(_γ_) With regard to the disposition and articulation of the several parts of a temple we find, on the one hand, a very marked graduation of elaboration, and on the other much that is purely traditional. The main distinctions that have an interest for us in this inquiry are limited to the temple precinct (ναὸς), enclosed by walls containing the image of the god, also the dwelling in front (πρόναος), that in the rear (ὀπισθόδομος), and the colonnades that encircle the entire structure. A dwelling in front and behind with a series of columns before it had originally the typical form, which Vitruvius calls ἀμφιπρόστυλος; to this was afterwards added a row on either side of the building, that is the περίπτερος; finally we have the completest form of elaboration in the δίπτερος, where this row of columns is doubled throughout the circuit, and in the ὔπαιθρος colonnades detached from the walls, and which it is possible to pass round, as in the case of the colonnades above, are added in double rows with the interior of the ναὸς itself. For such a type of temple Vitruvius instances as an example the eight-columned temple of Minerva at Athens, and the ten-columned one of Olympian Jupiter[91]. We will pass over in this place the more detailed consideration of the number of columns no less than the nature of the intervening spaces between themselves and the walls, and merely draw attention to the unique significance which such colonnades and forecourts, or halls possessed in general for the Greek temple. In these prostyles and amphiprostyles, that is, these single and double colonnades, which brought you direct into the open sunshine, we observe that men can move about openly and free and can group themselves as they choose, or according to the chance of the moment. Columns are, in short, not an enclosure, but a limitation through which you can always pass, so that you can be partially within and without them at once, and at any rate can everywhere step from them into the open day. In the same way the long walls at the back of the columns do not permit of any pressure to one central point, whither our sight may instinctively turn when the passages are crowded. On the contrary the eye is rather diverted from such a point of unity in every direction; and instead of the conception of a congregation brought together for One purpose we observe a tendency outwards, and merely receive the impression of a means of spending the time devoid of seriousness, light-hearted, idle, and provocative of chatter. Within the enclosure no doubt we have suggested a profounder aim, but even here we find surrounding features[92], which more or less indicate that we are not to take such a purpose too seriously. Consequently the impression of such a temple, though no doubt simple and imposing, is at the same time gay, open, and pleasing to the sense; the entire building, in short, is rather arranged as a place for standing about in, strolling round, for ingress and egress