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88. Saying, "I salute the Maruts," or Winds, CHAP. let him throw dressed rice near the door; saying, "I salute the water-gods," in water; and on his pestle and mortar, saying, "I salute the gods of large trees."

89. Let him do the like in the north-east, or near his pillow, to SRI, the goddess of abundance; in the south-west, or at the foot of his bed, to the pro6 pitious goddess BHADRACA'LI; in the centre of his mansion, to BRAHMA' and his household god;

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90. To all the Gods assembled, let him throw his oblation in the open air; by day, to the spirits 'who walk in light; and by night, to those who walk ' in darkness:

91. In the building on his house-top, or behind his back, let him cast his oblation for the welfare ' of all creatures; and what remains let him give to the Pitris with his face toward the south:

92. The share of dogs, of outcasts, of dog-feeders, ' of sinful men, punished with elephantiasis or consumption, of crows, and of reptiles, let him drop ' on the ground by little and little.

93. A Bráhmen, who thus each day shall honour ' all beings, will go to the highest region in a straight path, in an irradiated form.

94. When he has performed his duty of making

oblations, let him cause his guest to take food be

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'fore himself; and let him give a portion of rice, as the law ordains, to the mendicant who studies the • Véda:

95.

Whatever fruit shall be obtained by that student, as the reward of his virtue, when he shall have given a cow to his preceptor, according to law, the like reward to virtue shall be obtained by the twice'born house-keeper, when he has given a mouthful of rice to the religious mendicant.

96. To a Bráhmen who knows the true principle

of the Véda, let him present a portion of rice, or a

pot of water, garnished with fruit and flowers, due ceremonies having preceded :

97. Shares of oblations to the Gods, or to the Manes, utterly perish, when presented, through de'lusion of mind, by men regardless of duty, to such 'ignorant Brahmens as are mere ashes;

98. But an offering in the fire of a sacerdotal mouth, which richly blazes with true knowledge and piety, will release the giver from distress, and even from deadly sin.

99. To the guest who comes of his own accord, 'let him offer a seat and water, with such food as he is able to prepare, after the due rites of courtesy.

100. A Bráhmen coming as a guest, and not re'ceived with just honour, takes to himself all the reward of the house-keeper's former virtue, even

though he had been so temperate as to live on the

gleanings of harvests, and so pious as to make obla- CHAP. tions in five distinct fires.

101. Grass and earth to sit on, water to wash the

feet, and, fourthly, affectionate speech are at no time deficient in the mansions of the good, although they may be indigent.

102. A Brahmen, staying but one night as a guest, is called an atiť'hi; since continuing so short a time, he is not even a sojourner for a whole tithi, or day of the moon.

103. The house-keeper must not consider as an 'atiť'hi a mere visitor of the same town, or a Bráh

men, who attends him on business, even though he

come to the house where his wife dwells, and where his fires are kindled.

104. Should any house-keepers be so senseless, as to seek, on pretence of being guests, the food of others, they would fall after death, by reason of 'that baseness, to the condition of cattle belonging to the giver of such food.

105. No guest must be dismissed in the evening by ' a house-keeper; he is sent by the retiring sun; and, 'whether he come in fit season or unseasonably, he must not sojourn in the house without entertainment.

106. Let not himself eat any delicate food, without asking his guest to partake of it: the satisfaction of ' a guest

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a guest will assuredly bring the house-keeper wealth, reputation, long life, and a place in heaven.

107. To the highest guests in the best form, to the lowest in the worst, to the equal, equally, let him ' offer seats, resting places, couches; giving them proportionable attendance, when they depart; and 'honour, as long as they stay.

108. Should another guest arrive, when the oblation to all the Gods is concluded, for him also let the house-keeper prepare food, according to his abi

lity; but let him not repeat his offerings to animated beings.

109. Let no Bráhmen guest proclaim his family and ancestry for the sake of an entertainment; since he, who thus proclaims them, is called by the wise a vántásí, or foul-feeding demon.

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110. A military man is not denominated a guest in the house of a Bráhmen; nor a man of the com'mercial or servile class; nor his familiar friend; nor his paternal kinsman; nor his preceptor :

111. But if a warriour come to his house in the 'form of a guest, let food be prepared for him, according to his desire, after the before-mentioned • Bráhmens have eaten.

112. Even to a merchant or a labourer, approaching his house in the manner of guests, let him give food,

'food, showing marks of benevolence at the same time CHAP. with his domesticks:

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113. To others, as familiar friends, and the rest before-named, who come with affection to his place of abode, let him serve a repast at the same time with his wife and himself, having amply provided it according to his best means.

114. To a bride, and to a damsel, to the sick, and to pregnant women, let him give food, even before his guests, without hesitation.

115. The idiot, who first eats his own mess, without 'having presented food to the persons just enumerated, 'knows not, while he crams, that he will himself be 'food after death for bandogs and vultures.

116. After the repast of the Bráhmen guest, of his 'kinsmen, and his domesticks, the married couple may 6 eat what remains untouched.

117. The house-keeper, having honoured spirits, holy sages, men, progenitors, and household gods, may feed on what remains after those oblations..

118. He, who eats what has been dressed for him'self only, eats nothing but sin: a repast on what remains after the sacrament is called the banquet of the good.

119. After a year from the reception of a visitor, 'let the house-keeper again honour a king, a sacrificer, a student returned from his preceptor, a son in-law,

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