FOOTNOTES:
[Footnote 1: Parts of the epic are called Pur[=a]nas, as other parts are called Upanishads. These are the forerunners of the extant Pur[=a]nas. The name, indeed, is even older than the epic, belonging to the late Vedic period, where are grouped together Pur[=a]nas and Itih[=a]sas, 'Ancient History' and 'Stories'; to which are added 'Eulogies.' Weber has long since pointed out that even when the 'deeds of kings' were sung at a ceremony they were wont to be so embroidered as to be dubbed 'fiction' by the Hindus themselves. India has neither literary history (save what can be gleaned from genealogies of doubtful worth), nor very early inscriptions. The 'archaeology' of the Pur[=a]nas was probably always what it is in the extant specimens, legendary material of no direct historical value.]
[Footnote 2: Strictly speaking to the present
Allah[=a]b[=a]d, where is the Pray[=a]ga, or confluence of
Yamun[=a] and Gang[=a] (Jumna and Ganges).]
[Footnote 3: M[=a]gadha; called Beh[=a]r from its many
monasteries, vih[=a]ras, in Açoka's time.]
[Footnote 4: So, plausibly, Müller, loc. cit. below.]
[Footnote 5: The tribes became Hinduized, their chiefs became R[=a]jputs; their religions doubtless affected the ritual and creed of the civilized as much as the religion of the latter colored their own. Some of these un-Aryan peoples were probably part native, part barbaric. There is much doubt in regard to the dates that depend on accepted eras. It is not certain, for instance, that, as Müller claims, Kanishka's inauguration coincides with the Çaka era, 78 A.D. A great Buddhist council was held under him. Some distinguished scholars still think with Bühler that Vikram[=a]ditya's inauguration was 57 B.C. (this date that used to be assigned to him). From our present point of view it is of little consequence when this king himself lived. He is renowned as patron of arts and as a conqueror of the barbarians. If he lived in the first century B.C. his conquest amounted to nothing permanent. What is important, however, is that all Vikram[=a]ditya stands for in legend must have been in the sixth century A.D. For the drama, of which he is said to have been patron, represents a religion distinctly later than that of the body of the epic (completed in the sixth or seventh century, Bühler, Indian Studies, No. ii.). The dramatic and astronomical era was but introductory to Kum[=a]rila's reassertion of Brahmanism in the seventh century, when the Northern barbarian was gone, and the Mohammedan was not yet rampant. In the rest of Northern India there were several native dynasties in different quarters, with different eras; one in Sur[=a]shtra (Gujar[=a]t), one again in the 'middle district' or 'North Western Provinces,' one in Kutch; overthrown by Northern barbarians (in the fifth century) and by the Mohammedans (in the seventh and eighth centuries), respectively. Of these the Guptas of the 'middle district,' and the Valabh[=i]s of Kutch, had neither of the eras just mentioned. The former dated from 320-321 (perhaps 319), the latter from 190 (A.D.). The word samvat, 'year,' indicates that the time is dated from either the Çaka or Vikram[=a]ditya era. See IA. xvii. 362; Fergusson, JRAS. xii. 259; Müller, India, What Can It Teach Us? p. 282; Kielhorn, IA. xix. 24; xxii. 111. The Northern barbarians are called Scythians, or Huns, or Turanians, according to fancy. No one really knows what they were.]
[Footnote 6: The first host was expelled by the Hindus in 750. After a period of rest Mahmud was crowned in 997, who overran India more than a dozen times. In the following centuries the land was conquered and the people crushed by the second great Mohammedan, Ghori, who died in 1206, leaving his kingdom to a vassal, Kutab, the 'slave sultan' of Delhi. In 1294, thus slave dynasty having been recently supplanted, the new successor to the throne was slain by his own nephew, Allah-ud-din, who is reckoned as the third Mohammedan conqueror of India. His successor swept even the Dekhan of all its Hindu (temple) wealth; but his empire finally broke down under its own size; preparing the way for Timur (Tamerlane), who entered India in 1398.]
[Footnote 7: Çankara himself was not a pure Brahman. Both
Vishnuites and Çivaites lay claim to him.]
[Footnote 8: Coy as was the Brahman in the adoption of the new gods he was wise enough to give them some place in his pantheon, or he would have offended his laity. Thus he recognizes K[=a]l[=i] as well as Çr[=i]; in fact he prefers to recognize the female divinities of the sects, for they offer less rivalry.]
