iod have
been preserved and probably there were not many. The Cham language
appears not to have been used for literary purposes and whatever
culture existed was exclusively Sanskrit. The kings are credited with
an extensive knowledge of Sanskrit literature. An inscription at
Po-nagar[337] (918 A.D.) says that Sri Indravarman was acquainted with
the Mimamsa and other systems of philosophy, Jinendra, and grammar
together with the Kasika (vritti) and the Saivottara-Kalpa. Again an
inscription of Mi-son[338] ascribes to Jaya Indravarmadeva (_c._ 1175
A.D.) proficiency in all the sciences as well as a knowledge of the
Mahayana and the Dharmasastras, particularly the Naradiya and
Bhargaviya. To some extent original compositions in Sanskrit must have
been produced, for several of the inscriptions are of considerable
length and one[339] gives a quotation from a work called the
Puranartha or Arthapuranasastra which appears to have been a chronicle
of Champa. But the language of the inscriptions is often careless and
incorrect and indicates that the study of Sanskrit was less
flourishing than in Camboja.

2

The monuments of Champa, though considerable in size and number, are
inferior to those of Camboja. The individual buildings are smaller and
simpler and the groups into which they are combined lack unity. Brick
was the chief material, stone being used only when brick would not
serve, as for statues and lintels. The commonest type of edifice is a
square pyramidal structure called by the Chams Kalan. A Kalan is as a
rule erected on a hill or rising ground: its lowest storey has on the
east a porch and vestibule, on the other three sides false doors. The
same shape is repeated in four upper storeys of decreasing size which
however serve merely for external decoration and correspond to nothing
in the interior. This is a single windowless pyramidal cell lighted by
the door and probably also by lamps placed in niches on the inner
walls. In the centre stood a pedestal for a linga or an image, with a
channel to carry off libations, leading to a spout in the wall. The
outline of the tower is often varied by projecting figures or
ornaments, but the sculpture is less lavish than in Camboja and Java.

In the greater religious sites several structures are grouped
together. A square wall surrounds an enclosure entered by a gateway
and containing one or more Kalans, as well as smaller buildings,
probably for the use of priests. Before