Divine knowledge: Buddhist mathematics according to Antoine Mostaert's ''Manual of Mongolian Astrology and Divination''

DIVINE KNOWLEDGE: BUDDHIST MATHEMATICS ACCORDING TO ANTOINE MOSTAERT’S MANUAL OF MONGOLIAN ASTROLOGY AND DIVINATION

Brian Gregory Baumann

Submitted to the faculty of the University Graduate School in partial fulfillment of the requirements for the degree Doctor of Philosophy in the Department of Central Eurasian Studies, Indiana University October 2005

UMI Number: 3200372

Copyright 2005 by Baumann, Brian Gregory All rights reserved.

UMI Microform 3200372 Copyright 2006 by ProQuest Information and Learning Company. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code.

ProQuest Information and Learning Company 300 North Zeeb Road P.O. Box 1346 Ann Arbor, MI 48106-1346

Accepted by the Graduate Faculty, Indiana University, in partial fulfillment of the requirements for the degree of Doctor of Philosophy.

______________________________ György Kara, Ph.D.

______________________________ Christopher P. Atwood, Ph.D. Doctoral Committee

______________________________ Christopher Beckwith, Ph.D.

______________________________ Elliot Sperling, Ph.D.

______________________________ Stephen Bokenkamp, Ph.D.

October 5, 2005

ii

© 2005 Brian Gregory Baumann ALL RIGHTS RESERVED

iii

in memory of Jacob and Frances Geritz

iv

ACKNOWLEDGMENTS

This dissertation has been in the making in various incarnations for some eight years over which time I have seen our daughter, Laura, grow into a kind and lovely girl and the birth of our son, David, who delights us with his sweet and joyful heart, and so for all the precious times that have come along the way, it is a pleasure now to be able to acknowledge some of the people who have helped me realize the fruition of my work here. First of all I would like to thank my teachers and in particular the members of my committee, Christopher Atwood, Christopher Beckwith, Stephen Bokenkamp, György Kara, and Elliot Sperling, for their assistance. Special gratitude goes to Professors Atwood and Kara, with whom I had the majority of my classes here at IU and who gave so much of their time and energy to help me. It was Professor Atwood who proposed that I take on this work. He made a preliminary reading of the text with me in a private summer session and suffered the numerous drafts of the introduction. His comments helped greatly in refining my explication and analysis of the text. It was Professor Kara, my advisor, who, having helped me with every draft to improve the transcription, translation, and introduction, ploughed through this unruly dissertation in its entirety, including the word and subject indices and glossary. His vast knowledge made this dissertation possible, and his wisdom, good humor, and great kindness inspired me to see it through. These two exceptional teachers are uncommonly dedicated to their work, their students, and the greater good, and I am fortunate to know them.

v

I would also like to thank Michael Beard at the University of North Dakota for his correspondence concerning the first principles of mathematics; Michael Walter for reading an early draft of the introduction and offering valuable comments; Ron Sela for his advice and assistance; and John Krueger for his help in locating the original manuscript and donating a copy of Mostaert’s facsimile, the Manual of Mongolian Astrology and Divination, for my use. Thanks are due as well to April Younger, who has cheerfully helped me with the administrative steps along the way; Susie Drost, who has looked after me in ways too numerous to mention; Ruth Meserve, who offered her advice and assistance the first day I came to Goodbody Hall and has continued to help me ever since; and Jennifer Liu, who encouraged me. Finally, I thank the members of my family for their support and faith in me over the years, especially my parents in North Dakota, my brothers, the families of my aunt Joanne, my uncle Gordon, my cousin Suzanne, and my mother and father-in-law in Inner Mongolia. Most of all I thank Tana, whose self-sacrifice, fortitude, and love sustained us through the hardships brought on by my too unworldly ways.

vi

PREFACE This dissertation has seven main parts: 1) an introduction 2) bibliographical references 3) transcription; 4) translation; 5) glossary; 6) subject index; and 7) a word index. The bibliographical references, being most in need of use with the introduction, follow that section to save readers from having to travel all the way to the end. In the translation, to reduce some of the repetition between the various sections of the dissertation and to facilitate reading for those already familiar with Mongolian Buddhist texts, relatively few footnotes are given. Rather, when it comes to noteworthy terms, the Mongolian form is given in parentheses and may be looked up in the glossary which follows. For its own part the glossary in most cases gives only a brief description of terms, which often are more thoroughly discussed in the introduction. It is in the glossary, however, and not the introduction where emphasis is placed on listing equivalents in Sanskrit, Tibetan, Chinese and other languages.

While much of the bulk of the dissertation comes from the

reorganization of the glossary terms according to subject and though many of these subjects are discussed in some detail in the introduction, the subject index is justified by a number of important lists (in particular the omen protases) and overall gives a unique perspective on the text and its genre. The word index, modeled after those of L. Ligeti (a la Monuments préclassiques), organizes the basic Mongolian word forms alphabetically according to their morphology. Occasionally in so doing the alphabetical order between a basic word form and the derivation of another is disrupted. Also, included as a derivation of the basic word forms is the attributive -tu/-tü form which could just as well have been listed separately.

vii

Transcription of Mongolian is according to the philological system of Antoine Mostaert as found in the “Index des mots du mongol écrit et du mongol ancien” to his Dictionnaire ordos. As a supplement to this system, an underline is used to indicate various divergences from classical Mongolian orthography. In these cases the written form in the text is transliterated as is. Transcription of Tibetan is generally in accordance with Wylie’s system (1959), though in some instances follows that of the source from which it was taken. Sanskrit forms follow the source from which they were taken and due to the author’s unfamiliarity with the language, should not be relied upon for citation. Chinese terms are given in pinyin with Wade-Giles transcription frequently included for ease of reference.

viii

ABSTRACT

Brian Gregory Baumann

DIVINE KNOWLEDGE: BUDDHIST MATHEMATICS ACCORDING TO ANTOINE MOSTAERT’S MANUAL OF MONGOLIAN ASTROLOGY AND DIVINATION

In 1969 Antoine Mostaert published, together with a detailed introduction, the facsimile of a manuscript from Ordos, Inner Mongolia. For the richness of its language and the fullness of its content, this manuscript is one of the best specimens of its genre known to date. The genre, described inclusively by Mostaert as “astrology and divination” for the Mongolian term to(-a “mathematics,” is anomalous, obsolete for modern English speakers, yet one of the most pervasive among the collections of Mongolian writing, and a sticking point for Western scholars, many of whom, as Cicero in De Divinatione, wonder at its reason for being. Hence, the aim of this dissertation is to elaborate on Mostaert’s earlier study by offering a transcription and translation of the text, a critical introduction that sheds light on the function of this kind of literature in Mongolian Buddhist culture, and a glossary and word and subject indices. The thesis of the introduction argues that in order to understand the genre’s reason for being, one must understand its empirical basis in nature. This empirical basis is found in the problem of time, common to calendar makers everywhere. Two interpretations exist for the remainders to calendrical computations: one, the means for measuring are not suitably

ix

refined, implying an optimistic assumption in a logical universe; two, computation fails because nature itself lacks uniformity, implying a nihilistic assumption in a chaotic universe. History shows that Greek astrology, guided by faith in absolute time, set off on a deterministic course culminating in the Enlightenment. History shows too that Buddhist dharma is based on the opposing point of view, that the distinction between instant and duration is the one true thing in nature. These two antagonistic (not arbitrary) perceptions influence the rhetoric of science and our understanding of the primary aspects of traditional mathematics, healing, ritual, magic, and so on.

________________________________

______________________________

______________________________

______________________________

______________________________

x

TABLE OF CONTENTS Acknowledgments ...............................................................................................................v Preface .................................................................................................................................vii Abstract ..............................................................................................................................viii Table of Contents .................................................................................................................xi List of Tables ......................................................................................................................xii Abbreviations ......................................................................................................................xv I. Introduction ....................................................................................................................1 Overview ...............................................................................................................................1 Influences ............................................................................................................................43 Theory .................................................................................................................................62 Practice ...............................................................................................................................115 II. Bibliographical References ........................................................................................320 III. Transcription .............................................................................................................361 IV. Translation .................................................................................................................542 V. Glossary .......................................................................................................................681 VI. Subject Vocabulary ..................................................................................................1028 VII. Word Index ..............................................................................................................1473

xi

LIST OF TABLES I.1 Topic Headings ...............................................................................................................11 I.2 Tables of the Manual ......................................................................................................23 I.3 References/Sources ........................................................................................................27 IV.1 The Elements/Maqabud ..............................................................................................124 IV.2 The Five Colors ..........................................................................................................125 IV.3 The Eight Trigrams .....................................................................................................126 IV.4 A Survey of Twelve Omens ........................................................................................130 IV.5 Magical Treatments/Formulae ....................................................................................147 IV.6 The Twelve Stages of Dependent Origination/Šitün Barildaqui ................................159 IV.7 Symbols of the Times of Various Spirits ....................................................................160 IV.8 Star Spirits ..................................................................................................................174 IV.9 Patterns of the Spirits of the Times and Places ...........................................................186 IV.9a Patterns of the Spirits of the Calendar Months (8r-19r) ...............................186 IV.9a.1 Their Positions According to the Eight Directions ........................187 IV.9a.2 The Positions of Šitügen Eke According to the Twelve Animal Zodiac .........................................................................................................187 IV.9a.3 The Days of the Spirits According to the Twelve Animals ...........187 IV.9b Where the Do(šin Baling Dwell ..................................................................188 IV.9c The Empty Moon ..........................................................................................188 IV.9d Table of the Heavens for the Day To Set Out on a Journey During Any Month.......................................................................................................................189 xii

IV.9e Fortunate Way For A Bride To Set Off On Her Journey ..............................191 IV.9f Way of Affliction For A Bride To Set Off On Her Journey ..........................191 IV.9g Yellow Dust ..................................................................................................192 IV.9h Red Dust .......................................................................................................193 IV.10 The Horoscope ..........................................................................................................195 IV.11 The Wandering Stars ................................................................................................200 IV.12 The Twenty-eight Nakshatra: Linguistic Forms and Junction Star ..........................204 IV.13 The Twenty-Eight Nakshatra: Epithet, Figure, Direction, Element, Number of Stars....................................................................................................................................207 IV.14 Other Nakshatra classifications ................................................................................213 IV.15 Correspondences of the Asterism Systems: the Manual, Indian, Uygur, Chinese and Other Mongolian Sources ...................................................................................................219 IV.16 Table of Nakshatra Figures in Manual, Indian and Chinese Sources .......................223 IV.17 The Twenty-eight Nakshatra ....................................................................................225 IV.18 The Four Sky Animals ..............................................................................................256 IV.19 The Twelve Signs of the Zodiac ...............................................................................257 IV.20 The Twelve Animals .................................................................................................262 IV.21 The Eight Directions .................................................................................................263 IV.22 The Ten Heavenly Stems ..........................................................................................268 IV.23 Dual Combinations of the Ten Heavenly Stems .......................................................269 IV.24 Sexagenary Cycle ......................................................................................................269 IV.25 Hours of Light and Darkness ....................................................................................272 xiii

IV.26 The Seven Day Week ...............................................................................................276 IV.27 The Seven, Eight and Nine Day Weeks ....................................................................277 IV.28 The Twelve Lords/Arban Qoyar E¯en ......................................................................279 IV.29 The Large and Small Months ....................................................................................280 IV.30 The Months ...............................................................................................................282 IV.31 The Ancient Mongolian Months ...............................................................................286 IV.32 The Twelve Hours ....................................................................................................296 IV.33 The Three Kalpa .......................................................................................................297 IV.34 Time Reckoning Systems .........................................................................................298 IV.34a System A .....................................................................................................298 IV.34b System B .....................................................................................................299 IV.34c System C .....................................................................................................301 IV.35 The Four Seasons ......................................................................................................306 IV.36 The Signs of the Seasons ..........................................................................................306 IV.37 The Kinds of Bride ...................................................................................................317

xiv

ABBREVIATIONS AA.

Acta Asiatic: Bulletin of the Institute of Eastern Culture.

AOH.

Acta Orientalia, Budapest, Magyar Tudomanyos Akadémia.

AM.

Asia Major.

AR.

Asiatic Researches.

AUD.

Ana(aqu uqa(an-u dörben ündüsü [the four bases of medical knowledge], [Kökeqota]: Öbör Mong(ol-un Arad-un Keblel-ün Qoriy-a, 1978.

BSOAS.

Bulletin of the School of Oriental and African Studies.

BTD.

Sárközi, Alice, A Buddhist terminological dictionary: the Mongolian Mahâvyutpatti, Wiesbaden, Harrassowitz, 1995.

CAJ.

Central Asiatic Journal.

Das.

Das, Sarat Chandra, Tibetan-English Dictionary with Sanskrit Synonyms, Alipore: West Bengal Government Press, 1960. (Reprint)

DBT.

Dictionary of Buddhist Terms and Concepts, Tokyo: Nichiren Shoshu International Center, 1983.

DO.

Mostaert, Antoine, Dictionnaire ordos, New York: Johnson Reprint Corp., 1968.

EB.

Encyclopedia Britannica.

ET II.

Sa(ang Secen, Erdeni-yin Tobci (‘Precious Summary’) II. Word-Index to the Urga Text, prepared by I. de Rachewiltz and J. R. Krueger, Canberra: Australian National University, 1991.

HJAS.

Harvard Journal of Asian Studies. xv

IM.

Information Mongolia, Oxford: Pergamon Press, 1990.

JA.

Journal Asiatique.

JAOS.

Journal of the American Oriental Society.

Jäschke

Jäschke, H. A., A Tibetan-English Dictionary, London: Routledge & Paul, 1949 [reprint].

JRAS.

Journal of the Royal Asiatic Society.

JSYS.

Journal of Sung Yuan Studies.

KOT.

Raghu Vira and Lokesh Chandra, eds., Kâlacakra-tantra and other texts, New Delhi, 1966.

Lessing

Lessing, F., ed., Mongolian-English Dictionary, Bloomington: The Mongolia Society, 1982.

MAT.

Altangerel, D., Orchin tsagiin Mongol-Angli toli, Ulaanbaatar, 1998.

Mathews

Mathews, R. H., Mathew’s Chinese-English Dictionary, revised, American ed., Cambridge: Harvard University Press, 2000.

MCB.

Melanges Chinois et Bouddhiques.

MMAD.

Mostaert, Antoine, Manual of Mongolian Astrology and Divination, Cambridge, Harvard University Press, 1969.

Mong.

Mongolian

MS.

Monumenta Serica: Journal of Oriental Studies of the Catholic University of Peking.

MSD.

Raghu Vira, Mongolian-Sanskrit dictionary, New Delhi, 1959 reprint.

xvi

MW.

Monier-Williams, Sanskrit-English Dictionary, Oxford: Clarendon Press, 1899/1960.

ODT.

de Nebesky-Wojkowitz, R., Oracles and demons of Tibet, Gratz, 1975.

Pentaglot

Tamura Jitsuzo, et al., transl., Wu t’i ch’ing wen chien, Kyoto, 1966.

S.

Sanskrit

SE I.

Bawden, C. R., "The Supernatural Element in Sickness and Death According to Mongol Tradition" Part I, Asia Major VIII, pp. 215-257.

SE II.

Bawden, C. R., "The Supernatural Element in Sickness and Death According to Mongol Tradition" Part II, Asia Major IX, pp. 153-178.

Soothill.

Soothill, W. E. and Lewis Hodous, A Dictionary of Chinese Buddhist terms: With Sanskrit and English equivalents and a Sanskrit-Pali Index, Richmond: Curzon Press, 1995.

TEDP.

Gyurme Dorje, comm. and transl., Tibetan elemental divination paintings illuminated manuscripts from The White Beryl of Sangs-rgyas rGya-mtsho [the Vaidûrya dkar-po] with the Moonbeams treatise of Lo-chen Dharmaúrî, London, 2001.

Tib.

Tibetan

TP.

T’oung Pao.

TPS.

Tucci, Giuseppe, Tibetan Painted Scrolls, 2 vols., Kyoto: Rinsen Book Co., Ltd., 1980/1949.

TU.

Èeden, et. al., analyst, Tngri-yin Udq-a, , Öbör Mong(ol-un Sinjilekü Uqa(an Teknik Mergejil-ün Keblel-ün Qoriy-a, 1990. xvii

Uy.

Uygur

ZAS.

Zentralasiatischestudieren.

ZDMG.

Zeitschrift der Deutsche Morgenlandische Gesellschaft.

xviii

INTRODUCTION

I. Overview

The manuscript presented herein was once owned by a Tang(ud Mongol named Sangwar, who, while working as a petty official, practiced divination for the local people of Boro Balgasun, a village located in Ordos, Inner Mongolia, the high plateau region of sparse grasslands, sand dunes and salt flats lying within the bend of the Yellow River, bordered to the south by the remnants of the Great Wall.1 After his death, said to have been some time during the First World War, his son, around 1918 or 1919, offered to sell the manuscript to Rev. Antoine Mostaert, who paid a sum of seven silver taels and included it among others in his large collection.2 Mostaert, Superior of the Belgian Scheut mission on the outskirts of Boro Balgasun, had come to Inner Mongolia from Belgium in 1906 and would stay until 1925. Upon completion of his term, he relocated in Beijing, where he wrote and published a number of outstanding works for the field of Mongolian studies. Among these are Folklore ordos and, in 1941, his excellent reference of Mongolian language, the Dictionnaire ordos.3

1

Sangwar was a Mongol of the Tang(ud clan. For more on the ethnography of the region, cf. Mostaert, "Matériaux ethnogaphique relatifs aux Mongols Ordos" and for reference to the Tang(ud clan, cf. Ordosica, Les noms de clan chez les Mongols Ordos, p. 45. 2

Rev. Mostaert's Mongolian manuscripts eventually found their way into numerous collections; however, one catalogue given specifically to the manuscripts collected by the Scheut priests, most of them collected by Mostaert, himself, is W. Heissig's "The Mongol Manuscripts and Xylographs of the Belgian Scheut Mission” CAJ 3 (1957): 161-189. 3

For a bibliography of Mostaert's early works see Monumenta Serica 1945. 1

INTRODUCTION With the Communist takeover imminent, Mostaert left Beijing in November, 1948, arriving in the United States in February, 1949. He moved to "Missionhurst" in Arlington, VA, where among his works he published articles explicating passages of Mong(ol-un Ni'uèa Tobèa'an (The Secret History of the Mongols) and the Mongolian letters found in the Vatican library.4 In 1969, some fifty years after receiving it, he published a facsimile of Sangwar’s manuscript together with an extensive introduction as Manual of Mongolian Astrology and Divination, Part Four in the Scripta Mongolica Series of the Harvard-Yenching Institute. The original manuscript is in Rome, in the archives of the headquarters of the CICM (Scheut).5 As Mostaert describes in his very thorough and excellent introduction to the text, the manuscript is anonymous, with neither title nor colophon. The paper is thick and solid. Its dimensions are 45.5 x 17 cm. There are 61 folios. The general period of the text is the 19th century. This, Mostaert points out, is indicated clearly by its paleography. Specifically, the use of the Manchu dot, or tongki was characteristic of the time (MMAD 1-2). The text is written in two distinct hands, the second, less elegant hand, beginning on folio 55 recto with the discussion of the descent of the black dog of heaven (tngri-yin qara noqai).

Orthography

4

For brief descriptions of Mostaert's career cf. R. Rupen, "Antoine Mostaert, CICM and Comparative Mongolian Folklore," CAJ 1 (1955): 2-8 and N. Poppe, "Antoine Mostaert, CICM" CAJ 15 (1971): 164-169. 5

This information comes to me from Igor de Rachewiltz by way of a note on my behalf from John Krueger. 2

INTRODUCTION The orthography is close to classical Mongolian but with some peculiarities. There is the use of the Manchu dot or tongki, as mentioned. In the manual the tongki is often used to designate the front-vowel quality of a word. This is especially true in cases when aleph, e, follows shin, s, as in sedkil, segül, küsel, etc. It is also occasionally used to distinguish voiced consonants, such as d and g, from unvoiced consonants, t and k, phonemes not differentiated in classical Mongolian orthography. The use of the Manchu tongki to mark voiced g from unvoiced k is found specifically, though sporadically, in the rendering of foreign words, such as gi, Chinese zhi/chih “to uphold, protect,” the 6th of the Twelve lords of the day (arban qoyar e¯en). In this it functions merely as a transcription symbol. Other transcription symbols include a modified beth, the downward bending yod, to mark either the labial-dental spirant v in Sanskrit words such as vajra (Mong. vaèir) or the bilabial spirant w in Chinese words such as taiwang/t’ai-wang (Mong. dayiwang). Ayushi Gushi’s galig k, a bow with a slanted pin, is used to mark a foreign unaspirated velar stop g, as in gara( (S. graha “planet”); the straight pin version of galik k is found in only one instance, i.e., to transcribe Tibetan phyag btsol lab (Mong. kyagvasèolab [=pyagvasèolab]) “to prostrate oneself.” The tsaddi modified with an off shooting down-turned stroke marks various foreign affricates, as in the lunar mansion, Jayitari (S. Citrâ), the trigram jen (Ch. zhen/chen), and jii, the Tibetan letter zi. The tsaddi modified with an upward stroke, is used in one instance, to render Tibetan z in g’zangdang (Tib. gza’ bdun) “planet.” Finally, to mark an aspirated labial plosive p, as in Chinese ping, the bow of the Mongolian character b is indented.

