In the records of a trial about a harem conspiracy in the reign of Ramses III., we learn that a house steward had used some improper enchantments. In some fragments of the Lee and Rollin Papyrus, we read: “Then he gave him a writing from the rolls of the books of Ramses III., the great god, his lord. Then there came upon him a divine magic, an enchantment for men. He reached [thereby?] to the side of the women’s house, and into that other great and deep place. He formed figures of wax, with the intention of having them carried in by the hand of the land-surveyor Adiroma, to alienate the mind of one of the girls, and to bewitch others.... Now, however, he was brought to trial on account of them, and there was found in them incitation to all kinds of wickedness, and all kinds of villainy which it was his intention to do.... He had made some magic writings to ward off ill-luck; he had made some gods of wax, and some human figures to paralyse the limbs of a man; and he had put these into the hand of Bokakamon without the sun-god Ra having permitted that he should accomplish this,” etc.[146] The actual medicaments used in Egyptian medical practice were not considered effectual without combination with magical remedies. The prescription might contain nitre, or cedar chips, or deer horn, or it might be an ointment or application of some herbs; but it would not be efficacious without some charm to deal with the spiritual mischief of the case. In administering an emetic, for example, it was necessary to employ the following appeal to the evil spirit of the disorder: “Oh, demon, who art lodged in the stomach of M., son of N., thou whose father is called Head-Smiter, whose name is Death, whose name is cursed for ever,” etc. It was not the natural remedy which called the supernatural to its aid; but in cultivated Egypt, this combination was due to the theurgic healer availing himself of natural remedies to assist his magic. Science was beginning to work for man’s benefit, but could not yet afford to discard sentimental aids which, by calming the mind of the sufferer, assisted its beneficent work. The different parts of the human body were confided to the protection of a special divinity. A calendar of lucky and unlucky days was devised, by which it could be ascertained what was proper to be medically done, or left undone, at certain times. Barth, in his _Travels in Africa_, in the border region of the desert, tells of a native doctor who followed such a system. He used to treat his patients according to the days of the week on which they came: one day was a calomel day, another was devoted to magnesia, and a third to tartar emetic; and everybody requiring medicine had to take that appropriate to the day. The Egyptians distinguished between black and white magic. The learned priests practised the curative acts of magic; but it was held to be a great crime to use black magic whereby to injure men or assist unlawful passions.