the king’s intention to punish the offender; the threat, more often than not, has the effect of inducing the culprit to lay the stolen goods under cover of night in some public place, whence they may be restored to their owner. Very frequently the services of the linyakas are called in, the magic dice are thrown, and other devices adopted to detect the offender.
I may mention one of the linyakas’ modes of operation in these cases. After a full investigation of the matter, all the parties suspected are summoned to the kotla. The linyaka places them in a circle and walks round them several times, monotoning as he goes, “The thief who has done this deed must die to-day.” He next sends for a bowl of maize-pap, which he doles out with a wooden spoon, saying over every spoonful, “The thief that swallows this pap shall die to-day.” This done, he proceeds to make a careful scrutiny of each separate countenance, and then retires to throw his mysterious dice. In a short time he cries aloud, “I have found the thief!” Going once more round the circle, he compels every one in succession to open his mouth, the result ordinarily being that all but one has swallowed the mouthful. In his fear of bringing the curse of death upon himself, the culprit has retained the pap in his mouth, intending to spit it out at the first chance, the precaution he uses of course revealing his guilt.
A criminal on his first conviction of theft has to restore double or fourfold what he has stolen; on