3

INTRODUCTION In front vowel words in which the vowel of the first syllable is written only with a single aleph, e, a rounded vowel in the second syllable is marked with a superfluous yod following vaw, as in the word emün-e “south.” To mark an initial y another Manchu innovation, the upturned yod, is used. The benefit of this symbol is lost occasionally, however, in that in initial consonants it is used indiscriminately with ¯. For example, ¯il, “year” is often written as yile (2v, passim). This Manchu innovation is not found in Mongolian orthography prior to the 19th century and in the case of this term its use is not justified by the spoken language. Also in the way of ambiguity, word final -ng consonants are often compressed to the point where the grapheme denoting -n- is indiscernible; diphthongs -ayi- and -eyi- as in sayin and teyin, are written with the middle yod, known as silbi “shin”, reduced to the shorter aleph grapheme known as sidün “tooth” in Mongolian, and -yu and -¯u suffixes are basically identical; context often indicates which form is which, though in some cases the reading seems arbitrary. As for the writing of grammatical forms, case endings are treated in a variety of ways. Sometimes they are written separately from the stem, as is common in classical Mongolian orthography, other times they are joined. The genitive -yin form following vowels is occasionally substituted with -u/ü, e.g. buliyan qula(ai-u [=yin] üiles (deeds of robbery and stealing) and qong keriy-e-ü [=yin] soddu (the quill feather of a raven). Also the genitive is often omitted before post-positions, e.g. dalai deger-e [=dalay-yin deger-e] “on the ocean.” As for the accusative case -yi and -i endings are often confused, the -yi ending sometimes following a word-final consonant, as in üiles-yi written for üiles-i “the deeds” or

4

INTRODUCTION the -i ending following a word-final vowel, as in bey-e-i written for bey-e-yi “the body.” Sometimes the accusative is used instead of the genitive, as in the example, dayisun-i [=dayisun-u] ner-e-yi ¯irubasu (if one inscribes the name of the enemy). Also, it is clear, especially from the formulaic and repetitive lists of omens in the text, that usages of the accusative form marking a definite object of a transitive verb and the indefinite zero form are often arbitrary: for example, the phrase, “one will find a superior [re-] birth,” is given both as degedü töröl-i oluyu (29r) and degedü töröl oluyu (30r); in the omen conditions found in the text, the phrase “if one makes an offering to Buddha” is written either as burqan takibasu or burqan-i takibasu, and so on. Four forms of the dative locative are found: 1. dur/dür, -tur/tür; 2. du/dü, tu/tü; 3. -da/de, -ta/te and 4. -a/e. Of these, -dur/dür and -du/dü are used almost exclusively over -tur/tür, tu/tü forms even following the consonants (, b, s, d, g, and r, which normally take -tur/tür, -tu/tü, e.g., üiles-dür for üiles-tür; this is common for attributive forms as well, e.g., ¯ir(ulang-du instead of ¯ir(ulang-tu. An exception to this is in cases when the dative suffix starts a new line; here -tur/tür is used even following vowels or the consonants n, ng, l, and m. In the ablative case, pre-classical -èa/èe is occasionally used instead of -aèa/eèe, in which cases it is joined to the preceding word, e.g., (a¯arèa. The comitative forms -lu(-a/lüge are almost always given as -lu(-a regardless of vowel harmony, e.g., tegün-lu(-a [=tegün-lüge], edür-lu(-a [=edür-lüge], etc. Sometimes the colloquial word formation suffix -tai/tei is found, e.g., ala( noqai-tai . . . kümün (a person with a spotted dog).

5

INTRODUCTION Use of the standard classical Mongolian diacritics is inconsistent. In some instances the double dots to the left side of the ligature marking an unaspirated velar stop, (, as in (al, “fire” are given; sometimes not. Similarly, the double dots to the right of the ligature marking an alveo-palatal spirant, š, are used irregularly, not only in marking š before vowels other than i, standard practice for distinguishing š from s, but before i as well, though here it is superfluous. Variable spellings are numerous. This is to be expected in the renderings of foreign terms, frequent in astrological descriptions, especially from Sanskrit and Chinese, and from Tibetan as well (see “Foreign Transcriptions” in the Subject Vocabulary). For instance, the 6th heavenly stem of the Chinese calendar matrix, Chinese ji/chi, is given in the text variously as ¯i, yii, gi, and gii. However, Mongolian words are often written in variable ways as well. These variations are worth noting as they frequently illuminate specific aspects of Mongolian language: first, words are sometimes altered to clarify ambiguities of the Mongolian script, e.g., quda “the heads of two families related by marriage” is sometimes written quda, with a single lamed, d, but also as qudda to distinguish it from qota, “city, fortress, citadel;” second, variable written forms tend to stem from changes in Mongolian language over time away from the archaic pronunciation reflected in classical Mongolian orthography. Included in these are dialectal variations, both locally and historically – going back to the eastern and western dialects of Middle Mongolian. In this regard, variable spellings reflect: 1. the rise of long vowels and diphthongs in Mongolian language, e.g., the classical form u(u- “to drink,” pronounced simply as uu, is written variously in forms that mix classical orthography

6

INTRODUCTION and modern pronunciation, u(uu-/uu(u-; ša(a¯a(ai/ša¯a(ai, classical ša(a¯a(ai “magpie” and ügegüregülegèi/ügeyiregülügèi “the one that impoverishes” are further examples of this trend; 2. assimilation, e.g., keregül and keregür, “quarrel, dispute.” 3. i and e alteration, especially in proximity to the consonants b, r, l and the affricates è and ¯; for example èeèeg/èièig “flower,” èerig/èereg/èireg/èirig “soldier,” beèig/bièig “writing,” beligtü/biligtu “wisely,” debil/debel “robe,” tüle-/tüli- “to burn,” uèira-/uèara- “to meet, occasion,” šine/šini “new,” möèe/möèi “limb [a unit of time],” qurièa/quraèi/quraèa- “to ardently desire” and so on. 4. alternation of a/e and o/ö/u/ü, e.g.: qal¯an/qal¯un “blaze on the forehead (esp. of horses),” ¯ol(a-/¯ol(o- “to meet,” mordo-/morda- “to mount a horse,” to(aèin/to(oèin “mathematician,” tegülder/tegüldür “full, perfect.” Also, a few words are written following Ordos pronunciation. For example, the term qadquldubasu “upon doing battle,” is given in the text as (adquldubasu. Similarly there is (alqala- for qalqala- “to shield,” and (okimui for qokimai, “withering.” These reflect the change of strong consonants at the beginning of words to weak consonants under the influence of strong or voiceless consonants at the beginning of the following syllable.6 Another example of Ordos pronunciation is okin for ökin, “daughter, virgin, maiden.” Pre-classical and archaic elements are common in a number of forms: 1. terms and concepts, e.g., ma(ui for ma(u “bad”; beri bo(tala- “to put the bo(to cap on a bride, i.e. to marry her off; to become engaged,” an obsolete marriage custom; 2. grammatical forms: a)

6

Cf. Mostaert’s description of the Ordos dialect in Anthropos and N. Poppe, Introduction to Mongolian Comparative Studies, pp. 20-21. 7

INTRODUCTION dative-locative -a/e, common throughout the text, found rather frequently in classical Mongolian texts but more so in pre-classical Mongolian, and -da/de/-ta/te, e.g., bügüdede sayin (38r); b) ablative -èa/èe, e.g., qola (a¯arèa ¯oèid irekü (visitors will come from a far away land [57r]); c) the abundance of plural forms; d) the plural form, -d, of the noun of perfect suffix -(san, a more bookish than especially preclassical form, is found in the passage do(olang ¯eremdeg a(sad (a¯ar “the place where the lame and cripple stay” (24r); e) the present tense marker -m is found in the phrase darasun idegen uèaram “one will happen to find wine and food” (50r); f) -(daqui/gdeküi, a mild imperative, e.g., edür qono( tasura(san-i uqa(daqui “one should understand extracalation” (3v), and 3. transcription of Chinese terms reflects a Middle Chinese pronunciation borrowed into Mongolian from both Uygur and Tibetan sources. An example of this is found in the preservation of Chinese final -m in the terms šim for Chinese ren, the 9th heavenly stem, attested in Uygur (see Table IV.22) and kam, Chinese kan/k’an, one of the eight trigrams, attested in Tibetan (see Table IV.3). This preservation of Chinese final -m coupled with the loss of other Chinese final consonants -p, -t, and -k (compare Uygur forms of the ten heavenly stems, Table IV.22) indicates late Middle Chinese from around the time of the Mongol Empire (Pulleyblank 1971: 138).

Contents

8

INTRODUCTION Given that a “Part Four” is explicit in the text, the manuscript appears to be composed in five segments. This likely follows a numerological prescription as sources such as the Kâlacakra are also so divided (KOT 18). First of these is an epistemology. It begins with an invocation to Mañjuúrî, the patron of astrologers and all that pertains to knowledge. In his iconography Mañjuúrî holds a book in one hand and a sword in the other (Waddell 1978: 12, passim). Subjects mentioned include the relationship of the genre to the tradition at large, Buddhism, key sources in the transmission of the teaching, and various methods for reckoning time. In providing the theoretical foundation upon which the remainder of the text is based, this section is qualitatively different from the rest of the text. In Mongolian the dichotomy between theory and practice falls under the rubric of ar(-a bilig, “skillful means and wisdom” (S. upâya-prajña), the two qualities possessed by the Buddha and symbolized by the sword and book in the iconography of Mañjuúrî. These complementary forces are also known as yin and yang, the male and female principals of the Chinese. Though individually static, through their union lies accomplishment. The second part is a calendar. It gives both a written description of the quality of each month together with a matrix of 30 days. Days are given by a) a number, b) an indication of the horoscope (ascendant, full, weak, or declining), c) a nakshatra (M. na(šidar, one of the 28 Indian asterisms) d) a term from the Buddhist Twelve Stages of Dependent Origination, e) a direction, and f) a drawn symbol; g) sometimes the unknown term yilig appears as well. This section begins with a table that gives the months and hours in sixty unit cycles over five years and five days respectively according to the Uygur tradition

9

INTRODUCTION used during the Mongol Empire. It ends with a key to the meaning of the various drawn symbols. For example, the image of the èindamani or wish-fulfilling jewel indicates a day in which one finds good fortune. The image of a razor (M. tong(ori() indicates the day the fierce deity, Mahâkâla, descends. This section is 12 folios. The third part concerns the celestial influences. It begins with a table that lists each of the twenty-eight Hindu nakshatra asterisms or lunar mansions, its element among the four elements, earth, air, fire or water, its planet, sun, moon, Mars, Mercury, Jupiter, Venus, or Saturn, and then the element of each of these seven planets (M. (ara(; S. graha).7 The reason for these correspondences of stars and planets with their respective elements is to forecast the good and bad auspices of their coincidences. This table is then followed by individual descriptions of each of the seven planets and then a similar description of each of the twenty-eight Hindu nakshatra or asterisms. In these descriptions each planet and star is associated with one of the five elements: wood, earth, fire, water and metal, showing an abrupt juxtaposition of two different astrological systems, the former of Indian, the latter of Chinese origin. The quality of each influence is given together with various good or bad auspices. It is ten folios. Part Four concerns the day. There are two cycles of twelve days. One is of the famous twelve animals of the Chinese zodiac. The other is a more obscure cycle known as the Twelve Lords (M. arban qoyar e¯in). Various auspices are given for each day. For

7

For the Mongolian term, see Lessing, 387 under gra(; for the Sanskrit, see MW,

372. 10

INTRODUCTION example, "On the Day of the dragon, if one preaches the dharma, it is good." The section begins with an interesting astrological sub-genre attributed to Indian astrology, a tale or dialogue between a ruler and the goddess Vima, daughter of heaven. In their dialogue the ruler interrogates the goddess about the order of the universe, and the goddess answers. This section altogether is six folios. The fifth part is a long section is of approximately one-hundred eight topics. These concern good or bad occasions for various activities and the times when certain supernatural influences descend. This section is 24 folios. The topic headings are as follows:

I.1 Topic Headings

#

BASA NIGEN EKETÜ

ITEMS

1.

basa nigen eketü qota bal(asun bariqu sayin edür kemebesü 37r

A good day to build a citadel

2.

süm-e keyid ba ger bariqu sayin edür kemebesü 37r

A good day to build a monastery or home

3.

süm-e keyid ba nom burqan šitügen-i qutu( oroši(ulqu sayin edür kemebesü 37v

A good day to bless a monastery, scripture, or Buddha image

4.

basa süm-e keyid ba subur(-a burqan nom kiged-i oroši(ulqui rabnas keyiküi sayin edür kemebesü 37v

Also, as for a good day to bless a temple or monastery, stupa, burqan or scripture, or to make a consecration [for these things]

5.

na(šidar-un sayin inu 37v

As for a good nakshatra

6.

basa gara( odun-u sayin inu 38r

Also as for a good planet 11

INTRODUCTION 7.

basa nigen eketü saran-lu(-a edür qamtudu(san-iyar naiman ayima(-ud-un èi(ul(an inu 38r

Another item, as for the congregation of the eight classes according to the conjunction of day and month

8.

basa nigen eketü Mahašuvari tngri kiged Amindiu-a qoyar naiman ayima(-ud<-ud> terigüten-iyer küriyelegül¯ü qamu( amitan-u nasun to(olan tengse¯ü èi(ulquidur inu 38r

Another item, concerning Maheúvara and Amitâbha's convention with the heads of the eight classes reckoning and probing the lives of all living beings

9.

basa nigen eketü naiman ayima(un-ud [=ayima(-ud-un] qariqui inu 39r

Another item, concerning the return of the eight classes

10.

basa nigen eketü sara-lu(-a edür qamtudu(san-iyar luus-un qad-un èi(ulqu edür kemebesü 39r

Another item, as for a day when the dragon kings will convene according to the conjunction of day and month

11.

luus-un qad-un qariqui edür anu 39v

As for the day the dragon kings return

12.

basa nigen eketü saran-lu(-a edür qamtuddu(san-iyar gara(-ud-un ideši ereküi-yin ¯arudasun baling do(šin inu 39v

Another item, as for the servant, baling do(šin, seeking food for the planets by the conjunction of day and month

13.

basa sarayin qo(osun anu 40r

Also, As for the empty month

14.

basa nigen eketü baling do(šin qami(-a sa(uqu 41r

Where baling do(šin dwells

15.

basa nigen eketü ¯il kiged sar-a edür èa(-un qara-yi il(a¯u bièisügei 41r

Another item, let me write to distinguish the black times of a year, month, or day

16.

basa nigen ekitü arban qoyar sarayin qara inu 41r

Another item, as for the black times of the twelve months

17.

ede qara saras-un dörben terigün sarayin terigün-i qara dörben dumdadu sarayin niru(u-[y]i qara. dörben eèüs sarayin segül-i qara bui 41r

Of these black months, the head of the four first months is black; the back of the four middle months is black; and the tail of the four final months is black

12

INTRODUCTION 18.

basa nigen ekitü öèüken edür kemebesü 41v

Another item, as for a small day

19.

basa nigen eketü yeke qara edür kemebesü 41v

Another item, as for a great black day

20.

basa nigen eketü ügeyiregülügèi qara edür kemebesü 41v

Anther item, as for an impoverishing black day

21.

basa èa(-un qara inu 42r

Also As for the black hours

22.

basa nigen eketü qara šingpüng-ün yabudal kemebesü 42r

Another item, as for the affairs of the black šingpüng

23.

basa nigen eketü èa( kiged (ayila(daqu üiles anu qara šingpüng güiküi anu 42r

Another item, concerning the hours and deeds to be avoided pertaining to the running of the black šingpüng

24.

basa nigen eketü ginggang kemebesü 42v

Another item, as for the ginggang (Tib. kingkang)

25.

basa nigen eketü tngri šilmus (adqulduqui edür kemebesü 43r

Another item, as for the day the gods and demons battle

26.

basa nigen eketü ebdegèi qara qada(ur bari(èi (a¯ar-un e¯in güiküi edür kemebesü 43v

Another item, as for a day when the lords of the earth who wield an annihilating black sickle run

27.

basa nigen eketü (uyirinèi-yin (ar qo(osun qariqu edür kemebesü 43v

Another item, as for a day on which a mendicant returns empty-handed

28.

basa nigen eketü gara(-ud-un do(šin ideši eriküi inu 43v

Another item, as for [a day when] the fearsome ones of the planets look for food

29.

basa nigen eketü. (a¯ar-un e¯in noqai ideši eriküi edür kemebesü 44r

Another item, as for a day when the dog of the lord of the earth looks for food

30.

basa nigen eketü. edür-lu(-a [=edür-lüge] odun qamtudu(saniyar uèiral-un sayin ma(u-yi bièisügei 44r

Another item, let me write the good and bad [auspices] for the occasions brought forth by the union of days and stars

13

INTRODUCTION 31

basa nigen eketü. edür-lu(-a [=edür-lüge] qamtuddu(san-iyar tüleküy-yin uèaral boluyu 44v

Another item, there will be occasions for burning according to the conjunction of days [and stars]

32.

basa nigen eketü. odun na(šidar qamtuddu(san-iyar dolo(an rašiyal uèiral bolai 44v

Another item, there will be an occasion for the seven ambrosia according to the conjunction of the stars and nakshatra

33.

basa nigen eketü odun na(šidar qamtuddu(san-iyar dolo(an öl¯i qutu( oroši(san-u uèaral bolumui 44v

Another item, there will be an occasion for the seven blessings according to the conjunction of the stars and nakshatra

34.

basa nigen eketü. odun na(šidar qamtuddu(san-iyar üküküi ma(u uèaral bolumui 45r

Another item, there will be a bad occasion to die according the conjunction of these stars and nakshatra

35.

basa nigen eketü odun na(šidar qamtuddu(san-iyar tüleküi uèaraliyar bolumui 45r

Another item, there will be an occasion for burning according to the conjunction of these stars and nakshatra

36.

basa nigen eketü. odun na(šidar qamtuddu(san-iyar šim[n]us-un dolo(an edür bolumui 45r

Another item, there will be seven days of demons according to the conjunction of these stars and nakshatra

37.

basa nigen eketü šim[n]us-un ila(u(san dolo(an edür inu 45r

Another item, as for the seven days in which to conquer šimnus demons

38.

basa nigen eketü. odun na(šidar qamtuddu(san-iyar dörben maqabud-un sayin ma(u uèiral Èa(-un kürdün-ü yosu(ar ¯okiyasu(ai 45r-45v

Another item, let the good and bad occasions of the four elements, according to the conjunction of stars and nakshatra, be in keeping with the custom of the Kâlacakra

39.

basa nigen eketü odun ¯il qamtuddu(san-iyar sayin ma(u uèiral-i il(a¯u bièisügei 46r

Another item, let me write to distinguish the good and bad coincidences according to the conjunction of star and year

40.

basa nigen eketü na(šidar-lu(-a arban qoyar ¯il qamtudbasu sayin ma(u il(al-i ü¯ekü anu 46v

Another item, as for understanding the good and bad distinctions [resulting from] the conjunction of the nakshatra with the twelve years

41.

Maqagala ba(uqu edür anu 46v

As for the day Mahâkâla descends

14

INTRODUCTION 42.

Okin tngri ba(uqu edür kemebesü 46v

As for a day the Goddess (Lhamo) descends

43.

basa nigen eketü arban qoyar sarayin èo(tu edür kemebesü 47r

Another item, as for the glorious days of the twelve months

44.

basa nigen eketü arban qoyar sarayin Yang Gung-¯ii kemekü arši-narun ügülegsen ma(u edüri ü¯ekü anu 47r

Another item, as for knowing the bad day which was told of by the sages [such as] Yang Gungyi

45.

basa nigen eketü aliba sarayin ülü sedükü edür kemebesü 47v

Another item, as for the day of any particular month on which one should not make plans

46.

basa nigen eketü arban qoyar sarayin modun gokimoi kemebesü 48r

Another item, as for the withering day of the twelve months

47.

basa ula(an ša¯a(ai kemekü ma(u edür inu 48r

Also, as for the bad day known as the Red Magpie

48.

basa nigen eketü ¯il sar-a qamtuddu(san-iyar uèaral-un sayin ma(u-yi il(a¯u bièisügei [. . .] tngri-ner (aši(udaqu edür bui 48r

Another item, let me write in order to distinguish the good and bad coincidences according to the conjunction of the year and month

49.

basa [. . .] èidköd (aši(udaqu edür 48r-48v

Also, [. . .] these days are days for èidköd demons to grieve

50.

basa mör (arqu edürün sayin kemebesü 48v

Also, as for a good day to set out on a journey

51.

basa dörben terigün sarayin Morin Takiy-a edür ma(u. dörben dumda sarayin Baras Mo(ai edür ma(u. dörben eèüs sarayin Qulu(an-a Üker edür ma(u. Mo(ai edür yerü ma(u (urban kürdün-dür ü¯egdeküi 48v

Also, the Horse and Ram days of the four initial months are bad. The Tiger and Snake days of the four middle months are bad. And the Rat and Ox days of the four final months are bad. The Snake day is generally bad. One should consult the three tables

52.

basa èireg mordaqu edür kemebesü 48v

Also, as for a day to mount a military campaign

15

INTRODUCTION 53.

basa dayisun-lu(-a (adqulduqui edür-ün sayin inu 48v

Also, as for a good day to do battle with an enemy

54.

ger-ün qo(osun anu 48v

As for the empty domicile

55.

1 sarayin 13 jindamuni. 2 sarayin 11 jindamuni. 3 sarayin 13 jindamuni. 4 sarayin 11 jindamuni 5 sarayin 3 šin-e jindamuni. 6 sarayin 1 šin-e jindamuni 7 sarayin 7 šin-e jindamuni 8 sarayin 27 jindamuni 9 sarayin 22 jindamuni. 10 sarayin 2 jindamuni. 11 sarayin 17 jindamuni. 12 sarayin arban tabun jindamuni 50r

The 13th of the 1st month is a cintâmani. The 11th of the 2nd month is a cintâmani. The 13th of the 3rd month is a cintâmani. The 11th of the 4th month is a cintâmani. The 3rd of the 5th month is a cintâmani. The 1st of the 6th month is a cintâmani. The 7th of the 7th month is a cintâmani. The 27th of the 8th month is a cintâmani. The 22nd of the 9th month is a cintâmani. The 2nd of the 10th month is a cintâmani. The 17th of the 11th month is a cintâmani. The fifteenth of the 12th month is a cintâmani

56.

qara sarayin ¯asal anu 50v

As for a treatment during a black month

57.

ber'i ba(ul(aqui sayin odun kemebesü 51r

As for a good star to bring a bride into one's household

58.

nigen eketü ber'i ba(ul(aqui ¯üg kemebesü 52r

Another item, as for the direction in which the bride should be made to descend

59.

beri-yin dörben šilmus kemebesü dayiwang tayiqu šitügen eke. lii külil tngri-yin noqai ede-[y]i keèiyen ü¯ekü kereg-dü bolai 52r

As for a bride's four šimnus demons, it is necessary to try to consult these, the Empress Dayiwang, Reliance Mother, the trigram Li, and the dog of heaven

60.

basa beri ba(ul(aqu ba okin bo(tolaqu sayin edür kemebesü 53r

Also, as for a good day to bring a bride into one's household or marry off a daughter

a)

yeke sarayin

For a large month

b)

öèüken sarayin

For a small month

c)

öšiyerkü qara edür ginggang šingpüng güiküi edür ma(u 53r

The malevolent black days, and the days the ginggang and šingpüng run are bad

16

INTRODUCTION 61.

basa em-e abqu er-e kümün-ü nasun ü¯egdeküi 53r

Also, in order to take a wife, the age of the husband should be known

62.

basa külil-dü ma(u. dayiwang tayiqu qangpan qongpan šitügen-ü eke šabšu kiged-ün ¯üg buu yabu. tngri-yin noqai-yin aman-du buu ög. köbegün-e ömèi ülü ögküi. okin-dur in¯i ülü ögküi ma(u edür inu 53r-53v

Also, as for the bad day which is bad for trigrams, when one should not go in the direction of the Empress Dayiwang, Queen Qangpan, the Reliance Mother, Shabshu, nor give anything in the direction of the mouth of the dog of heaven, when one should not give an inheritance to a son, nor a dowry to a daughter

63.

basa šin-e kümün-i ülü asaraqu ba gerte ülü oro(ulqu edür kemebesü 53v

Also, as for a day when a concubine should not be cared for nor allowed into one’s home,

64.

beri-yin ni(ur-i qandun ba(uqu ¯üg kemebesü 53v

As for the direction the bride should face when she dismounts [her horse]

65.

beri (al-du mörgügülkü èa( kemebesü 53v

As for the hour to have a bride to prostrate herself before the fire

66.

okin-u mör (arqu edür kemebesü 54r

As for a day for a girl to set out on a journey

67.

beri mör (arqu ¯üg kemebesü 54r

As for a direction in which a bride should set out on her journey

17

INTRODUCTION 68.

lii-dür uèira(san beri-yi abubasu (ar-ta(an qada(ur bari(san beri bui. ma(u. mo(ai morin ¯iltü beridür ülem¯i ma(u. kun-dur uèira(san beri bügüde sayin buyan kešig bari(san beri bui sayin. dandur ucira(san beri kümün-ü yasun bari(san beri bui dumda sayin. gen-dür uèira(san beri niru(unta(an u(uuta egürügsen beri bui bügüdedü ma(u. kam-dur uèira(san beri (ar-ta(an odèu( bari(san bui bügüde-dü sayin. gindür uèira(san beri oroi-ta(an Kitad qadu(ur bari(san beri bugüde-dü toli bui jen-dür uèira(san köl göq-a-bar tata(ci beri bui yeke sayin. sön-dür uèira(san beri (arta(an širbegel bari(san bui. tegünü (artur nigen širbegel bari(ul¯u ger tergen arèi(ulbasu sayin. ¯asal ¯asan ¯okiqu ülü ¯okiqu ibegel ögküi abqui gara( odun ¯il saran edür èa( kiged-i keèiyen ü¯ekü kereg bolai 54r-54v

If one takes a bride who comes under the li trigram, she is a bride who holds a sickle in her hand. It is bad. It is especially bad for the bride with a Snake or Horse year. The bride who comes under kun is a bride who holds everything good and fortunate. She is good. The bride who comes under dui is a bride who holds a human skeleton. She is moderately good. The bride who comes under gen is a bride who carries a sack on her back. She is bad for everything. The bride who comes under kan is one who holds the hearth (odèu() in her hands. She is good for everything. The bride who comes under qian is a bride who holds a Chinese sickle on her forehead. She is a mirror to all things. The one who comes under zhen is a bride who pulls the leg with a hook. She is very good. The bride who comes under sun is one who holds a braid casing in her hand. If one has her clean the house and cart holding a braid casing in her hand, it is good. One needs to try to understand the planet, star, year, month, day and hour in which the making of a treatment suits or does not suit, in which protection is given or received.

