(the caste-order being Angirasas, [=A]dityas, Maruts and ACvins), xii. 208. 23-25; and Indra in one passage refuses to associate with them, xiii. 157. 17 (cited by Holtzmann, ZDMG. xxxii. 321).]

     [Footnote 16:  Manibhadra, in iii. 64, is king of Yaksash; he
     is the same with Kubera, ib. ch. 41 (V[=a]icinavana).]

     [Footnote 17:  In the Cosmogony the gods are the sons of the
     Manes, xii. 312. 9.]

     [Footnote 18:  When the gods churn the ocean to get ambrosia,
     an ancient tale of the epic, Mandara is the twirling-stick. 
     It is situated in modern Beh[=a]r, near Bhagalpur.]

[Footnote 19:  III. 42; 139. 14, where the Ganges and Jumna are invoked together with the Vedic gods.  So in III. 104 (Vindhya); and Damayanti prays to mountains.  Mt.  Meru is described in III. 163. 14 (compare I. 17. 5 ff.).  In I. 18. 1 ff., is related the churning of the ocean, where Indra (vs. 12) places Mt.  Mandara on Vishnu, the tortoise.]

[Footnote 20:  Mbh.  I. 30. 37, mamlur m[=a]ly[=a]ni dev[=a]n[=a]m, etc.  The older belief was that the gods’ garlands never withered; for the gods show no mortal signs, cast no shadows, etc.]

     [Footnote 21:  Compare the four hymnlets to Agni in i. 232. 7
     ff.]

[Footnote 22:  After the mention of the thirty-three gods, and Vishnu ‘born after them,’ it is said that the Acvins, plants, and animals, are Guhyakas (vs. 40), though in vs. 35:  “Tvashtar’s daughter, the wife of Savitar, as a mare (va[d.]av[=a]) bore in air the two Acvins” (see above), in Vedic style.  For Cruti compare iii. 207. 47; 208. 6, 11.]

     [Footnote 23:  i. 23. 15 ff.  His name is explained fancifully
     in 30. 7.]

     [Footnote 24:  It is at the funeral feasts to the Manes that
     the Mah[=a]bh[=a]rata is to be recited (i. 62. 37).]

     [Footnote 25:  Arjuna is an old name of Indra, and in the
     epic Arjuna is Indra’s son.]

[Footnote 26:  The legal dharma or sitting at a debtor’s door, which still obtains in India, is, so far as we know, not a very ancient practice.  But its application in the case of heralds (who become responsible) is epic.]

[Footnote 27:  This is the covenant (with friends) of revenge; the covenant of mutual protection in the sacrifice is indicated by the ‘protection covenant’ of the gods (see the chapter on Brahmanism above, p. 192).]

     [Footnote 28:  See an essay on the Ruling Caste in the epic,
     in JAOS. xiii. 232 ff.]