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Notes on Marco Polo : vol.1 |
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dialects in which the ś- had passed to s- as in the known Prākrits and in Pali, but on forms *śam-
bala, *śambali, *śammala (?), *śāmalī, *śābalī (EITEL's restitutions of shan-p'o-lo as « djambalā »
[a mistake instead of jambīra] and of shan-mo-lo as cāmara, the first of which has passed into
STUART, Materia Medica, 117, are of course wrong, and I have already corrected them in TP, 1921,
76; nevertheless, they have since been repeated in SOOTHILL and HODOUS, A Dictionary of Chinese
Buddhist terms, 313 a). My own impression would be that these forms provide the necessary in-
termediates between Skr. śālmalī and Pali simbali, and that perhaps it is on account of forms like
Pali simbali that mediaeval Vedic scholars have explained the Vedic śimbalā as meaning « flower of
the śālmalī »; but this is a point which I have no authority to decide (I may remark, however,
that J. BLOCH [loc. cit.] says nothing of Vedic śimbalā, and connects Marathi śāṃvar and śeṃvrī,
as well as Pali simbali and all modern dialectical forms, directly with Skr. śālmalī). What I wish
to establish is that all the transcriptions occurring in Chinese translations begin with ś-, not with s-,
and that, except in one case, they are based not on śālmali itself, but on forms without an -l- at
the end of the first syllable.
SO-LO. — This last double characteristic has some bearing on the question of the interpreta-
tion of 娑 羅 so-lo (*sâ-lâ), which occurs with four or five different meanings in Chinese texts.
Its most ancient and frequent use is to render Skr. śāla or sāla, Shorea robusta, a lofty hard
wood tree famous in Buddhism because Śākyamuni attained parinirvāṇa between a pair of them
(cf. Bongo jiten, 217; ODA Tokuno, 428, 812; YULE, Hobson-Jobson², s. v. « saul-wood »).
SOOTHILL and HODOUS (pp. 242, 323, 363) give alternative forms 沙 羅 sha-lo (*sâ-lâ) and 沙 羅
so-lo (*suâ-lâ), and the latter also occurs in TARANZANO, by the side of the regular one (Vocabu-
laire, II, 575, 576). But these forms have no authority. Sha-lo has been taken over from EITEL's
Handbook, p. 139, where it was a misprint or an error; it would suppose *śāla (*śāla) rather than
śāla, and moreover all the Chinese transcriptions are based on sāla. The second so-lo, as far as
I am aware, occurs only once in ancient texts, as a rendering of Skr. śāla, in Tuan Ch'eng-shih's
Yu-yang tsa-tsu (c. A.D. 860; Chin-tai pi-shu ed., hsü-chi, 6, 12 a); but our texts of the Yu-yang
tsa-tsu are often corrupt, and since Tuan Ch'êng-shih employs the usual form elsewhere (18, 4 b),
there is little doubt that he had also done so in the present case. The only exceptions to the first
form indicated above are the cases when, as is so common in Chinese texts, the 娑 so of the tran-
scription has been graphically corrupted to 娑 p'o. For so-lo in non-Buddhist works, cf. Ch'i-min
yao-shu, 10, 47 a; T'ai-p'ing yü-lan, 961, 3 b; T'u-shu chi-ch'êng, ts'ao-mu tien, 309 (but no
distinction is made there between the different values of so-lo, and even to-lo, tāla [cf. supra,
p. 432], is thrown in with so-lo). It may be that the earliest extant occurrence of so-lo in lay
works is in the fragments of the 魏王草木志 Wei-wang ts'ao-mu chih (« Botanical notes by
the prince of Wei », 3rd cent. [?]; cf. BRETSCHNEIDER, Botanicon Sinicum, I, 39); but the quota-
tion in the T'ai-p'ing yü-lan, 961, 3 a (it is not included among the fragments of the Wei-wang
ts'ao-mu chih in T'u-shu chi-ch'êng, ts'ao-mu-tien, 5, 7-8), which is extremely corrupt, clearly
amalgamates a quotation beginning with « so-lo tree » and another from another source, referring
to quite another sort of tree or bush (the 香 hsiang), this second text being altered from that of the
Kuang-chou chi quoted in Ch'i-min yao-shu, 10, 46 b. In fact, the first text of importance comes
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331
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341
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381
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