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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘One self-sold’ is one who has sold himself. 136 NARADA. V, 27. chased; one received (by gift); one obtained by inheritance; one maintained during a general famine; one pledged by his rightful owner ; *27, One released from a heavy debt; one made captive in a fight; one won through a wager; one who has come forward declaring, ‘1 am thine;’ an apostate from asceticism; one enslaved for a stipulated period ; * 28, One who has become a slave in order to get a maintenance; one enslaved on account of his connexion with a female slave; and one self-sold. These are the fifteen classes of slaves as declared in law. *29. Among these, the four named first cannot be released from bondage, except by the favour of their owners. Their bondage is hereditary. *30, Should any one out of them (however) save his master’s life, when his life is in peril, he shall be released from slavery and shall take a son’s share (of his master’s wealth). *31. One maintained during a famine is released from bondage if he gives a pair of oxen. It is not These are the fifteen species (of slaves). Mitaékshara, p. 268. Manu VIII, 415. 30. This rule is applicable to any of the fifteen sorts of slaves. Mit&kshar4, p. 269. Other commentators cite an encounter with a tiger as an instance of a perilous situation. The slave, in order to obtain release from slavery, must have risked his own life in rescuing his master. 31. The objection that a slave cannot give a pair of oxen, as he has no property of his own according to Narada himself (V, 41), may be met by the argument that the dominion of slaves over affectionate gifts and the like is universally acknowledged, just as the right of a woman to dispose of Stridhana given to her as an affectionate present. See the gloss on this text in Colebrooke’s Digest, III, 1, 43. V, 39 CONTRACTS OF SERVICE. 137 by labour (alone) that the value of the food consumed during a famine can be repaid. *32. One pledged (is released) when his master redeems him by discharging the debt. If, however, he causes (the pledgee) to take him in lieu of payment, he becomes equal to a purchased slave. * 33. It is by paying his debt with interest, that a debtor is released from slavery. One enslaved for a stipulated period recovers freedom on the expiration of that period. *34. One who has come forward declaring, ‘I am thine,’ one made a prisoner in war, and one won through a wager, these are released on giving a substitute whose capacity for work is equal to theirs. *35. An apostate from asceticism shall become the king’s slave. He can never be emancipated, nor is there any expiation of his crime. *36. One who has become a slave in order to get a maintenance, is released at once on giving up the said subsistence. One enslaved on account of his being connected with a female slave is released on parting with her. *37. That wretch who, being independent, sells himself, is the vilest of slaves. He cannot be released from bondage.
2One enslaved on account of his being connected with a female slave is released on parting with her. *37. That wretch who, being independent, sells himself, is the vilest of slaves. He cannot be released from bondage. *38. Those who are sold after having been captured by robbers, and those who are enslaved by forcible means, must be emancipated by the king. Their slavery is not legal. *39. In the inverse order of the (four) castes, 33. YAg#avalkya II, 182. 35. YAgaavalkya II, 183. 36. The Mit&kshar4 (p. 270) declares that sexual intercourse with a slave is prohibited. YAg#avalkya II, 182. 38. Yaefavalkya II, 182. 39. As a man of the highest caste may marry a wife of an 138 NARADA. V, 40. slavery is not ordained, except where a man violates the duties peculiar to his caste. Slavery (in that respect) is analogous to the condition of a wife. *40. If one not his own master offers himself (as a slave), saying, ‘I am thine,’ he (to whom he has offered himself) may not dispose of him. His former master may recover him when he likes. *41. Three persons are declared to have no proprietary right: a wife, a slave, and a son. Whatever property they acquire shall be made over to him to whom they belong.. *42. He who pleased in his mind wishes to emancipate his own slave, shall take from his (the slave’s) shoulders a jar filled with water and smash it. *43. He shall sprinkle his head with the water, which must contain whole grain and flowers, and inferior caste or of his own caste, whereas a woman of the highest caste is forbidden to marry a man of inferior caste, the same rule should be observed with regard to a slave. Viramitrodaya, p. 406. An ascetic who violates the duties of his order is liable to become the slave of his inferior in caste even. Mitaksharé, p. 271. YAgfavalkya II, 183; Manu VIII, 410-414. 40. If a man, after having promised to become the slave of one man, enters the service of another man afterwards, that other man must relinquish him. ‘One not his own master,’ i.e. the slave of another man. Vframitrodaya, p. 411. 41. According to the standard commentators the purport of this rule is merely to indicate the want of independence of wives, sons, and slaves in the disposal of their property. See Professor Biihler’s note on Manu VIII, 416. Identical with Manu VIII, 416. 42, 43. The breaking of a water-pot which the slave is carrying on his shoulder is said to be indicative of the discontinuance of the former slave's office to carry water. The solemn smashing of a water-jar (gha/a-sphofa) forms the principal part of another ceremony of a totally different character as well, viz. of the ceremony of expulsion from caste. VI, 4. SERVICE; WAGES. 139 having declared him a free man three times, he shall dismiss him with his face turned towards the east }, SIXTH TITLE OF LAW. NON-PAYMENT OF WAGES.
