Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ap. II, 27, 15; Gaut. XII, 7; Vi. V, 20. According to Medh., Gov., Kull., the rule refers to a Brahmama and a Sfdra; according to Ragh., to the latter and an Aryan 3 according to Nar., to a Kshatriya, Vaisya, or Sfdra offending against a Brahmaza. 282. Vi. V, 21-22. 304 LAWS OF MANU. VIII, 283. 283. If he lays hold of the hair (of a superior), let the (king) unhesitatingly cut off his hands, likewise (if he takes him) by the feet, the beard, the neck, or the scrotum. 284. He who breaks the skin (of an equal) or fetches blood (from him) shall be fined one hundred (pazas), he who cuts a muscle six nishkas, he who breaks a bone shall be banished. 285. According to the usefulness of the several (kinds of) trees a fine must be inflicted for injuring them; that is the settled rule. 286. If a blow is struck against men or animals in order to (give them) pain, (the judge) shall inflict a fine in proportion to the amount of pain (caused). 287. If a limb is injured, a wound (is caused), or blood (flows, the assailant) shall be made to pay (to the sufferer) the expenses of the cure, or the whole (both the usual amercement and the expenses of the cure as a) fine (to the king). 284. Vi. V, 66-70; Yagi. II, 218. ‘(Of an equal),’ (Medh., Kull., Nand.) According to Ragh., the rule refers to Sidras assaulting Sfidras. According to Nar., the last offender’s property shall be confiscated. 285. Vi. V, 55-59; Yagv. II, 227-228. The expression ‘trees’ includes all plants (Medh., Kull.). According to Gov., the fine for injuring trees which give shade only is to be very small; in the case of flower-bearing trees, middling; in the case of fruit-trees, high (see Vi.loc.cit.). Medh. remarks that the position of the trees, e.g. whether they are boundary-marks, or stand on a cross-road, in a hermitage, &c., has to be taken into account (see Yagi. loc. cit.). 286-287. Vi. V, 75-76; Yagi. II, 219, 222. 287. Instead of vrana,‘a wound’ (Kull., Nar.), Medh., Gov., R4gh., Nand., and K. read priva. Medh. explains the latter reading by ‘if the vital strength is injured,’ and Gov. and Ragh. by ‘if the breathing power is injured by gagging.’ ‘Or the whole (as a) fine,’ i.e. if the person injured refuses the compensation, N§r. says, ‘and shall pay the whole fine, mentioned above.’ VIII, 295. ASSAULT AND HURT. 305 288. He who damages the goods of another, be it intentionally or unintentionally, shall give satisfaction to the (owner) and pay to the king a fine equal to the (damage). 289. In the case of (damage done to) leather, or to utensils of leather, of wood, or of clay, the fine (shall be) five times their value; likewise in the case of (damage to) flowers, roots, and fruit. 290. They declare with respect to a carriage, its driver and its owner, (that there are) ten cases in which no punishment (for damage done) can be inflicted; in other cases a fine is prescribed.
2290. They declare with respect to a carriage, its driver and its owner, (that there are) ten cases in which no punishment (for damage done) can be inflicted; in other cases a fine is prescribed. 291. When the nose-string is snapped, when the yoke is broken, when the carriage turns sideways or back, when the axle or a wheel is broken, 292. When the leather-thongs, the rope around the neck or the bridle are broken, and when (the driver) has loudly called out, ‘Make way,’ Manu has declared (that in all these cases) no punishment (shall be inflicted). 293. But if the cart turns off (the road) through the driver’s want of skill, the owner shall be fined, if damage (is done), two hundred (pavas). 294. If the driver is skilful (but negligent), he alone shall be fined; if the driver is unskilful, the occupants of the carriage (also) shall be each fined one hundred (pamas). 295. But if he is stopped on his way by cattle or 288. ‘The goods,’ i.e. ‘such objects as are not mentioned specially’ (Medh., Gov., Kull., Ragh.). 291-295. Yagi. Il, 298-299. 291. ‘When the carriage turns sideways or backwards,’ i.e. ‘ off the road owing to its badness, to the animals taking fright, &c.’ (Medh., Gov., Kull., Ragh.). 