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 Buddhas, especially Buddhas
of healing, who were regarded as the patron saints of various towns
and mountains; (_c_) similar local deities apparently of Cambojan
origin and perhaps corresponding to the God of the City worshipped in
every Chinese town; (_d_) deified kings and notables, who appear to
have been represented in two forms, the human and divine, bearing
slightly different names. Thus one inscription speaks of Sri