The remaining, mostly headless statues are sad to behold, and the fishy account given of their defective condition, that, namely, the Buddhists, beleaguered in the sanctuary by the Muhammadans, battling _pro aris et focis_, drove the enemies off by bombarding them with the Lord of Victory’s noble features, hewn in stone, smacks of a too ingenious evasion of the disgraceful facts.[148] The chronicles are silent on such a desperate struggle in that locality between the conquering hosts of Islām and the followers of him who pleaded peace, love and goodwill, whose doctrine and example alike forbade strife and armed resistance. Not that there has been no fighting round and even within the walls of the Boro Budoor among the Javanese engaged in internecine warfare and during the insurrection of Dipo Negoro,[149] but the story of the using up of the statuary in the shape of missiles, has no leg to stand on. In the Java War (1825-1830) the Dutch troops erected a temporary fort near the temple, but it is improbable that _chandi_ material entered into its construction, not because the warriors of the Government would have scrupled to destroy any ancient monument, but because the Boro Budoor stones are exceedingly heavy and earthen fortifications amply sufficed against native bands without artillery. Though cavalry in particular never enjoyed a high reputation in respect of their relations to art,[150] there does not seem to be any more substance in the confession of a _ci-devant_ commander of a squadron of hussars, cited by Brumund, that his men used to try the temper of their swords on the ears and noses of the silent host of Dhyani Buddhas when the rebels of Sentot and Kiahi Maja were not available.