69.

er-e em-e qolbaqu ibegel ü¯ekü anu 54v

As for knowing the protection under which a husband and wife are united

18

INTRODUCTION 70.

qoyar qulu(an-a ¯iltü er-e em-e bolbasu köbegün olan bolqu sayin. qoyar üker ¯iltü uru( èuqa( bayan sayin. qoyar baras ¯iltü uru( cögen bayan sayin. qoyar taulai ¯iltü köbegün olan bayan sayin. qoyar luu ¯iltü uru( èögen ügegüü bui. qoyar mo(ai ¯iltü köbegün olan bayan sayin. qoyar morin ¯iltü köbegün olan bayan sayin qoyar qonin ¯iltü uru( olan bayan sayin. qoyar beèin ¯iltü köbegün olan bayan sayin. qoyar takiy-a ¯iltü köbegün uru( èuqa( bolu(ad keregürèi ma(u. qoyar noqai ¯iltü köbegün èögen keregürèi ma(u. qoyar (aqai ¯iltü köbegün olan bayan sayin bui 54v

19

If two people with Rat years become husband and wife, sons will be many. It is good. For two Ox years, relatives by marriage will be scarce and rich. It is good. For two Tiger years relatives by marriage will be few and rich. It is good. For two Hare years sons will be many and rich. It is good. For two Dragon years relatives by marriage will be few and poor. For two Snake years sons will be many and rich. It is good. For two Horse years sons will be many and rich. It is good. For two Ram years relatives by marriage will be numerous and rich. It is good. For two Monkey years sons will be numerous and rich. It is good. For two Cock years sons and relatives by marriage will be scarce and moreover they will be quarrelsome. It is bad. For two Dog years sons will be few and they will be quarrelsome. it is bad. For two Pig years sons will be many and rich. It is good

INTRODUCTION 71.

basa qulu(an-a ¯iltü okin-i taulai ¯iltüdü buu ög. üker ¯iltü okin-i luu ¯iltü-dü buu ög. baras ¯iltü okin-i mo(ai ¯iltü-dü buu ög. taulai ¯iltü okin-i morin ¯iltü-dü buu ög. luu ¯iltü okin-i qonin ¯iltü-dü buu ög. mo(ai ¯iltü okin-i beèin ¯iltü-dü buu ög. morin ¯iltü okin-i takiy-a ¯iltü-dü buu ög. qonin ¯iltü okin-i noqai ¯iltü-dü buu ög. beèin ¯iltü okin-i (aqai ¯iltü-dü buu ög. takiya ¯iltü okin-i qulu(an-a ¯iltü-dü buu ög. noqai ¯iltü-yi ükertü buu ög. (aqai ¯iltü-yi baras ¯iltüdü buu ög 54v

Also, do not give a daughter with a Rat year to one with a Hare year. Do not give a daughter with an Ox year to one with a Dragon year. Do not give a daughter with a Tiger year to one with a Snake year. Do not give a daughter with a Hare year to one with a Horse year. Do not give a daughter with a Dragon year to one with a Ram year. Do not give a daughter with a Snake year to one with a Monkey year. Do not give a daughter with a Horse year to one with a Cock year. Do not give a daughter with a Ram year to one with a Dog year. Do not give a daughter with a Monkey year to one with a Pig year. Do not give a daughter with a Cock year to one with a Rat year. Do not give someone with a Dog year to one with an Ox year. Do not give someone with a Pig year to one with a Tiger year.

72.

basa nigen eketü tngri (a¯ar-un on sara edür èa( möèe. odun gara( ede bügüde-yin e¯in inu tngri-yin qara noqai ba(umu. ya(un-u tula kemebesü 55r

Another item, as for why the black dog of heaven, who is the heaven and earthly master of the years, months, days, hours, quarter-hours, stars, and planets, will descend

73.

¯il-ün tayisui kemebesü 55v

As for the year [star], Tayisui

74.

basa tariyan tariqu sayin edür kemebesü 55v

Also, as for a good day to plant a crop

75.

basa debel qubèasun eskeküi edürün sayin 55v

Also, as for a good day to tailor a robe or clothing

76.

basa debel eskeküi inu 55v

Also, as for tailoring a robe

77.

basa nigen-e eketü debel emüskü sayin edür kemebesü 56r

Another item, as for a good day to wear a robe

78.

basa em neyilegülküi sayin edür kemebesü 56r

Also, as for a good day to mix medicine

20

INTRODUCTION 79.

Taulai Takiy-a edür em ögkü-dür sayin. Mo(ai ma(u. Mul odun ba dörben-e ma(u 56r

The Hare and Cock days are good for giving medicine. The Snake is bad. The Mûla star or the fourth is bad

80.

basa bièig to(-a sur(aqu ba oroši(ulun toyin bolqu edürün sayin anu. 56v

Also, as for a good day to teach writing and mathematics or to allow one to become a lama

81.

basa abašig abqu edürün sayin. ma(u il(al kemebesü 56v

Also, as for the distinction of good and bad days to receive a consecration

82.

¯obalang-un tngri yabuqu edür em ülü u(uuqu 56v

On the day the God of Suffering roams about

83.

basa aliba sarayin noqai-dur ebedèin emleküy-[y]i èigerlegülün nomla¯uqui 56v

Also, a prohibition was preached against treating an illness on the Dog day of any month

84.

Qulu(an-a edür 57r

Rat day

85.

Üker edür 57r

Ox day

86.

Baras edür 57r

Tiger day

87.

Taulai edür 57r

Hare day

88.

Luu edür 57v

Dragon day

89.

Mo(ai edür 57v

Snake day

90.

Morin edür 57v

Horse day

91.

Qonin edür 57v

Ram day

92.

Beèin edür 58r

Monkey day

93.

Takiy-a edür 58r

Cock day

94.

Noqai edür 58r

Dog day

95.

'aqai edür 58r

Pig day

21

INTRODUCTION 96.

basa (a¯ar-un ba(atud-un tere ¯üg èereg ba negüüdel buu od. okin beri buu ög. buu ab. mör ba yasun buu (ar(-a. aliba üiles egün-eèe ¯ayila(daqu bolai. Qulu(an-a Üker 'aqai (urban ¯ilün (a¯ar-un ba(atud umar-a. Baras Taulai Luu (urban ¯il-ün (a¯ar-un ba(atud doron-a. Mo(ai Morin Qonin ¯il emün-e. Beèin Takiy-a Noqai ¯il örön-e bui 58v

Also, as a soldier or nomad, do not go in the direction of the Heroes of the Earth. Do not give away or receive a daughter or bride. Do not set out on a journey nor take out bones. Any kind of act should be avoided in these [directions]. During the Rat, Ox, and Pig years the Heroes of the Earth are in the north. During the Tiger, Hare, and Dragon years the Heroes of the Earth are in the east. During the Snake, Horse, and Ram years they are in the south. During the Monkey, Cock, and Dog years they are in the west

97.

basa qo(osun qumq-a anu 58v

Also, as for the Empty pitcher

98.

basa (a¯ar-un sünesü anu. 58v

Also, as for the Spirit of the Earth

99.

basa biyoo kemebesü 58v

Also, as for biao

100.

basa ed bara(daqu kešig ba(uraqu edür anu 59v

Also, as for the days when possessions run out and fortune diminishes

101.

basa yeke (arul(-a-u [=(arul(-ayin edür] anu 59v

Also, as for a day of great loss

102.

tabun qalqala(èi ede kemebesü 60r

As for the five talismans

103.

basa ¯ilün qo(osun anu. 60r

Also, as for the empty year

104.

nigen sarayin Morin edür šara quma(. 2 Mo(ai 3 Üker. 4 Mori. 5 Mo(ai. 6 Üker. 7 Mori. 8 Mo(ai. 9 Üker 10 Mori 11 Mo(ai 12 Üker 60r

On the Horse day of the first month, there will be yellow dust; 2nd, Snake; 3rd, Ox; 4th, Horse; 5th, Snake; 6th, Ox; 7th, Horse; 8th, Snake; 9th, Ox; 10th, Horse; 11th, Snake; 12th, Ox.

105

nigen sarayin Takiy-a-dur ula(an quma(. 2 Baras 3 Qulu(an-a. 4 Takiy-a. 5 Baras. 6 Qulu(an-a. 7 Takiy-a 8 Baras 9 Qulu(an-a 10 Takiy-a 11 Baras 12 Qulu(an-a 60r)

On the Cock day of the first month there will be red dust; 2nd, Tiger; 3rd, Rat; 4th, Cock; 5th, Tiger; 6th, Rat; 7th, Cock; 8th, Tiger; 9th, Rat; 10th, Cock; 11th, Tiger; 12th, Rat

22

INTRODUCTION 106.

basa nigen eketü suèuli [=saèuli] saèuqu esü( [=esüg]¯ula(-un negegemel edür anu. 60v

Another item, as for the day for the opening of the sprinkling aspersions of mare's milk ceremony

107.

basa nigen ¯üil odun erdem-i to(olabasu 60v

Another item, when one counts the virtues of the asterisms

108.

qorin naiman na(šidar-i il(abasu 60v

As for classifying the twenty-eight nakshatra

a)

öl¯i qutu( oroši(san naiman na(šidar bui 60v

there are eight nakshatra in which good fortune resides

b)

naiman öber-ün odun kemebesü 60v

As for personal nakshatra

c)

dörben ür-e tasura(san odun kemebesü 61r

As for the four nakshatra which cut off descendants

d)

dörben tan odun kemebesü 61r

As for the four tan nakshatra (indicating significance for those of rank, to whom tan is used as an honorific)

e)

dörben belbesün odun kemebesü 61r

As for the four widow nakshatra

f)

qorin naiman na(šidar-i tabun maqabud-iyar il(abasu 61r

As for classifying the twenty-eight nakshatra by means of the elements

g)

na(šidar-a i¯a(ur obo(-iyar il(abasu 61r

As for classifying the nakshatra by means of their ancestry

Also, throughout the manual tables are given. These are listed here as follows:

I.2 Tables of the Manual

#

KÜRDÜN

TABLE

23

INTRODUCTION 1.

arban qoyar sarayin öngge medekü kürdün ene bui 7v

Table to Know the Forms of the Twelve Months

2.

qorin naiman na(šidar-lu(-a dolo(an gara( odun-i tokiyaldu(ul¯u uèaral-un sayin ma(u-[y]i üjekü kürdün ene bui 21r

Here is the Table in which, by conjunction of the twenty-eight lunar mansions with the seven planet stars, the good and bad auspices of their meeting will be seen

3.

baling do(šin qami(-a 40r-40v

Where the baling do(šin dwells

4.

dörben terigün sarayin mör (arqu kürdün ene bui 49r

This is the Table For Setting Out on a Journey During the First Four Months

5.

dörben dumdadu sarayin mör (arqu kürdün ene bui 49r

This is the Table for Setting Out on a Journey During the Four Middle Months

6.

dörben eèüs sarayin mör (arqu kürdün ene bui 49r

This is the Table for Setting Out on a Journey During the Four Final Months

7.

aliba sarayin mör (arqu edür-i tngri-yin ene kürdün ü¯egtün 49v

See This Table of the Heavens for the Day To Set Out on a Journey During Any Month

8.

Nagajun-a ba(ši-yin nomla(san aliba sarayin mör(arqu edür-ün sayin ma(u-[y]i ü¯ekü kürdün bui 49v

This is the Table For Knowing the Good and Bad Auspices Of the Days to Set Out on a Journey During Any Month As it was Preached by the Master, Nagarjuna

9.

tabun dagini-yin mör (arqu edüri ene kürdün-dür ü¯egdeküi 49v

The Days For Setting Out on a Journey of the Five D{âkinîs Are Seen in This Table

10.

arban qoyar edür-ün mör (arqu ¯üg-ünsayin ma(u-yi ü¯ekü kürdün ene bui 50r

This is the Table to See the Good and Bad Directions For Setting Out on a Journey During the Twelve Days

11.

arban qoyar èa(-un mör (arqu ¯üg-ün sayin-i ü¯ekü kürdün 50r

The Table to See the Good Directions For Setting Out On a Journey During the Twelve Hours

12.

arban qoyar edür èa(-un sayin ma(u-[y]i ü¯ekü kürdün 50v

Table to See the Good and Bad Auspices of the Twelve Days and Hours

24

INTRODUCTION 13.

dolo(an gara( odun-u mör (arqu ¯üg-un sayin ma(u-[y]i ü¯ekü kürdün 50v

Table to See the Good and Bad Directions For Setting Off on a Journey During the Seven Gara( Stars

14.

nigen ¯üil okin-i bo(tolaqu sar-ayi ü¯ekü kürdün bui egüni sayitur tokiyaldu(ul¯u medegdeküi 51r

One item, here is the table to know the month in which to marry off a daughter. One should understand this and rectify it well

15.

yeke sara bögesü kürgen-eèe ¯öb to(ala. ba(-a sara bögesü ba(uray-aèa buru(u to(ola. (olomta ba(urai nutu( qa(al(-a sayin bui 51v

If it is a great month count clockwise from son-in-law. If it is a small month count counterclockwise from foundation. Hearth, foundation, place of residence, and door are good

16.

sara yeke bögesü (olomta-aèa ¯öb to(ola sara ba(-a bögesü nutu(aèa buru(u to(ola. (olomta ger nutu( mör ede sayin bui 51v

If it is a great month count in the right direction from hearth. If it is a small month count in the wrong direction from place of residence. These are good: hearth, home, place of residence, and path

17.

sara yeke bögesü kürgen-eèe ¯öb to(olan. sara ba(-a bögesü okinaèa buru(u to(ola nutu( ger (olomta degüü ede sayin bui 51v

If it is a great month count in the right direction from son-in-law. If it is a small month count in the wrong direction from daughter. These are good: place of residence, home, hearth, and younger sibling

18.

sara yeke bögesü er-e-eèe ¯öb to(ola sara ba(-a bögesü em-e-eèe buru(u to(ola 51v

If the month is great, count in the right direction from man. If the month is small, count in the wrong direction from woman

19.

beri-yi ülü abqu odun na(šidar-un uèaral ene bui 52r

Here are the Conjunctions of Stars and Nakshatra For Not-Taking a Bride

20.

¯il-ün öngge-ber ber'i abqu-yi ü¯ikü kürdün ene bui 52r

This is the Table to See When to Take a Bride According to the Nature of the Years

25

INTRODUCTION 21.

tngri-yin noqai-yin kürdün egüni sara yeke bögesü kü¯ügün-eèe ¯öb to(ola. sara ba(-a bögesü buru(u to(ola. kü¯ügün-dür dumda sayin. nidün-dür ür-e sadun delgereged ülem¯i ¯ir(alang-du bolumui aman-dur ür-e ügei bolu(ad üge da(un bolqu qo(olai-dur qadam eke-de ma(u. ¯irüken-e mašida ¯ir(aqu. ni(uèa-dur ür-e ügei bolqu. borbin-dur okin-da(an qarši. segül-dür köbegün olan bolqu. küisün-e ürgül¯ide ¯okistai ¯ir(aqu. tašiyan-dur ¯okis-tu bolqu. niru(un-dur ür-e tasuraqu. dalundur maši sayin bolumui 52v

This is the table of the Dog of Heaven. If the month is great count in the right direction from neck. If the month is small count in the wrong direction. On the neck it is moderately good. On the eyes descendants and relations having greatly flourished one will be abundantly happy. On the mouth, having been no descendants, there will be quarreling. On the throat it is bad for the mother-in-law. On the heart one will be extremely happy. On the genitals there will be no descendants. On the achilles tendon there will be obstacles for one's own daughter. One the tail sons will be many. On the navel one will be continuously and agreeably happy. On the hip it will be agreeable. On the back descendants will be cut off. On the scapula it will be extremely good

22.

er-e sar-a-yi aman-a‡a ¯öb to(ola em-e sar-a-yi segül-eèe buru(u. aman-tur üge da(un uèaram. eregün-dür dumda sayin. enggelegür sayin. qan-dur maši sayin. kebili-dür köbegün olan. köl-dür ma(u. segül-tür okin olan. nira(un-dur ür-e tasuram ge¯igedür meküs dumda. èiken-dür èiken terigün ülü tegüsüm. qabar-tur qara mör-dü bolunam. nidün-dür nidün metü qoyar sayiqan köbegün törömüi 52v

In a masculine month count in the right direction from mouth. In a feminine month count in the wrong direction from tail. On the mouth one will meet with a quarrel. On the jaw it is moderately good. The breast is good. On the thigh is extremely good. On the belly sons will be many. On the leg it is bad. On the tail daughters will be many. On the back descendants will be cut off. On the nape of the neck it is mediocre [meküs dumda]. On the ears the ears and head are not perfect. On the nose one will encounter a black journey. On the eyes two beautiful sons who are like the eyes will be born

23.

ede okin-u ¯il bui tokiyaldu(ulyu 52v

These are the years of the girl. They should be rectified.

26

INTRODUCTION 24.

na(šidar-un ner-e//na(šidar-i e¯ilekü-yin ner-e ene bui//qalqalaqu amitan-u tolo(ai 59r

Names of the Nakshatra//These are the names of those [stars] which indicate the nakshatra//The head of their protective animal

25.

qa(aèiltu dörben edür anu//qabur namurun qu(us¯un ebülün tüil-ün edür bolai. aliba sayin üiles-i èigerle 59r

As for the four days which separate//These are the days of the middle of spring and fall [the equinoxes] and the end of summer and winter [the solstices]. Abstain from any kind of good deed.

26.

na(šidar-un ner-e odun-u to(-a bui düri ba maqabud ene bui 59v

Nakshatra names, number of stars, figure and element

27.

küèün kürgen sögödkü kürdün ene bui 60r

This is the table in which the powerful sonin-law kneels down

Provenance

As is obvious from the description of the nakshatra and planets, the manual does not follow any one particular astrological system consistently throughout. While in general it either combines or simply juxtaposes both Indian and Chinese systems, these are derived from a wide range of sources. Citations given in the manual are to the following:

I.3 References/Sources

1. Abidarm-a – [S. Abhidharma; Tib. chos mngon Mong. ayima( saba (Lessing, 1159)]; name of the third section of the Buddhist basic scriptures, constituting a systematization of the Buddhist scriptures (2v).

27

INTRODUCTION 2. Altan gerel – the Suvarnaprabhâsa-sûtra; Altan gerel ungši 42v. 3. arvis tarni – [S. vidyâ d}h~ran§]; sacred spell; magic spell (25v [Lessing, 1161; MSD, 35;]). 4. Ayuši-yin nom – the dharma of Ayushi; Aparimitâyurjñânasûtra (45v [MSD, 45; Pozdneyev 1978: 636; Ligeti 1944: 91-92]). 5. Ba’jar dagini-yin ündüsün – ?the tantra of Vajrad}~kin§. 6. Bandida Šinq-a Sari – [=Bandida Sim}ha Sali] ?personal name, quoted (1v). 7. Èa(-un kürdün – [S. kâlacakra]; wheel of time; this is the Kâlacakratantra, the main source of Tibetan mathematics and time reckoning (1v, 2r, 3r, 3r, 11r, 45r). 8. Dülb-a – [Tib. dul-ba]; the Vinaya section of the Kanjur (3v [see Pozdneyev 1978: 677]). 9. Jagr-a sambura-yin ündüsün – the Úri-cakrasamvara-tantarâja (2v [cf. Ligeti 1944: 19; KOT, 13]). 10. ®irüken tarni – the Heart d}h~rani (25v [cf. Pozdneyev, 427, 616]). 11. Keriy-e-yin ündüsün – the Crow Tantra (56v). 12. Lii du ting sang – ?a Chinese astrological text (2v). 13. Manjušari-[yin] ündüsün – The Mañjuúrîmûlatantra (2r). 14. Maq-a maya[-yin] ündüsün – The Mahâmâyatantra-nâma (1v [Newman 1987: 402]). 15. Nagajun-a ba(ši-yin sudur – Mûlamadhyamakakârikâ (3r). 16. Naran-u ¯irüken neretü sudur The heart of the sun sutra; S. Sûryagarbhasûtra (2v [cf. MSD, 310; Ligeti (1944): 272; Mongolian Kanjur, vol. 82, folio 125v-313v, p. 250-626]).

28

INTRODUCTION 17. Ükügsed-ün nom

?the book of the dead (60v). The reference is likely to a funerary

text. See the term ükügsed, a plural form of ükügsen (that which has died), in the Altan Saba (Golden vessel [Krueger 1965: 232, passim; Sárközi 1989: 320]).

