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returned, and the captive Tibetans were also returned, and an agreement was arrived
at. Then those Siṅ-pas who had been kept captive in Tibet had married Tibetan
women. They all went to Kha-cul, every one carrying a child. Those Tibetans
who had been taken captive by the Siṅ-pas had married women of Hjam-ḥbu. They
went [back] to Tibet, carrying two or three children each. Mi-ña-re-ya-siṅ had been
in Tibet with the Siṅ-pas as an officer. When he arrived at Hjam-ḥbu [home] from
Tibet, the Ma-ha-ra-ja asked him : 'If once more we go to war against Tibet, shall we
win or not ?' To which Mi-ña-re-ya-siṅ replied : 'We cannot make war against
Tibet ! If you ask why, as many soldiers as we have, so many lamas have the
Tibetans ; as much food as a Siṅ-pa consumes within a month, a Tibetan eats within
a day ; as many dresses as are put on by ten Siṅ-pas, a single Tibetan puts on ; and
they are in possession of much magic. They know how to bring rain from the sky,
and how to cause fire spontaneously. They cause heaven and earth to shake, and they
can show great power. Some men fly up to the sky ; others make themselves invisible
and kill people with a sword, and there are many [more] unusual things !' The
Ma-ha-ra-ja became angry and said : 'You are taking the side of the Tibetans ! You
are telling ugly things ! I will not keep you in my service !' He turned him out and
sent him to some other country. Five Ladakhis out of those who had been taken
captive by the Tibetans and carried off, viz. the astrologer Tshe-dbaṅ-rab-bstan,
the chief Sgo-lam-Khan of Chu-sod, the minister of Ba-sgo, the minister Sa-bi, and
Hol-chags-pa-phyag-rdor of Lte-ba, did not return from Tibet. If you ask why, [we
answer that] they said they were taking the side of the Siṅ-pas and not that of the
Tibetans. Therefore the Tibetans became angry and kept them in Tibet till they died.

NOTES

The language of Tshe-brtan's account is not quite the spoken language of Ladakh, as might be supposed.
Tshe-brtan himself spoke the Ladakhi dialect when he told his tale ; but the munshi who wrote it down contrived
to embellish it with as many classical Tibetan words and grammatical forms as he thought necessary, to make the
account acceptable to educated men. The natives themselves would never write as they speak. It is only the
missionaries who pursue that aim.

There is a remarkable number of foreign words, Urdū, contained in the account. These words testify to
the influence exercised by the Dogras and Kashmiris over the Ladakhis since the times of the Dogra war. Such
foreign words are the following : Bā-bā (Turk.), 'father' ; hu-kum (ḥukm), 'order' ; sa-kūm, 'peace,' 'salutation' ;
khar-ji (kharch), 'taxes in kind,' often used in the sense of 'food' ; za-min-dār, 'landholder' ; bab (bāb), 'taxes' ;
tu-boy (tupak), 'musket,' 'rifle' ; noo-san (nuqsān), 'harm,' 'injury' ; si-pa (sipāhi), 'soldier' ; 'a-na (ānā), 'a
coin' ; pe-se (Indian paisa), 'one paisa' ; kyi-la (qil'a), 'castle,' 'fort' ; ar-ji (arzi), 'petition' ; bad-nam (badnām),
'abuse' ; ko-khri (kothi), 'warehouse,' 'granary' ; kha-bar (khabar), 'information,' 'news' ; a-phim (afīm), 'opium' ;
ba-li (bāli), 'a weight' (four pounds) ; tob (Turkish tōp), 'cannon' ; be-kar (begar), 'forced labour' ; ya-du (jādū),
'magic' ; no-ka-ri (naukari), 'service.'

Among the local names the spelling Ka-shir for Kashmir is of particular interest, as reminding us of the old
name Kaśvira of that country. It occurs only once : in all other cases we find Kha-cul. Jam-mu is regularly
spelt Hjam-ḥbu. The Tibetans seem to connect this name with Hjam-bu-gliṅ, Jambū-dvīpa.

As regards the use of the pronouns ña-tsañ and ña-za, 'we,' they are very carefully distinguished in Tshe-
brtan's account, ña-tsañ being used inclusively, and ña-za exclusively, of the addressed person.