FOOTNOTES.

Only the red lotus, the Nelumbium speciosum referring to all this, and recognisable by its peduncles and leaf stalks rising high above the water, has been frequently represented on Hindu temples. But not the white lotus, the Nymphae Lotus Linn., the leaves and flowers of which are floating on the surface of the water.

The scaffolding has been removed since, and the stone roof was rebuilt by the major engineer Van Erp. 1911.

Kern says that Buddha means both the awaking of the sun and of the moon and that the two celestial bodies also refer to Buddha on the other sculptures of the Båråbudur. Had the Dutch Government sent Leemans to Java, before he wrote his work, he should not have taken a sénté-leaf (Alocasia macrorrhiza Schott, an Aroïdee consequently) for a banana-leaf (Musa L.,) but he should then have seen how even this leaf is still used by the Javanese as a provisional umbrella, and he should have understood why in former times it was carried as ampilan after the saints and princes, just as the cow’s hair fly-fan. (tjemara).

But Mr. Foucher didn’t agree with me. The nâgas, he said, are generally hewn as serpents, but often as men with snaky hair.

Some time before the digging up of Parambanan Mr. Groeneveldt wrote to me: “The theory as if these sculptures should represent known princes we must give up.”

Çiva was one of the lokiçvaras of the Buddha-pantheon, and we know even other brahmin deities to have been admitted into this. Such is also the case with the holy queens of Leemans’ work who are Târâs or Çaktis (wives or powers of deities).

Should they refer to buddhistic princes it then may be easily imagined that they never referred to another Buddha but the one of this their world. On undeniable images these small ones therefore only point to the buddhistic character the northern church adjudicated to these deities.

But I also do expect very much from the younger sanskritic scholar, Dr. N. J. Krom, the appointed president of the “Oudheidkundige Kommissie” whose acquaintance I’ve made to my great satisfaction.

Later note, October 3^th 1910.

Never shall I forget the first night I partly spent on this full moon lit spot, a death past under, and over me the immortal light. This happened more than 37 years ago.

This very same difference in the execution of one and the same task is also to be seen on other Buddha images. Should it have another meaning the thesis that these sculptures are to represent the different five Dhyâni-Buddhas would then be frustrated, because there would be much more than five, indeed.

The man appealed to the official draughtsman accompanying him, an absolutely unscientific fellow.

In the same manner I saw Ceylon Buddhists render due homage to the dagob at Kelany.

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