FOOTNOTES:
[329] Also spelt Campâ and Tchampa. It seems safer to use Ch for C in names which though of Indian origin are used outside India. The final a though strictly speaking long is usually written without an accent. The following are the principal works which I have consulted about Champa.
(a) G. Maspéro, Le Royaume de Champa. Published in T'oung Pao, 1910-1912. Cited as Maspéro.
(b) A. Bergaigne, "Inscriptions Sanskrites de Champa" in Notices et Extraits des Manuscrits de la Bibliothèque Nationale, tome XXVII. 1re partie. 2e fascicule, 1893, pp. 181-292. Cited as Corpus, II.
(c) H. Parmentier, Inventaire descriptif des Monuments Ćams de l'Annam. 1899.
(d) L. Finot, "La Religion des Chams," B.E.F.E.O, 1901, and Notes d'Epigraphie. "Les Inscriptions de Mi-son," ib. 1904. Numerous other papers by this author, Durand, Parmentier and others in the same periodical can be consulted with advantage.
(e) Id., Notes d'Epigraphie Indo-Chinoise, 1916.
[330] Corpus, II. p. 11, and Finot, Notes d'Epig. pp. 227 ff.
[331] See authorities quoted by Maspéro, T'oung Pao, 1910, p. 329.
[332] Finot in B.E.F.E.O. 1904, pp. 918 and 922.
[333] Corpus, II. Stêle de Po Nagar, pp. 252 ff. and Stêle de Yang Tikuh, p. 208, etc.
[334] The statements that they came from Java and were cannibals occur in different inscriptions and may conceivably refer to two bodies of invaders. But the dates are very near. Probably Java is not the island now so called. See the chapter on Camboja, sec. 2. The undoubted references in the inscriptions of Champa to the island of Java call it Yavadvîpa.
[335] Veth. Java, I. p. 233.
[336] See "La Chronique Royale," B.E.F.E.O. 1905, p. 377.
[337] Corpus, II. p. 259. Jinendra may be a name either of the Buddha or of a grammarian. The mention of the Kâśikâ vṛitti is important as showing that this work must be anterior to the ninth century. The Uttara Kalpa is quoted in the Tantras (see Bergaigne's note), but nothing is known of it.
[338] B.E.F.E.O. 1904, p. 973.
[339] From Mi-son, date 1157 A.D. See B.E.F.E.O. 1904, pp. 961 and 963.
[340] = Chinese Mei shan, beautiful mountain. For an account of the temples and their history see the articles by Parmentier and Finot, B.E.F.E.O. 1904, pp. 805-977.
[341] But contemporary inscriptions have been discovered. B.E.F.E.O. 1902, pp. 185 ff.
[342] Doubtless because the capital was transferred to the south where the shrine of Po-nagar had rival claims.
[343] See especially the article by Parmentier, B.E.F.E.O. 1902, pp. 17-54.
[344] XXVI Corpus, II. pp. 244, 256; date 918 A.D.
[345] Śivamukham: probably a mukhalinga.
[346] Also Yäpunagara even in Sanskrit inscriptions.
[347] Parmentier, l.c. p. 49.
[348] This is only a very rough description of a rather complicated structure. For details see Parmentier, Monuments C̆ams, planche XCVIII.
[349] Inscrip. at Mi-son of 658 A.D. See B.E.F.E.O. 1904, p. 921.
[350] Other examples are Indrabhadreśvara, Corpus, II. p. 208. Harivarmeśvara, B.E.F.E.O. 1904, p. 961.
[351] E.g. B.E.F.E.O. pp. 918 ff. Dates 658 A.D. onwards.
[352] Yogaddhyâna, Śivârâdha, Śivabhakti. See B.E.F.E.O. 1904, pp. 933-950. Harivarman III abdicated in 1080 and gave himself up to contemplation and devotion to Śiva.
[353] See B.E.F.E.O. 1904, pp. 912 ff. and esp. p. 970. I have seen a kosha which is still in use in the neighbourhood of Badami. It is kept in a village called Nandikeśvara, but on certain festivals it is put on a linga at the temple of Mahakut. It is about 2 feet high and 10 inches broad; a silver case with a rounded and ornamented top. On one side is a single face in bold embossed work and bearing fine moustaches exactly as in the mukhalingas of Champa. In the tank of the temple of Mahakut is a half submerged shrine, from which rises a stone linga on which are carved four faces bearing moustaches. There is said to be a gold kosha set with jewels at Śringeri. See J. Mythic. Society (Bangalore), vol. VIII. p. 27. According to Gopinatha Rao, Indian Iconography, vol. II. p. 63, the oldest known lingas have figures carved on them.
[354] Corpus, II. pp. 229, 230.
[355] B.E.F.E.O. 1904, pp. 959, 960.
[356] See for an account of same B.E.F.E.O. 1901, p. 18.
[357] Corpus, II. p. 282.
[358] In several passages Hsüan Chuang notes that there were Pâśupatas or other Śivaites in the same towns of India where Sammitiyas were found. See Watters, Yüan Chwang, I. 331, 333; II. 47, 242, 256, 258, 259.
[359] Maspéro, T'oung Pao, 1910, p. 514.
[360] At Yang Kur. See Corpus, II. pp. 237-241.
[361] For his views see his inscriptions in B.E.F.E.O. 1904, pp. 85 ff. But kings who are not known to have been Buddhists also speak of Dharma. B.E.F.E.O. 1904, pp. 922, 945.
[362] Apparently special forms of deities such as Śrîśânabhadreśvara or Lakshmînda Lokeśvara were regarded as to some extent separate existences. Thus the former is called a portion of Śiva, B.E.F.E.O. 1904, p. 973.
[363] Presumably in the form of vessels.
[364] B.E.F.E.O. 1904, pp. 973-975.
[365] B.E.F.E.O. 1904, p. 975.
[366] Ib. 1901, p. 23, and Parmentier, Inventaire des Monuments Chams, p. 542.
[367] Gabriel de San Antonio, Breve y verdadera relation de los successes de Reyno de Camboxa, 1604.
[368] See for the modern Chams the article "Chams" in E.R.E. and Ethics, and Durand, "Les Chams Bani," B.E.F.E.O. 1903, and "Notes sur les Chams," ib. 1905-7.