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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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. 321. Spoiled, shaken, scented, and mixed poison should be avoided, because it has been changed from its natural state (into something different). K4lakfa and Alébu poison should be avoided, because it is too strong. A. K4lakfi/a is a certain deadly poison contained in a bulbous root or tuber. According to a wellknown myth, the K&lakf/a poison was produced at the churning of the ocean, when it threatened to destroy the whole world, and was therefore swallowed by Siva. Al4bu is the bottle-gourd. 323. There are 960 Yavas to a Pala. The fraction, therefore, is as follows :—960 - 4+ gy + §=7 Yavas. In par. 324, the author says that seven or eight Yavas of poison should be given in winter, i.e. in that season when this ordeal is ordinarily administered. Vishzu lays down generally that seven Yavas of poison should be given. 324. This rule shows that the prohibition which has been levelled in par. 320 against the performance of this ordeal in the rainy and summer seasons, must not be interpreted too strictly. 325. This is the prayer which should be addressed to the poison. A. 12 116 NARADA. I, 326. Truth and virtue are thy support. Clear this man from guilt, Become (like) Ambrosia to him, through truth.’ * 326. Let the man be kept in a shadowy place without taking food, for the whole remainder of the day. If he remains free from convulsions such as are generally caused by poison, he is declared innocent by Manu. 24. The Ordeal by Sacred Libation. * 327. Now I shall proclaim the excellent rule regarding the ordeal by sacred libation, as it has been laid down, for all seasons indiscriminately, by learned men. * 328. The consecrated water shall be given, early in the morning, to a virtuous man, who believes in God. He must have fasted and bathed, and wear his wet clothes. * 329, The defendant should be made to drink three mouthfuls of water in which (an image of) the deity whom he holds sacred has been bathed and worshipped. * 330. Ifhe should meet himself with any calamity 326. Here ends the chapter of the ordeal by poison. A. 327-333. Vishau XIV; YAagfavalkya II, 112, 113. 327. The ordeal by sacred libation is performed by swallowing three mouthfuls of consecrated water in which -an idol has been bathed. The defendant is declared innocent, if no misfortune befalls him within a certain period after this trial. 328. Immoral persons and infidels must not be subjected to this ordeal, because they are already deprived of the assistance of the gods in every case. A. Read pfirvahne in the text. 330. If any misfortune should happen to him, through the act of the king or through fate, it shall be taken as proof of his guilt. A. Other legislators refer in particular to illness, fire, death
2A. Read pfirvahne in the text. 330. If any misfortune should happen to him, through the act of the king or through fate, it shall be taken as proof of his guilt. A. Other legislators refer in particular to illness, fire, death T, 338+ ORDEAL BY SACRED LIBATION. 117 within a week or a fortnight (after having undergone this ordeal), it shall be regarded as proof of his guilt. * 331. If a great misfortune even should befall him after the lapse of a fortnight, he must not be harassed by any one, because the fixed period has elapsed. * 332. The drinking of consecrated water should be avoided in the case of great criminals, irreligious or ungrateful men, eunuchs, low rascals, unbelievers, - Vratyas, and slaves, 333. A righteous king, who administers the five ordeals to persons charged with a crime in the way which has been stated, acquires prosperity both in a future state and in this life. * 334. The ordeal by water is destined for the hot season. The ordeal by poison (should be administered) in very cold weather. A Brahman should be tested by the balance, fire is reserved for the Kshatriya. * 335. The ordeal by water should be administered to the Vaisya. Poison should be given to the Sidra. He must not give poison to the Brahman, nor should a Kshatriya take the (hot) iron. of a relation, or punishment inflicted by the king. Nor is every sort of disease to be considered as proof of guilt. It is obvious that the inclusion of a punishment inflicted by the king among the proofs of guilt tends to place the defendant at the mercy of the sovereign power. 332. All the various categories of persons that are mentioned here as unfit for the performance of this ordeal are so because they are already deprived of the assistance of the gods in every case. A. Vratyas, those who have not been invested with the thread. 333- The term ‘persons charged with a crime’ may denote both real offenders, whose offence has remained secret, and wrongly accused persons, A. 118 NARADA. I, 336. 336. The (five) ordeals, ending with the sacred libation and beginning with the balance, should be administered in the case of heavy charges. One hundred and fifty (Pazas) should be given (to the defendant) if he has been acquitted. One who has not been acquitted is liable to punishment. 25. The Rice Ordeal. * 337. Now I will proclaim the rule regarding the grains of rice which have to be chewed (by the defendant). This rice ordeal should be administered in cases of larceny, but on no other occasion whatsoever. That is the law. * 338. Let the judge, who must have cleansed himself previously, use white grains of rice, but not (the grains) of any other fruit, and let him place them in an earthen vessel in the sight of (an image of the deity of) the sun.
