_Genethliacal influences_: The child born on the 5th day of Paophi will be killed by a bull; on the 27th by a serpent. Born on the 4th of the month of Athyr, he will succumb to blows. This is a question of horoscopic predictions; judiciary astrology is firmly believed in in our own age, and has been proven to be scientifically possible by Kepler. Of the Khous two kinds were distinguished: first, the justified Khous, _i.e._, those who had been absolved from sin by Osiris when they were brought before his tribunal; these lived a second life. Secondly, there were the guilty Khous, “the Khous dead a second time;” these were the damned. Second death did not annihilate them, but they were doomed to wander about and to torture people. Their existence had phases analogous to those of the living man, a bond so intimate between the dead and the living that one sees how the observation of religious funeral rites and exorcisms and prayers (or rather magic incantations) should have become necessary.(464) Says one prayer: Do not permit that the venom should master his limbs [of the defunct], ... that he should be penetrated by any male dead, or any female dead; or that the shadow of any spirit should haunt him (or her).(465) M. Chabas adds: These Khous were beings of that kind to which human beings belong after their death; they were exorcised in the name of the god Chons.... The Manes then could enter the bodies of the living, haunt and obsess them. Formulæ and talismans, and especially statues or _divine figures_, were used against such _formidable_ invasions.(466)... They were combated by the help of the divine power, the god Chons being famed for such deliverances. The Khou, in obeying the orders of the god, none the less preserved the precious faculty inherent in him of accommodating himself in any other body at will. The most frequent formula of exorcism is as follows. It is very suggestive: Men, gods, elect, dead spirits, amous, negroes, menti‐u, do not look at this soul to show cruelty toward it. This is addressed to all who were acquainted _with Magic_. “Amulets and mystic names.” This chapter is called “very mysterious,” and contains invocations to Penhakahakaherher and Uranaokarsankrobite, and other such easy names. Says Chabas: We have proofs that mystic names similar to these were in common use during the stay of the Israelites in Egypt. And we may add that, whether got from the Egyptians or the Hebrews, these are sorcery names. The student can consult the works of Éliphas Lévi, such as his _Grimoire des Sorciers_. In these exorcisms Osiris is called Mamuram‐Kahab, and is implored to prevent the twice‐dead Khou from attacking the justified Khou and his next of kin, since the accursed (astral spook) Can take any form he likes and penetrate at will into any locality or body.