voluble eyes; let him not be crooked in his ways; let him not be flippant in his speech, nor intelligent in doing mischief.

178. Let him walk in the path of good men; the path, in which his parents and forefathers walked: while he moves in that path, he can give no offence.

179. WITH an attendant on consecrated fire, a performer of holy rites, and a teacher of the Veda, with his maternal uncle, with his guest or a dependant, with a child, with a man either aged or sick, with a physician, with his paternal kindred, with his relations by marriage, and with cousins on the side of his mother,

180. With his mother herself, or with his father, with his kinswomen, with his brother, with his son, his wife, or his daughter, and with his whole set of servants let him have no strife.

181. A house-keeper, who shuns altercation with those just mentioned, is released from all secret faults; and, by suppressing all such disputes, he obtains a victory over the following worlds:

182. The teacher of the Véda secures him the world of BRAHMA'; his father, the world of the Sun, or of the Prajapatis; his guest, the world of INDRA; his attendance on holy fire, the world of Dévas;

183. His female relations, the world of celestial nymphs; his maternal cousins, the world of the Viswadévas; his relations by affinity, the world of waters; his mother and maternal uncle give him power on earth;

184. Children, old men, poor dependants, and sick persons, must be considered as rulers of the pure ether; his elder brother, as equal to his father; his wife and son, as his own body;

185. His assemblage of servants, as his own shadow; his daughter, as the highest object of tenderness: let him, therefore, when offended by any of those, bear the offence without indignation.

186. THOUGH permitted to receive presents, let him avoid a habit of taking them; since, by taking many gifts, his divine light soon fades.

187. Let no man of sense, who has not fully informed

himself of the law concerning gifts of particular things, accept a present, even though he pine with hunger.

188. The man who knows not that law, yet accepts gold or gems, land, a horse, a cow, food, raiment, oils or clarified. butter, becomes mere ashes, like wood consumed by fire:

189. Gold and gems burn up his nourishment and life; land and a cow, his body; a horse, his eyes; raiment, his skin; clarified butter, his manly strength; oils, his progeny.

190. A twice-born man, void of true devotion, and not having read the Véda, yet eager to take a gift, sinks down together with it, as with a boat of stone in deep water.

191. Let him then, who knows not the law, be fearful of presents from this or that giver; since an ignorant man, even by a small gift, may become helpless as a cow in a bog.

192. Let no man, apprized of this law, present even water to a priest, who acts like a cat, nor to him, who acts like a bittern, nor to him, who is unlearned in the Véda;

193. Since property, though legally gained, if it be given to either of those three, becomes prejudicial in the next world, both to the giver and receiver:

194. As he, who tries to pass over deep water in a boat of stone, sinks to the bottom, so those two ignorant men, the receiver and the giver, sink to a region of torment.

195. A covetous wretch, who continually displays the flag of virtue, a pretender, a deluder of the people, is declared to be the man who acts like a cat: he is an injurious hypocrite, a detractor from the merits of all men.

196. A twice-born man, with his eyes dejected, morose, intent on his own advantage, sly, and falsely demure, is he, who acts like a bittern.

197. Such priests, as live like bitterns, and such as demean themselves like cats, fall by that sinful conduct into the hell called Andhatámisra.

198. LET no man, having committed sin, perform a penance, under the pretext of austere devotion, disguising his crime under fictitious religion, and deceiving both women and low men:

199. Such impostors, though Bráhmens, are despised in

the next life and in this, by all who pronounce holy texts; and every religious act fraudulently performed goes to evil beings.

200. He, who has no right to distinguishing marks, yet gains a subsistence by wearing false marks of distinction, takes to himself the sin committed by those who are entitled to such marks, and shall again be born from the womb of a brute animal.

201. NEVER let him bathe in the pool of another man; for he, who bathes in it without licence, takes to himself a small portion of the sins, which the maker of the pool has committed.

202. He, who appropriates to his own use the carriage, the bed, the seat, the well, the garden, or the house of another man, who has not delivered them to him, assumes a fourth part of the guilt of their owner.

203. In rivers, in ponds dug by holy persons, and in lakes, let him always bathe; in rivulets also, and in torrents.

204. A WISE man should constantly discharge all the moral duties, though he perform not constantly the ceremonies of religion; since he falls low, if, while he performs ceremonial acts only, he discharge not his moral duties.

