[Footnote 681:  See Annales du Musee Guimet, Tome VIII.  Si-Do-In-Dzon.  Gestes de l’officiant dans les ceremonies mystiques des sectes Tendai et Singon, 1899.]

[Footnote 682:  See Underhill, Mysticism, chaps.  VI. and VII.]

[Footnote 683:  See Dhalla, Zoroastrian Theology, p. 116.]

[Footnote 684:  Specially Ath.  Veda, XII. 1.]

[Footnote 685:  Village deities in south India at the present day are usually female.  See Whitehead, Village Gods, p. 21.]

[Footnote 686:  Thus Candi is considered as identical with the wood goddess Basuli, worshipped in the jungles of Bengal and Orissa.  See J.A. 1873, p. 187.]

[Footnote 687:  Vaj.  Sanh. 3. 57 and Taittir.  Br.  I. 6. 10. 4.]

[Footnote 688:  Crooke, Popular Religion of Northern India, I. 63.  Monier Williams, Brahm. and Hinduism, p. 57 gives an interesting account of the shrine of Kali at Vindhyacal said to have been formerly frequented by Thugs.]

[Footnote 689:  This idea that deities have different aspects in which they practically become different persons is very prevalent in Tibetan mythology which is borrowed from medieval Bengal.]

[Footnote 690:  Though there are great temples erected to goddesses in S. India, there are also some signs of hostility to Saktism.  See the curious legends about an attendant of Siva called Bhringi who would not worship Parvati.  Hultzsch, South Indian Inscriptions, II. ii. p. 190.]

[Footnote 691:  There is a curious tendency in India to regard the male principle as quiescent, the female as active and stimulating.  The Chinese, who are equally fond of using these two principles in their cosmological speculations, adopt the opposite view.  The Yang (male) is positive and active.  The Yin (female) is negative and passive.]

[Footnote 692:  The Mahanirvana Tantra seems to have been composed in Bengal since it recommends for sacrificial purposes (VI. 7) three kinds of fish said to be characteristic of that region.  On the other hand Buddhist works called Tantras are said to have been composed in north-western India.  Udyana had an old reputation for magic and even in modern times Saktism exists in western Tibet and Leh.  It is highly probable that in all these districts the practice of magic and the worship of mountain goddesses were prevalent, but I find little evidence that a definite Sakta sect arose elsewhere than in Bengal and Assam or that the Saktist corruption of Buddhism prevailed elsewhere than in Magadha and Bengal.]

[Footnote 693:  But the Brahmans of isolated localities, like Satara in the Bombay Presidency, are said to be Saktas and the Kanculiyas of S. India are described as a Saktist sect.]

[Footnote 694:  The law-giver Baudhayana seems to have regarded Anga and Vanga with suspicion, I. 1.13, 14.]

[Footnote 695:  See especially the story of Manasa Devi in Dinesh Chandra Sen (Beng.  Lang. and Lit. 257), who says the earliest literary version dates from the twelfth century.  But doubtless the story is much older.]