biped equivalent in native estimation, as already remarked. Or an allusion may have been intended to local events: not longer than a week before, Paman had tried to force Wielandt’s stable, cooling his wrath, when baffled, on Sarama’s pups. So much for my recollections of the histrionic exercises on the Diëng, and now about the temples! If Thomas Horsfield, in his narrative of the tour he made through the island between 1802 and 1807, mentioned the so-called Buddha-roads, it was Raffles who sent Cornelius, Lieutenant in the Corps of Engineers, to survey the architectural remains on the Diëng plateau proper, which the earlier traveller had not visited. According to the official account of his mission, kept in the library of the Museum of Antiquities at Leyden and still unpublished, he found whatever was standing of some forty groups, covered with clay and volcanic ashes up to nearly a fourth of the original height. Captain Baker, also commissioned by Raffles, worked three weeks on the Diëng after his examination of the ruins at Prambanan and the Boro Budoor. Junghuhn, whose observations date from 1838 to 1845, speaks of more than twenty temples in a wilderness of marshy woods. The woods have disappeared, the marshes hold their own and of his twenty temples only eight are left in a recognisable shape: five of them belong to the Arjuno group, including the so-called house of Samār; the best preserved is the Wergodoro or Bimo; the Andorowati and Gatot Kocho crumble away even faster than the rest. It has already been remarked that the Diëng structures belong to the oldest in the island, the _hanasima_ inscription, transferred to Batavia, furnishing a record of the Diëng civilisation which goes back to 731 Saka (A.D. 809). They are interesting to the Indian antiquary, wrote Fergusson, “because they are Indian temples pure and simple, and dedicated to Indian gods ...; what (they) tell us further is, that if Java got her Buddhism from Gujerat and the mouths of the Indus, she got her Hinduïsm from Telingana and the mouths of the Kistnah.... Nor are (they) Dravidian in any sense of the word. They are in storeys, but not with cells, nor any reminiscences of such; but they are Chalukyan.” Later learning accepts this statement only with cautious reserve. Whether Chalukyan or not, though, it is plain even to the unlearned that, erected to Siva, the Mahadeva worshipped principally in his character of Bhatara Guru, the divine teacher, to his _sakti_ Doorga and their first-born Ganesa, these temples, radiating the all-soul in the fierce glare of the midday sun, unfolding their secrets in the mellow moonbeams of night, partake fully of their mysterious surroundings, are integral portions of the ground they occupy, as may be said of all ancient Javanese buildings. Men of great power of imagination, deep-reasoning sentiment, the builders of these marvels, working their thoughts up to the sky, rescued for us the essence of the Diëng’s past existence.