As regards the liturgies of Egypt, so far as I have been able with very limited opportunities to examine them, the superstition of the spell lay so heavy on the Egyptian mind, {225} that prayer does not seem able to extricate itself from its prepossession. Not only do the deities work by means of spells and the magic of their names, but the worshipper uses the same means to work upon them; and the prayer that accompanies the spell seems usually to savour of self-confidence and command. At least this is the impression one gathers from what is published concerning the Book of the Dead and the ritual practised to secure the happiness of the deceased. By utterance of words of enchantment over pictures, the soul of the dead becomes divine.[225.1] The magic word helps to transfer the power of the deity into the fetich, and this with the word written upon it is placed on the body of the dead: for instance, an amulet with the words, “May the blood of Isis… and the word of power of Isis be mighty to protect this mighty one”;[225.2] a terra-cotta lamp of the Greco-Roman period, carved with the symbol {226} of the frog-headed goddess Heqt, and bearing the words, “I am the Resurrection.”[226.1] On an object placed under the head of the deceased to maintain the warmth of the body, we find the following words, supposed to be addressed by the spirit to Amen:[226.2] “I am a perfect spirit among the companions of Ra, and I have gone in and come forth among the perfect souls… grant thou unto me the things which my body needeth, and heaven for my soul and a hidden place for my mummy.” “May the god who himself is hidden and whose face is concealed, who shineth upon the world in his forms of existence and in the underworld, grant that my soul may live for ever.”[226.3] Here we have the statement of a conviction that gains its assurance from magic, followed by prayer. It seems that the Egyptian prayed to the gods, as if by such prayer he might gain immortality, but that he trusted equally to {227} magical means, to pictures and words of power from the sacred texts, and employed at once the methods of religion and of enchantment.[227.1]