It would, however, be rash to attempt to differentiate sympathetic magic entirely from what I would call the 'magic of wonder' at this juncture; indeed, our knowledge of the basic laws of magic is too slight as yet to permit of such a process. We find considerable overlapping between the systems. For example, one of the ways by which evilly disposed persons could transform themselves into werewolves was by means of buckling on a belt of wolfskin. Thus we see that in this instance the true wonder-magic of animal transformation is in some measure connected with the sympathetic process, the idea being that the donning of wolfskin, or even the binding around one of a strip of the animal's hide, was sufficient to bestow the nature of the beast upon the wearer. In passing, I may say, for the sake of completeness, that I believe the magic of wonder to be almost entirely spiritistic in its nature, and that it consists of evocation and similar processes. Here, of course, it may be quoted against me that certain incenses, planetary signs, and other media known to possess affinities for certain supernatural beings were brought into use at the time of their evocation. Once more I admit that the two systems overlap; but that will not convince me that they are in essence the same.[2] Antiquity of Egyptian Magic Like all magic, Egyptian magic was of prehistoric origin. As the savage of to-day employs the sympathetic process, so did the savage of the Egyptian Stone Age make use of it. That he also was fully aware of the spiritistic side of magic is certain. Animism is the mother of spiritism. The concept of the soul was arrived at a comparatively early period in the history of man. The phenomenon of sleep puzzled him. Whither did the real man betake himself during the hours of slumber? The Palæolithic man watched his sleeping brother, who appeared to him as practically dead--dead, at least, to perception and the realities of life. Something seemed to have escaped the sleeper; the real, vital, and vivifying element had temporarily departed from him. From his own experience the puzzled savage knew that life did not cease with sleep, for in a more shadowy and unsubstantial sphere he re-enacted the scenes of his everyday existence. If the man during sleep had experiences in dreamland or in distant parts, it was only reasonable to suppose that his _ego_, his very self, had temporarily quitted the body. Grant so much, and you have two separate entities, body and soul, similar in appearance because the latter on the dream plane exercised functions identical with those of the former on the corporeal plane. The Wandering Spirit