[Footnote 260: When visiting Badami, Paṭṭadkal and Aihole in 1912 I noted the following resemblances between the temples of that district and those of Camboja. (_a_) The chief figures are Harihara, Vâmana and Nṛisiṃha. At Paṭṭadkal, as at Angkor Wat, the reliefs on the temple wall represent the Churning of the Sea and scenes from the Râmâyana. (_b_) Large blocks of stone were used for building and after being put in their positions were carved _in situ_, as is shown by unfinished work in places. (_c_) Medallions containing faces are frequent. (_d_) The architectural scheme is not as in Dravidian temples, that is to say larger outside and becoming smaller as one proceeds towards the interior. There is generally a central tower attached to a hall. (_e_) The temples are often raised on a basement. (_f_) Mukhalingas and kośhas are still used in worship. (_g_) There are verandahs resembling those at Angkor Wat. They have sloping stone roofs, sculptures in relief on the inside wall and a series of windows in the outside wall. (_h_) The doors of the Linga shrines have a serpentine ornamentation and are very like those of the Bayon. (_i_) A native gentleman told me that he had seen temples with five towers in this neighbourhood, but I have not seen them myself.] [Footnote 261: _E.g._ Mahendravarman, Narasinhavarman, Parameśvaravarman, etc. It may be noticed that Paṭṭadkal is considerably to the N.W. of Madras and that the Pallavas are supposed to have come from the northern part of the present Madras Presidency. Though the Hindus who emigrated to Camboja probably embarked in the neighbourhood of Madras, they may have come from countries much further to the north. Varman is recognized as a proper termination of Kshatriya names, but it is remarkable that it is found in _all_ the Sanskrit names of Cambojan kings and is very common in Pallava names. The name of Aśvatthâman figures in the mythical genealogies of both the Pallavas and the kings of Champa or perhaps of Camboja, see _B.E.F.E.O._ 1904, p. 923.] [Footnote 262: Some authorities think that Kaundinya is meant by the wicked king, but he lived about 300 years before I-Ching's visit and the language seems to refer to more recent events. Although Bhavavarman is not known to have been a religious innovator he appears to have established a new order of things in Camboja and his inscriptions show that he was a zealous worshipper of Śiva and other Indian deities. It would be even more natural if I-Ching referred to Iśânavarman (c. 615) or Jayavarman I (c. 650), but there is no proof that these kings were anti-buddhist.] [Footnote 263: Schiefner, p. 262.] [Footnote 264: See Maspéro, _L'Empire Khmèr_, pp. 24 ff.] [Footnote 265: Perhaps a second Bhavavarman came between these last two kings; see Coedès in _B.E.F.E.O._ 1904, p 691.] [Footnote 266: See Mecquenem in _B.E.F.E.O._ 1913, No. 2.]