double being is accompanied by pure Sivaism and by the adoration of other deities.  In the earliest inscriptions Bhavavarman invokes Siva and dedicates a linga.  He also celebrates the compound deity under the name of Sambhu-Vishnu and mentions Uma, Lakshmi, Bharati, Dharma, the Maruts, and Vishnu under the names of Caturbhuja and Trailokyasara.  There appears to be no allusion to the worship of Vishnu-Siva as two in one after the seventh century, but though Siva became exalted at the expense of his partner, Vishnu must have had adorers for two kings, Jayavarman III and Suryavarman II, were known after their death by the names of Vishnu-loka and Parama-Vishnu-loka.

Siva became generally recognized as the supreme deity, in a comprehensive but not an exclusive sense.  He is the universal spirit from whom emanate Brahma and Vishnu.  His character as the Destroyer is not much emphasized:  he is the God of change, and therefore of reproduction, whose symbol is the Linga.  It is remarkable to find that a pantheistic form of Sivaism is clearly enunciated in one of the earliest inscriptions.[277] Siva is there styled Vibhu, the omnipresent, Paramvrahma ( = Brahma), Jagatpati, Pasupati.  An inscription found at Angkor[278] mentions an Acarya of the Pasupatas as well as an Acarya of the Saivas and Chou Ta-kuan seems to allude to the worshippers of Pasupati under the name of Pa-ssu-wei.  It would therefore appear that the Pasupatas existed in Camboja as a distinct sect and there are some indications[279] that ideas which prevailed among the Lingayats also found their way thither.

The most interesting and original aspect of Cambojan religion is its connection with the state and the worship of deities somehow identified with the king or with prominent personages.[280] These features are also found in Champa and Java.  In all these countries it was usual that when a king founded a temple, the god worshipped in it should be called by his name or by something like it.  Thus when Bhadravarman dedicated a temple to Siva, the god was styled Bhadresvara.  More than this, when a king or any distinguished person died, he was commemorated by a statue which reproduced his features but represented him with the attributes of his favourite god.  Thus Indravarman and Yasovarman dedicated at Bako and Lolei shrines in which deceased members of the royal family were commemorated in the form of images of Siva and Devi bearing names similar to their own.  Another form of apotheosis was to describe a king by a posthumous title, indicating that he had gone to the heaven of his divine patron such as Paramavishnuloka or Buddhaloka.  The temple of Bayon was a truly national fane, almost a Westminster abbey, in whose many shrines all the gods and great men of the country were commemorated.  The French archaeologists recognize four classes of these shrines dedicated respectively to (a) Indian deities, mostly special forms of Siva, Devi and Vishnu; (b) Mahayanist