Similar pictures are to be met with here and there in temples proper, as may be seen by a glance at the bas-relief figured upon the opposite page (Fig. 174), but in such cases they are invariably on the outer walls. At Luxor, for instance, the campaigns of Rameses II. against the peoples of Syria are thus displayed; and at Karnak it is upon the external walls of the hypostyle hall that the victories of Seti I. and Rameses II. are sculptured. In the interiors of all these courts and halls we hardly find any subjects treated but those which are purely religious; such as female deities assisting at the birth of a king, or taking him upon their knees and nourishing him from their breasts, a theme which is also found in royal tombs (Fig. 175); or one god presenting the king to another (Fig. 33); or the king paying homage to sometimes one, sometimes another, of his divine protectors (Figs. 14 and 176). We find such religious motives as these continually repeated, upon wall and column alike, from the first Theban kings to the epoch of the Ptolemies. On the right bank of the river pictures of a mystically religious character are universal; on the left bank those with an historical aim are more frequent. It will be seen that the difference between the two kinds of temple, between that of the necropolis and that of the city, is not so striking and conspicuous as to be readily perceived by the first comer who crosses from the one bank of the river to the other; but the variations are quite sufficiently marked to justify the distinction propounded by Mariette. According to him the temples in the necropolis are funerary chapels which owe their increased size and the richness of their decoration to the general magnificence and highly developed taste of the century in which they were built. But it is enough for our present purpose to have indicated the places which they occupied in the vast architectural compositions which formed the tombs of a Seti or a Rameses. They had each a double function to fulfil. They were foundations made to the perpetual honour of a deceased king, chapels in which his fête-day could be kept and the memory of his achievements renewed; but they were at the same time temples in which the national gods were worshipped by himself and his descendants, in which those gods were perpetually adored for the services which they had done him while alive and for those which they might still do him when dead. In their latter capacity these buildings have a right to be considered temples, and we shall defer the consideration of their architectural arrangements, which differ only in details from those of the purely religious buildings, until we come to speak of the religious architecture of Egypt. [Illustration: FIG. 174.--Rameses II. in battle; Luxor. (Champollion, pl. 331.)] [Illustration: FIG. 175.--Painting in a royal tomb at Gournah. Amenophis II. upon the lap of a goddess. (Champollion, pl. 160.)]