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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1258. Those who take bribes, cheats and rogues, gamblers, those who live by teaching (the performance of) auspicious ceremonies, sanctimonious hypocrites, and fortune-tellers, 258. Aupadhik4d, ‘cheats,’ means according to Medh. ‘ persons of crooked behaviour who promise kindnesses, but secretly do evil to others,’ or ‘such as take money under false pretences,’ or ‘such as extort money by threats.’ The last explanation is adopted by Kull. and Ragh., while Nar. and Nand. interpret the term to mean ‘persons who cheat by using false weights and measures.’ Vaiikak&h, ‘rogues,’ i.e. ‘men who promise to transact business for others, and do not keep their word’ (Medh.), or ‘alchemists who pretend to change base metals into precious metals’ (rasam vidyam {rasavidyaya] tamradi ragatédirhpena darsayitva suvarnddikam gréhnanti, Ragh., Kull.), or ‘men who take money on false pretences’ (Nar.). Mangaladesavrittah, ‘those who live by teaching the performance of, or by performing for others, auspicious ceremonies’ (Medh., Kull., Ragh.), means according to Nar. ‘men who live by reciting auspicious hymns’ (mangalastutipasio vrettam karitam yeshim), and Medh. proposes a similar alternative explanation. Medh. reads bhadraprekshanikaiA saha, and explains the compound by ‘eulogists’ (prasamsikapurushalakshaz4d). Nar. explains iksha#ik&A, ‘ fortune-tellers,’ by ‘actors and jugglers.’ cc 2 388 LAWS OF MANU. IX, 259. 259. Officials of high rank and physicians who act improperly, men living by showing their proficiency in arts, and clever harlots, 260. These and the like who show themselves openly, as well as others who walk in disguise (such as) non-Aryans who wear the marks of Aryans, he should know to be thorns (in the side of his people). 261. Having detected them by means of trustworthy persons, who, disguising themselves, (pretend) to follow the same occupations and by means of spies, wearing various disguises, he must cause them to be instigated (to commit offences), and bring them into his power. 259. Mahdmiatra, ‘ officials of high rank,’ i.e. ‘courtiers such as councillors and domestic priests’ (Medh.), or ‘ ministers’ (N4r.), is taken by Kull. and R4gh. in its other sense, ‘ elephant-breakers.’ SilpopaéarayuktaA, ‘men living by showing their proficiency in arts,’ i.e. ‘such as cut figures out of chips of cane and the like’ (Medh., R&gh.), or ‘painters and the like’ (Kull). Nar. and Nand. read silpopakdrayuktaA, i.e. ‘artists such as painters and persons adorning (upak4ra) people such as hairdressers’ (Nar.), or ‘umbrella and fan makers’ (Nand.). Medh. says that asamyakkarizaf, ‘who act improperly,’ must be taken with all the four classes of persons enumerated. 260. Nar. and Nand. read vigatfydn, ‘such and the like open (rogues) of many kinds,’ and connect the accusatives in this verse with viditva in the next. Kull. takes vig4nty4t, ‘let him know (to be),’ in the sense of ‘let him discover (through spies).’
