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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
122. The Ordeal by Water. 304. I will now proclaim the excellent law regarding the (ordeal by) water, (which may be performed at all seasons) one after the other, excepting the winter and dewy seasons. * 305. (This ordeal may be performed) in streams 302, 303. The crushing of grains of rice serves the purpose of making visible such wounds as might have been overlooked previously. Here ends the section of the ordeal by fire. A. 305-317. Vishvu XII; Yaghavalkya II, 108, 109. The ordeal by water may be briefly described as follows: 1. This ordeal should be either performed in a tank or in a river which has no swift current. 2. Three arrows should be discharged from a bow of middling size. 3. After that, a strong man should enter the water as far as his navel. The defendant should seize him by the thigh and dive under water. 4. A swift runner should be sent after the second arrow. When he has reached the place where it has fallen, another equally swift runner should be sent back with it to the place where the defendant has entered the water. 5- The defendant is declared innocent, if he has remained under water till the arrow has been brought back. He is declared guilty, if any one of his limbs have been seen, or if he were to emerge from the water in a different spot from that where he entered it. 6. During the proceeding, a prayer is addressed to the deity of water, in which it is asserted, that fire arose from water, and that the water ordeal is superior therefore to the ordeal by fire. 305. The winter season comprises the months Agrahfyaza and 112 NARADA. I, 306. which have not too swift a course, in oceans, in rivers, in lakes, in ponds dug by the gods, in tanks, and in pools. * 306. The diving shall take place after three arrows have been discharged from a bow which must not be too strong. Wise men (have declared) what its strength should be. * 307. A strong bow is declared to be 107 (Angulas) long, a moderate bow 106, and an inferior bow 105 (Angulas). This is declared to be the rule regarding the bow. * 308. A strong man should be placed like a pillar in water, reaching to his navel. The defendant should seize him by the thigh and dive under water. Pausha. The dewy or cold season (Sisira) comprises the months Magha and Phalguna. It appears, therefore, that the ordeal by water must not be performed during the period extending from the middle of November to the middle of March, i.e. during the cold weather. This is no doubt because the low temperature of the water during the cold weather might affect the capacity of the defendant to hold out under water sufficiently long. 306. Devakhata, ‘a pond dug by the gods,’ denotes a natural hollow or lake. (Béhtlingk’s Dictionary.) _Nandapandita, in his Commentary of the Vishnu-smriti (LXIV, 16), gives the wellknown lake of Pushkara, near Agmir, as an instance of a Devakhata.
2306. Devakhata, ‘a pond dug by the gods,’ denotes a natural hollow or lake. (Béhtlingk’s Dictionary.) _Nandapandita, in his Commentary of the Vishnu-smriti (LXIV, 16), gives the wellknown lake of Pushkara, near Agmir, as an instance of a Devakhata. 307. It seems strange that the difference in length between the bows should not amount to more than one Anhgula or inch. The commentators take the three numerals in this paragraph to denote 105, 106, and 107 respectively, and I have translated in accordance with this interpretation. It is, however, possible to translate the three numerals by 500, 600, and 700 respectively, and to refer them to the number of Hastas (1 Hasta=18 inches) traversed by each of the three arrows. According to another text, which is wrongly attributed to Narada by some commentators, the arrows shall be shot at a target, which has to be placed at a distance of 1g0 Hastas from the. marksman. = I, 316. ORDEAL BY WATER. 113 * 309. From the place where the arrows have been discharged, a young man endowed with swiftness of limb should walk as quickly as possible to the place where the middlemost arrow has fallen down. * 310. Another man, who must be an equally swift runner, should seize the middlemost arrow and return with it quickly to the place from which the (first) man has proceeded. 311. If he who took the arrow does not see the defendant in water on arriving, because he is completely under water, the defendant must be acquitted. * 312. Otherwise he is guilty, though only one limb of his have become visible. (He is pronounced guilty) equally, if he has moved to a different place than that where he was first immersed. * 313. Women or children must not be subjected to the ordeal by water by persons acquainted with the law; nor sick, superannuated, or feeble men. * 314. Cowards, those tormented by pain, and persons afflicted by a calamity should also be held exempt from this trial. Such persons perish immediately after diving, because they are declared to have hardly any breath. * 315. Should they even have appeared before the court on account of a serious crime, he must not cause them to dive under water, nor must he subject them to the ordeal by fire, or give them poison. * 316. ‘Nothing is more capable than water and fire of showing the difference between right and wrong. 316, 317. These two paragraphs contain the prayer by which the deity of water should be addressed. A. Vis II, 8; Yagitavalkya II, 108. € [33] I 114 NARADA. I, 317. Because fire has arisen from the waters, therefore suspected persons * 317. Are subjected to this proof by preference, by persons thoroughly conversant with the law. Therefore deign, O venerable Lord of Waters, to effect acquittal through truth.’ 23. The Ordeal by Poison. * 318. Now I shall proclaim the excellent rule regarding the ordeal by poison: at what time, in what manner, and in what form it should be administered.
