On the other hand, there must be noted certain objections to these premises. It seemed to us that the pylon was built first and that the south boundary wall of the pronaos, being a subsequent erection, was supported against the slope of the pylon as far as where the spring of the vaulting began. Besides which, the pylon would have been a disproportionately large adjunct to a little monument, the entire length of which, from the doorway of the pronaos to the west wall of the adytum, was less than forty-seven feet. We therefore concluded that the pylon belonged to the large temple and was erected at the side instead of in front of the façade, on account of the very narrow space between the mountain and the river.[147] The pylon at Korn Ombo is, probably for the same reason, placed at the side of the temple and on a lower level. To those who might object that a brick pylon would hardly be attached to a temple of the first class, I would observe that the remains of a similar pylon are still to be seen at the top of what was once the landing-place leading to the great temple at Wady Halfeh. It may, therefore, be assumed that this little monument, although connected with the pylon by means of a doorway and staircase, was an excrescence of later date. Being an excrescence, however, was it, in the strict sense of the word, a temple? Even this seems to be doubtful. In the adytum there is no trace of any altar--no fragment of stone dais or sculptured image--no granite shrine, as at Philæ--no sacred recess, as at Denderah. The standard of Horus Aroëris, engraved on page 311, occupies the center place upon the wall facing the entrance, and occupies it, not as a tutelary divinity, but as a decorative device to separate the two large subjects already described. Again, the gods represented in these subjects are Ra and Amen-Ra, the tutelary gods of the great temple; but if we turn to the dedicatory inscription on page 313 we find that Thoth, whose image never occurs at all upon the walls[148] (unless as one of the little gods in the cornice), is really the presiding deity of the place. It is he who welcomes Rameses and his offerings; who acknowledges the “glory” given to him by his beloved son; and who, in return for the great and good monuments erected in his honor, promises the king that he shall be given “an everlasting sovereignty over the two countries.”