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『東洋文庫所蔵』貴重書デジタルアーカイブ

ward, called Rab-rgyas, the Lha-mo-can castle was erected. After that a lady of
Pa-skyum, called Bil-ti, was married to the king [of La-dvags]. At that time the
Pa-skyum [chief] erected the two castles of Rgyal-mo-mkhar and Byu-ru-mkhar.
The [chief of] Pa-skyum used to pay taxes to the great Ladakhi king. The chief of
Pa-skyum was called Ra-yim-Khān. The [official] who ruled over Hem-babs (Dras)
under [the king of] La-dvags, was called Jo-mal.

The castle of Sim-śa-mkhar-bu was destroyed by the Siñ-pa in the Siñ-pa
(Dogra) war.

NOTES

The first part of the text contains a short genealogy of the old Dard chiefs of Sim-śa-mkhar-bu. It is short,
because the names of so many members have been forgotten ; and I believe that several of its members are now
in the wrong place. Still, with regard to a district where every other kind of information fails, it is of some value,
as containing the names of at least some of its ancient chiefs. It contains all that Śah-bān could remember of his
mother's tales. As regards the name of the first ancestor, the first syllable contains the title sra, this being the
Dard word for Tibetan jo, 'chief,' 'prince.' The following two syllables, viz. sra, mun, are no longer understood ;
but I believe that they once more contain the title of sra, followed by the word mun[i], Buddhist monk. It is not
impossible that here, as well as in Baltistan and in Cig-tan, a 'religious beggar' was placed at the head of the line.
This idea of a mendicant ancestor is once more expressed by the occurrence of the word Pha-kgir (Faqīr) among
the following members of the pedigree.

The second part of the tale contains a half-legendary account of the abolition of the custom of sending girls
to China instead of taxes. There may be some historical foundation in this story : for it is well known that girls
from Kashmir, and probably also from Dardistan, were much in demand for Oriental harems in former days.
That Kashmir was actually under China in Tang times has been fully proved by Sir A. Stein in his Ancient
Khotan (i, p. 13). But, instead of a Muhammadan priest, the original form of the tale may have meant a Buddhist or
Hindu priest. With regard to the assertion that the Bo-dro-masjid (Tibetan mosque) was erected in those early
Chinese days, I have come to the following conclusion :—There are several Bo-dro-masjids in Srinagar, and one of
them is evidently the Jama' masjid. Referring to these, Pandit Anant Kaul says in his Jammu and Kashmir
State, on p. 57, 'The site of the mosque is considered sacred by the Buddhists also, and even now men from
Ladakh visit the Jama masjid and call it by its old name, Tsitsang Tsublak Kang.' Tsublak Kang is evidently
intended for Tsug-lag-khañ, the ordinary Tibetan word for old Buddhist temples. The word Tsitsang is
unintelligible to me. Anant Kaul further says, 'The Jama masjid was built originally by Sikander in 1404 with
the materials of a large stone temple constructed by King Tārāpīḍa (693–7 A.D.). . . . There are remains of several
stone temples round this mosque, whose builders are not known.' This note, evidently based on Sir Aurel Stein's
researches in Kashmir, plainly states that the origin of the stone temple, which forms the groundwork of the
famous mosque, actually goes back to the times of the Chinese Tang dynasty. Tārāpīḍa's temple, or at least
some of the surrounding stone temples, may have been Buddhist, not Hindu, originally. Hence the veneration
paid to the mosque by Tibetan Buddhists.

The third part of the above account contains a succession of dynasties or empires which ruled over the
Pu-rig district, according to the tales received by Śah-bān from his mother. The times of Chinese rule were followed
by those of a certain Tsag, it is said. It is possible that the word Tsag is identical with the word Chak, the name
of a dynasty of Kashmir kings who ruled in the second half of the sixteenth century. In that case the name
would appear to be in the wrong place in the above account : it would have to be placed at least after Timūr.
The occurrence of the name Taji-mur (= Timūr) in this connexion is of particular interest. The above account is,
so far, the only West Tibetan document that makes mention of one of Chingis Khān's successors as overlord
over the country. But we know for certain, from Central Tibetan accounts, that Kublai Khān ruled over Ladakh,
and that he even carried out a census of that country (see S. Ch. Das, JASB. 1901, Extra Number, p. 99).
In 1399 A.D. Timūr passed through Jammu on his way to Samarkand. From Jammu he went on a short
expedition through the mountains of Kashmir. The Khri-Sultāns are the famous chiefs of Dkar-rtse in the