"Now, as to the Star Jewel! This she manifestly regarded as the greatest of her treasures. On it she had engraven words which none of her time dared to speak.
 
"In the old Egyptian belief it was held that there were words, which, if used properly—for the method of speaking them was as important as the words themselves—could command the Lords of the Upper and the Lower Worlds. The 'hekau', or word of power, was all-important in certain ritual. On the Jewel of Seven Stars, which, as you know, is carved into the image of a scarab, are graven in hieroglyphic two such hekau, one above, the other underneath. But you will understand better when you see it! Wait here! Do not stir!"
 
As he spoke, he rose and left the room. A great fear for him came over me; but I was in some strange way relieved when I looked at Margaret. Whenever there had been any possibility of danger to her father, she had shown great fear for him; now she was calm and placid. I said nothing, but waited.
 
In two or three minutes, Mr. Trelawny returned. He held in his hand a little golden box. This, as he resumed his seat, he placed before him on the table. We all leaned forward as he opened it.
 
On a lining of white satin lay a wondrous ruby of immense size, almost as big as the top joint of Margaret's little finger. It was carven—it could not possibly have been its natural shape, but jewels do not show the working of the tool—into the shape of a scarab, with its wings folded, and its legs and feelers pressed back to its sides. Shining through its wondrous "pigeon's blood" colour were seven different stars, each of seven points, in such position that they reproduced exactly the figure of the Plough. There could be no possible mistake as to this in the mind of anyone who had ever noted the constellation. On it were some hieroglyphic figures, cut with the most exquisite precision, as I could see when it came to my turn to use the magnifying-glass, which Mr. Trelawny took from his pocket and handed to us.
 
When we all had seen it fully, Mr. Trelawny turned it over so that it rested on its back in a cavity made to hold it in the upper half of the box. The reverse was no less wonderful than the upper, being carved to resemble the under side of the beetle. It, too, had some hieroglyphic figures cut on it. Mr. Trelawny resumed his lecture as we all sat with our heads close to this wonderful jewel:
 
"As you see, there are two words, one on the top, the other underneath. The symbols on the top represent a single word, composed of one syllable prolonged, with its determinatives. You know, all of you, I suppose, that the Egyptian language was phonetic, and that the hieroglyphic symbol represented the sound. The first symbol here, the hoe, means 'mer', and the two pointed ellipses the prolongation of the final r: mer-r-r. The sitting figure with the hand to its face is what we call the 'determinative' of 'thought'; and the roll of papyrus that of 'abstraction'. Thus we get the word 'mer', love, in its abstract, general, and fullest sense. This is the hekau which can command the Upper World."
 
Margaret's face was a glory as she said in a deep, low, ringing tone:
 
"Oh, but it is true. How the old wonder-workers guessed at almighty Truth!" Then a hot blush swept her face, and her eyes fell. Her father smiled at her lovingly as he resumed:
 
"The symbolisation of the word on the reverse is simpler, though the meaning is more abstruse. The first symbol means 'men', 'abiding', and the second, 'ab', 'the heart'. So that we get 'abiding of heart', or in our own language 'patience'. And this is the hekau to control the Lower World!"
 
He closed the box, and motioning us to remain as we were, he went back to his room to replace the Jewel in the safe. When he had returned and resumed his seat, he went on:
 
"That Jewel, with its mystic words, and which Queen Tera held under her hand in the sarcophagus, was to be an important factor—probably the most important—in the working out of the act of her resurrection. From the first I seemed by a sort of instinct to realise this. I kept the Jewel within my great safe, whence none could extract it; not even Queen Tera herself with her astral body."
 
"Her 'astral body'? What is that, Father? What does that mean?" There was a keenness in Margaret's voice as she asked the question which surprised me a little; but Trelawny smiled a sort of indulgent parental smile, which came through his grim solemnity like sunshine through a rifted cloud, as he spoke:
 
"The astral body, which is a part of Buddhist belief, long subsequent to the time I speak of, and which is an accepted fact of modern mysticism, had its rise in Ancient Egypt; at least, so far as we know. It is that the gifted individual can at will, quick as thought itself, transfer his body whithersoever he chooses, by the dissolution and reincarnation of particles. In the ancient belief there were several parts of a human being. You may as well know them; so that you will understand matters relative to them or dependent on them as they occur.
 
"First there is the 'Ka', or 'Double', which, as Doctor Budge explains, may be defined as 'an abstract individuality of personality' which was imbued with all the characteristic attributes of the individual it represented, and possessed an absolutely independent existence. It was free to move from place to place on earth at will; and it could enter into heaven and hold converse with the gods. Then there was the 'Ba', or 'soul', which dwelt in the 'Ka', and had the power of becoming corporeal or incorporeal at will; 'it had both substance and form.... It had power to leave the tomb.... It could revisit the body in the tomb ... and could reincarnate it and hold converse with it.' Again there was the 'Khu', the 'spiritual intelligence', or spirit. It took the form of 'a shining, luminous, intangible shape of the body.'... Then, again, there was the 'Sekhem', or 'power' of a man, his strength or vital force personified. These were the 'Khaibit', or 'shadow', the 'Ren', or 'name', the 'Khat', or 'physical body', and 'Ab', the 'heart', in which life was seated, went to the full making up of a man.
 
