国立情報学研究所 - ディジタル・シルクロード・プロジェクト
『東洋文庫所蔵』貴重書デジタルアーカイブ

Zaṅs-dkar by a tribe of Kham-pas, as told in the chronicle, is identical with the conquest of that country by
king Ñi-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 Zaṅs-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, Gña-khri-btsan-po. Gña-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 Zaṅs-dkar chronicle that the father of Seṅ-ge-ldor is
called Śākya-thub-pa (Buddha), that Seṅ-ge-ldor is expelled from Yab-sgo-pa's country, and that he enters
Zaṅs-dkar from Kashmir and Kashtawār. 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 Dpaḥ-dar, the highwayman from Gu-ge, cannot yet be connected with
other contemporaneous histories, as it has not yet been possible to ascribe even a rough date to any of the
names contained in the Zaṅs-dkar chronicle. Only one of its names has as yet been discovered in an inscription.
It is the name Tshe-riṅ-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-źi really refer to Mirzā Haidar, the author of the Ta'rikh-i-Rashidi, and the chief
Hāji 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 Hāji).

It is interesting that in the list of august donors to the Phug-thal monastery the kings of Ladakh and Kulū
(Nuḥ-ti) are mentioned. I feel inclined to place the note referring to them earlier than the conquest of Lahul by
Kulū (c. 1650 A.D.). For after the conquest had taken place the kings of Kulū 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
Kulū are known to me, viz. Gye-mur and Zo-gliṅ. Both villages are situated in the Bhāgā valley. But, as the
chronicles tell us, Phug-thal did not enjoy their possession for a long time; for the people of Dkar-śa soon turned
the Phug-thal lama out. The Ya-nam (Yunam) lake is on the Paralatsa pass and the Dkar-śa monastery west
of Stoḥ-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 Bzaṅ-dkar, 'good white,' which is not in agreement with
the Ladakhi spelling of the same name, viz. Zaṅs-dkar, 'white copper.' The latter spelling is probably more correct.
The full name of Tshaṅ-rgyal-po is Tshe-dbaṅ-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-dbaṅ.

The genealogical tree of the Zaṅs-dkar kings according to the chronicle is as follows:—

Śākya-thub-pa

Seṅ-ge-ldor

King of Kashtawār Blo-bzaṅ-lde Khri-nam-dpal-lde

Tshaṅ-rgyal-po Ra-dug-rgyal-po Bde-mchog-skyabs-pa Rgyal-sam-rin-chen-dpal-lde

(Tshe-riṅ-dpal-lde) (Sag-lde)

Y