fully explained to his difciples, but must

be taught by no other man of an inferior class.

104. The Bráhmen, who ftudies this book, • having performed facred rites, is perpetually free from offence in thought, in word, and in • deed;

105. He confers purity on his living family, on his ancestors, and on his defcendants, as far as the seventh perfon; and He alone • deferves to poffefs this whole earth.

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106. This moft excellent code produces

every thing aufpicious; this code increases un'derstanding; this code procures fame and long life; this code leads to fupreme bliss.

107. In this book appears the fyftem of law in its full extent, with the good and bad properties of human actions, and the immemorial 'customs of the four claffes.

108. Immemorial cuftom is tranfcendent law, approved in the facred fcripture, and in the ⚫ codes of divine legiflators: let every man, therefore, of the three principal claffes, who has a due reverence for the fupreme spirit which • dwells in him, diligently and constantly observe • immemorial cuftom:

109. A man of the priestly, military, or commercial class, who deviates from immemorial ufage, tastes not the fruit of the Véda; but, by

an exact obfervance of it, he gathers that fruit ⚫ in perfection.

110. 'Thus have holy fages, well knowing that law is grounded on immemorial custom, embraced, as the root of all piety, good ufages, 'long established.

III.

The creation of this univerfe; the forms of inftitution and education, with the • observances and behaviour of a student in theology; the best rules for the ceremony on • his return from the manfion of his preceptor;

II2. The law of marriage in general, and of nuptials in different forms; the regulations for the great facraments, and the manner, primevally fettled, of performing obfequies;

113.

The modes of gaining subsistence, and the rules to be observed by the master of a family; the allowance and prohibition of diet, ' with the purification of men and utenfils;

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I 14. 'Laws concerning women; the devo⚫tion of hermits, and of anchorets wholly intent ' on final beatitude, the whole duty of a king, and the judicial decifion of controversies,

115.

With the law of evidence and examination; laws concerning husband and wife, canons of inheritance; the prohibition of gaming, and the punishments of criminals;

'fervile claffes, with the origin of thofe, that

are mixed; the duties and rights of all the 'claffes in time of diftrefs for fubfiftence; and 'the penances for expiating fins;

117. The feveral tranfmigrations in this 'universe, caused by offences of three kinds, with • the ultimate blifs attending good actions, on the 'full trial of vice and virtue ;

118. All these titles of law, promulgated by

MENU, and occafionally the customs of different ' countries, different tribes, and different families, 'with rules concerning hereticks and companies of traders, are difcuffed in this code.

119.

‹ Even as MENU at my request formerly ' revealed this divine Saftra, hear it now from me without any diminution or addition.

CHAPTER THE SECOND.

On Education; or on the Sacerdotal Clafs, and the First Order.

1. 'KNOW that fyftem of duties, which is re'vered by fuch as are learned in the Védas, and 'impreffed, as the means of attaining beatitude, on the hearts of the juft, who are ever exempt 'from hatred and inordinate affection.

2. Self-love is no laudable motive, yet an exemption from felf-love is not to be found in 'this world; on self-love is grounded the study ' of scripture, and the practice of actions recom'mended in it.

3. Eager defire to act has its root in expect'ation of fome advantage; and with fuch ex'pectation are facrifices performed: the rules of religious aufterity and abstinence from fin are 'all known to arise from hope of remuneration.

4. Not a fingle act here below appears

ever to be done by a man free from felf-love: 'whatever he performs, it is wrought from his 'defire of a reward.

5. He, indeed, who fhould perfift in difcharging thefe duties without any view to their 'fruit, would attain hereafter the state of the ‹ immortals, and, even in this life, would enjoy all the virtuous gratifications, that his fancy • could fuggeft.

6. The roots of law are the whole Véda, the ' ordinances and moral practices of such as perfectly understand it, the immemorial customs ' of good men, and, in cafes quite indifferent, felf• fatisfaction.

7. 'Whatever law has been ordained for any perfon by MENU, that law is fully declared in 'the Véda: for He was perfect in divine know'ledge:

8. A man of true learning, who has viewed this complete fyftem with the eye of facred wisdom, cannot fail to perform all those duties, 'which are ordained on the authority of the • Véda.

9. No doubt, that man, who shall follow the rules prefcribed in the Sruti and in the Smriti, will acquire fame in this life, and, in the next, inexpreffible happiness:

10. By Sruti, or what was heard from above, is meant the Véda; and by Smriti, or what was • remembered from the beginning, the body of law; 'those two muft not be oppugned by heterodox