205. NEVER let a priest eat part of a sacrifice not begun with texts of the Véda, nor of one performed by a common sacrificer, by a woman, or by an eunuch :

206. When those persons offer the clarified butter, it brings misfortune to good men, and raises aversion in the deities; such oblations, therefore, he must carefully shun.

207. Let him never eat the food of the insane, the wrathful, or the sick; nor that, on which lice have fallen; nor that, which has designedly been touched by a foot;

208. Nor that, which has been looked at by the slayer of a priest, or by any other deadly sinner, or has even been touched by a woman in her courses, or pecked by a bird, or approached by a dog:

209. Nor food which has been smelled by a cow; nor particularly that which has been proclaimed for all comers; nor the food of associated knaves, or of harlots; nor that, which is contemned by the learned in scripture;

210. Nor that of a thief or a publick singer, of a carpenter,

of an usurer, of one who has recently come from a sacrifice, of a niggardly churl, or of one bound with fetters;

211. Of one publickly defamed, of an eunuch, of an unchaste woman, or of a hypocrite: nor any sweet thing turned acid, nor what has been kept a whole night; nor the food of a servile man, nor the orts of another;

212. Nor the food of a physician, or of a hunter, or of a dishonest man, or of an eater of orts; nor that of any cruel person; nor of a woman in childbed; nor of him, who rises prematurely from table to make an ablution; nor of her, whose ten days of purification have not elapsed;

213. Nor that, which is given without due honour to honourable men; nor any flesh, which has not been sacrificed; nor the food of a woman, who has neither a husband nor a son; nor that of a foe, nor that of the whole town, nor that of an outcast, nor that on which any person has sneezed;

214. Nor that of a backbiter, or of a false witness; nor of one, who sells the reward of his sacrifice; nor of a publick dancer, or a tailor; nor of him who has returned evil for good;

215. Nor that of a blacksmith, or a man of the tribe called Nisháda, nor of a stage-player, nor of a worker in gold or in cane, nor of him who sells weapons;

216. Nor of those, who train hunting-dogs, or sell fermented liquor; nor of him who washes clothes, or who dyes. them ; nor of any malevolent person; nor of one, who ignorantly suffers an adulterer to dwell under his roof;

217. Nor of those, who knowingly bear with the paramours of their own wives, or are constantly in subjection to women; nor food given for the dead before ten days of purification have passed; nor any food whatever, but that which satisfies him.

218. Food given by a king, impairs his manly vigour; by one of the servile class, his divine light; by goldsmiths, his life; by leathercutters, his good name:

219. Given by cooks and the like mean artizans, it destroys his offspring; by a washerman, his muscular strength; but the food of knavish associates and harlots excludes him from heaven:

220. The food of a physician is purulent; that of a libidinous woman, seminal; that of an usurer, feculent; that of a weapon-seller, filthy:

221. That of all others, mentioned in order, whose food must never be tasted, is held equal by the wise to the skin, bones, and hair of the dead.

222. Having unknowingly swallowed the food of any such persons, he must fast during three days; but, having eaten it knowingly, he must perform the same harsh penance, as if he had tasted any seminal impurity, ordure, or urine.

223. Let no learned priest eat the dressed grain of a servile man, who performs no parental obsequies; but, having no other means to live, he may take from him raw grain enough for a single night.

224. The deities, having well considered the food of a niggard, who has read the scripture, and that of an usurer, who bestows gifts liberally, declared the food of both to be equal in quality;

225. But BRAHMA', advancing towards the gods, thus addressed them: "Make not that equal, which in truth is unequal; since the food of a liberal man is purified by faith, while that of a learned miser is defiled by his want of faith in what he has read."

226. LET each wealthy man continually and sedulously perform sacred rites, and consecrate pools or gardens with faith; since those two acts, accomplished with faith and with riches honestly gained, procure an unperishable reward.

227. If he meet with fit objects of benevolence, let him constantly bestow gifts on them, both at sacrifices and consecrations, to the best of his power, and with a chearful heart

t;

228. Such a gift, how small soever, bestowed on request without grudging, passes to a worthy object, who will secure the giver from all evil.

229. A giver of water obtains content; a giver of food, extreme bliss; a giver of tila, desired offspring; a giver of a lamp, unblemished eyesight;

230. A giver of land obtains landed property; a giver of