[130] Ibid. iv. 247 sq.
[131] Tobit, iv. 7. Kohler, in Jewish Encyclopedia, i. 436. Cf. St. Matthew, vi. 1 sqq.; Brandt, Mandäische Schriften, pp. 28, 64: “If you give alms do not do it before witnesses.” The Mandæans were also forbidden to eat food prepared by a stranger or to take a meal in his company (Brandt, Mandäische Religion, p. 94).
[132] Ratzel, op. cit. iii. 418.
The duty of hospitality is probably always limited by time, even though, among some peoples, a guest is said to be entertained as long as he pleases to stay.[133] According to Teutonic custom, a guest might tarry only up to the third day.[134] The Anglo-Saxon rule was, “Two nights a guest, the third night one of the household,” that is, a slave.[135] A German proverb says, “Den ersten Tag ein Gast, den zweiten eine Last, den dritten stinkt er fast.”[136] So, also, the Southern Slavs declare that “a guest and a fish smell on the third day.”[137] Burckhardt states that, among the Bedouins, if the stranger intends to prolong his visit after a lapse of three days and four hours from the time of his arrival, it is expected that he should assist his host in domestic matters; should he decline this, “he may remain, but will be censured by all the Arabs of the camp.”[138] The Moors say that “the hospitality of the Prophet lasts for three days”; the first night the guest is entertained most lavishly, for then, but only then, he is “the guest of God.” The Prophet laid down the following rule: “Whoever believes in God and the day of resurrection, must respect his guest; and the time of being kind to him is one day and one night; and the period of entertaining him is three days; and after that, if he does it longer, he benefits him more; but it is not right for a guest to stay in the house of the host so long as to incommode him.”[139] According to Javanese custom, it is a point of honour to supply a stranger with food and accommodation for a day and a night at least.[140] Among the Kalmucks special honour is paid to a stranger for one day only, whereas, if he remains longer, he is treated without ceremonies.[141] Growing familiarity with the stranger naturally tends to dispel the superstitious dread which he inspired at first, and this, combined with the feeling that it is unfair of him to live at his host’s expense longer than necessity requires, seems to account for the rapid decline of his extraordinary privileges and for the short duration of his title to hospitable treatment.
[133] Veniaminof, quoted by Dall, op. cit. p. 397 (Aleuts). Morgan, League of the Iroquois, p. 328. Bartram, in Trans. American Ethn. Soc. iii. pt. i. 42 (Creeks and Cherokee Indians).
[134] Grimm, Deutsche Rechtsalterthümer, p. 400. Weinhold, Altnordisches Leben, p. 447.
[135] Quoted in Leges Edwardi Confessoris, 23: “Tuua nicte geste þe þirdde nicte agen hine.” Cf. Laws of Cnut, ii. 28; Laws of Hlothhære and Eadric, 15; Leges Henrici I. viii. 5.
[136] Weinhold, op. cit. p. 447.
[137] Krauss, op. cit. p. 658.
[138] Burckhardt, Bedouins and Wahábys, p. 101 sq.