[Footnote 9: There was a general revival of letters antedating the Brahmanic theological revival. The drama, which reflects equally Hinduism and Brahmanism, is now the favorite light literature of the cultured. In the sixth century the first astronomical works are written (Var[=a]hamihira, who wrote the B[r.]hat Sa[.m]hit[=a]), and the group of writers called the Nine Gems (reckoned of Vikram[=a]ditya's court) are to be referred to this time. The best known among them is K[=a]lid[=a]sa, author of the Çakuntal[=a]. An account of this Renaissance, as he calls it, will be found in Müller's India, What Can It Teach Us? The learned author is perhaps a little too sweeping in his conclusions. It is, for instance, tolerably certain that the Bh[=a]rata was completed by the time the 'Renaissance' began; so that there is no such complete blank as he assumes prior to Vikram[=a]ditya. But the general state of affairs is such as is depicted in the ingenious article referred to. The sixth and seventh centuries were eras that introduced modern literature under liberal native princes, who were sometimes not R[=a]jputs at all. Roughly speaking, one may reckon from 500 B.C. to the Christian era as a period of Buddhistic control, Graeco-Bactrian invasion, and Brahmanic decline. The first five centuries after the Christian see the two religions in a state of equilibrium, under Scythian control, and the Mah[=a]-Bh[=a]rata, the expanded Bh[=a]rata, is written. From 500 to 1000 is an era of native rulers, Brahmanic revival in its pure form, and Hindu growth, with little trouble from the Mohammedans. Then for five centuries the horrors of Moslem conquest.]
[Footnote 10: Har. 10,662. Compare the laudation of 'the two
gods' in the same section.]
[Footnote 11: As the Jains have Angas and Up[=a]ngas, and as
the pseudo-epic distinguishes Nishads and Upanishads, so the
Brahman has Pur[=a]nas and Upapur[=a]nas (K[=u]rma
Pur[=a]na, i. p. 3). Some of the sects acknowledge only six
Pur[=a]nas as orthodox.]
[Footnote 12: As an example of a Puranic Smriti (legal) we may cite the trash published as the V[r.]ddha-H[=a]rita-Sa[.m]hit[=a]. Here there is polemic against Çiva; one must worship Jagann[=a]th with flowers, and every one must be branded with the Vishnu disc (cakra). Even women and slaves are to use mantras, etc.]
[Footnote 13: The lateness of this law-book is evident from its advocacy of suttee (XXV. 14), its preference for female ancestors (see below), etc.]
[Footnote 14: Manu, III. 89; XII. 121.]
[Footnote 15: As, for example, in K[=u]rma Pur[=a]na, XVI. p. 186, where is found a common epic verse description of battle.]
[Footnote 16: A good instance of this is found in Brihan N[=a]rad[=i]ya Pur[=a]na, X., where the churik[=a] and drugha[n.]a (24) appear in an imitative scene of this sort; one of these being later, the other earlier, than the epic vocabulary.]
[Footnote 17: Perhaps the most striking distinction between Vedic and Puranic, or one may say, Indic Aryan and Hindu religions, is the emphasis laid in the former upon Right; in the latter, upon idols. The Vedic religion insists upon the law of right (order), that is, the sacrifice; but it insists also upon right as rectitude, truth, holiness. Puranic Hinduism insists upon its idols; only incidentally does it recommend rectitude, truth, abstract holiness.]
[Footnote 18: KP. i. p. 29.]
[Footnote 19: K[=u]rma, xii. p. 102. Contrast ib. xxii. p. 245, caturvy[=u]hadhara Vishnur avy[=u]has procyate (elsewhere navavy[=u]ha). Philosophically, in the doctrine of the epic P[=a]ñcar[=a]tras (still held by some sectaries), Vishnu is to be revered as Krishna, Balar[=a]ma, Pradymana, Aniruddha (Krishna's brother, son, and grandson), representing, respectively, [=a]tm[=a], j[=i]va, supreme and individual spirit, perception, and consciousness. Compare Mbh[=a]. xii. 340. 8, 72.]
[Footnote 20: KP. xxi. p. 236; xxii. p. 238, etc.]
[Footnote 21: ib. I, p. 23.]