3Therefore deign, O venerable Lord of Waters, to effect acquittal through truth.’ 23. The Ordeal by Poison. * 318. Now I shall proclaim the excellent rule regarding the ordeal by poison: at what time, in what manner, and in what form it should be administered. * 319. The exact quantity of the poison (to be given) having been fixed by persons conversant with the essence of law, it shall be weighed, and given.to the defendant in the autumn season, when winter sets in. 320. A man acquainted with law, must not (administer this ordeal) in the afternoon, nor in the 318-326. The ordeal by poison consists of the swallowing of a mild poison bythe defendant. He is innocent if he digests the poison without being affected by it. Vishzu XIII ; Yag#avalkya II, rro, rrr. 319. The autumn season, Sarad, comprises the two months of Asvina and Kérttika, or from middle of September to middle of November. The winter season comprises the two months of Aprah4yama and Pausha, or from middle of November to middle of January. Mitramisra, who quotes this text in the Viramitrodaya, asserts that the term ‘the winter season’ must be taken in this place to include the dewy season, Sisira, as well, i.e. the time from middle of January to middle of March. 320. Though the season of Sarad has been referred to in par. 319, it must be reckoned among the prohibited seasons according to par. 320. A. This observation seems to be just, because the performance of this ordeal in the Sarad season is prohibited in par. 324 as well. Vasanta, the spring season, extends from middle of March to middle of May. Grishma, the hot season, extends from middle of May to middle of July. Varsh4, the season of the rains, extends from middle of July to middle of September. I, 325. ORDEAL BY POISON. 115 twilight, nor at noon. It must be avoided, likewise, in the autumn, summer, spring, and rainy seasons. * 321. Spoiled poison, shaken poison, scented and mixed poison, as well as K4lakd¢a and AlAbu poison, should be carefully avoided. * 322. Poison from the Svznga plant, which grows in the Himalayas, of an excellent quality, having (the required) colour, flavour, and taste, and preserving its natural condition, should be given to members of the Kshatriya, Vaisya, and S‘ddra castes. * 323. Let him give to the defendant one-eighth less than the twentieth part of a sixth part of a Pala of the poison, mixed with clarified butter. * 324. Six Yavas should be given in the rainy season ; five Yavas in the hot season; seven or eight in the winter season; in the autumn season this ordeal must not take place. * 325. ‘Thou, O poison, art the son of Brahman.
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.
122. The Ordeal by Water. 304. I will now proclaim the excellent law regarding the (ordeal by) water, (which may be performed at all seasons) one after the other, excepting the winter and dewy seasons. * 305. (This ordeal may be performed) in streams 302, 303. The crushing of grains of rice serves the purpose of making visible such wounds as might have been overlooked previously. Here ends the section of the ordeal by fire. A. 305-317. Vishvu XII; Yaghavalkya II, 108, 109. The ordeal by water may be briefly described as follows: 1. This ordeal should be either performed in a tank or in a river which has no swift current. 2. Three arrows should be discharged from a bow of middling size. 3. After that, a strong man should enter the water as far as his navel. The defendant should seize him by the thigh and dive under water. 4. A swift runner should be sent after the second arrow. When he has reached the place where it has fallen, another equally swift runner should be sent back with it to the place where the defendant has entered the water. 5- The defendant is declared innocent, if he has remained under water till the arrow has been brought back. He is declared guilty, if any one of his limbs have been seen, or if he were to emerge from the water in a different spot from that where he entered it. 6. During the proceeding, a prayer is addressed to the deity of water, in which it is asserted, that fire arose from water, and that the water ordeal is superior therefore to the ordeal by fire. 305. The winter season comprises the months Agrahfyaza and 112 NARADA. I, 306. which have not too swift a course, in oceans, in rivers, in lakes, in ponds dug by the gods, in tanks, and in pools. * 306. The diving shall take place after three arrows have been discharged from a bow which must not be too strong. Wise men (have declared) what its strength should be. * 307. A strong bow is declared to be 107 (Angulas) long, a moderate bow 106, and an inferior bow 105 (Angulas). This is declared to be the rule regarding the bow. * 308. A strong man should be placed like a pillar in water, reaching to his navel. The defendant should seize him by the thigh and dive under water. Pausha. The dewy or cold season (Sisira) comprises the months Magha and Phalguna. It appears, therefore, that the ordeal by water must not be performed during the period extending from the middle of November to the middle of March, i.e. during the cold weather. This is no doubt because the low temperature of the water during the cold weather might affect the capacity of the defendant to hold out under water sufficiently long. 306. Devakhata, ‘a pond dug by the gods,’ denotes a natural hollow or lake. (Béhtlingk’s Dictionary.) _Nandapandita, in his Commentary of the Vishnu-smriti (LXIV, 16), gives the wellknown lake of Pushkara, near Agmir, as an instance of a Devakhata.
