to different sects. Thus in the Khajraho
group[441] some shrines are Jain and of the rest some are dedicated to
Siva and some to Vishnu.

The earliest records of Javanese Brahmanism, the inscriptions of
Purnavarman, are Vishnuite but the Brahmanism which prevailed in the
eighth and ninth centuries was in the main Sivaite, though not of a
strongly sectarian type. Brahma, Vishnu and Siva were all
worshipped both at Prambanan and on the Dieng but Siva together
with Ganesa, Durga, and Nandi is evidently the chief deity. An
image of Siva in the form of Bhatara Guru or Mahaguru is
installed in one of the shrines at Prambanan. This deity is
characteristic of Javanese Hinduism and apparently peculiar to it. He
is represented as an elderly bearded man wearing a richly ornamented
costume. There is something in the pose and drapery which recalls
Chinese art and I think the figure is due to Chinese influence, for at
the present day many of the images found in the temples of Bali are
clearly imitated from Chinese models (or perhaps made by Chinese
artists) and this may have happened in earlier times. The Chinese
annals record several instances of religious objects being presented
by the Emperors to Javanese princes. Though Bhatara Guru is only an
aspect of Siva he is a sufficiently distinct personality to have a
shrine of his own like Ganesa and Durga, in temples where the
principal image of Siva is of another kind.

The same type of Brahmanism lasted at least until the erection of
Panataran (c. 1150). The temple appears to have been dedicated to
Siva but like Prambanan it is ornamented with scenes from the
Ramayana and from Vishnuite Puranas.[442] The literature which can be
definitely assigned to the reigns of Djajabaja and Erlangga is
Brahmanic in tone but both literature and monuments indicate that
somewhat later there was a revival of Buddhism. Something similar
appears to have happened in other countries. In Camboja the
inscriptions of Jayavarman VII (c. 1185 A.D.) are more definitely
Buddhist than those of his predecessors and in 1296 Chou Ta-kuan
regarded the country as mainly Buddhist. Parakrama Bahu of Ceylon
(1153-1186) was zealous for the faith and so were several kings of
Siam. I am inclined to think that this movement was a consequence of
the flourishing condition of Buddhism at Pagan in Burma from 1050 to
1250. Pagan certainly stimulated religion in both Siam and Ceylon and
Siam reacted strongly on Camboja.[443] It