VIII, 156. CIVIL AND CRIMINAL LAW; DEBTS. 28 1 154. He who, unable to pay a debt (at the fixed time), wishes to make a new contract, may renew the agreement, after paying the interest which is due.
155. If he cannot pay the money (due as interest), he may insert it in the renewed (agreement); he must pay as much interest as may be due.
156. He who has made a contract to carry goods by a wheeled carriage for money and has agreed to a certain place or time, shall not reap that reward, if he does not keep to the place and the time (stipulated).
a year has passed' (Kull., Ragh.). According to Gov. this clause means, * If (the creditor) does not take the money (due) for two or three years and (the debtor) pays then, (the creditor) shall not take more interest than for one year.' Nar. says, ' atisawvatsarim (" be- yond the year ") means that (interest) which after the lapse of one year only is redundant,' i.e. 'exceeds that which has been doubled' (see verse 151). Adrzsh/am, 'unapproved,' i.e. ' in the law-books' (Kull., Ragh), or 'in the law-books and in daily life' (Nand.), means according to Medh. and Gov. anupa&tam, ' which has not accumulated,' i. e. ' which is taken for one, two, or three days.' Nar. agrees with the latter view. Kalavrz'ddhi^, 'periodical interest,' i. e. 'monthly interest' (Gov., Nar.), or 'interest in contravention of verse 151 ' (Kull., Ragh.). Karita, ' stipulated interest/ i.e. 'an illegal rate of interest, or interest which runs on after the principal has been doubled, agreed to by the debtor on account of distress' (Medh., Gov., Nar., Kull., Ragh.). Kayika, ' corporal interest,' i. e. ' to be paid by bodily labour or by the use of the body of a pledged animal or slave' (Medh.). Kull., Ragh., and Nand. give the second explanation. According to ' some,' quoted by Medh. and Nar., the last four kinds of interest are not forbidden. Medh. and Gov. think all or some of them are permissible for merchants. See also for the explanation of the terms, Gaut. XII, 34-35, notes; and Colebrooke I, Digest 35-45.
154. Kara^a, 'the agreement,' i.e. 'the written bond' (Kull., Ragh.), or ' the written bond and so forth ' (Gov., Nar.). According to the latter two, with whom Medh. seems to agree, kara^a may also refer to a verbal agreement before witnesses.
155. ' Pay,' i. e. promise to pay in the new agreement.
156. Thus Medh., Gov., Kull., and Ragh. But Nar. and Nand.
157. Whatever rate men fix, who are expert in sea-voyages and able to calculate (the profit) accord- ing to the place, the time, and the objects (carried), that (has legal force) in such cases with respect to the payment (to be made).
158. The man who becomes a surety in this (world) for the appearance of a (debtor), and pro- duces him not, shall pay the debt out of his own property.
159. But money due by a surety, or idly pro- mised, or lost at play, or due for spirituous liquor, or what remains unpaid of a fine and a tax or duty, the son (of the party owing it) shall not be obliged to pay.
160. This just mentioned rule shall apply to the case of a surety for appearance (only); if a surety for payment should die, the (judge) may compel even his heirs to discharge the debt.
161. On what account then is it that after the death of a surety other than for payment, whose explain £akravr*'ddhi, ' a contract to carry goods by a wheeled car- riage,' by ' compound interest;' and Medh. on verse 157 mentions this opinion too.
157. The expression 'in sea-voyages' includes voyages by land (Medh., Gov., Kull., Ragh.), or all voyages (Nar.). The commen- tators, who explain the preceding verse as referring to compound interest, explain this to mean that merchants trading by sea must pay any rate of interest for money borrowed which experts may fix (see Y&gn. II, 38). The others, of course, understand by ' the rate' (vrz'ddhi) the carrier's or shipowner's wages.
158-160. Gaut. XII, 42; Vi. VI, 41; Yagn. II, 47, 53-54.
159. 'Idly promised,' i.e. 'to clowns and so forth' (Kull.), or 'to bards and the like' (Nar.), or 'not for a religious purpose, but to singers and the like' (Nand.), or 'in jest, to bards and the like' (R&gh.), or ' a pour-boire and the like' (Gov.).
161. 'Whose affairs are fully known,' i. e. ' the cause for which VIII, i66. CIVIL AND CRIMINAL LAW; DEBTS. 283 affairs are fully known, the creditor may (in some cases) afterwards demand the debt (of the heirs)?
