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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1203. One commodity mixed with another must not be sold (as pure), nor a bad one (as good), nor less (than the proper quantity or weight), nor anything that is not at hand or that is concealed. 199. Nand. omits this verse, and inserts instead, ‘He who ignorantly makes a sale without ownership shall be punished according to the above rule (i.e. be fined); but he who does it knowingly shall be punished like a thief.’ Ndr. has no trace of verse 199, but quotes the beginning of the verse just translated (anena vidhineti). 200. Nand. places this verse after 202. 201-202. Vi. V, 164-166; Yagi. I, 168-170. 202. Thus Medh., Kull., Nar., and Ragh. (Kull., however, taking sodhita, ‘exculpated,’ in the sense of niskita,‘determined.’) But Gov. takes the first part differently. ‘If the price cannot be produced by him (the seller)—because he has gone to another country—then the buyer must not be punished by the king, being held to be guiltless on account of the open sale, in accordance with the rule of the preceding verse ;’ similarly Nand. The difference is caused thereby that Gov. apparently objects to the explanation of milam (mflyam, Nand.) by ‘the original (seller).’ According to Kull. the buyer receives half the value from the original owner. 203. Yagi. II, 245. ‘Concealed,’ i.e. ‘in a cloth’ (Medh., N&r.), or ‘in the earth’ (Nand.), or ‘covered with paint’ (Gov., Kull., Ragh.). VIII, 209. CONCERNING PARTNERS, 291 204. If, after one damsel has been shown, another be given to the bridegroom, he may marry them both for the same price; that Manu ordained. 205. He who gives (a damsel in marriage), having first openly declared her blemishes, whether she be insane, or afflicted with leprosy, or have lost her virginity, is not liable to punishment. 206. If an officiating priest, chosen to perform a sacrifice, abandons his work, a share only (of the fee) in proportion to the work (done) shall be given to him by those who work with him. 207. But he who abandons his work after the sacrificial fees have been given, shall obtain his full share and cause to be performed (what remains) by another (priest). 208. But if (specific) fees are ordained for the several parts of a rite, shall he (who performs the part) receive them, or shall they all share them? 209. The Adhvaryu priest shall take the chariot, and the Brahman at the kindling of the fires (Agny4dhana) a horse, the Hotz priest shall also take a horse, and the Udgatv the cart, (used) when (the Soma) is purchased. 204. This rule is rather astonishing after what has been said, III, 51-54, regarding the sale of daughters, and it proves that, in spite of all directions to the contrary, wives were purchased in ancient India as frequently as in our days.
2204. This rule is rather astonishing after what has been said, III, 51-54, regarding the sale of daughters, and it proves that, in spite of all directions to the contrary, wives were purchased in ancient India as frequently as in our days. 207. Yagi. II, 265. ‘After the sacrificial fees have been given,’ i.e. ‘at the midday oblation and so forth’ (Medh., Kull., Gov.). According to Medh. the sacrificer is to pay the substitute, according to the other commentators the priest who receives the fee. 208. Medh. mentions that specific fees are prescribed at the Ragas(lya and similar sacrifices ; see Asv. Srauta-satra IX, 3, 14-15; 4, 7-20. 209. According to Medh. and Kull. all the three first-mentioned gifts are given according to the precepts of some Sakhfs at the Agny4dh4na, the kindling of the fires. But Gov. says that the U 2 292 LAWS OF MANU. VITI, 210. 210. The (four) chief priests among all (the sixteen), who are entitled to one half, shall receive a moiety (of the fee), the next (four) one half of that, the set entitled to a third share, one third, and those entitled to a fourth a quarter. 211. By the application of these principles the allotment of shares must be made among those men who here (below) perform their work conjointly. 212. Should money be given (or promised) for a pious purpose by one man to another who asks for it, the gift shall be void, if the (money is) afterwards not (used) in the manner (stated). 