The uniform male garment for all classes was an apron fastened around the loins. To this in early times the King added a lion’s tail and the noble a panther-skin. In the Middle Empire the apron took a pointed, triangular shape in front and became longer, while by degrees a single apron gave way to a short, opaque under-apron with a long, transparent one over it. The short apron, however, continued to be the sole garment of the priest. In time, the costume of the King included garments covering the upper part of the body, a practice which dates from the Eighteenth Dynasty, when the vigorous Queen Hatasu adopted the male costume. The uniform dress of women was a transparent robe hung from the shoulders by straps and reaching from the breasts to the ankles. In later times it was supplemented with a sleeved or sleeveless mantle. These, and countless other particulars of daily life, are pictured with precise details, in coloured carvings and in paintings on the walls of tombs, so as to continue after death, for the benefit of the _Ka_ or double, the conditions which the deceased had been accustomed to in life. This Ka was believed to be separate from the body, mind, or soul of the individual; an independent spiritual existence which, as long as it was present, ensured “protection, life, continuance, purity, health, and joy.” Hence the care with which provision was made to induce it to remain with the individual when dead. For continuance of life after death was the cardinal principle of Egyptian religion. It was the spiritualised expression of the people’s intense conservatism; and the preservation of the body as a mummy and the taking of measures to ensure that the Ka would abide with it or, at least, visit it frequently, were the chief duties of the priesthood. The homes of the living, therefore, were considered of less importance than those of the dead; and, while few traces remain of dwellings or even of palaces, Egypt abounds with Tombs. These are the memorials of individuals, while the Temples embody the pride and glory of the national, collective life. Indeed, it would seem that during life the individual, except only the King, who represented the union of all, was regarded simply as a factor in the collective organisation of the community, the splendour and power of which was visualised in the Temples.