162. If the surety had received money (from him for whom he stood bail) and had money enough (to pay), then (the heir of him) who received it, shall pay (the debt) out of his property; that is the settled rule.
163. A contract made by a person intoxicated, or insane, or grievously disordered (by disease and so forth), or wholly dependent, by an infant or very aged man, or by an unauthorised (party) is invalid.
164. That agreement which has been made con- trary to the law or to the settled usage (of the virtuous), can have no legal force, though it be established (by proofs).
165. A fraudulent mortgage or sale, a fraudulent gift or acceptance, and (any transaction) where he detects fraud, the (judge) shall declare null and void.
166. If the debtor be dead and (the money bor- rowed) was expended for the family, it must be paid by the relatives out of their own estate even if they are divided.
he became a surety (e. g. for appearance or good behaviour) being fully known ' (Nar., Ragh.).
162. Ala^zdhana^, ' had money enough (to pay),' i.e. 'had received a sum equal to the loan contracted by him for whose appearance he stood surety' (Medh., Gov., Kull., Nar.). According to Ragh. the adjective refers to the heir, and means ' if he has money enough to pay.' Nand. reads alakshita^, 'if a surety who received money be not found' (i. e. has died or disappeared, &c).
164. 'The sale of wife and children, giving away one's whole property, though one may have issue' (Medh.).
166. Vi. VI, 39; Yagii. II, 45. The meaning is, as Nand. points out, that if a debt was contracted for the benefit of a united family, 284 LAWS OF MANU. VIII, 167.
167. Should even a person wholly dependent make a contract for the behoof of the family, the master (of the house), whether (living) in his own country or abroad, shall not rescind it.
168. What is given by force, what is enjoyed by force, also what has been caused to be written by force, and all other transactions done by force, Man has declared void.
169. Three suffer for the sake of others, witnesses, a surety, and judges; but four enrich themselves (through others), a Brahma^a, a money-lender, a merchant, and a king.
170. No king, however indigent, shall take any- thing that ought not to be taken, nor shall he, " 1 it must be repaid by the members of the family, though they may have separated afterwards.
167. Adhyadhina^, ' a person wholly dependent,' i. e. ' a servant (Nar.), or ' a slave' (Kull), or ' the youngest (brother) or one in a similar position' (Ragh.). Gov. reads va instead of api, and for vi/fcalayet (Medh., Kull., Ragh.) or vi£arayet (Nand.), vilambayet; and with this reading the translation must be, 'or one wholly dependent, who makes a contract for the sake of the family, must wait for (the arrival of) the master of the house, whether he be at home or abroad/ 169. Kulam, 'the judges' (Medh., Gov., Kull.), has, according to Nar., Nand., and Ragh., its usual meaning, ' the family.' Nar. and Nand. say that the undivided relatives have to suffer by paying the debts of a deceased coparcener; and Ragh. explains the sufferings of a family by the ruin caused through a bad son. Medh., Gov., and Kull. state that the object of the verse is to inculcate that men must not be forced to become witnesses and so forth against their will, and that Brahmawas, &c, must not force others to those trans- actions from which they gain advantages, e. g. to lawsuits. (Ragh. similarly.) Nar. takes the first half as a warning not to become a witness or surety or to remain undivided.
VIII, 177- CIVIL AND CRIMINAL LAW; DEBTS. 285 however wealthy, decline taking that which he ought to take, be it ever so small.
171. In consequence of his taking what ought not to be taken, or of his refusing what ought to be received, a king will be accused of weakness and perish in this (world) and after death.
172. By taking his due, by preventing the con- fusion of the castes (var^a), and by protecting the weak, the power of the king grows, and he prospers in this (world) and after death.
173. Let the prince, therefore, like Yama, not heeding his own likings and dislikings, behave exactly like Yama, suppressing his anger and con- trolling himself.
174. But that evil-minded king who in his folly decides causes unjustly, his enemies soon subjugate.
175. If, subduing love and hatred, he decides the causes according to the law, (the hearts of) his subjects turn towards him as the rivers (run) towards the ocean.
176. (The debtor) who complains to the king that his creditor recovers (the debt) independently (of the court), shall be compelled by the king to pay (as a fine) one quarter (of the sum) and to his (creditor) the money (due).
177. Even by (personal) labour shall the debtor make good (what he owes) to his creditor, if he be of the same caste or of a lower one; but 171. 'For if a king takes from his subjects what he ought not to take, they will say, " He fines us, because he is unable to over- come the vassals, neighbours, and the forest tribes (and to obtain money from them),"' Medh.
