Instead of an appeal to the gods for help, the incantation often embodies threats hurled in the name of the gods at the demons or witches in case they do not release their victim. Such incantations appear to derive their power chiefly through the personage of the exorciser, who believes himself to be able to control the evil spirits. So in one case, after the sufferer has poured out his troubles, the exorciser replies, threatening the witches with the same evils that they have inflicted:[363] They have used all kinds of charms to entwine me as with ropes, to catch me as in a cage, to tie me as with cords, to overpower me as in a net, to twist me as with a sling, to tear me as a fabric, to fill me with dirty water as that which runs down a wall (?) to throw me down as a wall. At this point the exorciser takes up the thread and declares: But I by command of Marduk, the lord of charms, by Marduk, the master of bewitchment, Both the male and female witch as with ropes I will entwine, as in a cage I will catch, as with cords I will tie, as in a net I will overpower, as in a sling I will twist, as a fabric I will tear, with dirty water as from a wall I will fill, as a wall throw them down. Accompanying these threats, the actions indicated were symbolically performed by the exorciser on effigies of the witches made, in this case, of bitumen covered with pitch. Corresponding again to the potions prepared by the witches, the priests prepared draughts compounded of various weeds and herbs that were given to the victim, or concoctions that were poured over his body. This constituted the medicinal phase of the priest's labors, and marks the connection between magic and medicine. Naturally such herbs and weeds were chosen as through experience had proved effective. The Gods of the Incantation Texts.