2260. Nar. and Nand. read vigatfydn, ‘such and the like open (rogues) of many kinds,’ and connect the accusatives in this verse with viditva in the next. Kull. takes vig4nty4t, ‘let him know (to be),’ in the sense of ‘let him discover (through spies).’ 261. The translation follows Nar.’s explanation, who reads protsahya (likewise found in Gov., Ragh., and K.) instead of protsddya, found in the editions, in Kull.’s and probably also in Medh.’s version. The reading prots4dya, ‘having destroyed them,’ is objectionable on account of the following verse. RAagh. explains protsahya differently ; he says, ‘having inspired them with energy by saying, “you must give up this livelihood and earn money by agriculture, trade, and the like,” he shall induce to adopt a honest mode of line through desire for money.’ Nand. seems to IY, 268. DUTIES OF A KING. 389 262. Then having caused the crimes, which they committed by their several actions, to be proclaimed in accordance with the facts, the king shall duly punish them according to their strength and their crimes. . 263. For the wickedness of evil-minded thieves, who secretly prowl over this earth, cannot be restrained except by punishment. 264. Assembly-houses, houses where water is distributed or cakes are sold, brothels, taverns and victualler's shops, cross-roads, well-known trees, festive assemblies, and. play-houses and concertrooms, 265. Old gardens, forests, the shops of artisans, empty dwellings, natural and artificial groves, 266. These and the like places the king shall cause to be guarded by companies of soldiers, both stationary and patrolling, and by spies, in order to keep away thieves. , 267. By the means of clever reformed thieves, who associate with such (rogues), follow them and know their various machinations, he must detect and destroy them. 268. Under the pretext of (offering them) various dainties, of introducing them to Brahmazas, and on the pretence of (showing them) feats of strength, the (spies) must make them meet (the officers of justice). read protsarya (protsary4, MS.). Kull. explains anekasamsth4naif, ‘wearing various disguises’ (Nar., Nand.), by ‘stationed in various places.’ Medh.’s commentary on the end of verse 261 and on verses 262-274 is missing in the I. O. MSS. 267. Instead of utsddayet, ‘he shall destroy them’ (Kull. K., editions), Gov., Nar., Nand., and Ragh. read uts4hayet, i.e. ‘he shall incite them to commit (crimes,’ Nar., Ragh.). 390 LAWS OF MANU. IX, 269. . 269. Those among them who do not come, and those who suspect the old (thieves employed by the king), the king shall attack by force and slay together with their friends, blood relations, and connexions. 270. A just king shall not cause a thief to be put to death, (unless taken) with the stolen goods (in his possession); him who (is taken) with the stolen goods and the implements (of burglary), he may, without hesitation, cause to be slain.
3270. A just king shall not cause a thief to be put to death, (unless taken) with the stolen goods (in his possession); him who (is taken) with the stolen goods and the implements (of burglary), he may, without hesitation, cause to be slain. 271. All those also who in villages give food to thieves or grant them room for (concealing their implements), he shall cause to be put to death. 272. Those who .are appointed to guard provinces and his vassals who have been ordered (to help), he shall speedily punish like thieves, (if they remain) inactive in attacks (by robbers). 273. Moreover if (a man), who subsists by (the fulfilment of) the law, departs from the established rule of the law, the (king) shall severely punish him by a fine, (because he) violated his duty. 269. M@lapranihité#z, ‘who suspect the old thieves employed by the king’ (Kull. R&gh.), means according to Nar. ‘who have been sent by ministers and the like staying in his kingdom,’ and according to Nand. ‘ who have discovered the root, i.e. the reasons (of the proceedings of the spies).’ All the three explanations are, however, doubtful. 271. Bhandaivakasadah, ‘who give them room for (concealing) their implements’ (Kull.), means according to Nf&r. ‘who give them money (for buying arms and the like) and shelter.’ 272. The commentators take sAmantan, ‘his vassals,’ in its etymological sense of ‘neighbours.’ But it has here no doubg the usual technical meaning. 273. According to the commentators officiating priests and other Brahmanas are meant, who subsist by obtaining alms on the strength of their piety. IX, 278. DUTIES OF A KING. 391 274. Those who do not give assistance according to their ability when a village is being plundered, a dyke is being destroyed, or a highway robbery committed, shall be banished with their goods and chattels. 275. On those who rob the king’s treasury and those who persevere in opposing (his commands), he shall inflict various kinds of capital punishment, likewise on those who conspire with his enemies. 276. But the king shall cut off the hands of those robbers who, breaking into houses, commit thefts at night, and cause them to be impaled on a pointed stake. 277. On the first conviction, let him cause two fingers of a cut-purse to be amputated; on the second, one hand and one foot; on the third, he shall suffer death. 278. Those who give (to thieves) fire, food, arms, or shelter, and receivers of stolen goods, the ruler shall punish like thieves. 274. Vi.V, 74. Instead of hitabhange, ‘when an embankment is destroyed’ (Kull., editions), Ragh. reads hidabhange, and Gov. as well as Nand. id4bhange with the same explanation. Nar. has tadigabhange, probably a mistake for idabhange, and mentions a var. lect. hi#abhange, adding that hi#/a is ‘a dam thrown across ariver.’ K. finally reads setubhange. 276. Yagn. Il, 273.