213. But if the (recipient) through pride or greed tries to enforce (the fulfilment of the promise), he shall be compelled by the king to pay one suvarva as an expiation for his theft. 214. Thus the lawful subtraction of a gift has Brahman priest receives a swift horse at the Agny&dhana, and Nar. adds that the Hotr? receives a horse at the Gyotish/oma. 210. The four classes of priests, regarding whose functions see Max Miiller, History Anc. Sansk. Lit., p. 468 seqq., are: 1. Hotr?, Adhvaryu, Brahman, Udgatr?; 2. Maitravaruma, Pratiprasthatr?, Brahmaz4kkhamsin, Prastotr’; 3. Akkhavaka, Nesh/r?, Agnidhra, Pratihartr?’; 4. Potr?, Subrahmamy4, Gravash/éut, Netr?. Medh. gives the total as 112, and the shares as 56, 28, 16, 12; Gov., Kull., Nar., and RAgh. the total as 100, and the shares as 48, 24,16, 8. But Nand. says that the total of the fee, whatever it may be, shall be divided into 25 shares, and the several classes shall receive 12, 6, 4, and 3 such shares respectively. See also Asv. Srauta-stitra IX, 4; 3-5. The rule, given in this verse, applies to all ordinary cases. ait. Yagi. II, 259, 265. I.e. each is to be paid according to the amount of work which he performs. 212, ‘For a pious purpose,’ i.e. ‘for a sacrifice or a wedding’ (Medh.). 213. SamsAdhayet, ‘tries to enforce (the fulfilment of the promise),’ i.e. ‘by a complaint before the king’ (Medh.), or ‘tries to obtain the money forcibly or refuses to return it’ (Kull., Ragh., Gov.). VITI, 220. NON-PAYMENT OF WAGES. 293
3‘for a sacrifice or a wedding’ (Medh.). 213. SamsAdhayet, ‘tries to enforce (the fulfilment of the promise),’ i.e. ‘by a complaint before the king’ (Medh.), or ‘tries to obtain the money forcibly or refuses to return it’ (Kull., Ragh., Gov.). VITI, 220. NON-PAYMENT OF WAGES. 293 been fully explained ; I will next propound (the law for) the non-payment of wages. 215. A hired (servant or workman) who, without being ill, out of pride fails to perform his work according to the agreement, shall be fined eight krishwalas and no wages shall be paid to him. 216. But (if he is really) ill, (and) after recovery performs (his work) according to the original agreement, he shall receive his wages even after (the lapse of) a very long time. 217. But if he, whether sick or well, does not (perform or) cause to be performed (by others) his work according to his agreement, the wages for that work shall not be given to him, even (if it be only) slightly incomplete. 218. Thus the law for the non-payment of wages has been completely stated; I will next explain the law concerning men who break an agreement. 219. If a man belonging to a corporation inhabiting a village or a district, after swearing to an agreement, breaks it through avarice, (the king) shall banish him from his realm, 220. And having imprisoned such a breaker of an agreement, he shall compel him to pay six 215. Ap. II, 28, 2-3; Vi. V, 153-154; Y4ga. Il,193. ‘Eight krishaalas,’ i.e. ‘of gold, silver or copper, according to the case’ (Medh., Gov.), or ‘of gold’ (Kull.). 216. I read with Medh., Gov., Nar., Ragh., and K. sudirghasya for sa dirghasya (Kull., Nand.). 21g. Vi. V, 168; YAgii. II, 192. By ‘corporations inhabiting a village or district’ are meant according to Medh., village communities and corporations of merchants, mendicants or monks, Katurvedts and so forth, and he mentions regulations regarding the grazing of the cattle on a common as one of the agreements which all must observe. 220. According to others mentioned by Medh. the translation 294 LAWS OF MANU. VIII, 221. nishkas, (each of) four suvarvas, and one satam4na of silver. 221. A righteous king shall apply this law of fines in villages and castes (gti) to those who break an agreement. 222. If anybody in this (world), after buying or selling anything, repent (of his bargain), he may return or take (back) that chattel within ten days. 223. But after (the lapse of) ten days he may neither give nor cause it to be given (back); both he who takes it (back) and he who gives it (back, except by consent) shall be fined by the king six hundred (pavzas). 224. But the king himself shall impose a fine of ninety-six pazas on him who gives a blemished damsel (to a suitor) without informing (him of the blemish). 225. But that man who, out of malice, says of a maiden, ‘She is not a maiden,’ shall be fined one hundred (pavas), if he cannot prove her blemish.