Ancient Khotan : vol.1 / 664 ページ（白黒高解像度画像）

0664	Ancient Khotan : vol.1
古代コータン : vol.1

Mr. Francke's translation is as follows:—'The pioneers' (perhaps of merchants), 'having offered a wool-ox
(Yak? or 'a full load of wool') to Ro ku odam bra, their men and horses will be without fault or deceit (harm)
[on their journey] to Sla yul. After having met with wealth, food, and grass [for their horses, they will come]
again to the land on the other side.' He adds:—'Although the names of the gods addressed cannot be identified
with recorded deities, this need not be a stumbling-block. These nāgas may be of an entirely local character.
With regard to so na (perhaps instead of so na to), I dare not express an opinion. དེར་ས་ is probably དེར་ས་མདོར་.
The dropping of final n̈ and n̈s is an often-recurring fact. Thus the name of the monastery Lamayuru is
spelt even nowadays གླིང་མས་གཡུང་དྲུང་; but in our case the spelling may be due to careless writing.

¹ སྒྱུ་སྒྱུར་ is possibly སྒྱུ་ས། With regard to སྒྱི་ it must be said that the spelling lha is incorrect. To be
in accordance with the actual pronunciation, the spelling ought to be kla. Hla is a god of the pre-Buddhistic
glin c'os of Tibet. At the present time all letters preceding an l, at least in Western Tibet, are pronounced
as h; thus we have glad = hlad, glu = hlu, klu = hlu, &c. We may suppose that the letter h in the word
kla, as properly pronounced, is a substitute for a different letter which stood originally before the l. I am
inclined to believe that it stands for an original z or s. The word la, which also indicates the dative case,
means originally not only "pass", but simply "elevation". It is used in this sense in Western Tibet. By
prefixing an s or z before the word la, we make causative-denominative forms (according to Prof. A. Conrady,
Eine indochiniesische Causativ-denominativ-Bildung). These forms zla or sla would have to be translated
"the elevated ones". Zla is the present word for "planet" and "moon"; sla I take to be the original form
of hla "god". As I have already mentioned in my A Lower Ladakhi Version of the Kesar-saga (Bibl.
Ind.), we meet with an s or z (it is difficult to decide which) before the word lha "god", in such dialectal
forms as f'a sla (zla?) "paternal deity", ma sla "maternal deity". The words yul and sa are synonyms used
interchangeably in West-Tibetan dialects in the sense of "place". From West-Tibetan also cases of change
in the local names can be adduced, e.g. T'inmogan instead of the ancient T'inbran; see my article on
Halu mK'ar (Indian Antiquary, 1905).
² Dr. Barnett makes the suggestion that the vowel o was forgotten, and that sla yul stands for lho yul.
This is quite possible, and the change of sl to lh would have to be explained in a similar way.'

II. Inscriptions on the Eastern Wall of the Hall of Endere.

A. To the right of a figure of a charging tiger, in letters of 1½ to 2 inches in height:—

སྒྱུར་འདེར་དེའི་སྒས། དེགས་སོར་བར།

Mr. Francke gives the modern version as:—

གླིང་མར་དང་དེའི་རྐིའི་དེགས་སོར་འདེབས་བར། [རྒྱ]

This he translates as: 'This is only the sign (picture) of the rkyaü, the lynx, and the peacock.' He
remarks: 'There may have been a Buddhist picture painted on silk hung up in the hall, on which the above
creatures were represented (among others). The rkyaü can often be seen on Lamaist pictures; most of the
horses have its shape (perhaps through the influence of the glin c'os). Rmas is instead of rmai; did the
confusion between genitive and instrumental begin already at these early times?'

B. Underneath the preceding, in rude letters 3 to 5 inches high:—

བྱུང་སྟེ། དེགས་གས། གླིག

༥། མཛེས་སྟེ

Mr. Francke regards the words གླིགས་ . . . སྟེ་ as a later addition to the first three words, and renders
the whole as: ཉི་[?]གླུ་མད། ། མཛེགས་གས་མད། །གླིག་དུ་མཛེས་སྟེའི། །, which he translates: 'five caps (?) are lost'

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