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.
1258. Those who take bribes, cheats and rogues, gamblers, those who live by teaching (the performance of) auspicious ceremonies, sanctimonious hypocrites, and fortune-tellers, 258. Aupadhik4d, ‘cheats,’ means according to Medh. ‘ persons of crooked behaviour who promise kindnesses, but secretly do evil to others,’ or ‘such as take money under false pretences,’ or ‘such as extort money by threats.’ The last explanation is adopted by Kull. and Ragh., while Nar. and Nand. interpret the term to mean ‘persons who cheat by using false weights and measures.’ Vaiikak&h, ‘rogues,’ i.e. ‘men who promise to transact business for others, and do not keep their word’ (Medh.), or ‘alchemists who pretend to change base metals into precious metals’ (rasam vidyam {rasavidyaya] tamradi ragatédirhpena darsayitva suvarnddikam gréhnanti, Ragh., Kull.), or ‘men who take money on false pretences’ (Nar.). Mangaladesavrittah, ‘those who live by teaching the performance of, or by performing for others, auspicious ceremonies’ (Medh., Kull., Ragh.), means according to Nar. ‘men who live by reciting auspicious hymns’ (mangalastutipasio vrettam karitam yeshim), and Medh. proposes a similar alternative explanation. Medh. reads bhadraprekshanikaiA saha, and explains the compound by ‘eulogists’ (prasamsikapurushalakshaz4d). Nar. explains iksha#ik&A, ‘ fortune-tellers,’ by ‘actors and jugglers.’ cc 2 388 LAWS OF MANU. IX, 259. 259. Officials of high rank and physicians who act improperly, men living by showing their proficiency in arts, and clever harlots, 260. These and the like who show themselves openly, as well as others who walk in disguise (such as) non-Aryans who wear the marks of Aryans, he should know to be thorns (in the side of his people). 261. Having detected them by means of trustworthy persons, who, disguising themselves, (pretend) to follow the same occupations and by means of spies, wearing various disguises, he must cause them to be instigated (to commit offences), and bring them into his power. 259. Mahdmiatra, ‘ officials of high rank,’ i.e. ‘courtiers such as councillors and domestic priests’ (Medh.), or ‘ ministers’ (N4r.), is taken by Kull. and R4gh. in its other sense, ‘ elephant-breakers.’ SilpopaéarayuktaA, ‘men living by showing their proficiency in arts,’ i.e. ‘such as cut figures out of chips of cane and the like’ (Medh., R&gh.), or ‘painters and the like’ (Kull). Nar. and Nand. read silpopakdrayuktaA, i.e. ‘artists such as painters and persons adorning (upak4ra) people such as hairdressers’ (Nar.), or ‘umbrella and fan makers’ (Nand.). Medh. says that asamyakkarizaf, ‘who act improperly,’ must be taken with all the four classes of persons enumerated. 260. Nar. and Nand. read vigatfydn, ‘such and the like open (rogues) of many kinds,’ and connect the accusatives in this verse with viditva in the next. Kull. takes vig4nty4t, ‘let him know (to be),’ in the sense of ‘let him discover (through spies).’