Of these references, those stated in the manual’s introduction as sources for its composition are:

1. The Chinese sutra, ?Lii-du ting sang. Although the reference is unknown to this author, it is cited as the source designating the Maghâ month as the Tiger month, the first month of spring. As this came with the reconciliation of the Chinese and Tibetan calendars carried out by ‘Phags-pa lama under Qubilai in 1268, this text is no earlier than the 13th century. 2. Naran-u ¯irüken neretü sudur (The heart of the sun sutra [2v]). The manual states that the nakshatra were composed “by integrating that which is in keeping with the custom of the Chinese astrologers together with the Naran-u jirüken neretü sudur, which was preached by the Buddha”(2v). The original Sanskrit text, the Sûryagarbhasûtra, which belongs to the cycle of Mahâsam}nip~ta sutras, was translated into Chinese in the middle of the 6th century CE (Nattier 1992: 171-172). The Mongolian translation is found in the Mongol Kanjur, vol. 82, no. 1014, 125v-313v (Ligeti, 1944: 272). The treatment of the nakshatra covers pages 509 to 547. Here much is similar to that found in the manual, but nothing exactly the same. For instance there is an interrogative section or dialogue which includes a certain tngri-yin ökin (Kanjur, vol. 82, p. 509); The interlocutor in the corresponding section in the manual 29

INTRODUCTION is also tngri-yin okin, Vima (32v). The nature of the heavens described in these accounts is considerably different, however, as are the qualities of the nakshatra, the various clans (obo() listed, and the assignation of the nakshatra in the calendar. For instance in the Heart of the Sun Sutra the nakshatra of the first day of the last month of autumn is Rokini (Kanjur, vol. 82, p. 547). In the manual neither of three monthly systems give Rokini as the first day of autumn (15v, 16v, 17v). 3. Jagr-a sambura-yin ündüsün. This source was used to compose the system of Dependent Origination (šitün barildaqu) according to the custom created by Nâgârjuna (2v); and the celebration of New Year on the sixteenth day of the Mr}gaÑir~ month at the time of the winter solstice (3r). 4. Ba’jar dagini-yin ündüsün. New Year is also celebrated at this time in the tantra of Vajrad}~kin§ (3r). 5. Èa(-un kürdün. According to the Kâlacakra New Year is celebrated in the Citrâ month, the middle of spring (3r). This source is also cited for one of the ways to insert an intercalary month and for designating the length of the months, either 29 or 30 days (3r-3v). 6. Dülb-a. The Vinaya section of the Kanjur is cited regarding a second intercalary system and the measurement of time by clepsydra (3v). 7. The tenets of Nâgârjuna are cited for the method of cutting days out of the calendar (3v4r).

30

INTRODUCTION Although it is not always easy to correlate the source information with that which is found in the manual, because its language is highly specialized and repetitive with various omen conditions recurring under new circumstances, successive stars, planets and so on, one can see signs of the text being stitched together from different sources in changes of both vocabulary and customs. The introduction cites both Indian and Chinese methods of marking the New Year, measuring time and so on (1v-7r). The calendrical section which follows next is based on Chinese methods. The calendar matrix, i.e., the tables of years and hours, are based on the Chinese system of ten heavenly stems and twelve earthly branches, modified according to the Uygur system (7v). As for the almanac in part two, though showing a mix of Chinese, Indian and perhaps even Uygur elements, the manual itself states that it was composed according to Chinese custom (2v). This is clear in that the first day of the week, which elsewhere in the manual begins according to Indian tradition on Sunday, here begins on Saturday, a Chinese method in which the beginning of the Tiger, Horse, and Dog months begin under the influence of Saturn (2v, 8r-19v). As mentioned, the table listing the Indian nakshatra and the planets according to their respective elements uses the four element system commonly found in Indian sources (21r-21v). The descriptions of the planets and nakshatra that follow, however, use the Chinese system of five elements (21v-32r). In the interrogative section of the text, one finds a number of specifically Indian terms, sadhu “good,” galab “kalpa,” gara( (S. graha) “planet,” and so on. Then, with the beginning of part four (34r) and the description of the Chinese systems, the twelve animals and the twelve lords, comes new terminology, previously not found in the text, e.g.: iro-a “omen,” šilige “splinter,”

31

INTRODUCTION bošu( “prophecy,” nutu( “native land,” as well as new omen conditions, such as (a¯ar köndebesü “if one disturbs the ground” and aman aldabasu “if one takes an oath.” The manual itself states the years, eight classes (naiman ayima(), lords of land and water ((a¯ar usun-u e¯id), when they assemble and disperse, where they reside and so forth, were all composed according to the custom of the Chinese astrologers (2v). The most striking change in terminology comes after the mention of The Crow tantra (Mong. Keriy-e-yin ündüsün) in folio 56 verso. Here appear a number of new auspices found frequently in Chinese sources, e.g., keriy-e kegübesü “if a crow caws,” keriy-e ba ša(a¯a(ai: kegübesü “if a crow or magpie calls,” noqai kegübesü “if a dog barks,” qulu(an-a qa¯abasu “if a mouse bites,” debel tülebesü “if one burns a robe,” üsün kir(abasu “if one cuts one’s hair,” kimusu ta(aribasu “if one trims one’s fingernails,” nayitabasu “if one sneezes,” ¯oèid irekü “visitors will come.” The closing section of the text is also notable for both its distinctive terminology and the addition of a fifth and final classification of the nakshatra (60v-61v). From this description of the manual’s disparate features, one is apt to consider the text not as a representative work in the genre but as the anomalous composite of an editor. However, while the text is certainly composite, it is by no means unusual. In comparing the manual with other sources in this genre one finds that archaic elements, variant spellings, grammatical forms, multiple methods and opposing traditions are not incidental, but common. For instance, concerning the presence of preclassical forms, G. Kara in his article “Zu den mittelmongoliscen Kalenderausdrücken” notes that while it is not astonishing that many terms in the later calendars differ from the older ones because the earlier tradition of

32

INTRODUCTION Sino-Mongolian calendars was broken with the fall of the Yuan dynasty, it is remarkable that in the divinatory part of the official imperial calendars one finds the fortunate or unfortunate days also include old phrases, which coincide with Middle Mongolian (Kara 1984: 349-350). Regarding multiplicity of methods, one finds them even in the most important sources of Tibeto-Mongolian mathematics, the Kâlacakra tantra and the Vaidûrya dKar-po “The White Beryl” written 1683-1685 by Sang rgyas rGya-mtsho (1653-1705). In the latter, for instance, one finds nakshatra systems of both 27 and 28 asterisms, an eight day week as well as the seven day week, forms of the duodenary animal cycle that begin either with the rat or tiger, and so on (TEDP passim). And as for the juxtaposition of Indian and Chinese methods, this is expressly stated in sources on Tibetan mathematics to be an integral part of the genre, in which the “white” mathematics of India versus the “black” mathematics of China represent a form of yin and yang (Cornu 1997: 21-23). With this caveat the unique qualities of the manual may be examined. Extraordinary in many ways, first, it is lengthy, intact, very legible, and holds a wealth of mathematical terms and concepts. Second, and perhaps most important, the existence of an introduction, rare indeed for this genre, helps to explain how calendrical systems, practical divination methods, magic, medicine, ritual practices and the like belong within the greater Buddhist tradition. As such, the manual is not merely a source for various calendrical systems or divination methods as one finds isolated here and there, but an excellent source of the genre. Often referred to as “astrology,” in its day the discipline was known not only as “astrology” but also as “astronomy” and “mathematics,” the latter being perhaps the best translation of

33

INTRODUCTION the Mongolian appellation, to(-a, which literally means “number.” Now obsolete, this genre, though seldom if ever studied as a whole, holds great significance for the history and philosophy of science. Third, although the writing of the text is late, the technology used in the manual is quite different from and more archaic than that of the Vaidûrya dKar-po “White Beryl”, a much more elaborate, distinctly Tibetan work, which became the main source for subsequent mathematical works among the dGe-lugs-pa and remains so today. Finally, the manual contains a number of distinctly Uygur systems, the presence of which require some explanation considering that the great majority of works in this genre are translated either from Tibetan or Chinese (Ligeti 1933: 60). While the breadth of Uygur influences in the manual will be discussed later, one example of the Uygur system which helps shed light on the origin of the manual is found in the sexagenary cycle used in the matrix of the calendar. In the Chinese system from which the Uygur form derives, abstract Chinese terms define ten heavenly stems and twelve earthly branches, the combination of which yields sixty terms. In place of the twelve earthly branches it is common to substitute the twelve animals of the Chinese zodiac, rat, hare, tiger, etc. The Uygur variation on this system comprised combining a transcription of the Chinese terms of the ten stems with a translation of the terms of the animal cycle, e.g. bing-baras sara “the bing-tiger month.” This form is attested both in Uygur texts and in the Mongolian fragments from Turfan (Rachmati 1972: 301, passim; Franke 1964: 33). It was used in the calendar of the Mongol empire (Cleaves 1951: 56, passim).

34

INTRODUCTION Two important factors underlie the resurgence of this calendar around the 17th century. The first is that the Mongolian calendar never actually disappeared after the fall of the Yuan but lived on through the Ming, when it was only superficially altered, and into the Qing. Throughout the Qing approximately 60 different calendars were used, some only briefly.8 One of the longest employed was the Mongolian calendar, known as the Èa(-un medege-yin ¯iruqai, composed by Wang Xun and Guo Shoujing during the Yuan dynasty. Its name was changed during the Ming time to Qotala yeke ¯iruqai (Ch. datongli) but the contents were the same. As the most advanced calendar of its day, it was used in China for over 300 years (TU 3). Besides the calendrical constants, the model for the yearly calendar distributed throughout the country was set during the Yuan. In particular, it was at some point during the Yuan dynasty that the day selection tables of popular almanacs, comprised of the good and bad times for various activities, became a regular and integral part of the official calendar (Smith, Richard J., 1992: 6; Polo, vol. 1, 1929: 449n). Among the Mongols the Sino-Uygur calendrical conventions of the imperial Mongolian calendar survived in a number of late 16th-early 17th century chronicles such as the Altan Tobèi (Bawden 1955: 129; cf. Elverskog 2005: 166), the Erdeni Tunumal (Elverskog 2003: 155), and the Erdeni-yin Tobèi (ET II, passim).

8

The appropriate Mongolian term for the calendar was èa(-un dürim-ün ¯iruqai (Ch. shixianli); however, it was commonly referred to as huangli; and then after 1911 this traditional calendar was referred to as bilig-ün ularil to distinguish it from the newly adopted Gregorian calendar (TU 3). 35

INTRODUCTION The main reason for the resurgence of the Mongolian calendar in the 17th century is that around this time the Manchu Qing government repealed a longstanding prohibition against the study or composition of almanacs, a prohibition which had been strictly enforced during the Ming (TU 4; TEDP 16-17, note 19). In this liberalization the Manchu rulers drew a sharp distinction between the official calendar and almanacs (Smith, Richard J., 1992: 19). Whereas almanacs (Ch. tongshu) were subject to few formal restraints (Richard J. Smith, 1992: 19), official Qing calendars were regulated very strictly. The official calendar, known in Chinese first as shixian li and then after 1736, because of an imperial taboo, as shixian shu, was published yearly and translated into different languages (Smith, Richard, 1992: 7; Franke 1964: 8). The Mongolian calendar was made at the Imperial Board of Astronomy in Beijing where professional Mongolian mathematicians such as Sh. Ming(atu (1685-1770) did not merely translate it from Chinese but adapted it into the Mongolian tradition and sent it out via Mongol functionaries (Mönkh-Ochir 2000: 80-82; Porter 1980: 61-76). The Tibetan calendar, made in Lhasa, differed from that of the Qing, but held special status and was permitted (Laufer 1913: 591; Smith, Richard, 1991: 75).9 Unauthorized versions of the official calendar, that is, those that did not carry an official red seal, were considered private and therefore illegal (Smith, Richard, 1991: 74). The penalty for making illegal copies was

9

Under the Thirteenth Dalai Lama (1895-1933) a new medical college called sManrsis-khang (House of medicine and astronomy) was built in Lhasa by mKhyen-rab Nor-bu at bsTan-rgyas-glin near the gTsug-lag-khang. The college produced the first official calendar and sent it every year all over the country. Before there had only been private calendars (Rechung 1973: 23). 36

INTRODUCTION severe. The title page to the astronomical tables of F. Verbiest (Mong. Orèilang-un ma(ad to(a) published in 1680 states that anyone who copies the text is to be put to death by beheading, while the one who catches and chains the guilty is to be rewarded 50 pieces of silver (Heissig 1971: 183-184). Liberalization of the almanac gave rise to a host of new works, many of which included the terms, divination methods and calendrical systems of the old Mongolian calendar. This influx of handbooks on divination and astrology is evident from a survey of the catalogues of the various collections of Mongolian manuscripts held throughout the world.

Of these, W. Heissig’s catalogue of the collection of the Royal Library of

Copenhagen is especially helpful in explicating something of the manual’s origins. MONG. 511 of that collection is another version of the manual (Heissig 1971: 178-180). From the excellent description of the text by Heissig, assisted by Charles R. Bawden, it is clear that Mostaert’s manual and this are almost identical, going so far as to include the same variable spellings. For instance in their prognostication for Sunday (Mong. Naran odun), both use the same dialectal variations, mordo-/morda-, as follows, “èireg mordobasu naran ur(uqui èa(-tur morda” (if one sets out on a military campaign, set out at sunrise [21v]). The difference between the two is that MONG 511 is not an Ordos text, and so, whereas in Mostaert’s manual one finds typical Ordos forms such as okin “maiden,” and (adquldu- “to do battle,” here one finds the standard classical Mongolian forms ökin and qadquldu (32r, 35v). Bawden, who examined this particular text for Heissig, does not mention the

37

INTRODUCTION orthography of MONG 511 nor has this author seen the manuscript but surmises that, like Mostaert’s, it too is relatively late.10 These two texts are similar, with sections verbatim, others nearly so to another manuscript in the Copenhagen collection, MONG 326 (Heissig 1971: 185-187). The text is incomplete. In comparison with Mostaert’s manual it is missing a number of sections including the introduction, the matrix of the sexagenary cycle, and the twelve lords. It contains material not found in Mostaert such as two small sections of the teachings of Padmasambhava and a section on the “five oxen” (Mong. tabun üker), which apparently refer to five nations, the Tangut, Tibetans, Indians, Muslims, and Chinese (Heissig 1971: 187). Also it is out of order. In MONG 326 the twelve animal cycle of days comes after a section on the symbols and before the seven day week. In Mostaert the twelve animal cycle of days comes later in the section of twelve days. Some of the series of items (basa nigen ekitü) come between the description of the planets and nakshatra and the benediction praising the completion of that section. For this reason it appears as if the editor of MONG 326 has rearranged the order to some extent. The majority of the text, however, is the same as Mostaert’s manual both in terms of sequence and content. MONG 326 begins with the almanac. It contains sections on the seven stars, i.e., the sun, moon and the five planets. This is followed by the twenty-eight nakshatra; the interrogative section between a ruler and queen Vima (written in MONG 326 as Bima); and a number of the various items, such as the

10

According to Charles Bawden, it is possible that MONG 511 is simply a photocopy of Mostaert’s manuscript. If so, the variances cited above, ökin versus okin, etc., must be due to conventions of transcription (2002: 31). 38

INTRODUCTION section on the black dog of heaven (tngri-yin qara noqai). All are virtually the same as those found in Mostaert, with only slight orthographical or grammatical differences.

The

description of the twelve animal cycle of days and the meanings of the various symbols differs between the two texts. It is not an Ordos text. Notable for its absence in MONG 326 are the Uygur elements of the old Mongolian calendar which are found in Mostaert’s manual and MONG 511. Notable for its presence is a fragmentary text title, ®ula neretü litu buyu (Heissig 1971: 185). The term litu (Tib. lo tho “calendar, almanac”) indicates that MONG 326 was translated from Tibetan. In Plate 5 of his catalogue, Heissig provides three photographs of this text (Heissig 1971: xxxvii). From these it is clear that the manuscript is old, likely 17th century. The orthography indicates this as well. Besides the Qing liberalization of the almanac and the period of MONG 326, another 17th century point of origin is found in the manual’s composite designation of the month. Here each month is named according to five distinct traditions, Indian, the Chinese peasant calendar, the Chinese astronomical calendar, Tibetan and Mongolian, an example of which is as follows: According to the Kâlacakrists of India this is the Maghâ month, the final month of winter. For the peasants it is the middle month of spring. For the mathematicians of China it is the first month of spring. In Tibet it is the Tiger month. In Mongolia it is the first month (8r). This custom of identifying the month in composite fashion according to the designation of the season is stated by Johan Elverskog to be a 17th century phenomenon, likely begun during the Qing, and not found in earlier Yuan time sources (Elverskog 2005: 161). The same manner of designating the months is found in MONG 326 (Heissig 1971: 185) and a 17th 39

INTRODUCTION century text in the Hungarian Academy of Sciences, Mong. 33 (Ligeti 1933: 62; Bese 1972: 149-173; Kara 2000: 64, #33). From this it is possible to reach a general understanding of the manual’s setting. It appears to be a 19th century copy into Ordos dialect of another relatively late Mongolian text in standard classical Mongolian, perhaps MONG 511. These texts are based on a 17th century text, likely in Mongolian, similar to, but not the same as MONG 326. If that 17th century source was Mongolian, it was, for the most part at least, translated from a Tibetan source, perhaps from the same source as MONG 326, i.e., the ®ula neretü litu. These Tibetan sources in turn were based primarily on Chinese traditions. As can be seen from the comparison of the twelve animal cycle of days in the manual and MONG 326, Mongolian mathematicians were not simply translating Chinese or Tibetan sources into Mongolian, but incorporating these sources into uniquely Mongolian texts. As can be seen from the diversity of variant spellings of Mongolian terms and the intermixing of preclassical and classical forms within individual segments of the manual, this uniquely Mongolian composition went beyond simply cutting and pasting whole sections of other texts. Rather, these Mongolian texts appear to have been sewn together omen by omen. It is possible that the Uygur elements of the Yuan period Mongolian calendar were preserved separately from Middle Mongolian sources. Though these were not necessarily kept in Ordos, this region, home of the Chinggis Khan Cult, preserves the traditions of that era well. This is attested in the extensive collections of sources from the area gathered by the likes of Mostaert and the other Jesuits

40

INTRODUCTION at Boro Balgasun. In his study of the Uygur-Mongolian calendar of the Mongol Empire, L. Bazin, citing Mostaert’s Dictionaire ordos, points out the remnants of that system in the popular calendar of Ordos. Some of the examples he notes are first, the designation of the month according to the season, e.g., the first month of summer, with the solstices and equinoxes falling, since the adoption of the Chinese custom during the Mongol Empire, in the middle of the middle month of the season; second, the use of indigenous names of the months, e.g. qu¯ir sara for the second month; and third, the Uygur method of denoting the sexagenary cycle, e.g., gi taulai, etc. (Bazin 1991: 389, 393, 395, 400). While written out in the 19th century, the manual does not follow the main source of dGel-ug-pa mathematics, the Vaidûrya dKar-po (1683-1685). For one thing, the Vaidûrya dKar-po deals largely with elemental divination, whereas the emphasis in the manual is on the omens. The Vaidûrya dKar-po gives divinations of the natal horoscope not found in the manual (TEDP 140). There are shared subjects in both texts, military, matrimony, and death, but distinct phraseology (e.g. different types of bride), and distinct methods. The Vaidûrya dKar-po uses pebble divination, which is not even mentioned in the manual. While trigrams are used in the manual and the magic square is mentioned, their role is limited at best, whereas the Vaidûrya dKar-po use of these is extensive and elaborate. In terms of celestial spirits and demons, there is some shared terminology, but much more that is different. For instance, the four seasonal constellations, the White Tiger, and so on, are not found in the Vaidûrya dKar-po, instead, one finds the White Snowlion, and so on. Further, different technologies are primary in each. In the Vaidûrya dKar-po the eight day week is favored

41

INTRODUCTION over the seven day week (TEDP 53, 108). There are different systematizations of the nakshatra (TEDP 53, 110). The Vaidûrya dKar-po also has a different calendar: It gives the Tiger month as the first month of spring coinciding with the full moon in Mr}gaÑiras. In the manual the Tiger month is, according to the Kâlacakrists of India, the Maghâ month, the final month of winter. Another important source for comparison with the manual are various editions of the Eldeb keregtü qaš qa(urèa( neretü bièig (The multi-faceted jade box), also from the 19th century but originated in Mongolian in the 17th century. One of the main editions, translated in 1895 by Goošige, ¯alan of Alashan banner, is from the Chinese Xuan ze guang yu xia ji by way of a Tibetan translation of the text made by the Da Bla-ma of Buyan Ündüsülügèi monastery in 1839 (Poppe et al. 1964: 179-180; Heissig 1971: 166). The Chinese text, said to be based on Tang sources, was originally translated in 1686 by Lama-yin Gegen Lubsangdan¯in¯anèan in Ikh Khuree, present day Ulaanbaatar (Mönkh-Ochir 2000: 90). After its re-translation in the 19th century it became very popular throughout Inner Mongolia (Heissig 1961: 69, #97; Heissig 1971: 166-170, #234; 170, #127; 171, #275 and #279). These various editions of The Jade Box do not correspond with each other, but again, show the reworking of earlier sources into distinct composite texts (Heissig 1971: 170-171). Though sharing a number of similarities with the manual, they feature different methods, such as coin divination, physiognomy, weather divination, different star spirits, omens and so on, from the great pool of Chinese divination practices.

