Less than a mile to the south of the stopping-place Prambanan on the railroad from Jogja to Solo, are the ruins of a group of _chandis_ which may or may not have borne a monastic character,[117] Sajiwan and Kalongan being the names connected with it. One of the structures was cleared in 1893 by the Archaeological Society of Jogjakarta and to its statuary applies what has been said of the atrocities perpetrated at Plahosan: besides downright spoliation the same errors of omission and commission. From Prambanan proper, _i.e._ from the Loro Jonggrang group, it is a short walk to the _chandi_ Sewu, which means the “thousand temples”. They are situated in Surakarta, the boundary between the Susuhunan’s and the Sooltan’s domains, indicated by two white pillars, running just behind the smaller structures which face the shrines of Brahma and Vishnu flanking that of Siva. But, though the walk is short, it may be a trifle too sunny for comfort even if it be morning and the roads lively with the women returning from market, the surroundings of the houses of prayer and death gladdening the eye, presenting a spectacle full of colour and light, the matrons treading their way statelily and steadily, the maidens, decorous and modest, gliding behind their elders like the _devis_, the shining ones descended from the _Ramayana_ reliefs, to exhibit their exquisite forms, bashful however conscious of their worth in that golden, sweet-scented atmosphere. They have no business at the _chandi_ Sewu and on the unfrequented by-path thither we proceed alone, save for a few children with no more to cover their nakedness than the loveliest innocence--a garment quite different from the western _cache-misère_ of mawkish prudery--, curious to find out what the strangers are about. Under their escort we reach the _chandi_ Loomboong (_padi_-shed), thus called from the size and form of the ruins which compose it. They are sixteen in number, arranged in a square round the principal structure, its once octagonal roof, shaped like a dagob, attesting to its Buddhist character, though it is not unmixed with Sivaïte elements as the funeral pits plainly indicate. They were already empty when examined some years ago and the fine statues tradition speaks of, can nowhere be found. The little ornament left in place and one single fragment of a bas-relief give a high idea of the decoration when the beauty of these temples had not yet faded away, exactly as in the case of the _chandi_ Bubrah,[118] another shrine on the _via sacra_ which connects the Loro Jonggrang and Sewu groups. To quote Major van Erp again: The state of affairs here is very sad; of the _chandis_ Ngaglik, Watu Gudik and Geblak, which the memory of the oldest inhabitants puts somewhat farther north, even the site cannot now be located. [Illustration: XXI. _RAKSASA_ OF THE _CHANDI_ SEWU (Centrum.)]