The social system was theoretically based on the four castes, but Chinese accounts indicate that in questions of marriage and inheritance older ideas connected with matriarchy and a division into clans still had weight. But the language of the inscriptions is most orthodox. King Vikrântavarman[349] quotes with approval the saying that the horse sacrifice is the best of good deeds and the murder of a Brahman the worst of sins. Brahmans, chaplains (purohita), pandits and ascetics are frequently mentioned as worthy of honour and gifts. The high priest or royal chaplain is styled Śrîparamapurohita but it does not appear that there was a sacerdotal family enjoying the unique position held by the Śivakaivalyas in Camboja. The frequent changes of capital and dynasty in Champa were unfavourable to continuity in either Church or State. Śivaism, without any hostility to Vishṇuism or Buddhism, was the dominant creed. The earliest known inscription, that of Vo-can, contains indications of Buddhism, but three others believed to date from about 400 A.D. invoke Śiva under some such title as Bhadreśvara, indicating that a temple had been dedicated to him by King Bhadravarman. Thus the practice of combining the names of a king and his patron deity in one appellation existed in Champa at this early date[350]. It is also recorded from southern India, Camboja and Java. Besides Śiva one of the inscriptions venerates, though in a rather perfunctory manner, Umâ, Brahmâ, Vishṇu and the five elements. Several inscriptions[351] give details of Śivaite theology which agree with what we know of it in Camboja. The world animate and inanimate is an emanation from Śiva, but he delivers from the world those who think of him. Meditation, the practice of Yoga, and devotion to Śiva are several times mentioned with approval[352]. He abides in eight forms corresponding to his eight names Śarva, Bhava, Paśupati, Iśâna, Bhîma, Rudra, Mahâdeva, and Ugra. He is also, as in Java, Guru or the teacher and he has the usual mythological epithets. He dances in lonely places, he rides on the bull Nandi, is the slayer of Kâma, etc. Though represented by figures embodying such legends he was most commonly adored under the form of the linga which in Champa more than elsewhere came to be regarded as not merely symbolic but as a personal god. To mark this individuality it was commonly enclosed in a metal case (kosha) bearing one or more human faces[353]. It was then called mukhalinga and the faces were probably intended as portraits of royal donors, identified with the god in form as well as in name. An inscription of 1163 A.D. records the dedication of such a kosha, adorned with five royal faces, to Śrîśânabhadreśvara. The god, it is said, will now be able to give his blessing to all regions through his five mouths which he could not do before, and being enclosed in the kosha, like an embryo in the matrix, he becomes Hiraṇyagarbha. The linga,