Prince Eszterházy’s inquiry regarding Csoma’s papers—List of some
of them—Renewal of his tombstone at Darjeeling—Placed on the list
of public monuments by the Government of India—His
portrait—Conclusion.
Through the Indian Government Csoma’s death was notified to the
authorities in England, and we find that Prince Eszterházy wrote to the
directors of the East India Company thanking them for their
communication of the sad event, and inquiring at the same time whether
the Asiatic Society of Bengal would feel disposed to put the
Transylvanian authorities in possession of any papers that may have
been found among Csoma’s writings relating to special researches
concerning the history of the Hungarians in ancient times.
This letter of the Ambassador was transmitted to Calcutta, but led to
no result. Csoma left no formal will. His memorandum of the 9th of
February, by which he appointed the Asiatic Society the sole heir of
all his money, books, &c., was not admitted as a valid testamentary
document. The Administrator-General, therefore, submitted a statement
on the 8th of June 1843, according to which the estate appears to have
consisted of 3000 sicca and 2000 Government rupees, besides 26 Dutch
ducats; the Administrator-General adding, “I shall be obliged by your
forwarding the money to the Government for transmission to the
Honourable Court of Directors for information of the next kin of the
deceased.”
On his first arrival in Calcutta, in February 1854, as medical officer
on the Bengal Establishment of the Honourable East India Company, the
writer, through the introduction of Mr. Arthur Grote of the Bengal
Civil Service, obtained admission to the Administrator-General’s
office, where a small iron box, with the name of Alexander Csoma de
Körös painted on, was placed before him, containing papers of the late
Tibetan traveller. He prepared a list of its contents at that time,
being fortunate enough not to have neglected the opportunity that
offered, as three years later, on renewing his inquiry, he learnt that
the box in question could not again be found; its contents had been
destroyed with other similar unclaimed documents. The following is the
list prepared in 1854:—
1. Government Gazette, dated 10th September 1827, in which it is
announced that Csoma had obtained permission from Government to reside
in Upper Besarh for three years for the study of the Tibetan language
and literature. See chapter vi.
2. Government Gazette of 9th July 1829, containing a report of the
meeting of the Asiatic Society under the presidency of Sir Charles
Grey, when a monthly allowance of 50 rupees was voted to Csoma, in
consequence of Dr. Gerard’s letter to Mr. Fraser.
3. Bengal Hurkaru, dated 13th November 1829, containing a report of the
Asiatic Society’s meeting, when Csoma’s letter was read declining to
accept the proffered pecuniary assistance till he arrived in Calcutta.
4. Copy of a letter (Latin) to Prince Eszterházy, forwarding 50 copies
of the Tibetan Grammar and Dictionary for the learned societies of
Hungary and of the Austrian Empire, dated 1st July 1835.
5. A diploma of membership of the Hungarian Scientific Society, dated
15th November 1833.
6. Copy of letter to Mr. Döbrentei, secretary to the Hungarian Society,
dated 1st July 1838.
7. Two letters from Mr. Döbrentei, dated 1838. Already alluded to.
8. Mr. James Prinsep’s letter, with duplicates of two cheques, one of
200, the other for 450 ducats, dated 8th and 10th of February 1836
respectively.
9. Copy of Csoma’s letter to the College of Nagy Enyed, forwarding 450
ducats and founding a scholarship under the name of the
Kenderessy-Csoma Scholarship.
10. Klaproth’s letter in German, dated Paris, 26th August 1836,
thanking him for the Tibetan works and expressing opinion on subjects
of Oriental literature.
11. Mr. James Prinsep’s letter enclosing Bhote alphabet, 26th June
1837.
12. Dr. Wilson’s letter, in which he asks for assistance in translating
the Liturgy into Tibetan, 14th September 1840.
13. Mr. Yates’ letter about the Psalms in Tibetan, dated 5th October
1841.
14. Mr. Worsdale’s letter about a Tibetan prayer-book.
15. A friendly letter from Mr. John Barits, dated Kolosvar, 1st May
1840.
16. Copies of two letters to Mr. Boucher of Chandernagore, dated 7th
November 1841.
17. Copy of letter to Mr. MʻClintock, dated 8th February 1872.
19. Two passports from Supreme Government in Persian. The last dated
27th September 1841.
20. Three Tibetan manuscripts of 60, 30, and 26 pages respectively. The
latter was marked thus: “Specimens of letters in Tibetan.”
21. Dr. Campbell’s letter, forwarding one from the Lama of Kanum.
22. Two pieces of paper with Tibetan characters.
23. Mr. Grenolly’s letter on money matters, 7th February 1842.
24. A fragment.
Only a few more words remain to be added. Before all, an apology is due
from the writer of this biography for mentioning incidents which refer
to himself alone.
In the year 1856, and as long as Dr. Collins remained civil surgeon of
Darjeeling, he took a kindly interest in Csoma’s monument in the
station cemetery; and later, when the writer was fortunate enough to be
appointed by the Lieutenant-Governor, Sir William Grey, to the medical
charge of the Sanatorium, it was a special delight to him to have the
privilege of being able to look after his illustrious compatriot’s
tombstone.
In February 1883 he again visited Darjeeling during his short temporary
sojourn in Bengal, and was agreeably surprised to find that the
monument over Csoma’s grave had been entirely rebuilt. A few seasons
back the heavy rains in the hills caused a landslip on the
mountain-side on which the station cemetery stands, and Csoma’s
monument sustained damage. This was soon restored by order of the
Lieutenant-Governor, Sir Ashley Eden, and the grave is now placed on
the list of those public monuments in India which are under the
immediate care of the Public Works Department.
The writer begs to express again his sincere acknowledgments to the
Council of the Asiatic Society of Bengal, and to the Under-secretary of
the Foreign Department, Mr. Durand, for placing copies of several
documents at his disposal, without which it would have been impossible
to fill up the gaps hitherto existing in the biography of the Hungarian
traveller. In the library of the Asiatic Society there were six
original letters in Csoma’s handwriting; three of these have been most
courteously transmitted, through the late lamented Dr. MʻCann, [63] to
the Royal Academy of Sciences in Hungary, to be preserved as relics in
the archives at Budapest. A similar magnanimity towards the same
learned body was manifested a year earlier by Mr. B. H. Hodgson, whose
name so often occurs in these pages, by sending him two original
letters of Csoma, which are published in chapter vii. Besides these his
thanks are due to Mr. Arthur Grote, to Dr. Rajendrolála Mitra, and to
his friend Dr. George King, for kind assistance. In Hungary, Mr. Paul
Gyulai, Emil Thewrewk de Ponor, Bishop Szász, Madame Szabó de Borgáta,
Baron Nicholas Horváth, Professor Budenz, and others furnished valuable
data for the preparation of this memoir, all of whom have placed the
writer under deep obligation.
Regarding the portrait which faces the title-page, the Reverend Dr.
Malan wrote as follows on the 15th of October 1883:—
“I thank you for giving me the pleasure of seeing Csoma’s likeness. It
reminds me very well of him, although it is younger than when I saw
him; he was then weather-beaten, and looked older than this picture,
but he wore no beard when I knew him. [64] I hope you will have the
likeness photographed, then may I beg a copy of it, for I always
remember him with gratitude and pleasure; I used to delight in his
company, he was so kind and so obliging, and always willing to impart
all he knew. He was altogether one of the most interesting men I ever
met.”
Dr. Malan is presumably the only witness still living who knew Csoma
face to face so well. Mr. Hodgson was in correspondence with him, but,
as far as is known, they never met.
This memoir would be incomplete without a respectful mention of the
names of Mr. Hodgson, and particularly of Dr. Malan. This latter
gentleman, with great generosity, recently presented Csoma’s Tibetan
books and MSS., as a spontaneous gift, to the Hungarian Academy of
Sciences, [65] in whose library at Budapest they will in the future be
carefully preserved.
APPENDIX.
Csoma’s writings may be divided into two categories. To the first
belong his Tibetan Grammar and Dictionary, and the essays which were
published in various periodicals of Calcutta. To the second belong his
manuscripts.
The first class consists of the following:—
1. Analysis of the Kahgyur and Stangyur. “Bengal Asiatic Researches,”
vol. xx.
2. Geographical notice of Tibet. “Bengal Asiatic Society’s Journal,”
vol. i., p. 122.
3. Translation of a Tibetan fragment. “Bengal Asiatic Society’s
Journal,” vol. i., p. 269.
4. Note on Kála-Chakra and Adi-Buddha systems. “Bengal Asiatic
Society’s Journal,” vol. ii., p. 57.
5. Translation of a Tibetan passport, dated 1688. “Bengal Asiatic
Society’s Journal,” vol. ii, p. 201.
6. Origin of the Shakya race, translated from Kahgyur. “Bengal Asiatic
Society’s Journal,” vol. ii. p. 385.
7. Mode of expressing numerals in the Tibetan language. “Bengal Asiatic
Society’s Journal,” vol. iii., p. 6.
8. Extracts from Tibetan works. “Bengal Asiatic Society’s Journal,”
vol. iii., p. 57.
9. Grammar and Dictionary of the Tibetan language in two volumes.
Calcutta, 1834.
10. Interpretation of the Tibetan inscription on a Bhotan banner taken
in Assam. “Bengal Asiatic Society’s Journal,” vol. v., p, 264.
11. Translation of the motto on the margin of a white satin scarf of
Tibetan priests. “Bengal Asiatic Society’s Journal,” vol. v., p. 383.
12. Notices on the different systems of Buddhism. “Bengal Asiatic
Society’s Journal,” vol. vii., p. 142.
13. Enumeration of historical and grammatical works which are to be
found in Tibet. “Bengal Asiatic Society’s Journal,” vol. vii., p. 147.
14. On Buddhist Amulettes. “Bengal Asiatic Society’s Journal,” vol.
ix., Part II., p. 905.
15. The aphorisms of Sa-Skya Pandita. “Bengal Asiatic Society’s
Journal,” vol. xxiv., p. 141.
In the second category are—
16. A collection of Buddhist terms in Tibetan and English, and
17. A collection of Sanskrit, Hindi, and Hungarian words. A fragment.
A brief notice will be given of each in the form of appendices.
I.
Analysis of the BKahgyur and the BStangyur.
This is contained in the twentieth volume of the “Asiatic Researches,”
which volume consists of two parts.
The analysis of the Kahgyur is divided by Csoma into three articles—
a. The analysis of the Dulva. As. Res., Part I., p. 41–94.
b. Notices on the “Life of Shakya” from the MDo part. As. Res., Part
II., pp. 285–318.
c. Analysis of Sher-chin. As. Res., Part II., pp. 393–553.
The analysis of the Stangyur. Its abstract contents, divided into two
classes, RGyud and MDo. As. Res., Part II., pp. 553–585.
A. The Kahgyur.
a. The analysis of the Dulva.
The Dulva is the first division of the Kahgyur. The whole of the
Kahgyur consists of one hundred volumes, of which thirteen are allotted
to the Dulva, in Sanskrit, called Vinaya or Discipline, being the
introduction to the whole Buddhist Encyclopædia, containing
descriptions of observances to be practised by the votaries of
Buddhism, but more especially by those persons, whether male or female,
who adopt a religious life. These observances are of a very
comprehensive description, extending not only to moral and ceremonial
duties, but to modes of personal deportment, and to the different
articles of food and attire. The precepts are interspersed with
legendary accounts, recording the occasions on which Shakya thought it
necessary to communicate his particular instructions to his disciples.
The Dulva comprises seven portions; some authorities divide it into
four.
The first of the seven portions, the Vinaya vastu in Sanskrit,
Dul-va-zhi in Tibetan, treats of the circumstances under which the
religious profession may be adopted. It opens with an account of the
hostilities that prevailed between the kings of Anga and Magadha, until
the latter was overpowered and made tributary to the former.
The particulars of Shakya’s birth are not enumerated at this place, but
we find here an account of his two first disciples, viz., Sariputra and
Magalyana, two young philosophical Brahmans, who, being attracted by
his teaching, attached themselves to his person.
The doctrine of Shakya was patronised by the King Vimbasara; at
Rajagriha he enjoyed great fame and made numerous converts. The mode in
which his converts were received into the order of monks, either by
himself or by his disciples, is described. Two presidents are
appointed, and five classes of teachers ordained. Questions to be
discussed are given, and a description is given of persons who are from
bodily imperfections or disease inadmissible. A variety of rules on the
subject of admission is laid down.
The conduct of the person after admission is regulated, various moral
obligations are prescribed; resignation and forbearance under
maltreatment or when reviled are particularly inculcated.
Stories are related of improprieties committed by some of the juvenile
members of the community, and, in consequence, Shakya rules that none
shall be admitted who are under fifteen, and that no priest be ordained
under twenty years of age. He prohibits the admission of slaves,
debtors, runaways, hermaphrodites, diseased or maimed persons, of young
men without consent of their parents, and of individuals who have
families dependent on them. No person is to be admitted except in a
full conclave, and no one is allowed to reside among the monks without
ordination; no thieves, parricides, matricides, or murderers are to be
admitted.
The next subject is the performance of the great Buddhist rite, the
“Confession and Expiation,” which should be observed every new and full
moon in a public place, and before the whole congregation of monks. The
ceremony is fully detailed.
The rest of the volume contains a number of precepts and prohibitions;
some of them are of a whimsical character.
The second volume treats on matters of dress, fitness of leather or
hides for shoes to be worn by the priests. There is a treatise on such
drugs as the disciples are permitted to use and to carry about them.
There is also an account of how the King of Magadha entertained Shakya
for three months. Various legends are told, and in the course of them
the six chief cities of India are mentioned, namely, Sravasti and
Saketana in Oude, Varanasi (the Benares of to-day), Vaisali (now
Allahabad), Champa (Bhagulpore), and Rajagriha (Behar, Gaya).
From Magadha Shakya went to Vaisali upon invitation of the Lichchavi
inhabitants of that city, who appear to have been republicans and very
wealthy. The peregrinations of Shakya are continued, in which he made
many converts, relating the events of their present and previous lives,
as well as those of his own, and how he became a Bodhisatvan or a sage.