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1203. One commodity mixed with another must not be sold (as pure), nor a bad one (as good), nor less (than the proper quantity or weight), nor anything that is not at hand or that is concealed. 199. Nand. omits this verse, and inserts instead, ‘He who ignorantly makes a sale without ownership shall be punished according to the above rule (i.e. be fined); but he who does it knowingly shall be punished like a thief.’ Ndr. has no trace of verse 199, but quotes the beginning of the verse just translated (anena vidhineti). 200. Nand. places this verse after 202. 201-202. Vi. V, 164-166; Yagi. I, 168-170. 202. Thus Medh., Kull., Nar., and Ragh. (Kull., however, taking sodhita, ‘exculpated,’ in the sense of niskita,‘determined.’) But Gov. takes the first part differently. ‘If the price cannot be produced by him (the seller)—because he has gone to another country—then the buyer must not be punished by the king, being held to be guiltless on account of the open sale, in accordance with the rule of the preceding verse ;’ similarly Nand. The difference is caused thereby that Gov. apparently objects to the explanation of milam (mflyam, Nand.) by ‘the original (seller).’ According to Kull. the buyer receives half the value from the original owner. 203. Yagi. II, 245. ‘Concealed,’ i.e. ‘in a cloth’ (Medh., N&r.), or ‘in the earth’ (Nand.), or ‘covered with paint’ (Gov., Kull., Ragh.). VIII, 209. CONCERNING PARTNERS, 291 204. If, after one damsel has been shown, another be given to the bridegroom, he may marry them both for the same price; that Manu ordained. 205. He who gives (a damsel in marriage), having first openly declared her blemishes, whether she be insane, or afflicted with leprosy, or have lost her virginity, is not liable to punishment. 206. If an officiating priest, chosen to perform a sacrifice, abandons his work, a share only (of the fee) in proportion to the work (done) shall be given to him by those who work with him. 207. But he who abandons his work after the sacrificial fees have been given, shall obtain his full share and cause to be performed (what remains) by another (priest). 208. But if (specific) fees are ordained for the several parts of a rite, shall he (who performs the part) receive them, or shall they all share them? 209. The Adhvaryu priest shall take the chariot, and the Brahman at the kindling of the fires (Agny4dhana) a horse, the Hotz priest shall also take a horse, and the Udgatv the cart, (used) when (the Soma) is purchased. 204. This rule is rather astonishing after what has been said, III, 51-54, regarding the sale of daughters, and it proves that, in spite of all directions to the contrary, wives were purchased in ancient India as frequently as in our days.
2204. This rule is rather astonishing after what has been said, III, 51-54, regarding the sale of daughters, and it proves that, in spite of all directions to the contrary, wives were purchased in ancient India as frequently as in our days. 207. Yagi. II, 265. ‘After the sacrificial fees have been given,’ i.e. ‘at the midday oblation and so forth’ (Medh., Kull., Gov.). According to Medh. the sacrificer is to pay the substitute, according to the other commentators the priest who receives the fee. 208. Medh. mentions that specific fees are prescribed at the Ragas(lya and similar sacrifices ; see Asv. Srauta-satra IX, 3, 14-15; 4, 7-20. 209. According to Medh. and Kull. all the three first-mentioned gifts are given according to the precepts of some Sakhfs at the Agny4dh4na, the kindling of the fires. But Gov. says that the U 2 292 LAWS OF MANU. VITI, 210. 210. The (four) chief priests among all (the sixteen), who are entitled to one half, shall receive a moiety (of the fee), the next (four) one half of that, the set entitled to a third share, one third, and those entitled to a fourth a quarter. 211. By the application of these principles the allotment of shares must be made among those men who here (below) perform their work conjointly. 212. Should money be given (or promised) for a pious purpose by one man to another who asks for it, the gift shall be void, if the (money is) afterwards not (used) in the manner (stated). 213. But if the (recipient) through pride or greed tries to enforce (the fulfilment of the promise), he shall be compelled by the king to pay one suvarva as an expiation for his theft. 