wou, five of the chapels contained cross-legged images seated on lotus pedestals—either Buddha, or the tirthankars, or Jain saints; but even those headless and mutilated statues are missing now. Every evidence could be had of wilful destruction of the group of shrines, and the same mysterious well-hole was found beneath the pedestal of the image in each chapel—whether as receptacle for the ashes of priests and princes; a place for the safe keeping of temple treasures; as an empty survival of the form of the earliest tree-temples, when the mystery of animate nature commanded man's worship; or, as M. de Charnay suggests, the orifice from which proceeded the voice of the concealed priest who served as oracle.
With these Brambanam temples, when Sivaism or Jainism had succeeded Buddhism, and even before Mohammedanism came, the decadence of arts and letters began. The Arab conquest made it complete, and the art of architecture died entirely, no structures since that time redeeming the people and religion which in India and Spain have left such monuments of beauty.
The ruins of the "Thousand Temples" are more lonely and deserted in their grassy, weed-grown quadrangle, more forlorn in their abandonment, than any other of the splendid relics of Java's past religions. The glorious company of saintly images are vanished past tracing, and the rows of little sentry-box chapels give a different impression from the soaring pyramids of solid stone, with their hundreds of statues and figures and the wealth of sculptured ornament, found elsewhere. The vast level of the plain around it is a lake or swamp in