[Footnote 22: Compare Brihan N[=a]radiya Pur[=a]na, xiv. 10, bah[=u]ni k[=a][s.][t.]hay[=a]ntr[=a][n.]i (torture machines) in hell. The old tale of N[=a]çiketas is retold at great length in the Var[=a]ha Pur[a=]na. The oldest Pur[=a]na, the M[=a]rkandeya, has but seven hells, a conception older than Manu's twenty-one (compare on MP. x. 80 ff., Scherman, loc. cit. p. 33), or the later lists of thousands. The Padma Pur[=a]na, with celebrates R[=a]ma, has also seven hells, and is in part old, for it especially extols Pushkara (Brahm[=a]'s lone shrine); but it recommends the taptamudra, or branding with hot iron.]
[Footnote 23: Nar. xiv. 2.]
[Footnote 24: xiv. 54 and 70.]
[Footnote 25: KP. xxii. pp, 239-241.]
[Footnote 26: As will be shown below, it is possible that this may be a ceremony first taken from the wild tribes. See the 'pole' rite described above in the epic.]
[Footnote 27: Compare for instance ib. xxviii. 68, on the strange connection of a Ç[=u]dr[=a] wife of a Guru.]
[Footnote 28: KP. xxxvi. It is of course impossible to say how much epic materials come from the literary epic and how much is drawn from popular poetry, for the vulgar had their own epoidic songs which may have treated of the same topics. Thus even a wild tribe (Gonds) is credited with an 'epic.' But such stuff was probably as worthless as are the popular songs of today.]
[Footnote 29: KP. xxx. p. 305; xxxvii. p. 352.]
[Footnote 30: ib. p. 355.]
[Footnote 31: Compare N[=a]rad[=i]ya, xi. 23,27,31 'the one whom no one knows,' 'he that rests in the heart,' 'he that seems to be far off because we do not know,' 'he whose form is Çiva, lauded by Vishnu,' xiii. 201.]
[Footnote 32: Even Vishnu as a part of a part of the Supreme Spirit in VP. is indicated by Vishnu's adoration of [=a]tm[=a] in the epic (see above).]
[Footnote 33: Compare Williams' Brahmanism and Hinduism.]
[Footnote 34: Çankara's adherents are chiefly Çivaite, but he himself was not a sectary. Williams says that at the present day few worship Çiva exclusively, but he has more partial adherents than has Vishnu. Religious Thought and Life, pp. 59, 62.]
[Footnote 35: The two last are just recognized in Brahmanic legal works.]
[Footnote 36: See Wilson's sketch of Hindu sects. The author says that there were in his day two shrines to Brahm[=a], one in [=A]jm[=i]r (compare Pushkara in the epic), and one on the Ganges at Bithur. The Brahma Pur[=a]na is known also as S[=a]ura (sun). This is the first in the list; in its present state it is Vishnuite.]
[Footnote 37: Sun-worship (Iranian?) is especially pronounced in the Bhav[=i]shya(t) Pur[=a]na. Of the other Pur[=a]nas the L[=i]nga is especially Çivaite (linga is phallus), as are the Matsya and older V[=a]yu. Sometimes Çiva is androgynous, ardhan[=a]r[=i]çvara, 'half-female.' But most of the Pur[=a]nas are Vishnuite.]
[Footnote 38: On the Ganeça Pur[=a]na see JRAS. 1846, p. 319.]
[Footnote 39: The worshippers of Bhagavat were originally distinct from the P[=a]ñcar[=a]tras, but what was the difference between them is unknown. The sect of this name in the pseudo-epic is not Ç[=a]kta in expression but only monotheistic. Probably the names of many sects are retained with altered beliefs and practices. The Vishnu Pur[=a]na, i. 11. 54, gives a model prayer which may be taken once for all as the attitude of the Vishnuite: "Glory to V[=a]sudeva, him of perfected wisdom, whose unrevealed form is (known as) Brahm[=a], Vishnu, and Çiva" (Hira[n.]yagarbha, Purusha, Pradh[=a]na).]
[Footnote 40: Weber shows for instance, loc. cit., that Indra takes the place of older Varuna; that the house-priest yields to the Brahm[=a]; that in this feast in honor of the king he]
[Footnote 41: Gover, JRAS. v. 91; IA. xx. 430.]
[Footnote 42: In Hinduism itself there is a striking example of this. The Jagann[=a]th ('Juggernaut') temple was once dedicated to Buddha as loka-n[=a]th or jagan-n[=a]th, 'saviour of the world' Name, temple, and idol-car are now all Vishnu's!]
[Footnote 43: That is, Rain and Sun, for all Indra's warlike qualities are forgotten, absorbed into those of Çiva and his son, the battle-god. The sun crosses the equator at noon of the second day, the 'Mah[=a] Pongol.']
