I have already, in my work on Tree and Serpent worship, and in the Introduction, entered so fully into this subject, and said all that I have at present to say about it, that I need not do more here than recapitulate the results, but they can hardly be too often repeated in order to render the context intelligible. So far as I can ascertain, the people who adopted Buddhism in India were neither the Aryans nor the Dravidians, but a native aboriginal race in the north, whom the Aryans called Dasyus. Before their conversion they worshipped trees and serpents, and after their adoption of the higher and purer form of worship they continually relapsed to their old faith and old feelings whenever the influence of Buddhism became weak, or its discipline relaxed. This was especially the case in Kashmir, with Taxila, and Gandhara; it was the head-quarters of Naga worship in northern India; and though the inhabitants embraced Buddhism with avidity, there are everywhere signs of their backslidings. In Kashmir the oldest temples, if not exclusively Naga, certainly show an unmistakable tendency in that direction, and continued to do so till the Hindu revival in the 11th century. After that they were dedicated to Siva and Vishnu, and the people of the valley seem to have been completely converted to the Hindu religion, when they fell under the influence of the followers of Mahomet, and adopted the faith of the Arabian Prophet in or about the 14th century. It is between the fall of Buddhism and the rise of Mahomedanism that all the temples in the true Kashmiri style must be ranged. Before that we have nothing--after that, only the tomb of Zein-ul-ab-ud-dín and the temple on the Takt-i-Suleiman can be classed as examples of the style, though the latter can hardly even claim a title to that affiliation. CHAPTER II. NEPAL. CONTENTS. Stupas or Chaityas--Wooden Temples--Thibet--Temples at Kangra.