1892 Wagaru Manu Dhammasath

KING W A G A R U ’ S
MANU DHAMMASATTHAM.
TEXT, TRANSLATION, AND NOTES.
RANGOON!
TR IN TE D BY TU B SU PERIN TEN DEN T, GO VERNM EN T PR IN T IN G , B U R M A .
1892 .
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PHEFtA.CE
By John Jardine, Esq., of H. M.’s Bombay Civil Service, Judicial Com
missioner of British Burma, and President of the Educational
Syndicate of British Burma.
T h e palm-leaf manuscript of this code of law is dated 1707

A. D., but, as demonstrated by Dr. Forchhammer, the code is based
on some ancient version of the Hindu code which was adopted by
the Talain kings centuries ago. It presents great points of differ
ence from such ancient and modem writings on Hindu law as
are known in India. It imputes many of its legal rules to the
Rishi Manu: but makes no mention otherwise of Sutra, Smriti, or
Commentator. It assumes that the doctrines of the Buddhist reli
gion are true; but when the reason of a rule of civil law is given,
as often happens, we find it derived from equity or policy and not
drawn directly from the religion nor as an inference from some reli
gious text. The “ Wagaru Dhammathat ” is a book of civil not reli
gious law j herein it differs from the Sanskrit law-books of the Indian
Brahmans who, as Sir Sumner Maine remarks of their law of parti
tion, find a secular custom and invent a religious reason to^xplain it.
Whether the common origin of the Indian and Burmese Dharma-
Shastras be Buddhist or Brahman, it is natural that the civil law
should develop under Buddhist ethics in a Buddhist country. But,
as we have already remarked in the “ Notes on Buddhist Law,” the
“ Wagaru ” differs altogether from such more recent works as the
“ Wonnana ” and “ Manu Kyay ” where secular customs and laws
are avowedly justified out of Buddhist dogma and metaphysic.
This tendency to identify the native customary law with the reli
gion is not yet exhausted. It is a re-action from the ideas pro
duced by English laws and the many changes caused by the change
of rulers. It is justified by the respect which the Burmese law
pays to the Buddhist ethics and doctrines of equality; and it may
after all be true that the Hindu codes originated under Buddhist
kings, and that the Burmans are right in claiming a religious
sanction for their civil law. What I wish here to emphasize is the
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2 PREFACE.
fact that for above a century and at the present time the process
of basing civil law on the popular religion is perceptible in Burma.
Eminent scholars suspect a similar combination of the Brahman
religion with civil law in India in ages past in countries where that
religion acquired ascendency.
The great interest of the “ Wagaru Dhammathat ” lies in its
being substantially a law-book of what Sir Sumner Maine con
siders the modem type. Being based on justice and expediency,
it resembles our own law of contract or tort in its easy applicabi
lity to all persons in the same civilization without reference to
their creeds. This simplicity allows the courts in Burma almost
the same scope for applying equity as exists in England. The
Indian origin of the Dharma-Shastras had only been suspected
but was not known till a few years ago. In strong contrast to the
“ Vyavahara Mayukha ” they quote no ancient commentator, and
no judge has yet treated the old Indian commentators as authori
ties in interpreting the law of the Burmese. I must add that the
judges have never been assisted by Shastries as in India. But if,
as appears to be the consent of such scholars as Professor Jolly,
Mr. Justice West, Mr. G. M. Tagore, Dr. Fiihrer and Dr. Peterson,
the Pali law of Burma and the Sanskrit law of India have the same
source, it becomes a question of the highest practical importance
whether the religious reasoning and other distinctly Brahminical
part of the Indian law literature is or is not a comparatively recent
addition to customary rules of civil law. If coeval with the civil law,
then, on the assumption of a common origin, it might be argued that
the courts in Burma would have the same justification for adopting
Brahminical explanations of words and sentences in defining the
law of the Buddhists in Burma as the high courts of India had
when they administered the Brahman interpretations to non-
Aryan nations as the national law. The writings of Mr. Nelson
and Mr. J. D. Mayne have brought into full relief the overwhelm-
ning gravity of this subject. I would refer to Mr. Mayne’s re
marks in section 11 of Ids “ Hindu Law and Usage ” where he
instances a judge of the High Court of Madras who unwillingly
applied to the tribe of Tamils called Maravers the most technical
principles of Sanskrit law, and notices that the High Court of
Bengal have assumed as a matter of course that the natives of
Assam, the rudest of our provinces, are governed by the Hindu
law as modified by Jimuta Valm a. The same writer shows, how
ever, that the brahmanizing process may have produced results
long before they are examined and approved by our courts.
“ A very little law satisfies the wants of a rude community. As
they advance in civilization and new causes of dispute arise, they
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PREFACE. 3
feel the necessity for new rules. If they have none of their own,
they naturally borrow from their neighbours. Where evidence of
custom is being given, it is not uncommon to find a native saying—
* We observe our own rules; in a case where there is no rule, we ask
the pundits.’ Of course the pundit, with much complacency, pro
duces from his Shastras an answer which solves the difficulty.
This is first adopted on his authority and then becomes an accre
tion to the body of village usage. This process would of course
be aided by the influence which the Brahmans always carry with
them by means of their intellectual superiority.” Mr. Mayne
adds:— “ It must have gone on with great rapidity during the last
“ century, when so many disputes were referred to the decision of
“ our courts, and settled in those courts solely in accordance with
“ the opinions of the pundits.” In Burma these influences have
hardly been felt; we have never sat with pundits as assessors.
But it is fortunate that the danger of superseding custom by anti
quated rules in the palm-leaf manuscripts has been noticed.
I have often had the following dialogue with Burmese judges:—
Q.—What is the custom of the Burmans in the present times
about such and such a matter (of inheritance or marriage law) ?
A.— It is such and such.
Q.—How do you know that such a custom exists ? Did you
ever hear of an instance ?
A.—No; but I say it is the present custom because it is stated
as the rule of law in a Dhammathat of the last century.
To my mind it is inconceivable that judges would adopt
the Brahman authorities in administering the Burmese versions
of the Hindu law to the Buddhists. But both Mr. Nelson and
Mr. Mayne complain that the Madras High Court insists on treat
ing the Dravidian nations as subject to the Sanskrit law in such
family concerns as partition of property. There has been some
inclination to apply the Brahman measure to the Jains. But the
Jains are a wealthy community with a literature and some asser
tion of a law of their own, which will probably be found in writing.
More is known about them and, as Mr. Mayne states, “ research has
“ established that their usages, while closely resembling those of
“ orthodox Hinduism, diverge exactly where they may be expected
“ to do from being based on secular and not on religious principles.”
They do not practise the sraddh or ceremony for the dead, which
is the religious element in Sanskrit law. Consequently the prin
ciples which arise out of this element do not bind them. Mr. Mayne
thinks the same caution ought to have been applied when the
Dravidian nations were concerned.
4 PREFACE.
But leaving them out of present consideration, the findings of

the courts on the law of the Jains raise exactly the same question
as the study of the “ Wagaru Dhammathat/' The identity of many
of the Jain and Buddhist rules of law with those in the Sanskrit
books cannot be explained by assuming that the latter are the
common original, in the absence of any evidence of systematic
excision by the Jains in India and the Buddhists in India or Burma
of the distinctively Brahminical portion. All three sects must have
wanted a civil law: and if, as is fair to suppose, their habits and
ideas in secular matters were as similar as those of Roman Catho
lics and Protestants, the same civil law, hardly modified for a long
time by religion, would have done for all. The Brahmans may
have invented new reasons*or added new rules suitable to their own
circumstances, just as ecclesiastics may feel themselves bound by
a canon law and adopt as “ God's law " a set of religious books,
where the laity wait for statutes incorporating parts, from time to
time, as, e.g. about prohibited degrees. My impression is that the
necessity of accounting for the similarities of Brahman, Jain and
Buddhist law adds weight to Mr. Mayne's view that “ Hindu law
“ is based upon immemorial customs which existed prior to, and
“ independent of, Brahminism," and that “ those parts of the Sans-
“ krit law which are of any practical importance are mainly based
“ upon usage, which in substance, though not in detail, is common
“ to both Aryan and non-Aryan tribes." The discovery of codes of
Hindu law without the Brahman element adds weight to Mr. Mayne's
view that it is a later accretion. The impossibility of applying the
Brahman element to most classes of the people and even the Brah
man acknowledgment of custom as worthy of priority to their religi
ous law points to the same inference. We are able now to compare
the customary law of the Punjab which Sir Sumner Maine believes
to be a very old form Hindu law with the older law of the Tamils
as displayed in the “ Thesawaleme.'’ This last is the compilation
of Tamil customs made in 1707 A. D. by the Dutch government
of Ceylon. It appears to Mr. J. D. Mayne to represent the law of
the Dravidian races of Madras before the English courts with their
Brahman pundits imported the Sanskrit law. Both this work and
Mr. Tupper's Punjab law may well be compared with the customary
laws of the Chins—a wild tribe of Burma—as collected by Maung
Tet Pyo in the book now about to issue under our editing from the
Government Press at Rangoon. There are most striking resemblan
ces between the “ Thesawaleme " and the Burmese law. In both
the important act of marriage makes the division of property into
husband’s property and stridhan important. There is a jealousy of
a second wife ; hence the need to see that the children by the first
PREFACE. 5
wife get what she brought into the family. Divested of all Brah
minical ideas, partition naturally begins when a grown-up son
marries and takes part of the goods to the house he builds for
his wife. The younger son who stays at home naturally succeeds
to what is left, unless some special arrangement is made, as often
happens where affection exists. In many respects the Burmese
law-books seem to me better guides to the existing customs of the
lower classes in India than any of the Sanskrit law-books.
I had intended in this preface to have instituted comparisons
of the “ Wagaru” with other codes. From the catalogues of the
18 titles and the 12 sorts of sons, inferences about the rela
tive ages of these codes, whether Hindu or Burmese, can be
drawn; and although textual comparison is impossible, some light
might be gathered from comparison of the Hindu part of the
“ Wagaru ” with the Hindu codes. I would have liked to have
done thoroughly what we have done imperfectly in the translations
from the “ Wonnana ” published in “ Notes on Buddhist Law.”
But since those “ notes ” were published, they have been men
tioned with approval by the Judicial Committee of the Privy Coun
cil and are receiving great attention from the most learned
scholars of the Hindu law in England, Germany, and India. The
real interests of learning will in the end be better served by leaving
this important work to men far better able to do it than I am.
Any such criticism must be aided and tested by philology: and
my own want of that acquirement would reduce the value of any
inferences I might make.
In dealing effectively with the problems which I think arise
as soon an unreligious edition of Hindu law sees the light, the
scholar requires the aid of the literature which explains the period
under discussion. On such a matter of erudite and wide knowledge
I have no pretensions to be heard. But the difficulties which my
learned friend Dr. Forchhammer and myself have experienced do,
I hope, justify me in pressing the matter on the attention of the
learned. I have inquired but vainly for any full account of the
condition of the people of India during the long centuries when
Buddhism was the professed religion of the rulers of India, and
not only widely diffused over whole kingdoms, but so rich and
active as to be able to send out missions to distant regions like
Thibet and Ceylon. We hear plenty about the edicts of Asoka,
but little about the ordinary customary law of the people in his day
in matters not religious. It is inconceivable that the rich provin
ces of India could have remained for eight or nine centuries with
out civil law: but it appears utterly absurd to suppose that the
general law was that of the Brahmans, or that Buddhist rulers or
6 PREFACE.
peoples could ever have submitted to the sectarian part of the Sans
krit code. It is more reasonable to assume that what law the
Buddhist kings promulgated would, like Asoka’s laws or this very
“ Wagaru,” be law consistent with the Buddhist doctrines and
practices. But all this ought to be matter of history ; and here
I seek light.
The logical necessity of finding a cause for the similarity of
Buddhist, Jain and Brahman civil law was apparent to Professor
Bajkumar Sarvadhikari. (See the passage from his Tagore Law
Lectures, 1882, quoted in IV. “ Notes on Buddhist Law.”) He
affirms that when the religious encounters became serious, the
civil government wrested the administration of law from- the
spiritual brotherhoods and impartially distributed justice to Jains,
Buddhists, and Brahmans alike. But he does not give his authori
ties for this matter of history, nor explain what the law was which
was administered to all as the lex loci. The theory appears to me
contrary to those propounded in another book, to which in the
absence of other authorities I have given some study : I allude to
the “ Notes on the Beligious, Moral, and Political State of India
before the Mahomedan Invasion. By Lieutenant-Colonel W. H.
Sykes, F.B.S., 1841.” It is beyond my province to even mention
all the opinions and proofs given by the learned author. He drew
on Fah Hian and other Chinese travellers, and believed that our
information about the Buddhist period from B.C. 600 to A.D.
700 must be got out of Chinese and Pali literatures. He notices
the statement of Fah Hian, who visited India about A.D. 400, that
every king to the east and south of the Jumna was a Buddhist:
and that in Khotan, Sravasti in Oudh—the royal city of Prosena
— a Buddhist king, Patna, Benares and Tumlook, Buddhism was
in full pomp and power. No mention is made of the worship of
the Linga. Colonel Sykes goes on to quote the later Chinese pil
grim Hiuan Lang who was in India in the seventh century
and found Buddhism established in Malwa, Ujein and elsewhere,
unpersecuted although decaying. The Buddhists and Hindus are
mentioned as living together in harmony at Patna. Before the
time of Fah Hian no coins have, says Colonel Sykes, been dis
covered with Brahman inscriptions, whereas there remains abun
dant evidence of the great spread of Buddhism in coins and inscrip
tions of all Forts.
Colonel Sykes brings forward a variety of facts to prove that
the Samanas or Semnoi mentioned by Arrian and other Greek
writers were Buddhists and not Brahmans (pp. 15, 97, 126, 141)
nor Sanyayies (p. 152). The institution of caste in those centu
ries was civil rather than religious: and there were Jain Brah-
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preface. 7
mans just as among the native Christians of the Bombay Presidency
some are distinguished as Brahmans. In the early centuries
the Brahmans lived in a very circumscribed tract or in hamlets of
their own like the present Agraharas; they are described by an old
Chinese traveller as strangers and are not even mentioned by Arrian
in his list of castes. Bishop Musceus, the friend of St. Ambrose,
did not see any of them. Sykes quotes Buddha as deriving the
name from a word meaning eradicator o f vice, and holds that Aso-
ka’s edicts and Arrian confirm this view, the Brahmans having been
employed as censors or overseers to see that the laws were duly
obeyed. I need not go on to these long and interesting discus
sions, but may here notice what I have mentioned.in the Note
to my edition of “ Sangermano’s Burman Empire,” that the Italian
missionaries in Burma in the last century conjectured that the
phungyis or Buddhist monks are the representatives of the Sra-
manas of the Greek writers.
In conclusion, J would point out that in the preparation of
this work Dr. Forchhammer has laboured under peculiar difficul
ties. Higher education has made little progress in Burma: no
youth has yet graduated in the Indian universities: learned assis
tance it is almost impossible to get. But for the Educational Syndi
cate—the present imperfect substitute for a local university—the
work would never have been undertaken. If that learned body had
not established^ library, we would have had difficulty in getting works
of reference. In conclusion I remark that the greater credit is due
to Dr. Forchhammer for having in the midst of such difficulties
given up his spare time to the preparation of an accurate text and
translation of the Wagaru: the value of the work being greatly
increased by his learned annotations which I doubt not will give
a great impetus to these studies.
JOHN JARDINE.
KING W A G A R U ’S
MANU DHAMMASATTHAM.
I. T E X T .
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KING W A G A R U ’S
MANU DHAMMASATTHAM.
I I . —T R A N S L A T I O N .
I a d o re the Three Jewels. I adore Buddha, who is the bene

