** King Teti, when distinguishing his fate from that of the common dead, stated that he had abundance of food, and hence was not reduced to so pitiful an extremity. "Abhorrent unto Teti is excrement, Teti rejecteth urine, and Teti abhorreth that which is abominable in him; abhorrent unto him is faecal matter and he eateth it not, hateful unto Teti is liquid filth." (_Teti_, 11. 68, 69_). The same doctrine is found in several places in the Book of the Dead_. This ravenous sceptre had not the dim and misty form, the long shroud of floating draperies of our modern phantoms, but a precise and definite shape, naked, or clothed in the garments which it had worn while yet upon earth, and emitting a pale light, to which it owed the name of Luminous--_Khu, Khuu_.[*] The double did not allow its family to forget it, but used all the means at its disposal to remind them of its existence. It entered their houses and their bodies, terrified them waking and sleeping by its sudden apparitions, struck them down with disease or madness,[**] and would even suck their blood like the modern vampire. * The name of luminous was at first so explained as to make the light wherewith souls were clothed, into a portion of the divine light. In my opinion the idea is a less abstract one, and shows that, as among many other nations, so with the Egyptians the soul was supposed to appear as a kind of pale flame, or as emitting a glow analogous to the phosphorescent halo which is seen by night about a piece of rotten wood, or putrefying fish. This primitive conception may have subsequently faded, and _khu the glorious one_, one of the _manes_, may have become one of those flattering names by which it was thought necessary to propitiate the dead; it then came to have that significance of _resplendent with light_ which is ordinarily attributed to it. ** The incantations of which the Leyden Papyrus published by Pleyte is full are directed against _dead men or dead women_ who entered into one of the living to give him the _migraine_, and violent headaches. Another Leyden Papyrus, briefly analyzed by Ohabas, and translated by Maspero, contains the complaint, or rather the formal act of requisition of a husband whom the _luminous_ of his wife returned to torment in his home, without any just cause for such conduct. One effectual means there was, and one only, of escaping or preventing these visitations, and this lay in taking to the tomb all the various provisions of which the double stood in need, and for which it visited their dwellings. Funerary sacrifices and the regular cultus of the dead originated in the need experienced for making provision for the sustenance of the manes after having secured their lasting existence by the mummification of their bodies.[*]