If one surveys the history of civilization and investigates the growth and final results of the structural plan of either religious or civil communities, it is at once apparent that the final housing scheme of any given settlement is determined by the topography of the region of its location. For example, the study of the settlements of antiquity shows that the higher locations were universally chosen as the sites of palaces and temples, and that where the configuration of land did not permit of such natural elevation, mounds or raised crepidomas were constructed, in order that by means of the terraced elevations a distinction might be made between the different degrees of religious prominence. That the Egyptians who inhabited the level areas of the alluvial Nile appreciated the psychological effect of such terraced elevation is shown by the architectural arrangement of their temples. To emphasize the hieratic mysteries, the worshiper was led from a pyloned gateway into an atrium with a pavement slightly graded above the level of the dromos. This atrium, open as it was to the effects of the brilliant Egyptian atmosphere, offered a subtle psychic preparation for that elation of soul which stimulated the novitiate when, after ascending the steps on the far side of the atrium, he entered the sombre shadow of the hypostyle hall. This elation increased in many cases to a religious ecstasy when the novitiate ascended into the upper region where the esoteric mysteries were performed. A simpler expression of this religious constructive arrangement may be seen in the Temple of Kohn. Here the priestcraft developed a form of temple construction which crystallized all the associative imagery of man and reflected in its different stages of elevation of the various sections the relevant distinctions of class and the progress of humanity toward its idealistic goal. Thus in the low grade level of the atrium the light, the air, and freedom of movement suggested that lack of function and freedom from formal life which exists among the multitudes; the conscious effort of ascent in walking from the atrium to the hypostyle hall suggested the difficulties of rising from a lower to a higher social order, while the further ascent to the small, calm and dimly illuminated holy-of-holies symbolized the fact that only through struggle, loneliness and pain may a devout one hope to attain the quiet and sublime dwelling place of the gods.