factor of devas and of men, who is worshipped by them, and who
leads all sentient beings to Nirvana. I adore the Law and the
Priesthood. May all the devas guard and protect this Dhamma
that as it has been compiled for the benefit of men! May good and
wise men listen!
When this universe had reached the period of firmly established
continuancy, the original inhabitants of this world conjointly
entreated the great king Mahasammata to become their ruler;
the pouring of water (abhisekam) which inaugurated his reign
took place beneath the Udumbara tree. King Mahasammata gov
erned the world with righteousness. Now the king had a wise
nobleman called Manu, who was well versed in the law. This
nobleman Manu, desiring the good of all men, and being also
opportuned by King Mahasammata, rose into the expanse of heaven,
and having arrived at the boundary wall of the world, he there
saw (this lawbook written in) letters of the size of a full-grown
cow ; he committed them to memory and, having returned, com
municated the same to King Mahasammata.
2. Listen, 0 great king, attentively to the eighteen branches
of law contained in this Dhammathat! The law concerning the
contracting of debt; the law of giving and taking (in marriage);
the law of sale and purchase; the law regarding slaves ; the law
of inheritance ; the law of gambling; the law of assault; the law
of theft; the law regarding the hiring of persons ; the law dealing
with adultery; the law of division of land; the law of purchase of
property; the law relating to accusations ; the law of deposit of
property; the law of mortgage; the law of divorce; the law
regarding two-footed and four-footed animals.
CHAPTER I.— C o n tra c tin g op D e b ts .

8. 0 great king! I now proceed to expound the first of the
eighteen subjects, namely, the law of contracting of debts. I f a man
Digitized by Google
2 KING WAGAKU’S MANU DHAMMABATTHAlt
has contracted a debt and is unable to repay the same after a lapse
of five or ten years from the date of contracting it, the creditor
shall not be entitled to a monthly interest on his money but to an
amount of interest which is equal to the sum originally lent.
This rule is clearly laid down in the Dhammathat.
4. 0 great king, listen attentively ! I f a debtor after contract
ing a debt declares that he has not done so, the creditor shall
prove the debt by witnesses; if he cannot thus make good his
claim, he should be put on oath, provided that he belongs to
a good family. I f the debtor belongs to a good family, and if the
creditor has proved his claim, the former shall pay twice the
amount of the original debt to the latter. Whereas, if the creditor
does not speak the truth and the defendant takes an oath to
support his statement, the claimant shall pay the alleged amount.
Thus it has been said.
5. I f there be a dispute arising from the contracting of debts,
the parties concerned shall, if the debt in question amounts to five
(ticals), assert their claims with the book of oath placed before
them. I f the debt amounts to 10 (ticals), they shall take the
oath while seated ; if it amounts to 20 (ticals), they shall rise and
pronounce the oath; if it amounts to 30 (ticals), they shall stand up,
face the east, and then take the oath; if the debt amounts to 50
(ticals), let them pronounce the oath facing the rising sun; if it
amounts to 60 or 70 (ticals), they shall take the oath at the foot of an
old and sacred tree; if the debt is 80 or 90 (ticals), let them make
their asseveration before the image of a Buddha who is in possession
of great supernatural powers. I f the debt amounts to the value of
100 silver ticals, let the parties undergo the ordeal by water.
Thus Manu has decided.
6. 0 great king! I f persons who contracted a debt deny
having done so, then the creditor must furnish the proofs that the
debt has been contracted. I f the witnesses produced depose to the
effect that they saw the principal lent out but could not tell its
exact amount, and if the creditor gives a true and pure oath to
support his statement, the debtor shall pay double the amount of
debt he has contracted.
7. I f after two persons have jointly contracted a debt with
a lender one of them runs away or dies, the creditor is entitled to ask
the other party to make good the debt thus contracted; and he shall
pay it. I f (in the case of a husband and wife contracting a debt)
the husband denies knowing anything about the debt, the creditor
shall be debarred from demanding payment from the husband, nor
shall he ask payment from the wife if she asserts herself to be
ignorant of the debt contracted by the husband. Whereas, if
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TEXT, TRANSLATION, AND NOTES. u
both the husband and wife knew about the debt when its payment
was requested, the creditor can demand payment from them.
8. I f either a husband or his wife contract a debt for the
purpose of using it as principal in trading, the husband and wife
shall not plead ignorance of the debt. When the creditor has proved
the validity of his claim and that the money lent was used for
trading purposes, they shall repay the debt with monthly interest
thereon. I f either husband or wife have contracted a debt to
provide for the maintenance of themselves, and if either of the
two die, neither the surviving husband nor wife can refuse payment
on the ground that either he or she was ignorant of the debt hav
ing been contracted by him or her. L et the creditor prove the
debt, and if he has done so, let him have the capital but without
any interest thereon.
9. I f among married people either the husband or the wife
contract a debt for the furtherance of an object (of extra-conjugal
interest) and either the husband or the wife denies any knowledge
of the debt contracted by him or her, such a debt cannot be re
claimed by the creditor. Thus Manu has decided.
10. I f other persons stand security to the contracting of a debt,
and have agreed to do so in the presence of the creditor, any one
of those who stood security may be compelled to repay principal
and interest if the debtor absconds; whereas, if the debtor dies,
the creditor can enforce payment of only the principal but not the
interest.
11. I f a person accompanies another when the latter is about
to contract a debt, that person shall, if the debtor absconds or dies,
make good to the creditor the principal only. This ruling is main
tained in the Dhammathat.
12. 0 great king! I f a debtor dies, and if the funeral cere
monies are performed by his heirs, the latter must pay the princi
pal ; if (the funeral rites are performed) by his relations, double the
amount of the principal must be given ; if by friends or clanspeople,
only one-third should be repaid.
13. 0 great king! I f a creditor abuses and strikes his debtor
and if the fines (imposed for so doing) be equal to the debt incur
red, the payment of the debt cannot be demanded by the creditor.
Whereas, if the amount of the debt be smaller (than the fine
imposed), let it be paid, and let the creditor be fined for the abuse
and striking of the debtor.
14. I f a debtor is made a slave through inability to pay his
debts, the creditor shall have no right to make slaves of the sons
and daughters of enslaved debtors on the ground that the children
are the issue of slaves. Thus Manu has decided.
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4 KINO WAGARTJ’S MANU DHAMMABATTHAM.
15. 0 great king! Sons should pay the debts incurred

by their parents; but those sons who do not obtain inherit
ance from their parents shall not be held liable to pay the debts
(of their parents). I f parents sell their children to relieve their
poverty, and if they do not redeem them, the children may for
themselves effect their release, and shall not then be required to
make good the debts of their parents. Those who contract debts
'while they are living with their relatives are responsible for
their own debts.
1 6 . The second (or lesser) wife (ooootcoS) shall not be liable
to pay the debts incurred by the first (or head) wife («cx>o»@*)» nor
shall the first wife be compelled to make good the debts of the
lesser wife. The same rule applies to the first and the second
(or lesser) husband. Thus Manu has decided.
17. 0 great king! I f a man, in repaying a debt, on which
interest has accumulated to the amount of the principal, pays
a sum equal to the principal, with the express statement that the
money given is intended for the liquidation of the original debt,
let the rest be considered as interest and not as capital upon
which interest has again to be paid: this applies when the interest
has become equal to the original debt. I f a person has incurred
a debt on which he is to pay no interest, provided the loan be
returned in three or five months, he shall pay double the amount
of the original debt if he has allowed the debt to remain unpaid for
one year. Thus it is shown in the Dhammathat.
18. A man is indebted to another: both creditor and debtor
live in the same place. I f the creditor does not demand the money
back, and has not been heard to say for three, ten, or thirty years
that such and such a debt is due to him, he shall forfeit his claim.
Why is this? Because the creditor, though living in the same
place with the debtor, has not demanded the payment of the debt.
Thus Manu has decided.
CHAPTER II.— T h e G iv in g and T a k in g in M a r r ia g e .

