fabulous monsters like the carabha.  The Ape is of course the god Hanuman; the Boar, Vishnu; the Bull, Civa; 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.]

     [Footnote 36:  American Indians are also Dravidian, because
     both have totems![* unknown symbol]]

[Footnote 37:  For the Akkadist theory may be consulted Lacouperie in the Babylonian and Oriental Record, i. 1, 25, 58; iii. 62 ff.; v. 44, 97; vi. 1 ff.; Hewitt, in reviewing Risley’s Tribes and Castes of Bengal, JRAS. 1893, p. 238 ff.  See also Sayce’s Hibbert Lectures.  On the Deluge and Tree of Life, compare the Babylonian and Oriental Record, iv. 15 and 217.]

* * * * *

CHAPTER XIX.

INDIA AND THE WEST.

If in Hinduism, and even in Brahmanism, there are certain traits which, with some verisimilitude, may be referred to the immediate environment of these religions, how stands it in respect of that wider circle of influence which is represented by the peoples of the West?  With Egypt and Phoenicia, India had intercourse at an early date, but this appears to have been restricted to mercantile exchange; for India till very late was affected neither by the literature nor by the religion of Egyptians or Syrians.[1] Of a more direct sort seem to have been the relations