Two niches have been spared in each of these side walls, but not symmetrically like we see them hewn before the impressive image-group, and not behind it or on the back wall. Half way between the entrance and the two corners however, two similar niches adorn the front wall. All these six niches have been framed with the _garuḍa-nâga_ ornament, that is, with two composed serpent’s bodies whose tails disappear into the mule of a monstrous _garuḍa_ head we see above the vault of these niches, and whose outward turned heads are provided with a proboscis. In each niche there lies a small lotus cushion but without any image. Even in 1834 during the digging up of the ruin buried under an overgrown mound, no images were found in- or outside these niches. What then was the meaning of them? They were explained to us by the French Indian architect _Henry Parmentier_ who spoke of analogical cases in Farther India [_Bulletins de l’école française d’Extrême Orient_][13]. Even there the temples closely related to the Hindu ruins in Java had _no_ windows or openings outside the entrance which opened into an equally dark porch; and as it was very dark inside the walls were provided with niches for lamps to light the images throning in these sanctuaries. After mature consideration I came to the conclusion that the niches of tyanḍi Mĕndut must also have had this destination, and this may be the reason why all of them were affixed in front and opposite (not behind) the three images, so that I never doubted the four walls to have had _any other opening_ than the door which opened through the front wall into the almost equally dark porch. This conviction of mine has been confirmed by some corresponding cases, among others, by the fact that the four still undamaged walls of the comparatively large inner-rooms of _tyanḍi Sévu_ in the plain of Parambanan, have no other opening but the door which gives entrance to the (eastern) porch. However, we don’t see any niche in the inner-room of _tyanḍi Kalasan_, perhaps because there was room enough in these two sanctuaries to place one or more lights before or on the altars which carried the _Buddha_ or _Târâ_ image. In the main temples of the _Parambanan_ group, with the exception of _tyanḍi Shiva_, there was no place for these lights. The altar-shaped pedestals of the images were much smaller there, and round about them there was but little room.