Or as it is said in other words (Teta, 172; Pepi I, 130; Pepi II, 107, and Merenra, 152), “Seb hath brought to thy side thy two sisters, Isis and Nephthys.” Footnote 117: A very conceivable, because a very frequent, one. Footnote 118: “His sons were kept in prison, till they grew Of years to fill a bowstring or a throne.” Footnote 119: To quote only well known cases, we have ‘the massacre of the princes,’ involving the two uncles and seven cousins of the Emperor Constantius, and those of our own King John and Richard III. Footnote 120: The legislation of Solon is said by Diogenes Laertius (who is however contradicted by notorious evidence) to have excluded from the position of guardian anyone who had the right of succession to the ward’s estate. And this was also the law of England with reference to guardians in socage. In France the next in succession had the charge of the estate, but was excluded from the custody of the person of the ward. Footnote 121: The true sense of the name has been missed by Birch, who reads it Teti, and by Brugsch, who reads it “Chonti, der Anfängliche.” At Beb-el-moluk it is written ⁂⁂⁂. Footnote 122: _D. Aegyptische Elle_, Taf. 1 and 2. Footnote 123: _Cf._ the forms ⁂`⁂⁂, ⁂⁂⁂ and ⁂⁂⁂⁂ (Naville, _Litanies_, pp. 55, 83, and the corresponding texts) of one of the Solar names. Footnote 124: On the other hand in the standard ⁂ of Dendera, the Crocodile is Sut, and the Feather upon his head is Osiris. Footnote 125: Her son Horus inherited these gifts. He is invoked (_Metternich Stele_, line 106), ⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂⁂. Footnote 126: Rechmarā filled this office shortly before this, in the time of Thothmes III, and the inscriptions of his tomb give interesting information of the duties discharged. His clerks are praised for the virtue of discretion (18th Precept). Each heard the reports read by others, but without troubling himself with what did not concern him. See next note. Footnote 127: This office is often referred to by Greek writers as existing in the Persian hierarchy. Pseudartabas, the ‘King’s Eye,’ is one of the Dramatis Personæ in the _Acharnians_ of Aristophanes. Herodotus (1, 114) tells how Cyrus being chosen king by his playfellows, selected his principal officers, and one among the boys to be the ‘King’s Eye.’ Aeschylus does not forget in his _Persae_ (line 976) to make the Chorus bewail the loss of the King’s faithful Eye. The most ancient personage who is known to me as the ‘King’s Eye’ in Egypt is Antuf, whose tablet (of the 12th dynasty) is in the Louvre (C. 26). His duties are detailed on this magnificent tablet, and they are very similar to those of Rechmarā. He is described not only as the King’s Eyes which see, but ⁂⁂⁂⁂⁂⁂⁂⁂ the “Tongue which speaks, of the lord of the Palace.” Footnote 128: