g, feeding, etc It is divided into eight ridiculous
ceremonies, which prolong the worship through the day.]

[Footnote 61: The brilliant displays attracted the notice of
the Greeks, who speak of the tame tigers and panthers, the
artificial trees carried in wagons, the singing,
instrumental music, and noise, which signalized a fete
procession. See Williams, _loc. cit_.]

[Footnote 62: Such, for instance, is the most holy temple of
South India, the great temple of Cr[=i]rangam at
Trichinopoly. The idol car, gilded and gaudy, is carved with
obscenity; the walls and ceilings are frescoed with
bestiality. It represents Vishnu's heaven.]

[Footnote 63: From this name or title comes the Gita
Govinda, a mystic erotic poem (in praise of the cow-boy god)
exaltedly religious as it is sensual (twelfth century).]

[Footnote 64: VP.l. 2. 63. The 'qualities' or 'conditions'
of God's being are referred to by 'goodness' and
'darkness.']

[Footnote 65: All this erotic vulgarity is typical of the
common poetry of the people, and is in marked contrast to
the chivalrous, but not love-sick, Bh[=a]rata.]

[Footnote 66: Compare Duncker, LII^5. p. 327, More doubtful
is the identification of Nysian and Nish[=a]dan, _ib_. note.
Compare, also, Schroeder, _loc. cit._ p. 361. Arrian calls
(Civa) Dionysos the _[Greek: oitou dotera Iudeis]_
(Schwanbeck, Fig. 1.).]

[Footnote 67: This remains always as Civa's heaven in
distinction from Goloka or V[=a]ikuntha, Vishnu's heaven.
Nowadays Benares is the chief seat of Civaism.]

[Footnote 68: The doctrine of the immaculate conception,
common to Vishnuism and Buddhism (above, p.431), can have no
exact parallel in Civaism, for Civa is not born as a child;
but it seems to be reflected in the laughable ascription of
virginity to Um[=a] (Civa's wife), when she is revered as
the emblem of motherhood.]

[Footnote 69: In RV. v. 41. 4, the Vedic triad is Fire,
Wind, and (Tr[=i]ta of the sky) Indra; elsewhere Fire, Wind,
and Sun (above, p. 42), distinct from the triune fire.]

[Footnote 70: In the Rig Veda the three steps are never thus
described, but in the later age this view is common. It is,
in fact, only on the 'three steps' that the identity with
the sun is established. In RV. 1. 156. 4, Vishnu i