n our tenth century it was regarded as ancient.
As at Mi-son, the original buildings were probably of wood for in 774
they were sacked and burnt by pirates who carried off the image.[345]
Shortly afterwards they were rebuilt in brick by King Satyavarman and
the existing southern tower probably dates from his reign, but the
great central tower was built by Harivarman I (817 A.D.) and the other
edifices are later.

Po Nagar or Yang Po Nagar means the Lady or Goddess of the city. She
was commonly called Bhagavati in Sanskrit[346] and appears to have
been the chief object of worship at Nha-trang, although Siva was
associated with her under the name of Bhagavatisvara. In 1050 an
ardhanari image representing Siva and Bhagavati combined in one
figure was presented to the temple by King Paramesvara and a
dedicatory inscription describes this double deity as the cosmic
principle.

When Champa was finally conquered the temple was sold to the
Annamites, who admitted that they could not acquire it except by some
special and peaceful arrangement. Even now they still continue the
worship of the goddess though they no longer know who she is.[347]

Dong Duong, about twenty kilometres to the south of Mi-son, marks the
site of the ancient capital Indrapura. The monument which has made its
name known differs from those already described. Compared with them it
has some pretensions to be a whole, laid out on a definite plan and it
is Buddhist. It consists of three courts[348] surrounded by walls and
entered by massive porticoes. In the third there are about twenty
buildings and perhaps it did not escape the fault common to Cham
architecture of presenting a collection of disconnected and unrelated
edifices, but still there is clearly an attempt to lead up from the
outermost portico through halls and gateways to the principal shrine.
From an inscription dated 875 A.D. we learn that the ruins are those
of a temple and vihara erected by King Indravarman and dedicated to
Avalokita under the name of Lakshmindra Lokesvara.

3

The religion of Champa was practically identical with that of Camboja.
If the inscriptions of the former tell us more about mukhalingas and
koshas and those of the latter have more allusions to the worship of
the compound deity Hari-hara, this is probably a matter of chance. But
even supposing that different cults were specially prominent at
different places, it seems clear that all the gods and ceremonies
known in