them as a primitive plough; and Jean Przyluski has shown, as it has been noted before, how the words linga, lakuṭa, laguḍa, langua are of Austric origin. But the figure of śiva as the great Yogin, seated in yogic meditation, as Virūpāksha or "the terrible One," as Paśupati or "the Lord of Animals, or Souls", as ūrdhva-linga or "the One with the erect creative force,”-in fact, all the deeper and more philosophical traits in the conception of śiva appear to have been known among the Mohenjo-daro people, as shown by the very important seal with the figure of a divinity who can only be identified with śiva of later times. And assuming that the Mohenjo-daro and Harappā people were Dravidian speakers, this would be only another corroboration of the śiva idea and the śiva legends being of Dravidian origin: only this symbol of the linga in the gaurī-paṭṭa or yoni being derived to some extent from the Austric menhirs, which survived till recently in the Muṇḍā sasan-diris or family burial stones.

Zoomorphic divinities, or the lower animals as typifying the forces of nature and supplying symbols or figures for the supernatural or the godhead, appear to have been known to the Aryans only to a limited extent. Thus Indra and other powerful gods have been compared with bulls or rams, and-Agni with the horse, and there is also the divine horse named Dadhikrāvan in the Veda. But the extent to which zoomorphic deities came into prominence in Puranic Hinduism is something noteworthy, rivalling the ancient Egyptian pantheon in this respect. The submerged totemism of the Proto-Australoids possibly was the oldest and most powerful source of influence for this, and the worship of the Nāgas or serpentine deities and water spirits would appear to have come from the Proto-Australoids. Garuḍa as the vehicle bird of Vishṇu is partly a divine eagle- Suparṇa - of the Aryans and partly of Dravidian or Mediterranean origin; the name would appear to be Dravidian (cf. Tamil kazu "kite, eagle"). The sacredness of the ox and cow may have some Aryan elements in it, but the honour paid to the cow among the Iranian Aryans might be, at its basis, of Dāsa-Dasyu origin, as much as in India.

The great zoomorphic deity of India is of course Hanumant, the so-called Monky-God. His greatness has no doubt been added to in later times by the Bhakti school of mediaeval Hinduism, which saw in him an ideal devotee of Rāma, God incaṛnate as the hero of the Rāmāyaṇa legend. But in popular belief throughput the greater part of India (in Bengal alone his worship is not so intensely popular), he is something more than a simple Bhakta or devotee. He is a fertility deity, who gives children to barren women; and he is the helper at need and remover of obstacles. It seems, as F. E. Pargiter's significant