The conclusion of the second volume leaves him, with thirty-six of his
principal disciples, at the lake Mansarowar, or Manassarovara, in the
northern Himalayas, near the source of the Ganges and the Indus.
The third volume continues in the same strain. At a place in Kosala,
Shakya and his followers were entertained by certain people with the
view of ascertaining the habits of the Buddhist monks; they were found
moderate in their enjoyments and easily satisfied. Their opponents, the
Brahmans, on the contrary, showed greediness and insatiability.
Special lessons are given to the priests, as in the preceding volumes.
They are permitted to eat treacle, to cook for themselves in time of
famine, to eat meat under certain restrictions, and to accept gifts
from the laity. These lessons are interspersed with notices on
medicines and on the mode of administering them; the employment of
charms and incantations is inculcated.
Next are laid down rules for the proper attire to be worn by the
disciples of Shakya. They are directed to wear not more than three
pieces of cloth of a red colour, to use cotton garments when bathing,
to be clean in their dress and in their bedding, and never to go about
naked as the Brahmin fakirs do. The subject of dress is followed up by
directions as to the use of mats or sheets to lie upon.
Important injunctions are given regarding the conduct to be observed
towards refractory and quarrelsome brethren. They are first to be
admonished in the congregation, and if still impenitent, to be expelled
from the community. The mode in which confession, repentance, and
absolution are to be practised is explained and illustrated by
examples.
The residences and furniture of the monks are next described, and the
dissensions of religious communities considered; other miscellaneous
matters are discussed, and a historical account is given of the origin
of the Shakya race, and of the master’s birth and education.
The fourth volume continues the story of Shakya’s life, and mentions
the circumstances which led to his becoming an ascetic. In this book
the Shakyas are called inhabitants of Kosala (a country bordering on
the Kailas mountains), and are said to be descendants of the Hindú king
Ikshwaku. The birthplace of Shakya is declared to be Kapila-vastu, near
the Himalayas, on the banks of the river Bhagirathi.
The last pages of the book treat on the evils of causing schisms; the
inveterate hostility of his nephew, Lhas-Kyim, towards himself, is
mentioned.
The fifth volume commences with Pratimoksha Sútra, that is, short
precepts for securing final felicity, the sum of which is, that “vice
is to be diligently avoided, virtue invariably practised, and the
passions kept under entire subjection.”
Then follows a code of laws for the monks. The subject is enlarged more
in the sixth, seventh, and eighth volumes, which comprehend 253 rules.
Each of these arises, in general, from some improper conduct of a
religious person. The offence comes to Shakya’s knowledge, who summons
the culprit into the congregation and reproves him publicly. On his
confession and penitence he is pardoned; then Shakya pronounces the law
with a view of preventing a like transgression in future.
The ninth volume is of the same general tenor as the preceding four,
but it is addressed to the female followers of Buddha, the priestesses
or nuns, “Gélong-má,” or “Bhikshuni” in Sanskrit. Many of the rules are
repeated from the foregoing volumes, and almost in identical terms.
The tenth and eleventh volumes relate to matters and rules of minor
importance, such as, that the monks shall not use vitrified bricks as a
flesh-brush, nor fragrant ointments, nor wear rings or seal-rings made
of precious metals, nor eat garlic, nor learn music and dancing. There
are directions for the building of chaityas or religious edifices to
deposit relics in, such as the hair, nails, &c. of Buddha, which he
gave to various persons during his lifetime. There are also to be found
some tales of a political and historical character, an account of the
destruction of Kapila, the metropolis of the Shakyas, the murder or
expulsion of its inhabitants, many of whom are said to have fled into
Nepal.
The eleventh volume closes with an account of the “Nirvaná,” or
emancipation and death of Shakya in Kamrup, in Western Assam. Eight
cities contend for his remains, which are consequently divided among
them and deposited in chaityas built for that purpose.
On the death of Shakya, Kasyapa, the head of the Buddhas, directs five
hundred superior monks to make a compilation of the doctrines of their
master. Thus: the Do was compiled by Ananda, the Dul-va by Upali; the
Ma-mom, Abhi-dharma, and Prájná-páramita by Kasyapa himself. He
presides over the sects at Rajagriha till his death. Ananda succeeds
him, as Buddha. On Ananda’s death his relics are divided between the
Lichchavis, the republican inhabitants of Vaisali, and the King of
Magadha, and two chaityas are built for their reception, one at Vaisali
(in Tibetan Yangs-pa-chen, Allahabad), and the other at Pataliputra
(Patna).
One hundred years after Shakya’s Nirvana, his religion is carried into
Kashmir. After a further period of one hundred and ten years, in the
reign of Asoka, a king of Pataliputra, a new compilation of the laws of
Buddha was prepared by 700 monks at Yangs-pa-chen.
The twelfth and thirteenth volumes of the Dulva contain supplementary
rules, as communicated by Shakya to Upali his disciple in answer to
certain inquiries.
At the end of the analysis of this part of the Kahgyur, in the
twentieth volume of the “Asiatic Researches,” Part I., p. 94, Csoma
placed the following note:—“I may here close my analysis of the Dulva
collection; from the tenor of which it may in some measure be judged
what is to be found in the remaining eighty-seven volumes of the
Kahgyur. Of the whole of the voluminous compilation, I have prepared a
detailed analysis with occasional translations of such passages as
excited curiosity, particularly the relation of the life and death of
Shakya. The whole are deposited in manuscript, among the archives of
the Asiatic Society, and will at any time be available to the scholar,
who may consult the first volume of the Asiatic Society’s Journal, page
375, for a general view of their contents, by Professor Wilson. For
further information and details of the Kahgyur, a reference may be made
to the publication indicated above.”
b. Notices on Shakya’s life are contained in two principal Tibetan
works, namely, the Gya-ch’her-rol-pa and the Non-par-byung-va.
c. Sher-ch’hin or Shes-rab-kyi-pha-rol-tu-p’hyin-pa (Prajna paramita in
Sanskrit, transcendental wisdom), fills twenty-one volumes.
B. The Stangyur.
The second part of the great Tibetan encyclopædia, the Stangyur,
consists of two principal divisions, with a third one, consisting of a
collection of hymns and prayers. The whole makes 225 volumes, namely:—
The Gyud treats on ritual and ceremonies, and extends over eighty-seven
volumes.
The Do treats on science and literature, and occupies 136 volumes.
The hymns and praises are contained in one volume, and there is one
volume more representing the index of the whole compilation.
II.
Geographical Notice of Tibet from Native Sources.
The vast mountainous country between 73° and 98° E. long. from
Greenwich, and 27° and 38° N. latitude may be assigned to Tibet, since
the Tibetan language is generally understood there, from Baltistan or
little Tibet to the frontier of China, although there are various
dialects; but the inhabitants of those countries have the same manners,
customs, and faith, viz., Buddhism; have the same religious books,
written or printed in characters common to all the provinces.
The native name of Tibet is Pot or Bod: Bod-yul, the country of Tibet;
Bod-pa, a native man of Tibet; Bod-mo, a Tibetan woman. The Indian name
for Tibet is Bhot.
Bod-yul, par excellence, is Middle Tibet, namely, the provinces of U
and Tsang, with the capital of Lassa and Zhikátsé. Eastern Tibet or
Great Tibet is called Kham or Kham-yul, the north-western part towards
Ladak is Nári, and the southern part Bhutan; Lhopato or simply Lho,
meaning south.
The whole of Tibet is highland, and lies among snowy mountains. In
Tibetan books it is called by various poetical names, in allusion to
snow, ice, glaciers, cold, and high elevation. The highest plateau is
in Nari; the most elevated peak is Tisé or Tésé, called in Sanskrit
Kailasa, about 80° E. longitude, and 34° N. latitude. The sources of
the Indus, Sutlej, Gogra, and Brahmaputra are in Nári. Tibetan writers,
in describing the situation of Tibet, have likened Nari to a
water-pond, the provinces U and Tsang to four canals, and Kham-yul to a
field of crops.
On the north, Tibet is bounded by the countries of the Turks and
Mongols, called by Tibetans Hor and Sok.
On the east by China (Gyanak); on the south by India (Gyagar); and on
the west by India, Kashmir, Afghanistan, and Turkestan.
The neighbouring hill people are called by Tibetans “Mon,” their
country Mon-yul; the males Mon-pa, and the females Mon-mo.
From the first range of the Himalayas on the Indian side to the plains
of Tartary, they count six chains of mountains, running in the
north-western and south-eastern direction, viewed from the lofty
mountain Kangri in Nari.
In the spacious valley between the third and fourth range is the main
road between Ladak and U-tsang. The three great divisions of Tibet
described are—
1. U-tsang or Tibet proper, divided into several districts. The
capital, Lassa, situated in the district U, is the residence of the
Great Lama, the government of Tibet, and of the Amban, the Chinese
Ambassador. The number of the inhabitants of this part of Tibet is
reckoned at 130,000 families, who are, of all the Tibetan races, the
most industrious, skilful, and polite.
2. The second or Eastern Division of Tibet is Kham-yul or Great Tibet;
the east is bordered by China and subdivided into many small
principalities. Its inhabitants differ much from other Tibetans in
their stature, features, dress, and customs, as well as in the
pronunciation of Tibetan. In physique they are very robust and simple,
but very passionate; not fond of ornaments of any kind. The sect called
Pon or Bon, very numerous here, still practise the ancient religion of
Tibet; have a literature of their own, religious orders, monasteries,
and many superstitious rites. They kill several animals for sacrifice.
3. The third great division is Nári, extending from Tsang to Ladak. The
area of this is very extensive, containing many deserts, and is
sparsely inhabited. The number of families, including Ladak and
Baltistan, does not exceed 50,000. They dwell in tents made of
haircloth, and lead a pastoral life, eschewing agriculture.
The more north-westerly part of Tibet is Belti-yul—Baltistan or little
Tibet—divided among several chiefs. In the mountain defiles on the
south live the predatory people known as the Dardús; they are
barbarians of Afghan or Hindu origin. The inhabitants for the most part
are Shiah Mohammedans. Their language is a dialect of the Tibetan, but
what literature there is, is Persian. The climate is warm; in the lower
part snow never falls.
Lakes in Tibet are few. The principal one is Ma-pham-yu-tsho
(Mansarovara), in Nari; its circumference is one and a half day’s
journey (i.e., about thirty miles).
Medicinal and hot springs are in the provinces of U and Tsang, and to
the east of the Mapham lake.
Four glaciers are enumerated, and called mountains of frozen snow,
namely, the Tisé, Havo, Shámpo, and Pulé.
There are mines in Tibet, but they are not worked. Some gold-dust is
gathered in Nári, Gugé, and Zanskar.
In Tibet there is a great deficiency of wood. In Baltistan and Bhutan
fruit-trees are cultivated. In Khamyul some forests are found. In the
western parts of Ladak and Baltistan grapes come to maturity.
The slopes of the mountains are mostly bare. In the valleys, where
irrigation is practised, some cereals, such as wheat, barley,
buckwheat, millet and pease, are sown. Tibet has no ricefields, but
beans and lentils, turnips, cabbages, onions, &c., are cultivated.
The daily food of a Tibetan consists of gruel prepared from the meal of
parched barley; meat, bread, sour-milk, curds; and tea, prepared in the
Tartar fashion in a churn with butter and milk.
The origin of the Tibetan race is attributed to a fabulous union
between a she-demon and an ape. Some refer their origin to India,
others to China, others again to the Mongols or Turks. They admit five
races among themselves, according to the countries they live in; their
pronunciation differs much, but they all understand each other. Except
the Mohammedans of Ladak and Baltistan, they all profess the religion
of Buddha, whose records are written in the same language and
character.
III.
Translation of a Tibetan Fragment, with Remarks by Dr. Wilson.
In the ninth volume of the Gyut class of the Kahgyur occurs the
original of a Tibetan fragment which created in the beginning of the
last century a lively sensation amongst the learned men of Europe, and
the history of which furnishes an amusing instance of the vanity of
literary pretensions, and of the patience and pain with which men of
talent and erudition have imposed upon themselves and upon the world.
In the end of the 17th and beginning of the 18th century the Russians,
in their incursions into Siberia, came upon various deserted temples
and monasteries, in some of which considerable collections of books
were deposited. These were in general destroyed or mutilated by the
ignorant rapacity of the soldiery; but fragments of them were
preserved, and found their way as curiosities into Europe.
Among these some loose leaves, supposed to have been obtained at the
ruins of Ablakit, a monastery near the source of the Irtish, were
presented to the Emperor Peter the Great. Literature being then at a
low ebb in Russia, no attempt was made to decipher these fragments, and
they were sent by the Czar to the French Academy, whose sittings he had
attended when in Paris, and who deservedly enjoyed the reputation of
being the most learned body in Europe. In 1720 the Abbé Bignon, on the
part of the Academy, communicated to the Czar the result of their
labour, apprising him that the fragments sent were portions of a work
in the Tibetan language, and sending a translation of one page made by
Abbé Fourmont with the help of a Latin and Tibetan Dictionary. The
letter was published in the “Transactions of the Academy of St.
Petersburg,” and the text and translation reprinted by Bayer in his
“Museum Sinicum.” Müller, in 1747, criticised Fourmont’s translation,
and gave a new one of the first lines, prepared with the double aid of
a Tangutan priest, who rendered it into Mongol, and a Mongol student,
who interpreted it to Müller. It was afterwards reprinted, with
corrections and additions, and a new translation, by Giorgi in his
“Alphabetum Tibetanum,” and was at the beginning of the present century
made the subject of animadversion by M. Rémusat in his “Recherches sur
les Langues Tartares.”
Of the previous performances M. Rémusat thus speaks: “On avait d’abord
admiré la profonde érudition qui avait permis à Fourmont de reconnaître
seulement la langue dans laquelle le volume était écrit; on a vanté
depuis celle de Giorgi, qui avait rectifié le texte et la traduction.
Je ne sais comment on peut traduire ou corriger un texte qu’on n’est
pas même capable de lire. Il n’y avait rien à admirer dans tout cela;
interprètes et commentateurs, panégyristes, et critiques, tous étaient
presque également hors d’état, je ne dis pas d’entendre une ligne, mais
d’épeler une syllable du passage sur lequel ils dissertaient.”
