Here one sees India as it was before the Mahomedan invasions, in the days of the last of the great Indian rulers who succeeded for a time in bending the whole of Northern India to his will. As always in India, behind whatever form of temporal power might for the moment appear to be paramount, religion and the social order which it consecrates represented the real paramount power that alone endures. In this extraordinary festival which marked the close of Harsha's reign the picture left to us is singularly complete. The first day is a sort of farewell tribute to the waning glory of Buddha, and the second to the ancient majesty of the Vedic gods; but they only prepare the way for the culminating worship, on the third day, of the terrific figure of Shiva, who had already been raised to one of the highest, if not the highest, throne in the Hindu pantheon, which he still retains--Shiva, the master of life and death, whose favourite emblem is the phallus, and from whose third eye bursts forth the flame which is one day to consume the world. Around Harsha, and devouring his gifts until, at the end of two months, they are wholly exhausted, are the Brahmans, "born above the world, assigned to guard the treasury of duties, civil and religious," through whom alone the wrath of angry gods can be appeased and present and future life be made safe in the descending hierarchy of caste. Shortly after Harsha's death in A.D. 648, India, as is her wont as soon as the strong man's arm is paralysed, relapses once more into political chaos. Her history does not indeed ever again recede into the complete obscurity of earlier ages. We get glimpses of successive kingdoms and dynasties rising and again falling in Southern India, as the Hindu Aryans gradually permeate and subdue the older Dravidian races and absorb the greater part of them, not without being in turn influenced by them, into their own religious and social system. The most notable feature of the post-Harsha period of Hindu history is the emergence of the Rajput states, whose rulers, though probably descendants of relatively recent invaders, not only became rapidly Hinduised, but secured relatively prompt admission to the rank of Kshatryas in the Hindu caste system, with pedigrees dated back to the Sun and Moon, which to the popular mind were well justified by their warlike prowess and splendid chivalry. I need only recall the name of Prithvi-Raja, the lord of Sambhar, Delhi, and Ajmer, whose epic fame rests not less on his abduction of the Kanauj princess who loved him than on his gallant losing fight against the Mahomedan invaders of India. But fierce clan jealousies and intense dynastic pride made the Rajputs incapable of uniting into a single paramount state, or even into an enduring confederacy fit to withstand the storm of which Harsha himself might have heard the distant rumblings. For it was during his reign that militant Islam first set foot in India, in a remote part of the peninsula.