yal ceremonial, suggests on the contrary that it is a mixed faith in
which the Brahmanic element is strong. Yet though this element appeals
to the superstition of the Siamese and their love of pageantry, I
think that as in Burma it has not invaded the sphere of religion and
ethics more than the Pitakas themselves allow. In art and
literature its influence has been considerable. The story of the
Ramayana is illustrated on the cloister walls of the royal temple at
Bangkok and Indian mythology has supplied a multitude of types to the
painter and sculptor; such as Yomma: rat (Yama), Phaya Man
(Mara), Phra: In (Indra). These are all deities known to the
Pitakas but the sculptures or images[236] in Siamese temples also
include Ganesa, Phra: Narai (Narayana or Vishnu) riding
on the Garuda and Phra: Isuen (Siva) riding on a bull. There is a
legend that the Buddha and Siva tried which could make himself
invisible to the other. At last the Buddha sat on Siva's head and
the god being unable to see him acknowledged his defeat. This story is
told to explain a small figure which Siva bears on his head and
recalls the legend found in the Pitakas[237] that the Buddha made
himself invisible to Brahma but that Brahma had not the corresponding
power. Lingas are still venerated in a few temples, for instance at
Wat Pho in Bangkok, but it would appear that the majority (_e.g._
those found at Pra Pratom and Lophburi) are survivals of ancient
Brahmanic worship and have a purely antiquarian importance. The
Brahmanic cosmology which makes Mt. Meru the centre of this Universe is
generally accepted in ecclesiastical treatises and paintings, though
the educated Siamese may smile at it, and when the topknot of a
Siamese prince is cut off, part of the ceremony consists in his being
received by the king dressed as Siva on the summit of a mound cut
in the traditional shape of Mt. Kailasa.

Like the Nats of Burma, Siam has a spirit population known as
Phis.[238] The name is occasionally applied to Indian deities, but the
great majority of Phis fall into two classes, namely, ghosts of the
dead and nature spirits which, though dangerous, do not rise above the
position of good or bad fairies. In the first class are included the
Phi Pret, who have the characteristics as well as the name of the
Indian Pretas, and also a multitude of beings who like European
ghosts, haunt houses and behave in a mysterious but generally
disagreeable manner. The Phiam is appa