important good had eventually been gained from his scheme. Many a far-seeing ruler has been hated while living on account of the very work for which his memory has been revered. But the memory of Cheops and his successors was held in detestation. May we, however, suppose that, though Cheops had not the welfare of his own people in his thoughts, his purpose was nevertheless not selfish, but intended in some way to promote the welfare of the human race? I say his purpose, because, whoever originated the scheme, Cheops carried it out; it was by means of his wealth and through his power that the pyramid was built. This is the view adopted by Professor Piazzi Smyth and others, in our own time, and first suggested by John Taylor. 'Whereas other writers,' says Smyth, 'have generally esteemed that the mysterious persons who directed the building of the Great Pyramid (and to whom the Egyptians, in their traditions, and for ages afterwards, gave an immoral and even abominable character) must therefore have been very bad indeed, so that the world at large has always been fond of standing on, kicking, and insulting that dead lion, whom they really knew not; he, Mr. John Taylor, seeing how religiously bad the Egyptians themselves were, was led to conclude, on the contrary, that those _they_ hated (and could never sufficiently abuse) might, perhaps, have been pre-eminently good; or were, at all events, of _different religious faith_ from themselves.' 'Combining this with certain unmistakable historical facts,' Mr. Taylor deduced reasons for believing that the directors of the building designed to record in its proportions, and in its interior features, certain important religious and scientific truths, not for the people then living, but for men who were to come 4000 years or so after.