[Footnote 79:  But there are other kinds of worship, such as the old Vedic sacrifices which are still occasionally performed, and the burnt offerings (homa) still made in some temples.  There are also tantric ceremonies and in Assam the public worship of the Vishnuites has probably been influenced by the ritual of Lamas in neighbouring Buddhist countries.]

[Footnote 80:  This position is of great importance as tending to produce a similar arrangement of religious paraphernalia.  The similarity disappears when Buddhist ceremonies are performed round Stupas out of doors.]

[Footnote 81:  As explained elsewhere, I draw a distinction between Tantrism and Saktism.]

[Footnote 82:  It does not seem to me to have given much inspiration to Rossetti in his Aatarte Syriaca.]

[Footnote 83:  But in justice to the Tantras it should be mentioned that the Maha-nirvana Tantra, x. 79, prohibits the burning of widows.]

[Footnote 84:  See Asiatic Review, July, 1916, p. 33.]

[Footnote 85:  E.g. Vijayanagar, the Marathas and the states of Rajputana.]

[Footnote 86:  According to the census of 1911 no less than 72 per cent. of the population live by agriculture.]

[Footnote 87:  The chief exceptions are:  (a) the Tibetan church has acquired and holds power by political methods.  It is an exact parallel to the Papacy, but it has never burnt people. (b) In mediaeval Japan the great monasteries became fortified castles with lands and troops of their own.  They fought one another and were a menace to the state.  Later the Tokugawa sovereigns had the assistance of the Buddhist clergy in driving out Christianity but I do not think that their action can be compared either in extent or cruelty with the Inquisition. (c) In China Buddhism was in many reigns associated with a dissolute court and palace intrigues.  This led to many scandals and great waste of money.]

[Footnote 88:  See for instance Huxley’s striking definition of Buddhism in his Romanes Lecture, 1893.  “A system which knows no God in the western sense; which denies a soul to man:  which counts the belief in immortality a blunder and the hope of it a sin:  which refuses any efficacy to prayer and sacrifice:  which bids men look to nothing but their own efforts for salvation:  which in its original purity knew nothing of vows of obedience and never sought the aid of the secular arm:  yet spread over a considerable moiety of the old world with marvellous rapidity and is still with whatever base admixture of foreign superstitions the dominant creed of a large fraction of mankind.”  But some of this is too strongly phrased.  Early Buddhism counted the desire for heaven as a hindrance to the highest spiritual life, but if a man had not attained to that plane and was bound to be reborn somewhere, it did not question that his natural desire to be reborn in heaven was right and proper.]