The consequence was what might have been expected, and the attempts at
translation and correction were most ludicrously erroneous. The
greatest liberties possible were taken with the words, letters were
omitted or inserted at pleasure, and the translation was not only
unlike the original, but unlike common sense, and the Latin was quite
as unintelligible as the Tangutan.
The three translations are given—namely, that of Fourmont, of Müller,
and of Giorgi. Regarding the last, Dr. Wilson remarks, “This display of
unprofitable erudition is in fact only a shelter for his ignorance, and
Giorgi knows no more about the matter than did Fourmont, without having
the merit of his blundering simplicity.”
After this follows Csoma’s exact translation of the whole passage with
the original text in Tibetan, and its translation in Roman characters,
from which those to whom this object is of interest will readily
estimate for themselves the superiority of Csoma’s labours if they
compare them with the text and the previous translations.
IV.
Note on Kála-Chakra and Adi-Buddha Systems.
The peculiar religious system entitled the Kála-Chakra is supposed to
have been derived from Shambála, a fabulous country in the North. Its
capital was Kalapa, a splendid city, the residence of many illustrious
kings, situated beyond the river Sita or Yaxartes, where the increase
of the days from vernal equinox till the summer solstice amounts to
twelve Indian hours—that is, four hours and forty-eight minutes of our
reckoning.
This system was introduced into Central India in the latter half of the
tenth century A.D., and afterwards, viâ Kashmir, found its way into
Tibet, where, in the course of the fourteenth, fifteenth, and sixteenth
centuries several works were published on it.
Padmo Carpo thus describes its introduction into Nalanda in Central
India by a certain pandit called Chilu. Having designed over the door
of the Vihar the ten guardians of the world, he wrote underneath the
pictures thus:—
“He that does not know the chief first Buddha (Adi-Buddha) knows not
the circle of time (Kala, time; Chakra, a wheel, a circle).
“He that does not know the circle of time knows not the exact
enumeration of the divine attributes.
“He that does not know the exact enumeration of the divine attributes,
knows not the Supreme Intelligence.
“He that does not know the supreme intelligence knows not the Tantrika
principles.
“He that does not know these, and creatures like him, are wanderers in
the orb of transmigration, and are out of the path of the Supreme
Conqueror.
“Therefore, Adi-Buddha must be taught by every true Lama, and every
true disciple who aspires to liberation is bound to hear him.”
V.
Translation of a Tibetan Passport, dated A.D. 1688.
In Hyde’s “Historia Veterum Persarum” is an engraving of a passport
granted by the Grand Lama of Lassa to an Armenian, which at the time of
its publication could not be deciphered by any European; and the
learned author was nearly as much misled regarding its character and
the manner of reading it, as was Monsieur Fourmont of the French
Academy on another occasion. It informs us also of the insecurity in
travelling in the countries to which it refers.
The translation of the curious text follows:—
“From the noble city of Lassa, the circumambulating race of
religion.
“To those that are on the road as far as Arya Désa (country of
Aryans, India); to clerical, laical, noble, and not noble lords or
masters of men; to residents in the forts; to stewards, managers;
to Mongols, Tibetans, Turks; to dwellers in tents in the desert; to
envoys and ambassadors going to and fro; to keepers of bye-ways; to
headmen charged to perform any business of small or great
importance;—to all these it is ordered, respecting the four persons
named in the passport, not to hinder, rob, or plunder them, but let
them go to and fro in peace.”
The document is provided with a square seal Seal.
VI.
The Origin of the Shakya Race.
On a certain occasion when Shakya (Sansrgyas, bChom-ldan-hdas, Buddha
Bhagaván) was in Nyagrodha (Árama) grove, near Kapilavastu, many of
the Shakyas who inhabited Kapilavastu being gathered together in their
council-house, questioned one another, saying, “Shes-dan-tak!
(intelligent brethren) whence did the Shakya race spring?
“What is their origin?
“What is the cause or reason thereof?
“What is their ancient descent as a nation? If any one should come and
ask us about these points, we could not tell him whence the Shakyas
originated. Come, let us go to the Bhagaván and ask him to enlighten us
on the subject, that we may abide by his advice.”
Thereupon a very great number of Shakyas, inhabitants of Kapilavastu,
went to the Bhagaván, and after having made their salutation by
prostrating themselves at his feet, sat aside.
In addressing him they explained the cause of their errand, and begged
him to enlighten them.
Bhagaván thought that, should he himself tell the story, his opponents
the Tirthikas and others might say that he was telling only what was
pleasing to himself. Not to give, therefore, an opportunity for such
remarks, he intrusted his disciple Mongalyana to impart the required
information, to which Mongalyana assented.
Shakya seeing that he was obeyed, folded up his cloak and composed
himself to sleep.
Mongalyana, in order to collect his ideas on the subject, entered into
deep meditation. Recovering from his ecstasy, he sat down on a carpet,
surrounded by his priests, and addressed them at length.
Mongalyana’s story was that, after the world was destroyed, men were
born in heaven among gods; they walked in the air, and their food
consisted of pleasures only. Afterwards the earth turned into water,
and there was nothing but one ocean, which covered all. On this a thin
film like milk was visible, which became thicker and thicker, and thus
was formed the present earth.
Then some animated beings inhabiting the heavens, having finished their
lives there, were born again to taste the condition of manhood, and
came to the earth. They were perfect animal beings, and lived for a
long period. At that time there was no sun, no moon, and no stars, no
time, no night, and no day. No distinction between male and female.
They were all called animals.
Afterwards an animal, being of a covetous nature, tasted the earthly
essence; the more he tasted it the more he liked it. Other animal
beings did the same.
When they all had eaten a mouthful of the earthly substance, as a
consequence solidity and weight entered into their bodies. The
brightness of their colour vanished, and darkness set in in the world.
When darkness was thus established, the sun and moon appeared, the
stars, and the division into night and day.
Their food continued as before; those that had eaten little of that
food acquired a fine complexion and colour; those that had eaten much,
on the contrary, became of a bad colour. Then they began to reproach
each other and to dispute.
On account of the sin of such vainglorious talk the earthly essence
disappeared.
This was the cause of much lamentation, and there arose from the earth
a fatty substance. It was enjoyable as food; but the same happened
regarding its use and effect as in the former case, and owing to the
sin of pride and division among themselves this substance also
disappeared.
The greasy substance was then replaced by sugar-cane plantations, and
these again, for similar reasons, by pure rice (salu), without
ploughing or sowing the fields. If cut in the evening, the harvest
ripened over night and was ready for next morning, and so it continued
for a long time.
From the use of rice arose the distinction of sexes. At first the
different sexes regarded each other with fixed eyes, and were drawn
towards each other. Such as have loved each other had pieces of stone
or clods of earth thrown at them by those who had not acted like them.
The custom, therefore, of throwing rice, shoes, &c., at newly-married
couples in our own day seems to have been derived from Buddhistic
cosmogony. The couples afterwards searched after hiding-places, calling
out, “Khyim, Khyim,” [66] and built themselves houses.
Then there arose the necessity of laying in stores of food for their
wants; but on cutting down their rice-fields this time they perceived
that the crops did not grow again, as was the case before. The animal
beings—mankind—therefore gathered together to reflect on their former
state. Some amongst them said, “We must mete out the land and assign a
boundary to every man’s property, saying, ‘This is mine, and that is
thine.’” It was done accordingly.
It happened afterwards that a certain individual took the salu (rice)
of another without its being given to him; that is to say, he stole his
brother’s share. On this he was seized and dragged before the assembly,
and was publicly reproved. Such instances occurred repeatedly.
Then they all assembled for the purpose of deliberation, and agreed to
elect one who had a better complexion than themselves, more beautiful,
was more fortunate and more renowned, and made him master and
proprietor of all their fields.
They said, “He shall punish those who deserve punishment, and reward
those to whom a reward is due. From the produce of the land he shall
receive a certain portion.”
They accordingly chose one and called him Maha Sammata, the Honoured by
Men! Maha Sammata’s family reigned for a long period. The last
descendant was called Ikshwaku Virudhaka.
He had four sons. After his first wife’s death he married again, this
time a princess, his father-in-law insisting that his daughter’s son
should become heir to the throne.
The king agreed to this, and expelled his four sons from the kingdom.
The four brothers, taking their half-sisters with them, and accompanied
by many followers, left the ancient capital, Potala, went towards
Himalaya to settle on the banks of Bhagirathi, not far from the
hermitage where Kapila the Rishi lived. By the advice and with the
sanction of this hermit, they married their half-sisters and begat many
children. The Rishi afterwards marked out a place for them, where a
city was built, and in honour of this sainted man it was called
Kapilavastu.
At Potala the king, thinking of his four sons, inquired on one occasion
from his courtiers what had become of the princes, his sons? On this he
was informed that after he had banished them they settled in the
neighbourhood of the Himalaya, took their half-sisters for wives, and
multiplied exceedingly.
The king, being much surprised on hearing this, exclaimed, “Shakya!
Shakya! is it possible! is it possible!” And this is the origin of the
Shakya name.
Thus ends the narration of Mongalyana. Shakya, the Bhagaván, approved
of it, and recommended it to his followers.
VII.
Mode of Expressing Numerals in Tibetan.
Here the same system prevails as in Sanskrit. The printed Tibetan text
has the dates in figure above, and then they are written in the body of
the text, in symbolical words, so as to secure them against the danger
of alteration. This system, in fact, gives the sane safeguard against
incertitude of figures that the mode of writing values and sums at
length in European documents is intended to secure.
There are many astronomical and astrological treatises to be found in
Tibet, which have not been embodied into the Kahgyur or Stangyur
collections. Of these the most celebrated was written by a Viceroy at
Lassa in the latter half of the seventeenth century A.D. In all works
of this description symbolical names are used instead of numerals; as,
for instance, lag, hand, for + 2; - mé, fire, for - 3; × chhu, water,
for × 4; ÷ so, a tooth, for ÷ 32.
Besides the nine units and the zero, the following numerals have
special expressions, namely, 10, 11, 12, 13, 14, 15, 16, 18, 24, 25,
27, and 32.
When dictating to an assistant in symbolical names what to write in
characters, the pandit commences the operation from right to left,
thus, if you say Nyima, sun, that means = 12; mkhah, void, means = 0;
mtsho, a lake = 4, the copyist writes 4012. The very same method has
been adopted in the Shastras.
As examples the following are cited:—
zla, the moon, stands for Number 1.
lag, the hand, ,, for ,, 2.
mé, fire, ,, for ,, 3.
chhu, water, ,, for ,, 4.
mdah, an arrow, ,, for ,, 5.
dus, time, ,, for ,, 6.
ri, a hill, ,, for ,, 7.
sbrul, a serpent, ,, for ,, 8.
srin-po, a goblin, ,, for ,, 9.
phyogs, a corner (of the world), ,, for ,, 10.
Dragpo, the brave (Rudra), ,, for ,, 11.
Nyima, sun, ,, for ,, 12.
hdod-pa, lust, desire, ,, for ,, 13.
yid, the mind, ,, for ,, 14.
tshes, nyin-zhag, the 15th day of the lunar
month, ,, for ,, 15.
Rgyalpo, a king, ,, for ,, 16.
nyes-pa, a blemish, ,, for ,, 18.
Rgyalva, a Buddha, ,, for ,, 24.
de-nyid, same self, ,, for ,, 25.
skar-ma, a star, ,, for ,, 27.
so, a tooth, ,, for ,, 32.
for zero, mkhah, void space, or: thig, a spot or stain, or: Stongpa,
the vacuum, a zero.
It may be fitting to add here a few notes on the systems of reckoning
time in use among the Tibetans, which the author noticed at page 147 of
the appendix to his Grammar.
The Tibetans derived their astronomical and astrological knowledge, not
from India only, but also from the Chinese people.
The mode of reckoning, according to the Indian system, is called by
them “Karçis,” that derived from China, “Nakçis.” On both these systems
are to be found numerous works in the Tibetan language.
The most common mode of reckoning time, especially in calculating the
years of the present generation, or of determining the age of an
individual, is that by the cycle of twelve years, in which each year is
designated by the name of an animal, in this manner:—
Tibetan. English.
1. byi-lo the mouse-year.
2. glang-lo ,, ox-year.
3. stag-lo ,, tiger-year.
4. yos-lo ,, hare-year.
5. hbrug-lo ,, dragon-year.
6. sbrul-lo ,, serpent-year.
7. rta-lo ,, horse-year.
8. lug-lo ,, sheep-year.
9. spré-lo ,, ape-year.
10. bya-lo ,, bird-year.
11. khyi-lo ,, dog-year.
12. phag-lo ,, hog-year.
But in books, in correspondence, and in every transaction of greater
importance, the use of the cycle of sixty years has been adopted; and
this system is twofold, the Indian and the Chinese.
The years of the Indian cycle, prevalent south of the Nermada river,
exactly coincide with the Tibetan era, the Sanskrit names having been
translated literally, but the Tibetans count the commencement of their
first cycle from A.D. 1026; the Indians, on the contrary, date theirs
from the Kaliyuga, and sometimes from the reign of Salivahana.
The Tibetans, like the Chinese, divide each year into lunar months,
calling them first, second, third month, &c. During the period of each
lunar cycle, which corresponds to nineteen solar years, they insert
seven intercalary months, generally one in every third year, to make
them agree with the solar years. In this manner the calculation exactly
corresponds with the luni-solar system of the Hindus.
The Indian system differs from the Chinese in the mode of naming years.
The Chinese nomenclature is made up by the names of five elements, and
made ten by affixing the male and female termination to each, and this
series is repeated six times; therefore 6 × 10 = 60.
The second series is made up of twelve zodiacal constellations, and is
repeated five times, 5 × 12 = 60, thus making the cycle of sixty years.
The names of the five elements are as follows:—
Chinese. Tibetan. English.
1. kya. shing pho. wood, masculine.
2. yi. shing mo. wood, feminine.
3. ping. mé pho. fire, masculine.
4. ting. mé mo. fire, feminine.
5. vou. sa pho. earth, masculine.
6. kyi. sa mo. earth, feminine.