176. Vi. VI, 19. See above, verses 49-50.
177. The last clause refers to Brahmawas (Medh., Kull., Ragh.).
a (debtor) of a higher caste shall pay it gradually (when he earns something).
178. According to these rules let the king equit- ably decide between men, who dispute with each other the matters, which are proved by witnesses and (other) evidence.
179. A sensible man should make a deposit (only) with a person of (good) family, of good con- duct, well acquainted with the law, veracious, having many relatives, wealthy, and honourable (arya).
180. In whatever manner a person shall deposit anything in the hands of another, in the same manner ought the same thing to be received back (by the owner); as the delivery (was, so must be) the re-delivery.
181. He who restores not his deposit to the depositor at his request, may be tried by the judge in the depositor's absence.
182. On failure of witnesses let the (judge) actu- ally deposit gold with that (defendant) under some pretext or other through spies of suitable age and appearance (and afterwards demand it back).
183. If the (defendant) restores it in the manner and shape in which it was bailed, there is nothing 178. Pratyaya, '(other) evidence/ i.e. 'by inference and divine proof (Medh.), or 'by inference, oaths, and so forth' (Gov.), or ' by oaths' (Nar., Nand.).
180. Ya^n. II, 65. See also below, verse 195. Nand. omits 184, and places the other verses as follows: 180, 195, 188 b, 181. The order of the verses referring to the trial of the bailee, is according to Gov. 181, 183, 184, 182, and according to Nar. 181, 1 VIII, 189. CIVIL AND CRIMINAL LAW; DEPOSITS. 287 (of that description) in his hands, for which others accuse him.
184. But if he restores not that gold, as he ought, to those (spies), then he shall be compelled by force to restore both (deposits); that is a settled rule of law.
185. An open or a sealed deposit must never be returned to a near relative (of the depositor during the latter's lifetime); for if (the recipient) dies (with- out delivering them), they are lost, but if he does not die, they are not lost.
186. But (a depositary) who of his own accord returns them to a near relative of a deceased (depositor), must not be harassed (about them) by the king or by the depositors relatives.
187. And (in doubtful cases) he should try to obtain that object by friendly means, without (having recourse to) artifice, or having inquired into the (depositary's) conduct, he should settle (the matter) with gentle means.
188. Such is the rule for obtaining back all those open deposits; in the case of a sealed deposit (the depositary) shall incur no (censure), unless he has taken out something.
189. (A deposit) which has been stolen by thieves 185. Pratyanantare, 'to a near relative,' i. e. 'to his son, brother, or wife' (Medh.).
187. According to Nar., this verse refers to cases when one believes a deposit to be with another, but has not made it over oneself; according to Gov. and Kull., to cases where there may be an error. Gov. and Kull. think that the person who should act in the manner described is the king, and they explain anvikk/iet, ' one should try to obtain,' by { he should decide.' Nar. and Ragh., on the other hand, think that the depositor should act thus. The former explanation is perhaps preferable.
i9o.
288 LAWS OF MANU. VIII, or washed away by water or burned by fire, (the bailee) shall not make it good, unless he took part of it (for himself).
190. Him who appropriates a deposit and him (who asks for it) without having made it, (the judge) shall try by all (sorts of) means, and by the oaths prescribed in the Veda.
191. He who does not return a deposit and he who demands what he never bailed shall both be punished like thieves, or be compelled to pay a fine equal (to the value of the object retained or claimed).
192. The king should compel him who does not restore an open deposit, and in like manner him who retains a sealed deposit, to pay a fine equal (to its value).
193. That man who by false pretences may possess himself of another's property, shall be pub- licly punished by various (modes of) corporal (or capital) chastisement, together with his accomplices.
190. ' By all (sorts of) means/ i. e. ' by the four expedients, kind- ness and so forth' (Gov., Kull., Ragh.), or 'by spies and so forth' (Nar.), or 'by blows, imprisonment, and so forth' (Medh.). 'By the oaths prescribed in the Veda,' i. e. ' by the ordeals, such as carrying fire' (Gov., Kull., Nar.). Nar. quotes a passage of the Veda, in which it is prescribed that the accused shall take hold of a hot axe.
191. Vi.V, 1 69- 1 7 1. The former punishment, which consists of mutilation and other corporal punishments (Medh., Nar., Ragh.), or the highest amercement and the like (Gov.), shall be inflicted on others than Brahmawas in particularly bad cases and for a repetition of the offence (Medh., Gov., Kull., Nar., Ragh.).
