CHAP. II. ORISSA. 93 of that capital, the caves in the Udayagiri (ante, p. 13) are adorned with pillars to such an extent as to show that their forms must have been usual and well known in the province before any of the temples were constructed. When we recollect that no great temple in the south was considered complete without its "hall of 1000 columns," and many besides this had hundreds dispersed about the place, and used for every conceiv- able purpose, the contrast is more striking, and shows what a complete barrier the Chalukyas interposed between the two races on this side of India, though not on the other. As a rule, every Orissan temple consists of two apartments, similar in plan, as shown in the diagram (Woodcut No. 184). The inner one is generally a cube, surmounted by a tower, here called Bara-deul, or Dewal, corresponding with the vimana of the south, and in it the image or images of the gods are enshrined ; in front of this is a porch or antarala, called Jaga-mohan, generally square in plan or approaching it, and surmounted by a pyramidal roof of varying pitch. The peculiarities are illustrated in the diagram (Woodcut No. 184) just referred to, which purports to be an elevation of the celebrated Black Pagoda at Kanarak. It is only, however, an eye-sketch, and cannot be depended upon for minute detail and correctness, but it is sufficient to explain the meaning of the text. Sometimes one or two more porches (mandapas) were added in front of this one, called the Nata- mandir or dancing-hall corresponding to the Sabha-mandapa in a Gujarat temple and the Bhoga-mandir or refectory, but these, in almost every instance, are afterthoughts, and not parts of the original design. Be this as it may, in every instance in Orissa the tower with its porch forms the temple. If enclosed in a wall, they are always to be seen outside. There are gateways, it is true, but they are always subordinate, and there are none of those accretions of enclosures and gopurams that form so marked a characteristic of the southern style. There generally are other shrines within the enclosures of the great temples, but they are always kept subordinate, and the temple itself towers over everything to even a greater extent than that at Tanjor (Woodcut No. 213), giving a unity and purpose to the whole design, so frequently wanting in the south. Other contrasts will come out as we proceed, but, in the meanwhile, few examples bring out more clearly the vast im- portance of ethnography as applied to architecture. That two peoples, inhabiting practically the same country, and worshipping the same gods under the guidance of the same Brahmanical priesthood, should have adopted and adhered to two such dis- similar styles for their sacred buildings, shows as clearly as anything can well do how much race has to do with these
