Most of the main features and varieties of magic known to us at other times and places appear somewhere in the course of Egypt’s long history. For one thing we find the ascription of magic power to words and names. The power of words, says Budge, was thought to be practically unlimited, and “the Egyptians invoked their aid in the smallest as well as in the greatest events of their life.”[30] Words might be spoken, in which case they “must be uttered in a proper tone of voice by a duly qualified man,” or they might be written, in which case the material upon which they were written might be of importance.[31] In speaking of mortuary magic we have already noted the employment of pictures, models, mannikins, and other images, figures, and objects. Wax figures were also used in sorcery,[32] and amulets are found from the first, although their particular forms seem to have altered with different periods.[33] Scarabs are of course the most familiar example. [Sidenote: Magic in Egyptian medicine.] Egyptian medicine was full of magic and ritual and its therapeusis consisted mainly of “collections of incantations and weird random mixtures of roots and refuse.”[34] Already we find the recipe and the occult virtue conceptions, the elaborate polypharmacy and the accompanying hocus-pocus which we shall meet in Pliny and the middle ages. The Egyptian doctors used herbs from other countries and preferred compound medicines containing a dozen ingredients to simple medicines.[35] Already we find such magic logic as that the hair of a black calf will keep one from growing gray.[36] Already the parts of animals are a favorite ingredient in medical compounds, especially those connected with the organs of generation, on which account they were presumably looked upon as life-giving, or those which were recommended mainly by their nastiness and were probably thought to expel the demons of disease by their disagreeable properties. [Sidenote: Demons and disease.] In ancient Egypt, however, disease seems not to have been identified with possession by demons to the extent that it was in ancient Assyria and Babylonia. While Breasted asserts that “disease was due to hostile spirits and against these only magic could avail,”[37] Budge contents himself with the more cautious statement that there is “good reason for thinking that some diseases were attributed to ... evil spirits ... entering ... human bodies ... but the texts do not afford much information”[38] on this point. Certainly the beliefs in evil spirits and in magic do not always have to go together, and magic might be employed against disease whether or not it was ascribed to a demon. [Sidenote: Magic and science.]