Evidently Khons‐peiri‐Seklerem‐Zam was a real Hierophant of the class named the “Sons of God,” since he is said to be one of the forms of the God Khons; which means either that he was considered as an incarnation of that God—an Avatâra—or that he was a full Initiate. The same text shows that the temple to which he belonged was one of those to which a School of Magic was attached. There was a Khen in it, or that portion of the temple which was inaccessible to all but the highest priest, the library or depository of secret works, to the study and care of which special priests were appointed (those whom all the Pharaohs consulted in cases of great importance), and wherein they communicated with the Gods and obtained advice from them. Does not Lucian tell his readers in his description of the temple of Hierapolis, of “Gods who manifest their presence independently?”(471) And further on that he once travelled with a priest from Memphis, who told him he had passed twenty‐three years in the subterranean crypts of his temple, receiving instructions on Magic from the Goddess Isis herself. Again we read that it was by Mercury himself that the great Sesostris (Ramses II.) was instructed in the Sacred Sciences. On which Jablonsky remarks that we have here the reason why Amun (Ammon)—whence he thinks our “Amen” is derived—was a real evocation to the light.(472) In the Papyrus Anastasi, which teems with various formulæ for the evocation of Gods, and with exorcisms against Khous and the elementary demons, the seventh paragraph shows plainly the difference made between the real Gods, the Planetary Angels, and those shells of mortals which are left behind in Kâma‐loka, as though to tempt mankind and to puzzle it the more hopelessly in its vain search after the truth, outside the Occult Sciences and the veil of Initiation. This seventh verse says with regard to such divine evocations or theomantic consultations: One must invoke that divine and great name(473) only in cases of absolute necessity, and when one feels absolutely pure and irreproachable. Not so in the formula of black Magic. Reuvens, speaking of the two rituals of Magic of the Anastasi collection, remarks that they Undeniably form the most instructive commentary upon the _Egyptian mysteries_ attributed to Jamblichus, and the best pendant to that classical work, for understanding the thaumaturgy of the philosophical sects, thaumaturgy based on ancient Egyptian religion. According to Jamblichus, thaumaturgy was exercised by the ministry of secondary genii.(474) Reuvens closes with a remark which is very suggestive and is very important to the Occultists who defend the antiquity and genuineness of their documents, for he says: All that he [Jamblichus] gives out as theology we find as history in our papyri.