7. king. lchags pho. iron, masculine.
8. zin. lchags mo. iron, feminine.
9. zhin. chhu po. water, masculine.
10. kuhi. chu mo. water, feminine.
The names of the twelve animals of the zodiac are these—
Chinese. Tibetan. English.
1. Tsi. byi. Mouse.
2. Tshihu. glang. Ox.
3. Yin. stag. Tiger.
4. Mahu. yos. Hare.
5. Shin (Tshin ?). hbrug. Dragon.
6. Zi. sbrul. Serpent.
7. Hu (n). rta. Horse.
8. Wuhi. lug. Sheep.
9. Shing. spré. Ape.
10. Yéhu. bya. Bird.
11. Zuhi. khyi. Dog.
12. Hahi. phag. Hog.
Thus the first cycle, consisting of ten years, is repeated six times.
The second cycle of twelve years is repeated five times, to make up the
whole cycle of sixty years.
The list of the names of animals for each of the sixty years in a
cycle, arranged in Chinese, Sanskrit, Tibetan, and English, is given in
the text. See op. cit., p. 151–154.
VIII.
Extracts from Tibetan Works Translated.
1. Tibetan Beau-ideal of a Wife. (Kahgyur, MDo Kha, p. 106–7.)
The required qualities in a maiden who may aspire to be united in
marriage with Shakya are thus defined by himself:
“No ordinary woman is suitable to my taste and habits, none who is
incorrect in her behaviour, who has bad qualities, or who does not
speak the truth. But such one alone will be pleasing and fit for me,
who, exhilarating my mind, is chaste, young, of good complexion, and of
a pure family and descent.”
He indited a catalogue of these qualifications in verse, and said:—
“If there shall be found any girl with the virtues I have described,
since I like not an unrestrained woman, let her be given to me in
marriage. She who is young, well-proportioned, and elegant, yet not
boastful of her beauty; who is affectionate towards her brother,
sister, and mother; who, always rejoicing in giving alms, knoweth the
proper manner how to bestow them on the priests and Brahmans; if there
be found any such damsel, father! let her be brought to me. One who,
being without arrogance, pride, and passion, has left off artifice,
envy, and deceit, and is of an upright nature; who even in her dreams
hath not lusted after any other man; who resteth content with her own
husband, and is always submissive and chaste; who is firm and not
wavering, who is not proud or haughty, but full of humility like a
female slave; who has no excessive fondness of the vanity of sound,
smell, taste (music, perfumes, and exquisite viands), nor for wine; who
is void of cupidity, who has not a covetous heart, but is content with
her own possessions; who, being upright, goeth not astray, is not
fluctuating; is modest in her dress, and does not indulge in laughing
and boasting; who is diligent in her moral duties without being
righteous overmuch. Who is very clean and pure in her body, her speech,
and her mind; who is not drowsy nor dull, proud nor stupid, but of good
judgment, doth everything with due reflection; who hath for her father-
and mother-in-law equal reverence as for a spiritual teacher; who
treateth her servants both male and female with constant mildness; who
is as well versed as any courtesan in the rites and ceremonies
described in the Shastras; who goeth last to sleep and riseth earliest
from her couch; who maketh every endeavour with mildness, like a
mother, without affectation. If there be any such maiden to be found,
father! give her unto me as a wife.”
Afterwards the King Shuddhodana directs his Brahman minister to go into
the great city of Kapilavastu, and to inquire there in every house
after a girl possessed with these good qualities, showing at the same
time Shakya’s letter, and uttering two verses of the following
meaning:—“Bring hither that maiden who has the required qualities,
whether she be of the royal tribe or of the Brahman caste, of the
gentry or of the plebeian class. My son regardeth not tribe nor family
extraction; his delight is in good qualities, truth and virtue alone.”
The objections of the Buddhists to the seclusion of women may be
gathered from the following imaginary conversation of Shakya’s wife
(extracted from Kahgyur, Do, Kha, vol. i, p. 120, 121). Sa-tsho-ma
(Gopa), the wife of Shakya, upon hearing of her being upbraided by the
domestics for not concealing her face when in company with others,
expresses herself in some verses against the veil, the meaning of which
is as follows:—
“Sitting, standing, and walking, those that are venerable are pleasing
when not concealed. A bright gem will give more lustre if put on the
top of the standard.
“The venerable are pleasing when they go; they are agreeable also when
they come. They are so, whether they stand or whether they are sitting.
In every manner the venerable are pleasing.
“They who put off all vices are venerable. Fools committing vices, how
much soever they be adorned, are never pleasing.
“The venerable are always like a bowl full of milk and curd. It is a
great happiness to see human nature capable of such purity.
“For such as have restrained their body, have suppressed the several
defects of it, have refrained their speech and never used deceitful
language, and having subdued the flesh are held in restraint by a pure
conscience; for such, to what purpose is the veiling of the face?
“Moreover the great Lord (God), who is wise in knowing the hearts of
others, yea, also the whole company of the gods, know my thoughts, my
good morals, my virtues, my vows, chastity. Therefore why should I
conceal my face?”
Shuddhodana, the father of Shakya, her father-in-law, was much pleased
with these expressions, and presented her with several precious things.
He uttered at the same time a sloka, the meaning of which is this:—
“My son being adorned with such qualities as he has, and my
daughter-in-law having such virtuous qualifications as she describes:
to see two such pure persons united, is like when butter and ghee are
mixed together.”
As breathing in accordance with the virtuous sentiments of the above
favourable specimen of the Tibetan sacred works, we may here extract a
curious correspondence (but whether imaginary or real we will not
pretend to say), stated to have taken place between a princess of
Ceylon and the Buddhist Saint. This letter is very generally known and
admired throughout Tibet, being introduced in every collection of
epistolary forms for the instruction of youth.
Ratnavali’s Letter to Shakya.
Ratnavali, a young princess of Ceylon, the daughter of King Singala,
having been informed by some merchants from Central India of Buddha and
of his doctrine, was much pleased with it; and as those merchants were
about to return home, she sent some presents to Shakya (Chom-dan-dás),
with a letter of the following contents:—
“Reverenced by Suras, Asuras, and men! really delivered from birth,
sickness, and fear! Lord, who art greatly celebrated by thy
far-extending renown from the sage’s ambrosial portion, kindly grant me
religious instruction and wisdom.”
Shakya received this letter, and sent to the princess a picture of
Buddha on cotton cloth, with some verses written above and below the
image, containing the terms upon which refuge is obtained with Buddha,
Dharma, and Sangha, and a few fundamental articles of the faith,
together with two stanzas recommending Buddhism. The two stanzas are
these:—
1. Arise, commence a new course of life,
Turn to the religion of Buddha;
Conquer the host of the lord of death, the passions,
As an elephant subdues everything under his feet in a muddy lake.
2. Whoever has lived a pure life,
According to the precept of this law,
Shall be free from transmigration,
And shall put an end to all his miseries.
In Tibetan, according to the pronunciation of the Lamas of Sikkim.
1. Tsampar chashing jungwar cha,
Sangye tenla suppar cha;
Dampü chimna longchen zhin,
Chida deni zhonpar cha.
2. Kanshik raptu payö par
Chödul dela dögyur pa
Tyeove khorua rappan sa
Dugnal ṭḥamar cḥopar gyur.
The compendium of the doctrine of Buddha in one sloka:—
In Tibetan.
Digpa chiyan minja te
Geba pünsum tsopa tsán
Rangi sempa yonsu dul
Ṭḥéni sangye tempa yin.
In English.
No vice is to be committed;
Virtue must be perfectly practised;
Subdue entirely your desires.
This is the doctrine of Buddha.
IX.
Interpretation of the Tibetan Inscription on a Bhotian Banner taken in
Assam.
The following is the description of this trophy:—
It is a bit of plank, mounted on a staff, painted red, with an image of
Buddha on one side and a Tibetan inscription on the other. The
Demangiri Rajah always had it carried before him with great solemnity
and under the special charge of a large guard of honour, who, however,
in the affair of Subang-Kotta ran away without it, and it fell into our
hands. A copy of the inscription was forwarded to Csoma for
translation. With the exception of the salutation at the beginning and
the conclusion and a few terms in the middle, the whole is in the
Tibetan language. The purport of it was to obtain the favour and
protection of several inferior divinities for the person and family for
whom the ceremony had been performed and this magic emblem set up.
It may be that this flagstaff was carried before the Tibetan chief in
his march and so used as an ensign in war; but it is more probable that
it may have belonged originally to the house-top or terrace of the
Prince of Bhotan; because the houses of great personages in that
country are generally decorated with such ensigns of victory.
The inscription, as already mentioned, is an invocation to several
deities, and concludes thus: “Ye all! look on this emblem of Hu, the
regent or governor (by whom, namely, it was set up). Ye divine
principal Rakshákas, rulers of the world, I beseech you, that you will
make this patron, the bestower of charitable gifts, obtain the fruit of
his work and actions, who is very faithful to the doctrine of Shakya.
May he, with his household and family, prosper more and more, and
abound in life, fortune, honour, wealth—like the increasing face of the
moon.”
The text is given in the original with a literal translation.
X.
Note on the White Satin Embroidered Scarfs of the Tibetan Priests.
(Translated by Csoma at Mayor Lloyd’s request.)
These scarfs are almost indispensable in all religious offerings, and
when distinguished strangers are presented at court, the master of
ceremonies throws one of them across the shoulders of the visitor.
An inferior, on approaching a superior in rank, presents a white silk
scarf, and when dismissed has in return one thrown over his neck.
Equals exchange scarfs on meeting, bending towards each other. No
intercourse whatever takes place without the intervention of a scarf.
It always accompanies every letter sent by a messenger. Two colours are
used for the manufacture, which is done in China; white and red. The
latter is rather confined to the lower orders, the white is respectful
in proportion to the purity and fineness of its material. There are
various degrees in both.
This is the Tibetan text of the inscription in Roman Characters:—
Nyin-mo bde-legs mts’han bde-legs
Nyin-mahi gung yang bde-legs shing
Nyin mts-han rag-tu brda-legs-pahi
Dkon-chag gsum-gyi bkrashis shog.
Translation.
Blessed the day, blessed the night,
The mid-day also being blessed;
May the day and night always return (to us),
The special favour of the three holy ones.
XI.
Notices on Different Systems of Buddhism Extracted from Tibetan
Authorities.
Sángye is the generic name for expressing the Supreme Being or the
Supreme Intelligence in the Buddhistic system. This word signifies “the
most perfect Being,” that is, pure and clean and free from all
imperfections and abounding in all good qualities.
There are three distinctions with respect to the essence, the
substance, or the body of Buddha, namely—
1. Dharma-Kaya. This is the primary essence of all things, and is
designated by the names of: Adi Buddha, Samanta Buddha, the Swabhàva,
or the self-produced, self-existing. Dharmadhàtu, the root of all
things, the Jina of Jinas; the origin of all things, existing without
the three epochs, that is, without beginning, duration, and end.
2. Sambhoga-Kaya. To this class or distinction belong the attendants of
the Dharma-Kaya (the Adi Buddha); they are the Dhyani Buddhas, the
chief of whom is Vairochana the Illuminator.
3. Nirmankaya. To this distinction or class belong the several
incarnations of Buddha. Immense is the number of incarnations in past
ages. The present age is called the happy one, and the number of
incarnations is to amount to one thousand. The first four incarnations
have already appeared, the rest are to follow. In the modern Buddhistic
system Shakya is the last incarnate Buddha.
The systems of Buddhism known in Tibet are the following four, each
having again a number of subdivisions.
The first is called Vaibhashika, with four subdivisions, taken from the
names of Shakya’s four principal disciples. The followers of this
system stand on the lowest degree of merit. They accept everything that
is contained in the Scriptures, believe everything, and will not
dispute.
The second system or school is Sautrántika, followers of the Sútras,
with two subdivisions. The one will prove everything by scriptural
authority, the other by argument.
The third system or school is the Yogáchárya, with nine subdivisions.
Arya Sangha was its founder, in the seventh century A.D.
The fourth is the Madhyamika school; they keep the middle faith. This
is the true philosophical school, formulated 700 years after Shakya’s
death, by Nagarjuna.
The two first systems are dogmatical; the two latter are philosophical,
and are studied by the learned few.
There is another classification of Shakya’s followers, namely, the
Tri-yánam or the three vehicles; because all Buddhistic Scriptures are
destined for the lowest, the middle, and the highest capacities. Some
authors use the name of Lám-rim, classifying men under three degrees of
intellectual capacity, according to this:
1. Men of a common capacity must believe that there is a God, that
there is a future life, and that all will obtain, according to their
deeds in this life, a reward hereafter.
2. Men of a middle degree of intellectual or moral capacity, in
addition to the above doctrines, must understand that every compound
thing is perishable; that there is no reality in things; that every
imperfection causes suffering, and that deliverance from suffering, and
eventually from bodily existence, is final beatitude.
3. Men of the highest capacities will know that between the body and
the supreme soul nothing exists by itself, nor can we prove whether the
supreme soul will continue for ever, or absolutely cease; because
everything exists by a casual concatenation.
Concerning the Course of Life.
Those of common capacity are content with the observance of the Ten
Commandments.
Those of the middle degree also endeavour to excel in morality,
meditation, and wisdom.
Those of the highest capacities practise, besides the above, the six
transcendental virtues as well.
Regarding Salvation.
Those of the first degree, seeing the miseries of those who, by virtue
of the metempsychosis, suffer in the bad places of transmigration as
beasts, &c., desire to be born again among men, or among angels
(asuras), or among gods.
Those of the second class are not content with the lot of the former,
and wish to be entirely delivered from all bodily existence.
The highest class, regarding existence, under whatever form, as
suffering, crave for final emancipation, and by arriving at the supreme
perfection, are enabled to assist others out of their miseries.
Several philosophical sects are mentioned, but the general principles
of practical Buddhism are these:—
1. To take refuge only with Buddha.
2. To endeavour to arrive at the highest degree of perfection, and to
be united with the Supreme Intelligence.
3. To adore Buddha.
4. To bring such offerings to Buddha’s image as are pleasing to any of
the six senses. Such offerings are: flowers, garlands, incense,
perfume, eatables and drinkables raw or prepared, cloths for
garments or ornamentation, curtains, etc.