42

INTRODUCTION II. Influences

The one uniquely Mongolian method in the manual involves the Mongolian designation of the months. This designation, known in Tibetan as hor-zla (the Mongolian month), is part of a synchronization of the Tibetan and Chinese calendars carried out under Qubilai Khan by ‘Phags-pa lama in 1268 (Schuh 1973: 5-7). In this reconciliation the epoch was established according to Chinese tradition as the first month of the Wood Mouse Year, 1264. With this the first year of the Tibetan sexagenary cycle (rab-‘yung) fell on the fourth year of the Chinese cycle (Berzin 1987: 23). New Year was also fixed according to Chinese custom at the beginning of the Maghâ month, roughly corresponding to February, a month and a half, approximately 45 days, from the vernal equinox, instead of at the Citrâ month, as is followed in India. However, the name of the month according to the twelve animals would retain its order. Hence instead of the Rat, the first month of the year became the Tiger (Schuh 1973: 5). Otherwise the manual is comprised exclusively of foreign elements. The Mongols’ syncretistic approach goes beyond mere ad hoc borrowing. It was a known tradition throughout Eurasia and an especially common feature not only of Mongolian mathematics but that of the Uygur, Turks, and Tibetans as well. The philosophy is also known among their Indian and Chinese counterparts, who, nonetheless, tended to modify foreign influences into their own systems. Because of this syncretistic approach, the uniquely Mongolian aspect within the greater tradition of Buddhist mathematics appears subtle, but even so, does exist

43

INTRODUCTION and should not be overlooked. Examples of Mongolian adaptations of the Buddhist tradition as seen in the works of Mongolian mathematicians such as Sumba Khamba Išibal¯ur (17041788) have been highlighted by present-day Mongolian historians of Mongolian mathematics such as L. Terbish and D. Mönkh-Ochir (Mönkh-Ochir 2000: 83-84). Still, Mongolian mathematicians neither created mythical origins for Mongolian mathematics nor significantly altered the mathematical heritage in order to "nationalize" it. Their main emphasis was the translation of texts into Mongolian. As such Mongolian historians give special consideration to those such as Zaya Pandita Namkhaijamtsu (1599-1662) and Janggiya Khutugtu Rolbidorji (1727-1786) whose contributions to Mongolian mathematics were primarily in the way of translation (Mönkh-Ochir 2000: 79, 86-7). While this truly catholic tradition shows deference to the universal, it comes at some expense, for it almost totally effaces the institution of Mongolian mathematics. One sees the cost of syncretism in the case of the Scythian Sakas who ruled the intersection of the Silk Road during the first century AD. They are a people whose history is lost not necessarily due to lack of evidence, but due to the fact that what evidence there is tells nothing about them (Frye, Richard 1996: 134). In his article “Astronomy and Astrology in India and Iran,” David Pingree comments that, as opposed to the Indians, the Iranian Sasanids did very little to alter the Greek and Babylonian works they received, except to translate them. It is the tenor of his article that this lack of originality discredits the Sasanids, while the Indian innovations are commendable (Pingree 1963: 229). In the case of the Mongols, often and roundly criticized for their role as destroyers of science and learning, their syncretistic approach to

44

INTRODUCTION mathematics has meant that their role in the promotion of science and learning has all too often gone unnoticed (Schafer 1977: 10). This is most unfortunate, for that role is significant and came at pivotal time in world history. As the Mongols established the Yuan dynasty and extended their empire throughout Asia, they changed imperial calendars in every nation under their reign. As we have seen, ‘Phags-pa lama, on behalf of Qubilai Khan, convinced the Buddhist hierarchy to adopt the beginning of the Maghâ moon as the New Year. With the establishment of the Mongol dynasty in Baghdad in 1258, the Ilkhan, Hülegü, restructured the social order by replacing the Muslim hijrî calendar for purposes of civil administration with their own, though the hijrî calendar continued to be used alongside of it as the religious calendar. Under the new Chinese-based system the day started at midnight, whereas the Muslim day starts at sunset. Instead of celebrating the New Year at the time of the vernal equinox, which was the traditional custom of the Persians, Turks, and Arabs, under Hülegü it was celebrated approximately six weeks before the spring equinox in keeping with the Chinese New Year, in which the beginning of the year is marked astronomically by the arrival of the sun at 15 degrees Aquarius. The start of the Chinese lunar month is also calculated. Unlike the Islamic lunar month, it does not depend on the actual sighting of the new moon and so varied somewhat from the Islamic lunar month (Melville 1994: 83-93). In China, on the other hand, the Mongols established a Muslim Astronomy Bureau (Huihui sitian jian) and, along side that of the Chinese, used an Arabic calendar, first presented to Qubilai khan by Jâmal al-Dîn

45

INTRODUCTION in 1267, completed by Guo Shoujing in the spring of 1280 and promulgated the following year (Rybatzki 2003: 260; Ho 1993: 285-286; Smith, Richard, 1991: 44; Giles 1962: 387). In terms of divination one of the most important advisors to both Chinggis Khan and Ögedei, the Khitan mathematician Yelü Chucai (1189-1243) advocated syncretism as an express philosophy (de Rachewiltz 1962: 195). Marco Polo notes that in the capital city of Khanbaliq or Dadu, present day Beijing, some 5,000 astrologers, Nestorian, Arab, and Chinese, are provided for by the Khan to practice divination according to their own traditions (Polo 1929: 446-448). During the Yuan dynasty while few fundamental changes took place in the theory or practice of divination, Tang-Song techniques of fate calculation, geomancy and physiogomy, Daoist prayers and rituals, Buddhist incantations and spells, and the activities of shamans were incorporated into the calendar (Yuanshi, juan 52-55; Palmer 1986: 20; Smith, Richard, 1991: 44). In terms of astronomy, because mathematics was highly esteemed by the Mongolian nobility in Persia, Hülegü and his lords patronized it to a degree which tended to bring Persian mathematics in line with Eastern standards. For the Mongol Khans in Persia, an inherent conflict between astrology and the Muslim religion did not hinder the development of Islam's scientific institution. For the sake of a knowledge which would yield them the advantage of superior predictions, Hülegü and his successors gave extraordinary attention to the empirical investigation of the heavens (Sayil 1960: 189-223). Indeed Roger Bacon attributed their success as world conquerors to their devotion to mathematics (Sayil 1960: 367-368).

46

INTRODUCTION In doing so, the Mongol Khans took advantage of technologies in Persia to construct more elaborate observatories and better astronomical equipment. In Inner Asia Mongke Khan and later his successor Qubilai, taken by the same aim, invited Muslim astronomers to bring equipment and build observatories in Mongolia and China. In 1276 two sets of seven instruments came to China from Persia, one for the capital Daidu and the other for Pingyangfu (Palmer 1986: 20-22). In the Yuanshi there is a brief description of the instruments. There it says they were sent (by Hülegü or his successor) to Qubilai through one of the astronomers at the Marâgha observatory, Jamaluding (Jamâl al-Dîn), in person (Johnson, M. C., 1940; Hartner 1950). As for the observatories, after his brother, Mongke, asked him to send his best astrologer, Nasir al-Dîn Tûsî, to Qaraqorum to build an observatory there, Hülegü instead set Tûsî to work building the famous Marâgha Observatory. Eventually, Mongke and later Qubilai were able to bring Moslem astrologers east. No observatory was built in Qaraqorum, but an observatory was finished in Peking in 1276 by Guo Shoujing (Needham 1959: 294-390). Hülegü, on the other hand, invited Chinese astronomers to Persia to teach Chinese methods. The results of this mutual influence are not obvious, perhaps because astronomical methods in China and Persia were distinct or perhaps because the two systems were used independently.11

However, while these systems were not changed in either region,

11

For the analysis of explicit texts and the various methods of calculation used by astrologers under the Mongol reign, whether Islamic, Chinese, or Indian, cf. the works of E. S. Kennedy. In Astronomy and Astrology in the Medieval Islamic World two articles directly connected to the question methods are "The Tables from an Arabic Astronomical Handbook for the Mongol Viceroy of Tibet," XIII (Co-authored by Jan Hogendijk) and "Eclipse 47

INTRODUCTION astronomical equipment nonetheless improved (especially in China), and the institution (especially in Persia) was revitalized (Sayil 1960: 232-236). Thus, Islamic mathematics, following the 13th and 14th centuries, began to influence Western institutions (Ragep, vol. 1, 1993: 55-58). This influence had a profound impact on the ascent of European science and universities (Sayil 1960: 390-400). In particular, Islamic equipment and observations influenced European astrologers such as Tycho Brahe and Copernicus (Sayil 1960: 371). Indeed the calculations of the Polish astrologer, Copernicus, in De Revolutionibus show a remarkable similarity to those of a mathematician from Damascus, Ibn al Shâtir (1304-1375/6 [Sayil 1960: 384; Saliba 1994: 289-305]). Although the heliocentric universe of the Copernican system is innovative,12 whether the influence of one to the other was direct or coincidental, Copernicus certainly benefitted in some way from Islamic astronomy and thus, by extension, the Mongols’ patronage.13 Though not touted in academic circles as one of the great mathematical traditions of the world, the importance of Mongolian mathematics for world history is felt in another way

Predictions in Arabic Astronomical Tables Prepared for the Mongol Viceroy of Tibet," XIV. 12

Although the heliocentric theory is innovative in relation to the Mâragha school, it was not unknown in the history of science. Heliocentrism was proposed in antiquity by the Pythagoreans and Aristarchus. The idea was known in the Middle Ages and in the Latin West. Cf. Barker and Ariew (2-5). 13

Swerdlow and Neugebauer in Mathematical Astronomy in ... De Revolutionibus, say that "the question . . . is not whether, but when, where and in what form [Copernicus] learned of the Maragha theory” (47). Important to note is G. Rosiñska’s refutation of this claim (1974: 239-243). For the importance of Copernicus’ discovery for Western civilization, cf. Galileo Galilei. 48

INTRODUCTION as well. The reward of syncretism, which, in deference to universal and timeless tradition, comes at the cost of national effacement, is that it preserves a storehouse of technology reflecting great antiquity and diversity.

Tibetan

As for foreign elements in the manual, from a Mongolian point of view, and in the case of this manual, it is a foreign system which appears to be the mundane institution governing time. As it often appears to serve this institutional function, that system tends to be known by an institutional term, “Buddhism” (or in Mongolian a term such as Burqan-u šašin “the religion of Buddha”). Thus, it can be said that the manual is a Buddhist text. Ultimately, however, in what are universal/irrational systems, as there is no such thing as a specifically Mongolian institution, there is also no such thing as Buddhism. That which distinguishes an institution is not a philosophy, but place in time and space. In the manual this orientation is apparent in the term qara kitad-un to(-a (the mathematics of Black China), a pleonastic rendering of the Tibetan term nag-rtsis (black astrology). “Black” refers to the Tibetan place name for China, rGya nag (black plain). It is opposed by Tibetan dkar-rtsis (white astrology), referring to the astrology of India, rGya dkar (white plain). This Tibetan orientation is reflected twofold in the name of the month. As mentioned, the reason the calendar begins with the Tiger and not the Rat month goes back to ‘Phags-pa lama’s synchronization of the Tibetan and Chinese calendars during the Mongol

49

INTRODUCTION Empire. Furthermore, although the months are named according to five different traditions, Indian, Chinese Peasant, Chinese Mathematical, Tibetan and Mongolian, the preferred system of the names of the month is not the Mongolian ordinal system, although it is used almost as frequently, but the Tibetan system of the twelve animals.

Uygur

While the text is a Buddhist sutra, the Chinggisid Mongols of the 13th century did not receive Buddhist mathematics directly from Tibet, but rather through the intermediate influence of the Uygurs, who settled in the Tarim basin in AD 835 after being driven from their homeland on the Orhon River by the Kirghiz people of the Upper Yenisei (Bazin 1991: 228). In their cities of Qocho or Qara Qoja, Uygur mathematicians had access to both Indian, Iranian, and Tibetan Buddhist works, Chinese mathematical texts, as well as Manichean, Nestorian Christian writings, and other sources. From this wealth of influence, Uygur astrologers developed systems of their own from the synthesis of these foreign elements. Exactly when the Mongols adopted the Uygur system is not verified. The first use of the Uygur dating system in the Secret History of the Mongols, the exact date of which, itself, is uncertain,14 is the Cock year, 1201 A.D. (Cleaves 1984: 68; de Rachewiltz 1972: 61, line 3913). The occasion is the coronation of Chinggis Khan's sworn brother and arch-

14

The Secret History of the Mongols gives its year as the year of the Rat, and from that it has been deduced that it was perhaps written in 1228, 1240 or 1252. 50

INTRODUCTION rival, Jamuqa, as Gür Khan over tribes which were about to strike out against Chinggis Khan. This means that even if this date does mark an early adaptation of the Uygur system, exactly when the Chinggisid Mongols adopted the Uygur chronology remains unclear. Charles Melville in an article on the influence of "The Chinese-Uygur Animal Calendar in Persian Historiography of the Mongol Period," notes that for administrative purposes the Mongols began to use the Uygur calendar at the latest by 1215 with their conquest of northern China. (Melville 1994: 84; Bazin 1991: 399). These new systems would in turn influence Chinese and Tibetan astrology and, through transmission by the Mongols, eventually almost every nation in Asia (Bazin 1991: 229). When the Turfan documents were discovered between the years 1902 and 1914 by the various "Turfan Expeditions" organized by the Berlin Museum of Ethnology and later by the Prussian Academy of Science, astrological texts in various languages were among the most common works found (Cerensodnom and Taube 1993: 7). Consequently, scholars paid them special attention in numerous publications. The Uygur fragments have been dealt with by Rachmati and Eberhard in Turfantexte. The Mongolian fragments have been studied by many scholars including Haenisch, Franke, Kara, and Tserensodnom and Taube. In these works one sees clearly the affinity in method and terminology between this manual and those from the Turfan area. Besides loan words, which are common in the manual, Uygur influence comes in two main areas, the calendar and the nakshatra. As previously described, the terms of the sexagenary cycle, as with the forms of the “Twelve lords” (arban qoyar e¯in), follow the

51

INTRODUCTION Uygur method in their borrowing from Chinese (Rachmati 1972: #4, p. 301; #11, p. 308). The designation of the month by ordinal numbers, contained within two native terms for the first and last months respectively was borrowed by the Mongols and became known in Tibetan sources as hor-zla (The Mongolian month). Also in the calendar, the designation of the first ten days of the month as new (Mong. šine; Uy. yangï) and the last ten days as old is based on the Uygur system (Rachmati 1972: 291). As for the nakshatra, the Mongolian forms of the Hindu nakshatra reflect the Uygur borrowing of the terms either from Tocharian or Sogdian. Moreover, the correspondence of nakshatra is close to Uygur and Indian systems, while later Mongolian sources more clearly aligned with Chinese.

Chinese

Empirical Chinese mathematics was distinct from the Greek, Indian and Buddhist methods. The Chinese, it seems, addressed the problem of the calendar in a way that was precisely opposite of their neighbors to the west. Needham, citing de Saussure, notes that "while Greek astrology was ecliptic, angular, true, and annual, Chinese astrology was equatorial, horary, mean and diurnal." To this list, Needham adds "Moreover, Greek astrology was geometrical, Chinese astrology was arithmetical-algebraical” (Needham 1959: 229). These differences stem from the basic problem of simultaneously observing the stars and sun in making a calendar. Presumably there are only two methods for ascertaining this relation. These are known as contiguity and opposability (Needham 1959: 229). Contiguity

52

INTRODUCTION was the method of the Greeks and the ancient Egyptians before them. It involved observing heliacal risings and settings along the ecliptic and required no knowledge of the pole, meridian or celestial equator. The Chinese system, on the other hand, derived from the use of a gnomon, placed in the ground, from which one could determine the celestial pole and meridian. Due to this difference while the Greeks focused on the stars along the ecliptic, Chinese astrologers focused on the stars which never set below the horizon, the circumpolar stars, in order to discern the position of the sun, moon, planets, and other stars at any given time. (Needham 1989: 2). Chinese mathematical sources began coming to Tibet in the 7th and 8th cent. AD. The first of these is said to have come under the reign of Srong-btsan sgam-po, whose Chinese queen, Wenzheng (whose marriage was in 641 A.D.), brought with her various texts. After a period of decline, Chinese related mathematical influence came again beginning in the 10th century, but this time via Central Asia through the intermediary influence of the Uygurs (Cornu 1997: 21-23). In his article “An Introduction to Tibetan Astronomy and Astrology,” A. Berzin emphasizes that Chinese astrology primarily influenced the divinatory aspect of the calendar, by providing further sets of variables to increase the possibilities of doing divination (Berzin 1987: 21-23). However, apart from divination, Chinese methods influenced the Tibetan calendar in other ways as well. As Dieter Schuh says in his study of the history of Tibetan calendar reckoning, Zur Geschichte der tibetischen Kalenderechnung, during the reign of Qubilai Khan, through the influence of 'Phags-pa lama, Buddhist calendars conformed with

53

INTRODUCTION the Chinese system in terms of both the beginning of the year, as well as the number of the year (Schuh 1973: 6). Under the new system, the month, in the form already examined, is referred to in Tibetan as the hor-zla (the month of the Mongols [Schuh 1973: 6]). In the manual, in addition to the sexagenary cycle, one finds the Twenty-Four Joints and Breaths (M. tngri (ajar-un qorin dörben a(ur èa(), Chinese New Year according to the lunar cycle and a Chinese method for fixing an intercalary month. Additional Chinese systems are a) the 100-Unit time reckoning system, b) the 12 Double-Hour System c) two different 12 day cycles, one given by the twelve animals of the Chinese Zodiac, the other known as the Twelve Lords (M. Arban qoyar e¯en), d) the five elements, e) the five colors) and f) the eight trigrams (naiman külil), that is, the eight trigrams of the Yijing. Chinese methods also influence the days of the calendar, the composition of the nakshatra and the prognostications derived from the combination of the nakshatra and the “stars.” Another important Chinese influence are the omens, which may have originated in ancient Mesopotamia and entered China first with traders along the Silk Road and then eventually via Buddhism exported from India into Central Asia. During the Warring States period (453-221 BC) these auspices begin to appear in Chinese sources in the form of rishu (day-books [Smith, Richard 1991: 23]). They circulated widely among elite and commoners alike and became extremely popular. This popularity produced a strong demand for this kind of omen astrology in China, and set off market forces which produced new competing works, promoted mass production, piracy and so on. The trade in these works became so profuse that it prompted the government to impose restrictive measures to protect against rebellion.

54

INTRODUCTION The emperors of the Tang dynasty, for example, forbade possession of astrological texts, oracular works or astrologically-oriented almanacs (Smith, Richard, 1992: 4-5). However almanacs (rili) that predicted auspicious and inauspicious activities continued to flourish. Sometimes the non-Imperial almanacs were known as xiaoli (small calendars) to distinguish them from the more elaborate and expensive calendars of the State, the dali (great calendars). With the invention of printing during the Tang dynasty, entrepreneurs even began to pirate the State calendar, forcing the government itself to compete for its market share by publishing special editions of the calendar in hopes of preempting the dealers. During the Song dynasty as printing and literacy expanded, popular almanacs of all kinds proliferated when it became fashionable among the affluent to sponsor the publication of new almanacs (Smith, R. J., 1992: 4-5). After the Mongols came to power and established the Yuan dynasty, the eminent mathematician, Guo Shoujing (c. 1290), gathered almanacs containing official and unofficial beliefs, and produced the first attempt at an overall system for almanacs. In the process the celestial omens, which had heretofore been found only in the almanacs, were incorporated into the Chinese imperial calendar. With Guo's publication of his Compendium of Systems, the Shoushi li yi jing (Explanations and manual of the Shoushi [works and days] calendar), the pattern of the almanac was set: calendar, divination, advice, tales, charts, and geomancy (feng-shui [Yuanshi, juan 52-55; Polo 1929: 449, n. 1; Palmer 1986: 20; Smith, Richard, 1991: 44]). And although Confucian scholars such as Xie Yingfang (c. 1350), argued against these almanacs as superstitious, they became extremely popular. Not only did these omens and divinatory elements remain

55

INTRODUCTION throughout the Yuan, but they were included with the Imperial Calendars of the Ming and Qing as well and can be found today in the almanacs published in Taiwan (Palmer 1984: 2021).

Indian

Indian astrology provides the primary foundation for Tibetan Buddhist mathematics.15 Its main source for Tibetan Buddhism, often cited in the manual, is the Kâlacakra Tantra (The Wheel of Time; T. Dus kyi hkhor lo; M. Èa(-un kürdün). The Kâlacakra originated outside of India and was introduced there in the early decades of the 11th century CE (Newman 2004: 410). It is said to be one of the last Sanskrit works written in Central Asia, where Indian civilization was in close contact with Zoroastrian, Manichean, Christian, and Islamic traditions, and it contains a wealth of foreign or syncretistic influences. It came first to India (together with its commentary, the Vimalaprabhâ, written by Padma dKar po) and subsequently entered Tibet in 1026 A.D. together with the Tibetan translation done by Somanatha of Kashmir (Raghu Vira and Lokesh Chandra 1966: 6; Hoffman 1969: 53). By legend the Kâlacakra originated in a place called Shambhala, which is told in the Vimalaprabha to be located on a latitude north of Tibet, Khotan, China, and north of the Sita

15

For a detailed exposition of Indian astrology cf. Burgess's translation and commentary on the Sûrya-Siddhânta. For the influence of Indian culture on Tibet in general cf. Lopez and Lopez 1997. Specifically, for the influence of Indian astrology on Tibetan astrology cf. Cornu 1997: 24-32. 56

INTRODUCTION River (Sopa, Geshe Lhundub, Roger Jackson and John Newman 1985: 84). Concerning the original date of the Kâlacakra-tantra, Dieter Schuh states that in its present form the Kâlacakra-tantra could not have originated before 1026 A.D. but was based on a text from around 806 A.D. (Schuh 1973: 20). With the introduction of the Kâlacakra in Tibet, the epoch for Tibetan time reckoning was established in 1027 A.D. (Staël-Holstein 1935-6: 277; Schuh 1973: 3-4). According to Schuh, the use of some Kâlacakra methods but not others in early Buddhist sources shows that a complete assimilation of the system had not taken place by as late as the beginning of the 13th century (Schuh 1973: 5). As a result, noteworthy teachers of the Kâlacakra system – 'Phags-pa lama being one – were still introducing the system later. According to the Blue Annals, the two great teachers of the Kâlacakra-tantra in Tibet were Bu-ston and Dol-po-pa. Bu-ston (1290- ) in particular devoted five volumes on Tantrism to the Kâlacakra and Vimalaprabha (Raghu Vira and Lokesh Chandra 1966: 11). The Kâlacakra-tantra embodies a three-fold system in its composition. The tantra is divided into three parts. The first part, the External Kâlacakra, deals with the world and external phenomenon. The Inner Kâlacakra deals with internal phenomenon, namely, the subtle composition of the body of the yogi. The third part, the Alternative Kâlacakra, pertains to gnosis, which is given as the transcendent aspect of the tantra (Cornu 1997: 2526; Newman 1987: 114; Berzin 1987: 17). In practical terms the system is propagated by a number of texts which contain basic knowledge upon which subsequent texts can expand and develop knowledge. These primary texts are the root tantras (M. ündüsün-ü gesigün). In

57

INTRODUCTION them two systems of mathematical calculations developed under the rubric of "External Kâlacakra." From the Mula Tantra came the siddhanta or full tenet system of calculations (T. grub-rtsis). Although this was the more exact of the two systems, it was lost together with the root tantra, so that only fragments of the system survived in later commentaries such as the Vimalaprabha (The Stainless Light Sutra). The other system of calculations is a precis system known as the kha-ra-na (S. kha-ra-na “boundary, limit, margin, edge” [MW, 623; Sárközi 1995: 305, #4366]). It comes from a later text, the Laghu-tantra (Abbreviated Kâlacakra-tantra). As an abbreviated system, it is also less accurate than the siddhanta system in terms of the daily motion constant for the sun.16 Eventually, Buddhist astrology and calendar reckoning came to fulfillment through a synthesis of these two systems in the form of Tibetan grub-rtsis astrology in the period between the 15th and 17th centuries (Schuh 1973: 21). In its introduction, the manual cites numerous terms from the Kâlacakra system, including the three kinds of mathematics (M. (urban to(-a) and the three kinds of day (M. qono(-un (urban jüil). It cites the philosophy of Nâgârjuna as a primary source and notes

16

The positions of the planets are calculated in terms of daily motion constants, but over 60 year cycles (rab-byung) at the beginning of which a leftover position (rtsis-lhag) of where a planet was at the end of the cycle must be taken into consideration. Cf. Berzin, p. 18, 20. For the terms of the rab-byung cycle, so named for the first year in the cycle, cf. Everding. 58

INTRODUCTION two root tantras in particular, the Mahâmâyâtantra-nâma17 and the Cakrasamvara-tantra, which had an honored place in Tsong-kha-pa's curriculum (Raghu Vira 1966: 13.). The manual also contains a number of Western elements which entered Buddhism through India. There is a) the seven day week, as it is used in the West today, b) the four elements, air, fire, earth, and water, which are commonly associated with Aristotle, but first appeared in Greek sources in the works of Empedocles, c) the horoscope (i.e., the terms of the ascendant), and d) the Western zodiac of the Chaldeans. While ancient Greek and Mesopotamian sources are largely the basis of Indian astrology and thus Buddhist astrology in turn, elements of distinctly Indian influence are also numerous. Of these are systems of units of time, such as the mahâyuga, the kalpa, and so on (Pingree 1963: 238-240). Within these enormous units are more practical units such as the muhurta, which is equal to 48 minutes. The muhurta is given in the Mongolian manual as qubi (one measure). Indian systems also give different units of time for different realms. In the manual, for instance, there are units of time for human beings and another set for the gods. Another apparently distinctive Indian element in the manual is the interrogative section in which the ruler asks the goddess, Vima, daughter of heaven, questions about the celestial order of the universe and Vima replies.

