in the East it became in some cases largely developed. A stage of the development in Ceylon is described as follows:—
"In the Rajavali Devenipiatissa is said to have 'caused caverns to be cut in the solid rock at the sacred place of Mihintala'; and these are the earliest residences for the higher orders of the priesthood in Ceylon, of which a record has been preserved."
"The temples of Buddha were at first as unpretending as the residences of the priesthood. No mention is made of them during the infancy of Buddhism in Ceylon, and at which period caves and natural grottoes were the only places of devotion."
Referring to later stages, during which there arose "stupendous ecclesiastical structures" Tennent adds:—
"The historical annals of the island record with pious gratitude the series of dagobas, wiharas, and temples erected by "Devenipiatissa" and his successors."
A dagoba "is a monument raised to preserve one of the relics of Gotama. . . and it is candidly admitted in the Mahawanso that the intention in erecting them was to provide 'objects to which offerings could be made.'"
Here though we do not get evidence that the architects were the priests, yet other passages show that Buddhist temples were the works of converted kings acting under direction of the priests. Moreover, the original development of architecture for religious purposes, and the consequent sacredness of it, is curiously implied by the fact that the priesthood "forbade the people to construct their dwellings of any other material than sun-baked earth."
This last extract recalls the general contrast which existed in ancient historic kingdoms between the dwellings of the people and the buildings devoted to gods and kings. The vast mounds from which Layard exhumed the remains of Babylonian and Assyrian temples are composed of the débris of sun-dried bricks, mingled, doubtless, with some decomposed wood otherwise used for constructing ordinary houses. Layers upon layers of this debris were accumulated until the temples were buried, as some temples are even now being buried in Egypt. Whether it was because of the costliness of stone, or because of the interdict on use of stone for other than sacred purposes, or whether these causes co-operated, the general implication is the same—architecture began in subservience to religion (comprehending under this name ancestor-worship, simple and developed); and was, by implication, under the control of the priesthood. Such further evidence as Ancient Babylonia yields, though indirect, is tolerably strong. Saying of the temple and palace "solemn rites inaugurated its construction and recommended its welfare to the gods," and implying that its plan was governed by established tradition (of which the priests were by implication the depositaries) Perrot and Chipiez write:—