19. 0 great King Mahasammata, ruler of the first inhabitants
of the world! I proceed to explain the law that obtains when
fathers and mothers appoint, in accordance with the five special
duties, their sons and daughters in marriage. Parents should
provide their sons and daughters with a suitable amount of pro
perty when giving them in marriage.
20. The son and daughter to be married should, in the pre
sence of witnesses, appoint the year, or month, or day on which
they shall be given in marriage. I f the intended husband does not
ttfeXT, TRANSLATION, AND NOTES. 6
appear on the year, month, or day appointed, the parents of the
girl are free to give her to another man. Why is this ? Because
the terms agreed upon have been broken. Thus it has been said.
21. In like manner, if much wealth or any sort of present is
promised, but the man (who made the promise) does not bring with
him, or does not make over the presents (to the parents), the
daughter promised to the man need not be given, because the
agreement was not fulfilled. Thus Manu, the recluse, has decided.
22. 0 great king! I f a man, desiring the daughter of another
man in marriage, takes and brings property, belonging to another
party, to the house of the parents, the parents of the girl shall not, if
she has been promised in marriage, and the man afterwards returns
the given property to the owner, refuse to give the girl on the plea
that they have been deceived with regard to the property: they
must give the girl. Thus Manu, the Rishi recluse, has decided.
23. I f the parents of girls promise to give in marriage either
the elder or the younger daughter, and point out one of the two,
but do not, when the time to give her over has arrived, give the
daughter previously pointed out but the other one, the man shall
have the right to take both.
24. Likewise, if either an elder son or a younger son is
appointed in marriage but when the time of marriage has arrived
the son previously shown is not given, the girl shall have the right
to choose between the two men. Thus Manu has decided.
25. 0 great king! I f persons with a view to give a daughter
in marriage have taken presents from a man, the parents must, in
case this daughter dies, give either an elder daughter or a younger
daughter instead. I f however they do not give the one or the other,
they must return the presents.
26. In like manner, if there be elder or younger brothers,
and the one appointed in marriage dies, another son must be given
instead. Thus it has been decided.
27. Listen 0 great king! I f the parents of a girl have pro
mised to give her in marriage and taken presents, they must
return the presents if they do not give the girl in marriage (as
promised). I f however the man has already had sexual inter
course with the daughter, they (the parents) must return double
the price (or value) of the presents given.
28. Similarly, if the daughter is not given to the man to
whom she has been promised but to another man, then double
the value of the presents given must be returned. Thus has it
been decided in the Dhammathat.
29. 0 great king! I f a man lives in the house of other
people and has sexual intercourse with the daughter (of the house),
6 KING WAGARU'S MANU DHAMMA8ATTHAM.
the parents, if they knew of the intercourse but did not interfere,
must give the girl to that man. I f they do not give her, they must
pay to him the price of her body. Thus Manu has decided.
30. 0 great king ! I f a daughter has formed an attachment to
a man but the parents of the girl do not approve of it, they (the
parents) shall have a right to interdict her staying with him, though
she may have borne him ten children. Thus it is written in the
Dhammathat.
31. Listen 0 great King Sammata! A daughter is given
away to a man only after presents have been given. I f the parents
know the man to belong to a low family, they shall after (the giving
of the presents) not have a right to say “ We will not give her to
you; ” they must give her over. Let the King Mahasammata be
mindful of this and decide accordingly.
32. 0 great kin g! The father, who is lord and master of the
wife, ought to give children in marriage; if they have been
appointed in marriage by the mother, the father has a right,
should he not approve of the match, to give (him or her) to the
person he chooses. Thus it has been decided.
CHAPTER H I.— On D iv o rc e .
33. 0 great king, listen well! Husband and wife should
practise the five special duties towards each other and live in peaceful
union. I f the five duties have been practised both by the husband
and by the wife, and yet one wishes to separate from the other, the
party who wishes to separate, though the guilt be not with him
(or her), must leave the house with one suit of clothes and take
upon him the increase of debts (incurred during their matrimonial
life). The increased property falls to the share of the party who
does not wish to separate. I f there are no debts and no increased
property, the party who wishes to separate must pay the price of
(his or her) body. Thus has decided the Rishi Manu.
34. 0 great king ! There are five kinds of longings apper
taining to women. Which are the five longings ? The longing
for dress, the longing for food, the longing for men, the longing
for wealth, the longing for seeing (curiosity). These are known
as the five longings of women..
35. 0 great king ! There are six kinds of evil practices in
women. Which are the six evil practices ? Drinking intoxicating
liquor, gadding about the entrance of the house, habitually going
to the house of other people, raising the anger of her husband,
neglecting domestic duties, and having another man (paramour).
These are the six evil practices of women.
TBIT, TRANSLATION, AND NOTES. 7
86. 0 great king! Observe that there are four kinds of
pride in women: the pride of wealth, the pride of beauty, family
pride, and the pride she takes in her relations and friends. These
are known as the four kinds of pride in women.
37. 0 great king! A woman who possesses the five kinds of
longing, or the six kinds of evil practices, or the four kinds of pride,
such a woman should not be put away nor ill-treated with the
elbow or foot; she should be well admonished and only the open
palm of the hand used (if bodily chastised). Attend, 0 great king!
to what has been ordered on this point by the Bishi Manu.
38. 0 great king ! Be it known that there are seven kinds
of wives. "Which are the seven kinds of wives ? A wife like
a lord, a wife like a thief, a wife like an enemy, a wife like a mother,
a wife like a sister, a wife like a friend, a wife like a slave.
39. Of these seven kinds of wives, the wife like a lord, the
wife like a thief, and the wife like an enemy, these three kinds of
wives may be put away. How may they be put away? The
lettetpwa property should be equally divided and likewise the
debts; then put them away.
40. But a wife like a mother, a wife like a sister, a wife like
a friend, and a wife like a slave,— these four kinds of wives should
not be abandoned. I f however a party wishes to separate, the
lettetpwa property should be left behind, and the party wishing
to separate must take upon him the increased debt and leave the
house with one suit of clothes. Thus Manu has decided.
41. 0 great kin g! Of these wives, a husband may put
away the following five kinds of wives : One who does not
give birth to children; one who has borne daughters only; one who
does not conform to the desires of her lord ; one who is afflicted
with a disabling disease ; and one who has taken another man. I f
a man desires to put away such a wife, he must divide the lettet
pwa property into two equal portions, give her one of the two, and
having well provided for her, he may put her away. Thus Manu
has decided.
42. 0 great kin g! I f there is a desire to separate, and both
parties have agreed to it, each of them should take and bear equal
portions of the lettetpwa property and debts respectively. I f only
one party wishes to separate, let the party who wishes to separate
bear the debts; let the other party have all the lettetpwa property,
and let him (who wishes to separate) leave the house provided with
only one suit of clothes. I f there are no debts and no lettetpwa
property, let the price of the body be paid and the parties separate.
The father shall get all the sons and the mother all the daughters.
I f any son who falls to the share of the father be left, in virtue of
D igitized by L j O O Q i e
a E N G WAGABFB MANU DHAHMAEfATTSAM.
his tender age, with the mother, and if she, driven by poverty, sell
the son, the father may claim one-half of the proceeds of the sale.
Similarly, if the father, to maintain himself, sells a daughter, the
mother has a right to claim a similar share in the proceeds of the
sale. Thus Manu has decided.
43. 0 great king! It is prescribed in the Dhammathat that
if a husband or wife who are eindauuggyis (i.e., who have already
been married before) wish for a divorce, let each party receive and
bear their original property and debts respectively ; let the party
who wishes to separate bear the debts incurred during their mat
rimonial life, and let the other party remain in possession of the
lettetpwa property. I f however both have agreed to separate, let
equal portions of the lettetpwa property and debts be received and
borne by them. Let the man take his wardrobe and the woman
hers. I f the original property has become the lettetpwa property,
it is not proper to say that such property is original property.
44. 0 great king! I f husband and wife wish to separate by
mutual consent, and the wife solely depends upon her husband for
her livelihood, let the husband, who is the supporter of the wife,
divide the property into three parts and keep two parts. Thus
Manu has decided.
45. 0 great king! I f a man goes trading in order to acquire
property, and for three years does not send any news of himself nor
any subsistence to his wife, she may, with the knowledge of the
elders, live with another man. I f the second husband absents
himself for the same reason (as the first), and if she again takes
another husband, and supposing that her first husband returns to
her after nine years of absence, the second after six years of absence,
and the third husband after three years of absence, the husband
who first meets her and has sexual intercourse with her shall
possess her. But if all three husbands meet her at the same time,
the third husband shall get her. Thus has Manu given his deci
sion.
46. 0 great king ! Wives should wait for their husbands when
they are absent under the following circumstances :
Three years* wjien he has been called to the presend of his
father or mother; four years, when absent in search of wealth; six
years, when in search of learning; and eight years, when he has
joined the army.
I f a husband and wife through anger live in separate quarters
of the same place, the matrimonial tie is cut between them after
the expiration of the third year.
I f husband and wife have separated, and no division of pro
perty has taken place, neither shall be free to live with another
TEXT, TRANSLATION, AND NOTES. °
(man or woman). But if the property has been divided, they may
do so. Thus has Manu, the recluse, decided.
CHAPTER I Y . — On A d u lt e r y .
47. 0 King Mahasammata, ruler of all m en! Now will be ex
pounded the law touching on the sexual intercourse with (lit. on the
ruining of) the wives and daughters of other people. He who
commits adultery with another man's wife shall either be born five
hundred times in hell, or if he is to take birth in the world of men,
he will be born three times as a hermaphrodite, or as a woman.
He who has sexual intercourse with the daughter of another without
her consent or that of her parents, who are her guardians, such
a man shall for this wrong act be bom in hell. Even though
he had sexual intercourse with women (with their consent), yet
the offender shall be bora in hell, because his act is unlawful. In
this manner, 0 greatest of kings! should your decisions be given.
For thus has the Rishi Manu decided.
48. 0 great king! Offences committed against another man's
wife are of seven kinds. Taking hold of the hand of another man's
w ife; going to the house of a wife during the absence of her hus
band ; remaining with another man's wife in a secluded place;
a wife held in conversation by a man who is suspected by her hus
band, and (the wife) going to the door of another man’s house dur
ing her husband's absence.
49. 0 great king! For the commission of the above seven
(sic) offences compensation should be given as follows: For pul
ling the hand of another man's wife, for going to the wife during
the husband’s absence, for conversing with a man suspected by
the husband, and for going to another’s house,— for these offences
a compensation of 15 ticals of silver should be given. I f a man
is found hidden with another man’s wife in a secluded place, or
if he is detected in another man's bed, 30 ticals in silver should
be paid as compensation. Thus have teachers of old decided.
50. 51. 0 great king ! I f a man is detected in the act of
committing adultery with a wife in the bedroom of her lord, the
latter may kill such a man outright. But if the adulterer has taken
to flight and passed over one step of the stair, the husband shall
have no right to kill the adulterer, but the latter must pay as com
pensation 60 ticals of silver, viz., 30 for committing adultery (lit.
for stealing a wife) aud 30 for going to another man’s house.
The husband shall have a right to kill any man who is found
remaining with his wife in a secluded place. Thus has the Rishi
Manu decided.
2
10 KING WAGABU’S MANU DHAMMA8ATTHAM.
52. 0 great kin g! I f a man has sexual intercourse with

a woman during the absence of her husband, neither the relations of
the wife nor those of the husband shall have a right to inflict bodily
chastisement on the adulterer; they shall bring the act to the know
ledge of other persons. Nor shall they be allowed to receive any
compensation from the adulterer prior to the arrival of the hus
band, to whom compensation should be made according to the
offence committed. Thus has been shown in the Dhammathat.
53. 0 great king ! Now will be expounded the law which
treats of adultery with the wives of high and low people. I f
adultery be committed with the wife of a slave, the compensation
shall be one slave ; if she be the wife of a poor man, two slaves must
be given ; if she be the wife of a cultivator, three slaves ; if she be
the wife of a trader, four slaves ; if she be the wife of an astrologer
(or doctor), eight slaves; if she be the wife of a setthi-householder,
twelve slaves; if she be the wife of a noble of low grade, twenty
slaves; if she be the wife of a nobleman of a higher grade, twenty-five
slaves ; if she be the wife of a nobleman of the highest grade, thirty
slaves; if she be the wife of a commander-in-chief, thirty-five slaves;
if she be the wife of a royal minister (or councellor), forty slaves.
Thus has the Eishi Manu decided.
54. 0 great king! I f a person, who has not yet attained to
the age of puberty has sexual contact with the wife of another man,
no guilt can be imputed to him. I f three men have committed
adultery with the wife of another man, 30 ticals in silver shall
be given in compensation. I f men have sexual intercourse with
the wife of another, they shall pay a compensation of 30 ticals of
silver. I f (after this offence) the woman again suffers another man
to have intercourse with her, he shall pay a compensation of 15
ticals. I f she again commits a like offence, her adulterer shall
pay 7 ticals of silver, and the woman shall be reduced to the
condition of a public woman. Thus has the Bishi Manu decided.
55. 0 great king I I f a man lends money to a wife during
the absence of her husband, and without witnesses being present,
the lender shall pay a compensation of 15 ticals of silver, if the hus
band comes to hear of the transaction. I f a wife receives presents
from another man, and if she tells her husband afterwards about
this, such presents should be returned to the giver. I f a wife, after
having had sexual intercourse with another man, tells her husband
about it herself, there shall be no compensation for the offence.
Thus the Bishi Manu has decided.
56. 0 great king! I f a woman has sexual intercourse with the
husband of another wife, she shall pay a compensation of 30 ticals
of copper, such amount being the price of her ears and hair-knot.
Digitized by L ^ o o Q l e
TEXT, TRANSLATION, AND NOTES. li
57. 0 great king! I f a man commits adultery with a woman
of royal blood, the compensation shall be four times (the price of
the woman’s body); if with a Brahmin woman, three times; if
with a Kshatriya woman (a cultivator’s wife), once. Thus have the
teachers of old pointed out.
58. 0 great king! I f a man has sexual intercourse with
a woman who has already contracted one marriage, the compensa
tion shall be 15 ticals of silver; if with a female who has not
attained to the age of puberty, or with an old woman, the punish
ment is to pay twice the aforesaid amount. I f adultery is commit
ted in a secluded place and if the woman has not given her con
sent, the same amount should be paid in compensation. I f a man
has sexual intercourse with a woman who is mad, leprous, or deaf
of both ears, and she gives birth to a son (child), such a woman
shall be supported all her life (by the father of the child). Thus
the Bishi Manu has decided.
59. 0 great king! There are six kinds of virgins: Those
who are of like desires (consenting virgins); non-consenting vir
gins ; virgins who are of lower birth (than the man); virgins of
higher birth (than h e); virgins who are of equal social standing with
him ; virgins of noble birth. This division of virgins ought to be
borne in mind.
60. 0 great king! Out of these several kinds of virgins, if
no marriage is brought about with one who has given her consent
(to sexual intercourse), the price of her body shall be paid ; if
sexual intercourse is had with a virgin against her consent, 30
ticals of silver shall be paid; the same compensation shall be
given if sexual connection has taken place with a virgin lower in
rank ihan the man ; if she be of higher birth, twice the aforesaid
amount, i.e., 60 ticals, should be paid; if she be of equal social
standing, let the compensation for sexual intercourse be 30 ticals;
if she be a virgin of high birth (or if she belongs to the same
family as he), there shall be no compensation in copper or silver ;
but if she becomespregnant, a slave should be given to attend to
the child and rock its cradle. Thus has the Bishi Manu decided.
61. 0 great king! A man is not guilty of an offence if he has
sexual connection with a woman, be she a woman with or without
a husband, or be she even a queen, who has come to his place on
her own accord.
62. I f a woman desiring to possess certain property belong
ing to a man, and having received it, suffers the man to have
intercourse with her but afterwards does not accept him as her
husband, such a woman shall have no right to claim compensation
money, because she has already received some property compen*
12 KING WAGABU’S MANU DHAMMASATTHAM.
eating for the sexual intercourse. Whereas, if a man after giving

