Edited and
translated by Julia Meckl
Created: 2019-12-18;
Last modified: 2022-02-28
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[1r]
1⟪५६⟫[unknown seal] 1लिम्वुकिरातिजातवाहेक•तागाधारिजातरनमासिन्यामतुव़ालिजातमासिन्याजातपानिनचलन्या[1r]
561
Except for the Limbu and Kirātī jātas, if someone from a Sacred Thread-wearing, Non-enslavable Alcohol-drinking, Enslavable, Water-unacceptable or Untouchable caste has sexual intercourse2 with a co-wife ritually married to his own father or [with] a woman whom the father has taken as a concubine, whether as a virgin girl, a widow or [any category of] woman whose husband, according to the Ain3 , may, if she commits adultery, kill her paramour4 , and if [the woman] has acted wantonly before with another person of which [the son] is aware5 , this man (i.e. the son) and woman shall be separated after [the former’s] share of property is confiscated in accordance with the Ain. From the hand of such [people] cooked rice is not acceptable. Water is acceptable. Expiation (patiyā)6 shall be granted for water only. If he has sexual intercourse [with her] again, he shall be fined 10 rupees for each time, and they shall be separated [again].
This document contains text found in a series of articles in the Mulukī Ain of 1854 that regulate incestuous relations. It is not clear why this passage appears as a single document. The text as it appears in the Mulukī Ain has been translated by Khatiwoda et al. (2021, see §124.5 for what corresponds to the present document). It grants the Limbu and Kirātī (Rāī) peoples of eastern Nepal exemption from prosecution for violating restrictions on sexual relations specified in the document, and in so doing presents an example of the strictures facing a Hindu marriage, the purity ideals promoted by the state, and the local customs of ethnic groups (cf. Stiller 1976: 174; Commentaries to DNA_0013_0069 and DNA_0014_0022). The existence of such an exemption suggests that among Limbus and Kirātīs it was a common practice for a son to have sexual relations with a co-wife of his father. Similarly, Vaidya and Manandhar describe the custom of taking an elder brother's wife as one's own, which was punishable by state law except for Limbus, Kirātīs, Lepchas, and the inhabitants of Jumlā (Vaidya and Manandhar 1985: 113). Furthermore, the document shows that the distinction between being married with full rights and being brought or taken (kaṁyā vidhavā lyāyākā = brought as a virgin or widow) had consequences only for the female gender (cf. Höfer 2004: 41)