[Footnote 44: "Now every neck is bent, for the surface of the waters disturbed. Then with a heave, a hiss, and a surge of bubbles, the seething milk mounts to the top of the vessel. Before it has had time to run down the blackened sides, the air resounds with the sudden joyous cry of 'Pongol, oh Pongol, S[=u]rya, S[=u]rya, oh Pongol,' The word Pongol means "boiling," from the Tamil word pongu, to boil; so that the joyous shout is, 'It boils, oh S[=u]rya, it boils.' In a moment a convulsion of greetings animates the assembly. Every one seizes his neighbor and asks, 'Has it boiled?' Both faces gleam with delight as the answer comes—'It has boiled.' Then both shout at the top of their voices—'Oh Pongol, Pongol, oh S[=u]rya, oh Indra, Pongol, Pongol.'" Gorer, loc. cit.]
[Footnote 45: The Crocodile, makara, like the parrot, is sacred to K[=a]madeva, Love. But as Ganges also is holy it is difficult to say for which divinity the offering was intended. Some, indeed, interpret makara as dolphin.]
[Footnote 46: A feast now neglected, though kept up by strict Brahmans, occurs on or about the 20th January. The orthodox adherents of the Çivaite sects and Ç[=a]ktas also observe it. It is a Çr[=a]ddha, or funeral feast to the Manes. Also on the 26th and 30th January there are rites nearly obsolete, the first being signalized by offerings to Yama; the second, a Çivaite feast (to his spouse, as 'giver of bridegrooms'). The list is more celebrated in the South than in the North. It is interesting chiefly as a parallel to St. Valentine's day, or, as Wilson says, the nearer feast of St. Agnes (21st January) on the eve of which divination is practiced to discover future husbands. It is this time also that the Greeks call 'marriage-month' (Gamelion); and the fourth day from the new moon (which gives the name to this Hindu festival, caturth[=i], "fourth day") is the day when Hesiod recommends the bringing home of the bride.]
[Footnote 47: In case any writing has to be done on this day it is done with chalk, not with the pens, "which have a complete holiday" (Wilson).]
[Footnote 48: The invocations show very well how the worship of Brahm[=a] has been driven out in honor of his more powerful rivals. For Sarasvat[=i] is invoked first as "Thou without whom Brahm[=a] never lives"; but again as "Thou of eight forms, Lakshm[=i], Medh[=a], Dhav[=a], Pusht[=i], G[=a]ur[=i], Tusht[=i], Prabh[=a], Dhriti, O Sarasvat[=i]." The great festivals, like the great temples, are not very stricly sectarian. Williams says that in Çiva's temple in Benares are kept monkeys (sacred to Vishnu).]
[Footnote 49: Between this and the last occur minor holidays, one to avert small-pox; one (February the 4th) sacred to the sun (Sunday, the seventh day of each lunar fortnight, is strictly observed); and one to the Manes.]
[Footnote 50: Fasting is not necessarily a part of civilized religion alone. It is found in the Brahmanic and Hindu cults, but it obtains also among the American Indians. Thus the Dacotahs fast for two or three days at the worship of sun and moon. Schoolcraft, Histor. and Statist., iii. 227.]
[Footnote 51: The last clause (meaning 'common historical origin') were better omitted.]
[Footnote 52: Except the mystic syllable [=O]m, supposed to represent the trinity ([=O]m is a, u, m), though probably it was originally only an exclamation.]
[Footnote 53: A small Vishnu festival in honor of Vishnu as 'man-lion' (one of his ten avatars) is celebrated on the 13th of March; but in Bengal in honor of the same god as a cow-boy. On the 15th of March there is another minor festival in Bengal, but it is to Çiva, or rather to one of his hosts, under the form of a water pot (that is to preserve from disease).]
[Footnote 54: The bonfire is made of fences, door posts, furniture, etc. Nothing once seized and devoted to the fire may be reclaimed, but the owner may defend his property if he can. Part of the horse-play at this time consists in leaping over the fire, which is also ritualistic with same of the hill-tribes.]
[Footnote 55: Compare the Nautch dances on R[=a]macandra's birthday. Religious dances, generally indecent, are also a prominent feature of the religions of the wild tribes (as among American and African savages, Greeks, etc., etc.).]
[Footnote 56: The 'Easter bonnet' in Indic form.]