to a young woman (or girl) some property, such as money, slaves,
&c., has sexual intercourse with her, and if her parents come to
know about it and go to law, the man shall have no right to say
that he has already given her some property; he must pay
compensation. Why is this ? Because he has deflowered the girl.
Thus has been decided by the Rishi Manu.
CHAPTER V . — On G i f t s .
63. O lord of men! I f men give gifts, they ought to give
them as dana (charity) or pujita (offering). The gain derived
by so giving is the attainment of one’s wishes.
0 great king! Among men are six kinds of giving, namely,
( 1) anything given with a view to enjoy its results during one’s
transmigration ; (2) on account of love; (3) on account of fear ;
(4) on account of ignorance; (5) for the purpose of gaining know
ledge ; ( 6) on account of wishing to have sexual intercourse. These
divisions ought to be borne in mind.
64. 0 great king! Among those six kinds, if anything be
given with a view to enjoy its profits during one’s transmigration,
and then asked back, the giver shall be liable to suffer punishment
from the king, because he has already reaped the fruits of his
charity. I f a person, who has bestowed a gift from affection,
falls into poverty, such a gift may afterwards be asked back, if it is
still in the possession of the donee. Anything given in fear shall
always be returned if asked. I f anything which has been given
away in ignorance is asked back, half of it shall be returned. I f
anything is given for the purpose of effecting sexual intercourse,
the property given should not be demanded back if sexual con
nection has been obtained; when the latter has not taken place
let (the things given) be returned. Similarly if anything given
in order to gain knowledge is demanded back, it shall be returned
unless such a purpose has been effected. Thus has been decided
by the Rishi Manu.
65. 0 great king ! After some property has been given away
from affection it shall be returned should the donor have fallen into
poverty. I f (the gifts are) not returned, criminal punishment
shall be inflicted (upon the donee). There are two ways of giving
things through fear : first, that in which property is plundered or
forced out of the possession of its lawful owner: such property
shall be returned; secondly, that in which a person, in fear of
danger, makes donations, in order to ward off the impending
danger: in this case the property given shall not be returned to
the giver. Why is this ? Because the donee has been made owner
TEXT, TRANSLATION, AND NOTES. Id
of the property (given) by virtue of his having bestowed favours
(lit. he is lord of the property virtuously). I f gifts are made
through ignorance by a person of mature age and discretion,
they may be taken; if a young person gives through ignorance, (the
thing given) must not be taken. I f any thing be given away to
another man's wife with a view to have sexual intercourse with her,
and such purpose be not effected, the giver shall have no right to
demand the return of the things given. I f donations are made in
order to be taught secular knowledge, such donations may be asked
back if the object in view has not been obtained. I f gifts have
been given to receive instruction in the Tipitaka, and if such
instructions have not been received, then only half of the property
given shall be returned. Thus has the Rishi Manu shown.
66. 0 great king! I f pupils, sons, daughters, or slaves
bestow a gift upon a teacher, upon parents, or upon their lord, such
a gift should not be asked back and returned ; (a gift thus given)
is called an offering. On the other hand, parents, teachers, lords,
mothers-in-law, and fathers-in-law can, when desiring it, demand
back gifts given by them to sons or daughters, pupils or slaves,
provided the latter still possess them. Thus have teachers of old
pointed out.
67. 0 great king! I f parents have given presents, such as
gold, silver, elephants, horses, cows, buffaloes, &c., to daughters
when they were small and on certain festivals, such as the shaving
of the head, the boring of the ears, and the day of marriage, the
parents shall have no right afterwards to demand the return of gifts
thus given and actually placed into the hands of their daughter.
"Whereas, if such property has been given (by the parents) but
has not yet passed into the hands (of their children), the parents
shall have a right to ask it back. I f sons or daughters have taken
property, lands, or elephants, horses, buffaloes, and cows belong
ing to their parents, and work them for their own maintenance,
relations wishing for such property are not entitled to take it, be
cause such property is considered inalienable {lit. as passed into
one's hands). Thus has Manu, the Lord Recluse, decided.
68. 0 great kin g! I f a man has made his wife over to
another man, he shall, if afterwards he demand her back, pay the
price of her body. I f a man has given a slave to another person,
and afterwards desires the slave back, he shall pay the price of the
slave’s body. I f he has given a son, let him (wishing to have him
back) pay the price of the son's body and then take him. I f
a house has been given and is afterwards asked back, half of the
value of the house shall be returned. Thus has it been shown in
the Dhammathat.
14 KING WAGARU’8 MANT7 DHAMMASATTHAlf.
69. 0 great king! I f parents have given to another person

property such as slaves, &c., and if it has actually passed into the
hands of that person, the sons and daughters (of those parents)
shall have no right to take it back; let however the property be
returned if not yet in the possession of the donee. I f the father
and the mother are dead, no person shall claim (any property not
actually in his possession) on the plea “ it has been given to
me.” Why is this ? Because the property has not been transferred
into his hands. Thus it has been said by Manu, the Lord Eishi.
CHAPTER V I . — T h e L a w op In h e rita n c e .
70. 0 great king I In a case of division of inherited property
how should such a division be effected ? The inherited property
may be divided ( 1) among sons on the death of the father;
( 2) among daughters and their father on the death of the mother;
( 3) among sons and daughters on the death of their parents;
( 4) among children and their stepmother (Pali text says lesser
wife) on the death of the father ; (5) among children and their step
father (Pail text has lesser husband) on the death of the mother;
( 6) among former and later children (i.e., born of different mothers
and fathers); (7) among one’s own (lit. breast-children) and
adopted children (or nephews). Thus the Lord Manu has decided.
71. 0 great king! On the death of a father his orasa son
shall get the personal belongings (paribhoga) of his father, his
cups, knives, ornaments, slaves utilized and fed by his father, his
elephants, horses, cows, and buffaloes.
72. Of the remaining property of the father the mother shall
receive three-fourths, and the remaining one-fourth share shall be
divided amongst the orasa son and the other persons of the family.
The division (ot this one share) is as foRows. It shall be divided into
10 shares and the eldest son shall get two; the remaining property
shall again be divided into 10 shares and the eldest daughter shall
get two; the remainder is again divided into 10 portions and the
younger son (the one next to the orasa) shall receive one; dividing
the remaining portion again into 10 shares the younger daughter
shall receive one. The remaining property is again divided into
10 portions, and the youngest son shall receive one share and
a h alf; the remainder shall again be divided into 10 shares and the
youngest daughter shall receive one share and a half. I f any
property remains after such division, it shall be equally divided
amongst the children. Thus has the Lord Manu decreed the
division of property to be.
73. 0 great king I On the death of the mother the orasa
daughter shall receive the utensils and ornaments, such as gold-
TEXT, TRANSLATION, AND NOTES. 15
flowers, &c., used by and belonging to her mother; the female
slaves of her mother also fall to her share.
74. Of the remaining property the father shall receive three-
fourths and the remaining one-fourth share shall be divided between
the eldest daughter and the rest of the family in the same manner
as shown before (section 72).
75. 0 great king ! On the death of both parents the eldest son
shall receive the personal belongings of the father, and the eldest
daughter the personal belongings of the mother ; of the remaining
property the eldest son shall receive two shares, the younger son
one share, and the younger daughter one-third of a share ; if the
younger daughter is older than the younger son, both of them
shall get equal shares; the younger (middle majjhima) son and the
younger daughter shall obtain equal shares, and so also the
youngest sons and the youngest daughters. Thus has the Lord
Bishi Manu decided.
76. 0 great king! I f the father dies and the mother takes
a second husband, this second husband shall after the death of his
wife divide the inheritance with the children ; the stepfather shall
receive one-fifth of the original property (oHqSjggo) and five-sevenths
of the increased property; the children (his stepsons and step
daughters) of the first marriage shall get the remaining two-sevenths.
77. I f on the death of the mother the father, after having
married another wife, dies, the second wife shall divide the property
among the children of the former marriage in the same manner as
set forth in the preceding case. Thus Manu has decided.
78. 0 great king! The division of property among former
sons (pubbaputta, sons of a former marriage) is thus. The sons of
a former husband shall receive the origiual property (co6@*oooTq£«
ggo) of their father; and the sons of the former wife (pubbaka-
mataputta) shall receive the original property of their mother.
The step-father or the step-mother shall then divide the increased
(lettetpwa) property into four shares and give two shares to the
former sons (sons of a former marriage) and two shares to the
sons born of the (present) marriage. I f there has been no increase
of property after the (second) marriage, the original property shall be
divided into five shares and the sons born of the present marriage
shall get one share only. I f no sons have been born of the present
marriage, let the (original) property be equally divided among the
former sons of the father or the mother. Thus Manu has decided.
79. 0 great king ! I f property is to be divided among one’s
own (orasa) children and the adopted (the Pali text says kittima)
children of a husband and wife, and provided the children live to
gether with their parents, the orasa son (or orasa children) shall
16 KING WAQABU'S MANU DHAMMASATTHAM.
receive five-sixths and the adopted children the remaining one-sixth

of the property. I f the adopted children do not live under the
roof of their adopters, they shall forfeit their share of inheritance.
I f there are no orasas, the property shall be divided amongst the
adopted children and the relatives. I f there are neither orasas nor
adopted children nor any relatives, the property falls under the
jurisdiction of the king (or it shall become the king’s property).
Thus Manu, the Rishi, has decided.
80. 0 great king ! I f an estate is to be divided among the
three kinds of sons, the orasa sons shall receive four shares, the
younger sons (or sons of a concubine *?) one share, and the sons borne
of a female slave half a share. I f the female slave is still living,
her children shall receive as their inheritance the price of their
own mother’s body. Thus Manu, the Rishi, has decided.
81. 0 great king ! The Lord Rishi Manu has decided that
the property of a man should be thus divided among the four
kinds of wives. If the wife belongs to the royal family, she shall
receive four shares; if she belongs to a brahman family, she re
ceives three shares; if she belongs to a merchant family, she re
ceives two shares; and if she belongs to a cultivator’s family, she
receives one share.
The sons of such wives are entitled to the inheritance in the
same proportion as their respective mothers. Thus Manu, the
Rishi, has decided.
82. 0 great king ! I f in a family children are born of defec
tive or equivocal sex, such children are not entitled to an equal share
of the inheritance with the other co-heirs ; only so much should be
given to them that they can live (starving allowance). I f children
live with their parents but do not assist them in their work and do
not attend to their wants, they shall forfeit their claim to inheritance.
I f there are married daughters and a married younger son, the
eldest sister and the youngest brother shall enjoy the estate of their
parents. If, however, a daughter brings forth children by a man
who has not received the consent of the parents to marry their
daughter, such children have no claim to inheritance. Thus has
Manu, the Lord Rishi, decided.
83. O great king! There are twelve kinds of sons, of which
six are entitled to inherit the property of their parents and six are
not entitled. The first six are : the orasa son; the hettima son ; the
khettaja son; thepubbaka son; the kittima son ; and the apatittha son.
84. The following six kinds of sons are not entitled to inherit
the property of the deceased parents : sons given by others ( dinna-
sako); sons bought with property (sahodd); a son born by one’s wife
but begotten by another man ( ananupp&ca); a son begotten in
indiscreet amorous play (kitthita); “ dog sons,” that is, such sons as
defy the authority of their parents (svdnuttd); poor, hunger-stricken
children, who are fed and brought up ( ch&tdbhattaparabhattassa).
Thus Manu, the Lord Bishi, has decided.
CHAPTER V II.— T h e L a w op P u rc h a se and S a le .

