[Footnote 26: Among the southern Koders the dolmen form grave-stones; perhaps the religious employment of them in this wise led to the idea of the god-stone in many cases; but it is difficult to say in monolith-worship whether the stone itself be not a god; not a fetish, for (as has been said by others) a fetish is a god only so long as he is regarded as being useful, and when shown to be useless he is flung away; but a god-stone is always divine, whether it grants prayers or not.]
[Footnote 27: Wilson's note to Stevenson's description, JRAS. 1838, p. 197. The epic disease-gods are not unique. The only god known to the Andaman Islanders (Bay of Bengal) was a disease-devil, and this is found as a subordinate deity in many of the wild tribes.]
[Footnote 28: In the current Indian Antiquary there is an exceedingly interesting series of papers by the late Judge Burnell on Devil-worship, with illustrations that show well the character of these lower objects of worship.]
[Footnote 29: The standard work on this subject is Fergusson's Tree and Serpent Worship, which abounds in interesting facts and dangerously captivating fancies.]
[Footnote 30: JRAS. 1846, p. 407. The ensign here may be totemistic. In Hinduism the epic shows that the standards of battle were often surmounted with signa and effigies of various animals, as was the case, for example, in ancient Germany. We have collected the material on this point in a paper in JAOS. XIII. 244. It appears that on top of the flag-staff images were placed. One of these is the Ape-standard; another, the Bull standard; another, the Hoar-standard. Arjuna's sign was the Ape (with a lion's tail); other heroes had peacocks, elephants, and fabulous monsters like the çarabha. The Ape is of course the god Hanuman; the Boar, Vishnu; the Bull, Çiva; so that they have a religious bearing for the most part, and are not totemistic. Some are purely fanciful, a bow, a swan with bells, a lily; or, again, they are significant of the heroe's origin (Drona's 'pot'). Trees and flowers are used as standards just like beasts. Especially is the palm a favorite emblem. These signa are in addition to the battle-flags (one of which is blue, carried with an ensign of five stars). On the plants compare Williams, Brahmanism and Hinduism, p. 338.]
[Footnote 31: [=A]pastambo, 2. 2. 3. 22; Manu, III. 88.]
[Footnote 32: Vule apud Williams.]
[Footnote 33: ib. The Rig Veda, X. 81. 4, knows also a 'tree of creation.']
[Footnote 34: Early Law and Custom, p. 73 ff.]
[Footnote 35: Thus it is common Aryan law that, on the birth of a child, the mother becomes impure for ten days, either alone or with the father. But the latter's impurity is only nominal, and is removed by bathing (Manu, V. 62, and others). B[=a]udh[=a]yana alone states that "according to some" only the father becomes impure (1. 5. 11. 21). This is the custom of a land described by Apollonius Rhodius (II. 1010}, "where, when women bear children, the men groan, go to bed, and tie up the head; but the women care for them." Yet B[=a]udh[=a]yana is a Southerner and a late writer. The custom is legalized only in this writer's laws. Hence it cannot be cited as Brahmanic or even as Aryan law. It was probably the custom of the Southern half-Hinduized environment.]