[Footnote 57: In sober contrast stands the yearly orthodox Çráddha celebration (August-September), though Brahmans join in sectarian fêtes.]
[Footnote 58: Wilson draws an elaborate parallel between the Hol[=i] and the Lupercalia, etc. (Carnival). But the points of contact are obvious. One of the customs of the Hol[=i] celebration is an exact reproduction of April-Fool's day. Making "Hol[=i] fools" is to send people on useless errands, etc. (Festum Stultorum, at the Vernal Equinos, transferred by the Church to the first of November, "Innocents' Day").]
[Footnote 59: Stevenson, JRAS. 1841, p. 239; Williams, loc. cit.; Wilkins, Modern Hinduism, ch. III.]
[Footnote 60: The daily service consists in dressing, bathing, feeding, etc It is divided into eight ridiculous ceremonies, which prolong the worship through the day.]
[Footnote 61: The brilliant displays attracted the notice of the Greeks, who speak of the tame tigers and panthers, the artificial trees carried in wagons, the singing, instrumental music, and noise, which signalized a fête procession. See Williams, loc. cit.]
[Footnote 62: Such, for instance, is the most holy temple of South India, the great temple of Çr[=i]rangam at Trichinopoly. The idol car, gilded and gaudy, is carved with obscenity; the walls and ceilings are frescoed with bestiality. It represents Vishnu's heaven.]
[Footnote 63: From this name or title comes the Gita
Govinda, a mystic erotic poem (in praise of the cow-boy god)
exaltedly religious as it is sensual (twelfth century).]
[Footnote 64: VP.l. 2. 63. The 'qualities' or 'conditions'
of God's being are referred to by 'goodness' and
'darkness.']
[Footnote 65: All this erotic vulgarity is typical of the
common poetry of the people, and is in marked contrast to
the chivalrous, but not love-sick, Bh[=a]rata.]
[Footnote 66: Compare Duncker, LII^5. p. 327, More doubtful
is the identification of Nysian and Nish[=a]dan, ib. note.
Compare, also, Schroeder, loc. cit. p. 361. Arrian calls
(Çiva) Dionysos the [Greek: oitou dotêra Iudêis]
(Schwanbeck, Fig. 1.).]
[Footnote 67: This remains always as Çiva's heaven in
distinction from Goloka or V[=a]ikuntha, Vishnu's heaven.
Nowadays Benares is the chief seat of Çivaism.]
[Footnote 68: The doctrine of the immaculate conception, common to Vishnuism and Buddhism (above, p.431), can have no exact parallel in Çivaism, for Çiva is not born as a child; but it seems to be reflected in the laughable ascription of virginity to Um[=a] (Civa's wife), when she is revered as the emblem of motherhood.]
[Footnote 69: In RV. v. 41. 4, the Vedic triad is Fire, Wind, and (Tr[=i]ta of the sky) Indra; elsewhere Fire, Wind, and Sun (above, p. 42), distinct from the triune fire.]
[Footnote 70: In the Rig Veda the three steps are never thus described, but in the later age this view is common. It is, in fact, only on the 'three steps' that the identity with the sun is established. In RV. 1. 156. 4, Vishnu is already above Varuna.]
[Footnote 71: Çat. Br. xiv. 1. 1. 5.]
[Footnote 72: For other versions see Mulr, Original
Sanskrit Texts, iv. p. 127 ff.]
[Footnote 73: Later interpreted as wives or eyes.]
[Footnote 74: For an epic guess at the significance of the title n[=i]laka[n.][t.]ha, 'blue-throated,' see Mbh[=a] i. 18. 43.]
[Footnote 75: AV. iv. 28; viii. 2; xi. 2. Thus even in the Rig Veda pairs of gods are frequently besung as one, as if they were divinities not only homogeneous but even monothelous.]
[Footnote 76: Brahm[=a]'s mark in the lotus; Vishnu's, the discus (sun); Çiva's, the Linga, phallic emblem.]
[Footnote 77: The grim interpretation of later times makes the cattle (to be sacrificed) men. The theological interpretation is that Çiva is the lord of the spirit, which is bound like a beast.]
[Footnote 78: The commenter, horrified by the murder of the Father-god, makes Rudra kill 'the sin'; but the original shows that it is the Father-god who was shot by this god, who chose as his reward the lordship over kine; and such exaltation is not improbable (moreover, it is historical!). The hunting of the Father-god by Rudra is pictured in the stars (Orion), Ait. Br. iii. 33.]