85. 0 great kin g! Listen well to the law regulating purchase
and sale. Men should buy or sell in the presence of witnesses.
I f persons state that they shall purchase (goods), they should give
security for taking delivery of the said goods on such and such
a day or month. I f the intending purchaser fails to take (buy) the
goods, upon which the earnest-money has been paid, on the date
appointed, the earnest-money (security) shall be forfeited. If,
before the appointed time has come, a seller sells the said goods
to a man other than the one from whom he has received some
eamest-money, double the amount of the earnest-money received
shall be returned to the intending purchaser. Thus has the Rishi
Manu decided.
86. 0 great king! - I f a person, on account of his poverty,
wishes to sell his house, (ancestral ?) lands, &c., he should first ask
his co-heirs to buy them; if they fail therein on account of their own
poverty, he should offer them for sale to those whose house, field,
or tank are contiguous to his own. I f the occupants of the adjoin
ing lands do not buy (his house or fields), let him sell them to per
sons who are living far from the place. Again, if the purchasers
of such landed property become poor, and by their poverty are
compelled to sell the property thus bought, they should in the
first instance offer it to the original owner to purchase it back.
I f he does not buy it, let it be sold to others. Thus it has been
decided by Manu, the Lord Recluse.
87. 0 great king! I f a man generally known for his cheat
ing sells some property to another party, the buyer knowing about
the fraud shall return the property he has bought. I f a man, in
purchasing goods from another, attempts to deceive him, the latter
may sell the goods to any one he pleases ( ? ) Thus the Rishi
Manu has decided.
CHAPTER V III.— D ep o sit op P ro p e rt y .

88. 0 great king ! The following is the law regulating the
deposit of property with others. I f property is entrusted to others,
it should be done by marking in the presence of the bailee the
prominent points of identification of the property by counting its
number or by measuring it by means of the cubit or the span or the
3
finger's breadth. The bailee shall keep within the house such
property as require to be put inside the house, and outside the
house such property as may be deemed proper to be placed outside
the house. I f this provision is not followed and if he heedlessly
keeps the deposited property, which ought to have been put inside
the house, outside the house, and if it gets lost, he shall make it
good. Whereas if such property is destroyed by fire or by water or
stolen by robbers, its owner cannot ask (the property) back. I f
the bailee deceitfully tells the owner that his property has been
destroyed by fire or water, or stolen by robbers, and if afterwards
it is proved that such property is found in the bailee’s possession,
he shall expiate (the offence) by receiving a thief’s punishment.
Thus has the Rishi Manu decided.
89. 0 great king! I f a person entrusts his children, oxen,
buffaloes, horses, elephants, &c., to another party and if any of
the said animate things die in the bailee’s hands, its owner cannot
claim compensation ; whereas if (the bailee) has sold them then he
may do so. I f a person entrusts animate or inanimate property
to another and promises to come and take it away at such and
such a day, month or year, and if he fails to do so, it shall be
forfeited to the bailee and even if it gets lost no fault shall be
imputed to the bailee. Deposited property should be delivered to
its owner personally, and if it gets lost by being delivered to
another the bailee shall make it good.
CHAPTER IX .— T h e P l e d g e o f P ro p e rt y .
90. 0 great king! There are three kinds of pledges of pro
perty, namely, (1) paunthe, ( 2) paunshin, (3) paunthwin. I f any pro
perty is pledged for its original worth, the contract is paunthe. I f it
be pledged for half its buying price, then the engagement is called
paunshin. Bandharanavata is called paunthwin. I f a dispute arises
as to whether the pledge is the paunthe or paunshin, the party
alleging that it has been pledged in paunshin form should prove
i t ; if he can do so, it shall be considered paunshin. I f no such
proof can be given, it shall be presumed that the said property
has been pledged in paunthe form. Thus has the Rishi Manu
shown.
91. 0 great king! I f a person pledges his sons, daughters,
slaves, buflaloes, or cows to another, the pledgee shall return them
to their original owner in the case of their falling ill, and he shall
get them back on their recovery. The pledgee shall not send the
pledged property to cross rivers or creeks, or to the tops of trees and
mountains. I f those which have been pledged are sent to such
Digitized by v ^ o o Q l e
places and some harm befalls them, and if without such infor
mation being given to their owner they die, the compensation shall
be half of the value of the pledged persons. Thus has the Bishi
Manu shown.
92. 0 great kin g! I f such property as ricefields, gardens,
fisheries, jewellery, gold and silver ornaments be pledged for its
safe custody, if the pledged property is destroyed by fire, water, or
robbers, its owner shall relinquish his claim on it, whereas if it be
found out afterwards that the said property has been hidden or
sold to others, the pledgee shall suffer the punishment inflicted on
robbers. Thus has the Bishi Manu shown.
CHAPTEB X.— D ivision op P b o p e b tt.

93. 0 great king! There is a law relating to the division of
property. I f a son-in-law enters into a commercial enterprise with
the money advanced to him by the parents of his wife, he shall get
one-fourth of the profits and make over the remaining three-fourths
to his father-in-law and mother-in-law. Whereas if he trades with
his own money, he shall give one-half of his profits to the parents of
his wife. Thus has the Bishi Manu said.
94. 0 great king! I f a man while travelling finds some pro
perty on a road, he shall get one-half of it and the remainder shall
be divided between him and his companions.
95. 0 great king! I f a person hired for wages finds some
property in the field, he shall make it over to his employer, who
will divide it in three portions, keep one for himself and give two
to the finder.
96. 0 great king! The owner of the lost property shall get
one-half thereof if it be found in water; the remaining portion
shall go to the finder. I f (the property) be found on land, the
owner shall get two portions and the finder one. I f persons have
contracted to undertake a work and if one of them should die
while the work is in progress, the wages of the deceased shall go
to his wife and children. Thus has the Bishi Manu shown.
CHAPTEB X I. — On L a y in g W a g e r s .
97. 0 great king! In case of gambling, where the parties bet
in a passion, the stakes won shall not be taken. In laying wagers
about cock-fighting and goat and buffalo baiting, it cannot be said
that the parties are in a passion, as the feat on which money has
been staked is not performed by the gamblers themselves but by
the said animals; and the stakes won in such a way may be taken
and enjoyed. I f no property has been staked, no stakes can be
20 KING WAGARU’S MANU DHAMMASATTHAM.
taken. When the wager laid is great, half of it only shall be en
joyed. Thus has the Rishi Manu said.
98. 0 great king! When the wager is laid on a person’s risking
his life in such undertakings as swimming in water, climbing moun
tains, trees, and defying the perils caused by the existence of fierce
leopards, tigers, monsters, &c.,the allegation that the parties were
actuated by passion or that no property was staked shall not be
admitted ; whatever property has been staked shall be delivered to
the winner. The winner cannot, however, on account of wagers
claim the son, or daughter, or the wife of the loser. Thus has
the Bishi Manu said.
CHAPTER X II.— On H ir in g f o b W a g e s .
99. 0 great king! I f washermen wash clothes after receiving
hire, and instead of beating the clothes on a smooth piece of wood
beat them on a rough plank and thereby the clothes get torn, the
said washermen shall replace the torn clothes, and if they wear the
clothes after washing them, their hire shall be forfeited. Thus
has the Bishi Manu said.
100. 0 great king ! I f a person,'whether he has or has not re
ceived his wages, does not do the work for which he is engaged, he
shall forfeit the wages. After receiving their wages from a boat-
owner, the men refuse to throw out the water in the boat, and if
the said boat sinks, they shall make good the goods which were
contained in the boat and lost with it. I f they have taken their
wages but stop and remain in a place before they have reached
the place agreed upon with the boatowner, they shall forfeit their
wages. Thus have the teachers of old pointed out.
101. 0 great king! I f a man engages a vehicle and after pay
ing its hire goes along a road other than the one used by carriages,
and if the said vehicle gets damaged in any way, the hirer shall
make good the damages sustained (in breakage and goods). I f
a man who, in consideration of wages received, promises to take
care of goods (property), and if (such property) gets lost or de
stroyed, he shall make it good. Any hired soldier who runs away
from the battlefield shall forfeit his wages; or, if the battle is won,
the hired soldier, who was present at the battle, may claim his
full wages for which he was engaged. Thus has the Bishi Manu
shown.
102. O great king! I f a hired person is sent to a dangerous
place and dies while discharging his duties, no compensation can
be given if his full wages have been given him ; but if only half
21
of it has been paid, the remaining half can be legally claimed.
Thus has the Bishi Man a shown.
103. 0 great king! I f a man, after receiving wages, agreed
to pasture and tend oxen, buffaloes, horses, or goats, and if any
of these animals die, he shall preserve its skin, tail, or horns, and
deliver its flesh to its owner; if he does not show the skin, tail,
horns, etc., to the owner and conveys no information to him regard
ing its death, he (the herdsman) shall pay compensation for it.
He shall also pay compensation if any of the animals be stolen by
robbers during the daytime. Thus has the Bishi Manu'shown.
104. 0 great king! I f a man hires a boat or cart from another
and if it is returned after a long time, the hire shall be reckoned at
a monthly rate (previously agreed to). I f the hirer sells it, he shall
pay the proceeds together with the hire to its pwner. While the
said boat or cart is being used by the hirer, royal taxes and black
mail (literally whatever is taken by thieves, beginning with the king)
shall be borne by him. Thus has the Bishi Manu shown.
CHAPTEB Xni.—T h e L a w r e g a r d in g T w o -fo o te d A n d F o u r -

f o o te d A n im a l s .
105. 0 great king! I f any cow or buffalo which'is tied to

a place be gored to death by another cow or buffalo, the owner of
the attacking animal shall pay compensation, whereas if the death
be caused by sickness or by the animals goring each other during
their free range, the owners shall be without any fault. Thus
has it been shown in the Dhammathat.
106. 0 great king! I f a man hires from another cows, buffaloes,
or ponies, and if these animnals be destroyed by tigers, leopards, ele
phants, alligators, &c., or stolen by robbers, compensation shall be
given by the hirer. Whereas if elephants, horses, cows, and
buffaloes die of sickness no such compensation shall be given.
Thus has the Bishi Manu said.
107. 0 great king ! I f cattle, buffaloes, goats, and ponies of
different sex and belonging to different parties have sexual inter
course and in due course if young ones are brought forth, the young
males belong by right to the owner of the sires and should conse
quently be delivered up to him by the owner of the she animal;
if he does not do so he shall be punished criminally, Thus has
the Bishi Manu shown. ,
108. 0 great king! I f the owners of gardens and plantations
fail to put up any fence or hedge for the protection of their lands,
find if oxen, buffaloes, ponies, or goats destroy the trees and plants
D igitized by v ^ o o Q l e
such as rice and pulse, planted therein, the owner of the cattle is
without fault.
109. Whereas if cows, buffaloes, ponies, or goats are in the
charge of a herdsman, and these animals destroy (eat) trees, young
crops of rice, etc., he shall pay for the damage done. I f the animals
destroy plantations which are protected by a fence or a hedge,
their owner shall pay for the damage done. The owner of such
plantations saying to themselves “ these animals eat our trees and
seedlings ” should not strike cows or buffaloes: if they do, they
shall pay twenty (times their value) if these animals die, and money
for medicine if they (animals) get injured. Thus has the Rishi
Manu said.
110. 0 great king! I f cows, buffaloes, or ponies, ranging ac
cording to their free will, injure men, their owners are without fault.
Whereas if the injury is done while such animals are in the personal
charge of their owner, compensation shall be given, otherwise the
animals shall be forfeited (to the injured party). Thus has the
Rishi Manu shown.
111. 0 great king ! There is no fault in any party if some
property be destroyed by a boat being struck by a storm. Com
pensation shall be given if an upgoing boat strikes against a down-
going boat and the latter is damaged or sunk, and likewise if
a downgoing boat runs foul of a boat going against the stream.
112. I f a big boat and a little boat meet together in the
middle of a river, the former shall steer out of the course of the
latter. I f this is not done and if the small boat is sunk and lost
compensation shall be given; whereas if they meet together near
the bank of a stream or river, the small boat should steer out of the
big one's course. I f this is not done and if the former is sunk
and lost thereby, there shall be no fault imputed to those who are
in the latter. But while the small boat is changing its course if
the big one goes against it and thereby causes the loss of property,
compensation shall be given. Thus has the Rishi Manu said.
113. 0 great king! A person with a light load shall make
way for another with a heavy load. The latter again shall make way
for a horseman. Again a horseman shall make way for a man on
an elephant. Again the elephant-rider shall make way for a carriage.
Common people shall move out of the way of those who are in
authority. I f the way is not given by the respective parties who
ought to give way and they get injured, no one is to blame.
Whereas if injury is done to them while they are in the act of
giving way compensation shall be given. I f a pregnant woman
be beaten and abortion results, the compensation for the dead
child shall he reckoned at the rate of one tical of silver for
every month of its term. Thus has the Bishi Manu said.
CHAPTEB X IV .— S la v e s .
114. 0 great king! I f a slave abuses his master who observes
the five duties incumbent on him, he shall be taken round the city
with his head shaved in four places. Similarly if a master abuses,
elbows, or strikes his slave who observes the five duties incumbent on
him, he shall be liable to be punished by the king (criminal punish
ment). Thus has the Bishi Mann shown.
115. 0 great king! There are fourteen kinds of slaves, namely,
( 1) those who are bought with property; ( 2) children of female house
hold slaves; (3) slaves inherited from one's parents; (4) slaves given
by others; ( 6) those who become slaves in freeing themselves from
danger; ( 6) those who are starving and become slaves for being fed
and supported; (7) those who become slaves on account of their
hostility (prisoners of war ?). An owner may claim the services of
the above seven kinds of slaves. But no such privilege is granted
to him with regard to the following kinds of slaves :—
( 8) An emancipated slave of rahans; (9) an emancipated
slave of brahmans; ( 10) the slave of a rahan who has himself
become a rahan; ( 11) the slave of a brahman who has himself
become a brahman; ( 12) one who has become a slave by virtue of
his residing on the premises of another; (13) a slave who is virtuous
( who observes the silas); (14) one who is called a slave on account
of his being dependent on another. Thus has the Bishi Manu said.
116. 0 great king! Of the above seven kinds of slaves whose
services may be claimed, a slave who has been bought may redeem
himself by paying the original purchase-money if he does not like
his being enslaved. The child of a female house slave shall give
twice his own worth for his redemption. It shall not be incumbent
on inherited slaves who do not wish to remain (slaves) to pay the
price (of their bodies ?). The price of emancipation of a female
slave given by another is 25 ticals and that of a male slave is 30
ticals of silver. One who has become a slave for having incumbent
danger warded off shall pay a sum becoming his rank for his
redemption. The price of redemption for one who has become
a slave on account of his being poverty-stricken shall be 15 ticals of
silver, this being the price of his maintenance ( literally rice-value).
Prisoners of war may be liberated when the anger of the rulers has
cooled down. These seven laws have been prescribed by the Bishi
Manu.
24 KINO WAGARU’8 MANU DHAMMA8ATTHAM.
117. 0 great kin g! Slaves who have been liberated by the