3That is the law. * 338. Let the judge, who must have cleansed himself previously, use white grains of rice, but not (the grains) of any other fruit, and let him place them in an earthen vessel in the sight of (an image of the deity of) the sun. 339. After having mixed them with water in which (an image of the sun-god) has been bathed, he shall leave them in that place for a night. At daybreak, after having prepared them three times, a worshipper of the gods shall give them himself 340. (To the defendant), who must be facing the east and must have bathed and fasted, after having proclaimed the charge himself, in order that right may be discerned from wrong. 337-342. The rice ordeal consists of chewing a number of grains of rice in the husk. If the tooth-flesh is hurt and if blood issues forth, or if the man is seen to be trembling during the proceeding, it is viewed as a proof of guilt. Otherwise he is acquitted. 339. Should the reading be tri# kritvah, ‘(he shall give them) thrice?’ I, 347. ORDEALS BY RICE AND GOLD. 119 * 341. When the defendant has chewed the grains, he shall cause him to spit them ona leaf. Ifa leaf of the holy fig-tree be not available, he shall take a leaf of the birch-tree (for that purpose). * 342. Should blood issue forth, or the tooth-flesh be hurt, or the limbs shake, he must be pronounced guilty. 26. The Ordeal of the Hot Piece of Gold. 343. Now I shall give a description of the ordeal of the hot piece of gold, which has been ordained by Brahman himself for the purpose of distinguishing virtue from vice. * 344. (The judge), after having cleansed himself, shall quickly pour clarified butter into a golden, silver, iron, or earthen vessel, and shall place the vessel on the fire. * 345. He shall throw into it a shining coin, made of gold, silver, copper, or iron, after having washed it in water more than once. * 346. Should (the coin) ever drop into the boiling (mixture), it would be a very dangerous thing to touch him (the fire?). Therefore he must address the clarified butter with the following prayer: * 347. ‘Thou art the best instrument of purification, O clarified butter, and (comparable to) Am- 343-348. The ordeal of the hot piece of gold (Taptam4sha) derives its name from the gold coin (m4sha) or signet-ring (mudrika), which those who are tried by this ordeal are required to pick out of a vessel filled with a boiling liquid, with the thumb and forefinger. They are declared innocent, if the hand remains unhurt. 346. The reading of the first half of this paragraph is quite uncertain, and the above rendering conjectural. 120 NARADA, I, 348. brosia at a sacrifice. Burn this man at once if he is criminal, and be as cold as ice to him if he is innocent.’ * 348. If, on touching and examining the forefinger (of the defendant) it is found to be unhurt and to show.no boils, he is innocent. Otherwise, he is not (innocent). SECOND TITLE OF LAW. Deposits,
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.
1* 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. 321. Spoiled, shaken, scented, and mixed poison should be avoided, because it has been changed from its natural state (into something different). K4lakfa and Alébu poison should be avoided, because it is too strong. A. K4lakfi/a is a certain deadly poison contained in a bulbous root or tuber. According to a wellknown myth, the K&lakf/a poison was produced at the churning of the ocean, when it threatened to destroy the whole world, and was therefore swallowed by Siva. Al4bu is the bottle-gourd. 323. There are 960 Yavas to a Pala. The fraction, therefore, is as follows :—960 - 4+ gy + §=7 Yavas. In par. 324, the author says that seven or eight Yavas of poison should be given in winter, i.e. in that season when this ordeal is ordinarily administered. Vishzu lays down generally that seven Yavas of poison should be given. 324. This rule shows that the prohibition which has been levelled in par. 320 against the performance of this ordeal in the rainy and summer seasons, must not be interpreted too strictly. 325. This is the prayer which should be addressed to the poison. A. 12 116 NARADA. I, 326. Truth and virtue are thy support. Clear this man from guilt, Become (like) Ambrosia to him, through truth.’ * 326. Let the man be kept in a shadowy place without taking food, for the whole remainder of the day. If he remains free from convulsions such as are generally caused by poison, he is declared innocent by Manu. 24. The Ordeal by Sacred Libation. * 327. Now I shall proclaim the excellent rule regarding the ordeal by sacred libation, as it has been laid down, for all seasons indiscriminately, by learned men. * 328. The consecrated water shall be given, early in the morning, to a virtuous man, who believes in God. He must have fasted and bathed, and wear his wet clothes. * 329, The defendant should be made to drink three mouthfuls of water in which (an image of) the deity whom he holds sacred has been bathed and worshipped. * 330. Ifhe should meet himself with any calamity 326. Here ends the chapter of the ordeal by poison. A. 327-333. Vishau XIV; YAagfavalkya II, 112, 113. 327. The ordeal by sacred libation is performed by swallowing three mouthfuls of consecrated water in which -an idol has been bathed. The defendant is declared innocent, if no misfortune befalls him within a certain period after this trial. 328. Immoral persons and infidels must not be subjected to this ordeal, because they are already deprived of the assistance of the gods in every case. A. Read pfirvahne in the text. 330. If any misfortune should happen to him, through the act of the king or through fate, it shall be taken as proof of his guilt. A. Other legislators refer in particular to illness, fire, death