214. Thus the lawful subtraction of a gift has Brahman priest receives a swift horse at the Agny&dhana, and Nar. adds that the Hotr? receives a horse at the Gyotish/oma. 210. The four classes of priests, regarding whose functions see Max Miiller, History Anc. Sansk. Lit., p. 468 seqq., are: 1. Hotr?, Adhvaryu, Brahman, Udgatr?; 2. Maitravaruma, Pratiprasthatr?, Brahmaz4kkhamsin, Prastotr’; 3. Akkhavaka, Nesh/r?, Agnidhra, Pratihartr?’; 4. Potr?, Subrahmamy4, Gravash/éut, Netr?. Medh. gives the total as 112, and the shares as 56, 28, 16, 12; Gov., Kull., Nar., and RAgh. the total as 100, and the shares as 48, 24,16, 8. But Nand. says that the total of the fee, whatever it may be, shall be divided into 25 shares, and the several classes shall receive 12, 6, 4, and 3 such shares respectively. See also Asv. Srauta-stitra IX, 4; 3-5. The rule, given in this verse, applies to all ordinary cases. ait. Yagi. II, 259, 265. I.e. each is to be paid according to the amount of work which he performs. 212, ‘For a pious purpose,’ i.e. ‘for a sacrifice or a wedding’ (Medh.). 213. SamsAdhayet, ‘tries to enforce (the fulfilment of the promise),’ i.e. ‘by a complaint before the king’ (Medh.), or ‘tries to obtain the money forcibly or refuses to return it’ (Kull., Ragh., Gov.). VITI, 220. NON-PAYMENT OF WAGES. 293
3‘for a sacrifice or a wedding’ (Medh.). 213. SamsAdhayet, ‘tries to enforce (the fulfilment of the promise),’ i.e. ‘by a complaint before the king’ (Medh.), or ‘tries to obtain the money forcibly or refuses to return it’ (Kull., Ragh., Gov.). VITI, 220. NON-PAYMENT OF WAGES. 293 been fully explained ; I will next propound (the law for) the non-payment of wages. 215. A hired (servant or workman) who, without being ill, out of pride fails to perform his work according to the agreement, shall be fined eight krishwalas and no wages shall be paid to him. 216. But (if he is really) ill, (and) after recovery performs (his work) according to the original agreement, he shall receive his wages even after (the lapse of) a very long time. 217. But if he, whether sick or well, does not (perform or) cause to be performed (by others) his work according to his agreement, the wages for that work shall not be given to him, even (if it be only) slightly incomplete. 218. Thus the law for the non-payment of wages has been completely stated; I will next explain the law concerning men who break an agreement. 219. If a man belonging to a corporation inhabiting a village or a district, after swearing to an agreement, breaks it through avarice, (the king) shall banish him from his realm, 220. And having imprisoned such a breaker of an agreement, he shall compel him to pay six 215. Ap. II, 28, 2-3; Vi. V, 153-154; Y4ga. Il,193. ‘Eight krishaalas,’ i.e. ‘of gold, silver or copper, according to the case’ (Medh., Gov.), or ‘of gold’ (Kull.). 216. I read with Medh., Gov., Nar., Ragh., and K. sudirghasya for sa dirghasya (Kull., Nand.). 21g. Vi. V, 168; YAgii. II, 192. By ‘corporations inhabiting a village or district’ are meant according to Medh., village communities and corporations of merchants, mendicants or monks, Katurvedts and so forth, and he mentions regulations regarding the grazing of the cattle on a common as one of the agreements which all must observe. 220. According to others mentioned by Medh. the translation 294 LAWS OF MANU. VIII, 221. nishkas, (each of) four suvarvas, and one satam4na of silver. 221. A righteous king shall apply this law of fines in villages and castes (gti) to those who break an agreement. 222. If anybody in this (world), after buying or selling anything, repent (of his bargain), he may return or take (back) that chattel within ten days. 223. But after (the lapse of) ten days he may neither give nor cause it to be given (back); both he who takes it (back) and he who gives it (back, except by consent) shall be fined by the king six hundred (pavzas). 224. But the king himself shall impose a fine of ninety-six pazas on him who gives a blemished damsel (to a suitor) without informing (him of the blemish). 225. But that man who, out of malice, says of a maiden, ‘She is not a maiden,’ shall be fined one hundred (pavas), if he cannot prove her blemish.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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