a forgone conclusion that the
Ramaites, having formed one body apart from the Krishnaites, will
immediately split up again into smaller segments. It is also a
foregone conclusion, since one is really dealing here with human
types, that these smaller segments will mutually hate and despise each
other much more than they hate their common adversaries. Just as, in
old times, a Calvinist hated a Lutheran more than he did a Russian
Christian (for he understood his quarrel better), so a 'cat-doctrine'
Ramaite hates a 'monkey-doctrine' Ramaite far more than he hates a
Krishnaite, while with a Civaite he often has an amicable union;
although the Krishnaite belittles the Ramaite's manifestation of
Vishnu, and the Civaite belittles Vishnu himself.[71]

The chief point of difference theologically between the Ramaites is
the one just mentioned. The adherents of the 'cat-doctrine' teach that
God saves man as a cat takes up its kitten, without free-will on the
part of the latter. The monkey-doctrinaires teach that man, in order
to be saved, must reach out to their God (R[=a]ma, who is Vishnu, who,
again, is All-god, that is, _brahma_), and embrace their God as a
monkey does its mother.[72] The resemblance to the Occidental sects
here becomes still more interesting. But we have given an earlier
example of the doctrine of free grace from the epic, and can now only
locate the modern sects that still argue the question. The 'monkey'
Ramaites are a sect of the North (_vada_), and hence are called
Vada-galais;[73] the 'cat' or Calvinistic Ramaites of the South
(_ten_), are called Ten-galais. Outwardly these sects differ in having
diverse _mantras_, greetings, dress, and especially in the
forehead-signs, which show whether the 'mark of Vishnu' shall
represent (Vadagal belief) one or (Tengal) two feet of the god
(expressed by vertical lines[74] painted fresh daily on the forehead).
The Ten-galais, according to a recent account, are the more numerous
and the more materialistic.[75]

All the Ramaites, on the other hand, hold that (1) the deity is not
devoid of qualities; (2) Vishnu is the deity and should be worshipped
with Lakshm[=i], his wife; (3) R[=a]ma is the human _avatar_ of
Vishnu; (4) R[=a]m[=a]nuja and all the great teachers since his day
are also _avatars_ of Vishnu.

In upper India, about the Ganges, R[=a]m[=a]nuja's disciple,
R[=a]m[=a]nand (fifth in descent), who lived in the fourteenth
century, has more followers than has t