It is therefore also of importance in the arts of building that in these the separation of the spiritual, no less than the ideal significance, which[58] is independently represented, be carried into effect while the corporeal shell is set round it as a purely architectonic environment. The dwellings of the dead of the Egyptians constitute for this reason the earliest examples of the temple type. The essential feature, the central core of worship is a subject, an individual object which appears of significance by itself, and expresses itself as distinct from its dwelling, which is thereby interpreted as purely a subservient covering. And no doubt it is not an actual man, for whose requirements a house or palace had to be built, but deceased objects that are without such needs, kings, sacred animals, around whom immeasurable constructions are enclosed. Just as agriculture fixes the wandering of nomads in the stable possession of a definite locality, we may say that generally sepulchres, monuments, and the service of the dead unite mankind, and even offer to those who possess no States, no limitations of property, a place of _rendez-vous_, sacred places which they defend and refuse to have taken away from them. As an illustration we may cite the case of the Scythians, a nomad people, who retired everywhere, according to the narration of Herodotus[59], before Darius. And when Darius sent an embassage to them with the message that if their king deemed himself strong enough to offer resistance he should come forth to battle, but if he did not he ought to recognize Darius as his lord, Idanthyrsus met the same with the reply that they possessed neither cities nor tilled land, and had nothing to defend for the reason that Darius had nothing to ravage; if, however, Darius made a point of having a fight they possessed the sepulchres of their fathers, let him therefore dare to advance against these, he will then discover whether they will fight for their sepulchres or not.