tâmani; the latter part of his work was supplemented by the Viswaprakasa of Maheswara.

For further details, see Colebrooke's Essays, vol. i. p. 50 ff.; and Professor Wilson's Preface to the first edition of his Dictionary, also edited by Dr. Rost, with valuable notes, in Wilson's Works, vol. v., p. 158 ff.

"The bracket is almost exclusively an original Indian form of capital."FERGUSSON, HIST. ARCHI., vol. ii. p. 604.

CHAPTER XXI.

No temples mentioned in the earliest Sanskrit literature.-Cities and palaces in poems and dramas.-Extant Buddhist monuments, B.C. 250.-Sanskrit works on architecture.-Dravidian architecture, A.D. 857, described.-Sanskrit works.Rám Ráz.-Northern Hindu style, from seventh century, A.D.-Ellora and Elephanta.-Temples in Rajputana.-Remarks on ethnology.

THE ancient architecture of India is so amazing, that the first European observers could not find terms sufficiently intense to express their wonder and admiration; and although the vivid

ness of such emotions subsides on more intimate acquaintance, the most sober critics still allow that it is both wonderful and beautiful.

Although we can, however, energetically praise the "ancient architecture of India," we cannot speak of the "architecture of ancient India" without explanation. The older Sanskrit literature does not, apparently, recognise it as a sacred art, and does not therefore give any treatise on the subject. The religion of the Vedas did not require temples. Each dwelling was furnished with a room for sacred fire, and when fresh fire was to be generated for a grand ceremonial, we read of a certain space being enclosed for the purpose,—such places of worship duly arranged, whether covered or uncovered, being occasional and temporary. Some preparation of this kind may be seen in the picture from Ajanta,1 which represents the coronation of the king who had conquered Ceylon. The horse is presented for sacrifice, before which divine object worshippers fall prostrate. Below this group there is a line of posts or pillars, reminding one that in the Rig-Veda the rays of light which rise up in the east at day-break are by one poet compared to the "pillars planted at sacrifices;" whilst another desires that "the posts which devout men have cut down, arranged in bright (garments) . . . . . ranging in rows like swans . . . . . entire in all parts and girded with rings. may be a protection in battle. This scene is undoubtedly in the open air, as we believe was the sacrifice on the plains of Kurukshetra, with the description of which the great poem of the Mahâbhârata commences.3

.....

Asramas or Hermitagas are mentioned in the code of Manu, as also in the poems; but these abodes of learned ascetics and pupils were apparently mere collections of rustic huts. The description of the town of Ayodhyâ in the Râmâyana is, perhaps,