great god taken from him, and Isis, the witch, spake, “Flow away poison, depart from Ra. It is I, even I, who overcome the poison and cast it to the earth; for the name of the great god hath been taken away from him. Let Ra live and let the poison die.” Thus spake great Isis, the queen of the gods, she who knows Ra and his true name.(1442) (M236) Thus we see that the real name of the god, with which his power was inextricably bound up, was supposed to be lodged, in an almost physical sense, somewhere in his breast, from which it could be extracted by a sort of surgical operation and transferred with all its supernatural powers to the breast of another. In Egypt attempts like that of Isis to appropriate the power of a high god by possessing herself of his name were not mere legends told of the mythical beings of a remote past; every Egyptian magician aspired to wield like powers by similar means. For it was believed that he who possessed the true name possessed the very being of god or man, and could force even a deity to obey him as a slave obeys his master. Thus the art of the magician consisted in obtaining from the gods a revelation of their sacred names, and he left no stone unturned to accomplish his end. When once a god in a moment of weakness or forgetfulness had imparted to the wizard the wondrous lore, the deity had no choice but to submit humbly to the man or pay the penalty of his contumacy.(1443) In one papyrus we find the god Typhon thus adjured: “I invoke thee by thy true names, in virtue of which thou canst not refuse to hear me”; and in another the magician threatens Osiris that if the god does not do his bidding he will name him aloud in the port of Busiris.(1444) So in the Lucan the Thessalian witch whom Sextus Pompeius consulted before the battle of Pharsalia threatens to call up the Furies by their real names if they will not do her bidding.(1445) In modern Egypt the magician still works his old enchantments by the same ancient means; only the name of the god by which he conjures is different. The man who knows “the most great name” of God can, we are told, by the mere utterance of it kill the living, raise the dead, transport himself instantly wherever he pleases, and perform any other miracle.(1446) Similarly among the Arabs of North Africa at the present day “the power of the name is such that when one knows the proper names the jinn can scarcely help answering the call and obeying; they are the servants of the magical names; in this case the incantation has a constraining quality which is for the most part very strongly marked. When Ibn el Hâdjdj et-Tlemsânî relates how the jinn yielded up their secrets to him, he says, ‘I once met the seven kings of the jinn in a cave and I asked them to teach me the way in which they attack men and women, causing them to fall sick, smiting them, paralysing them, and the like. They all answered me: “If it were anybody but you we would teach that to nobody, but you have discovered the