[Footnote 102:  Since I wrote this I have read Mr Wells’ book God the Invisible King.  Mr Wells knows that he is indebted to oriental thought and thinks that European religion in the future may be so too, but I do not know if he realizes how nearly his God coincides with the Mahayanist conception of a Bodhisattva such as Avalokita or Manjusri.  These great beings have, as Bodhisattvas, a beginning:  they are not the creators of the world but masters and conquerors of it and helpers of mankind:  they have courage and eternal youth and Manjusri “bears a sword, that clean discriminating weapon.”  Like most Asiatics, Mr Wells cannot allow his God to be crucified and he draws a distinction between God and the Veiled Being, very like that made by Indians between Isvara and Brahman.]

[Footnote 103:  The Malay countries are the only exception.]

[Footnote 104:  Thus Motoori (quoted in Aston’s Shinto, p. 9) says “Birds, beasts, plants and trees, seas and mountains and all other things whatsoever which deserve to be dreaded and revered for the extraordinary and pre-eminent powers which they possess are called Kami.”]

[Footnote 105:  This impersonality is perhaps a later characteristic.  The original form of the Chinese character for T’ien Heaven represented a man.  The old Finnish and Samoyede names for God—­Ukko and Num—­perhaps belong to this stage of thought.]

[Footnote 106:  See the account of the Faunus message in this book.]

[Footnote 107:  The chief exception in Sanskrit is the Rajatarangini, a chronicle of Kashmir composed in 1148 A.D.  There are also a few panegyrics of contemporary monarchs, such as the Harshacarita of Bana, and some of the Puranas (especially the Matsya and Vayu) contain historical material.  See Vincent Smith, Early History of India, chap.  I, sect.  II, and Pargiter Dynasties of the Kali Age.  The Greek and Roman accounts of Ancient India have been collected by McCrindle in six volumes 1877-1901.]

[Footnote 108:  The inscriptions of the Chola Kings however (c. 1000 A.D.) seem to boast of conquests to the East of India.  See Coedes “Le royaume de Crivijaya” in B.E.F.E.O. 1918]

[Footnote 109:  Very different opinions have been held as to whether this date should be approximately 1500 B.C. or 3000 B.C.  The strong resemblance of the hymns of the Rig Veda to those of the Avesta is in favour of the less ancient date, but the date of the Gathas can hardly be regarded as certain.]

[Footnote 110:  Linguistically there seems to be two distinct divisions, the Dravidians and the Munda (Kolarian).]