parents shall not be again enslaved by their children. A female
slave who has ministered to the desires of the father shall not
be again enslaved by his children. Similarly a male slave who
has been raised to the condition of a husband by the mother
shall not be enslaved by her children any more. Why is this so ?
Because such slaves are to be regarded as respectively step-mother
and step-father of the children. I f a slave who has served becomes
an ascetic (rahan) with his master’s permission, he shall be free from
slavery. Slaves who save the lives of their masters should be
liberated. A slave who risks his life (goes to dangerous places)
on the promise of being liberated shall also be free from slavery.
Thus has the Rishi Manu shown.
118. 0 great king! I f a man sells his own slave to another
and promises to buy back his slave after the lapse of a certain time,
the said slave shall belong to his second master if he is not pur
chased back at the expiration of the said period. I f such a promise
be made before witness, and if, before the expiration of the appoint
ed time, the person who sells the slave says that he will return the
price of the slave, such money may be accepted by the then
owner of the slave. The latter may also refuse the offer and
liberate the slave himself. Why is this ? He, placing great con
fidence in the slave, would not take the price (of the slave). Thus
has the Rishi Manu said.
119. 0 great king ! I f a man sells his wives, young children,
relations, or slaves to another, and if they, being married by their
new master, beget children, and if the former master comes to
know about it, the two masters shall sell (the children) and divide
the proceeds between them. Why is this so ? Because the mar
riages were contracted without the consent of the slaves who were
owned by their former master. Thus has the Rishi Manu said.
120. 0 great king! I f a slave begets many children, his
former master’s claim on the said children shall be void if they
have been fed for a long time by the new master. Thus has the
Rishi Manu said.
121. 0 great king! I f a slave follows after a runaway slave,
and if the pursuer sees the pursued in a village or other place, and
if the elders do not deliver up the latter because he has already found
a new master (the runaway slave shall be free ?) because it is not
shown clearly that there is any fault on his part or that he has
decamped with any property (?). Thus has the Rishi Manu said.
122. 0 great king! I f a man walks in out-of-the-way places
with a runaway slave or talks with him, and if the owner (of the
slave) pursues his slave, and if the slave’s companion being
a stranger does not know about his (the slave’s) circumstances, then
the companion shall not be deemed in fault. Whereas if the
companion be related to the slave about whose decamping he
knows, then he shall be prosecuted for robbery. Why is this ?
He was (found) in a place where it was not proper for him to be.
Thus has it been shown in the Dhammathat.
123. 0 great king I I f a man, being related to a runaway
slave, talks to him on a road or walks with him, he cannot be taken
up for robbery when overtaken by the slave’s master, provided
he is not found coming out of a house, village, or other place (with
the slave). If, however, the latter is the case, he is guilty of theft,
even though the slave be his relation. Thus has the Bishi Manu
said.
124. 0 great king! I f a man be found conversing with
a runaway slave at night in a bazaar, near the bank of a river, in
a zayat, near a bathing-place, he shall not be considered a thief
when found by the slave’s master; the aforesaid places are the resort
of many people. Thus has the Bishi Manu said.
125. 0 great king ! I f a man while journeying conveys in
his boat the relations of another man’s (runaway) slave, and if the
slave's master receives a security, the relations who availed them
selves of the boat shall not be deemed to be robbers. The relations
of a runaway slave shall be required to give security for three
years, after the expiration of which they shall be deemed free
from fault. Why is this so ? Because they are the relations of
the runaway slave. Thus has the Bishi Manu shown.
126. 0 great king ! I f a runaway slave gets for one night
lodging in the house of his relatives and even if the slave be found in
the said house, the lord of the house, who gave lodging to the slave,
shall not be deemed a robber. Why is this ? Because he does
not hide him. Again if such a relative, after giving a night’s lodg
ing to the slave, takes provisions to the slave when he is staying
near the city gate or in a zayat, and even if he be found as
a means of conveying the slave to another place, he shall not be
deemed a robber but shall give security for three years and then
be freed. Whereas if a stranger acts thus (towards' a runaway
slave) he may be held to be a robber. Thus has the Bishi Manu
said.
127. 0 great king! I f a runaway slave sends a messenger
to his master saying that he will redeem himself (literally I will
give you my price or value), and if the said master consents to
receive a sum in full or part payment of the value of the slave, if
the slave who sends the message will not pay the sum named there
shall be no fault in the messenger, because he came with the
4
KING WAGABU’B MANU DHAMMABATTHAM,
intention to return the slave to his master. Moreover the respon

sibility for the due delivering of the slave to his master shall lie
on the said messenger because he has been a means of communi
cation between the slave and his master and also because he has
been privy to the doings of the former. Thus has the Bishi Manu
said.
128. 0 great king! I f a hereditary slave does not like to
live •with, his master the price of his emancipation shall be propor
tional to his means. Hereditary slaves of one’s parents cannot,
however, regain their freedom even if they pay the price of their
redemption. I f the money given for redemption be as desired
by the master, it may be received because (if ?) the country is in
anarchy. Thus has the Bishi Manu said.
129. 0 great king! I f a man, being ignorant of the circum
stances of a runaway female slave lets her live with him (as wife)
after giving her some property, and if her master comes to know
about this afterwards, he shall not get her back unless he returns
the said property to her husband. Whereas if the husband is
aware of his wife being a slave and does not inform her master
about it, he shall lose all property he gave to her and return the
slave to her master. I f the master of a female slave live at a great
distance, so that the new husband (of the runaway slave) could not
give information, the owner of the slave (hearing of his slave) shall
only get one-half of the property (given her by the husband). Thus
has it been shown by the Bishi Manu.
130. 0 great king! I f a runaway slave lives in the quarters
of another man, by whom the fine for his having run away has been
paid and who made him his son-in-law after having given him
property, the master cannot get back his slave unless he pay back
the property expended in the interest of the slave. I f no infor
mation about the slave is conveyed to his master, such property
shall be forfeited. The plea that no such information could be
conveyed to the master because he was living far away, shall not
be admissible, because the slave’s father-in-law made a freeman
of him though knowing him to be a slave. Thus has the Bishi
Manu said.
131. 0 great king! I f a runaway slave becomes a robber, his
master shall not be responsible for his actions; and other people
shall have a right of striking or even killing such a robber. I f
the slave robber be not killed but put to work, his former master
on finding him may claim half of the value of the slave’s body.
Why is this so ? Because the master is no longer responsible for
(the doings of) his runaway slave. Thus has the Bishi Manu shown.
•TEXT, TRANSLATION, AND NOTES. 2?
132. 0 great king! I f a man captures a runaway slave of whose
circumstances he is ignorant, and conveys him in a boat, and if the
master comes to find this out, he shall get back his slave on giving
a reward to the capturer. Thus has the Bishi Manu shown.
133. 0 great king! I f the capturer of the runaway slave has
received a reward from the slave’s master (for the safe delivery of
the slave) he shall be responsible for whatever befalls the slave.
Why is this so ? Because the capturer is trusted by the slave’s
master. Thus has the Bishi Manu said.
134. 0 great king ! I f a man bribes another to sell him a slave
who is the property of a third party, the sale shall be void, and the
seller shall pay a fine equal to the value of a slave, while the buyer
shall be punished as a thief. Why is this so ? Because the seller
was instigated to the act by the buyer. - Thus has the Bishi Manu
shown.
135. 0 great king! I f a man kidnaps a slave belonging to
another and sells him at a distant place, and if a third man, whether
knowingly or unknowingly, buys the slave, the owner shall always
have a right to get back his slave after refunding the expended
property (price paid), if the said third man has really bought the
slave. Thus have the teachers of old pointed out.
136. 0 great king 1 I f a man kidnaps slaves, wives, or child
ren of another and keeps them in a third man’s house, and if their
owner comes to know about this, there shall be no fault in the
householder if it is proved that he was ignorant of the dishonesty
of the kidnapper. Whereas if the said householder, whether know
ing or not knowing about the theft committed, receives fees and
gives the kidnapper lodgings, and the owner of the slaves, &c.,
comes to find this out, he shall be compensated with fines two-thirds
of which are paid by the kidnapper and the remaining one-third by
the householder. Why is this so ? Because the householder has
admitted into his house persons who are not to be admitted.
Thus has the Bishi Manu said.
137. 0 great king t I f another’s slave has sexual intercourse
with a free woman, the son born (from such connection) shall
belong to his (the slave’s) master. The son bom to a free man by
a female slave shall belong to his father, and if a daughter be the
issue of such connection, she shall belong to her mother’s master.
Thus has the Bishi Manu shown.
138. 0 great king! A man should always forbid familiarity
between his daughter and a slave belonging to another man; for
if he knows about it and does not prevent it, the issue of the con
nection, if it be male children, shall belong to the slave’s master,
or if it be female children shall belong to the parents of the girl.
KING WAGABU’S MANU DHAMMASATTHAM,
I f such familiarity with a slave has been interdicted, yet children

