; under "Semites, The"). Magical text from Eridu [in Babylonia] Let
the fire of the cedar-tree, the tree that destroys the wickedness of the incubus, on whose core the name of Ea is recorded, with the
spell supreme, the spell of Eridu to foundation and roof let (its fire) ascend, and to the sick man never may those seven
[demons who cause disease] approach May the Fire-god seize that incubus. The evil ones, those seven, may he carry them
away and drive (them) from the man's body (Lectures on the Origin and Growth of Religion as Illustrated by the Religion of the
Ancient Babylonians by A.H. Sayce pp. 469-470, London, Williams and Norgate, 1887).
A text of a tablet of Assurbanipal of the 7th C. BCE: The sixth tablet of the series concerning 'the weakening disease' [includes the
following ritual:] ... 'Incantation.The evil curse like a demon has fallen on the man ... Like this garlic may it [the disease] be
peeled off, and on this day may the burning flame consume. May the ban [the disease] depart that I may see the light ... [this
incantation is repeated for the following items that are likewise burned:] this date ... this branch ... this wool ... this goat's hair ...
this dyed thread .. this seed of the pea' The (sixth) tablet ... Property of (Assur-bani-pal, king of legions,) king (of Assyria)" (Ibid.
pp. 471-475, 477).
Egyptian calling of spirits by fumigations of the heart and liver: Prescription for bringing the gods in by force: you put the bile
[from the liver] of a crocodile with pounded frankincense on the brazier If you wish to bring in a spirit, you put sa-wr stone with
stone of ilkh on the brazier, then the spirit comes in. You put the heart of a hyaena or a hare If you wish to make (them) all
depart, you put ape's dung on the brazier, then they all depart to their place, and you utter their spell of dismissal also (The
Demotic Magical Papyrus of London and Leiden by F. Ll. Griffith and Herbert Thompson col. 3, 23-28, vol. 1, p. 37, London, H.
Grevel & Co., 1904; 16th-12th C. BCE).
Pagans in general: Rabban Johanan asked the heathen Have you ever seen a man whom the spirit of madness has
possessed? The heathen replied: Yes. And what do you do for such a man? Roots are brought, the smoke of their burning is
made to rise about him, and water is sprinkled upon him until the spirit of madness flees (Pesikta Kahana, Piska 4, p. 111).
But though you [Jews] exorcise any demon in the name of any of those who were amongst you either kings, or righteous men,
or prophets, or patriarchs it will not be subject to you. But if any of you exorcise it in [the name of] the God of Abraham, and the
God of Isaac, and the God of Jacob, it will perhaps be subject to you. Now assuredly your exorcists, I have said, make use of craft
when they exorcise, even as the Gentiles do, and employ fumigations and incantations (Dialogue with Trypho by Justin Martyr
85, Ante-Nicene; 2nd Century CE).
Pesikta Kahana Pesikta de-Rab Kahana translated by William G. (Gershon Zev) Braude and Israel J. Kapstein, Skokie, Ill.,
Varda Books, 2002; 5th to 7th C. CE