295. There are two readings, avitdrita4, ‘ without doubt’ (lit. ‘not [25] x 306 LAWS OF MANU. " —-VITT, 296. ‘by (another) carriage, and he causes the death of any living being, a fine shall without doubt be imposed, 296. If a man is killed, his guilt will be at once the same as (that of) a thief; for large animals such as cows, elephants, camels or horses, half of that. 297. For injuring small cattle the fine (shall be) two hundred (pamas); the fine for beautiful wild quadrupeds and birds shall amount to fifty (pavas). 298. For donkeys, sheep, and goats the fine shall be five mashas; but the punishment for killing a dog or a pig shall be one -mdsha. 299. A wife, a son, a slave, a pupil, and a (younger) brother of the full blood, who have committed faults, may be beaten with a rope or a split bamboo, 300. But on the back part of the body (only), never on a noble part; he who strikes them otherwise will incur the same guilt as a thief. 301. Thus the whole law of assault (and hurt) has been declared completely; I will now explain the rules for the decision (in cases) of theft. 302. Let the king exert himself to the utmost to considered’), and vif4rita#, ‘is considered (to be just). Medh. gives besides the explanation, adopted in the translation according to Kull., another one, ‘is not considered (just).’ He mentions also the second reading, which Gov., Ragh., Nar., and Nand. have, and explains it with them by ‘is considered (to be just).’ 296. ‘The same as that of a thief,’ i.e. ‘he must pay the highest amercement, or 1000 pazas’ (Medh., Gov., Nar., Kull, R4gh., Nand.). 297-298. Vi. V, 50-54. 299-300. Ap. I, 8, 31; Gaut. II, 43-44. 300. ‘Not on a noble part,’i.e. ‘not on the chest or the head, &c.’ (Medh., Kull.).
3‘The same as that of a thief,’ i.e. ‘he must pay the highest amercement, or 1000 pazas’ (Medh., Gov., Nar., Kull, R4gh., Nand.). 297-298. Vi. V, 50-54. 299-300. Ap. I, 8, 31; Gaut. II, 43-44. 300. ‘Not on a noble part,’i.e. ‘not on the chest or the head, &c.’ (Medh., Kull.). VIII, 307. THEFT. 307 punish thieves; for, if he punishes thieves, his fame grows and his kingdom prospers. 303. That king, indeed, is ever worthy of honour who ensures the safety (of his subjects); for the sacrificial session (sattra, which he, as it were, performs thereby) ever grows in length, the safety (of his subjects representing) the sacrificial fee. 304. A king who (duly) protects (his subjects) receives from each and all the sixth part of their Spiritual merit; if he does not protect them, the sixth part of their demerit also (will fall on him). 305. Whatever (merit a man gains by) reading the Veda, by sacrificing, by charitable gifts, (or by) worshipping (Gurus and gods), the king obtains a sixth part of that in consequence of his duly protecting (his kingdom). 306. A king who protects the created beings in accordance with the sacred law and smites those worthy of corporal punishment, daily offers (as it were) sacrifices at which hundred thousands (are given as} fees. 307. A king who does not afford protection, (yet) takes his share in kind, his taxes, tolls and duties, daily presents and fines, will (after death) soon sink into hell. 303-311. Ap. II, 25,15; Vas. I, 42-44; Vi. V,196; Yagi. I, 335-339, 358; see also below, IX, 252 seqq. 307. ‘The share in kind,’ i.e. ‘the sixth part of the harvest’ (Medh., Gov., Kull., Nar., Ragh.), or ‘the choice portions of fruit, grain, &c. to be given to the king. ‘Taxes,’ i.e. ganghadana (Medh.), or the land-tax paid in money (N4r.), ‘monthly taxes, or taxes payable in certain months by the villagers’ (Gov., Kull., Ragh.). Sulka, i.e. ‘the tolls and duties payable by merchants and traders’ (Medh., Gov., Kull., Nar., Ragh.). For pratibhagam, i.e. ‘the daily presents of fruit, vegetables, &c.,’ the so-called Dalis (Medh., Kull.), X 2 308 LAWS OF MANU. VIII, 308. 308. They declare that a king who affords no protection, (yet) receives the sixth part of the produce, takes upon himself all the foulness of his whole people. 209. Know that a king who heeds not the rules (of the law), who is an atheist, and rapacious, who does not protect (his subjects, but) devours them, will sink low (after death). 310. Let him carefully restrain the wicked by three methods,—by imprisonment, by putting them in fetters, and by various (kinds of) corporal punishments. 311. For by punishing the wicked and by favouring the virtuous, kings are constantly sanctified, just as twice-born men by sacrifices. 312. A king who desires his own welfare must always forgive litigants, infants, aged and sick men, who inveigh against him.
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.