5. To practise music or singing, and to utter praises to Buddha,
extolling his person, or his love and mercy towards all.
6. To confess one’s sins with a contrite heart, to ask forgiveness, and
to repent sincerely.
7. To rejoice in the moral merits of all living beings.
8. To pray to those Buddhas who are now in the world, that they should
teach religion and not leave the earth but remain here for many
Kalpas, i.e., ages, to come.
XII.
Enumeration of Historical and Grammatical Works to be met with in
Tibet.
The historical works are enumerated under seven classes:—
1. Lo-gyus.—Annals, chronicles, history; fourteen works are classed
under this head.
2. Tam-Gyut.—Tradition, oral history.
3. Ch’Los-jung.—Origin and progress of Buddhism; several works are
named.
4. Tokzhot.—Means a judicious saying; memoir, biography containing many
historical fragments and legends; description of the fabulous
country Shambhala.
5. Nám-thár.—Emancipation, biographical and legendary. Many historical
works are noticed under this head referring to Shakya and to many of
his disciples, how they were emancipated and acquired preternatural
faculties. In the Dulva there are notices of several princes,
citizens, and illustrious persons.
6. Grung.—A fable, fabulous history, contains the history of Kesar, a
fabulous king.
7. Stan-çis.—Chronology or astronomical calculation of some events
occurring in the sacred volumes.
The Grammatical Works.
The Sanskrit grammatical works were known to ancient Tibetans, and were
partially translated into their tongue.
The names of such works have been given in the last volume of Stangyur.
The principal ones are Pánini-vyákarana in two thousand slokas.
Maha-bhána, a commentary on the previous work, in one hundred thousand
slokas.
A commentary on chandrapá, by Pandita Ratna Mali, in twelve thousand
slokas, and many others are named besides. There are likewise in Tibet
several works teaching how to read the Sanskrit texts, the Mantras, &c.
The most ancient grammatical work extant in the Tibetan tongue is that
by Sambhota of the seventh century. Names of many authors are given;
but there are yet other grammatical works of which no special mention
is made in the essay under review.
XIII.
Remarks on Amulets in Use by the Trans-Himalayan Buddhists.
The two scrolls procured at Rampúr, near Kotgarh, by Surgeon W. C.
Carte of the 69th Regiment N.I., were forwarded to the Asiatic Society
of Calcutta, where, at the request of the secretary, an explanation of
them was furnished by the librarian, Mr. Alexander Csoma, who stated
that they contained abstracts of some larger Tantrika or religious
works in Tibetan, interspersed with Mantras in Sanskrit.
The first scroll, eight feet and a half long, is covered with figures
to the extent of two feet. The rest of the paper bears printed text,
containing 244 lines in Tibetan, each line being three and a half
inches long. The figures are roughly traced, representing a victorious
king, a tortoise with nine spots on the belly, showing the lucky and
the unlucky periods, according as the moon is affected by the planets
in her path. Afterwards come the twelve animals representing the twelve
years of a cycle; then the zodiacal signs, the planets, sun and moon,
&c., then the representations of the four, eight, and ten corners of
the world. There is also seen the picture of a king with his minister,
a horse, an elephant, a soldier, an eye, &c., then the head of a bird,
and also certain Chinese symbolical figures, which appear to have been
used under the Han dynasty 200 years before Christ. The Tibetans still
use them extensively. After these symbolical representations follows
the text, containing abridgments of five different Tantrika works.
The first is the salutation to the “Circle of Time,” the Kalachakraya.
Then come the regents of the year, month, day, and hour, and those of
the planets and stars. The Nagas, imps, &c., are requested to be
favourable to the person who wears these symbols and to the mystical
prayers, that he may succeed in all his undertakings. All classes of
divinities are requested not to hinder him in any of his occupations,
but to give assistance that he may increase in prosperity.
The abstract of the second Tantrika work contains in Sanskrit short
addresses to Shakya, Vagishwari, Manipadme, and others.
The third contains a sloka and a half in Tibetan to Manju Sri, the god
of wisdom.
The fourth is called the venerable Sutra dispelling the darkness. The
salutation is addressed to the God of Wisdom, to the ten Buddhas in the
ten corners of the world. To each is addressed a short prayer thus: “If
I go towards that corner over which you preside, after having obtained
my aim, grant that I may quickly return.”
The fifth is styled the Sutra of eight lights. The salutation is
addressed to Buddha, to religion, and to the holy priests. There are
several prayers in Sanskrit, asking to avert any unlucky year, month,
day, and hour, and to counteract the influence of a malignant planet or
star. Other mantras are written down, having the object of preventing
any unlucky accident in the morning or in the afternoon, &c.
The second scroll, four feet eight inches long, contains twelve figures
of animals representing the cycle of twelve years. The text covers 121
lines, each three inches in length. There are, besides, rough sketches
of a tortoise with the nine mystical spots in a square, and the twelve
animals of a cycle of twelve years.
This is the sum of the general contents of these two scrolls.
XIV.
Review of a Tibetan Medical Work.
The principal work on medicine in the Tibetan language is called rGyud
bZhi, in four parts. Its authorship is attributed to Shakya himself.
The materials of the Tibetan treatise are derived from Sanskrit works.
The learned Lama who made the analysis gave the following account of it
to Csoma.
In the time of King Khri-srong Dehutsán, in the eighth or ninth century
after Christ, a Tibetan interpreter, during his residence in Kashmir,
with the assistance of a pandit who was himself a physician, made the
translation into his native tongue, and presented the work to the said
king. The treatise was subsequently revised and augmented by other
learned men, and generally accepted as an authority. It is stated that
besides this there are about forty other works on medicine in Tibet,
not counting the five volumes embodied in the great encyclopædia, the
Stangyur.
The principal medical school of Tibet is in Chák-phuri, a monastery
near Lassa. Two smaller ones, called Chák-Zúr, are in the interior of
the country.
A. The First Part
is called the root or basis of the medical treatise, and is divided
into six chapters.
I. The first chapter describes how, in a forest abounding in medicinal
plants, Shakya transformed himself into a chief physician, and there,
in a magnificent palace, delivered his instructions, having for his
pupils the gods, the sages, and a large number of orthodox men and also
heretics.
II. In the second chapter Shakya speaks thus:—
Friends! be it known to you that every human creature who wishes to
remain in health, and such also as desire to cure disease and to
prolong life, must be instructed in the science of medicine. So also he
that seeks after morality, virtue, wealth or happiness, and seeks to be
delivered from the miseries of sickness, as also such a one as wishes
to be honoured and respected by others, must be taught the art of
healing. He must be instructed on the four parts of the medical
science, which are as follows:—
The theory, the explanation, the instruction, and the manual operation
requisite for the practice. He must likewise be specially instructed in
the eight branches of healing, namely:—
1. The treatment of the body as a whole.
2. The treatment of diseases of childhood.
3. Of diseases of women.
4. Of diseases caused by evil spirits (mental diseases).
5. Of wounds inflicted with a knife or spear.
6. Of venomous or poisonous infections.
7. Of the infirmities of old age.
8. How to increase the power of manhood.
The number of chapters in the whole treatise amounts to 156.
III. In the third chapter the human constitution is illustrated by a
simile taken from the Indian fig-tree; thus, there are to be considered
three roots or trunks, nine stems, forty-seven branches, 224 leaves,
two blossoms, and three fruits.
The seven fundamental supports of the body are described as those on
which life depends, namely: the chyle, the blood, the flesh, the fat,
bone, the marrow, and the semen.
The excretions are three: fæces, urine, and sweat.
The principal causes of disease are these three: lust, anger, and
ignorance.
The accessory causes are four: a. the seasons, hot or cold; b. evil
spirits; c. abuse of food; d. indiscreet or bad conduct.
The parts of the body capable of being affected by disease are said to
be six: the skin, the flesh, the veins, the bones, the internal
viscera, and the alimentary canal.
There are three humours: the phlegm, the bile, and the wind.
The fourth chapter treats of symptoms of diseases. Examination of the
tongue and urine. Feeling of the pulse. Inquiry into the origin of the
disease, and its progress; what food has agreed or disagreed? what pain
is felt? The physician’s twenty-nine questions, which are to be put to
the patient, regarding food, exercise, previous history of the disease,
&c., are here detailed.
The fifth chapter enumerates the means of curing diseases, and these
are to be considered—
a. With respect to food.
b. The patient’s mode of life, such as exercise, &c.
c. The therapeutics adapted to the three offending humours, viz., the
phlegm, the bile, and the wind, which are fully discussed.
The varieties of medicines are such as assuage pain, or purge the
bowels, or cause vomiting. Then there are remedies for flatulence, for
anointing the body, embrocations, &c. Against bile, phlebotomy and
bathing in cold water; against phlegm, warm applications are
prescribed.
The sixth chapter contains recapitulation of subjects contained in the
last three chapters.
Carrying on the metaphor of the Indian fig-tree, the two blossoms are,
health and longevity; the three fruits, good morals, wealth, and
happiness.
B. In the Second Part
four things are considered as to treatment of maladies, namely:—
1. What is to be treated?
2. What are the proper remedies?
3. In what manner the remedies are to be applied?
4. By whom are they to be applied?
The means of curing disease are enumerated thus: diet, exercise,
medicine, and surgical operations. A chapter on the conception and the
growth of the embryo is added, one chapter on bones, and another on
nerves. Then the humours are fully considered. And the last chapter
describes the requisite qualities of a physician, namely, that he
should be well acquainted with the theory and practice of medicine, and
be an unselfish, an upright, and a good-hearted man.
C. The Third Part
treats on separate diseases, and the following points are considered
under each head:—
a. Primary causes; b. accessory causes and effects; c. subdivisions; d.
symptoms; e. manner of treating disease.
The following is the list of maladies: swellings, dropsies, pulmonary
diseases, including phthisis, fevers, wounds, and inflammation;
epidemic diseases, smallpox, ulcers, catarrh; diseases of the eyes, of
the ear, of the nose, of the mouth, of lips, tongue, palate, of the
throat and teeth, with several distinctions under each; diseases of the
neck, of the chest, the heart, liver, spleen, kidneys, stomach, bowels;
diseases peculiar to women; hæmorrhoids, erysipelas. Then follows the
treatment of wounds, simple and poisoned. Diseases of old age are
treated of, and the subject of virility is discussed.
D. The Fourth Part
contains details of the practice of medicine, such as examination of
the pulse and urine; varieties of medicaments, mixtures, pills, syrups,
and powders. Nomenclature of medicinal plants. Description of
purgatives, emetics, extracts, or elixirs.
The conclusion is this:—
Though there be 1200 ways of examining the heat and the cold, &c., in
any given disease, they are all summed up in the following: examine the
tongue and the urine, feel the pulse, and inquire into the history of
the case. The remedies are said to be 1200 in number; but they are
reduced into the following four classes:—
a. Medicament; b. manual operation; c. diet; d. exercise.
Medicaments either assuage pain or are depuratory. Manual operations
are either gentle or violent. Food is either wholesome or noxious.
Exercise is either violent or gentle.
There are said to be 360 practical ways of curing disease; but they may
be reduced to these three:—
1. Examination of the patient.
2. Rules of treatment.
3. The manner of applying remedies.
Hints are given how a physician can keep himself safe from any
malignant or infectious disease.
XV.
A Brief Notice of Subháshita Ratna Nidhi of Saskya Pandita.
This paper was ready in 1833, but owing to the difficulties in the way
of bringing out the Tibetan text with the translation, it was not
published till eleven years after Csoma’s death, and then it was
accomplished through the kind assistance of Dr. A. Campbell.
This work was composed by the celebrated Sa-skya Pandita, who
flourished in the thirteenth century of our era, in the time of Gengiz
Khan and his successors. The author resided in the Sa-skya Monastery in
Middle Tibet, in the province of Ts’ang, and was the uncle of a Great
Lama. Many important Sanskrit books, brought thither from India, are
still to be found in the monastery. The work begins thus:—
To the ten commandments [67] are to be added the following rules, which
were enacted by a religious king of Tibet named Srong-b,tsán (apostolic
king, defender of faith, Dharma Raja). These rules are:—
1. Reverence God; this is the first.
2. Exercise true religion; this is the second.
3. Respect the learned.
4. Pay honour to your parents.
5. Show respect unto superiors and to the aged.
6. Show good-heartedness to a friend.
7. Be useful to your fellow-countrymen.
8. Be equitable and impartial.
9. Imitate excellent men.
10. Know how to enjoy rightly your worldly goods and wealth.
11. Return kindness for kindness.
12. Avoid fraud in measures and weights.
13. Be always impartial and without envy.
14. Do not listen to the advice of woman.
15. Be affable in speaking, and be prudent in discourse.
16. Be of high principles and of a generous mind.
These are the sixteen rules. Subáshíta Ratna Nidhinama Shastra is the
title of the work in Sanskrit.
Salutation to Manju Sri.
To the question: What is a “precious treasure of elegant sayings?” the
following answer is given:—
It is the exhibition of judicious reflections upon all sorts of worldly
affairs and upon the conduct of holy men, without offending against
good morals. The following are the chapters:—
I. Reflections on the wise, with ten aphorisms.
II. On the excellent, the virtuous, and the good, with thirty-three
sayings.
III. On the fool, the mean, and the wicked, with twenty-three
aphorisms.
IV. On the mixed character of the wise and the foolish, with
twenty-eight aphorisms.
V. On evil practices, with nineteen sayings.
VI. On good manners of men, with forty sayings.
VII. On unbecoming manners, with twenty-nine sayings.
VIII. On general conduct of men, with forty-four sayings.
The wealth of a man who is contented with little, is inexhaustible; he
who seeks always and is never satisfied, will have a continual rain of
sorrow.
As children are loved by their parents, to the same degree they are not
respected in return by their children.
He that is acquainted with the manners of the world, will exercise true
religion. He that practises good morals is the living biography of a
saint, &c.
This work contains 454 slókas in the original, but only 234 are given
in this paper.
XVI.
A Dictionary or Sanskrit and Tibetan Words, Phrases, and Technical
Terms.
