^{page 50 note 1} See Architecture of the Himalayas, by Wm. Simpson, Transactions of the Roy. Inst. of Brit. Architects, 1882–83.

^{page 52 note 1} By Marshall, William E., Lieut.-Colonel of H.M. Bengal Staff Corps, 1873.Google Scholar

^{page 52 note 2} History of Indian and Eastern Architecture, p. 105.Google Scholar

^{page 52 note 3} An Account of the Primitive Tribes and Monuments of the Nilagiris, by the late James Wilkinson Breeks, of the Madras Civil Service, 1873. A work full of most valuable information; but so far as the Todas are concerned, I prefer Col. Marshall's book, as it deals with, them alone, and its information regarding the one tribe is much more complete.

^{page 54 note 1} Since this was written, I have learned through the Rev. John MacKenzie, that the Gariepine people, or Yellow Race, of South Africa, have religious ideas about cows, milk, and milking, very like those of the Todas. A woman's presence would make the cattle pen impure; chiefs are buried in the pen, and the ground is trodden down by the cattle to obliterate all trace of the interment.

^{page 57 note 1} “Rough Notes on some Ancient Sculpturings on Rocks in Kumaon,” Journ. of the As. Soc. of Bengal, 1879.Google Scholar

^{page 57 note 2} “On the Creed, Customs, and Literature of the Jangams,” by Brown, C. P., Asiatic Journ. 1845, vol. iv. 3rd series, p. 176.Google Scholar

^{page 58 note 1} Stocqueler, 's Oriental Interpreter, p. 200Google Scholar, Art. Salagrama.

^{page 58 note 2} Quoted in Muir's Sanskrit Texts, vol. iv. p. 379.Google Scholar

^{page 58 note 3} Bengal Archæological Reports, vol. xxi. p. 22.Google Scholar

^{page 59 note 1} Ibid. p. 161.

^{page 59 note 2} For the benefit of those not familiar with the Linga-pujah, it may be added that the Linga is simply a stone pillar; the worshippers pour Ganges water on the top of it, and make offerings of rice and flowers. I have seen lingas with a jar of water suspended ahove, and by means of a small hole the water continued to drop on the emblem so as to keep it constantly moist. The celebrated temple of Somnath, in Kathiawar, had jaghires attached, the rents of which were devoted to pay men who continually travelled to and from the Ganges, bearing “Gunga pani” to keep the Mahadeo always in a wet state. This is the Gunga falling on the head of Siva.

^{page 62 note 1} Satap. Brahm. xiii. 8, 1, 5Google Scholar; quoted in Muir's Sanskrit Texts, vol. ii. p. 485.Google Scholar

^{page 62 note 2} The Mahâ-Parinibbâna-Sutta, trans, by Rhys Davids, T. W., Sacred Books of the East, vol. xi. p. 93.Google Scholar

^{page 62 note 3} Khandogya-Upaniahad, Sacred Books of the East, vol. i. p. 137.Google Scholar

^{page 63 note 1} The Brahmins have utilized the Great Cave at Karli, at least I found them in possession in 1862 when I visited it, and the dagoha was represented by them to be a linga. Rajendralala Mitra mentions that some of the graves of the Mahants, already referred to in this paper, were surmounted by small votive chaityas or dagobas, which did duty as lingas.

^{page 63 note 2} Archæology in India, p. 72.

^{page 64 note 1} Cassell's Illustrated History of India, by Grant, James, vol. i. p. 372.Google Scholar

^{page 65 note 1} At Mahavallipur, near Madras, there are nine rock-cut temples; huge boulders of granite have been shaped into temples, and they are called “raths.” I cannot tell why temples should be called “cars,” for that is the meaning of “rath.” If cars had the intimate connection with, temples which is here suggested, it might help to give an explanation.

^{page 66 note 1} It is very common in India to see a long bamboo with a bit of cloth at the end, which can be seen at a distance, to mark the site of a temple or holy place.

^{page 66 note 2} This was in 1882.

^{page 67 note 1} p. 164.

^{page 67 note 2} pl. xiii.

^{page 68 note 1} Indo-Aryans, by Mitra, Eajendralala, LL.D., C.T.E., vol. i. p. 57.Google Scholar

^{page 68 note 2} History of Indian and Eastern Architecture, p. 64.

^{page 68 note 3} The Cave Temples of India, p. 225.

^{page 69 note 1} Note also the upper half of roof of Bengal temple. Here this particular feature is very strongly marked.

^{page 69 note 2} p. 166.

^{page 69 note 3} p. 167.

^{page 70 note 1} Mr. Breeks states that the Toda burning-place is called “Methgudi, lit. Marriage Temple,” p. 20Google Scholar. This suggests au explanation of the Asura festal rites in relation to the dead.

^{page 70 note 2} In many Himalayan sikharas, instead of the amalaka there is a small roof formed of wood; it is square, and a pyramid in shape, standing on four small wooden posts. This very marked variation is, I think, a point in favour of the theory that the amalaka is derived from an umbrella, which would be like the wooden structure and canopy. I believe some of the Himalayan temples have more than one of these roofs, one above the other, in this again still more suggesting the umbrellas of the Buddhist dagoba, which Mr. Fergusson believes to be the source of the sikhara.

^{page 71 note 1} I can refer to a noted bell of this kind which existed in Glasgow, and was said to have belonged to St. Mungo, the patron saint of the town; it was known as the “Deid Bell,” and was used at funerals; it “was also rung through the streets for the repose of the souls of the departed.” This bell even survived the destruction of many things at the Reformation, as the following record of a Presbytery meeting in 1594 will show: “The Presbyterie declairis the office of the ringing of the bell to the buriall of the deid to he ecclesiasticall, and that the electioun of the persone to the ringing of the said bell belongis to the ancient canonis and discipline of the reformit kirk.” This bell still survives, but only in the armorial bearings of the city.

^{page 71 note 2} The Vahan of Yama is curiously enough a buffalo, the animal sacrificed at the Toda cremations.