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| 0167 |
Ancient Khotan : vol.1 |
| 古代コータン : vol.1 |
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distinctly strange and puzzling. Thus the mysterious origin which the popular legend heard
by Hsüan-tsang ascribed to them becomes easily intelligible.
It is still more evident that the manner in which the pigeons kept at the shrine are Pigeons sub-
propitiated with food-offerings by all modern wayfarers marks a survival of the pious practice stituted for
of Buddhist times which was accounted for by that legend. As Hsüan-tsang's rats, so now the sacred rats.
holy pigeons which have taken their place are supposed to recall a great victory. There
is nothing surprising in this substitution of pigeons, visible in body yet of supposed miraculous
descent, for the wonderful rats of the Buddhist story which pious superstition, even in Hsüan-
tsang's days, apparently did not pretend to see any longer ¹⁴. For to Muhammadan popular
lore the pigeon is a sacred bird par excellence, and the custom of feeding pigeons at Mosques
and Ziārats is widely spread throughout Islām ¹⁵. Nor is there anything very remarkable in
the great victory of a Khotan king over an invading host of barbarians having been converted
by the Muhammadanized legend into a sanguinary contest between the infidels of Khotan and
those pious emissaries of Islām whom local tradition believes to have first carried, sword in
hand, the Faith into Buddhist Khotan.
We shall have occasion to recur hereafter to numerous legends, almost all localized at Muhamma-
particular Ziārats of Khotan, which relate incidents connected with the first conversion of dan local
Eastern Turkestān, and which in many instances can be proved to have been grafted on sites worship at
already held sacred as places of worship and pilgrimage in Buddhist times. M. Grenard has Khotan.
collected a considerable number of these legends, and subjected them to a critical analysis
which, from the point of view of the study of folklore and history of religion, is very instructive ¹⁶.
It is true that Imām Shākir Pādshāh, who is supposed to have suffered a martyr's death
among the sands of Kum-rabāt-Pādshāhim, does not figure in the orthodox though apocryphal
list of the twelve Imāms whom popular belief credits with having first planted the Faith in
Khotan. But he shares this fate with many another alleged saintly 'Shahid' of Khotan, to
whom local tradition nevertheless clings with pious attachment. The details told of his last
struggle are neither scantier than, nor very different from, those related in the Tadhkirahs of
the recognized warrior saints of Khotanese legend.
How popular all over ancient Khotan the legend of the sacred rats must have been is Painted
strikingly illustrated by the fact that among the painted panels, originally deposited, no doubt, panel repre-
as votive offerings, which came to light in the course of my excavations among the ruined senting
temples of the Dandān-Uiliq site, there is one that represents a rat-headed figure crowned chief
with a diadem, and clearly marked as an object of worship by the attitude of an attendant of sacred
figure. For a detailed description of this panel, D. IV. 5, reproduced in Plate LXIII, I must refer rats.
to the chapter which deals with the discoveries of that site; but I may point out here that
the identity of this figure with the rat-chief mentioned in Hsüan-tsang's story can scarcely be
doubted. The fact that the pictorial representations discovered at that site apparently comprise
every one of the local legends recorded by Hsüan-tsang, seems to me a clear indication that
the story of the holy rats, like that of the introduction of silkworms or of the minister's self-
sacrifice to the river-goddess, must have been among the most cherished folk-tales of ancient
Khotan ¹⁷.
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705
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715
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724
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