There was some hesitation at first as to the position the surname ought to occupy, and it was sometimes placed after the birth-name, as in “Papi Nofirkerî,” sometimes before it, as in [--] “Nofirkerî Papî.” It was finally decided to place it at the beginning, preceded by the group [--] “King of Upper and Lower Egypt,” which expresses in its fullest extent the power granted by the gods to the Pharaoh alone; the other, or birth-name, came after it, accompanied by the words [--]. “Son of the Sun.” There were inscribed, either before or above these two solar names --which are exclusively applied to the visible and living body of the master--the two names of the sparrow-hawk, which belonged especially to the soul; first, that of the double in the tomb, and then that of the double while still incarnate. Four terms seemed thus necessary to the Egyptians in order to define accurately the Pharaoh, both in time and in eternity. Long centuries were needed before this subtle analysis of the royal person, and the learned graduation of the formulas which corresponded to it, could transform the Nome chief, become by conquest suzerain over all other chiefs and king of all Egypt, into a living god here below, the all-powerful son and successor of the gods; but the divine concept of royalty, once implanted in the mind, quickly produced its inevitable consequences. From the moment that the Pharaoh became god upon earth, the gods of heaven, his fathers or his brothers, and the goddesses recognized him as their son, and, according to the ceremonial imposed by custom in such cases, consecrated his adoption by offering him the breast to suck, as they would have done to their own child. [Illustration: 028.jpg THE GODDESS ADOPTS THE KING BY SUCKLING HIM] Drawn by Boudier, from a photograph by Insinger. The original is in the great speos of Silsilis. The king here represented is Harmhabît of the XVIIIth dynasty; cf. Champollion, _Monuments de l’Egypt et de la Nubie,_ pl. cix., No. 3; Rosellini, _Monumenti Storici,_ pl. xliv. 5; Lepsius, Denkm., iii. 121 b. Ordinary mortals spoke of him only in symbolic words, designating him by some periphrasis: Pharaoh, “Pirûi-Aûi,” the Double Palace, “Prûîti,” the Sublime Porte, His Majesty,* the Sun of the two lands, Horus master of the palace, or, less ceremoniously, by the indeterminate pronoun “One.” * The title “Honûf” is translated by the same authors, sometimes as “His Majesty,” sometimes as “His Holiness.” The reasons for translating it “His Majesty,” as was originally proposed by Champollion, and afterwards generally adopted, have been given last of all by E. de Rougé.