and re-used to erect a pillared hall with fifty columns (5x10) of which stumps remain. Some of these pillars have inscriptions of the 2nd century BCE. The base and reconstructed columns on three sides of Temple 18 at Sanchi were presumably completed by wood and thatch; this dates from the 5th century CE, perhaps rebuilt on earlier foundations. This stands next to Temple 17, a small flat-roofed temple with a lower mandapa at the front, of the basic type that came to dominate both Buddhist and Hindu temples in the future. The two types were used in the Gupta Empire by both religions. The Trivikrama Temple, also named "Ter Temple", is a now a Hindu temple in the city of Ter, Maharashtra. It was initially a free-standing apsidal structure, which is characteristic of early Buddhist apsidal caityagriha design. This structure is still standing, but is now located at the back of the building, since a flat-roofed mandapa structure was probably added from the 6th century CE, when the temple was converted into a Hindu temple. The apsidal structure seems to be contemporary to the great apsidal temple found in Sirkap, Taxila, which is dated to 30 BCE-50 CE. It would have been built under the Satavahanas. The front of the apsidal temple is decorated with a chaitya-arch, similar to those found in Buddhist rock-cut architecture. The Trivikrama Temple is considered as the oldest standing structure in Maharashtra. Another Hindu temple which was converted from a Buddhist chaityagriha structure is the very small Kapoteswara temple at Chezarla in Guntur district; here the chamber is straight at both ends, but with an rounded brick vault for its roof, using corbelling. End of the chaitya hall Apparently the last rock-cut chaitya hall to be constructed was Cave 10 at Ellora, in the first half of the 7th century. By this time the role of the chaitya hall was being replaced by the vihara, which had now developed shrine rooms with Buddha images (easily added to older examples), and largely taken over their function for assemblies. The stupa itself had been replaced as a focus for devotion and meditation by the Buddha image, and in Cave 10, as in other late chaityas (for example Cave 26 at Ajanta, illustrated here), there is a large seated Buddha taking up the front of the stupa. Apart from this, the form of the interior is not much