must have been prevalent in India some time before they
travelled so far. Some of them are depicted on a pillar found at
Mandor and possibly referable to the fourth century A.D. See _Arch.
Survey Ind._ 1905-1906, p. 135.]

[Footnote 386: Strom, III. 194. See M'Crindle, _Ancient India_, p.
183.]

[Footnote 387: Vincent Smith, _Fine Art in India_, pp. 134-138.]

[Footnote 388: In the Sutta-nipata Mara, the Evil One is called
Kanha, the phonetic equivalent of Krishna in Prakrit. Can it be
that Mara and his daughters have anything to do with Krishna and the
Gopis?]

[Footnote 389: Compare the Greek stories of the infant Hermes who
steals Apollo's cattle and invents the lyre. Compare too, as having a
general resemblance to fantastic Indian legends, the story of young
Hephaestus.]

[Footnote 390: Mgr. Bongard, _Histoire de la Bienheureuse Marguerite
Marie_. Quoted by W. James, _Varieties of Religious Experience_, p.
343.]

[Footnote 391: Vitthal or Vittoba is a local deity of Pandharpur
in the Deccan (perhaps a deified Brahman of the place) now identified
with Krishna.]

[Footnote 392: _Life and Sayings of Ramakrishna_. Trans. F. Max
Mueller, pp. 137-8. The English poet Crashaw makes free use of
religious metaphors drawn from love and even Francis Thompson
represents God as the lover of the Soul, _e.g._ in his poem _Any
Saint._]

[Footnote 393: Though surprising, it can be paralleled in modern times
for Kabir (_c._ 1400) was identified by his later followers with the
supreme spirit.]

[Footnote 394: Mahabhar. Sabhap. XIV. Vishnu Pur. v. xxxiv. The name
also occurs in the Taittiriya Aranyaka (i. 31) a work of moderate if
not great antiquity Nazayanaya vidmahe Vasudevaya dhimahi.]

[Footnote 395: See. Vishnu Pur. VI. V. See also Wilson, _Vishnu
Purana_, I. pp. 2 and 17.]

[Footnote 396: Thus the Saura Purana inveighs against the Madhva sect
(XXXVIII.-XL.) and calls Vishnu the servant of Siva: a Puranic legal
work called the Vriddha-Harita-Samhita is said to contain a polemic
against Siva. Occasionally we hear of collisions between the followers
of Vishnu and Siva or the desecration of temples by hostile fanatics.
But such conflicts take place most often not between widely different
sects but between subdivisions of the same sect, _e.g._, Tengalais and
Vadagalais. It would seem too that at present most Hindus of the
higher castes avoid ostentatious membership of the modern sects, and
though they may practise sp