We give the following résumé and index kindly furnished by Dr.
Rajendrolála Mitra, of an extensive and most important work, which has
already been referred to in these pages, but the existence of which is
known at present to only a few, because since Csoma’s decease Tibetan
learning in India seems to have received no special attention. With
some adaptation to the requirements of the present day and with the
addition of a special index, this compilation, if rescued, as it
deserves to be, from its manuscript condition, will form a most
valuable help to the study of Buddhist writings, to which so many
eminent and learned men in Europe are devoting their earnest attention.
The MS. is in the library of the Asiatic Society of Bengal.
Note by Dr. Rajendrolála Mitra, dated 14th February 1883.
“The volume is a foolscap folio of 686 pages, with 20 pages of index
and some blank pages, in a good state of preservation. Some sheets of
the paper bear the water-mark of “Snelgrove, 1828,” others of 1830. The
writing, therefore, was not undertaken until 1831, when Csoma de Körös
was in Calcutta, and he must have taken some time to complete it. The
whole is in the handwriting of Csoma. From the general appearance of
neatness and absence of erasures, corrections, and interlineations, it
is evident that the volume is a fair copy. The matter is arranged in
four columns, the first containing the serial number, next the Sanskrit
word in English letters, then the Tibetan equivalent in Tibetan
character, and lastly the English meaning. The words are grouped in
classes, as shown in the index. The arrangements being according to
classes and not alphabetical, it is difficult to use the volume for
reference.”
This is the index of the work, showing the several heads or titles
under which Sanskrit and Tibetan words, proper names, phrases,
technical terms, &c. &c., were collected or compiled by ancient learned
Indian pandits and Tibetan Lotsavas (interpreters) or translators.
Note.—The number of titles shows the regular series in the original
(though it has not been marked there); and the number of page indicates
where the chapter under that head or title commences in this
compilation.
Heads or Titles of Chapters.