1Ap. II, 27, 15; Gaut. XII, 7; Vi. V, 20. According to Medh., Gov., Kull., the rule refers to a Brahmama and a Sfdra; according to Ragh., to the latter and an Aryan 3 according to Nar., to a Kshatriya, Vaisya, or Sfdra offending against a Brahmaza. 282. Vi. V, 21-22. 304 LAWS OF MANU. VIII, 283. 283. If he lays hold of the hair (of a superior), let the (king) unhesitatingly cut off his hands, likewise (if he takes him) by the feet, the beard, the neck, or the scrotum. 284. He who breaks the skin (of an equal) or fetches blood (from him) shall be fined one hundred (pazas), he who cuts a muscle six nishkas, he who breaks a bone shall be banished. 285. According to the usefulness of the several (kinds of) trees a fine must be inflicted for injuring them; that is the settled rule. 286. If a blow is struck against men or animals in order to (give them) pain, (the judge) shall inflict a fine in proportion to the amount of pain (caused). 287. If a limb is injured, a wound (is caused), or blood (flows, the assailant) shall be made to pay (to the sufferer) the expenses of the cure, or the whole (both the usual amercement and the expenses of the cure as a) fine (to the king). 284. Vi. V, 66-70; Yagi. II, 218. ‘(Of an equal),’ (Medh., Kull., Nand.) According to Ragh., the rule refers to Sidras assaulting Sfidras. According to Nar., the last offender’s property shall be confiscated. 285. Vi. V, 55-59; Yagv. II, 227-228. The expression ‘trees’ includes all plants (Medh., Kull.). According to Gov., the fine for injuring trees which give shade only is to be very small; in the case of flower-bearing trees, middling; in the case of fruit-trees, high (see Vi.loc.cit.). Medh. remarks that the position of the trees, e.g. whether they are boundary-marks, or stand on a cross-road, in a hermitage, &c., has to be taken into account (see Yagi. loc. cit.). 286-287. Vi. V, 75-76; Yagi. II, 219, 222. 287. Instead of vrana,‘a wound’ (Kull., Nar.), Medh., Gov., R4gh., Nand., and K. read priva. Medh. explains the latter reading by ‘if the vital strength is injured,’ and Gov. and Ragh. by ‘if the breathing power is injured by gagging.’ ‘Or the whole (as a) fine,’ i.e. if the person injured refuses the compensation, N§r. says, ‘and shall pay the whole fine, mentioned above.’ VIII, 295. ASSAULT AND HURT. 305 288. He who damages the goods of another, be it intentionally or unintentionally, shall give satisfaction to the (owner) and pay to the king a fine equal to the (damage). 289. In the case of (damage done to) leather, or to utensils of leather, of wood, or of clay, the fine (shall be) five times their value; likewise in the case of (damage to) flowers, roots, and fruit. 290. They declare with respect to a carriage, its driver and its owner, (that there are) ten cases in which no punishment (for damage done) can be inflicted; in other cases a fine is prescribed.
2290. They declare with respect to a carriage, its driver and its owner, (that there are) ten cases in which no punishment (for damage done) can be inflicted; in other cases a fine is prescribed. 291. When the nose-string is snapped, when the yoke is broken, when the carriage turns sideways or back, when the axle or a wheel is broken, 292. When the leather-thongs, the rope around the neck or the bridle are broken, and when (the driver) has loudly called out, ‘Make way,’ Manu has declared (that in all these cases) no punishment (shall be inflicted). 293. But if the cart turns off (the road) through the driver’s want of skill, the owner shall be fined, if damage (is done), two hundred (pavas). 294. If the driver is skilful (but negligent), he alone shall be fined; if the driver is unskilful, the occupants of the carriage (also) shall be each fined one hundred (pamas). 295. But if he is stopped on his way by cattle or 288. ‘The goods,’ i.e. ‘such objects as are not mentioned specially’ (Medh., Gov., Kull., Ragh.). 291-295. Yagi. Il, 298-299. 291. ‘When the carriage turns sideways or backwards,’ i.e. ‘ off the road owing to its badness, to the animals taking fright, &c.’ (Medh., Gov., Kull., Ragh.). 295. There are two readings, avitdrita4, ‘ without doubt’ (lit. ‘not [25] x 306 LAWS OF MANU. " —-VITT, 296. ‘by (another) carriage, and he causes the death of any living being, a fine shall without doubt be imposed, 296. If a man is killed, his guilt will be at once the same as (that of) a thief; for large animals such as cows, elephants, camels or horses, half of that. 297. For injuring small cattle the fine (shall be) two hundred (pamas); the fine for beautiful wild quadrupeds and birds shall amount to fifty (pavas). 