An idea of the Balinese religion may perhaps be given most easily by describing some of the temples.  These are very abundant:  in the neighbourhood of Boeleling (the capital) alone I have seen more than ten of considerable size.  As buildings they are not ancient, for the stone used is soft and does not last much more than fifty years.  But when the edifices are rebuilt the ancient shape is preserved and what we see in Bali to-day probably represents the style of the middle ages.  The temples consist of two or more courts surrounded by high walls.  Worship is performed in the open air:  there are various pyramids, seats, and small shrines like dovecots but no halls or rooms.  The gates are ornamented with the heads of monsters, especially lions with large ears and winglike expansions at the side.  The outermost gate has a characteristic shape.  It somewhat resembles an Indian gopuram divided into two parts by a sharp, clean cut in the middle and tradition quotes in explanation the story of a king who was refused entrance to heaven but cleft a passage through the portal with his sword.

In the outer court stand various sheds and hollow wooden cylinders which when struck give a sound like bells.  Another ornamented doorway leads to the second court where are found some or all of the following objects:  (a) Sacred trees, especially Ficus elastica. (b) Sheds with seats for human beings.  It is said that on certain occasions these are used by mediums who become inspired by the gods and then give oracles, (c) Seats for the gods, generally under sheds.  They are of various kinds.  There is usually one conspicuous chair with an ornamental back and a scroll hanging behind it which bears some such inscription as “This is the chair of the Bhatara.”  Any deity may be invited to take this seat and receive worship.  Sometimes a stone linga is placed upon it.  In some temples a stone chair, called padmasana, is set apart for Surya. (d) Small shrines two or three feet high, set on posts or pedestals.  When well executed they are similar to the cabinets used in Japanese temples as shrines for images but when, as often happens, they are roughly made they are curiously like dovecots.  On them are hung strips of dried palm-leaves in bunches like the Japanese gohei.  As a rule the shrines contain no image but only a small seat and some objects said to be stones which are wrapped up in a cloth and called Artjeh.[456] In some temples (e.g. the Bale Agoeng at Singaraja) there are erections called Meru, supposed to represent the sacred mountain where the gods reside.  They consist of a stout pedestal or basis of brick on which is erected a cabinet shrine as already described.  Above this are large round discs made of straw and wood, which may be described as curved roofs or umbrellas.  They are from three to five in number and rise one above the other, with slight intervals between them. (e) In many temples (for instance at Sangsit and Sawan) pyramidal erections are found either in addition to the Merus or instead of them.  At the end of the second court is a pyramid in four stages or terraces, often with prolongations at the side of the main structure or at right angles to it.  It is ascended by several staircases, consisting of about twenty-five steps, and at the top are rows of cabinet shrines.