192. Medh., Gov., and Kull. refer this rule to first offences. Nar. takes avweshewa, ' in like manner,' to mean ' without making a dis- tinction on account of the caste of the offender.' Medh. explains upanidhi, ' a sealed deposit,' by ' an object lent in a friendly manner.'
193. 'By false pretences,' i. e. 'by frightening others with the VIII, 198. DEPOSITS J SALE WITHOUT OWNERSHIP. 289 194. If a deposit of a particular description or quantity is bailed by anybody in the presence of a number (of witnesses), it must be known to be of that particular (description and quantity; the de- positary) who makes a false statement (regarding it) is liable to a fine.
195. But if anything is delivered or received privately, it must be privately returned; as the bailment (was, so should be) the re-delivery.
196. Thus let the king decide (causes) concern- ing a deposit and a friendly loan (for use) without showing (undue) rigour to the depositary.
197. If anybody sells the property of another man, without being the owner and without the assent of the owner, the (judge) shall not admit him who is a thief, though he may not consider himself as a thief, as a witness (in any case).
198. If the (offender) is a kinsman (of the owner), he shall be fined six hundred pa^as; if he is not a kins- man, nor has any excuse, he shall be guilty of theft.
king's anger, by promising to obtain for them favours from the king, or the love of a maiden, and so forth' (Medh.). 'By (various) modes of corporal chastisement,' i. e. ' by cutting off his hands, feet, or his head, &c.' (Gov., Kull., Ragh.), or ' by decapitating or impaling the offender, or having him trampled to death by elephants, and so forth' (Medh.).
194. I. e. the witnesses must- be examined regarding it, and their evidence is conclusive.
196. This conclusion makes it somewhat doubtful if the term upanidhi, which occurs verses 185 and 191, and has been translated by 'a sealed deposit' in accordance with the opinion of most commentators, has really that meaning.
198. 'Any excuse/ e.g. 'that he received it as a present, or bought it from the son or other relative of the owner, and so forth ' (Gov., Kull.). Nar. reads anavasare, ' and buys at an improper (time or place)/ 290 LAWS OF MANU. VIII, 199.
199. A gift or sale, made by anybody else but the owner, must be considered as null and void, according to the rule in judicial proceedings.
200. Where possession is evident, but no title is perceived, there the title (shall be) a proof (of ownership), not possession; such is the settled rule.
201. He who obtains a chattel in the market before a number (of witnesses), acquires that chattel with a clear legal title by purchase.
202. If the original (seller) be not producible, (the buyer) being exculpated by a public sale, must be dismissed by the king without punish- ment, but (the former owner) who lost the chattel shall receive it (back from the buyer).
203. One commodity mixed with another must not be sold (as pure), nor a bad one (as good), nor less (than the proper quantity or weight), nor any- thing that is not at hand or that is concealed.
199. Nand. omits this verse, and inserts instead, ' He who igno- rantly makes a sale without ownership shall be punished according to the above rule (i. e. be fined); but he who does it knowingly shall be punished like a thief.' Nar. has no trace of verse 199, but quotes the beginning of the verse just translated (anena vidhineti).
200. Nand. places this verse after 202. 201-202. Vi. V, 164-166; YSgfi. II, 168-170.
202. Thus Medh., Kull., Nar., and Ragh. (Kull., however, taking .rodhita, 'exculpated/ in the sense of ni^ita,' determined.') But Gov. takes the first part differently. 'If the price cannot be produced by him (the seller) — because he has gone to another country — then the buyer must not be punished by the king, being held to be guiltless on account of the open sale, in accordance with the rule of the pre- ceding verse; ' similarly Nand. The difference is caused thereby that Gov. apparently objects to the explanation of mulam (mulyam, Nand.) by 'the original (seller).' According to Kull. the buyer receives half the value from the original owner.
203. Yagn. II, 245. ' Concealed,' i.e. 'in a cloth' (Medh., Nar.), or 'in the earth '(Nand.), or 'covered with paint' (Gov., Kull., Ragh.).
VIII, 209. CONCERNING PARTNERS. 29 1 204. If, after one damsel has been shown, another be given to the bridegroom, he may marry them both for the same price; that Manu ordained.
205. He who gives (a damsel in marriage), having first openly declared her blemishes, whether she be insane, or afflicted with leprosy, or have lost her virginity, is not liable to punishment.
206. If an officiating priest, chosen to perform a sacrifice, abandons his work, a share only (of the fee) in proportion to the work (done) shall be given to him by those who work with him.
