The head was at first always uncovered; but we see at one time a fillet, or simple band for the hair, beginning to be worn; then we come to a curious low cap, and next to a high, almost mitre-like cap, and finally to a variety of headgear. The hair and the beard are sometimes elaborately curled; but as a rule the Egyptians were clean-shaven. The beard, however, was recognised as so important in some of the religious ceremonies that it is said that a false beard was sometimes worn on these sacred occasions. It is rather like the wearing of wigs by our judges and barristers in Court.

At the beginning of the great eighteenth dynasty, we find the longer gowns, which are like our night-gowns, worn more and more, and the priestly garments and those of the great men becoming more and more rich and long. Likely enough this change was due to the closer intercourse which the Egyptians now began to have with the Eastern Empire, where the longer and richer garments were commonly worn.

But, after all, when you hear or read the words Ancient Egypt, what, at first, do you begin to think of? I know what ideas the words first suggest to me—pyramids and mummies. They are both so extraordinary and unlike what we find in other countries. And they both have rather the same meaning at the back of them, namely, that the Egyptians paid a very great respect to the bodies of the dead. For the mummifying was, of course, to preserve the body, and the pyramids were only one form of the immense and immensely expensive tombs which they built for the mummies to be laid in.

And I do not want you to be misled by something that I wrote a few pages back about the Egyptians not supposing that the favour of the gods was to be won by good behaviour, but rather by very exact ritual and ceremonies. That is true, but I also said then that they did think that the behaviour of a person while alive made a great difference to his future after death.

That is a fact that we may be quite certain of. There is a very famous old Egyptian book, called The Book of the Dead, illustrated with pictures showing all that happened, after his death, to a certain illustrious Egyptian; how he passed through several gates, each guarded by its own horrible demons, how he arrived at the great judgment-seat at last, and how there his good deeds in this life were weighed against his bad, and the good were found to be more than the bad, so that he was allowed to go on to a place in which it hardly seems as if he was likely to be very, very happy, but at least it was far better fortune for him than if he had been found guilty and been given to the tormentor. The tormentor is shown in many of the pictures waiting for him. He is a terrible creature, with teeth and claws.

Slaves

The inner walls of some of the pyramids are covered with texts describing events of this kind in the after-death life of kings. Some are of such antiquity that they go back before the uniting into one of the two kingdoms by Menes; and even in those far-away times the instructions were lengthy and very precise about the kind of food and drink, and means of protection from evil things, that should be buried with the king for his use in the after-life. They had much the same thoughts as we have about the difference between good conduct and bad. One of the evil acts which would most certainly condemn the doer to punishment after death was oppression of the poor. Even as long ago as that it was accounted a virtue to be kindly and generous to those who had been less fortunate than yourself. It seems probable they were a kindly, rather gentle people, inclined to peace and arts rather than to war, but compelled to be in a constant state of defence against the incursions of enemies who lived in less fertile lands. In the course of such defence and resistance many prisoners would be taken. The prisoners would be retained alive, as valuable slaves. It does not follow that because they were slaves they would be ill-treated. A kind master would treat a slave well out of kindness; and a sensible master, even if he were not kind of heart, would treat a slave well because the better a slave, like a horse, was fed and cared for, the more work could be got out of him.

And that brings us again to the pyramids and the other great tombs of the kings and temples of the gods; for it is very certain that but for "slave labour," as it is called, the building of the pyramids would have been an impossibility. As it is, with all allowance made for the multitude of the labourers and the cheapness of their food and of the material for the building, the pyramids remain perhaps the greatest wonder of man's making in all the world, especially when we consider their age and the small engineering appliances that the builders had for their making. How they dealt with the huge blocks of stone is a marvel.

You probably know, roughly, the shape of a pyramid. The largest now standing is the Great Pyramid, or the Pyramid of Cheops, near Gizeh. Its base, or lowest and largest part, covers 13 acres, and its top is 150 feet higher than the top of St. Paul's Cathedral. A space of 13 acres measures about 250 yards each way and well over half a mile round. Ask somebody to show you a piece of ground, near where you live, that is about the size of 13 acres. Then remember that 150 feet is 50 yards, or more than the length of two cricket pitches, and imagine St. Paul's dome all that higher. With that idea for the height, and with an idea of the size of the piece of ground for the size of the base, you may perhaps form some kind of idea of the immense appearance of this pyramid rising out of the desert in the clear Egyptian air. And the purpose of all this vast construction is to make a covering over two little burial chambers in the middle of it all, in which were laid, thousands of years ago, the mummied bodies of King Cheops and of the queen who was his wife.