t, is as yet unexplained,* but the assimilation had taken place
before the XIXth dynasty drew to its close. Khonsu, thus honoured, soon
became a favourite deity with both the people and the upper classes,
at first merely supplementing Montu, but finally supplanting him in the
third place of the Triad. From the time of Sesostris onwards, Theban
dogma acknowledged him alone side by side with Amon-Ra and Mut the
divine mother.

* It is possible that this assimilation originated in the
fact that Khonsu is derived from the verb "khonsu," to
navigate: Khonsu would thus have been he who crossed the
heavens in his bark--that is, the moon-god.

[Illustration: 075.jpg THE TEMPLE OF KHONSU AT KARNAK]

Drawn by Faucher-Gudin, from a photograph by Beato.

It was now incumbent on the Pharaoh to erect to this newly made
favourite a temple whose size and magnificence should be worthy of the
rank to which his votaries had exalted him. To this end, Ramses III.
chose a suitable site to the south of the hypostyle hall of Karnak,
close to a corner of the enclosing wall, and there laid the foundations
of a temple which his successors took nearly a century to finish.*

* The proof that the temple was founded by Ramses III. is
furnished by the inscriptions of the sanctuary and the
surrounding chambers.

Its proportions are by no means perfect, the sculpture is wanting in
refinement, the painting is coarse, and the masonry was so faulty, that
it was found necessary in several places to cover it with a coat of
stucco before the bas-reliefs could be carved on the walls; yet, in
spite of all this, its general arrangement is so fine, that it may
well be regarded, in preference to other more graceful or magnificent
buildings, as the typical temple of the Theban period. It is divided
into two parts, separated from each other by a solid wall. In the centre
of the smaller of these is placed the Holy of Holies, which opens
at both ends into a passage ten feet in width, isolating it from the
surrounding buildings. To the right and left of the sanctuary are dark
chambers, and behind it is a hall supported by four columns, into which
open seven small apartments. This formed the dwelling-place of the god
and his compeers. The sanctuary communicates, by means of two doors
placed in the southern wall, with a hypostyle hall of greater width
than depth, divided by its pillars into a nave and two aisles. The
four co