2A. Read pfirvahne in the text. 330. If any misfortune should happen to him, through the act of the king or through fate, it shall be taken as proof of his guilt. A. Other legislators refer in particular to illness, fire, death T, 338+ ORDEAL BY SACRED LIBATION. 117 within a week or a fortnight (after having undergone this ordeal), it shall be regarded as proof of his guilt. * 331. If a great misfortune even should befall him after the lapse of a fortnight, he must not be harassed by any one, because the fixed period has elapsed. * 332. The drinking of consecrated water should be avoided in the case of great criminals, irreligious or ungrateful men, eunuchs, low rascals, unbelievers, - Vratyas, and slaves, 333. A righteous king, who administers the five ordeals to persons charged with a crime in the way which has been stated, acquires prosperity both in a future state and in this life. * 334. The ordeal by water is destined for the hot season. The ordeal by poison (should be administered) in very cold weather. A Brahman should be tested by the balance, fire is reserved for the Kshatriya. * 335. The ordeal by water should be administered to the Vaisya. Poison should be given to the Sidra. He must not give poison to the Brahman, nor should a Kshatriya take the (hot) iron. of a relation, or punishment inflicted by the king. Nor is every sort of disease to be considered as proof of guilt. It is obvious that the inclusion of a punishment inflicted by the king among the proofs of guilt tends to place the defendant at the mercy of the sovereign power. 332. All the various categories of persons that are mentioned here as unfit for the performance of this ordeal are so because they are already deprived of the assistance of the gods in every case. A. Vratyas, those who have not been invested with the thread. 333- The term ‘persons charged with a crime’ may denote both real offenders, whose offence has remained secret, and wrongly accused persons, A. 118 NARADA. I, 336. 336. The (five) ordeals, ending with the sacred libation and beginning with the balance, should be administered in the case of heavy charges. One hundred and fifty (Pazas) should be given (to the defendant) if he has been acquitted. One who has not been acquitted is liable to punishment. 25. The Rice Ordeal. * 337. Now I will proclaim the rule regarding the grains of rice which have to be chewed (by the defendant). This rice ordeal should be administered in cases of larceny, but on no other occasion whatsoever. That is the law. * 338. Let the judge, who must have cleansed himself previously, use white grains of rice, but not (the grains) of any other fruit, and let him place them in an earthen vessel in the sight of (an image of the deity of) the sun.
3That is the law. * 338. Let the judge, who must have cleansed himself previously, use white grains of rice, but not (the grains) of any other fruit, and let him place them in an earthen vessel in the sight of (an image of the deity of) the sun. 339. After having mixed them with water in which (an image of the sun-god) has been bathed, he shall leave them in that place for a night. At daybreak, after having prepared them three times, a worshipper of the gods shall give them himself 340. (To the defendant), who must be facing the east and must have bathed and fasted, after having proclaimed the charge himself, in order that right may be discerned from wrong. 337-342. The rice ordeal consists of chewing a number of grains of rice in the husk. If the tooth-flesh is hurt and if blood issues forth, or if the man is seen to be trembling during the proceeding, it is viewed as a proof of guilt. Otherwise he is acquitted. 339. Should the reading be tri# kritvah, ‘(he shall give them) thrice?’ I, 347. ORDEALS BY RICE AND GOLD. 119 * 341. When the defendant has chewed the grains, he shall cause him to spit them ona leaf. Ifa leaf of the holy fig-tree be not available, he shall take a leaf of the birch-tree (for that purpose). * 342. Should blood issue forth, or the tooth-flesh be hurt, or the limbs shake, he must be pronounced guilty. 26. The Ordeal of the Hot Piece of Gold. 343. Now I shall give a description of the ordeal of the hot piece of gold, which has been ordained by Brahman himself for the purpose of distinguishing virtue from vice. * 344. (The judge), after having cleansed himself, shall quickly pour clarified butter into a golden, silver, iron, or earthen vessel, and shall place the vessel on the fire. * 345. He shall throw into it a shining coin, made of gold, silver, copper, or iron, after having washed it in water more than once. * 346. Should (the coin) ever drop into the boiling (mixture), it would be a very dangerous thing to touch him (the fire?). Therefore he must address the clarified butter with the following prayer: * 347. ‘Thou art the best instrument of purification, O clarified butter, and (comparable to) Am- 343-348. The ordeal of the hot piece of gold (Taptam4sha) derives its name from the gold coin (m4sha) or signet-ring (mudrika), which those who are tried by this ordeal are required to pick out of a vessel filled with a boiling liquid, with the thumb and forefinger. They are declared innocent, if the hand remains unhurt. 346. The reading of the first half of this paragraph is quite uncertain, and the above rendering conjectural. 120 NARADA, I, 348. brosia at a sacrifice. Burn this man at once if he is criminal, and be as cold as ice to him if he is innocent.’ * 348. If, on touching and examining the forefinger (of the defendant) it is found to be unhurt and to show.no boils, he is innocent. Otherwise, he is not (innocent). SECOND TITLE OF LAW. Deposits,
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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