2306. Devakhata, ‘a pond dug by the gods,’ denotes a natural hollow or lake. (Béhtlingk’s Dictionary.) _Nandapandita, in his Commentary of the Vishnu-smriti (LXIV, 16), gives the wellknown lake of Pushkara, near Agmir, as an instance of a Devakhata. 307. It seems strange that the difference in length between the bows should not amount to more than one Anhgula or inch. The commentators take the three numerals in this paragraph to denote 105, 106, and 107 respectively, and I have translated in accordance with this interpretation. It is, however, possible to translate the three numerals by 500, 600, and 700 respectively, and to refer them to the number of Hastas (1 Hasta=18 inches) traversed by each of the three arrows. According to another text, which is wrongly attributed to Narada by some commentators, the arrows shall be shot at a target, which has to be placed at a distance of 1g0 Hastas from the. marksman. = I, 316. ORDEAL BY WATER. 113 * 309. From the place where the arrows have been discharged, a young man endowed with swiftness of limb should walk as quickly as possible to the place where the middlemost arrow has fallen down. * 310. Another man, who must be an equally swift runner, should seize the middlemost arrow and return with it quickly to the place from which the (first) man has proceeded. 311. If he who took the arrow does not see the defendant in water on arriving, because he is completely under water, the defendant must be acquitted. * 312. Otherwise he is guilty, though only one limb of his have become visible. (He is pronounced guilty) equally, if he has moved to a different place than that where he was first immersed. * 313. Women or children must not be subjected to the ordeal by water by persons acquainted with the law; nor sick, superannuated, or feeble men. * 314. Cowards, those tormented by pain, and persons afflicted by a calamity should also be held exempt from this trial. Such persons perish immediately after diving, because they are declared to have hardly any breath. * 315. Should they even have appeared before the court on account of a serious crime, he must not cause them to dive under water, nor must he subject them to the ordeal by fire, or give them poison. * 316. ‘Nothing is more capable than water and fire of showing the difference between right and wrong. 316, 317. These two paragraphs contain the prayer by which the deity of water should be addressed. A. Vis II, 8; Yagitavalkya II, 108. € [33] I 114 NARADA. I, 317. Because fire has arisen from the waters, therefore suspected persons * 317. Are subjected to this proof by preference, by persons thoroughly conversant with the law. Therefore deign, O venerable Lord of Waters, to effect acquittal through truth.’ 23. The Ordeal by Poison. * 318. Now I shall proclaim the excellent rule regarding the ordeal by poison: at what time, in what manner, and in what form it should be administered.
3Therefore deign, O venerable Lord of Waters, to effect acquittal through truth.’ 23. The Ordeal by Poison. * 318. Now I shall proclaim the excellent rule regarding the ordeal by poison: at what time, in what manner, and in what form it should be administered. * 319. The exact quantity of the poison (to be given) having been fixed by persons conversant with the essence of law, it shall be weighed, and given.to the defendant in the autumn season, when winter sets in. 320. A man acquainted with law, must not (administer this ordeal) in the afternoon, nor in the 318-326. The ordeal by poison consists of the swallowing of a mild poison bythe defendant. He is innocent if he digests the poison without being affected by it. Vishzu XIII ; Yag#avalkya II, rro, rrr. 319. The autumn season, Sarad, comprises the two months of Asvina and Kérttika, or from middle of September to middle of November. The winter season comprises the two months of Aprah4yama and Pausha, or from middle of November to middle of January. Mitramisra, who quotes this text in the Viramitrodaya, asserts that the term ‘the winter season’ must be taken in this place to include the dewy season, Sisira, as well, i.e. the time from middle of January to middle of March. 320. Though the season of Sarad has been referred to in par. 319, it must be reckoned among the prohibited seasons according to par. 320. A. This observation seems to be just, because the performance of this ordeal in the Sarad season is prohibited in par. 324 as well. Vasanta, the spring season, extends from middle of March to middle of May. Grishma, the hot season, extends from middle of May to middle of July. Varsh4, the season of the rains, extends from middle of July to middle of September. I, 325. ORDEAL BY POISON. 115 twilight, nor at noon. It must be avoided, likewise, in the autumn, summer, spring, and rainy seasons. * 321. Spoiled poison, shaken poison, scented and mixed poison, as well as K4lakd¢a and AlAbu poison, should be carefully avoided. * 322. Poison from the Svznga plant, which grows in the Himalayas, of an excellent quality, having (the required) colour, flavour, and taste, and preserving its natural condition, should be given to members of the Kshatriya, Vaisya, and S‘ddra castes. * 323. Let him give to the defendant one-eighth less than the twentieth part of a sixth part of a Pala of the poison, mixed with clarified butter. * 324. Six Yavas should be given in the rainy season ; five Yavas in the hot season; seven or eight in the winter season; in the autumn season this ordeal must not take place. * 325. ‘Thou, O poison, art the son of Brahman.
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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