When the ambassador arrived a second time Rameses was worshipping in the temple of Khonsu Nefer-hetep at Thebes, and he at once besought that deity to allow his counterpart Khonsu to go to Bekhten and to deliver the daughter of the prince of that country from the demon who possessed her. Khonsu Nefer-hetep granted the request, and a fourfold measure of magical power was imparted to the statue of the god which was to go to Bekhten. The god, seated in his boat, and five other boats with figures of gods in them, accompanied by a noble attendance of horses and chariots upon the right and the left, set out for Bekhten, where in due course they were received with great honour. The god Khonsu was brought to the place where the princess was, magical ceremonies were performed, and the demon incontinently departed. Khonsu remained in Bekhten three years, four months, and five days, being worshipped with the utmost veneration. One night, however, the Prince had a dream in which he saw a hawk of gold issue from the sacred shrine and wing its way towards Egypt. In the morning the Egyptian priests interpreted his dream as meaning that the god now wished to return, and accordingly he was escorted back in superb state, and with him were sent grateful gifts and thank offerings innumerable to be laid in the temple of Khonsu Nefer-hetep at Thebes. The Greeks of the earlier civilization were inclined generally to attribute all sickness to the gods, who again often by this particular means took almost immediate revenge upon those who had insulted their images, profaned their sanctuaries, or derided their worship. Thus Pentheus who resists the introduction of the mysteries of Dionysus into Thebes is driven mad by the affronted deity.[3] The madness of Ajax, and that of the daughters of Proetus,[4] who imagined themselves changed into cows, shows us that this belief went back to heroic times. In later days Demaratus and his brother Alopecos were driven lunatic (παραφρονήσαν) after having found the statue of Artemis Orthosia, and this was considered to be the power of the goddess.[5] The frenzy which attacked Quintus Fulvius was regarded as a punishment, a possession by evil spirits on account of his sacrilege in having stolen the marble roof of the temple of Juno Lacinia at Locri.[6] Pythagoras taught that the ailments both of men and of animals are due to demons who throng the regions of the air, and this doctrine does no more than state clearly what had been more or less vaguely believed from the dawn of human history. Wherefore Homer in the _Odyssey_, speaking of a man who is racked by a sore disease, says that a hateful demon is tormenting him: στυγερὸς δέ οἱ ἔχραε δαίμων, V, 396. (But a hateful demon griped him fast.) The word κακοδαιμονία, possession by an evil spirit, in Aristophanes signifies “raving madness,” and the verb κακοδαιμονάω, to be tormented by an evil spirit, is used by Xenophon, Demosthenes, Dinarchus, and Plutarch[7] amongst other authors.