The larger constructions of this type start with a paved passage, one hundred feet broad, according to Strabo's statement, and three or four times as long. On either side of this approach (δρόμος) stand Sphinxes, in rows of fifty to a hundred, in height from twenty to thirty feet. After this comes an imposing and splendid portal (πρόπυλον), narrower at the top than at the base, with piers and columns of enormous bulk, ten or twenty times higher than the height of a man; partially isolate and independent, and in part fixed in walls and gorgeously decorated structures[48], which also stand up perpendicularly in independence to the height of from fifty to sixty feet, broader at the bottom than at the top, without being connected with transverse walls, or carrying entablatures[49], and so constituting a dwelling. On the contrary, what we find is that, in contrast to vertical walls, which rather suggest they are built to support a weight, they belong to the independent mode of architecture. Here and there Memnon images lean against these walls, which also constitute passages, and are entirely covered with hieroglyphics and enormous pictures on stone, so that they appeared to the Frenchmen who recently saw them like printed calico. We may regard them as so many leaves of books, which by means of their spatial and limited superficies arouse unlimited astonishment, feeling, and reflection in the human soul. Doors follow at frequent intervals, and alternate with each series of Sphinxes; or we find an open spot engirt throughout by a wall with columned passages to these walls. After that we get a covered place, which does not serve as a dwelling, but is a forest of pillars, the columns of which have no roofing but carry slabs of stone. After these Sphinx passages, series of columns, and structural walls over-flowered with hieroglyphics, after them a frontage building with wings, before which obelisks are erected and lions couched; or also, after forecourts, or a cincture of yet more narrow approaches, we reach the culmination of the entire construction, the real temple, the sanctuary (σηκὸς), according to Strabo of moderate proportions, which either contained no image of the god, or merely an animal image. This dwelling of godhead was now and again a monolith, as Herodotus, for example, narrates[50] in respect of the temple of Buto. This temple was worked out of one piece of stone to a length and breadth, which in each of its walls of equal size measured forty cubits, and as final roof to the same was placed a single stone with a cornice of four cubits' breadth. In general, however, these sanctuaries are so small, that no communion of worshippers could find room inside. Such a communion, however, is an essential concomitant of a temple; otherwise the same is merely a box, a treasury, a place where sacred images are conserved.