form of the epic is reproduced, as when M[=a]rkandeya converses again with Yudhistris, exactly as he does in the epic.[28] The duration of the ages; the fruit of sacrifices, among which are still mentioned the r[=a]jas[=u]ya, acvamedha, and other ancient rites;[29] the virtue of holy-places;[30] the admixture of pure pantheism with the idea of a personal creation[31]—­these traits are again just those which have been seen already in the epic, nor is the addition of sections on temple-service, or other more minute details of the cult, of particular importance in a history of religious ideas.

The Pur[=a]nas for our present purpose may all be grouped with the remark that what is ancient in them is a more or less fugitive resemblance to the epic style and matter;[32] what is new is the more pronounced sectarianism with its adventitious growth of subordinate spiritualities and exaggerated miracles.  Thus for instance in the Var[=a]ha Pur[=a]na there are eleven, in the Bh[=a]gavat Pur[=a]na twenty (instead of the older ten) avatars of Vishnu.  So too the god of love—­although K[=a]ma and his dart are recognized in the late Atharvan—­as a petty spirit receives homage only in the latest S[=u]tra (as Cupid, [=A]pastamba, ii, 2. 4. 1), and in late additions to the epic he is a little god; whereas in the drama he is prominent, and in the Pur[=a]nas his cult is described at length (though to-day he has no temple).  The ’mother’-fiend P[=u]tan[=a], who suckles babes to slay them, is scarcely known to the early epic, but she is a very real personality in the late epic and Pur[=a]nas.

The addition to the trinity of the peculiar inferior godhead that is advocated in any one Pur[=a]na, virtually making four divinities, is characteristic of the period.

In proportion as sectarian ardor is heightened religious tone is lowered.  The Puranic votary clinging to his one idea of god curses all them that believe in other aspects of the divinity.  Blind bigotry fills the worshipper’s soul.  Religion becomes mere fanaticism.  But there is also tolerance.  Sometimes in one and the same Pur[=a]na rival forms are honored.  The modern Hindu sects are in part the direct development of Puranic doctrine.  But most of the sects of to-day are of very recent date, though their principles are often of respectable antiquity, as are too their sectarian signs, as well as the animals of their gods, some of which appear to be totems of the wild tribes, while others are merely objects of reverence among certain tribes.  Thus the ram and the elephant are respectively the ancient beasts of Agni and Indra.  Civa has the bull; his spouse, the tiger.  Earth and Skanda have appropriated the peacock, Skanda having the cock also.  Yama has the buffalo (compare the Khond, wild-tribe, substitution of a buffalo for a man in sacrifice).  Love has the parrot, etc; while the boar and all Vishnu’s animals in avatars are holy, being his chosen beasts.[33]