[Footnote 384:  Vishnu Purana, V. 10, 11 from which the quotations in the text are taken.  Much of it is repeated in the Harivamsa.  See for instance H. 3808.]

[Footnote 385:  The Muttra cycle of legends cannot be very late for the inscription of Glai Lomor in Champa (811 A.D.) speaks of Narayana holding up Goburdhan and a Cambojan inscription of Prea Eynkosey (970 A.D.) speaks of the banks of the Yamuna where Krishna sported.  These legends must have been prevalent in India some time before they travelled so far.  Some of them are depicted on a pillar found at Mandor and possibly referable to the fourth century A.D.  See Arch.  Survey Ind. 1905-1906, p. 135.]

[Footnote 386:  Strom, III. 194.  See M’Crindle, Ancient India, p. 183.]

[Footnote 387:  Vincent Smith, Fine Art in India, pp. 134-138.]

[Footnote 388:  In the Sutta-nipata Mara, the Evil One is called Kanha, the phonetic equivalent of Krishna in Prakrit.  Can it be that Mara and his daughters have anything to do with Krishna and the Gopis?]

[Footnote 389:  Compare the Greek stories of the infant Hermes who steals Apollo’s cattle and invents the lyre.  Compare too, as having a general resemblance to fantastic Indian legends, the story of young Hephaestus.]

[Footnote 390:  Mgr.  Bongard, Histoire de la Bienheureuse Marguerite Marie.  Quoted by W. James, Varieties of Religious Experience, p. 343.]

[Footnote 391:  Vitthal or Vittoba is a local deity of Pandharpur in the Deccan (perhaps a deified Brahman of the place) now identified with Krishna.]

[Footnote 392:  Life and Sayings of Ramakrishna.  Trans.  F. Max Mueller, pp. 137-8.  The English poet Crashaw makes free use of religious metaphors drawn from love and even Francis Thompson represents God as the lover of the Soul, e.g. in his poem Any Saint.]

[Footnote 393:  Though surprising, it can be paralleled in modern times for Kabir (c. 1400) was identified by his later followers with the supreme spirit.]

[Footnote 394:  Mahabhar.  Sabhap.  XIV.  Vishnu Pur. v. xxxiv.  The name also occurs in the Taittiriya Aranyaka (i. 31) a work of moderate if not great antiquity Nazayanaya vidmahe Vasudevaya dhimahi.]

[Footnote 395:  See.  Vishnu Pur.  VI.  V. See also Wilson, Vishnu Purana, I. pp. 2 and 17.]

[Footnote 396:  Thus the Saura Purana inveighs against the Madhva sect (XXXVIII.-XL.) and calls Vishnu the servant of Siva:  a Puranic legal work called the Vriddha-Harita-Samhita is said to contain a polemic against Siva.  Occasionally we hear of collisions between the followers of Vishnu and Siva or the desecration of temples by hostile fanatics.  But such conflicts take place most often not between widely different sects but between subdivisions of the same sect, e.g., Tengalais and Vadagalais.  It would seem too that at present most Hindus of the higher castes avoid