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『東洋文庫所蔵』貴重書デジタルアーカイブ

question is still obscure, because Sogdian texts mentioning *Bārmān are still unpublished (cf.
Bailey, 568), because there is in Kāšyarī a name Barḥan, the value of which is not perfectly clear,
because the بجل B.nčūl of Gardēzī and the Ḥudūd-al-ʿĀlam (cf. Mi, 294) may be altered from
جرى *Bārḥwān, because the -m- of Tib. Par-mkhan, though in principle a mute letter (par-
mkhan exists in Tibetan with the meaning of « printer », and this may have determined the spelling
in the proper name), is disturbing in the present case, and finally because Uč (so called in the Ḥudūd-
al-ʿĀlam, 295, and in Kāšyarī, 251), our «Uch-Turfan», was known as Uč-Fārmān in the late Middle
Ages (cf. Br, II, 45, 227, 230; in fact, as far as I know, this form occurs only in Sārāfu-'d-Dīn's
Ẓafār nāmāh [Bibl. Indica ed., I, 255, 488; I have not had access to Niẓām-i Sāmī's Ẓafār-nāmāh];
« Outchferman » on Delisle's maps of 1706 and 1723 may be taken from Petis de la Croix's
translation [when this translation was still in Ms.], and Strahlenberg's « Utschferment » [1730]
may be copied from Delisle; the « Turfan » of «Uch-Turfan» is a fairly late addition, occurring
also as « Turpan » and « Turman »; I wish I were sure that « Uč-Fārmān » is not an erroneous form
instead of Uč-Turmān). But, in spite of all these minor points, the identity of Par-mkhan and Po-
huan cannot be doubted.
Such a close agreement between the nomenclature of the Tibetan prophecies and the Chinese
texts almost implies also a great analogy in the traditions of the two series of texts concerning the
' Gold Race ' and the Su-p'i or Sum-pa. Former research considered that either Hsüan-tsang
or the author of the Hsin T'ang shu had unduly mixed up a ' Kingdom of Women ' to the east
or south-east of Tibet with the Suvarṇagotra, or Gold Race, of the north-west of Tibet. But the
confusion, if any such existed, ought to be ascribed to a still earlier date, since the Sui shu, the
information of which is anterior to, and independant of that of Hsüan-tsang, already says that, in the
' Kingdom of Women ', the woman king had the surname of Su-p'i, i. e. belonged to the Su-p'i
clan, and that her husband was called Chin-chü, « Gold-gathering ». Chü means « to collect »
and « a gathering »; it may even be used here as an equivalent of 聚 落 chü-lo, « village ». In
spite of the vagueness of the term, Rockhill (The Land of the Lamas, 339) was certainly right
when he connected it with Suvarṇagotra, the country of the « Gold Race », so called, according
to Hsüan-tsang, on account of the superior gold it produced. So it was no confusion on the part
of Hsüan-tsang when the pilgrim said that the Suvarṇagotra was the same as the ' Eastern Kingdom
of Women ', and gave on the latter country details which are taken almost verbatim from the Sui
shu itself, or from the same account as that used in the Sui shu. The new name ' Eastern Kingdom
of Women ', while the Sui shu merely has ' Kingdom of Women ', must not deceive us. The modern
editors of the T'ai-p'ing huan-yü chi have thought (cf. above, p. 711) that it lay in eastern or south-
eastern Tibet, and was so named in contradistinction with the one south of the Onion Range which
would be the ' Western Kingdom of Women '. But this is a certain error. Hsüan-tsang expressly
says that the name ' Eastern Kingdom of Women ' was meant to distinguish the Suvarṇagotra
from another ' Kingdom of Women ' in the Western Sea, i. e. the legendary one conterminous
with the Byzantine Empire which will be discussed in a later section of the present inquiry. The
same name ' Eastern Kingdom of Women ', with the same explanation of its origin as in Hsüan-
tsang's text, occurs not only in the Hsin T'ang shu, which draws so largely from the account of the
pilgrim for countries to the west and south-west of China, but also in the Chiu T'ang shu, generally