17

For further reference to this work cf. Newman 1987: 402. See also Lopez where Mahâmâya is defined as "The Great Creative Illusion" (1997: 179). Cf. also Burgess's idea that giving knowledge to a demon shows foreign influence and then his speculation that Mâya in the Sûrya Siddhânta refers to Ptolemy, himself (1859: 147). 59

INTRODUCTION Besides the nakshatra, the manual is similar to the oldest Buddhist systems in other ways. Both give the 19 year cycle, whether through Babylonian or Chinese influence, for determining the intercalary month (Mukhopadhyaya 1954: 104). The names of the months in relation to the seasons follow the same order (Mukhopadhyaya 1954: 53) and most significantly, both give many of the same omens or auspices (Mukhopadhyaya 1954: 110). This last feature is especially important because as the prevalence of omens or auspices is a distinctive feature of the manual, it is also a distinctive feature of the most ancient Buddhist astrology.

Indeed, David Pingree writes that "Buddhist astrology in general can be

characterized at its infancy as a ‘nakshatra’ astrology, combining the Indian nakshatra with Babylonian omens” (Pingree 1963: 230). With the discovery of Mesopotamian astrological and divination tablets in the midnineteenth century, scholars have been able to find antecedents for the traditional Greek sources, out of which the astrology of Western civilization developed. For years, while scholars have wondered at the pervasiveness of these ultimately arbitrary astrological terms, the days of the week and the signs of the zodiac, the horoscope, and so on, with only Greek and Roman sources and a few passages in the Bible to go on, they had virtually no means to link these coincidences and ultimately discover their origin (Thompson 1900: xiii.) This was until a great repository of astrological inscriptions were found in the ruins of the library at Nineveh, which at the middle of the 19th century, when the discovery was made, had been buried over 2000 years. The discovery of the cuneiform tablets was made between 1845 and

60

INTRODUCTION 1847 when Sir Henry Layard excavated sites at old Nineveh. The cuneiform inscriptions subsequently went to the British Museum in London (Naylor 1967: 11-12). With these inscriptions scholars such as O. Neugebaur, D. Pingree, Francesca Rochberg, and Ulla Koch-Westenholz have been able to reconstruct Mesopotamian astrological systems. They have since begun to integrate the systems preserved in other repositories throughout Asia. Especially valuable are the Babylonian inscriptions given to the library at Nineveh by the Assyrian king, Assurbanipal, 668-626 B.C. Among these inscriptions is a series of astrological works entitled Enûma Anu Enlil containing 70 tablets with over 7,000 thousand celestial omens covering an extensive period of ancient Mesopotamian history. David Pingree in From Astral Omens to Astrology From Babylon to Bîkâner believes that these omens were probably being observed in late Sumerian times, late 3rd millennium B.C., and that a small number of tablets are indeed from the Old Babylonian Period, from the first half of the 2nd millennium B.C. (Pingree 1997: 12). In his article "Astronomy and Astrology in India and Iran" he argues that after Darius the Great conquered the Indus valley in 513 B.C. intellectual correspondence between East and West began, bringing to an end a period of isolation. During the period between 500-230 B.C., Indian astronomy was introduced to Babylonian methods for the first time. With this infusion of foreign influence Indian astrology went from simple calendars based on 27 or 28 nakshatra to a unique and complex system which includes the yuga system and the concept of great cycles of time such as the mahâyuga, the kalpa, and so on. Buddhists, he points out, adopted a form of this new Indian synthesis with its combination of 28 nakshatra and Babylonian

61

INTRODUCTION omens (Pingree 1963: 230). These omens were extracted for the most part from two large compendia of Babylonian omen literature, the Summa alu and the previously mentioned Emûna Anu Enlil. As for their dissemination, Pingree writes: It is clear that in the 5th and early 4th centuries B.C. much of the Mesopotamian omen literature, perhaps from Aramaic versions, was translated into an Indian language and these translations, though altered to fit the Indian intellectual tradition, form the basis of the rich Sanskrit and Prakrit literatures on terrestrial and celestial omens. (Pingree 1997: 33) Buddhists, he points out, early in their history distinguished themselves by attacking the Brahmans for their use of omens. In the Brahmajalasutta, for example, the Buddha recites omens verbatim from the Summa alu and Emûna Anu Enlil, as examples of immorality (Pingree 1997: 32-33). However, by the time of the Úardulakarnavadâna sutra (perhaps 1st cent. A.D.), although castigation of the Brahmans is as fervent as ever, the omens have been embraced. Furthermore, Pingree shows that Buddhists spread their “nakshatra astrology” into Iran and Central Asia to the cities of Khotan and Khocho from whence it made its way to China (Pingree 1963: 233; 1978: 613-631).18

III. Theory The Genre

18

In “Measuring Time in Mesopotamia and ancient India” Harry Falk challenges many of David Pingree’s assertions about the influence of Mesopotamian mathematics on India. Regarding omen literature specifically, he suggests that Babylonian influence might have come later, after the time of Alexander, but also that augury may well have been indigenous to India (2000: 108-109). 62

INTRODUCTION The Mongolian term for the genre, given by Mostaert as “astrology and divination” is to(-a. As a verbal stem, to(a- means “to count, reckon” and as a noun commonly means “number, amount” (Lessing, 813). As found in the phrase, Manjušari bodisung inu Qara Kitad-un orun-dur to(-a terigüten-i üjegülegèi buyu "The bodhisattva Mañjuúrî is the one who teaches to(-a in the lands of the Chinese," it refers to a discipline or branch of knowledge, to(an-u uqa(an, translated literally as "the science of numbers, mathematics.” The term is equivalent to Tibetan rtsis-kyi rig-gnas, in which rig-gnas stands for “knowledge, science or learning,” while rtsis, in a predicative function means “to calculate, to compute,” otherwise means “counting, numbering, numeration,” and in the form rtsis-pa means “mathematician” (Jäschke, 439-440). This genre is not to be confused with modern mathematics, which is a specific narrowly defined field within a greater scientific tradition, “Modern Science,” that has clearly rejected the tradition from whence it originated. The tradition Modern Science has rejected is a tradition to which Buddhist mathematics belongs, a tradition of mathematics that was once common throughout Eurasia. Modern Science’s rendering obsolete the traditional concept of “mathematics,” not only makes the translation of the Mongolian/Buddhist genre difficult, but also has effectively erased the traditional notion of “mathematics” from the history of Western civilization. This erasure is so complete, one is hard-pressed to find a single history of traditional mathematics written by a modern author. Many modern studies which profess to be histories of mathematics are, rather, merely compendia of the works of

63

INTRODUCTION famous mathematicians (Miller, G. A. 1921: 5-12). In his book, The Story of Mathematics, Richard Mankiewicz writes: Mathematics has been a collective activity of a relatively small number of unusually talented individuals who have cut across spatial and temporal boundaries as if they did not exist and together created one of the wonders of the world (Mankiewicz 2000: 1). While the study of the achievements of outstanding mathematicians is certainly worthy in its own right, to present it as the history of mathematics utterly distorts the subject. Mathematics, on the contrary, was a collective activity of a relatively large number of people, whose talent for conceiving better methods of mensuration or the lack thereof was irrelevant to the mundane task at hand, which for at least two millennia was predominately divination. A proper history of mathematics, rather, would be a study of the rhetoric of knowledge, focusing on the way in which mathematics creates order from chaos; its relationship to government, foremost, then individuals; its relationship to religion; its relationship to itself, that is, the interplay between its physical and metaphysical modes, the way in which it is divided into disciplines, specialization; and its relationship to apotropaic medicine, ritual, and magic – for these are some of its fundamental aspects. As for translating Mongolian to(-a, while the literal translation, “mathematics,” is archaic, “astrology and divination,” – used by Mostaert (as a way of naming a monograph on an anonymous text in this untranslatable genre) and the current Library of Congress subject heading as well – is not a suitable rendering either in that it fails to capture the aspect of the genre given to physical science, in particular, to astronomy and calendar reckoning. While “astrology” was once indeed a proper synonym for “mathematics,” with the advent of 64

INTRODUCTION Modern Science, the meaning of “astrology” also changed, so that in the West there is a strong tendency to see a mutually exclusive relationship between astrology and astronomy, based on a distinction between methods of divination versus the methods of physical science. Prior to the Enlightenment era in Europe, there was no absolute distinction between astrology and astronomy. All three terms, “mathematics,” “astrology” and “astronomy,” would have been proper translations for Mongolian to(-a. Now, none of them is. Another literal rendering of to(-a is “numerology.” However, this word’s too limited denotation precludes it. Others have translated Buddhist mathematics as “reckoning, computation, calculation.” This option not only avoids the confusion inherent in the terms “mathematics, astrology, astronomy,” there is also a Latin cognate, computus “reckoning, computation” coined, perhaps, to avoid the same dilemma. However, the term is not wellknown in English nor outside mediaeval rhetoric (Tester 1987: 126-7). While such renderings avoid confusion with the Western genres, this is unfortunate, in that they deny the shared tradition with Western mathematics, presenting Buddhist mathematics as if it were an exotic indigenous tradition, when, given the erasure of pre-Enlightenment mathematics from Western history, it is precisely the relationship between them that makes the subject so important. What then is Buddhist mathematics, and how is it related to pre-modern Western mathematics and the mathematic traditions of Eurasia? To begin, Buddhist mathematics is similar in meaning to the tradition of Greek mathematics in that both use a term which literally means “number, computation,” to stand for a general concept “knowledge, learning,

65

INTRODUCTION science.” What is quite possibly the underlying reason for this is found in the Greek term máthçma (Gr. :V20:"), which originally meant "science" or "something learned,"19 and then came to be associated with “numbers” through the influence of Pythagorean philosophy which holds that all knowledge is ultimately derived from numbers (Smith, David, 1923: 74). In this “number” is a metonym for comprehending the otherwise boundless, amorphous concept, “knowledge.” Still, the term is more complex in that not only did máthçma imply this dichotomy between the general concept “knowledge” and the specific concept “number, computation,” it also held a dichotomy between metaphysical and physical aspects, of which, the metaphysical was predominant in that its primary functions were apotropaic medicine, ritual, and magic (Burkert 1972: 42-43, n. 76, 211; Kingsley 1995: 327). Thus, the term máthçma comprises a double duality or a three-way antagonism, fourfold aspects: “knowledge” versus “number” on the one hand; metaphysics versus physics on the other. Given this instability, it was inevitable for the Greeks that the notion of máthçma “mathematics” should change over time from the friction between these opposing aspects of an ultimately boundless subject and the pull of specialization. Earlier than other fields, geometry and astrology became domains of specialists (Burkert 1972: 426). Along with the appearance of the Greek Academy, the word mathçmata came to stand for “fields of study,” while mathçmatikç was restricted to the science of numerical calculation or mathematics This mathçmatikç was not comparable to modern mathematics, but to the

proper.

19

The ultimate source of "mathematics" was the Greek verb mantháneim "to learn," which came from the same Indo-European base (*men-, *mon-, *mn- "think") as produced "memory" and "mind." Cf. "mathematics," Dictionary of Word Origins (Ayto 1991: 341). 66

INTRODUCTION mathematics found in the Buddhist system and in the manual. It was also known as astrologia, the science of the heavens, which like máthçma, was at once a metaphysical subject, the physical science of the movements of the celestial bodies and a metonym for “knowledge” in that, just as all knowledge can be understood to derive from numbers, so too all knowledge can be understood as deriving from the stars. These new usages of terminology were not consistently followed by Greek authors, however, until the time of the Old Academy in the 4th century BC. In general Plato uses máthçma in its original, broader sense, as “knowledge” or “learning” (Burkert 1972: 422). In Latin astronomus is synonymous with mathematicus (Tester 1987: 179-80). This is clear from one of the final and most complete works on the subject in the ancient world, the Mathesis of Julius Firmicus, written in the 4th century AD from a synthesis of late Hellenistic, Egyptian and Syrian sources. Its ideology draws from the Platonic and Stoic traditions, in particular, the notion of sympathy between all parts of the universe, linking the stars and mankind in strict moral determinism (Firmicus Maternus 1975: 1-4). Its subject is what a modern critic would consider astrology, that is, the science of the heavens. To the author this was a most noble philosophy, but to others, even by the 11th century, the period in which the oldest manuscripts of the Mathesis are found, it was deemed but superstition. By the twelfth century AD, a distinction had been established between mathçsis with a long ç in the middle, and mathsis with the accent on the first syllable and a short , a distinction which may also have been valid in the fourth century (Tester, 1987: 134). According to John of Salisbury in Chapter 18, Book II of his Policraticus, “good mathesis”

67

INTRODUCTION which is pronounced with a short middle syllable, is that which “nature induces, reason proves and practical utility approves.” “Bad mathesis,” pronounced with a long middle syllable – as in Firmicus’ work – was vain superstition (Tester,1987: 134). As for the terms astrology and astronomy, while either could be used in relation to the other to distinguish opposing aspects of the greater subject at any time in antiquity, one of the first writers to differentiate absolutely the two words astronomia and astrologia was Isidore of Seville in the 7th century AD (Tester 1987: 19). Isidore defines astronomia as dealing with the “turning of the heavens, and the risings, settings and motions of the stars, and why they are called what they are,” and then contrasts what he calls physical astrology, which deals with “the course of the sun and moon, or the fixed seasons of the stars” from superstitious astrology pursued by mathematici, such as Firmicus, “who prophesy by the stars and who distribute the twelve heavenly signs among the parts of the soul and body and attempt to foretell the births and characters of men from the courses of the stars” (Etymologiae, III.27; cf. Tester 1987: 19). Given their etymologies, this is the logical way to differentiate the terms. The nomos of astronomia refers to law or custom; the logos of astrologia means “reason, account” and thus leads to essentially the opposite distinction we now make (Tester 1987: 124). Other medieval authors, who came after Isidore, either followed Isidore or produced different, sometimes quite contrary, definitions.

The Spanish philosopher and great

disseminator of Arabic philosophy and science, Gundissalinus (c1110-c1190), who, in his most influential work, De divisione philosophiae, drew heavily from Isidore of Seville,

68

INTRODUCTION reverses this distinction between astronomia and astrologia (Tester 1987: 148). Robert Kilwardby, the anti-Thomist Dominican Archbishop of Canterbury, who in his De ortu scientiarum written about 1250 took a position against astrological determinism, accepts the Isidorean division of astrologia in his rejecting judicial astrology as superstitious, while accepting natural astrology, which deals with the effects of the stars on health, the weather and so on. He quotes Gundissalinus on the same division, and then realizes that he has misquoted, since Gundissalinus used the names in the opposite way and so adds the following clarification: “it should be noted that although what we have said is different [from] the proper way of taking ‘astronimia’ and ‘astrologia,’ yet sometimes the name of the one is used for the other, just as happens with scientia and sapientia, which are properly different, but sometimes one is used for the other” (Tester 1987: 180). Roger Bacon, who, in contrast to Robert Kilwardby, accepted astrology, uses the terms astronomia and astrologia much in the way of Gundissalinus. He defines astronomia as “practical astrologia,” while also referring to: “the true mathematici, which is what we are here calling astronomi and astrologi, because they are so called indifferently by Ptolemy and Avicenna and many others” (Tester 1987: 180). Regarding the practitioners of mathematics, the mathematicians, a separate discussion is necessary, because, as the notion of mathematics changed over time, so did the notion of the mathematician, but, given the conflicting aspects involved, these changes were not necessary in step with each other. In the passage of Roger Bacon, cited above, mathematici (mathematician) is synonymous with astronomi (astronomer) and astrologi (astrologer). 69

INTRODUCTION That is, a mathematician was one who practiced both or either of the opposing aspects of the study of the heavens, its physics and its metaphysics. Of these it was the metaphysical aspect that was predominant, and so when one encounters the term “mathematician” in the literature, unless otherwise demonstrated, one might think primarily of a diviner, one who practices divination. Still, the nuances of the term are important. In antiquity there is a distinction made between mathematici and acusmatici, though it is drawn sharply in the sources, exactly what the distinction entails is rather unclear. Mathematici are said to be superior to acusmatici in a hierarchy not well established (Burkert 1972: 194). Even in the ancient sources the term mathematici is taken to mean a Pythagorean or a follower of Pythagoras.

While this link between Pythagoras and mathematics is justified, the

Pythagorean school evolved over time, such that the common notion of Pythagoreans as specialists in numerical calculation and empirical science is misleading when applied to the notion of the mathematici.

From early on mathematici are primarily advocates of

astronomical theories, and these had more to do with the metaphysics of divination and ritual practice than the subject of modern astronomy. As Charles Burkert says in Lore and Science in Ancient Pythagoreanism, “Greek mathematikoi “mathematicians” were not mathematicians in the modern sense at all, but astrologers and ritualists” (Burkert 1972: 4243, n. 76). These Pythagorean mathematicians, who clearly understood their subject in terms of medicine and therapeutics, are, he says, “to be more associated with shamans, miracle workers, healers, ascetics and philosophers, than modern mathematicians or scientists”

70

INTRODUCTION (Burkert 1972: 211; Kingsley 1995: 327).

Mathematicians in the Middle Ages are

comparable to the magi of yore. Isidore of Seville writes: Astrologi are so called because they make predictions from the stars; genethliaci are named because they consider the dates of birth, for they draw up the births (geneses) of men round the twelve signs of the heavens and attempt to predict the characters of those born . . . . these are commonly called mathematici . . . but these same interpreters of the stars were at first called magi, like those in the Gospel who announced the birth of Christ; after they were known only by the other name, mathematici. (Isidore of Seville, ‘On Magi’, Etymologiae, Book VIII, Chp. 9: 22-27; cf. Tester, 1987: 125) Kepler (1571-1630), thought of commonly as an astronomer, was not really an astronomer at all nor a modern mathematician, but another example of the mathematici. He studied astrologia at Tübingen University and practiced astrology to support himself while he taught at Graz. The aim of his work was to reveal through his mathematics a coherent, harmonious world (Tester 1987: 233-5). While it is generally wrong to conceive of the mathematici as modern mathematicians, it is too simple to conceive of them merely as diviners or as astrologers or astronomers. Indeed, at times mathematici and astrologi were differentiated, as at the Council of Laodicaea in 364 or 367 (Tester 1987: 55). This differentiation comes at a time when the Catholic Church was busy with the work of eliminating external access to the divine. During this process, while the good or evil of astrology was debated, the inherent evil in magic and magicians was widely held, and the mathematici often fell in with the latter, as in 357 when Constantius counted as undesirable the mathematici, magi and other diviners; and in 425 when Theodosius and Valentinian banished them (Tester 1987: 95).

