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When the statues of the two gods were facing each other, Rameses II. entreated Khensu Nefer-hetep to "turn his face towards," i.e., to look favourably upon Khensu. Pa-ari- sekher, and to let him go to Bekhten to drive the devil out of the Princess of Bekhten.
This he did as a proper act of gratitude to Khensu Nefer-hetep, whose gift of a fourfold portion of his spirit had enabled him to overcome the power of the evil spirit that possessed the Princess of Bekhten.
Again the king was celebrating a festival of Amen, and when he heard of the request of the Prince of Bekhten he went and stood before the statue of Khensu, called "Nefer-hetep," and he said, "O my fair lord, I present myself a second time before thee on behalf of the daughter of the Prince of Bekhten."
The text affords no explanation of the fact that Khensu Nefer-hetep was regarded as a greater god than Khensu Pa-ari- sekher, or why his permission had to be obtained before the latter could leave the country.
The priests therefore selected Brahfo, i.e., "deputy," and gave out that Bobowissi had deputed all minor matters to him, and that his utterances were to be regarded as those of Bobowissi. When Rameses II. had made his petition to Khensu Nefer-hetep, the statue of the god bowed its head twice, in token of assent.
This envoy arrived in Egypt in the summer of the twenty-sixth year of the reign of Rameses II., and found the king celebrating a festival in Thebes. Then the priests of Khensu Nefer-hetep carried the statue of this god to the place where was the statue of Khensu surnamed "Pa-ari-sekher," i.e., the "Worker of destinies," who was able to repel the attacks of evil spirits and to drive them out.
And the statue of Khensu Nefer-hetep bowed its head twice at each part of the petition, and this god bestowed a fourfold portion of his spirit and power on Khensu Pa-ari-sekher-em-Uast. Then the king ordered that the god should set out on his journey to Bekhten carried in a boat, which was accompanied by five smaller boats and by chariots and horses.
It is probable that the demands made upon Khensu Nefer-hetep by the Egyptians who lived in Thebes and its neighbourhood were so numerous that it was impossible to let his statue go into outlying districts or foreign lands, and that a deputy-god was appointed to perform miracles outside Thebes. This arrangement would benefit the people, and would, moreover, bring much money to the priests.
These, facts make it tolerably certain that the magical power of Khensu Nefer-hetep was transferred to Khensu Pa-ari-sekher in one of two ways: either the statue of the latter was brought near to that of the former and it received the sa by contact, or the high priest first received the sa from the greater god and then transmitted it to the lesser god by embraces and "passes" with his hands.
More interesting than any of the above songs is the so-called "Song of the Harper," of which two copies are known: the first is found in the papyrus Harris 500, already mentioned, and the second in a papyrus at Leyden. Extracts of this poem are also found on the walls of the tomb of Nefer-hetep at Thebes.
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