[Footnote 79: See Weber. Ind. St. ii. 37; Muir, iv. 403. Çarva (Çaurva) is Avestan, but at the same time it is his 'eastern' name, while Bhava is his western name. Çat. Br. i. 7. 3. 8.]
[Footnote 80: The epic (loc. cit. above), the Pur[=a]nas, and the very late Atharva Çiras Upanishad and M[=a]itr. Up. (much interpolated). Compare Muir, loc. cit. pp. 362-3.]
[Footnote 81: According to the epic, men honor gods that kill, Indra, Rudra, and so forth; not gods that are passive, such as Brahm[=a], the Creator, and P[=u]shan (xii. 15. 18), ya eva dev[=a] hant[=a]ras t[=a]l loko 'rcayate bh[=r.]ça[=.m], na Brahm[=a][n.]am.]
[Footnote 82: Barth seems to imply that Harihara (the name) is later than the trim[=u]rti (p. 185), but he has to reject the passage in the Hari-va[.n]ça to prove this. On Ayen[=a]r, a southern god said to be Hari-Hara (Vishnu-Çiva), see Williams, loc. cit.]
[Footnote 83: RV. viii. 6. 30; 1. 50. 10. Weber refers Krishna further back to a priestly Vedic poet of that name, to whom are attributed hymns of the eighth and tenth books of the Rig Veda (Janm[=a][s.][t.]am[=i], p. 316). He interprets Krishna's mother's name, Devak[=i], as 'player' (ib) But the change of name in a Vedic hymn has no special significance. The name Devak[=i] is found applied to other persons, and its etymology is rather deva, divine, as Weber now admits (Berl. Ak. 1890, p. 931).]
[Footnote 84: In the epic, also, kings become hermits, and perform great penance just as do the ascetic priests. Compare the heroes themselves, and i. 42. 23 raja mah[=a]tap[=a]s; also ii. 19, where a king renounces his throne, and with his two wives becomes a hermit in the woods. In i. 41. 31 a king is said to be equal to ten priests!]
[Footnote 85: In fact, the daily repetition of the S[=a]vitr[=i] is a tacit admission of the sun god as the highest type of the divine; and Vishnu is the most spiritualized form of the sun-god, representing even in the Rig-Veda the goal of the departing spirit.]
[Footnote 86: Skanda (Subrahmanya) and Ganeça are Çiva's two sons, corresponding to Krishna and R[=a]ma. Skanda's own son is Viç[=a]kha, a graha (above, p. 415).]
[Footnote 87: Çiva at the present day, for instance, is represented now and then as a man, and he is incarnate as V[=i]rabhadra. But all this is modern, and contrasts with the older conception. It is only in recent times, in the South, that he is provided with an earthly history. Compare Williams, Thought and Life, p. 47.]
[Footnote 88: Ava-t[=a]ra, 'descent,' from ava, 'down,' and tar, 'pass' (as in Latin in-trare).]
[Footnote 89: In the Bh[=a]gavata Pur[=a]na.]
[Footnote 90: The tortoise avatar had a famous temple two centuries ago, where a stone tortoise received prayer. How much totemism lies in these avatars it is guess-work to say.]
[Footnote 91: Balar[=a]ma (or Baladeva), Krishna's elder brother, is to be distinguished from R[=a]ma. The former is a late addition to the Krishna-cult, and belongs with Nanda, his reputed father. Like Krishna, the name is also that of a snake, Naga, and it is not impossible that Naga worship may be the foundation of the Krishna-cult, but it would be hard to reconcile this with tradition. In the sixth century Var[=a]hamihira recognizes both the brothers.]
[Footnote 92: Edkins, cited by Müller, India, p. 286.]
[Footnote 93: Weber, Janm[=a][s.][t.]am[=i], pp. 259, 318.
Weber describes in full the cult of the "Madonna with the
Child," according to the Pur[=a]nas.]
[Footnote 94: On the subsequent deification of the Pandus
themselves see 1A. VII. 127.]
[Footnote 95: Hence the similarity with Herakles, with whom
Megasthenes identifies him. The man-lion and hero-forms are
taken to rid earth of monsters.]
[Footnote 96: Greek influence is clearly reflected in India's architecture. Hellenic bas-reliefs representing Bacchic scenes and the love-god are occasionally found. Compare the description of Çiva's temple in Orissa, Weber, Literature, p. 368; Berl. Ak., 1890, p, 912. Çiva is here associated with the Greek cult of Eros and Aphrodite.]
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