are bom notwithstanding, they shall belong to the parents of the
girl and not to the slave’s master. Thus has the Bishi Manu
shown.
139. 0 great king! I f two slave-owners have agreed to the
marriage of a male slave with a female slave belonging to them,
and if the issue be three sons, the owner of the female slave shall
get one, and if it be five daughters the owner of the male slave shall
get one. Whereas if the marriage be effected by the two slaves
without the consent of their respective masters, the male issue shall
belong to the owner of the male slave, and the female issue shall
similarly belong to the owner of the female slave. Thus has the
Bishi Manu shown.
140. 0 great k in g! I f a married couple buy a male and
a female slave and give the latter two in marriage to each other, if the
issue of the connection of the two slaves be sons, then, on the death of
the male slave and the lady of the house, the man shall have a right
to sexual connection with the female slave. I f the issue of such con
nection be sons, the sons born to the man by his former wife shall
have no right to enslave such sons nor those born by the said
female slave to her former slave-husband. Why is this ? Because
such sons have been admitted into the family. In like manner,
if the mother has taken a slave as her husband, the sons or
daughters bom of such connection shall not be deemed slaves.
Thus Manu, the Lord Becluse, has said.
141. 0 great king! I f parents have given a female slave to
a free man and the latter has sexual intercourse with her, resulting
in the birth of a son, such a son shall not be free from the condition
of a slave, even though the parents have died. I f a husband and
wife have bought a female slave and a child is born to the slave on
account of sexual intercourse (with the husband), the issue shall
be free from slavery after the death of the father and mother. But,
as long as only the father or only the mother is dead, children
bom to the female slave shall not be free from slavery. The son
born to her lord by a female slave, who belongs hereditarily to his
wife, shall be released from slavery after the death of the lady of the
house. I f the lord dies, such children shall not be free; they shall
remain slaves as long as the lady lives. The sons bom to a man by
a female slave, who belongs hereditarily to him, shall not be free
when the wife dies, but they shall be free after his death. Thus
the Bishi Manu has said.
142. 0 great king! I f a man has connection with a woman
whom he knows to be the hereditary female slave of another man,
he shall give the price of her body to the owner. Whereas, if he
does Dot know her to be such and has sexual interconrse with her,
he shall pay 30 ticals of silver, which shall -not be reckoned as the
price of her body. Thus the Rishi Manu has said.
143. 0 great king! I f a man has connection with his female
slave against her will, he shall pay the price of her body and let
her abide; whereas, if the consent be mutual, there shall be no
fault.
A man shall always have a right to sexual intercourse with
a female slave inherited from his parents, even against her will.
144. 0 great king! I f a free man runs.away with a slave, he
shall be treated as a robber and be liable to be beaten, but not
killed, by the owner of the slave. I f he be killed, there shall be
compensation (for his death). Whosoever runs away with slaves
shall always be deemed a robber. Thus has been shown by the
Lord Rishi Manu.
CHAPTER XV.— T h e L a w o f A s s a u lt .
145. 0 Lord of men! Amongst men ten kinds of assault
may be committed : ( 1) for pulling a man by the hair, 30 ticals of
silver must be given in compensation ; ( 2) for beating another till
his head is broken, 15 ticals of silver; (3) for slapping a man in
the face, 20 ticals of silver; (4) for severing a man’s ear, 10 ticals
of silver; (5) for kicking a man on the chest, 15 ticals of silver;.
( 6) for causing a man to bleed (or to beat him, till his skin is lacer
ated), 7 ticals of silver; (7) for causing the swelling of a man’s
whole body by beating, 15 ticals of silver; ( 8) for breaking
another’s bones by beating, 40 ticals of silver; (9) for beating so
that a permanent injury (or mark) is caused to another, 80 ticals
of silver; (10) for causing the death of a man by striking, 300
ticals of silver. Thus the Rishi Manu has decided.
146. O great king! The compensation to be paid for pul
ling the hair of a commander-in-chief is 700 ticals of ‘silver;
for pulling the hair of a nobleman of the highest grade, 400
ticals of silver ; for pulling the hair of a noble (of a lower grade),
150 ticals; for pulling the hair of a nobleman of a middle grade,
100 ticals of silver, for the same offence against a noble of the
lowest grade, 70 ticals of silver; for pulling the hair of a respect
able manor a setthi (of a higher grade), 60 ticals of silver; of
a lower grade setthi or other respectable man, 50 ticals of silver; of
such people as astrologers, doctors, and other benefactors, 35
ticals of silver; of a man of equal social standing, 30 ticals of silver;
of a common man, 15 ticals of silver; and of a slave belonging
KING WAGABU’8 UANU DHAMHASATtCHAM,
to a respectable man, 10 ticals of silver. Thus Manu, the Lord

Bishi, has decided.
147. 0 great king ! (The compensation to be given) for strik
ing a rahan is 100 kinds of food presented as an offering; if the
offender cannot afford to do this, the offering shall be in propor
tion to his means. (The compensation to be given) for striking
a brahman shall consist of clothes, conch-shells, and other appurte
nances of a brahman together with a golden brahmanical thread
(or chain). Thus has been decided by the Lord Bishi Manu.
148. 0 great king! The compensation to be given for strik
ing a commander-in-chief is 100 slaves; for striking a high noble,
80 slaves; for striking a lower grade noble, 60 slaves; for striking
a nobleman of the lower grade, 60 slaves; for striking the grown
up son of a respectable man, 40 slaves; for striking a setthi who is
a householder, 20 slaves ; for beating a common man, 6 slaves;
for striking the slave of a respectable man, 5 slaves. Thus has
the Lord Bishi Manu said.
149. O great king! I f a wicked (degraded, low) man strike
off the turban of a man of respectability, the compensation shall
be three slaves; if he strike a man so that an ear is severed, 30
ticals of silver must be paid; if the part struck be the mouth or the
ears, the compensation is 15 ticals of silver; if he kicks the chest
of a man, the offender should be sold; if any part of the body be
beaten till the skin iB cut and blood issues, the compensation shall
.be 30 ticals of silver; if the whole body be contused and made to
swell, 20 ticals of silver must be paid ; if fracture of a bone results
from beating, 60 ticals of silver; if by b'eating a lasting mark (per
manent injury, scars, &c.) be inflicted, let 120 ticals of silver be
paid in compensation. Thus has the Lord Bishi Manu decided.
150. O great k in g! I f a person be beaten to death the
compensation shall be equal to the amount of property possessed
by the deceased ; or 30 ticals of silver should be given and also
two men, one the righthand man, and the other the lefthand man
(supporters for the deceased’s family ?). Thus it has been said by
teachers of old.
151. O great king! I f men of equal respectability (rank)
quarrel, and if one pulls the hair of the other, the compensation
shall be two slaves; if the headdress is pulled (off), three slaves;
if he be beaten till the head is broken, one slave; if the face or
cheeks be lacerated by beating, two slaves; if the face be bruised
very badly, three slaves; if he be wounded on the forehead, four
slaves j if his lips be cut off, two slaves ; if his tongue be cut off,
four slaves; if his lower lip be cut off, one slave; if his lips bleed
from being bruised, five ticals of silver shall be paid; if he be
D igitized'by L j O O Q l e
TEXT, TRANSLATION, ANDNOTES. 81
beaten so that blindness ensues, eight slaves shall be given in
compensation; if one of his ears be cut off, one slave; if his grind
ers be broken, one slave; if his front teeth be broken, two slaves ;
if his hand be broken, one slave; if his thumb or forefinger be
broken, three slaves; if the ring finger be broken, two slaves ; if
his little finger be broken, one slave ; if any of his bones be broken,
one slave; if his leg be broken, three slaves; if his big toe be
broken, three slaves; if any other of his toes be broken, one slave ;
if the marks of the effects of the beating are lasting, 15 slaves; if
a man is beaten to death, 30 slaves shall be paid in compensation.
152. 0 great king ! If a man strikes a rahan or a brahmin
(Samanabrahmana) so that death ensues, the compensation shall
be 100 ticals of gold; if (the offender) does not possess that
amount, then the fine inflicted shall be proportional to his means.
The compensation for striking a commander-in-chief to death
shall be 400 slaves; for striking to death a first grade noble, 300;'
for striking a second grade noble. to death, 200 ; for a third prade
noble, 100 ; for a fourth grade noble, 80; for a setthi (ojcgsojgoS)
20. Thus has the Rishi Manu decided.
153. 0 great king! I f a man strikes a woman or an elder,
the compensation shall be double the amount (paid for ordinary
beating); likewise, if he strikes an elder or if two men beat one.
Thus has the Lord Rishi Manu decided.
154. 0 great king! I f a woman beats a man’s head with
a woman’s dress, and if she in return be not beaten by the man, the
woman shall pay a compensation of 30 ticals of silver for beating
the man. I f a man and a woman pull off each other’s dress, the
compensation for violation of decency shall be an offering of three
ticals of gold, if the offender be poor (or a common man) ; and an
offering of five ticals of gold should be made if the offender be a
well-to-do (or respectable) person. Thus it has been shown by
the Lord Recluse Manu.
155. 0 great king! I f a man has been a party to a fray
which happened in the early part of the night, there is no fault if
he dies after he has been separated from the fight. I f the man
who separates the parties be struck, compensation must be given.
I f a man instigates another man to strike a third party, and if the
latter be beaten, the instigator shall pay a compensation of 10
ticals and the striker a compensation of 20 ticals. Thus it has been
said by teachers of old.
156. 0 great king! There shall be no fault if any one of
two persons dies who have by mutual consent engaged in a fight.
A certain man (legislator) has laid down some provisions with
82 KING WAGABTTB 1CANU DHAMMA HATTHAM,
regard to striking a person with the hand. 0 great king! I f

a woman strikes a boy she shall pay as compensation 15 ticals of
silver. There is no fault if one of the following seven kinds of
persons kill another man by beating: One who is diseased, a luna
tic, a man invested with government authority, a brahman, an
old weak person, a child, and a rahan. Thus Manu, the Lord Re
cluse, has decided.
CHAPTER X V I.— On S la n d e r and F a l s e Accusation.

157. 0 great king ! Among men there is a law which deals
with slander and false accusation. What is this law ? I f a person
calls another man a thief (the slanderer) may be made to suffer the
penalty inflicted on a thief. I f a person says to another “ you are
my slave, ” let that person undergo the punishment prescribed for
calling another a slave. Thus all cases should be decided which
deal with slander.
158. 0 great king! I f a person calls a person, who is not
a slave, “ another man's slave,” the compensation shall be one
slave. I f one accuses another for having destroyed the landmarks
of a third party, and if this is not true, a slave shall be given in
compensation. If a person calls another a wizard or a thief, he
shall make amends for this assertion by giving one slave. Thus it
has been said by Manu, the Lord Recluse.
159. 0 great king! If a low (wicked) man behaves disre
spectfully, the compensation shall be 500 ticals of silver. I f
a person abuses a rahan or brahman and points at him with his
forefinger, he shall also pay a compensation of 500 ticals of silver.
I f a man treats disrespectfully the father or the mother of his wife,
(the parents) can take away from him their daughter and property,
such as money, slaves, &c., and expel such a son-in-law from the
house. Thus the Lord Hishi Manu has said.
160. O great king! Two persons quarrel with each other,
the one who leaves his own place and goes to the dwelling of his
antagonist shall be considered the worsted (or defeated) party.
He who rises and leaves his abode and engages in a quarrel shall
likewise be considered the defeated party. Let him also be deemed
the worsted (defeated party) who, while involved in a quarrel, lifts
up his clothes. Let the cause of those who spoke the first words
in a quarrel be lost. Thus has the Rishi Manu decided.
161. O great king ! I f a man utters ominous words to another
who is on a tree or mountain, and if (in consequence of these words)
the person (addressed) falls down from the height where he was and
dies or contracts a disease (from falling), he (the man who uttered
TElT, TRANSLATION, AMD NOTES.
the words) shall pay a compensation. This has been clearly laid
down in the Dhammathat.
162. 0 great king! I f a person calls another a wizard, and
if this is not true, he shall pay 30 ticals of silver. I f the ordeal
by walking into water (be resorted to), and if the accused (?) comes
up floating, he must pay 100 ticals in silver. Thus has the Bishi
Manu said.
163. 0 great king! I f there are no witnesses to appear in
a case, and if the parties cannot come to a satisfactory settlement,
they (parties) may be directed to undergo the ordeal by water, by
lead, or by raw rice. In case of the rice-ordeal, one tical’s weight
(or measure) of raw rice must be eaten. Thus has the Lord
Bishi Manu decided.
164. 0 great king! I f a man of low (character or birth) seats
himself in a place meant for one of high birth (or high standing), the
flesh of his buttocks should be cut off. I f a low man uses the utensils
of a person of worth, such as drinking out of his goblet, his
mouth (lips) shall be cut off. He may also be punished by being
compelled to sit, adorned with green and yellow flowers, beneath
the staircase of the house of the offended party for seven days, and
then have his feet cut off in the presence of other persons ,* he
shall also make good the property (which by using he has pro
faned). Thus Manu, the Bishi Becluse, has decided.
165. 0 great king ! I f a wicked (or low) man uses the turban
or any kind of headdress of a person of high birth (or rank), his
head shall be shaved in four places and he shall be made to go
round the village or town where he is residing and the (desecrated)
property shall be made good. I f a low person has eaten out of
the bowl belonging to (or used by) a man of high rank, his
hand ought to be cut off. I f a man speaks an untruth to a rahan
or brahman, let a hot iron be thrust into his mouth. Thus Manu,
the Lord Becluse, has decided.
166. 0 great king 1 I f a man, after promising another before
a witness, that he would not tell others about certain matters,
breaks his promise, then his tongue should be cut off. After having
been cut off from (communication with) the king, the village, from
other men, and from (the right to appeal to) the water (ordeal ?) he
commits again a similar offence, he shall be banished from the coun
try and criminally punished. Thus has the Lord Becluse Manu
declared.
167. 0 great king! I f two contending parties have agreed to
compromise a case, they shall not, after the compromise has been
effected, say to the judge that their case has not been settled by law.
Thus has the Bishi Manu decided.
t
34 KING WAGAEU’S MANU DHAMMASATTHAM.
CHAPTER X V II.— On t h e D ivision and B o u n d aries op L an d .
168. 0 great king ! I f the cultivator of an elevated piece of

