A similar precept occurs in Yajnavalkya's Code, but an expiation is there prescribed. (See the examples, p. 301.) V. I now turn to some of the Prayaś-ćitta or 'penances ' enjoined in the eleventh Book of Manu :

A twice-born man performing the Prājāpatya penance (i. e. that called after Prajapati) must for three days eat only once in the morning, for three days only once in the evening, for three days food unsolicited (but given as alms), and for three days more nothing at all (XI. 211).

A twice-born man performing the penance called Ati-kriććhra (very severe') must eat, as before (i. e. as described in the last), a single mouthful (grāsam) for three times three days, and for the last three days must fast entirely (XI. 213).

A Brahman performing the penance called Tapta-kriććhra (hot and severe) must swallow hot water, hot milk, hot clarified butter, and hot air, each of them for three days successively, after bathing and keeping his organs of sense all restrained (XI. 214).

The act of fasting for twelve days, performed by one whose heart is restrained, and whose mind is attentive, is called the Parāka penance, which removes all guilt (XI. 215).

Eating for one day the excrement and urine of a cow mixed with milk, curds, clarified butter and water boiled with Kusa grass, and fasting entirely for a day and night is the penance called Sāntapana (XI. 212).

This last penance is to be performed by any one who does any voluntary act causing loss of caste (jāti-bhranśakaram karma); if the act be involuntary, the Prājāpatya is to be performed. (See XI. 124.)

The Pandagavya penance consists in swallowing the five products of a cow mentioned above under the Santapana penance. This is declared to be a sufficient atonement for having stolen food, a carriage, bed, chair, roots, flowers, or fruit (XI. 165). A variety of other curious penances and expiations are enumerated:

A twice-born man having, through infatuation, drunk intoxicating liquor, may (as an expiation) drink the same liquor when boiling hot (agni-varnām). If his body is completely scalded by this process he is absolved from guilt (XI. 90).

When the divine knowledge (brahma) which is in his body (kāyagatam) is once immersed in spirituous liquor, his Brahmanical rank departs and he descends to the condition of a Sudra. (XI. 97).

He who says 'hush' (hum) to a Brahman, or 'thou' to one who is his superior (in knowledge), must perform an ablution, eat nothing for the rest of the day, and appease the Brahman's anger by prostrating himself at his feet (XI. 204).

If a Brahman who has drunk the Soma-juice (at a Soma-sacrifice, see end of note 1, p. 9) smells the breath of a man who has been drinking spirituous liquor, he is absolved from the taint by thrice suppressing his breath under water and swallowing clarified butter (XI. 149).

One of the most severe penances is called Candrāyaṇa or 'the lunar penance,' described in VI. 20, XI. 216–221. We have already given a short account of this (see p. 106), and have only here to note, as peculiar, some of the offences for which it is required to be performed:

The Ćāndrāyaṇa is declared to be an expiation for carrying off a man or woman, for seizing a field or house, and for taking without permission the water of a well or reservoir (XI. 163). It is also to be performed for acts which cause mixture of caste and exclusion from society (XI. 125).

The following will show that the greatest atoning efficacy is attached to a repetition of the Veda :

Having repeated (japitrā) the Săvitrī (or Gāyatrī, see p. 20) three thousand times with a collected mind, and having drunk milk for one month in a cow-house, a Brahman is delivered from the guilt of receiving gifts from wicked persons (asat-pratigrahāt, XI. 194).

Desiring to obtain absolution (ćikīrshan apanodanam) for all his sins great and small, he should repeat once a day for a year the text beginning Ava and that beginning Yatkim cedam (Rig-veda VII. 89. 5).

Having accepted a prohibited gift or eaten improper food, he is absolved by repeating for three days the texts (Rig-veda IX. 58) beginning Tarat sa mandi dhāvati (XI. 252, 253).

Although he be guilty of many crimes (bahv-enaḥ) he is absolved (sudhyate) by repeating (abhyasya) for a month the text beginning Somārudrā (Rig-veda VI. 74. 1, Atharva-veda VII. 42. 1) and the three texts beginning Aryamaņam varuņam mitram, &c. (Rig-veda IV. 2. 4), while performing ablution in a running stream (XI. 254).

By intently (samāhitaḥ) repeating three times the whole Samhita (and Brāhmaṇa Kulluka) of the Rig, Yajur, and Sama-veda with their Upanishads (sa-rahasya), he is absolved from all his sins (XI. 262).

VI. The sixth and last head is that of karma-phala, 'acts-recompenses.' I select a few passages illustrative of the most characteristic of all Hindu doctrines-that of the

soul's transmigration through three stages of being, until a complete recompense of its acts is effected.

Book XII. 3, 9, 11, 39, 40, declares that the triple order of transmigration through the highest, middle, and lowest stages, results from good or bad acts, words, and thoughts produced by the influence of the three Gunas, Sattva, Rajas, and Tamas (see note 1, p. 67); and that for sins of act, a man takes a vegetable or mineral form (sthāvaratām); for sins of word, the form of a bird or beast; for sins of thought, that of a man of the lowest caste ; but that a triple self-command (p. 144, note 1, p. 291) leads to emancipation from all births and final beatitude:

Those who are endowed with the Sattva Guna ('purity') take the form of gods (devatvam), those who are filled with Rajas ('passion') become men, and those who are overwhelmed with Tamas ('darkness and ignorance') become beasts (XII. 40).

