[Footnote 20:  I draw a distinction between Saktism and Tantrism.  The essence of Saktism is the worship of a goddess with certain rites.  Tantrism means rather the use of spells, gestures, diagrams and various magical or sacramental rites, which accompanies Saktism but may exist without it.]

[Footnote 21:  According to Census of India, 1911, Assam, p. 47, about 80,000 animists were converted to Hinduism in Goalpara between 1901 and 1911 by a Brahman called Sib Narayan Swami.]

[Footnote 22:  It is said that in Burma Hindu settlers become absorbed in the surrounding Buddhists. Census of India, 1911, I. p. 120.]

[Footnote 23:  The life and writings of Vasubandhu illustrate the transition from the Hina-to the Mahayana.  In the earlier part of his life he wrote the Abhidharmakosa which is still used by Mahayanists in Japan as a text-book, though it does not go beyond Hinayanism.  Later he became a Mahayanist and wrote Mahayanist works.]

[Footnote 24:  As already mentioned, I think Saktism is the more appropriate word but Tantrism is in common use by the best authorities.]

[Footnote 25:  In India proper there are hardly any Buddhists now.  The Kumbhipathias, an anti-Brahmanic sect in Orissa, are said to be based on Buddhist doctrines and a Buddhist mission in Mysore, called the Sakya Buddhist Society, has met with some success.  See Census of India, 1911, i. pp. 122 and 126.]

[Footnote 26:  See the quotation in Schomerus, Der Saiva Siddhanta, p. 20 where a Saiva Hindu says that he would rather see India embrace Christianity than the doctrine of Sankara.]

[Footnote 27:  Some think that the sect called Nimavats was earlier.]

[Footnote 28:  The determination of his precise date offers some difficulties.  See for further discussion Book v.]

[Footnote 29:  The Kadianis and Chet Ramis in the N.W.  Provinces are mentioned but even here the fusion seems to be chiefly between Islam and Christianity.  See also the article Radha Soarai in E.R.E.]

[Footnote 30:  According to the Census of 1911.]

[Footnote 31:  There are curious survivals of paganism in out of the way forms of Christianity.  Thus animal sacrifices are not extinct among Armenians and Nestorians.  See E.R.E. article “Prayer for the Dead” at the end.]

[Footnote 32:  The Buddhism of Siam and Burma is similar but in Siam it is a mediaeval importation and the early religious history of Burma is still obscure.]

[Footnote 33:  Although stability is characteristic of the Hinayana its later literature shows a certain movement of thought phases of which are marked by the Questions of Milinda, Buddhaghosa’s works and the Abhidhammattha Sangaha.]

[Footnote 34:  E.g. the way a monastic robe should be worn and the Sima.]

[Footnote 35:  I believe this to be the orthodox explanation but it is open to many objections.