Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. Eunuchs, distressed or feeble persons, the severely afflicted, infants, old men, women, and the blind should be tested by the balance always. 9. (The ordeal by) poison is not destined for correct reading of the text translated above, Narada I, 19, 257 (pp. 101, 102). 5. M. Macn. X, 1, 7. In actions for debt and the like, though witnesses possessing the required qualifications (such as veracity, &c.) should have been adduced by the plaintiff, an ordeal may be administered, if the defendant proposes an ordeal and promises to give the fine or other penalty to be inflicted in case of his being defeated, because witnesses are subject to the fault of partiality, whereas an ordeal shows the true state of the case, as no fault can be found with it, and is an emblem of justice. M. 6. Viram. p. 235. This text comes after Narada I, 24, 335 (above, p. 117). 7. May. p. 18 (text). 8, 9. Viram. p. 235. In the third Pada of 8,I read balavriddhastriyosndhamska with Smritif. for balavriddhaturan stris ta VI, 14: ORDEALS. 249 women, nor is (the ordeal by) water fit to be administered to them; it is through (the ordeals by) balance, sacred libation, and others that (the judge) must explore the true state of their minds. 10. Let (the judge) test strong men by fire, water, or poison, and let him test infants, old or distressed men by the balance. 11. Let (the judge) ayoid (the ordeal by) fire in the case of lepers, (the ordeal by) water in the case -of the asthmatic, and (the ordeal by) poison in the case of bilious or phlegmatic persons. 12. In the season of the rains, let the (ordeal by) fire be administered; also in the cold and chilly seasons. In the summer season, the (ordeal by) water is the proper (kind of ordeal). Poison (is destined) for the cold weather. 13. The chilly, cold, and rainy seasons are declared to be (the proper seasons) for the (ordeal by) fire ; the autumn and summer seasons, for the (ordeal by) water ; the (ordeal by) poison, (is fit) for the cold and chilly seasons. 14. The months of Kaitra (March-April), Margasirsha (November—December), and Vaisakha (April— (Viram., Zod.), as the term 4tura occurs twice under the latter reading. 9. M. Macn. X, 1, 12 (uncertain); Nepalese Narada. 10, 11. Minor Narada I, 5, 116, 118 (p. 46). For the Sanskrit, see Narada-smritti, p.112, note. Nearly identical with a text usually attributed to Pitamaha, Viram. p. 237. 12. Viram. pp. 239, 240. Nearly identical with Narada I, 19, 254 (p. ror) and Minor Narada I, 5,113,114 (p. 46). 13, 14a. V.T.; M. Macn. X, 1, 10 (uncertain). These two texts are elsewhere attributed to Pitdmaha, and it is certainly difficult to reconcile them with 12. 14b. Viram. p. 240. In the quotations, this text comes after 250 QUOTATIONS FROM NARADA. VI, 15. May) are proper months for all (ordeals), and not adverse to any kind of ordeal. (Ordeals must) never (be administered) in the afternoon, nor in the twilight, nor at noon.
