The boy, when invested with the Brahminical thread, is called a _Brahmachari_, until he enters into the marriage state; after which, if through the necessity of his own family he derives his daily support from another quarter, he is not to eat at one place only, but go round to several doors, and receiving something at each, convey the whole to its proper destination; but the person, whose father and mother charge themselves with his annual support, and who can discover no other Brahman beside himself in that district, is allowed to satisfy his appetite at one place. Until the time of his marriage, the Brahmachari eats not honey, never applies collyrium to the eyes, nor oil nor perfumes to the body; and never eats the viands left at table, except his master’s; he never utters a rejoinder with harshness or severity; avoids female intercourse; and never looks at the great luminary when rising or setting; he is a stranger to falsehood, and never uses an expression of ill omen; nor holds any one in detestation, or regards him as an object of reproach; above all, he shows exceeding veneration to his preceptor. The ancients commanded that boys should be engaged in the study of the Veds, or “religious sciences,” from five years of age to twelve. They have also said: “A Brahman should study the four Védas;” but as the acquisition of the whole is impossible, their learned men are consequently satisfied with the knowledge of small portions of each. The first is the _Rigvéda_, which treats concerning the knowledge of the Divine essence and attributes; the mode of creation; the path of righteousness; of life and death. The second, or _Yajúsh-véda_, treats of the rules prescribed for religious ceremonies, faith, burnt offerings, and prayers. The third is the _Sámavéda_, which treats of the science of music, the proper mode of reading the Védas, and the portions selected from them; from this source are also derived vocal and instrumental harmony. The fourth is the _Atharva-véda_, which includes the rules of archery, the prayers proper to be recited when encountering the foe and discharging arrows against them. If a person acquainted with this system and form of prayer discharge a single arrow, it becomes a hundred thousand arrows, some of which contain fire, others wind, storm, dust, and rain; others vomit forth golden stones and huge bricks; whilst some assume the forms of tremendous wild beasts and ferocious animals, which strike terror into the boldest hearts. Many are the extraordinary modes and wonderful devices unfolded in this Véda for the total destruction of one’s enemies. Such is the Atharva Véda, and such the artifices, magic practices, incantations, spells, and devices contained in it.[99]