In these shrines we have if not the origin of the Hindu temple, at any rate a parallel development more nearly allied to it than anything in the Vedic religion.[410] For the Buddhist shrine was a monument built over a receptacle containing relics and the essential feature of Hindu temples is a cell containing an image or emblem and generally surmounted by a tower.  The surrounding courts and corridors may assume gigantic proportions, but the central shrine is never large.  Images had no place in the Vedic sacrifices and those now worshipped in temples are generally small and rude, and sometimes (as at Bhuvaneshwar and Srirangam) the deity is represented by a block or carved stone which cannot be moved, and may have been honoured as a sacred rock long before the name of Vishnu or Siva was known in those regions.[411] The conspicuous statues often found outside the shrine are not generally worshipped and are merely ornaments.  Buddhism did not create the type of ritual now used in Hindu temples, yet it contributed towards it, for it attacked the old Brahmanic sacrifices, it countenanced the idea that particular places and objects are holy, and it encouraged the use of images.  It is strange that these widespread ideas should find no place in the Vedic religion, but even now-a-days whenever the old Vedic sacrifices are celebrated they are uncontaminated by the temple ceremonial.  More than this, the priests or Pujaris who officiate in temples are not always Brahmans and they rarely enjoy much consideration.[412] This curious and marked feature may be connected with the inveterate Indian feeling that, though it is well to multiply rites and rules for neophytes, no great respect is due to men occupied with mere ceremonial.  But it also testifies to a dim consciousness that modern temples and their ceremonies have little to do with the thoughts and mode of life which made the Brahmans a force in India.  In many ways the Brahmans dissociate themselves from popular religion.  Those of good family will not perform religious rites for Sudras and treat the Brahmans who do so as inferiors.[413]

The simplest ceremonial in use at the present day is that employed in some Sivaite temples.  It consists in placing leaves on the linga and pouring holy water over it.  These rites, which may be descended from prehistoric stone worship, are generally accompanied by the reading of a Purana.  But the commonest form of temple ritual consists in treating the image or symbol as an honoured human being.[414] It is awakened, bathed, dressed and put to bed at the close of day.  Meals are served to it at the usual hours.  The food thus offered is called prasad (or favour) and is eaten by the devout.  Once or twice a day the god holds a levee and on festivals he is carried in procession.  These ceremonies are specially characteristic of the worship of Krishna whose images receive all the endearments lavished on a pet child.  But they are also used in the temples of Siva and Parvati, and no less than twenty-two