[Footnote 38: It is, perhaps, necessary to keep repeating that Hindu monotheism does not exclude other gods which, at the hands of the one god, are reduced to sprites, angels, demons, etc. But it ought not to be necessary to insist on this, for an American monotheist that believes in angels and devils is the same sort of monotheist. The Hindu calls the angels 'gods' or 'divinities,' but they are only attendant hosts of the One.]
[Footnote 39: Some of the Çivaite sects are, indeed, Buddhistic in origin, a fact which raises the question whether Buddhism, instead of disappearing from India, was not simply absorbed; much as Unitarianism in New England has spent its vitality in modifying the orthodox creed. Thus the karma of Buddhism may still be working in the person of some modern Hindu sects. See the next note below.]
[Footnote 40: Most of the Yogi jugglers are Çivaites (when they are not Buddhistic), and to-day they share with the (Mohammedan) fakirs the honor of being not only ascetics but knaves. The juggler Yogi is, however, a figure of respectable antiquity. The magical tricks practiced on the epic heroes are doubtless a reflex of the current mesmerism, which deceives so cleverly to-day. We have shown above a Buddhistic strain of Mah[=a]tmaism in an early Buddhistic tract, and Barth, p. 213, suggests a Buddhistic origin for the K[=a]naph[=a]ts. See also Holtzmann, loc. cit. The deistic Yogis of Gorakhn[=a]th's sect are respectable enough (see an account of some of this sort in the Dabist[=a]n, II. 6), but they are of Buddhistic origin. The K[=a]naph[=a]ts of Kutch (Danodhar) were once a celibate brotherhood. JRAS. 1839, p. 268.]
[Footnote 41: See JAOS. xi. 272. To ascribe this verse to the 'older Manu' would be a grave slip on the part of a Sanskrit scholar.]
[Footnote 42: i. 1. 76.]
[Footnote 43: The Dabist[=a]n, without any animus, reports of the Ç[=a]ktas of the seventeenth century that "Çiva is, in their opinion, with little exception, the highest of the deities" (II. 7). Williams calls Ç[=a]ktaism "a mere offshoot of Çivaism" Religious Thought and Life, p. 184.]
[Footnote 44: The Dabist[=a]n rather assumes as a matter of course that a body of Yogis would kill and eat a boy of the Mohammedan faith (II. 12); but here the author may be prejudiced.]
[Footnote 45: The present sect of this name consists only of a few miserable mendicants, particularly savage and filthy (Wilson).]
[Footnote 46: All of them now represent Çakti, the female principle. Linga-worship has also its counterpart, Bhaga-worship (here Yoni), perhaps represented by the altar itself. Compare the Dabist[=a]n, II. 7, on the Çivaite interpretation of the Mohammedan altar. To Durga human beings were always sacrificed. After mentioning a gold idol of Durg[=a] (to whom men were sacrificed yearly), the author adds: "Even now they sacrifice in every village of the Kohistan of Nandapur and the country adjacent, a man of good family" (ib.). Durg[=a] {above, p. 416) is Vishnu's sister.]
[Footnote 47: The sexual antithesis, so unimportant in the earliest Aryan nature-hymns, becomes more and more pronounced in the liturgical hymns of the Rig Veda, and may be especially a trait of the older fire-cult in opposition to soma-cult (compare RV. X. 18. 7). At any rate it is significant that Yoni means the altar itself, and that in the fire-cult the production of fire is represented as resulting from the union of the male and female organs.]