207. But he who abandons his work after the sacrificial fees have been given, shall obtain his full share and cause to be performed (what remains) by another (priest).
208. But if (specific) fees are ordained for the several parts of a rite, shall he (who performs the part) receive them, or shall they all share them?
209. The Adhvaryu priest shall take the chariot, and the Brahman at the kindling of the fires (Agnya- dhana) a horse, the Hotri priest shall also take a horse, and the Udgatrz the cart, (used) when (the Soma) is purchased.
204. This rule is rather astonishing after what has been said, III, 51-54, regarding the sale of daughters, and it proves that, in spite of all directions to the contrary, wives were purchased in ancient India as frequently as in our days.
207. Y&gii. II, 265. 'After the sacrificial fees have been given,' i.e. 'at the midday oblation and so forth' (Medh., KulL, Gov.). According to Medh. the sacrificer is to pay the substitute, according to the other commentators the priest who receives the fee.
208. Medh. mentions that specific fees are prescribed at the Rag-a- suya and similar sacrifices; see Ajv.-Srauta-sutralX, 3, 14-15; 4, 7-20.
209. According to Medh. and Kull. all the three first-mentioned gifts are given according to the precepts of some -Sakh&s at the Agnyadhana, the kindling of the fires. But Gov. says that the 292 LAWS OF MANU. VIII, 210. The (four) chief priests among all (the six- teen), who are entitled to one half, shall receive a moiety (of the fee), the next (four) one half of that, the set entitled to a third share, one third, and those entitled to a fourth a quarter.
2i i. By the application of these principles the allotment of shares must be made among those men who here (below) perform their work conjointly.
212. Should money be given (or promised) for a pious purpose by one man to another who asks for it, the gift shall be void, if the (money is) afterwards not (used) in the manner (stated).
213. But if the (recipient) through pride or greed tries to enforce (the fulfilment of the promise), he shall be compelled by the king to pay one suvar^a as an expiation for his theft.
214. Thus the lawful subtraction of a gift has Brahman priest receives a swift horse at the Agnyadhana, and Nar. adds that the Hotrz' receives a horse at the £yotish/oma.
210. The four classes of priests, regarding whose functions see Max Miiller, History Anc. Sansk. Lit., p. 468 seqq., are: 1. Hotrz', Adhvaryu, Brahman, Udgatrz; 2. Maitravaruraa, Pratiprasthatrz', Brahma«a/^awsin, Prastotn'; 3. A/£/£Mvaka, Nesh/rz', Agnidhra, Pratihartrz'; 4. Potrz', Subrahma^yd, Gravash/ut, Netrz. Medh. gives the total as 112, and the shares as 56, 28, 16, 12; Gov., Kull., Nar., and Ragh. the total as 100, and the shares as 48, 24, 16, 8. But Nand. says that the total of the fee, whatever it may be, shall be divided into 25 shares, and the several classes shall receive 12, 6, 4, and 3 such shares respectively. See also Asv. £rauta-sutra IX, 4> 3~5- The rule, given in this verse, applies to all ordinary cases.
211. Yagri. II, 259, 265. I.e. each is to be paid according to the amount of work which he performs.
212. 'For a pious purpose,' i.e. 'for a sacrifice or a wedding' (Medh.).
213. Sawsadhayet, ' tries to enforce (the fulfilment of the promise),' i. e. ' by a complaint before the king' (Medh.), or ' tries to obtain the money forcibly or refuses to return it' (Kull., Ragh., Gov.).
I VIII, 220. NON-PAYMENT OF WAGES. 293 been fully explained; I will next propound (the law for) the non-payment of wages.
215. A hired (servant or workman) who, without being ill, out of pride fails to perform his work according to the agreement, shall be fined eight krzsb/zalas and no wages shall be paid to him.
216. But (if he is really) ill, (and) after recovery performs (his work) according to the original agree- ment, he shall receive his wages even after (the lapse of) a very long time.
217. But if he, whether sick or well, does not (perform or) cause to be performed (by others) his work according to his agreement, the wages for that work shall not be given to him, even (if it be only) slightly incomplete.
218. Thus the law for the non-payment of wages has been completely stated; I will next explain the law concerning men who break an agreement.