71

INTRODUCTION The “fields of study” of the Greek Academy comprised the “Seven Liberal Arts” (Gr. X8gbhgD"4 JXP<"4; L. artes liberales). By the sixth century these were divided into two groups: the trivium: grammar, rhetoric and dialectic; and the quadrivium: arithmetic, geometry, music and astronomy (Tester 1987: 101; Burkert 1972:1-2). The division represented the separation of grades of difficulty, and stages of instruction, a knowledge of grammar, rhetoric and dialectic being necessary for the study of the other four (Tester 1987: 101-2). Grammar meant Latin grammar; rhetoric, the study of figures of speech, forms of oratory, metrics and literary devices; and dialectic meant Aristotelian logic (Tester 1987: 102). As for the quadrivium, it was little studied either in antiquity or in the early Middle Ages, but it was held in theory to be necessary for the proper understanding of the Scriptures. Arithmetic was not concerned with calculation but with numbers. Geometry literally meant “earth-measurement” and included both the mathematical geometry of Euclid as well as “geography,” the description of the earth and its lands. Music did not concern the practice of the art but theories of the harmony of the spheres. As for Astronomy – astronomia or astrologia – though both names are used with little if any discrimination, in the earlier times more emphasis was placed on the metaphysical aspect of the subject, while prior to the 12th century the content is essentially the empirical study of the heavens, what we would call astronomy (Tester 1987: 102-104). Though these seven liberal arts would eventually become the ideal or theoretical curriculum of medieval universities, this was not a curriculum ever studied as a whole by anyone, and other classifications of mathematics were numerous (Tester 1987: 103-104). One such classification of mathematics, noticed by Etienne

72

INTRODUCTION Montucla in his Histoire des mathematiques, vol. 4, was found in 16-18th century Europe to comprise astronomy, theoretical and practical mechanics, optics and navigation (Huang and Zurcher 1995: 177). This classification, similar to those found in Arab sources of the 10th and 11th centuries, clearly shows Arab influence, without which “Modern Science” could not have developed, as mediaeval European interest in mathematics emerged from the Muslim lands, Spain, and Sicily (Tester 1987: 149). At first, scholars drew from the old Latin sources of Boëthius, Martianus Capella, Cassiodorus, and Isidore of Seville but gradually began to include the original works of the polymaths of Islam during the late eleventh and the twelfth centuries (Tester 1987: 149). It was the Arabs who were the keepers of the cultural heritage of the ancient Greeks. Not only did they preserve the great works of Hellenistic polymaths the likes of Aristotle, Aristoxenus, Euclid, Nicomachus, Ptolemy, and others, they translated these works into Arabic, and so had ready access to the wealth of Greek knowledge at a time when Western Europe had nothing by these Greek writers themselves except what could be gleaned from the aforementioned Latin sources (Farmer 1932: 562-564). Great Arab scholars such as AlFârâbi (L. Alpharabius, d. 950), Ibn Sînâ (L. Avicenna, d. 1037), and Ibn Rushd (L. Averroes, 1126-98) took full advantage of these Greek works, mastered them, and then went on to write original works in the sciences. These were translated into Latin and became the text-books of the schools of Western Europe (Farmer 1932: 562-564).20

20

Some of the most outstanding of these treatises were by Al-Farabi (L. Alpharabius, d. 950), 1. Ihsâ’ al-‘ulûm (De scientiis); 2. [title unknown] (De ortu scientiarum); by Ibn Sînâ (L. Avicenna, d. 1037), 1. Fî’l-nafs (De anima); 2. Fî taqâsîm al-hikma (De divisione 73

INTRODUCTION In Arabic the genre evolved during the early centuries of Islamic science much as it did in Europe. The term hay’a means astronomy in a general sense, but it has a more specialized meaning as “mathematical cosmology.” In the 10th century al-nujûm (science of the stars) was used by Al-Fârâbi and others to include mathematical astronomy and astrology (Ragep, vol. 1, 1993: 24; Saliba 1994: 66). The Ikhwân al-Safâ, a tenth century group of scholars based in Basra, used the term cilm al-hay’a (the science of hay’a) to designate a certain branch of astronomy specifically identified with “knowledge” (macrifa) of the arrangement of the orbs, their configuration (hay’a) and the configuration of the earth. For Ibn Sînâ cilm al-hay’a replaced cilm al-nujûm as the general term for the discipline. Furthermore, the divinatory aspect of the genre, the astrological mode, was no longer considered part of the genre (Ragep, vol. 1, 1993: 24-34). Given the influence of Greek culture on the Arab world, it is not surprising that the four subjects of the Arab academy would be the same as the Greek quadrivium or mathesis, i.e., arithmetic, geometry, music, and astrology (Farmer 1925: 61). However, for practical purposes, Arab theorists made classifications of their own. In his work, Ihsa’ al-‘ulum (de scientiis [Classification of the sciences]), which was well-known in Europe, Al-Fârâbi (L. Alpharabius, d. 950) classified mathematics (Ar. ta‘âlîm) as 1. Arithmetic (‘adad); 2. Geometry (handasa); 3. Optics (manâzir); 4. Astrology (nujûm); 5. Music (mûsîqâ); 6. Statics (athqâl); and 7. Mechanics (hiyal). In this mathematics was part of a greater sixfold

scientiarum); and by Ibn Rushd (L. Averroes, 1126-98), Sharh fî’l-nafs li’ Aristûtâlis (Commentarius in Aristotelis de anima [Farmer 1932: 561-562]). 74

INTRODUCTION classification of the sciences: 1. Grammar (lisân); 2. Logic (mantiq); 3. Mathematics (ta‘âlîm); 4. Natural Science (tabî’î); 5. Divinity (ilahî); and 6. Theology (kalâm [Farmer 1932: 564-568]). The Ikhwân al-Safâ’ classified mathematics as: arithmetic, geometry, astrology, geography, music, and proportion; in the Mafâtîh al-‘ulû of Abû ‘Abdallâh alKhwârizmî (d. c. 1000) the plan is: arithmetic, geometry, astrology, geography, music, mechanics and chemistry (Farmer 1932: 564-568). To fit these more refined classifications of mathematics, fields of specialization were quite narrow in Islam, even in its early centuries. Titles given to mathematicians and astronomers include the terms riyâdî (mathematician); hâsib (calculator); muhandis and handasî (engineer and geometrician [representing the two aspects of earth-measurement]) and ‘adadî (arithmetician); falakî (astronomer); munajjim (astrologer), râsid (observer) and usturlâbî (astrolab/instrument designer [Sayili 1960: 251]). In China, although the influence between the scientific traditions of the Greeks and Chinese is much more difficult to trace, the term shu “mathematics” (Mathews 5865) is nonetheless similar to those of the Greeks, Arabs and mediaeval Europeans in its association with the study of the heavens and its broad range of meanings. The term shu (Mathews 5865) refers to “numbers, mathematics, counting.” The discipline or branch of learning, shushu (Mathew 5865, 5889) later known as shuxue/shu-hsüeh (Mathews 5865.c.4), referred to what we now call mathematics, natural philosophy, numerology, divination, astronomy, astrology, fengshui and music (Ho 2003: 2). A related term, li (Mathews 3930), as a verb means “to calculate” and as a noun means “the calendar.” Calendrical science is lishu (Ho

75

INTRODUCTION 2003: 12). During the Han dynasty (206 BC – AD 220), mathematics belonged to the six arts of a gentleman, propriety and rites (li), music (yue), archery (she), charioteering or horsemanship (yu), writing or calligraphy (shu), and mathematics (shu [Ho 2000: 55]). In the way of specialization, during the Sui (581-618) and T’ang (618-907) dynasties a government agency, the Office of Mathematics (suanguan/suan-kuan), was founded specifically for training students in the practical matters requiring knowledge of mathematical calculation, problems of irrigation, taxes, trade, and so on. However, great Chinese mathematicians such as Yixing (683-727), Shen Gua (1031-1095), Qin Jiushao (fl. 1247) and Guo Shoujing (1231-1316) did not come from here. Rather, they were trained and worked at a much more important office of the Chinese government, the Bureau of Astronomy, the name and organization of which varied somewhat from dynasty to dynasty, but which was consistently responsible for astronomical observations, the making of the calendar, divination and the coordination of the times for appropriate ritual practice (Libbrecht 1973: 5; Ho 1969: 137-157; 2000: 55, 82). Returning now to the question of the genre in Tibeto-Mongolian Buddhism, mathematics (Mong. to(an-u uqa(an “the science of numbers”; Tib. rtsis-kyi rig-gnas “the science of numbers”; S. jyotirvidyâ, “astronomy,”) is considered minor in the classification of Buddhist sciences as follows: The five major sciences: 1. (Sanskrit) grammar; 2. medicine; 3. logic; 4. art or craftsmanship; 5. metaphysics.

The five minor sciences are:

1.

mathematics; 2. poetics; 3. prosody; 4. synonymics and 5. drama (TEDP, 15; Mönkh-Ochir, 2000: 87). Under mathematics falls arithmetic, astronomy, calendar reckoning, astrology and

76

INTRODUCTION divination (Schuh 1973: 12). Furthermore, it is said to belong to the realm of relative or conventional reality (Mong. ina(ungki ünen; Tib. kun rdzob bden pa; S. samvr}ti-satya) as contrasted to ultimate reality or supreme truth (Mong. ünemleküi ünen; Tib. don dam pa; S. paramârtha). This is born out in the legend of the origin of mathematics in which, having been unable to teach the ultimate truth in China, Buddha instructed Mañjuúrî to awaken people’s minds by means of mathematics (Cornu 1997: 39). The manual also makes this point, as follows: While those whom the aggregate of doctrines on supreme truth frees from conceptualization do not strive in conceptualization to be counted as individuals, those who do not yet understand . . . need conventional truth . . . . Thus, Buddha, the Bodhisattvas, the god Mañjuúri . . . have taught . . . mathematics and the benefits of reckoning. (1v) This relegation of mathematics with common knowledge under the rubric “conventional” does not mean, however, that the focus of Buddhist mathematics is practical, logical computation. On the contrary, mathematics, as has been seen, though comprised of opposing aspects, physical and metaphysical, is ultimately unconventional in its methods, language and objectives. The contradiction is explained by the concept of “non-duality” in the Middle Way position of the Madhyamaka Buddhist school. As described by Liu in Madhyamaka Thought in China, knowledge is said to be "non-dual" in that to merely render a concept into binary opposites is bound to be tentative. This is clear in the term “mathematics” which in its opposing aspects comprises three distinct concepts, metaphysics, physics and both metaphysics and physics. For this reason the Middle Way distinguishes between two truths, supreme and mundane, but understands concepts in terms of "three

77

INTRODUCTION forms of two truths” (Liu 1994: 39-52). In this analysis of knowledge in terms of “three forms of two truths,” while in conventional terms mathematics contains both physical and metaphysical aspects, in ultimate terms it is metaphysical.

However, political and

philosophical reasons dictated that the scientific conception of knowledge, derived empirically from the study of nature, should not be the “supreme truth.” As Liu describes, after Buddhist teachers had minimized the significance of Prajñâpâramitâ and Madhyamaka or Middle Way schools in the late 5th century A.D., philosophers in the middle of the 6th century AD were able to re-assimilate the important teachings of these schools by transcending the parameters of mathematical metaphysics (Liu 1994: 82). They did so by assigning "three forms of two truths" to that which was said to belong to the mundane realm, when it had previously been associated with Supreme truth. This created an absolute metaphysic of 1. Emptiness, 2. Non-duality of "existence" and "emptiness," 3. Neither "duality" nor "non-duality," and 4. Non-difference of the three forms of two truths" out of that which belongs to "Supreme Truth” (Liu 1994: 151). In this way, Buddhist "four forms of two truths" created a metaphysical realm that was beyond the binary coupling of physics and metaphysics, or beyond the physical realm altogether and in so doing superceded mathematics. Nonetheless, even though mathematics is but a minor subject in the classification of Buddhist sciences and at once removed from the doctrine of supreme truth, its influence is inescapable. Ultimately, the perception of the nature of the universe, derived from the empirical study of the heavens, fell under the domain of mathematics. Thus, mathematics

78

INTRODUCTION determined Buddhist philosophy. Numerology shaped the abstract concepts of Buddhist dharma, e.g., the four noble truths, the seven jewels of royal power, the twelve stages of dependent origination, and so on. The almanac, determining of good and bad results, fixing the circumstances of weddings, and a host of activities had direct influence over the lives of common people. In modern times when Buddhism was all but annihilated in Mongolia, it was services such as the drawing of natal horoscopes, the almanac, and ritual healing which remained indispensable. In the late 19th century the missionaries Huc and Gabet recount their meeting with two Mongols who, having had two horses stolen, ask them to draw their horoscope, assuming that this was a function of all clergy (1928: 25-27). In the Middle Ages their fellow priest, Odoric of Pordenone, makes a similar observation when he notes that upon falling ill one goes to an astrologer or lama “for ‘tis the same” (Yule 1967: 174-175). In these ways mathematics has maintained its role in Buddhism as arbiter of divine knowledge. The influence of mathematics is inescapable in both Christianity and Islam as well, even though the role of mathematics was much more severely restricted. This was especially so in Christianity, where by the 8th century mathematical texts were all but eliminated from libraries (Barton 1994: 70-80). This would begin to change in the 11th and 12th centuries at least in part due to contact with Islam. Here mathematics, through the influence of Greek culture, played a more prominent role, but even so, though perhaps more deterministic in outlook than the Christian church, Islamic monotheism left no room for stellar fatalism, and the arguments of al-Fârâbî (d.950), Ibn Sînâ (d. 1037) and others against mathematics

79

INTRODUCTION followed very closely with those of Christian theologians such as St. Augustine (Tester, 1987: 151, 157). But in these traditions as well the power of mathematics was irrevocable. Copernicus’ notion of a solar system was greater than all the worldly power of the Catholic church to quell it. If knowledge is power, that which controls time and space holds ultimate authority. As it was mathematics that controlled time and space, it posed an inherent threat to government, religion or any other establishment. Thus, in the early 20th century, when Heisenberg and Bohr were making their case for the uncertainty principle at a conference in Belgium, Einstein, realizing its rhetorical implications, rejected the principle not on empirical grounds but as an attempt to destroy determinism (Denis 1996: 153-164). Since 1967 atomic clocks have redefined time away from the movements of the planets, such that one second is now known as the duration of 9,192,631,770±20 particular oscillations within a cesium 133 atom. However, that second, sixty to the minute, is derived ultimately from an ancient Mesopotamian system based on the movements of Jupiter and Saturn (Macey 1989 20). To sum up, Buddhist mathematics in its relation to pre-modern Western mathematics and the mathematical traditions of Eurasia is similar to those previously described not only in name, but in that it entails a much wider scope than modern mathematics, is intrinsically linked to astrology, comprises both metaphysical and physical aspects, of which it is the metaphysical that is predominant, and in metaphysics is linked to apotropaic medicine, ritual, and magic. It brings order from chaos through the creation of the conventions of time, and so not only plays a vital role in government, but in a restricted sense remains the dominant

80

INTRODUCTION discourse in the determination of reality – in spite of changing classifications and conflicts inherent in its own contradictory nature and then, historically, with religion. What is more, the relationship between Buddhist mathematics and the other aforementioned traditions, as has be seen in the discussion of the manual’s influences, was not only one of natural affinity, but of shared knowledge. The natural affinity between Buddhist mathematics and the other scientific traditions of Eurasia should not be overlooked, for in the contradiction implicit in the concept of Buddhist mathematics, Greek máthçma, and the others, we see a universal quality of the language of knowledge, repressed in the rhetoric of Modern Science, which abhors contradiction, and that is, as the Buddhist discussion of the three forms of two truths demonstrates, the notion of knowledge is inherently tentative and unstable, as is the order it creates. In this the evolution of terms of knowledge: mathematics, astrology, astronomy, and science is not due solely to progress, but simply out of an endless begetting of terms, whereby the one begets two, the two beget three, and the three beget a myriad of terms all in the struggle to preserve the foundation of knowledge against a rhetorical vortex pulling it back to chaos.

First principles

The erasure of mathematics from the history of Western civilization has left it broken into pieces that are studied individually but which, taken out of proper context, are not well

81

INTRODUCTION understood. Astrology is often portrayed as passing fancy, a prelude to science. The Golden Bough of James Frazer and Lynn Thorndike’s History of Magic and Experimental Science are painstakingly gathered treasure troves of the various aspects, facets, and nuances of magic, but though these authors clearly knew magic when they encountered it, they never define it. What is far worse has been the treatment of ritual. In the early days of anthropology, at the turn of the twentieth century, the language of ritual was discussed in terms of evolution, not only of science, but of the species and now tends to be discussed in what are referred to as “emic” terms, that is, to culturally specific categories, without the “etic” emphasis on universals.21 This is most unfortunate for in avoiding universals, scholars will never know mathematics. O. Neugebauer, as skeptical as any scholar of attempts to reach “synthesis” and convinced that specialization is the only basis of sound knowledge, wrote that even so, “in the study of astrology, ancient mathematics one is compelled to the universal, synthetic, by the nature of the thing itself”(Neugebauer 1968: vii). As it is the specific function of mathematics to form order from chaos, mathematics faces the void – so that philosophers who perceive no inherent or “objective” reality, don’t have to. Whether the void is ultimately real or merely imaginary is another issue, but, in terms of phenomenon, the void is the one true quality of nature. It is commonly referred to as primordial chaos, for there has always been an order set against it. However, just because order exists, does not mean that

21

For the evolutionary theory, see the works of Lucien Lévy-Bruhl, in particular, How Natives Think, 1985. Some “emic” theorists are F. Boaz, Husserl, L. Wittgenstein, and M. Heidegger. 82

INTRODUCTION the void goes away forever. The void surrounds us always. Though within the womb of culture we are shielded from the void and so it appears not to exist, step outside that protective fold and there it is. When the storm is on the ocean and the ship is sinking, all distinction between air and water is lost. When you are drowning you can not see fish. When you are lost in the forest there are no birds or trees or rocks, all is one and undifferentiated. This is the void. This is what mathematics must tame. For mathematics, as for any individual, the only way to do so is by arbitrarily fixing a point – any point will do. By fixing an arbitrary point one perceives an endless array of distinct points. But there is no rationality. Rationality comes by conceiving of a universal. In this, the movement of the sun from point to point, sunrise, sunset, sunrise, sunset, is universal. The full moon is universal. The movements of the planets and the stars are universal. By these successive points the parameters of a rational universe come into focus, a time and space continuum in three dimensions. In this transformation from one and undifferentiated to multiplicity and order, it is the arbitrary term that is crucial, for without some arbitrary action on the part of the observer, there is no knowledge. All remains chaos. Yet, all is not arbitrary, for through the arbitrary one finds objective reality, the universals which lead to rationality. Hence, it is the arbitrary term that links order and chaos inextricably, symbiotically. And so, through language, society, culture and so on, arbitrary elements are passed from one to another and from generation to generation. These are essential to forming the matrix of rational order into which we are born. In the light of the rationality afforded by the matrix around him, the

83

INTRODUCTION philosopher looks at his world and seeing only the arbitrary terms, says there are no universals. To the extent that we share conceptions in common with others, he says that we can be said to have merely reached an agreement as to the nature of the phenomenal world. But he does not see that without universals, the very rationality by which he repudiates universals could not exist and that what we share with others everywhere is, if not universals, then the void. To understand Buddhist mathematics, not only is an absolute standard necessary, but manifest in the nature of mathematics, itself. The way to understand Buddhist mathematics is through the problem of reckoning time, the making of the calendar. Whether this is the absolute standard for understanding every knowledge system everywhere and always is debatable, though it is intuitive that this might be so. However, when it comes to Buddhist mathematics and the mathematical traditions of Eurasia, this problem and its influence on rhetoric is shared. We see it in the writings of sages who tell us outright that the creation of order from chaos comes through time (Sivin 1976: 514). But we see it most certainly in that perfect knowledge, the ability of prediction and retrodiction, is represented in mathematics as the product of the perfection of time, that is, knowledge of the positions of bodies in conjunction. Calendrical science consists of reckoning three naturally reoccurring cycles, the day, month (about 29.5 days) and year (about 365.25 days or 12.3 months). As these are incommensurate with each other the problem of the calendar maker is to find a multiple in days (the shortest natural cycle and hence the prime unit of measure) of both the month and

84

INTRODUCTION the year. As Libbrecht explains in his monograph on Chinese mathematics, “if a day has duration D, month duration L, and year duration Y, the general problem is as follows: suppose that at a certain moment there have passed a total amount of days plus a remainder (r1), a total amount of months plus a remainder (r2), a total amount of years plus a remainder (r3); there is to be found a certain moment when r1 = r2 = r3 = 0”(Libbrecht 1973: 368). The problem is exacerbated by the fact that the remainders can not be determined precisely by any absolute measure. The measure of time by the gnomon, a stick planted in the ground, measures the movement of the sun’s shadow back and forth along the span, marked by equally spaced intervals, hours. These units are variable, meaning there is no place or season at which the shadow lengths occur at equal intervals of time as measured by a water-clock or clepsydra, which is derived from making a bowl of such size that given a hole in the bottom it will fill with water in the period approximating the mean average of all the hour units along the gnomon over the course of a year (Fleet 1915: 213-215; Stone 1981: 182; Neugebauer 1947: 37-43). When measured by the gnomon the hour is defined by the occasion or moment the shadow reaches the mark. When measured by the clepsydra the hour is defined by the duration it takes to fill the bowl. Because these two measurements are apparently incommensurate, the gnomon, commonly used to measure time during the day, is said to define a “true or apparent” representation of time, whereas a clock, commonly used to measure time during the night, defines a “mean or abstract” representation (Falk 2000: 109). While time appears in nature to exist from the conjunction of opposing bodies in succession, that interval, as a unit of time, is incommensurate with any unit given by a system

85

INTRODUCTION in which time is absolute. Thus, when it comes to determining the position of one celestial body in relation to another, for instance, the sun and the moon, one cannot find a time constant which would forever show the relationship between the opposing bodies in terms of their position. Rather the apparent position of the two leaves not only a remainder in terms of time measured by a clock, but a remainder that is apparently irrational, that is, regresses to infinity. The question mathematicians face is which of these two ways of measuring time is ultimate, that is, reflects the ultimate state of nature? Are the apparently irrational remainders due to the grossness of their instruments or is this simply the way of nature, itself, and the precision of their measurements irrelevant? Those who believe that the universe is ultimately determinate hold that the problem can be solved if the method of computation is sufficiently refined. All that is needed is the perfect clock. To them the ultimate method of measuring time is in terms of duration. For them time means duration. Those who believe that the universe is ultimately indeterminate, take the measure of time according to the gnomon as ultimate. To them time is ultimately instantaneous. From this fundamental perception of the nature of the universe, everything follows. If the remainders are not ultimately irrational, then the universe is rational. It is finite, with width and breadth, beginning and end, all of which may be objectively measured. It is logical, that is, there are not two incommensurate ways of telling time at the same time, but only one, absolute time, duration. The instant is but an atomic unit of duration. The universe is mechanical, that is, it functions according laws of physics, which can be known. The

86

INTRODUCTION system which holds this view of the nature of the universe can be said to be optimistic, in that at the end of the pursuit of knowledge will come a perfect state of harmony with nature, utopia. Such a system is progress-minded, and dead set against tradition, the arbitrary terms passed down from generation to generation out of ignorance of the laws of nature. The void, to the optimist, is but imaginary. There is no such thing as chance. There is no such thing as free will. There is only perfect moral order. If the remainders are ultimately irrational, then the universe is ultimately irrational. It is infinite, that is, it cannot be known by finite measure. It is contradictory, not logical, that is, at any given time every one thing may be known dually, in two opposing, incommensurate ways. How one sees, in terms of the instant or in terms of duration, is merely subjective. Time is relative, interdependent with space and the point of view of the observer. The instant is literally metaphysical, that is, beyond measure or the laws of physics. The system which holds this view of the nature of the universe can be said to be nihilistic, in that at the end of the pursuit of knowledge comes no fulfillment to one’s quest. Such a system is stasisoriented, tradition-minded. The void is real. Causation is paradoxical, but ultimately random. Chance presupposes free will. It should be noted, these merely logical, empirical implications have a limited utility in understanding the intellectual history of any people, let alone their political history. Institutions and philosophies are more complex. A philosophy derived from the problem of time meets numerous obstacles which reveal its limitations. For instance, in order to be true to the notion of a rational universe, the philosopher would have to deny the existence of the

87

INTRODUCTION circle, for pi is an irrational number. This, in fact, is easy to do as all geometric figures, the point, line, plane and so on, are imaginary, ideal, not found in nature. However, in doing so the philosopher is forced to say the earth is flat. As it is, the concept of pi does not stem directly from the problem of time. It stems from number theory. The subject at hand has two/three names, astrology/astronomy, which imply a basis in time and the stars, and mathematics, which implies a basis in number. The great Khwarizmian polymath, Al-Bîrûni (c. 973-1048), who in his travels in India met with the notion that the instant is infinite, duration finite, quoted a Greek notion that limitation applies to the instant, not duration, for a thing which can be numbered is finite, while duration is infinite (Sachau 1971: 319). For Al-Bîrûni the basis is again number, not the empirical study of the movements of celestial bodies according to a gnomon versus a clock, and so he derives a completely contradictory notion of infinity. Logic for logic’s sake yields only such oppositions. We can know everything, or we can know nothing. If reality is somewhere in between, it is completely lost. Indeed these nihilistic and deterministic arguments are precisely that upon which Buddha refused to give a definite opinion, the two extremes he warned monks to avoid (Liu 1994: 7-9). Nonetheless, even though the problem of time is limited to its logical utility, as the key to the study of mathematics, it is a proper litmus for examining knowledge systems, for the problem of time is empirical in nature, historically relevant, and so may be used, indeed must be used, as the best possible standard by which to study the scientific traditions of different peoples.

