aureole; one of his left hands holds his fly-flap, one of his right hands his string of beads; of his trident only the stick remains. Siva, the one of dreadful charm, is everywhere, either personified or in his attributes: he dominates the external decoration of the Vishnu and the Brahma temples too, in the latter case as _guru_, even to the exclusion of all other gods; the middle _chandi_ of the eastern row, facing his principal shrine, has his _vahana_, the bull; the one to the north his smaller image, while in the third, to the south, wholly demolished, no statuary can be traced. The inner chambers of the subordinate buildings show more plainly than that of Siva, which is adorned with flowery ornament, that the Sivaïte style concentrated ornamentation rather on the exterior than on the interior. The four statues of Brahma, the master of the four crowned countenances, who lies shattered among the debris of his temple, and the four statues of Vishnu in his (a large one with _makuta_, _prabha_, _chakra_ and _sanka_, and three smaller ones, representing him in his fourth and fifth _avatar_ and in his married state with his _sakti_ Lakshmi in miniature on his left arm), are chastely conceived in the chaste surroundings of their chapels. In addition to the sorely damaged _Ramayana_ reliefs, presently to be spoken of, they dwell, however simple the interior arrangement of their cells may be, among richly carved images of their peers and followers stationed outside: Vishnu among his own less famous _avatars_ and supposed Bodhisatvas between female figures; Brahma, as already remarked, among personifications of the ubiquitous Siva in his quality of teacher, accompanied by bearded men of holiness. Siva’s _nandi_, a beautifully moulded humped bull, emblem of divine virility, watches his master’s abode, attentive to the word of command,--watches day and night as symbolised by Surya, the beaming sun, carrying the flowers of life when rising behind her seven horses, and by Chandra, the three-eyed moon, drawn by ten horses, waving a banner and also presenting a flower, but one wrapped in a cloud. The _chandis_ of the eastern row, fortunately not yet despoiled of these striking specimens of Sivaïte sculpture, the statue of Siva opposite the Vishnu temple and enough to enable one to recognise that they too had once a band of ornament in high and low relief, emphasise even in the ruinous condition of their substructures, polygonous like those of the larger temples but on square foundations, the mystery attaching to the fascination exercised by the main building they supplement, and whose decoration, strictly Sivaïtic on the inside while partaking of the Buddhistic on the outside, has racked many brains for an explanation. The bo-trees and prayer-bells, profusely employed in its external embellishment, together with figures agreeable to the Bodhisatva theory, have led some to advance the opinion that