But in XII. 41, 50 each of the three orders of transmigration is described as divided into a threefold scale of being, the gradations and subdivisions of which proceed on principles which are not very consistent or intelligible:

1. a. Highest highest-Brahma, the creator, Marići, &c. b. Highest middle-Sacrificers (yajvānaḥ), Rishis, incarnate deities (devāḥ=devatāḥ vigrahavatyaḥ), regents of the stars, Pitris, Sadhyas, &c. c. Highest lowest-Ascetics, religious mendicants, Brahmans, demigods borne in heavenly cars (vaimānikāḥ), those that preside over the lunar mansions, Daityas, &c. (XII. 48-50).

2. a. Middle highest-Gandharvas, Guhyakas, Yakshas, Apsarases, &c. b. Middle middle-Kings, Kshatriyas, the chaplains of kings (purohitaḥ), &c. c. Middle lowest-Club-fighters (jhallah), prize-fighters (mallaḥ), actors, those who live by the use of weapons, gamblers, and drinkers (XII. 45-47).

3. a. Lowest highest-Dancers, birds (suparṇāḥ=pakshinaḥ), deceitful men, Rakshasas, Pisaćas, &c. b. Lowest middle-Elephants, horses, Sūdras, despicable Mleććhas, lions, tigers, boars. c. Lowest lowestVegetables and minerals (sthāvarāḥ=vṛikshādayaḥ), worms, insects, fish, reptiles, tortoises, cattle, animals of various kinds (XII. 42-44).

It is curious to note the effect of apparently slight sins of commission and omission in degrading a man to lower conditions of being, or in exposing him to diseases:

Through speaking ill (parīvādāt) of his preceptor, a man will be born an ass; if he reviles him, a dog; if he uses his property without leave, a worm; if he envies him, an insect (II. 201).

If a man steal grain he shall be born a mouse; if brass, a gander; if water, a water-duck; if honey, a gad-fly; if milk, a crow; if syrup, a dog; if ghee, a weasel (XII. 62).

A Brahman neglecting his own appointed caste duty (dharmāt svakāt) will be born as a vomit-eating demon; a Kshatriya, as a demon feeding on excrement and dead bodies; a Vaiśya, as a demon feeding on putrid carrion (Ulka-mukha, Kața-putana, and Maitraksha-jyotika, XII. 71, 72).

A stealer of grain will be afflicted with dyspepsia (in a future existence); a stealer of the words (of the Veda, by repeating it without authority), with dumbness; a stealer of cloth, with leprosy; a horse-stealer, with lameness (XI. 51). Compare p. 2751.

1 It may be interesting to annex to this Lecture a few of the statements of Megasthenes (300 years B. C.) about the Brahmans (Strabo XV. 1, 59): 'They practise the greatest austerities to prepare for death (ἀσκήσει πλείστῃ χρῆσθαι πρὸς τὸ ἑτοιμοθάνατον), which they hold to be birth to a real and happy life (γένεσιν εἰς τὸν ὄντως βίον καὶ τὸν εὐδαίμονα); they maintain that nothing of what happens to men is good or bad; that the world was created and is perishable; that it is spheroidal; that the God who made and rules it pervades every part of it; that water was the first element created; that besides the four elements there is a fifth (pòs τοῖς τέτταρσι στοιχείοις πέμπτη τίς ἐστι φύσις); and that the earth is in the centre of the universe. Besides, like Plato, they weave many fables (μúdovs) about the immortality of the soul and punishments in hell. As to the Hindus generally-they are ignorant of writing, have no written laws, and arrange everything from memory (XV. 53, 66). They do not employ slaves (54). They worship Jupiter Pluvius (тòv õμßiov Aía), the river Ganges, and the gods of the country; those who live in the mountains worship Dionysos (=Siva); those in the plains, Herakles (=Vishņu, XV. 58, 69); they never drink wine except at sacrifices (53). It is not permitted to any one to marry a person of another caste, nor to change from one business or trade to another, nor to engage in many pursuits, unless he belong to the caste of philosophers (XV. 49). These philosophers are of two kinds, Brachmanes and Garmanes (Bpaxuâves, l'apμâves Brāhmans and Sramaņas or Buddhist ascetics, 59). Both practise endurance (kaprepíav), and will remain a whole day in one posture without moving (60. Cf. also XV. 61, 63).'

I

LECTURE XI.

The Law-books-Manu continued.

NOW endeavour to give, as literally as possible, a metrical version of some of Manu's most noteworthy precepts, selected from different parts of the Code, under the four heads of Acara, 'rules of conduct;' Vyavahāra, 'rules of government and judicature;' Prāyaś-ćitta, ' penance;' Karma-phala, 'rewards and punishments of acts.' Āćāra, 'rules of conduct.'

A Brahman from exalted birth is called

A god among the gods, and is a measure

Of truth for all the world, so says the Veda (XI. 84).

Knowledge', descending from her home divine,

Said to a holy Brahman, I am come

To be thy cherished treasure, trust me not

To scorners, but to careful guardians,

Pure, self-restrained, and pious; so in them

I shall be gifted with resistless power (II. 114, 115).

The man with hoary head is not revered

As aged by the gods, but only he

Who has true knowledge'; he, though young, is old (II. 156).

A wooden elephant, an antelope

Of leather, and a Brahman without knowledge

These are three things that only bear a name (II. 157).

As with laborious toil the husbandman,

Digging with spade beneath the ground, arrives

At springs of living water, so the man

Who searches eagerly for truth will find

The knowledge hidden in his teacher's mind (II. 118).

1 In II. 117 knowledge is divided into three parts-1. Laukika, 'secular; 2. Vaidika, Vedic;' 3. Adhyatmika, 'spiritual' or that which relates to soul.

2 Strabo XV. 1, 54, says of the Hindus, Ovde Tŷ ÿλikiḍ tŵv yepórtwv προνομίαν διδόασιν ἂν μὴ καὶ τῷ φρονεῖν πλεονεκτῶσι.