214b. Viram. p. 240. In the quotations, this text comes after 250 QUOTATIONS FROM NARADA. VI, 15. May) are proper months for all (ordeals), and not adverse to any kind of ordeal. (Ordeals must) never (be administered) in the afternoon, nor in the twilight, nor at noon. 15. Ordeals administered at an improper place, or at an unsuitable time, or performed at a distance from human habitations, constitute a deviation from the proper course of a lawsuit, this is certain. 16. The chief judge must superintend the whole of the proceedings at an ordeal, fasting and obeying the king’s instructions in the same way as an Adhvaryu (priest officiates) at a sacrifice. 17. The chief judge, who must be a Brahman, thoroughly versed in the Vedas and Vedangas, instructed in sacred learning and of religious conduct, tranquil-minded, unambitious, 18. Fond of veracity, pure, able, delighting in the welfare of all sentient beings, having kept a fast, clad in his moist garments (after a bath), having cleansed his teeth, should worship all deities according to rule. 19. With red perfumes and garlands, as well as Narada I, 19, 259 (above, p. 102). ‘The prohibition to administer an ordeal at noon has reference to ordeals other than the ordeal by water. Viram. 15. Viram. p. 241; May. p.18 (text). [read bahirvasakrstani in the second Pada (bahirvAdikr:taéni, May.), and vyabhifaram sadartheshu in the third Pada (vyabhifdre sadartheshu, Viram.). ‘Ata distance from human habitations,’ in solitude. Viram. 16. M. Macn. X, 1, 8a; ‘ Pitamaha,’ elsewhere. 17,18. Viram. p. 245; M. Macn. X, 2, 18 (‘ Pitamaha’). I read kury4d in 18, as in Mitaékshar4, Vivadatandava, &c. (krétva, Viram.). These texts, although generally quoted in the section on the ordeal by balance, seem to contain a rule applicable to every ordeal. 19. M. Macn. X, 2,17, &c. This text is supposed to apply to VI, 24. ORDEALS, 251 with curds, cakes of flour, fried grain and other (offerings), he should first worship the balance, and then show honour to the others. 20. The balance and the other ordeals ordained by the sages should be administered by the king by consent of the claimant, but not otherwise. 21. When they are performed otherwise (the claimant not giving his consent), he incurs the same guilt as a thief. 22. I will state next the excellent rule regarding the (ordeal by) balance, as the king and the chief judge should administer that ordeal to a man (arraigned in a cause). 23. The two posts supporting the beam of the balance should measure four Hastas above ground, their (entire) length should be six Hastas. 24. The king should cause a wooden beam of the balance to be made, which must be four Hastas long, a judge who is about to administer the ordeal by balance to one arraigned in a cause. The term ‘the others’ is said to relate to Indra and the other deities.
324. The king should cause a wooden beam of the balance to be made, which must be four Hastas long, a judge who is about to administer the ordeal by balance to one arraigned in a cause. The term ‘the others’ is said to relate to Indra and the other deities. 20, 21. Minor Narada I, 5, 112, 113 (pp. 45, 46). The second half occurs in the Nepalese Narada as well, where the chapter on the ordeal by balance commences with it. For the Sanskrit, see Narada-smriti, loc. cit. 22. Minor Narada I, 5, 119 (p. 46). ata# param pravakshy4mi dhafasya vidhim uttamam | rég4 4a pradvivakas fa yatha tam karayen naram Wt 23. Nepalese Narada. Aaturhastau tulapdddv uékhrayena prakirtitau | shaddhastam tu tayor bhavet pram4zam parimanatah 1 The Minor Nérada has the following text instead of this: dhasasya padav (p4dad) ardhvam tu Aaturhastau prakirtitau 1 pa#ahasté tulad karya dvihast4 argalaé smrita i Under this reading, the beam of the balance would have to be five Hastas long, whereas the following text (24) states its length at four Hastas. 24-26. Minor Narada I, 5, 121, 122 (p. 47 and Addenda, pp. xxxii, xxxiii). k4rayeta Aaturhastam samam lakshanalakshitém \ 252 QUOTATIONS FROM NARADA. VI, 25. polished, furnished with the required characteristics, and having the two scales suspended by both extremities. 25. After having caused two posts to be erected, on even ground, which must be placed from north to south, and must be arranged both in one line, he shall cause the beam of the balance to be fastened across (the transverse beam which connects) them. 26. With an iron cord let a virtuous man surround the beam in the middle and fasten it in an eastwestern direction, after having carefully connected it (with the transverse beam). 27. The (appointed) examiners have to take care always that the two perpendiculars of the balance should be equal in length. Water must be poured out on (the beam of) the balance by skilled persons. 28. If the water does not trickle down (from the balance), the balance may be considered as being level. 29. With red perfumes and garlands, as well as with curds, cakes of flour, fried grain and other (offerings, the judge) should first worship the balance, and then show honour to the others. tulam kash/hamayim rg sikyaprantavalambinim u dakshixottarasamsthanav ubh4v ekatrasamyatau 1 stambhau kritva same dese tayoh samsth4payet tulam un Ayasena tu p4sena madhye samgrihya dharmavit \ yogayet tam susamyukt4am tulam pragaparayatém 27, 28. May. p. 20 (text); M. Macn. X, 2, 6 (uncertain). These two texts are elsewhere attributed to Pitimaha, and this is probably the correct view, as the fastening of the two perpendiculars by the two arches in which the balance moves up and down is described in another text of Pitamaha.