3of the ceremony of expulsion from caste. VI, 4. SERVICE; WAGES. 139 having declared him a free man three times, he shall dismiss him with his face turned towards the east }, SIXTH TITLE OF LAW. NON-PAYMENT OF WAGES. *1, A series of rules will be stated (next) for the payment and non-payment of labourers’ wages. It is termed ‘ Non-payment of Wages,’ a title of law. *2. A master shall regularly pay wages to the servant hired by him, whether it be at the commencement, at the middle, or at the end of his work, just as he had agreed to do. * 3. Where the amount of the wages has not been fixed, (the servant of) a trader, a herdsman, and an agricultural servant shall respectively take a tenth part of the profit (derived from the sale of merchandise), of the seed of cows, and of the grain. *4. Their implements of work, and whatever else ?The Indian MSS. and some quotations insert the following paragraph here, which is omitted in the Nepalese MS. and in other quotations :— ‘*44, From that time let it be said. that this slave is cherished by the favour of his master. His food may be eaten, and presents accepted from him, and he shall be respected (by worthy persons).’ VI, 2. When the amount of the wages has been fixed by an agreement in this form, ‘I will give thee thus much,’ it shall be divided into three parts, and one part be given on three occasions, viz. at the commencement, middle, and end of the labour. This rule is applicable where the amount of the wages has been fixed. The next paragraph states the rule for those cases where the amount of the wages has not been fixed. Viramitrodaya, p. 414. 3. The strange term ‘the seed of cows’ denotes cows’ milk according to the commentators. YAg#avalkya II, 194. 4. The phrase ‘whatever may have been entrusted to servants for their business’ is explained as referring to grain and the like 140 NARADA. VI, 5. may have been entrusted to them for their business, they shall employ with due care and not neglect them wantonly. * 5. If one fails to perform such work as he had promised to do, he shall be compelled to perform it, first paying him his wages. If he does not perform it after having taken wages, he must pay back twice the amount of his wages. *6. One who abandons merchandise which he had agreed to convey to its destination, shall give a sixth part of the wages. (An employer) who does not pay the wages which he had agreed to give shall forfeit those wages together with interest. * 7, A merchant who does not take a conveyance used for agriculture. It appears from the preceding paragraph that business of every sort is intended. Y4g#avalkya II, 193. p- Manu VIII, 215; Apastamba Il, 11, 28, 2-3; Vishau V, 153,154; YagAavalkya II, 193. 6. The Ratnakara refers the second half of this paragraph, like the first half, to the special case of wages or hire promised to the carrier for the transport of goods. See Colebrooke’s Digest, III, 1,92. YAg#avalkya II, 198.
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‘One self-sold’ is one who has sold himself. 136 NARADA. V, 27. chased; one received (by gift); one obtained by inheritance; one maintained during a general famine; one pledged by his rightful owner ; *27, One released from a heavy debt; one made captive in a fight; one won through a wager; one who has come forward declaring, ‘1 am thine;’ an apostate from asceticism; one enslaved for a stipulated period ; * 28, One who has become a slave in order to get a maintenance; one enslaved on account of his connexion with a female slave; and one self-sold. These are the fifteen classes of slaves as declared in law. *29. Among these, the four named first cannot be released from bondage, except by the favour of their owners. Their bondage is hereditary. *30, Should any one out of them (however) save his master’s life, when his life is in peril, he shall be released from slavery and shall take a son’s share (of his master’s wealth). *31. One maintained during a famine is released from bondage if he gives a pair of oxen. It is not These are the fifteen species (of slaves). Mitaékshara, p. 268. Manu VIII, 415. 30. This rule is applicable to any of the fifteen sorts of slaves. Mit&kshar4, p. 269. Other commentators cite an encounter with a tiger as an instance of a perilous situation. The slave, in order to obtain release from slavery, must have risked his own life in rescuing his master. 31. The objection that a slave cannot give a pair of oxen, as he has no property of his own according to Narada himself (V, 41), may be met by the argument that the dominion of slaves over affectionate gifts and the like is universally acknowledged, just as the right of a woman to dispose of Stridhana given to her as an affectionate present. See the gloss on this text in Colebrooke’s Digest, III, 1, 43. V, 39 CONTRACTS OF SERVICE. 137 by labour (alone) that the value of the food consumed during a famine can be repaid. *32. One pledged (is released) when his master redeems him by discharging the debt. If, however, he causes (the pledgee) to take him in lieu of payment, he becomes equal to a purchased slave. * 33. It is by paying his debt with interest, that a debtor is released from slavery. One enslaved for a stipulated period recovers freedom on the expiration of that period. *34. One who has come forward declaring, ‘I am thine,’ one made a prisoner in war, and one won through a wager, these are released on giving a substitute whose capacity for work is equal to theirs. *35. An apostate from asceticism shall become the king’s slave. He can never be emancipated, nor is there any expiation of his crime. *36. One who has become a slave in order to get a maintenance, is released at once on giving up the said subsistence. One enslaved on account of his being connected with a female slave is released on parting with her. *37. That wretch who, being independent, sells himself, is the vilest of slaves. He cannot be released from bondage.
