When Hector takes his child in his arms, he prays, on the infant’s behalf, that he may become, like himself[469], [469] Il. vi. 477. ἀριπρεπέα Τρώεσσιν, ὧδε βίην τ’ ἀγαθὸν, καὶ Ἰλίου ἶφι ἀνάσσειν· that is, that he may become distinguished and valiant, and may mightily rule over the Trojans. This seems to point to succession by virtue of personal qualities rather than of birth. ~_Paris most probably the eldest-born._~ There are also signs that Paris, and not Hector, may have been the eldest son of Priam, and may have had that feebler inchoate title to succession, which, in the day of necessity, his brother’s superior courage and character was to set aside. This supposition accords better with the fact of his having had influence sufficient to cause the refusal of the original demand for the restitution of Helen, peacefully made by the Greek embassy; and the endurance of so much evil by his country on his behalf. It explains the fact of his having had a palace to himself on Pergamus; a distinction which he shared with Hector only[470], for the married sons as well as daughters of Priam in general slept in apartments within the palace of their father[471]. And also it accords with his original expedition, which was evidently an affair of great pains and cost; and with his being plainly next in military rank to Hector among the sons of Priam. [470] Il. vi. 313, 317, 370. [471] Ibid. 242-50. Further, it would explain the fact, otherwise very difficult to deal with, that alone among the children of Priam, Paris or Alexander is honoured with the significant title of βασιλεύς. Helenus is called ἄναξ, and Hector ποίμην λαῶν, but neither expression is of the same rank, or has a similar effect. This exclusive application of the term βασιλεὺς is a very strong piece of evidence, if, as I believe to be the case, it is nowhere else applied in the Iliad to a person thus selected, without indicating either the possession, or the hereditary expectancy of a throne. And indeed, even if we could show that Homer had applied the name βασιλεὺς to two brothers in one family, the result would be the same, as far as the main argument is concerned, for there is no such pronounced mark of equality found among brothers in any of the royal families of Greece.