298. For donkeys, sheep, and goats the fine shall be five mashas; but the punishment for killing a dog or a pig shall be one -mdsha. 299. A wife, a son, a slave, a pupil, and a (younger) brother of the full blood, who have committed faults, may be beaten with a rope or a split bamboo, 300. But on the back part of the body (only), never on a noble part; he who strikes them otherwise will incur the same guilt as a thief. 301. Thus the whole law of assault (and hurt) has been declared completely; I will now explain the rules for the decision (in cases) of theft. 302. Let the king exert himself to the utmost to considered’), and vif4rita#, ‘is considered (to be just). Medh. gives besides the explanation, adopted in the translation according to Kull., another one, ‘is not considered (just).’ He mentions also the second reading, which Gov., Ragh., Nar., and Nand. have, and explains it with them by ‘is considered (to be just).’ 296. ‘The same as that of a thief,’ i.e. ‘he must pay the highest amercement, or 1000 pazas’ (Medh., Gov., Nar., Kull, R4gh., Nand.). 297-298. Vi. V, 50-54. 299-300. Ap. I, 8, 31; Gaut. II, 43-44. 300. ‘Not on a noble part,’i.e. ‘not on the chest or the head, &c.’ (Medh., Kull.).
3‘The same as that of a thief,’ i.e. ‘he must pay the highest amercement, or 1000 pazas’ (Medh., Gov., Nar., Kull, R4gh., Nand.). 297-298. Vi. V, 50-54. 299-300. Ap. I, 8, 31; Gaut. II, 43-44. 300. ‘Not on a noble part,’i.e. ‘not on the chest or the head, &c.’ (Medh., Kull.). VIII, 307. THEFT. 307 punish thieves; for, if he punishes thieves, his fame grows and his kingdom prospers. 303. That king, indeed, is ever worthy of honour who ensures the safety (of his subjects); for the sacrificial session (sattra, which he, as it were, performs thereby) ever grows in length, the safety (of his subjects representing) the sacrificial fee. 304. A king who (duly) protects (his subjects) receives from each and all the sixth part of their Spiritual merit; if he does not protect them, the sixth part of their demerit also (will fall on him). 305. Whatever (merit a man gains by) reading the Veda, by sacrificing, by charitable gifts, (or by) worshipping (Gurus and gods), the king obtains a sixth part of that in consequence of his duly protecting (his kingdom). 306. A king who protects the created beings in accordance with the sacred law and smites those worthy of corporal punishment, daily offers (as it were) sacrifices at which hundred thousands (are given as} fees. 307. A king who does not afford protection, (yet) takes his share in kind, his taxes, tolls and duties, daily presents and fines, will (after death) soon sink into hell. 303-311. Ap. II, 25,15; Vas. I, 42-44; Vi. V,196; Yagi. I, 335-339, 358; see also below, IX, 252 seqq. 307. ‘The share in kind,’ i.e. ‘the sixth part of the harvest’ (Medh., Gov., Kull., Nar., Ragh.), or ‘the choice portions of fruit, grain, &c. to be given to the king. ‘Taxes,’ i.e. ganghadana (Medh.), or the land-tax paid in money (N4r.), ‘monthly taxes, or taxes payable in certain months by the villagers’ (Gov., Kull., Ragh.). Sulka, i.e. ‘the tolls and duties payable by merchants and traders’ (Medh., Gov., Kull., Nar., Ragh.). For pratibhagam, i.e. ‘the daily presents of fruit, vegetables, &c.,’ the so-called Dalis (Medh., Kull.), X 2 308 LAWS OF MANU. VIII, 308. 308. They declare that a king who affords no protection, (yet) receives the sixth part of the produce, takes upon himself all the foulness of his whole people. 209. Know that a king who heeds not the rules (of the law), who is an atheist, and rapacious, who does not protect (his subjects, but) devours them, will sink low (after death). 310. Let him carefully restrain the wicked by three methods,—by imprisonment, by putting them in fetters, and by various (kinds of) corporal punishments. 311. For by punishing the wicked and by favouring the virtuous, kings are constantly sanctified, just as twice-born men by sacrifices. 312. A king who desires his own welfare must always forgive litigants, infants, aged and sick men, who inveigh against him.
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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