Mankassim, where he would reside, and do for the people all that
Bobowissi had done hitherto.[FN#39]



[FN#39] Ellis, Tshi-speaking Peoples, p. 55.



When Rameses II. had made his petition to Khensu Nefer-hetep, the
statue of the god bowed its head twice, in token of assent. Here it is
clear that we have an example of the use of statues with movable limbs,
which were worked, when occasion required, by the priests. The king
then made a second petition to the god to transfer his sa, or magical
power, to Khensu Pa-ari-sekher so that when he had arrived in Bekhten
he would be able to heal the Princess. Again the statue of Khensu
Nefer-hetep bowed its head twice, and the petition of the king was
granted. The text goes on to say that the magical power of the greater
god was transferred to the lesser god four times, or in a fourfold
measure, but we are not told how this was effected. We know from many
passages in the texts that every god was believed to possess this
magical power, which is called the "sa of life," or the "sa of the
god,".[FN#40] This sa could be transferred by a god or goddess to a
human being, either by an embrace or through some offering which was
eaten. Thus Temu transferred the magical power of his life to Shu and
Tefnut by embracing them,[FN#41] and in the Ritual of the Divine
Cult[FN#42] the priest says, The two vessels of milk of Temu are the "sa
of my limbs." The man who possessed this sa could transfer it to his
friend by embracing him and then "making passes" with his hands along
his back. The sa could be received by a man from a god and then