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| volume = 3
| volume = 3
| page = 176
| page = 176
| item =1
| item = 1
| type = article
| type = article
| status = wanted
| status = proofread
| continues =
| continues =
| author =
| author =
| subtitle =
| subtitle =
| untitled =
| untitled =
| source title =
| source title = Spiritual Scientist
| source details =
| source details = v. 4, No. 15, December 14, 1876, p. 164
| publication date =
| publication date = 1876-12-14
| original date =
| original date =
| notes =
| notes =
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}}
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{{Style S-Small capitals|The}} National Library in Paris has a sandstone tablet said to have come from Thebes, from the temple of the god Khonsa, the second person of the Theban trinity. The illustrations art the king offering incense to the ark of the god Khonsa, borne on the shoulders of twelve priests, sandalled for a journey, and a priest receiving a similar ark on its return. The god is called the driver away of demons. The king is Rameses XII., who flourished about 1200 B. C.
“The inscription, which is long, states that the Princess of Bekhten (probably Ecbatana) being the younger sister of Rameses XII’s wife, Sun-of-the-Graces, and a malady having penetrated her limbs, her father sent to the King of Egypt for a doctor. Throth-in feast was sent, selected from the college, and the mystery doctors of the palace, He found her seized by a spirit, and he, himself, unable to fight with him, the father sent to the king again. The king went to Khonsa, and prevailed on him to have one of his forms sent, first giving this form his divine virtue four times (a figure four times repeated resembling as much as anything an old fashioned S, with a long loop above and one below). This sign comes as near magnetism as anything; it represents the spine; guardian gods exert it upon kings and other respectable people. After a year and five months traveling with one large and five little arks, a chariot and many horsemen, this god arrives; the father goes out with nobles and soldiers to meet him, and falls even on his face with appropriate speech. This good goes to the Princess, exercises the power according to this form for her, and in a moment she is well.
“Then this spirit,” (the characters indicate that he is glorified or illuminated and august, holding in his hand the whip of rule,) “who had been with her, saith before Khonsa, ‘Thou hast come in peace, great god, who drivest out the demon (or diakka). Thine is the land of Bekhten, thy slaves its men; I am thy slave, I will go to the place whence I came to set thy heart at rest as to thy coming to her. Will thy holiness order a feast day to me from the Prince of Bekhten?’ Then this god deigned to say to this prophet, ‘Let the Prince of Bekhten make a great offering before this spirit.’ While Khonsa was doing these things with the spirit, the Prince of Bekhten stood with his soldiers, terrified exceedingly. Then the Prince of Bekhten made a great offering before Khonsa and the spirit— made a feast day for them. And the spirit went in peace whithersoever he pleased, by the order of Khonsa.
“The Prince thought first he would keep so useful a god, but after three years and three months, seeing him in a dream coming out of his shrine as a hawk of gold, and flying away into Egypt, he thought better of it, and sent him back with many presents, troops and horsemen.
In the British Museum is a large stone tablet with thirty-six lines of hieroglyphics, one side broken off two-thirds of the way down. These are mainly invocations to divinities or genii, that the departed one may be preserved from all sorts of malevolent things in that under sphere which is so well described and depicted in the Book of the Dead and on the better sarcophagi, as to remind one of Dante with Dore’s illustrations. At the twenty-third of these lines begins an invocation to a sacred ‘Lamb, son of a ram, who art sucking thy mother sheep, let not the departed be stung by any serpent, any serpentess, any scorpion, any reptile; let not any one of them master his limbs; let not any death, any deathess enter into him; let not haunt him the shadow of any spirit.’
“The dead Egyptian either rose again, like the sun, or he was struck with the second death, (compare Rev. ii : II) according to the Book of the Dead, after which he was called a death, or a dead spirit The Book of the Dead has prayers to prevent this second death. Although these deaths suffer flame, tortures, and their bodies are pastures for demons, yet they may enter the bodies of others. There are prayers against this in the Book of the Dead, and elsewhere.
“On the twenty-sixth line of this tablet we read: ‘Oh thou who enterest, enter thou not into the limbs of the departed,’ and in the thirty-first, ‘Let not haunt him the influence of any death or deathness.’ These amiable companions are also mentioned in the incantation on the first page of the Papyras Ebers. In line thirty-second of this tablet is an exorcism, ‘I have repeated the words over the sacred herbs put in all the comers of the house. I have sprinkled the whole house with the juice of these herbs during the night; when comes the dawn the person buried is in his place.’ This is the way we now protect a house against spirits: Last Spring, in Florence, a priest came to the house and sprinkled it with holy water, ‘repeating words,’ and so laying the ghosts.”
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<gallery widths=300px heights=300px>
spiritual_scientist_v.04_n.15_1876-12-14.pdf|page=8|Spiritual Scientist, v. 4, No. 15, December 14, 1876, p. 164
</gallery>