219. If a man belonging to a corporation inha- biting a village or a district, after swearing to an agreement, breaks it through avarice, (the king) shall banish him from his realm, 220. And having imprisoned such a breaker of an agreement, he shall compel him to pay six 215. Ap. II, 28, 2-3; Vi. V, 153-154; Ya^. II, 193. 'Eight krzsrmalas,' i.e. 'of gold, silver or copper, according to the case' (Medh., Gov.), or 'of gold' (Kull.).
216. I read with Medh., Gov., Nar., Ragh., and K. sudirghasya for sa dirghasya (Kull., Nand.).
219. Vi. V, 168; Yagn. II, 192. By 'corporations inhabiting a village or district' are meant according to Medh., village com- munities and corporations of merchants, mendicants or monks, Aaturvedis and so forth, and he mentions regulations regarding the grazing of the cattle on a common as one of the agreements which all must observe.
220. According to others mentioned by Medh. the translation 294 LAWS OF MANU. VIII, 22 r.
nishkas, (each of) four suvar/zas, and one jatamana of silver.
221. A righteous king shall apply this law of fines in villages and castes (^"ati) to those who break an agreement.
222. If anybody in this (world), after buying or selling anything, repent (of his bargain), he may return or take (hack) that chattel within ten days.
223. But after (the lapse of) ten days he may neither give nor cause it to be given (back); both he who takes it (back) and he who gives it (back, except by consent) shall be fined by the king six hundred (pa^as).
224. But the king himself shall impose a fine of ninety-six pa^as on him who gives a blemished damsel (to a suitor) without informing (him of the blemish).
225. But that man who, out of malice, says of a maiden, ( She is not a maiden/ shall be fined one hundred (pa^as), if he cannot prove her blemish.
226. The nuptial texts are applied solely to vir- gins, (and) nowhere among men to females who have lost their virginity, for such (females) are excluded from religious ceremonies.
should be 'four suvarwas or six nishkas or one jatamana/ Kull. and Ragh. also think it possible that three separate fines may be inflicted according to the circumstances of the case.
222. Y&gn. II, 177. According to Medh., Gov., Kull., the rule refers to things which are not easily spoilt, such as land, copper, &c, not to flowers, fruit, and the like; according to Nar., to grain and seeds, ' because in other Smr/tis different periods are mentioned for other objects ' (see Yagri. loc. cit.).
224. Regarding the blemishes, see above, verse 205.
•226. K. omits this verse.
VIII, 232. RESCISSION OF SALE AND PURCHASE. 295 227. The nuptial texts are a certain proof (that a maiden has been made a lawful) wife; but the learned should know that they (and the marriage- ceremony) are complete with the seventh step (of the bride around the sacred fire).
228. If anybody in this (world) repent of any completed transaction, (the king) shall keep him on the road of rectitude in accordance with the rules given above.
229. I will fully declare in accordance with the true law (the rules concerning) the disputes, (arising) from the transgressions of owners of cattle and of herdsmen.
230. During the day the responsibility for the safety (of the cattle rests) on the herdsman, during the night on the owner, (provided they are) in his house; (if it be) otherwise, the herdsman will be responsible (for them also during the night).
231. A hired herdsman who is paid with milk, may milk with the consent of the owner the best (cow) out of ten; such shall be his hire if no (other) wages (are paid).
232. The herdsman alone shall make good (the loss of a beast) strayed, destroyed by worms, killed by dogs or (by falling) into a pit, if he did not duly exert himself (to prevent it).
227. Nand. omits this verse and the next. After the seventh step has been made the marriage cannot be rescinded (Medh., Gov., Kull., Nar.).
228. I.e. he maybe allowed to rescind a contract for wages and the like within ten days, but not later (Gov., Kull.).
231. Nand. omits this verse.
232. Vi. V, 137-138; Yagfi. I, 164-165. 'By worms/ i. e. according to Medh. by a kind called Arohakas, who enter the sexual parts of the cows and destroy them; Ragh. says, ' by snakes and the like.' 'By dogs/ the word is according to Medh. merely intended as an instance for any wild animal.
233. But for (an animal) stolen by thieves, though he raised an alarm, the herdsman shall not pay, provided he gives notice to his master at the proper place and time.
234. If cattle die, let him carry to his master their ears, skin, tails, bladders, tendons, and the yellow concrete bile, and let him point out their particular marks.
235. But if goats or sheep are surrounded by wolves and the herdsman does not hasten (to their assistance), he shall be responsible for any (animal) which a wolf may attack and kill.
236. But if they, kept in (proper) order, graze together in the forest, and a wolf, suddenly jumping on one of them, kills it, the herdsman shall bear in that case no responsibility.