2260. Nar. and Nand. read vigatfydn, ‘such and the like open (rogues) of many kinds,’ and connect the accusatives in this verse with viditva in the next. Kull. takes vig4nty4t, ‘let him know (to be),’ in the sense of ‘let him discover (through spies).’ 261. The translation follows Nar.’s explanation, who reads protsahya (likewise found in Gov., Ragh., and K.) instead of protsddya, found in the editions, in Kull.’s and probably also in Medh.’s version. The reading prots4dya, ‘having destroyed them,’ is objectionable on account of the following verse. RAagh. explains protsahya differently ; he says, ‘having inspired them with energy by saying, “you must give up this livelihood and earn money by agriculture, trade, and the like,” he shall induce to adopt a honest mode of line through desire for money.’ Nand. seems to IY, 268. DUTIES OF A KING. 389 262. Then having caused the crimes, which they committed by their several actions, to be proclaimed in accordance with the facts, the king shall duly punish them according to their strength and their crimes. . 263. For the wickedness of evil-minded thieves, who secretly prowl over this earth, cannot be restrained except by punishment. 264. Assembly-houses, houses where water is distributed or cakes are sold, brothels, taverns and victualler's shops, cross-roads, well-known trees, festive assemblies, and. play-houses and concertrooms, 265. Old gardens, forests, the shops of artisans, empty dwellings, natural and artificial groves, 266. These and the like places the king shall cause to be guarded by companies of soldiers, both stationary and patrolling, and by spies, in order to keep away thieves. , 267. By the means of clever reformed thieves, who associate with such (rogues), follow them and know their various machinations, he must detect and destroy them. 268. Under the pretext of (offering them) various dainties, of introducing them to Brahmazas, and on the pretence of (showing them) feats of strength, the (spies) must make them meet (the officers of justice). read protsarya (protsary4, MS.). Kull. explains anekasamsth4naif, ‘wearing various disguises’ (Nar., Nand.), by ‘stationed in various places.’ Medh.’s commentary on the end of verse 261 and on verses 262-274 is missing in the I. O. MSS. 267. Instead of utsddayet, ‘he shall destroy them’ (Kull. K., editions), Gov., Nar., Nand., and Ragh. read uts4hayet, i.e. ‘he shall incite them to commit (crimes,’ Nar., Ragh.). 390 LAWS OF MANU. IX, 269. . 269. Those among them who do not come, and those who suspect the old (thieves employed by the king), the king shall attack by force and slay together with their friends, blood relations, and connexions. 270. A just king shall not cause a thief to be put to death, (unless taken) with the stolen goods (in his possession); him who (is taken) with the stolen goods and the implements (of burglary), he may, without hesitation, cause to be slain.
3270. A just king shall not cause a thief to be put to death, (unless taken) with the stolen goods (in his possession); him who (is taken) with the stolen goods and the implements (of burglary), he may, without hesitation, cause to be slain. 271. All those also who in villages give food to thieves or grant them room for (concealing their implements), he shall cause to be put to death. 272. Those who .are appointed to guard provinces and his vassals who have been ordered (to help), he shall speedily punish like thieves, (if they remain) inactive in attacks (by robbers). 273. Moreover if (a man), who subsists by (the fulfilment of) the law, departs from the established rule of the law, the (king) shall severely punish him by a fine, (because he) violated his duty. 269. M@lapranihité#z, ‘who suspect the old thieves employed by the king’ (Kull. R&gh.), means according to Nar. ‘who have been sent by ministers and the like staying in his kingdom,’ and according to Nand. ‘ who have discovered the root, i.e. the reasons (of the proceedings of the spies).’ All the three explanations are, however, doubtful. 271. Bhandaivakasadah, ‘who give them room for (concealing) their implements’ (Kull.), means according to Nf&r. ‘who give them money (for buying arms and the like) and shelter.’ 272. The commentators take sAmantan, ‘his vassals,’ in its etymological sense of ‘neighbours.’ But it has here no doubg the usual technical meaning. 273. According to the commentators officiating priests and other Brahmanas are meant, who subsist by obtaining alms on the strength of their piety. IX, 278. DUTIES OF A KING. 391 274. Those who do not give assistance according to their ability when a village is being plundered, a dyke is being destroyed, or a highway robbery committed, shall be banished with their goods and chattels. 275. On those who rob the king’s treasury and those who persevere in opposing (his commands), he shall inflict various kinds of capital punishment, likewise on those who conspire with his enemies. 276. But the king shall cut off the hands of those robbers who, breaking into houses, commit thefts at night, and cause them to be impaled on a pointed stake. 277. On the first conviction, let him cause two fingers of a cut-purse to be amputated; on the second, one hand and one foot; on the third, he shall suffer death. 278. Those who give (to thieves) fire, food, arms, or shelter, and receivers of stolen goods, the ruler shall punish like thieves. 274. Vi.V, 74. Instead of hitabhange, ‘when an embankment is destroyed’ (Kull., editions), Ragh. reads hidabhange, and Gov. as well as Nand. id4bhange with the same explanation. Nar. has tadigabhange, probably a mistake for idabhange, and mentions a var. lect. hi#abhange, adding that hi#/a is ‘a dam thrown across ariver.’ K. finally reads setubhange. 276. Yagn. Il, 273.
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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