No. PAGE
1. Names (epithets, attributes, &c. &c.) of Buddha (and
also of Shakya) 1
2. Names of different Tathagatas (or Buddhas) 6
3. Names of the mansions of Buddha (Buddha bhumi), of the
five bodies or aggregates of those that are equal and
of the unequalled (of Adi Buddha and the five Dhyani
Buddhas), and the names of the three persons or bodies
of Buddha (substances) 7
4. Names of the ten powers of Tathagata (of Buddha) 8
5. Names of those four things in which a Tathagata is
bold 495
6. Names of the eighteen pure religious articles of
Buddha 496
7. Names of the thirty-two kinds of mercy of Tathagata 499
8. Names of the three kinds of clear recollection 505
9. Names of four things in which a Tathagata is
inculpable 506
10. Names of the four kinds of discriminative knowledge 507
11. Names of the five kinds of eminent (special) knowledge 508
12. Names originating with the occasion of the six special
knowledges 508
13. Names of the three miraculous transformations 514
14. Names of the thirty-two characteristic signs of the
great man (Maha Purusha) 181
15. Names of the eighty points of beauty (on the body of a
Tathagata) 184
16. Names of the excellence of Tathagata according to the
Sutras 171
17. Names of the sixty branches (parts) of melody or
harmony 167
18. Names of deep meditations (or ecstasies) according to
the Sherchin or Prajna paramita system 290
19. General terms or names for a Bodhisatwa 10
20. Names of different Bodhisatwas 11
21. Names of the deep meditations (ecstasies) of a
Bodhisatwa 514
22. Names of the twelve dharanis (superhuman powers) of a
Bodhisatwa 515
23. Names of the ten powers of a Bodhisatwa 17
24. Names of those ten things which are in the power of a
Bodhisatwa 517
25. Names of those four things of which a Bodhisatwa is
not afraid 517
26. Names of the eighteen unmixed (pure) laws of a
Bodhisatwa 519
27. Names of the qualifications (or good qualities,
perfections) of Bodhisatwas, according to the Sutras 306
28. Names of the mansions (Bhumis) or the several degrees
of perfection of the Bodhisatwas 18
29. Names of the ten kinds of religious practices 19
30. Names of the ten transcendental (cardinal) virtues 19
31. Names of those four things by which moral merit is
acquired 523
32. Names of the three kinds of acquirement 523
33. Names of the eighteen kinds of voidness or
abstractedness (Shunyata) 20
34. Names of the four kinds of recollection 22
35. Names of those four things that must be entirely
avoided 524
36. Names of four supernatural modes or means 525
37. Names of the five organs 525
38. Names of the five faculties or powers 525
39. Names of the seven branches of perfect wisdom 23
40. Names of the eight branches of the sublime way 23
41. Names of the different degrees of self-sainted persons
(as are the Rishis or hermits) (Prentyak Buddhas) 527
42. Names of the several degrees of perfection of the
hearers or disciples of Buddha or Tathagata 24
43. Names of divers hearers or disciples (of Shakya) 26
44. Names of the qualifications of (Shakya’s) hearers or
disciples 29
45. Names of the twelve kinds of rigid qualifications 74
46. Names of the several Bhumis (degrees of perfection) of
the Hearers or disciples (of Buddha) 529
47. Names of six things that ought to be remembered 36
48. Names of unpleasant or disagreeable things 528
49. Names of the several degrees of respiration
(exhalation and inhalation) 529
50. Names of the four excellent truths divided into
sixteen minor truths 535
51. Names of the sixteen kinds of patience or forbearance
in making reflections on or thinking of patience 577
52. Names of the ten kinds of knowledge 579
53. Four kinds of ways (or moments of actions) 540
54. } Names of the different kinds of vehicles (or
principles) 36
54. } Names of the distinctions of mental organs (powers
or faculties) 541
55. Names of the five kinds of Buddhistic perfection 541
56. Enumeration of the several kinds of Buddhistic
scriptures 542
57. Names relating to the turning of the wheel of the law
(by Shakya) 546
58. Names (or list) of religious tracts (current among the
Buddhists) 152
59. Names of several terms relating to the doctrine of
Buddha, and the manner and form of delivering it to
the hearers 162
60. Names of the four kinds of meditation, &c. 549
61. Names of ecstasies 552
62. Names of the four immense things (in a Buddha) 555
63. Names of the eight kinds of liberation or emancipation 556
64. Names of the eight kinds of superior knowledge or
conception 560
65. Names of the twelve accomplished or perfect sentiments 567
66. Names of the three doors of liberation or emancipation 569
67. Names of those four things on which one may rely 569
68. Names of the three kinds of wit or knowledge 151
69. Names of the five classes of science 37
70. Names of four moral maxims 570
71. Names of the seven precious (or good) things 571
72. Names of the most excellent six things 572
73. Names of the six kinds of benediction 573
74. Names of the nine good actions accompanied by great
pleasure or delight 573
75. Names of those six bad things from which one should
come out 575
76. Names of the four circles or kinds of goods and men 577
77. Names of rigid practices of abstinence, &c. 577
78. Names of abstract meditation on God, and the
qualifications or perfections to be obtained by it 580
79. Names of the four kinds of thriving, that is,
speaking, teaching, and prophesying 582
80. Names of the three kinds of criteria or definitions 582
81. Names of the four kinds of thinking 583
82. Names of the nine kinds of ironical thought or
conception 583
83. Names of being at rest and of seeing more, that is,
the high degrees of fixed meditation 584
84. Names of the ten immoral actions 192
85. Names of the ten virtuous actions 192
86. Names of those things by which one may acquire moral
merit 193
87. Names of true or real meaning of the Holy and True One 194
88. Names of deliverance from pain 196
89. Names of the several kinds of refuge and protection 197
90. Names of the several kinds of respect to be paid to a
religious guide, &c. 198
91. Names of assiduity and diligent application 201
92. Names of the aggregate (the body), its regions and
sensation, &c. 204
93. Names of the division of the corporeal objects 204
94. Names of the division of the aggregate of sensation 211
95. Names of the division of the aggregate of
consciousness or perception 211
96. Names of notions or ideas formed of animate and of
inanimate existences or beings 211
97. Names of the division of the aggregate, of equation,
and of perfect knowledge 219
98. Names of the twelve senses or the vehicles of
perfection 219
99. Names of the eighteen regions (of senses) 220
100. Names of the twenty-two organs 222
101. Names of the several terms used on the occasion of
explaining the aggregate, its regions, and the senses 224
102. Names of affection, passion, lust, desire, and longing 585
103. Names of the three kinds of sorrow or trouble 588
104. Names of the eight kinds of sorrow 588
105. Names of the twelve branches of causal concatenation
or dependent contingency 39
106. Names of the six causes 589
107. Names of the four accessory causes or effects 590
108. Names of the five fruits, viz., consequences, effects 590
109. Names of the four plans or ways of coming forth or
being born 591
110. Names of the four kinds of food 591
111. Names of the nine places or abodes of animate
existences 591
112. Names of the eight undesirable things 593
113. Names of the consequences of moral actions or works,
of their coming to maturity 594
114. Names of the five boundless (most atrocious) acts 596
115. Names of other five crimes approaching to the former 597
116. Names of the five sorts of dregs or degenerations 597
117. Names of eight common maxims or sayings 598
118. Names of all sorts of good qualities 599
119. Names of imperfections or defects 608
120. Names expressive of the chief Head of the pure, the
liberated, or the emancipated 614
121. Names of being purified, liberated, or emancipated
(purification or emancipation) 616
122. Names of relinquishing all imperfections and of
becoming free 618
123. Names expressive of praise, blame, celebrity or renown 623
124. Names of opposite or contrary things 626
125. Names expressive of great, small, high, low, and
similar adjectives 629
126. Names of the several degrees of acquaintance or
familiarity 632
127. Names of virtue and blessings 634
128. Names expressive of speaking or hearing any religious
tract; names expressive of noise, sound, expression or
utterance 636
129. Names of several examples illustrative of illusion or
unreality 641
130. Names of charity or alms-giving, and of oblations and
sacrifices 644
131. Names of the several kinds of advantage and utility 647
132. Names of several terms expressive of the intellect,
the understanding, the discrimination 648
133. Names expressive of the enumeration of the several
sorts of learned men 649
134. Names of the enumeration of synonymous terms for
profound or deep learning 651
135. Names of the enumeration of synonymous terms for joy
or pleasure 652
136. Names expressive of anger of the several degrees of
mischief or injury 654
137. Names of the four kinds of moral men 656
138. Names expressive of the life in this world and in the
next; death and transmigration 656
139. Names expressive of solitude and retirement 658
140. Names of the four kinds of abiding, or the manner of
living 658
141. Names of the several degrees of shocks in an
earthquake 282
142. Names of brilliancy, light, or lustre 284
143. Names of great and small powers 275
144. Names of the four great fabulous continents 276
145. Names of the several degrees of elevation of the three
regions of the world 278
146. Names of the gods in the region of cupidity (or in the
realm of Cupid) 278
147. Names of the mansion of the 1st degree of meditation 279
148. ,, ,, ,, ,, ,, ,, 2d degree of meditation 280
149. ,, ,, ,, ,, ,, ,, 3d degree of meditation 280
150. ,, ,, ,, ,, ,, ,, 4th degree of meditation 280
151. Names of the pure (or holy) mansion 281
152. Names of the incorporeal mansions 281
153. Names of the gods inhabiting this or that world 317
154. Names of the nine planets 322
155. Names of the twenty moving stars (Nakshatras) 322
156. Names of gods, Nagas, &c. 324
157. Names of the Naga kings or princes 325
158. Names of common or ordinary Nagas 331
159. Names of the Yaksha king, or of the prince of the
Yakshas 335
160. Names of the prince of the Gandharvas 336
161. Names of the five gods, the Daityas, Titans, giants,
Asuras 337
162. Names of Vishnu’s bird, the Garuda, the prince of the
winged creation 338
163. Names of the Prince of the Kinnaras 339
164. Names of the prince of the Mahoragas 340
165. Names of the Prince of the Kumbhándas 342
166. Names of the great Rishis 40
167. Names of the ancient Buddhistic learned men in India 42
168. Names of curious philosophical systems and sects 44
169. Names of the six Tirthika teachers (in Tibetan,
Mu-stegs-pá-chen) 47
170. Names of the series of the universal monarchs 47
171. Names of the excellent qualities, and of the seven
precious things of an universal monarch 659
172. Names of the sons or children of whom each universal
monarch had a whole thousand 660
173. Names of the four divisions of troops 662
174. Names of ordinary kings 52
175. Names of the Pandavas 53
176. Names of the several classes or ranks, dignities,
occupations, and professions among men 53
177. Names of different castes or tribes 66
178. Names of parentage, consanguinity, &c. 68
179. Names of the several members and limbs of the body 71
180. Names of the several degrees of the formation of the
embryo and of several ages of men 79
181. Names of old age and sickness 81
182. Names of places, countries, cities, towns, &c.,
mentioned in Buddhistic works 82
183. Names of mountains, fabulous and real 85
184. Synonymous names for sea or ocean, rivers, &c. 86
185. Names of trees 135
186. Names of terms originating with the Tantrika system 110
187. Names of signs for prognostication 662
188. Names of dialectical and sophistical terms 664, 254
189. Names of terms originating with the Nyáya doctrine 262
190. ,, ,, ,, ,, ,, ,, Sankhya doctrine 264
191. ,, ,, ,, ,, ,, ,, Mimansa 267
192. ,, ,, ,, ,, ,, ,, Vaisheshika school 268
193. Terms of different dialectical systems 271, 667
194. Names of all sorts of theories 271
195. Names of fourteen theses that have not as yet been
demonstrated or proved 272
196. Names of several terms expressive of the soul
according to the Tirthika teachers 274
197. Names of twenty positions relating to annihilation 667
198. Names of grammatical terms 670
199. Inflections of a Sanskrit noun in the seven cases of
all the three numbers 672
200. Names of the bad transmigrations or places of
punishment after death 343
201. Names of several evil spirits (S. Preta, tib. Yidags,
a ghost) 343
202. Names of all sorts of beasts into which bad or wicked
men are supposed to transmigrate 344
203. Names of several Tartara, of the divisions of the hot
Tartarus 354
204. Names of the several divisions of the cold Tartarus 354
205. Names of the eighteen classes of science 37
206. Names of mechanical arts and handicrafts 356
207. Names of all sorts of musical instruments 359
208. Names of the several tunes or parts of harmony 368
209. Names of the several kinds of dances, and the manner
of dancing 361
210. Names of the literature and religious practices of the
Brahmans 39
211. Names of the six occupations of a Brahman 362
212. Names of all sorts of words and phrases for such as
wish to understand the Sanskrit language 362–382
213. Names of the dwelling-place or residence of the gods;
names of the best, &c. 382
214. Names of all sorts of indeclinable words 88
215. Names of castles, forts, and all sorts of
dwelling-places 94
216. Names of the implements belonging to a cart or chariot 100
217. Names of all sorts of corn and pulse 384
218. Names of festivals or solemn days 285
219. Names of curds, butter, and several kinds of food 286
220. Names of drugs for curing diseases 385
221. Names of clothes or garments 390
222. Names of utensils, instruments, &c. 393
223. Names of pigments, paint, colours for painting and for
dyeing stuffs 395
224. Names of precious things, as gems or jewels; gold,
silver, &c. 397
225. Names of conchs or shells 400
226. Names of several sorts of ornaments 401
227. Names of all sorts of armour and weapon 406
228. Names of all sorts of implements and ornamentations
used on the occasion of oblations or sacrifices 409
229. Names of all sorts of flowers 411
230. Names of the several parts of flowers 417
231. Names of the excellence of some flowers 419
232. Names of the incenses and perfumes 419
233. Names of all sorts of words, phrases (for the use of
those who wish to understand the Sanskrit text) 229–253
234. The names of numerals, the definite and indefinite
numbers, according to the Phal-chin division of the
Kahgyur 673
235. Names occurring in the Sherchin Treatise of the
Kahgyur 676
236. Names originating with the Lalita Vistara, in the
second vol. of the mDo class of the Kahgyur 680
237. Names occurring in the mkong-mdsod or Sanskrit
Abhidharma, of the Stangyur 684
238. Names of the common numerals, of the inhabitants of
the world 421
239. Names of all sorts of quantities and measures of
distances from an atom to a Yojanam; a measure of 4000
fathoms 426
240. Names of the proportion of strength in a decimal
progression 428
241. Names of time, and its subdivisions and seasons 101
242. Names of the corners and cardinal points or quarters,
and intermediate corners of the world 107
243. } Names of the ten advantages derived from learning
and discipline 429
243. } Names of the five classes of transgression, and of
those of an indefinite character 430
244. Names of the four defects, or of the four great
transgressions 431
245. Names of thirteen transgressions by which one is
rendered a residue or dregs of the priests 431
246. Names of thirty transgressions, committed by accepting
and using unlawful things, the wearing or carrying of
which should be avoided 432
247. Names of the ninety transgressions 435
248. Names of those four transgressions that must be
confessed to obtain forgiveness 445
249. Names of many things to be learned and observed 446
250. Names of seven terms for reconciling and settling
disputes or quarrels 460
251. Names of punishment, chastisement, and correction 460
252. Names of entreating, addressing, petitioning, praying
the priesthood, and of performing some ceremonies on
certain occasions 362
253. Names of taking refuge with the three Holy Ones 465
254. Names of the eight fundamental articles to be learned
and observed by those who enter into the religious
order 466
255. Names of those four moral maxims that are repeated to
him who will be made a Gelong (S. shramana) 122
256. Names of all sorts of religious persons 122
257. Names of several terms occurring in the Dulva, in the
text entitled “The adopting of the religious order, or
the taking of the religious character” 126
258. Names of the thirteen implements or utensils (of a
religious person) 468
259. Names of utensils or implements of a Gelong 469
260. Names of those twelve persons who perform several
assigned duties on behalf of others 477
261. Names of the four classes of the Buddhists, together
with their eighteen subdivisions 479
262. The seventeen subjects or matters of the Dulva 481
263. Names of the five sorts of water fit to be drunk by
the priests 483
264. Names of reproaching or rebuking a Buddhist priest (S.
Shramana; Tib. Gelong), or any other religious person 484
265. Names of a Bihar (sacred edifice), and several other
places and things belonging to it 486
266. Names of the material or stuff of which garments are
made 487
267. Some words and phrases taken or collected from the
Dulva 137
268. Names of those six persons among the disciples of
Sakya, who were known under the name of the six
Tribunes (in Sanskrit, Shadvargikah) 150
269. Names of the four kinds of nurses 151
270. Names of diseases 109
271. All sorts of distempers, diseases, or sickness 490
XVII.
A Comparative Vocabulary of Sanskrit, Hindi, Hungarian, &c., Words and
Names.
A Fragment.
Not only in several memoranda of his friends, but in the preface of his
Tibetan Dictionary, and also in the letters which Csoma addressed to
Captain Kennedy in 1825, we find that the learned Hungarian had
noticed, not merely a certain linguistic affinity between the Sanskrit
and Hindi with the Hungarian tongue, but he discovered the existence of
words and names, in the countries of South-East of Europe, which seem
to point in that direction. Csoma has repeatedly given expression to
such an opinion, the importance of which did not escape the notice of
men like Wilson, Prinsep, Torrens, Campbell, and others. Yet, with the
view to publication, he seemed always disinclined putting such
memoranda on record, because he had hoped, no doubt, that after
arriving at Lassa he would be able to present to the public something
more tangible and complete than what he could gather merely from
resources collected in India.
The ardent hope of his life, that of visiting Lassa and the country
beyond, was destined, however, never to be gratified.
A few pages of manuscript annotations in Csoma’s own handwriting are
now in the possession of the Academy of Sciences of Hungary. These
annotations are presented to the reader, however, it may be confessed,
with some diffidence. Desirous to do justice to Csoma’s memory, we wish
to guard against the supposition that he would ever have permitted this
apparently unimportant vocabulary to appear as we find it, because the
most cursory examination of it amply testifies that these memoranda are
but casual annotations of words as they struck him in the course of his
reading; still even so they will be considered as precious relics by
those who look with interest on Csoma’s life and labours, as the plank
of a sunken vessel would be that a wave chanced to throw upon a
friendly shore.
With these preliminary remarks, and only under conditions just
described, do we feel justified in bringing to light this hitherto
unknown collection.
[Transcriber note: due to the Devanagari script used, alignment
of the table below may be unsatisfactory.]
âtâ आता H. father atya.
annada अन्नद S. he who gives enni adó.
food
annadânam अन्नदानं S. the giving enni adás.
food
ashita अशित S. eaten ett, evett.
ash अश् S. to eat enni.
ashanam अशनं S. food ozsonya.
argha अर्घ S. price, value ár, becs.
astam अस्तं S. sunset este.
(?) astamatî अस्तमती S. getting esteledik.
towards
evening
amutra अमुत्र S. there amott.
agni अग्नि S. fire (tüz égni.)
âlasa आलस S. lazy aluszékony.
aswara अस्वर S. having szótalan.
deficient
voice
ardati अर्दति S. hurts árt.
alati अलति S. prevents elöz,
megelöz.
artha अर्थ S. price érték.
arthajna अर्थज्ञ S. understanding értelem.
aham अहं S. I, yes én, ám.
arthayate अर्थयते S. asks kérdez.
âm आम् S. indeed ám.
arha अर्ह S. value, price ár, becs.
arhati अर्हति S. values becaül.
artham अर्थं S. for —— ért.
e.g., gurvartham, guruért.
arthaka अर्थक S. wealth érték,
gazdagság.
arthavat अर्थवत् S. wealthy értékes,
gazdag.
âlasya आलस्य S. sleepy, aluszékony,
apathetic aluszom.
(?) akar he will akar.
ati अति S. above, upper felette.
lâ ला S. taking, foglaló.
occupying,
conquering
(?) Atila अतिला (?) Adi-la, elökelö,
successful, gyözelmes
great chief, foglaló.
conqueror
aṭala अटल S. firm, solid állandó.
angikâ अङ्गिका S. a shirt ümeg, ing.
argala अर्गल S. a bolt horgoló,
rekesz.
ativṛiddha अतिवृद्ध S. very old megvénült.
asti अस्ति S. is van, vagyon.
nâsti नास्ति S. is not nincsen.
tejas तेजस् S. fire, energy tüz, fény.
twish त्विष् S. light, fire tüz.
tâta तात S. father atya.
trâta त्रात S. preserved megtartott.
trâyate त्रायते S. preserves megtart.
tâḍayati ताडयति S. pushes taszit.
twam त्वं S. thou te.
thâl, thâlâ, थाल, थाला,
thâlî थाली H. a dish tál.
talati } तलति S. } to be full, { telni.
tâlayati } तालयति S. } complete { tölteni.
talapayati } तलपयति (?) S. } { töltetni.
tasyati तस्यति S. pushes, tosses taszit.
staryate स्तर्यते S. spreads terjed, terjeszkedik.
trâ, } त्रा, }
trâyate, } त्रायते, } to hold tartani.
trâpayate } त्रापयते S. }
râga राग S. anger harag.
râma राम S. joy öröm.
raktam रक्तं S. blood vér.
raktapa रक्तप S. blood-sucker, vérszopó.
a leech
rakta-vîja रक्तवीज S. pomegranate veres bélü,
veres magú.
râjati राजति S. shines ragyog.
loka लोक S. world világ.
loshṭa लोष्ट S. rust rozsda.
lankâ लङ्का S. a girl lyánka.
ghâs घास H. grass gaz, fü.
bol बोल H. speak thou szólj.
bolnâ बोल्ना H. to speak szólni.
bulânâ बुलाना H. to call szólitni.
bulwânâ बुलवाना H. to cause to szólittatni.
call
(?) bâlya बाल्य S. the family család.
N.B.—Magyar family names: Bala, Buda, Bodala, Barta, Bálya, Bod,
Bede, Binde, Vajna, Beder, Vida, Bardocz, Bihar, Hari, Csorja,
Sánta, Buja, Székely.
bandhu बन्धु S. a friend barát.
bhrâtâ भ्राता S. brother bátya.
bhrátá me भ्राता मे S. my brother bátyám.
bhogyâ भोग्या S. a whore buja, bujálkodó.
bheka भेक S. a frog béka.
bṛiksha, vṛiksha बृक्ष S. a tree bükkfa.
bhâshita भाषित S. a discourse beszéd.
bhayânak भयानक H. champion bajnok.
(terrific)
bṛikha, vṛisha बृख H. वृष S. a bull bika.
vichâraka, विचारक S. and
bichârak H. the judge biró.
balgati बल्गति S. to tramp (to ballagni.
jump)
Bharata भरत S. younger brother of Râma, son of
Dushmanta and Sakuntalâ.
—Magyar words: Barát, Barta, Bartos.
Budha बुध S. son of the moon, {
regent of the planet { bölcs.
Mercury {
Buda.
bhâshe भाषे S. I talk beszélek.
balavân बलवान् S. (?) an idol bálvany.
eka एक S. and H. one egy.
idam इदं S. this ez.
hinsâ हिंसा S. injury kinzás.
hinsati हिंसति S. injures kinoz,
kinzani.
hansa हंस S. a gander gantzi.
hâsya हास्य S. laughter kaczagás.
hazâr { हज़ार H. } one thousand ezer.
{ सहस्र S. }
Himavat हिमवत् S. Himālaya havas.
range
himâgama हिमागम S. cold season téli idöszak.
hikkati हिक्कति S. hiccoughs csuklik
(csuklani).
hûṇa हूण S. a barbarian hun.
hûnkâra हूङ्कार S. uttering the hun nyelven
sound of a beszélni.
hûn
ûna (Hún?) ऊन S. to decrease megfogyni,
kevesbedni.
hasati हसति S. laughs kaczag.
halabhṛit हलभृत् S. name of eke-tartó.
Balarâma
chashaka चषक S. a cup csésze.
chakra चक्र S. a wheel kerék.
chakra; circus, circulus, cherk, in Russian; in Magyar: kerek, kerék,
kör, kert, kerület, keritni, kerülni, kerités.
chhatra छत्र S. a parasol sátor, ernyö.
chhala छल S. deceit csalás.
chamû चमू S. multitude; an csomó,
army sokaság.
chîkayati चीकयति S. touches, csikland.
tickles
chyâvayati च्यावयति S. scorns csúfol.
chinoti चिनोति S. assembles, gyül.
v.n.
chayayati चययति S. assembles, gyüjt.
v.a.
chapayati चपयति S. assembles, gyüjtet.
v.c.
cheṭa, cheḍa चेट, चेड S. servant cseléd.
garta गर्त S. hole in the gödör.
ground
galhate गल्हते S. blames gyaláz.
gohannam गोहन्नं S. cow-dung ganéj.
ghagghati घग्घति S. derides kaczag.
ghâtayan घातयन् S. killer katona.
(îsh) îshṭe (ईश्) ईष्टे S. rules uralkodik.
Îsha ईश S. name of Siva Siva isten
neve.
îshîtâ ईशीता S. superiority uralkodás,
felsöbbség.
îshitṛi, îshitâ ईशितृ, ईशिता S. owner tulajdonos,
úr.
Sikandar सिकन्दर H. Alexander Sándor.
îḍ, îṭṭe ईड्, ईट्टे S. praises, üdvözöl.
greets
îrte } ईर्ते S. }
îrayati } ईरयति S. } goes jár.
îyate } ईयते S. }
yâti याति S. walks jár.
yâ, yâti या, याति S. to go jár.
itastatas इतस्ततः S. here and ide’s tova.
there
îrayati ईरयति S. lets go jártat.
iti इति S. thus igy.
îrshya ईर्श्य S. envy irigység.
îshṭe ईष्टे S. rules (to be uralkodni,
a god) Isten, lenni.
ishṭam इष्टं S. (the desired) Isten.
God
yazdân يزدان P. God Isten.
uru, vṛihat उरु, वृहत् S. great, a úr, hatalmas.
giant
urvîsha उर्वीश S. proprietor órias.
vahanam वहनं S. drawing, vinni, vonni.
carrying
vasanam, vastra वसनं, वस्त्र S. the cloth, vászon.
linen
varaṇa वरण S. defence óltalom.
