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MINOR CHRONICLES : I. ZANS-DKAR   161

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Zans-dkar by a tribe of Kham-pas, as told in the chronicle, is identical with the conquest of that country by king Ni-ma-mgon of the Lhasa dynasty, which took place in the tenth century. As the chronicle tells us, the country lost its original (Dard and Kashmiri) population, and was again peopled by Tibetans, some of whose clan names are given.

Then the origin of the vassal kings of Zans-dkar is told. It had not yet been forgotten that they were a branch of the royal dynasty of Gu-ge (Lde dynasty) ; but the chronicler mixed up with this tradition the story of the first king of Tibet, Gna-khri-btsan-po. Gna-khri-btsan-po was believed to be of Buddha's family, if not a direct descendant of Buddha himself. He was supposed to have been expelled from his native country, and to have come to Tibet from India. Therefore we find here in the Zans-dkar chronicle that the father of Sen-ge-ldor is called OEákya-thub-pa (Buddha), that Sen-ge-ldor is expelled from Yab-sgo-pa's country, and that he enters Zans-dkar from Kashmir and Kashtawár. As regards king Yab-sgo-pa or Yab-sgod-pa, his name is also found in an ancient Balti song. He was probably one of the early Buddhist kings of Baltistan, or Baltistan and Gilgit combined (compare my article, ` Ten Ancient Historical Songs from Western Tibet,' Song No. iv, Ind. Ant., 1909, 57 sqq.).

Episodes like that of the chief of Dpah-dar, the highwayman from Gu-ge, cannot yet be connected IN ith other contemporaneous histories, as it has not yet been possible to ascribe even a rough date to any of the names contained in the Zans-dkar chronicle. Only one of its names has as yet been discovered in an inscription. It is the name Tshe-rill-dpal-lde, which occurs towards the end of the chronicle and also in inscription No. 49. But it is impossible to . assign a date to it. It is, however, probable that the mention of the Hor invader Mig-za-dhar and the chief Ha-ii really refer to Mirzä Haidar, the author of the Ta'rikh-i-Rashidi, and the chief Háji whose invasions of Tibet (1532-3 A.D.) are mentioned in that work (trans., pp. 403 sqq., 417 sqq., 454 sqq., esp. p. 460, the Háji).

It is interesting that in the list of august donors to the Phug-thal monastery the kings of Ladakh and Kula (Nun-ti) are mentioned. I feel inclined to place the note referring to them earlier than the conquest of Lahul by Kula (c. 1650 A.D.). For after the conquest had taken place the kings of Kula could hardly have allowed the taxes of certain villages to go to a foreign country. Two of the five places presented to Phug-thal by the king of Kula are known to me, viz. Gye-mur and 2o-gliri. Both villages are situated in the Bhágá valley. But, as the chronicles tell us, Phug-thal did not enjoy their possession for a long time ; for thepeople of Dkar-Sa soon turned the Phug-thal lama out. The Ya-nam (Yunam) lake is on the Baralatsa pass and the Dkar-Sa monastery west of Stoll-sde and Ri-nam.

I am not quite sure if I have understood correctly the legend of the mice-lamas. But it looks as if it should be understood as follows :—Through some unknown curse three lamas were changed into mice. The spell could only be broken by the erection of a monastery. When the king had decided to erect one, a fairy in the shape of a mouse led him to Phug-thal. Then the fairy-mouse went to tell the lama-mice, who, having taken human shape, appeared before the king. The Phyag-htshal ridge is the place whence the monastery first comes into view.

As regards grants of villages or peasant-estates to monasteries, such a grant means that the taxes of those villages and estates, instead of being sent to the royal treasury, had to be sent to those monasteries.

In the MS. the name of the country is invariably spelt Bzaii-dkar, ` good white,' which is not in agreement with the Ladakhi spelling of the same name, viz. Zans-dkar, white copper.' The latter spelling is probably more correct. The full name of Tshan-rgyal-po is Tshe-dbali-rgyal-po, as we find it spelled twice. He may be identical with one or other of the kings noted below (from inscriptions) whose names include the words Tshe-dban.

The genealogical tree of the Zans-dkar kings according to the chronicle is as follows :Sákya-thub-pa

Seii-ge-ldor

King of Kashtawár   Blo-bzan-lde   Khri-nam-dpal-lde

Tshan-rgyal-po   Ra-dug-rgyal-po   Bde-mchob skyabs-pa   Rgyal-sam-rin-chen-dpal-lde

(Tshe-rin-dpal-lde)   (Sag-lde)

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