[Footnote 409:  The outline of a stupa may be due to imitation of houses constructed with curved bamboos as Vincent Smith contends (History of Fine Art, p. 17).  But this is compatible with the view that stone buildings with this curved outline had come to be used specially as funeral monuments before Buddhism popularized in India and all Eastern Asia the architectural form called stupa.]

[Footnote 410:  The temple of Aihole near Badami seems to be a connecting link between a Buddhist stupa with a pradakshina path and a Hindu shrine.]

[Footnote 411:  In most temples (at least in southern India) there are two images:  the mula-vigraha which is of stone and fixed in the sanctuary, and the utsava-vigraha which is smaller, made of metal and carried in processions.]

[Footnote 412:  Thus Bhattacharya (Hindu Castes and Sects, p. 127) enumerates eleven classes of Brahmans, who “have a very low status on account of their being connected with the great public shrines,” and adds that mere residence in a place of pilgrimage for a few generations tends to lower the status of a Brahmanic family.]

[Footnote 413:  Thus in Bengal there is a special class, the Barna Brahmans, who perform religious rites for the lower castes, and are divided into six classes according to the castes to whom they minister.  Other Brahmans will not eat or intermarry with them or even take water from them.]

[Footnote 414:  This is extraordinarily like the temple ritual of the ancient Egyptians.  For some account of the construction and ritual of south Indian temples see Richards in J. of Mythic Soc. 1919, pp. 158-107.]

[Footnote 415:  But Vedic mantras are used in these ceremonies.  The libations of water or other liquids are said to be accompanied by the mantras recited at the Soma sacrifice.]

[Footnote 416:  At these sacrifices there is no elaborate ritual or suggestion of symbolism.  The animal is beheaded and the inference is that Kali likes it.  Similarly simple is the offering of coco-nuts to Kali.  The worshipper gives a nut to the pujari who splits it in two with an axe, spills the milk and hands back half the nut to the worshipper.  This is the sort of primitive offering that might be made to an African fetish.]

[Footnote 417:  See especially the Ambattha Sutta (Dig.  Nik. 3) and Rhys Davids’s introduction.]

[Footnote 418:  See Weber, Die Vajrasuchi and Nanjio, Catal.  No. 1303.  In Ceylon at the present day only members of the higher castes can become Bhikkhus.]

[Footnote 419:  But it is said that in Southern India serious questions of caste are reported to the abbot of the Sringeri monastery for his decision.]

[Footnote 420:  The modern Lingayats demur to the statement that their founder rejected caste.]

[Footnote 421:  So too in the cakras of the Saktists all castes are equal during the performance of the ceremony.]