all contribute to enrich the shrine of Nathdwara. But it is with the votaries of the maritime provinces of India that he has most reason to be satisfied; in the commercial cities of Surat, Cambay, Muskat-mandavi, etc., etc., where the Mukhyas, or comptrollers deputed by the high priest, reside, to collect the benefactions, and transmit them as occasion requires. A deputy resides on the part of the high priest at Multan, who invests the distant worshippers with the initiative cordon and necklace. Even from Samarkand the pilgrims repair with their offerings; and a sum, seldom less than ten thousand rupees, is annually transmitted by the votaries from the Arabian ports of Muscat, Mocha, and Jiddah; which contribution is probably augmented not only by the votaries who dwell at the mouths of the Volga[4.19.72] [529], but by the Samoyede[4.19.73] of Siberia. There is not a petty retailer professing the Vishnu creed who does not carry a tithe of his trade to the stores: and thus caravans of thirty and forty cars, double-yoked, pass twice or thrice annually by the upper road to Nathdwara. These pious bounties are not allowed to moulder in the _bhandars_: the apparel is distributed with a liberal hand as the gift of the deity to those who evince their devotion; and the edibles enter daily into the various food prepared at the shrine. =Food offered to Deities.=—It has been remarked by the celebrated Goguet[4.19.74] that the custom of offering food to the object of divine homage had its origin in a principle of gratitude, the repast being deemed hallowed by presenting the first portion to him who gave it, since the devotee was unable to conceive aught more acceptable than that whereby life is sustained. From the earliest period such offerings have been tendered; and in the burnt-offering (_hom_) of Abel, of the firstling of the flock, and the first portion of the repast presented by the Rajput to Annadeva[4.19.75] ‘the nourisher,’ the motive is the same. But the _parsad_ (such is the denomination of the food sacred to Kanhaiya) is deemed unlucky, if not unholy; a prejudice arising from the heterogeneous sources whence it is supplied—often from bequests of the dead. The Mukhyas [530] of the temple accordingly carry the sacred food to wheresoever the votaries dwell, which proves an irresistible stimulus to backward zeal, and produces an ample return. At the same time are transmitted, as from the god, dresses of honour corresponding in material and value with the rank of the receiver: a diadem, or fillet of satin and gold, embroidered; a _dagla_, or quilted coat of gold or silver brocade for the cold weather; a scarf of blue and gold; or if to one who prizes the gift less for its intrinsic worth than as a mark of special favour, a fragment of the garland worn on some festival by the god; or a simple necklace, by which he is inaugurated amongst the elect.[4.19.76]