2One enslaved on account of his being connected with a female slave is released on parting with her. *37. That wretch who, being independent, sells himself, is the vilest of slaves. He cannot be released from bondage. *38. Those who are sold after having been captured by robbers, and those who are enslaved by forcible means, must be emancipated by the king. Their slavery is not legal. *39. In the inverse order of the (four) castes, 33. YAg#avalkya II, 182. 35. YAgaavalkya II, 183. 36. The Mit&kshar4 (p. 270) declares that sexual intercourse with a slave is prohibited. YAg#avalkya II, 182. 38. Yaefavalkya II, 182. 39. As a man of the highest caste may marry a wife of an 138 NARADA. V, 40. slavery is not ordained, except where a man violates the duties peculiar to his caste. Slavery (in that respect) is analogous to the condition of a wife. *40. If one not his own master offers himself (as a slave), saying, ‘I am thine,’ he (to whom he has offered himself) may not dispose of him. His former master may recover him when he likes. *41. Three persons are declared to have no proprietary right: a wife, a slave, and a son. Whatever property they acquire shall be made over to him to whom they belong.. *42. He who pleased in his mind wishes to emancipate his own slave, shall take from his (the slave’s) shoulders a jar filled with water and smash it. *43. He shall sprinkle his head with the water, which must contain whole grain and flowers, and inferior caste or of his own caste, whereas a woman of the highest caste is forbidden to marry a man of inferior caste, the same rule should be observed with regard to a slave. Viramitrodaya, p. 406. An ascetic who violates the duties of his order is liable to become the slave of his inferior in caste even. Mitaksharé, p. 271. YAgfavalkya II, 183; Manu VIII, 410-414. 40. If a man, after having promised to become the slave of one man, enters the service of another man afterwards, that other man must relinquish him. ‘One not his own master,’ i.e. the slave of another man. Vframitrodaya, p. 411. 41. According to the standard commentators the purport of this rule is merely to indicate the want of independence of wives, sons, and slaves in the disposal of their property. See Professor Biihler’s note on Manu VIII, 416. Identical with Manu VIII, 416. 42, 43. The breaking of a water-pot which the slave is carrying on his shoulder is said to be indicative of the discontinuance of the former slave's office to carry water. The solemn smashing of a water-jar (gha/a-sphofa) forms the principal part of another ceremony of a totally different character as well, viz. of the ceremony of expulsion from caste. VI, 4. SERVICE; WAGES. 139 having declared him a free man three times, he shall dismiss him with his face turned towards the east }, SIXTH TITLE OF LAW. NON-PAYMENT OF WAGES.
3of the ceremony of expulsion from caste. VI, 4. SERVICE; WAGES. 139 having declared him a free man three times, he shall dismiss him with his face turned towards the east }, SIXTH TITLE OF LAW. NON-PAYMENT OF WAGES. *1, A series of rules will be stated (next) for the payment and non-payment of labourers’ wages. It is termed ‘ Non-payment of Wages,’ a title of law. *2. A master shall regularly pay wages to the servant hired by him, whether it be at the commencement, at the middle, or at the end of his work, just as he had agreed to do. * 3. Where the amount of the wages has not been fixed, (the servant of) a trader, a herdsman, and an agricultural servant shall respectively take a tenth part of the profit (derived from the sale of merchandise), of the seed of cows, and of the grain. *4. Their implements of work, and whatever else ?The Indian MSS. and some quotations insert the following paragraph here, which is omitted in the Nepalese MS. and in other quotations :— ‘*44, From that time let it be said. that this slave is cherished by the favour of his master. His food may be eaten, and presents accepted from him, and he shall be respected (by worthy persons).’ VI, 2. When the amount of the wages has been fixed by an agreement in this form, ‘I will give thee thus much,’ it shall be divided into three parts, and one part be given on three occasions, viz. at the commencement, middle, and end of the labour. This rule is applicable where the amount of the wages has been fixed. The next paragraph states the rule for those cases where the amount of the wages has not been fixed. Viramitrodaya, p. 414. 3. The strange term ‘the seed of cows’ denotes cows’ milk according to the commentators. YAg#avalkya II, 194. 4. The phrase ‘whatever may have been entrusted to servants for their business’ is explained as referring to grain and the like 140 NARADA. VI, 5. may have been entrusted to them for their business, they shall employ with due care and not neglect them wantonly. * 5. If one fails to perform such work as he had promised to do, he shall be compelled to perform it, first paying him his wages. If he does not perform it after having taken wages, he must pay back twice the amount of his wages. *6. One who abandons merchandise which he had agreed to convey to its destination, shall give a sixth part of the wages. (An employer) who does not pay the wages which he had agreed to give shall forfeit those wages together with interest. * 7, A merchant who does not take a conveyance used for agriculture. It appears from the preceding paragraph that business of every sort is intended. Y4g#avalkya II, 193. p- Manu VIII, 215; Apastamba Il, 11, 28, 2-3; Vishau V, 153,154; YagAavalkya II, 193. 6. The Ratnakara refers the second half of this paragraph, like the first half, to the special case of wages or hire promised to the carrier for the transport of goods. See Colebrooke’s Digest, III, 1,92. YAg#avalkya II, 198.
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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