IIIF Color HighRes
National Institute of Informatics - Digital Silk Road Project
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| Sino-Iranica : vol.1 |
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Citation Information
344 SING-IRANICA
of Persia, furnishes manna only in certain districts. Wherever it fails to yield this product, it serves as pasture to the camels (hence its name "thorn of camels"), and, according to the express assurance of SCHLIMMER,1 also to the sheep and goats. "Les indigènes des contrées de la Perse, où se fait la récolte de teren-djebin, me disent que les pasteurs sont obligés par les institutions communales de s'éloigner avec leurs troupeaux des plaines où la plante mannifère abonde, parce que les moutons et chèvres ne manqueraient de faire avorter la récolte." In regard to a related species (Hedysarum semenowi), S. KORZINSKI2 states that it is particularly relished by the sheep which fatten on it.
The Liais se kun tse ki n 23 is cited in the Pen ts'ao kan mu
as follows: "In Kao-é`an there is manna (tste mi *1J 1). Mr. Kief
l says, In the town Nan-p`in It *4 the plant yan tste is devoid of leaves, its honey is white in color and sweet of taste. The leaves of the plant yan tste in Salt City (Yen L`en tff t*) are large, its honey is dark in color, and its taste is indifferent. Kao-è'an is the same as Kiao-ho,
and is situated in the land of the Western Barbarians (Si Fan ) ;5
at present it forms a large department (ta Zou k ffi) ."
Wan Yen-te, who was sent on a mission to Turfan in A.D. 981, mentions the plant and its sweet manna in his narrative.'
Cou K`ü-fei, who wrote the Lin wai tai ta in 1178, describes the
"genuine manna (sweet dew) " of Mosul (ill ,fit fit Wu-se-li)
as follows:' "This country has a number of famous mountains. When the autumn-dew falls, it hardens under the influence of the sun-rays into a substance of the appearance of sugar and hoar-frost, which is gathered and consumed. It has purifying, cooling, sweet, and nutritious qualities, and is known as genuine manna."8
Wan Ta-yuan J igH, in his Tao i lio .t of 1349,9 has
1 Terminologie, p. 357.
2 Vegetation of Turkistan (in Russian), p. 77.
The work of Caii Yize (A.D. 667-730); see The Diamond, this volume, p. 6. 4 Other texts write V- hu.
5 This term, which in general denotes Tibet, but certainly cannot refer to Tibet in this connection, has evidently misled STUART (Chinese Materia Medica, p. 258) into saying that the substance is spoken of as coming from Tangut.
Cf. W. SCHOTT, Zur Uigurenfrage II, p. 47 (Abh. Berl. Akad., 1875).
7 Ch. 3, p. 3 b (ed. of Ci pu tsu cai ts`un Su). Regarding the term kan lu, which also translates Sanskrit amrita, see CHAVANNES and PELLIOT, Traité manichéen,
p. 155.
8 The same text with a few insignificant changes has been copied by Cao 2u-kwa (HIRTH's translation, p. 140).
9 Regarding this work, cf. PELLIOT, Bull. de l'Ecole française, Vol. IV, p. 255.
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