"Thus you will see, that if this division of functions, spiritual and bodily, ethereal and corporeal, ideal and actual, be accepted as exact, there are all the possibilities and capabilities of corporeal transference, guided always by an unimprisonable will or intelligence." As he paused I murmured the lines from Shelley's "Prometheus Unbound":
 
"'The Magnus Zoroaster...
Met his own image walking in the garden.'"
Mr. Trelawny was not displeased. "Quite so!" he said, in his quiet way. "Shelley had a better conception of ancient beliefs than any of our poets." With a voice changed again he resumed his lecture, for so it was to some of us:
 
"There is another belief of the ancient Egyptian which you must bear in mind; that regarding the ushaptiu figures of Osiris, which were placed with the dead to its work in the Under World. The enlargement of this idea came to a belief that it was possible to transmit, by magical formulae, the soul and qualities of any living creature to a figure made in its image. This would give a terrible extension of power to one who held the gift of magic.
 
"It is from a union of these various beliefs, and their natural corollaries, that I have come to the conclusion that Queen Tera expected to be able to effect her own resurrection, when, and where, and how, she would. That she may have held before her a definite time for making her effort is not only possible but likely. I shall not stop now to explain it, but shall enter upon the subject later on. With a soul with the Gods, a spirit which could wander the earth at will, and a power of corporeal transference, or an astral body, there need be no bounds or limits to her ambition. The belief is forced upon us that for these forty or fifty centuries she lay dormant in her tomb—waiting. Waiting with that 'patience' which could rule the Gods of the Under World, for that 'love' which could command those of the Upper World. What she may have dreamt we know not; but her dream must have been broken when the Dutch explorer entered her sculptured cavern, and his follower violated the sacred privacy of her tomb by his rude outrage in the theft of her hand.
 
"That theft, with all that followed, proved to us one thing, however: that each part of her body, though separated from the rest, can be a central point or rallying place for the items or particles of her astral body. That hand in my room could ensure her instantaneous presence in the flesh, and its equally rapid dissolution.
 
"Now comes the crown of my argument. The purpose of the attack on me was to get the safe open, so that the sacred Jewel of Seven Stars could be extracted. That immense door of the safe could not keep out her astral body, which, or any part of it, could gather itself as well within as without the safe. And I doubt not that in the darkness of the night that mummied hand sought often the Talisman Jewel, and drew new inspiration from its touch. But despite all its power, the astral body could not remove the Jewel through the chinks of the safe. The Ruby is not astral; and it could only be moved in the ordinary way by the opening of the doors. To this end, the Queen used her astral body and the fierce force of her Familiar, to bring to the keyhole of the safe the master key which debarred her wish. For years I have suspected, nay, have believed as much; and I, too, guarded myself against powers of the Nether World. I, too, waited in patience till I should have gathered together all the factors required for the opening of the Magic Coffer and the resurrection of the mummied Queen!" He paused, and his daughter's voice came out sweet and clear, and full of intense feeling:
 
"Father, in the Egyptian belief, was the power of resurrection of a mummied body a general one, or was it limited? That is: could it achieve resurrection many times in the course of ages; or only once, and that one final?"
 
"There was but one resurrection," he answered. "There were some who believed that this was to be a definite resurrection of the body into the real world. But in the common belief, the Spirit found joy in the Elysian Fields, where there was plenty of food and no fear of famine. Where there was moisture and deep-rooted reeds, and all the joys that are to be expected by the people of an arid land and burning clime."
 
Then Margaret spoke with an earnestness which showed the conviction of her inmost soul:
 
"To me, then, it is given to understand what was the dream of this great and far-thinking and high-souled lady of old; the dream that held her soul in patient waiting for its realisation through the passing of all those tens of centuries. The dream of a love that might be; a love that she felt she might, even under new conditions, herself evoke. The love that is the dream of every woman's life; of the Old and of the New; Pagan or Christian; under whatever sun; in whatever rank or calling; however may have been the joy or pain of her life in other ways. Oh! I know it! I know it! I am a woman, and I know a woman's heart. What were the lack of food or the plenitude of it; what were feast or famine to this woman, born in a palace, with the shadow of the Crown of the Two Egypts on her brows! What were reedy morasses or the tinkle of running water to her whose barges could sweep the great Nile from the mountains to the sea. What were petty joys and absence of petty fears to her, the raising of whose hand could hurl armies, or draw to the water-stairs of her palaces the commerce............