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.
18. Eunuchs, distressed or feeble persons, the severely afflicted, infants, old men, women, and the blind should be tested by the balance always. 9. (The ordeal by) poison is not destined for correct reading of the text translated above, Narada I, 19, 257 (pp. 101, 102). 5. M. Macn. X, 1, 7. In actions for debt and the like, though witnesses possessing the required qualifications (such as veracity, &c.) should have been adduced by the plaintiff, an ordeal may be administered, if the defendant proposes an ordeal and promises to give the fine or other penalty to be inflicted in case of his being defeated, because witnesses are subject to the fault of partiality, whereas an ordeal shows the true state of the case, as no fault can be found with it, and is an emblem of justice. M. 6. Viram. p. 235. This text comes after Narada I, 24, 335 (above, p. 117). 7. May. p. 18 (text). 8, 9. Viram. p. 235. In the third Pada of 8,I read balavriddhastriyosndhamska with Smritif. for balavriddhaturan stris ta VI, 14: ORDEALS. 249 women, nor is (the ordeal by) water fit to be administered to them; it is through (the ordeals by) balance, sacred libation, and others that (the judge) must explore the true state of their minds. 10. Let (the judge) test strong men by fire, water, or poison, and let him test infants, old or distressed men by the balance. 11. Let (the judge) ayoid (the ordeal by) fire in the case of lepers, (the ordeal by) water in the case -of the asthmatic, and (the ordeal by) poison in the case of bilious or phlegmatic persons. 12. In the season of the rains, let the (ordeal by) fire be administered; also in the cold and chilly seasons. In the summer season, the (ordeal by) water is the proper (kind of ordeal). Poison (is destined) for the cold weather. 13. The chilly, cold, and rainy seasons are declared to be (the proper seasons) for the (ordeal by) fire ; the autumn and summer seasons, for the (ordeal by) water ; the (ordeal by) poison, (is fit) for the cold and chilly seasons. 14. The months of Kaitra (March-April), Margasirsha (November—December), and Vaisakha (April— (Viram., Zod.), as the term 4tura occurs twice under the latter reading. 9. M. Macn. X, 1, 12 (uncertain); Nepalese Narada. 10, 11. Minor Narada I, 5, 116, 118 (p. 46). For the Sanskrit, see Narada-smritti, p.112, note. Nearly identical with a text usually attributed to Pitamaha, Viram. p. 237. 12. Viram. pp. 239, 240. Nearly identical with Narada I, 19, 254 (p. ror) and Minor Narada I, 5,113,114 (p. 46). 13, 14a. V.T.; M. Macn. X, 1, 10 (uncertain). These two texts are elsewhere attributed to Pitdmaha, and it is certainly difficult to reconcile them with 12. 14b. Viram. p. 240. In the quotations, this text comes after 250 QUOTATIONS FROM NARADA. VI, 15. May) are proper months for all (ordeals), and not adverse to any kind of ordeal. (Ordeals must) never (be administered) in the afternoon, nor in the twilight, nor at noon.