Jegyz: Varna.
vâdayati वादयति S. accuses vádol.
vachaknu वचक्नु S. gossiping fecsegö.
-wâlâ ॰वाला H. belonging to hová való.
a place or
country
vyâdha व्याध S. a hunter vadász.
vṛika वृक S. a wolf farkas.
(?) utsa उत्स ? street utcza.
uras उरस् S. great nagy úr.
varyya वर्य्य S. the chief vajda.
(?) varabala वरबल S. powerful (?) verböltz.
jalnâ जल्ना H. to ignite, gyúlni.
v.n.
jalânâ जलाना H. to ignite, gyujtani.
v.a.
jalwânâ जलवाना H. to burn, v.c. gyujtatni.
jwalati ज्वलति S. shines, burns fénylik,
gyúl.
jwalana ज्वलन S. lighting meggyúl.
jayati जयति S. conquers, is gyöz,
victorious gyözelmes.
jaya जय S. name of Gyözö, Geyza.
Yudhishthira
yavana यवन S. a stranger jövevény.
yudh युध् S. war had, háború.
naḍa नड S. a reed nád.
naḍvat नड्वत् S. abounding in nádas.
reeds
na न S., H. no, not ne, nem.
nápi नापि S. not even nem éppen.
nâma नाम S. is it not? nem é?
nacha नच S. nor, neither nem is.
nanu ननु S. is it not? nem é?
nirarthaka निरर्थक S. unmeaning érthetetlen.
mâyate, mâti मायते, माति S. measures mér.
mushka मुष्क S. a strong man, erös ember,
a thief tolvaj.
N.B.—muszka.
mṛiga मृग S. deer szarvas, vad.
mṛigayati मृगयति S. sports vadász.
mṛigayâ मृगया S. a chase vadászat.
mṛigayu मृगयु S. a hunter vadász.
mṛiduromavat मृदुरोमवत् S. fine haired, finom szörü,
a hare nyúl.
măyănâ मयना H. a maina szajkó.
(Gracula
religiosa)
N.B.—majom, majmolni-
kansa कंस S. goblet kancsó.
kupatha कुपथ S. a hilly kárpát,
tract, a hegyes.
difficult
path
kinchit किञ्चित् S. little kicsi.
kara कर S. arm, hand kar, kéz.
kukkuṭa कुक्कुट S. a cock kakas.
kashâya कषाय S. bitter keserü.
kûpa कूप S. a well kút.
kilâsa किलास S. a boil kelés.
kiki किकि S. a blue jay kék szajkó.
kukara कुकर S. having a görbe karú.
crooked arm
kakkati कक्कति S. derides kaczag,
gunyol.
(?) kikkati to cough köhögni.
koṛh कोढ़ H. leprosy kór.
kim किम् S. who ki.
kshomam क्षोमं S. silk selyem.
kapha कफ S. phlegm, köp.
spittle
karpûra कर्पूर S. camphor kámfor.
kalasha कलश S. a goblet kulacs.
khara-nakhara खरनखर S. sharp-nailed köröm,
körmös.
khyöd ཁྱོད་ (Tibetan) you kend,
kegyelmed.
kashchit कश्चित् S. who? what? kicsoda?
micsoda?
kishora किशोर S. a youth kis úr.
kîrtita कीर्तित S. celebrated hirdetett
(megkürtölt).
kîrtti कीर्त्ति S. fame hir.
khatam खतं S. a pond gödör.
kis kâ किस का H. whose kié.
kis ko किस को H. to whom kinek.
kula कुल S. a family család.
sakula सकुल S. belonging to ugyan azon
the same családból
family való,
székely?
paṇa, dhana पण, धन S. money, coin pénz.
pachati पचति S. } to cook, { föni.
pachayati पचयति S. } to boil { fözni.
pachayat पचयत् S. } { fözetni.
patati पतति S. carries viszen, szál.
patayati पतयति S. makes over szálit.
(to)
pâtayati पातयति S. delivers szálittat.
patha पथ S. road út.
pathati पथति S. travels utazik.
pathayati पथयति S. causes to utaztat.
travel
panthati पन्थति S. } shows the way utasít.
panthayati पन्थयति S. }
pathin पथिन् S. } traveller { utas.
pathika पथिक S. } { utazó.
pathila पथिल S. wayfarer utazó.
pathika santati पथिकसन्तति S. a caravan utitársaság.
padika पदिक S. { a footman } gyalogos.
{ a pedestrian }
padâsanam पदासनं S. footstool lábszék,
zsámoly.
pachaka पचक S. a cook szakács.
pachaka strî पचकस्त्री S. a female cook fözö asszony.
(?) Pârthus पार्थुः S. a rebel pártütö,
pártos.
N.B.—Parthi exules Scytharum (Justinianus).
palâla पलाल S. straw, polyva,
stubble szalma.
pataka पतक S. that which a mi esik,
falls or patak.
descends, a
torrent
pachaka पचक S. earthen fazék.
vessel
pâṇḍu पाण्डु S. clothed in (?) pandúr.
yellowish
white
paṭa पट S. cloth posztó.
shîrshaka शीर्षक S. a helmet sisak.
suta सुत S. a son szülött,
szülni.
sû सू parturition szülés.
sauchika सौचिक S. a tailor szabó.
sûchi सूचि S. a needle tü (talán
szöcs?).
(sû) savanam (सू) सवनं S. to bring szülni.
forth
suhṛita सुहृत S. a lover szeretö.
sûta सूत S. born szülte,
szülött.
shakaṭa शकट S. a cart, szekér.
carriage
sabhâ सभा S. a gathering szoba.
of people, a
room
shobhâ शोभा S. beauty szépség.
sankaṭa सङ्कट S. narrow szük.
sevati सेवति S. serves szolgál.
sûshati सूषति S. brings forth szül.
skhadate स्खदते S. tears szakad.
(?) sabdati to destroy, leszabdalni.
to defeat
shwasati श्वसति S. breathes szuszog.
sahate सहते S. bears szül.
sau सौ H. one hundred száz.
sa स S. he az.
sabala सबल S. one with an (?) szabolcs.
army, with a
force or power
shikhâ शिखा S. a stack or (fedél)
covered heap asztag.
(?) sakti island sziget.
sukṛita सुकृत S. virtuous erényes.
suhṛida सुहृद S. } lover, tender, szeretö.
surata सुरत S. } compassionate
sûrya सूर्य्य S. the sun nap.
sûryâvartta सूर्य्यावर्त्त S. sunflower napraforgó.
sevaka सेवक S. servant szolga.
salavaṇa सलवण S. salted szalonna.
dwâram द्वारं S. a courtyard udvar.
dharati धरति S. holds tart.
dadâti ददाति S. gives, adakozik.
contributes
dasha दश S. ten tiz.
dhṛi धृ S. to hold, to tartani.
retain
N.B.—Examine these roots for all derivatives; e.g., “dhṛita-râshṭra,”
the holder of a kingdom, a sovereign, a ruler, országtartó.
N.B.—dhar, in Hungarian: tart; tartani, tartozni, tartózkodni, tartás,
tartomány, tartozó, tarlatik, &c.
dhwani ध्वनि S. a sound zaj, moraj.
(?) Duna Danube.
(?) lip लिप to stride lépni.
(Conjugate this verb.)
Loma-pâda लोमपाद S. King of Anga, Bhaugulpore
is its capital.
N.B.—Árpád.
Csoma affixed a remarkable note at the end of this paper, in the
following words: Materiam dedi, formam habetis, quærite gloriam si
placet!
NOTES
[1] The bulk of the people on that frontier are Wallachians.
[2] See Orbán Balázs: Székelyföld leírása.
[3] Hermanstadt, in German.
[4] Nemzet, 17th April 1884.
[5] Pupil-servants occupy a position similar to that of sizars at the
English colleges in past times.
[6] “Revue des deux Mondes,” vol. xix. p. 50 et seqq.
[7] Preface to the “Tibetan Dictionary.”
[8] γὰρ ὐμῖν. Recensione Heyne. Londini, 1823.
[9] The full name in Hungarian is Körösi Csoma Sándor, which means in
English, Alexander Csoma of Körös. The family name is Csoma, and the
word Körösi, meaning of Körös, stands as a designation, to show that he
is a noble of Körös.
Körösi, although an adjective, may be used either alone or as above,
after Alexander, but in that case Csoma must be omitted; that is to
say, Alexander Csoma Körösi would be a mistake.
The terminal i in Körösi means of, hence de cannot stand before Körösi.
When de is used, Körös must follow.
[10] Siculus in Latin, Székely in Hungarian, Székler in German and
other continental languages.
[11] “Tibetan Tales,” by W. R. S. Ralston, M.A. Trübner & Co., London,
1882.
[12] An abridged English edition of B. Hügel’s works, with Major
Jervis’s annotations, appeared in 1845.
[13] See “Alphabetum Tibetanum, studio et labore, Fr. Augustini Antonii
Georgii.” Romæ, 1762, pag. 820.
[14] “Journal of the Asiatic Society of Bengal,” vol. ii., 1844, note
to Dr. Campbell’s paper.
[15] Székler, military nobles.
[16] Kulu.
[17] Moorcroft’s “Travels,” edited by H. H. Wilson, vol. i. p. 338.
[18] Preface to Moorcroft’s “Travels,” edited by H. H. Wilson.
[19] See Prinsep’s Report, dated 5th January 1834, in chap. ix.
[20] Moorcroft’s “Travels”, vol. ii. p. 383.
[21] See Yule’s “Marco Polo,” vol. i. p. 209, regarding Buddhist ritual
in China.
[22] The Hungarian.
[23] 1825.
[24] Drâkshâ.
[25] Deductions based upon the etymology and similarity in the
pronunciation of certain words, are not safe grounds upon which to
rest scientific conclusions. Csoma has frequently shown his distrust
of such. Yet such an objection need not preclude our noting down any
striking examples which we may have fallen in with.
What may have been the faith of the Magyar ancestors is not yet
decided; this subject demands yet further investigation, especially
in the direction in which Csoma laboured.
Csoma says, with reference to the study of Tibetan, and especially
of the Sanskrit, that his countrymen will find in it a fund of
information respecting their national origin, manners, customs, and
idiom.
Even among the early data of the ancient history of the Hungarians,
there are words and names which seem to point unmistakably to their
Buddhistic origin. Bihar is an important county in Lower Hungary.
Buda, the old capital of Hungary, sounds the same as the name which
is still worshipped by hundreds of millions of the human race. Why
should it be a far-fetched conclusion to assume that on the
neighbouring hills, rising on the banks of the Danube, there stood
in ancient times a temple of Buddha,—perhaps a Lama monastery?
Below it, on the opposite bank, stretching into the distant plain,
was built Pest. “Pest,” “past,” is a Persian word, and expresses
the topographical relation which exists between the ancient town of
Buda and the new town of Pest. Whether this suggestion is likely to
attract the attention of those, who are more competent to judge may
be questioned, but the coincidence is very striking, and it is
perhaps not out of place to put it on record here.
[26] Nami Srongtsan.
[27] Yezdegird, the last of the Sasanian Dynasty.
[28] Nepalese Buddhist Literature. Calcutta, 1882. Preface, p. xiii.
[29] “Journal Royal Asiatic Society,” vol. xvi., p. 493.
[30] See the two letters above, dated 28th January and 5th May 1825,
Chapters ii. and iii.
[31] Oriental Quarterly Magazine, 1825.
[32] In the district of Zanskar, in the province of Ladak.
[33] For a further explanation of this incident, see the author’s
Tibetan Grammar, at page 168.
[34] See letter to Captain Kennedy, at page 46.
[35] See preceding chapter.
[36] The original is in the possession of the Hungarian Academy of
Sciences in Budapest—a generous gift, with two other original letters
of Csoma’s, from the Council of the Asiatic Society of Bengal in 1883.
[37] See Appendix XVI.
[38] See “Journal of Asiatic Society of Bengal,” 1834, p. 655.
[39] 22d July 1831.
[41] It was remitted through them, and never drawn out of their hands.
Rupees.
From Mr. Willock 300
From Dr. Moorcroft 300
From Government, 14th June 1827 to 30th June 1830 2926
Two months at 100 rupees per month 200
For travelling expenses 500
-------
Total 4226
[42] See Appendix XVI.
[43] See Appendix XVII.
[44] See Appendix XVI.
[45] “Revue des Deux Mondes,” vol. xix.
[46] Ralston’s “Tibetan Tales.” London: Trübner and Co., 1882.
[47] See “Journal of the Royal Asiatic Society,” 1884, vol. xvi., p.
492 et seq.
[48] See “Proceedings of the Asiatic Society of Bengal,” 4th March
1842.
[49] See “Journal Asiatic Society of Bengal,” vol. xi.
[50] See page 80 et seq., ante.
[51] See Government Gazette of that date.
[52] This is evidently a mistake.
[53] This should be, de Körös, without the terminal i. See page 9,
ante.
[54] Darjeeling, in British Sikkim.
[55] This is a mistake, as he was born in April 1784.
[56] “Journal Asiatic Society of Bengal,” vol. xiv. p. 823.
[57] See Dr. Campbell’s Report, page 147, ante.
[58] Ralston’s “Tibetan Tales.” Trübner & Co., London, 1882.
Introduction, p. 21 et seq.
[59] See chap. v., p. 77.
[60] See chap. xi., p. 153.
[61] See “Journal Royal Asiatic Society,” vol. xvi., p. 493.
[62] Ralston, op. cit.
[63] To whose courtesy an especial tribute is due here, with the
expression of deep regret at his untimely death by cholera in May last.
[64] Dr. Archibald Campbell speaks of Csoma’s grizzly beard.
[65] See “Journal Royal Asiatic Society,” vol. xvi. p. 486.
[66] A shelter, a house; in Tibetan, Khyim.
[67] The ten commandments of Buddha are these:—
1. Not to kill. 2. Not to steal. 3. Not to commit adultery. 4. Not to
tell falsehood. 5. Not to use abusive language. 6. Not to speak
nonsense. 7. Not to slander. 8. Not to be covetous. 9. Not to bear
malice. 10. Not to be stubborn in a wrong principle.