land obstructs the passage of water and thereby causes the destruc
tion of trees and of the crops of a field of lower elevation, he shall
make good the produce of the latter field. In like manner shall
the cultivator of a lower field make good the crop of the upper
field (if the lowland cultivator has by any means injured the
fields above his own). Thus the Rishi Mauu has said.
169. 0 great king! In a suit regarding the ownership of land
and water, the parties shall be required to produce witnesses and
stone-inscriptions or other written records in support of their re
spective claims; judgment shall be given in favour of the party
who can do so. I f both the parties can produce such witnesses
and inscriptions, then the party who has been found in continual
possession of the property in dispute shall get it. Thus has the
Rishi Manu decided.
170. 0 great king! In a suit regarding the ownership of
pagodas and monasteries or lands (dedicated to Buddha), the
parties shall be required to produce stone inscriptions or grants
in support of their respective claims; the party who can do so
shall win the case. But if both parties can do so, preference shall
be given to the party which has the priority of almsgiving or
founding endowments. I f both parties have founded endow
ments at the same time, and if they be the king and his ministers,
the king's claim shall get the preference as he is the lord in the
land. Whereas if no inscriptions can be produced, the teachers
shall be called upon to examine the claims of the parties.
The party which can prove his claims shall get the property
in dispute, and if both the parties can prove their respective claims
the case shall be decided in favour of the party which has been
found in uninterrupted possession of the disputed property. Thus
has Manu, the Rishi, decided.
171. 0 great king! A man shall distinctly mark the bound
aries of his lands by the following means: Trees, bamboo bushes,
holes, ponds, rivers, ditches, lakes, paths (roads), hills, tree-stumps,
boulders, sand, pieces of broken pots, charcoal, the skulls of cows,
cow-bones, signposts, and stakes. I f no such marks have been
placed, then the headman of the village, the priests, and the brah
mans shall settle the limits of such land. Any land whose bound
aries are not fixed by the abovementioned marks shall not be
deemed to possess any boundary marks. Thus has the Rishi Manu
said.
172. 0 great king! I f a man destroys the boundary marks

of land belonging to another, the owner of such land shall have
a right to sell such an offender. Any man who commits any of
the following offences shall pay a compensation of 35 ticals of
silver : diggiug up the ridge of a field, filling up a ditch, destroy
ing (altering the course of ?) a river, removing signposts,' cutting
down such posts, cutting a rope (which marks the boundary of
a field). Thus has the Rishi Manu decided.
CHAPTER X V IIL — On T h e f t .
173. 0 great king! Theft committed by the following persons
shall not be penal: rahans, brahmans, kings, lunatics, children,
old persons in their dotage. Thus has the Kishi Manu decided.
174. 0 great king! The compensation for kidnapping a per
son shall be five times (the value of his body); for stealing an
elephant twice (its value or number); for stealing a ponv five times
(its value or five ponies); for stealing a buffalo fifteen times; for
stealing a cow, thirty times; for stealing goats and pigs, fifty times;
for stealing poultry, a hundred times. Thus has the Rishi Manu
decided.
175. 0 great king! He who steals a deer, or such animals
as bisons (?), porcine deer, &c., which have been caught in a snare
or a trap-hole, shall pay a compensation amounting to ten times
(the value or number of the animals stolen); if he steals parrots,
he shall pay five ticals of pure silver; if the property stolen be
a dove, three ticals of pure silver; if a puppy be stolen, five ticals of
pure gold; if a cat, two ticals of pare gold; if a quantity of beef,
five times (its value or amount). Thus has the Rishi Manu de
cided.
176. 0 great king! The compensation given for stealing the
war-dress, spear-tuft, helmet, or tho sword belonging to and used
by the king shall be ten times (their value or number): the tusks
of a dead elephant should not be taken; if they are stolen, the
compensation shall be ten times ; for stealing the tail of a pony, ten
times. There shall be no fault in stealing and eating the flesh of
elephants or ponies. Thus has the Lord Rishi Manu said.
177. 0 great king! I f a man steals any silver, gold, jewels,
musk, or preserved pounded flowers belonging to the king, the com
pensation to be paid shall be ten times (their value or number);
if the said stolen property belongs to a common person, the com
pensation shall be twice. Thus it is laid down in the Dhammathat.
86 KING WAGARTTB MANU DHAMMASATTHAM.
178. 0 great king! I f any flowers, bamboos, thatch, or onions

be stolen, a hundred times (tbeir value or number) shall be restored
and if the stolen property be wild yarns (dmcorea dcemma), yams or
green ginger, five times (tbeir value or number) shall be returned;
if the things stolen be utensils, such as mortars, pestles, buckets,
or reel8 of yarn; or liquor or beverages made of rice, twice (their
value or number) shall be paid. Thus has the Bishi Manu de
cided.
179. 0 great king! The compensation for stealing paddy
seedlings shall be five times (their value or number); for stealing
paddy, five times ; for stealing trees which people consider of value
five ticals of pure silver must be paid; for stealing a plough or
ploughshare, five ticals of pure silver; for stealing nets, five times
(their value or number) must be given ; for stealing bamboo-nets
used in catching fish, twice ; for bamboo-nets together with the
fishes caught in them, five ticals of silver. Thus has the Bishi
Manu decided.
180. 0 great king! I f the stolen property belongs to a rahan,
the compensation shall be ten times (its value or number); if it be
longs to the king, ten times; if it belongs to a brahman, eight times;
if it belongs to a setthi (literally householder, according to the Pali
text), five times; if it belongs to a common man, three times ; if
it belongs to a slave, twofold shall be restored. Thus has the
Bishi Manu said.
181. 0 great king ! There shall be no fault in a man’s eating
only one fruit (belonging to another), but he shall pay a compen
sation if he takes it to his house. I f a man is hungry (starving)
there shall be no fault in his eating fruits and other things
(the property of another). I f respectable men during the time of
hunger (famine) take the property of others for their maintenance,
there shall be no fault. There shall also be no fault in a pupil's
stealing (during a famine ?) the property of his teacher, or in
a slave'8 stealing that of his master, or in children stealing that of
their parents. Thus has the Bisbi Manu decided.
18*2. 0 great kin g! Compensation shall, however, be given
if the teacher steals his pupil’s property or a master the property of
his slave, or the parents the property of their children. Thus has
the Bisbi Manu decided.
[HEBE ENDS THE EIOHTEENTH CHAPTER DEALING WITH THEFT.]
183. 0 great kin g! The evidence of the following twelve (?)
kinds of witnesses should be accepted as deserving credence : Those
who believe in the three gems (Buddha, Dhamina, and Sangha);
those who are perfect in the sllas (cardinal virtues); those who are
free from avarice; those who have the power of promoting the inter
Digitized by LiOOQLe
TftXT, TRANSLATION, AMD NOTKS. 87
est of others; those who believe in the transmigration of the sonl;
those who have a great number of relatives; those who possess much
property; those who are honest and upright; those who are impartial;
those who trust others. Thus has the Rishi Manu said.
184. 0 great king! The following fifty-seven kinds of witnesses
should not be asked to give evidence:— Those who do not believe in
the transmigration (of the soul); those who have been bought; the
slave of the litigant; the relatives of the litigant; the friends of the
litigant; those who have quarrelled with the litigant; talkative people;
persons who are sorely afflicted with a disease; those who are
stricken with old age; young people (not of age ? ); persons who
habitually find fault with others; (professional) dancers and singers;
necromancers; goldsmiths; blacksmiths; garland-makers; shoe
makers ; persons whose parentage and residence is unknown ; per
sons who have committed murder; those who possess a knowledge
of medical works; hermaphrodites; courtezans; malicious persons ;
lunatics; wicked (or low) persons; hunger-stricken persons; dice-
players; persons of an irritable temper; robbers; pregnant women;
drunkards; weary travellers, who have come from a distance; per
sons who are untruthful; travellers from beyond the sea; climbers
of trees (such as toddy-drawers); hunters; persons who enter other
people’s houses and behave haughtily ; adulterers; persons aban
doned by their relatives; persons who receive wages (or remunera
tion) from the litigant; persons who owe money to the litigant or
who are the litigant’s masters. Even wise judges may be misled
if they examine such witnesses; but their testimony may be taken,
if both parties consent to it. Thus the Rishi Manu has decided.
185. 0 great king! Ten men should not be examined, nor
should those be believed who contradict themselves (or give two
different statements). Thus has the Rishi Manu said.
186. 0 great king! The following five kinds of witnesses
should not be required to take an oath, or undergo the ordeal by
water or rice; their evidence shall be considered as true:— Priests,
kings, queens, princes, princesses. Thus has the Rishi Manu said.
187. 0 king Mahasammata! In any suit, if the witnesses
produced by one party contradict themselves, that party shall lose
the case. Those who give their evidence before they are questioned
shall not be taken as witnesses. Witnesses who say more than they
are requested to say, or who do not give full answers to the questions
asked, shall not be interrogated. Thus has the Rishi Manu said.
188. 0 great king! After a witness has been named, and
after the points at issue have been taken down, if one of the liti
gants goes to the said witness, the latter’s evidence shall not be taken.
Litigants shall not put any question whatsoever to their witnesses,
Digitized by LjOqq le
88 SING WAGABTTS MANU DHAMMASATTHAM,
even if they wish only to sound their opinions in the case. Any
litigant who is detected coming in tbe road (from the house of his
witness ?) shall not win the case. Thus has it been shown.
189. 0 great king ! On the death of witnesses who fully
know about a case, the case should be decided upon the evidence of
the surviving witnesses. The litigants shall not say that their
witnesses have died. Judges may examine those witnesses who are
blind but can hear, or who, though deaf, can see. But in no case
shall a witness who is defective (who stammers) in speech be
examined. Thus has the Rishi Manu said.
190. 0 great king! The number of witnesses who should
be produced in a case varies according to the locality where the
said cases originated. It shall be held that there are no eligible
witnesses in a case when the act committed by the parties took
place at night, in tbe forest, or in a place of solitude. I f the
act took place at a landing place, a zayat, a bazaar, or a town,
then tbe number of witnesses to be produced may be seven; or if
the said act took place in a large village, five, or if in a small
village, three. I f a witness contradicts himself in his statements,
his head shall be shaved in four places and, after being made to
walk round the city, he shall be sent far away from the town or
village. Witnesses shall be watched for seven days. Thus has tbe
Rishi Manu shown.
191. 0 great king! This is the Dhammathat traced out on the

wall of the Cakravala in letters which are as big as a cow. This
lawbook was iudeed the ornament of those who lived during the
first states of the world. It should be used by judges who wish to
do justice in dealing with the eighteen kinds of laws. He who
decides a case unjustly shall be doomed to suffer either the eight
kinds of dangers or the ten kinds of punishments. Thus has the
Rishi Manu said.
192. 0 great king! The eight kinds of dangers are:—
(1) those which are caused by fire; (2) by the king; (3) by water;
( 4) by ogres; (5) by robbers; ( 6) by lunacy; (7) by leprosy ;
( 8) by epilepsy. Thus has it been explained by the Rishi Manu.
193. 0 great king! Whoever decides a case according to
law shall attain to a good state, i.e., when he passes away from this
world he shall be born again either in the world of devas or of man.
But the unjust judge not only lowers himself in this existence
but after his death he shall suffer in the Niraya hells. Thus has
the Rishi Manu said.
194. O great king! There are four Agatis, namely, ( 1)
Fear; (2) Anger; (3) Lu st; (4) Ignorance. He who is not free from
these while deciding a case shall go to the Niraya hells. Thus has
the Bishi Manu said.
[ The end o f the laws recited, by the Holy Rishi to King Maha-
sammata.]
195. This translation is based on the rules contained in the

Manu Dhammathat; it was completed by some wise and virtuous
men desirous of promoting the interest of religion and in com
pliance with the wish of King Wagaru, the lord of the white ele
phant, and the wise and powerful ruler of the beautiful and magni
ficent town of Muttama (Martaban). For this meritorious act may
they in tbe course of their transmigration be endowed with the
seven possessions of the virtuous.
196. I, Thera Buddhaghosa by name, being desirous of
promoting the interests of the religion, shall proceed carefully,
according to the letter or as handed down, to translate King
Wagaru’s Dhammathat from the Talaing language into Burmese.
Let all wise judges rely on my treatise. For this meritorious deed
may I, in the course of my transmigration, be as wise as Maho-
satha!
The transcribing of King 'Waru’s Dhammathat was finished
before sunset on Tuesday, the 6th of the waxing moon Thadingyut>
in the year 1069 (B.E.=1707 A.D.).
For copying this work may 1 be free from the ten dangers, the
ten punishments, the'five kinds of enemies, the four apayas, and
the three kappas.
Digitized by L ^ O O Q l e

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KING W A G A R U ’ S

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