214b. Viram. p. 240. In the quotations, this text comes after 250 QUOTATIONS FROM NARADA. VI, 15. May) are proper months for all (ordeals), and not adverse to any kind of ordeal. (Ordeals must) never (be administered) in the afternoon, nor in the twilight, nor at noon. 15. Ordeals administered at an improper place, or at an unsuitable time, or performed at a distance from human habitations, constitute a deviation from the proper course of a lawsuit, this is certain. 16. The chief judge must superintend the whole of the proceedings at an ordeal, fasting and obeying the king’s instructions in the same way as an Adhvaryu (priest officiates) at a sacrifice. 17. The chief judge, who must be a Brahman, thoroughly versed in the Vedas and Vedangas, instructed in sacred learning and of religious conduct, tranquil-minded, unambitious, 18. Fond of veracity, pure, able, delighting in the welfare of all sentient beings, having kept a fast, clad in his moist garments (after a bath), having cleansed his teeth, should worship all deities according to rule. 19. With red perfumes and garlands, as well as Narada I, 19, 259 (above, p. 102). ‘The prohibition to administer an ordeal at noon has reference to ordeals other than the ordeal by water. Viram. 15. Viram. p. 241; May. p.18 (text). [read bahirvasakrstani in the second Pada (bahirvAdikr:taéni, May.), and vyabhifaram sadartheshu in the third Pada (vyabhifdre sadartheshu, Viram.). ‘Ata distance from human habitations,’ in solitude. Viram. 16. M. Macn. X, 1, 8a; ‘ Pitamaha,’ elsewhere. 17,18. Viram. p. 245; M. Macn. X, 2, 18 (‘ Pitamaha’). I read kury4d in 18, as in Mitaékshar4, Vivadatandava, &c. (krétva, Viram.). These texts, although generally quoted in the section on the ordeal by balance, seem to contain a rule applicable to every ordeal. 19. M. Macn. X, 2,17, &c. This text is supposed to apply to VI, 24. ORDEALS, 251 with curds, cakes of flour, fried grain and other (offerings), he should first worship the balance, and then show honour to the others. 20. The balance and the other ordeals ordained by the sages should be administered by the king by consent of the claimant, but not otherwise. 21. When they are performed otherwise (the claimant not giving his consent), he incurs the same guilt as a thief. 22. I will state next the excellent rule regarding the (ordeal by) balance, as the king and the chief judge should administer that ordeal to a man (arraigned in a cause). 23. The two posts supporting the beam of the balance should measure four Hastas above ground, their (entire) length should be six Hastas. 24. The king should cause a wooden beam of the balance to be made, which must be four Hastas long, a judge who is about to administer the ordeal by balance to one arraigned in a cause. The term ‘the others’ is said to relate to Indra and the other deities.
324. The king should cause a wooden beam of the balance to be made, which must be four Hastas long, a judge who is about to administer the ordeal by balance to one arraigned in a cause. The term ‘the others’ is said to relate to Indra and the other deities. 20, 21. Minor Narada I, 5, 112, 113 (pp. 45, 46). The second half occurs in the Nepalese Narada as well, where the chapter on the ordeal by balance commences with it. For the Sanskrit, see Narada-smriti, loc. cit. 22. Minor Narada I, 5, 119 (p. 46). ata# param pravakshy4mi dhafasya vidhim uttamam | rég4 4a pradvivakas fa yatha tam karayen naram Wt 23. Nepalese Narada. Aaturhastau tulapdddv uékhrayena prakirtitau | shaddhastam tu tayor bhavet pram4zam parimanatah 1 The Minor Nérada has the following text instead of this: dhasasya padav (p4dad) ardhvam tu Aaturhastau prakirtitau 1 pa#ahasté tulad karya dvihast4 argalaé smrita i Under this reading, the beam of the balance would have to be five Hastas long, whereas the following text (24) states its length at four Hastas. 24-26. Minor Narada I, 5, 121, 122 (p. 47 and Addenda, pp. xxxii, xxxiii). k4rayeta Aaturhastam samam lakshanalakshitém \ 252 QUOTATIONS FROM NARADA. VI, 25. polished, furnished with the required characteristics, and having the two scales suspended by both extremities. 25. After having caused two posts to be erected, on even ground, which must be placed from north to south, and must be arranged both in one line, he shall cause the beam of the balance to be fastened across (the transverse beam which connects) them. 26. With an iron cord let a virtuous man surround the beam in the middle and fasten it in an eastwestern direction, after having carefully connected it (with the transverse beam). 27. The (appointed) examiners have to take care always that the two perpendiculars of the balance should be equal in length. Water must be poured out on (the beam of) the balance by skilled persons. 28. If the water does not trickle down (from the balance), the balance may be considered as being level. 29. With red perfumes and garlands, as well as with curds, cakes of flour, fried grain and other (offerings, the judge) should first worship the balance, and then show honour to the others. tulam kash/hamayim rg sikyaprantavalambinim u dakshixottarasamsthanav ubh4v ekatrasamyatau 1 stambhau kritva same dese tayoh samsth4payet tulam un Ayasena tu p4sena madhye samgrihya dharmavit \ yogayet tam susamyukt4am tulam pragaparayatém 27, 28. May. p. 20 (text); M. Macn. X, 2, 6 (uncertain). These two texts are elsewhere attributed to Pitimaha, and this is probably the correct view, as the fastening of the two perpendiculars by the two arches in which the balance moves up and down is described in another text of Pitamaha.
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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