The nothoi most frequently mentioned are those of Priam.[180] All of them occupy high positions as warriors, and one of them is the charioteer of his brother Hector, a position which only the foremost men could occupy. In the ‘Iliad’[181] two sons of Priam are killed, a nothos and a gnesios (son of the acknowledged wife), both in one chariot, the nothos being the charioteer and the gnesios the fighter. No mention is made in the ‘Odyssey’ of the nothoi. In the passage already alluded to, in which Ulysses gives a false account of himself,[182] that hero says that he was the son of a rich man in Crete, who had many other sons reared in his house, “gnesioi from a wife; but me a purchased mother, a pallakis, bore, but he honoured me equally with those who were directly born.” When he died, the haughty sons divided the livelihood among themselves, casting lots. “But they gave me very little, and assigned me a house, and I married a wife from among very rich people, on account of my excellence.” From this passage we gather that kindness was shown to children born outside the ordinary marriage, and provision was made for them. The gentleness of the treatment of the pallakis (παλλακίς) and the nothoi (νόθοι) has been frequently portrayed with praise in books on Homer. One of the last who has discussed the subject, Hruza,[183] says: “This relatively so favourable condition of the nothos and his mother, both socially and legally (juristisch), is wonderful enough from the Roman and modern standpoint; but these customs of the age of Hellenic chivalry find their image in the institutions of mediæval chivalry, in whose sphere the birth outside of wedlock does not appear as a stain on mother or child, as it does in the present day.”[184] Lasaulx[185] tries to show that the kind treatment of nothoi and pallakis was Asiatic, but his arguments fail, though it is probable that where polygamy prevailed such treatment would be more common. Morillot asserts that “according to the later law contained in the Talmud, all infants whatsoever, even those of a prostitute or an outcast, had a right to the succession of their father. The sole exception to this rule referred to infants born of female slaves or strangers.” In Egypt, no one was regarded as νόθος, not even the child of a purchased mother. No civil disadvantages attached to illegitimate children, and the Egyptian papyri of Roman times recognize no social distinction between the legitimate and illegitimate.[186]