88

INTRODUCTION Structure of the Manual

Indeterminancy

As for the structure of the manual, it makes reference to the point of view by which it was composed as follows: If one were to say that the tenets found in edicts, those of Nagarjuna and of the other supreme sages are different from [what is taught here], it is because it was taught in the sutras that in times of calamity the sun and moon will lose their way [among the stars], but the weather of the years, months and quarter hours will agree (4r). This statement overtly refers to the distinction between sidereal and tropical points of view. From a sidereal perspective, due to the precession of the equinoxes, the sun and moon lose their way from time to time, but even so from a tropical perspective, the seasons remain the same. It is in essence a statement of deterministic chaos. However, underlying this in reply to the question “why do these systems vary?” is the view that the cause of the discrepancy between calculation and nature is due to nature and not the calculations. In this, the manual expresses the point of view that the ultimate nature of the universe is indeterminate. This point of view is common not only in Buddhist sources, but in Chinese mathematics as well. When asked why the sages cannot discover computational constants precise enough to be used forever, the famous Han dynasty mathematician, Jia Kui, in AD 92 explains, “the Celestial Way being irregular, lacking uniformity, there are bound to be

89

INTRODUCTION remainders. These remainders will have their own disparities, which cannot be made uniform” (Sivin1986: 157-158). This is in contrast to the deterministic point of view as given in Ptolemy’s Tetrabiblos: The more observant farmers and herdsmen, indeed, conjecture, from the winds prevailing at the time of impregnation and of the sowing of the seed, the quality of what will result. . . . Things that are not of so general a nature, however, are comprehended by those who have by necessity become used to making observations, as, for instance, sailors know the special signs of storms and winds that arise periodically by reason of the aspects of the moon and fixed stars to the sun. Yet because they cannot in their ignorance accurately know the times and places of these phenomena, nor the periodic movements of the planets . . . . it happens that they often err. If, then, a man knows accurately the movements of all the stars, the sun, and the moon, so that neither the place nor the time of any of their configurations escapes his notice . . . . what is to prevent him from being able to tell on each given occasion the characteristics of the air . . . . Why can he not, too, with respect to an individual man, perceive the general quality of his temperament from the ambient at the time of his birth . . . ? (Ptolemy 1980: 10-12)

Time

In keeping with the notion of an indeterminate universe, in the manual time tends to be represented in its “true or apparent” aspect, that is, known by a gnomon or sun dial, not a clock, such that events tend to be defined by the instant or moment of their occurrence and not their duration. The prominence of this point of view is well-documented in Buddhist sources, which, maintain that it is the instantaneous quality of time – not duration – that indicates the ultimate nature of the universe. Indeed, to Buddhists the instantaneousness of being is the ultimately real thing; the only thing in the universe which is a non-construction, 90

INTRODUCTION a non-fiction, the real basis of all constructions (Stcherbatsky 1958: 79-114, esp., 106). This is in contrast to the prominence of the concept of absolute time in Western civilization prior to the works of people such as Einstein, Bohr and Heisenberg. In A Brief History of Time Stephen Hawking notes this as follows: Both Aristotle and Newton believed in absolute time. That is, they believed that one could unambiguously measure the interval of time between two events, and that this time would be the same whoever measured it, provided they used a good clock. Time was completely separate from and independent of space. (18) In the manual reference to the day, month, year, units of time, and so on, is given in terms of uèiral (occasion), tokiyaldul (coincidence) and interval (¯a(ur-a), as in the passage, "In the interval [of the second month] the hawk will mate” (9r). The measure of time is according to a stick, the gnomon, referred to in the manual as dolo(an qubi-tu modun (stick with seven portions). The term for the instant is gšan, a Sanskrit term, kshana, which comes to the Mongols via Uygur (Lessing 388). It is defined in the manual as, "the time it takes an arrow shot by a marksman to pierce a leaf" (5r). The term is used in connection with another term, the da(un "sound," which is defined as “the sound which is emitted by the act of the arrow piercing the leaf. It is equal to the length of the act itself” (5r). There is a difference in the two terms in that the latter is associated with duration, while the former remains unqualified. Whether these two terms are given in this was to represent the distinction between instant and duration is not explicit, but likely. The issue remains uncertain in that various sects within Buddhism argued whether the empirical reality of the instant was valid or not and about how it should be expressed. In the Abhidharmakoúa, for instance, a realistic

91

INTRODUCTION or pluralistic work of the early Abhidharmika school, the instant is defined only in terms of duration.

It is “the limit of time” and quantified as follows:

“According to the

Abhidharmikas, there are sixty-five instants in the time that it takes a healthy man to snap his fingers” (Vasubandhu, v. 2, 1988: 474). Even so, in Abhidharma Buddhist philosophy as well as in later “absolutist” systems, the Madhyamika and those which stem from it, the kshana is said to be understood as both a measure of time, “the brief moment,” on the one hand and as the “moment without duration” on the other. This moment without duration is described by Braj Sinha as “the ideal condition of freedom or transcendence.”22 The Mongols of Ordos around the time this manual appears to have been written followed the tradition of the Gomang School of the ’Bras-spungs monastery, founded by Jam-yang-zhadpa (1648-1722).23 If a definitive answer to this question can be reached, perhaps it is in the tenets of this tradition. Reckoning of time by water clock, usun-iyar qono( to(alaqui (counting the days by water [i.e., a water clock]) is referred to tangentially in the manual as one of numerous ways of making an intercalary month (3v). Also, time is conceived of as cyclical rather than the linear conception of the Greeks. The system, based on the Chinese sexagenary cycle comprised of ten heavenly stems and twelve earthly branches, often used to count years, and

22

For a discussion of the kshana for the Abhidharmika school see Braj M. Sinha, p. 3. For references to the term in Buddhist schools in general, see Stcherbatsky pp. 108-110 and Kloetzli, pp. 137-155. 23

Stcherbatsky states “All Mongolia follows the tradition of the Gomang School“

(57). 92

INTRODUCTION days, months, in the manual counts months and hours. Hypothetically, these cycles nest, ever increasing, ever decreasing, all the way up, and down, to infinity.24 Finally, time is relative. The manual states that whereas the interval between the breaths of an ignorant commoner is four seconds, for the gods, the interval is 360 times longer or 24 minutes. This follows an Indian custom in which the “time of the gods” is 360 times longer than that of man; thus one sidereal year is a day and a night to the gods (Burgess 1859: 152; Stone 1981: 52-53). Relative time and especially “time of the gods” is commonplace in antiquity. For the Hindus the “day of Brahma” equals 1,000 yogas or four eons (Macey 1989: 43). Psalm 90 in the Bible reads, “For a thousand years in [God’s] sight are but as yesterday when it is past, or as a watch in the night.” St. Augustine, following a Jewish tradition, took this passage out of context, applied it to the creation story in Genesis in which the world is created in seven days to reckon the world was not more than 6,000 years old, by his reckoning, 5611 years from creation to the taking of Rome by the Goths.25 It should be noted that in China, where mathematics is very ancient and diverse, not everyone agreed with the idea of astronomical indeterminancy (Sivin1986: 157-158). Nor in Buddhism. Realists raised an objection that if the point-instant cannot be known by physical means, it must be nothing but a construction in thought, a mere name without any

24

Concerning the Chinese system, Schipper and Wang state that in Chinese thought the universe is apprehended as an infinity of nesting time cycles which may be manipulated as though they were interchangeable (1986: 185; cf. also Sivin 1986: 152). 25

Another example is James Ussher’s 17th century retrodiction of genesis to 9:00 a.m., October 23, 4004 BC (Macey 1989: 48-50). 93

INTRODUCTION corresponding reality. The orthodox response to this was that the mathematical point-instant is real since it is established in science. The astronomer makes it the basis of all his computations (Stcherbatsky 1958: 106). Likewise in the West and in Islam not all agreed that time is absolute. In his theory of relativity, published at the beginning of the 20th century, Albert Einstein used experiments to demonstrate the “true or apparent” nature of time. Shortly thereafter, Heisenberg’s uncertainty principle disproved the basis of Western determinism. Nonetheless, time is regarded by modern physicists and the ancient sages alike as the basis for the most influential and deep-seeded ideas in society (Sivin 1976: 514). As a dominant discourse, the absolute distinction between the perception of time as instant and time as duration lives on in the languages and cultures of peoples. In English the word “time,” depending on context, can be used to refer either to time as instant or time as duration. This conflation of meanings occurs as well in the case of the Mongolian word for time, èa(. However, in context “time” cannot mean both “instant” and “duration” at the same time, but must stand for one or the other. In English if one says, “I have no time,” the meaning is that one is very busy. In modern Khalkha Mongolian the phrase yamar ch tsag baikhgui (I have no time), means that one is not busy. This is because whereas in English “time” is perceived ultimately in terms of duration, in Mongolian èa(, implies an occasion or instant. The literal meaning of Mongolian èa( is “hour,” and so another translation of the phrase above would be “the hour (to do something else) is not yet upon me.” In Mongolian leisure is defined instead by space, èilöge.

94

INTRODUCTION In another example, if one were to ask the age of a Mongolian person, one would find that the Mongolian person is a year older than a person from the West born on the same date. To ask a Mongol why this is so, the common answer is that a certain kei ¯il “air or empty year” passes before one is born – because the child spends almost one year in the womb. This, however, likely refers to the ten month lunar year, which was associated with the term of pregnancy not only in Middle Mongolian sources (Rybatzki 2003: 260), but also in Chinese culture as well,26 for nine months does not make a solar year, nor approximate one closely. Rather, the varying ways of counting, either from the moment of the child’s birth, or from the first anniversary of the child’s birth, reflect the perception of the ultimate nature of time as instant or duration, for if one counts age in terms of the instant or occasion, the moment of the child’s birth is the first year. It is common practice to mark the child’s birth with a nativity showing the positions of the planets at the time of birth. If one counts age in terms of duration, the child’s first year is her first anniversary. It is common practice to indicate the time of the child’s birth by the time on a clock. This difference is sometimes described as inclusive versus exclusive and ultimately arbitrary. However, knowing that the two approaches are incommensurate with corresponding rhetorical implications that follow, clearly it is not arbitrary.

Space

26

The Greco-Roman calendar also had ten lunar months, associated with the period of human gestation (Macey 1989: 29). 95

INTRODUCTION

While time in the manual is “true or apparent,” position is abstract, derived through numerical sequencing in the following ways: 1) according to the twelve animals of the Chinese zodiac (see table IV.19). Here the deity Šitügen eke is said to reside “in the Cock place,” during the first month of the year, “the Ox place” during the second month, and so on (see table IV.8a.2). 2) Relative position. The twenty-eight Hindu nakshatra are divided such that seven are said to be in the east, seven in the south, and so on. These are arranged according to their relative position in the sky. It does not account for their movement across the sky over the course of the year. Nor does it account for the precession of the equinoxes. Rather, their orientation is fixed in a traditional way beginning with Kerteg (S. Kr}ttik~), the Pleiades, in ascendent in the east at the time of the vernal equinox. This arrangement would have been correct at about 2300 B.C. but not possible after 1800 B.C. 3) Pattern. The position of the stars and planets, themselves metaphysical beings more than celestial bodies, is determined by pattern. For instance, Tayisui (Ch. Taisui), the Chinese year star, Jupiter, is described as moving in a consistent pattern over the course of a year, but at an inconsistent interval from month to month. Beginning in the south, it remains for three months, then moves clockwise to the west, where it remains for three months; then it moves on to the north, and spends the final three months of the year in the east. This is not the way a celestial body moves. Indeed Tayisui is not so much a celestial body as it is a demon or spirit. Chinese Taisui, the year star, as yin, a counterpart to the planet Jupiter, yang, is said to have originated in the Warring States period (475-221 BC) when mathematicians, noticing the

96

INTRODUCTION irregularities of the movement of Jupiter, sometimes progressing, sometimes stationary and sometimes retrograding, invented an imaginary Counter-Jupiter to move uniformly in the opposite direction from east to west. At that time the stations of Jupiter were used in the calendar to denote the year, but because of its uniformity, it was convenient to use the position of Counter-Jupiter for this purpose instead. Due to the precession of the equinoxes and the sidereal period of Jupiter being 11.86 instead of the perfect 12 years, as the true Jupiter cycle would fall out of harmony with Counter-Jupiter, every 84.7 years or so, it would be said that Counter-Jupiter by-passed a station. In this the movement of Counter-Jupiter, as opposed to true Jupiter was perfect in its abstraction. Eventually, after Jupiter-stations were no longer used in the making of the calendar, the movement of Counter-Jupiter (still found in Chinese almanacs even today), being an imaginary planet, bore no relation to the movement of planet Jupiter whatsoever. Its position became a mere pattern, an occult doppelgänger (Ch. xuanxiang/hsüan hsiang [Ho 2003: 32-33; Major 1993: 41; Schafer 1977: 3]).27 These abstract representations of position belie the common view that astrologers used the empirical positions of the planets to discern the fate of human beings.28 In fact, in

27

About this time, a Pythagorean mathematician in Greece, Philolaus of Tarentum (c. 480-400 BC), in order to make the number of heavenly bodies conform to the perfect number ten, invented a “counter-earth.” In his scheme the sun, moon, earth, five planets, the sphere of stars and “counter-earth” all revolved around a central fire. The “central fire” and “counter-earth” were hidden, he explained because the face of the earth inhabited by men was always turned away from them (Ho 2000: 6). 28

Tester, for instance, defines astrology as “the interpretation and prognostication of events on earth, and of men’s characters and dispositions from the measurement and plotting 97

INTRODUCTION general, it is just the opposite. Astrologers use an abstract, non-empirical determination of the planets' position to perform divination. Besides Buddhist mathematics, this is found, though not uniformly, in Chinese, Indian, Turkish and Old Babylonian mathematics as well.29 It was Stoic philosophers in the 3rd century B.C. who, from a deterministic point of view by which such contradictory methods of prediction were seen as false, adopted a new system of astrology in which they would attempt to use the actual positions of the planets to make predictions.30 What seems to have spurred the Greeks to this notion were advances in computational mathematics, in particular, geometry. Not only did geometry give them greater ability to compute position, its requisite for proof validated the notion of a logical universe. In squaring the circle, doubling the cube, and so on, mathematical logic and

of the movements and relative positions of the heavenly bodies, of the stars and planets, including among the latter the sun and moon” (Tester 1987: 11). 29

In Chinese mathematics, where there is great diversity in systems, there was a considerable effort to incorporate true positions of celestial bodies into the predictions of “chance” events. The common practice for divination was “motion prevails over color, color over position, holding position over lack of position; color over absence of color” (Schafer 1977: 64). However, in practice it was the abstract qualities of bodies, their element, color, direction and so on, that were used to make predictions (Sivin 1969: 3-4; Shigeru 1966: 446449). In ancient Mesopotamia, omina, predictions do not depend on celestial observation at all. Moreover, prediction is conceived of as qualitatively different from empirical work. While astrologers’ predictions might have been ridiculed, no evidence shows Mesopotamian scholars ever tried to verify the results of the predictions with experiments (KochWestenholz 1995: 13-21; Rochberg-Halton 1988: 4). 30

What is usually meant when speaking of the movement of the stars is their diurnal motions, plotting where they are day by day. Mathematical ability for the observation of the proper motions of the celestial bodies was not discovered until the time of Edmund Halley (18th century [Neugebauer, vol. 1, 1975: 1-4; Bobrovnikoff 1990: x]). 98

INTRODUCTION deductive proof go beyond what is perceptible. This carried Greek geometry far beyond its predecessors (Burkert 1972: 423). By Plato’s time geometric mathematics was already so developed, it had begun to threaten nihilism as the dominant discourse in mathematics (Burkert 1972: 427). The astrological system developed by the Greeks in which the actual positions of the planets are taken into account is known today in technical terms as genethlialogical astrology.31

Commonly the system is known as the “horoscope” (though the term

"horoscope" is a misnomer as the term actually refers to the ascendant). It is the form of astrology commonly practiced in the West today. In his Tetrabiblos, the most famous Stoic astrologer, Ptolemy, makes clear the distinction between this new mathematics and that of indeterminate systems, as follows: "What can be properly comprehended we shall investigate, not by means of numbers (where no account of causes can be given) but through the proper observing of the configurations of the stars with relation to their houses." (Tester 1987: 65) This passage, though perhaps some 1600 years older, rejects the very qualities which characterize the manual.32 What this passage means is that, considering it actually possible to determine one’s fate according to the position of the planets, we no longer make up those

31

Genethlialogical astrology probably came to the Greeks from the Chaldeans. Tradition has it Berosus brought it in the 4th century B.C. Cf. Tester, p. 16. For the Babylonians the empirical position of the planets was not used in their celestial divination. The planets were given as malefic or benefic. Cf. Rochberg, p. 10. 32

Ptolemy’s Tetrabiblos was known in China from the Tang period (Schafer 1977:

11). 99

INTRODUCTION positions artificially through divination, but empirically, through observation and computation. In the astrology of the Stoics the positions of the stars could not yet be determined such that they would render perfect knowledge (nor have they ever been so determined). For this reason the new system was by no means understood to be perfect. Ptolemy, himself, notes this in Tetrabiblos (Ptolemy 1980: 3-19). Thus, in practice genethlialogical astrology reverts back to divination, pure and simple. However in rhetoric, this had at least two important implications.

First, it denied free will.

Second, it rejected the inherent

contradiction between the metaphysical and physical modes of mathematics, and thus, opened the methods of divining mathematicians to a scrutiny they could not bear, verification through experiment. If the universe is ultimately determinate and the function of the astrologer is to give accurate predictions, then the idea of "perfect" predictions implies improvement of the astrologer's methods. Thus, a common claim of astrologers in a deterministic system was that, although what they were attempting was possible, their methods simply were not yet perfected. For this reason they would tend to abandon old methods in favor of new ones (Geneva 1995: xvi). Ironically, Ptolemy wrote the passage cited above in his Tetrabiblos, which is more astrology-oriented in its subject matter than his other, more famous work, the astronomy-minded Almagest. While keeping these two works distinct is sometimes attributed to Ptolemy's good sense, the distinction is also in keeping with an established tradition throughout the ancient world of separating the two

100

INTRODUCTION astrological modes, empirical and non-empirical, a tradition his new approach doomed to end in Western civilization. To be sure, the practice of divination according to the true positions of celestial bodies is known in both Chinese mathematics and the star calculation system (Tib. skar-rtsis) of Buddhist mathematics, which derives from the deterministic system of the Greeks (TEDP, 415; Cornu 1997: 127). Thus, one might assume that the reason the manual uses abstract representation and not the empirical positions of the ephemeridae in making predictions is simply due to an author’s ignorance of the ability to empirically calculate those positions. However, there are other factors to consider. The abstract representation of position found in the manual is commonplace in Buddhist divination manuals. The celestial bodies are perceived not as physical entities but as metaphysical, occult, or supernatural. Moreover, if one does not maintain that the universe is deterministic nor time absolute as is typically the case in Buddhism, then there is no reason to believe that the positions of the ephemeridae can be perfectly determined such that the fate of man might ever be known (Cornu 1997: 45-46). Most importantly, stellar determinism denies freewill. These factors indicate that the abstract representation of position is likely intentional and inherent to the rhetoric of the system.

Physics and Metaphysics

Although the manual tends to be a metaphysical representation of the universe, it also describes physical processes. For example, it describes the motion of the sun throughout the

101

INTRODUCTION course of a year, noting the solstices and the equinoxes and commensurate changes in the amount of daylight and darkness from month to month. It notes changes in the weather and biological processes such as the season certain plants bloom, the time fish mate, when birds migrate, the month the tiger bears its young. In so doing, it takes what in Buddhism is known as a “non-dual” approach to the question of the interrelationship between the physical and metaphysical realms. Given two incommensurate ways of seeing the universe, in terms of the metaphysical instant and in terms of physical duration, every one thing can be known in two opposing ways. However, assuming that the remainders are due to the nature of the universe and not computation, then it is the metaphysical aspect that predominates. In this duality is conceived of differently from an indeterminate point of view than from the deterministic point of view. For the determinist, things are either one or another, male or female, positive or negative. From an indeterminate point of view, as born out by the concepts of yin and yang, things are both positive and negative at the same time. That aspect of the thing which is positive is both positive and negative. That which is positive of that which is positive has both positive and negative aspects and so on to infinity, such that every one thing is, in a sense, a universe within a universe. It is only the condition at a given time, the occasion, which determines which of the binaries is valid. One implication of this difference in the perception of duality is reflected in the conception of specialization and the branches of knowledge. In an indeterminate system, the institution of mathematics divides into two branches, one representing the metaphysical

102

INTRODUCTION aspect of the universe, the other representing the physical aspect. However, these two branches are not distinct, but, rather, interrelate, so that both the system and its two branches are each a microcosm of the universe. Their scope ranges a continuum from chaos to order. Thus, if each branch is a microcosm of the whole, each branch has both a physical and metaphysical aspect, so that one branch can only be distinguished from another, as physical or metaphysical, by a tendency or bent to that extreme. Ultimately, however, as it is the metaphysical representation of time that is perceived to reveal the true nature of the universe, the rhetoric of mathematics is metaphysical. When it comes to specialization this “non-dual” organization of mathematics takes on an unusual appearance. As such, knowledge associated with the system tends to be an unconventional knowledge distinct from common knowledge.33 Because of this distinction there is a tendency to confuse the common knowledge of a people with the knowledge given in their scientific literature, as if the scientific literature represents the pinnacle of the people's learning. Thus it is assumed the people must have been extremely ignorant of the physical world. Consequently, we are continually amazed to find archeological evidence that ancient peoples actually knew the physical world well in terms of vital processes, chemical interactions, mechanical functions, and so on. This is because knowledge of this kind was conventional and need have nothing to do with mathematics, which, even in empirical

33

In making the distinction between knowledge and transcendent knowledge or “nonknowledge” Buddhist texts refer to knowledge as that which belongs to an “ignorant commoner” (M. bertegèin köbegün). See Liu 1994: 39-52. 103

INTRODUCTION studies, dealt with unconventional subjects, such as the positions of the planets and lists of stars.34 Thus, while it is the physical realm and its challenges that require specialization, as the branches of knowledge are ultimately metaphysical and represented as such, in this metaphysical aspect, there is no apparent difference between the branches of knowledge. In this way divination is the basis for every specialist. In the same way, genres dovetail into one another. The study of the stars interrelates with the study of medicine, for the stars are gods and demons (gods dovetail with demons), and gods and demons cause illness. Medicine and magic dovetail, for illness is caused and cured by magic. Magic dovetails with ritual, and so on.

Contradiction

What divides metaphysics from physics is contradiction pure and simple. In the manual contradiction is implicit in numerous ways. In one example, the twenty-eight nakshatra are systematized five different ways according to their element. The elements themselves are both the five elements predominant in Chinese mathematics and the four elements predominant in Indian and Western mathematics. Each systematization is different. Throughout the manual, there is no one express technology for any problem. There are

34

As Sivin says, “linking alchemy with chemistry only causes confusion. The aim of the effort was not knowledge but transcendence. The chemical discoveries themselves were by-products” (Sivin 1986:154). 104

INTRODUCTION various ways to calculate the day, the week, the month, the intercalary month, the New Year and so on. By offering multiple, contradictory technologies, the manual offers no semblance of a physical order, which by its very nature, would appear logical and imperfect. Secondly, contradiction is inherent in the way predictions are made within the framework of time. As every event can be defined by any term across the spectrum of temporal units, while the day might be auspicious, the month or hour might not be, and so on. What is more, in the following passage the manual gives an explicit example of how physics are transformed to metaphysics: In general, when making any of these calculations, one needs to know unerringly which day to drop. Knowing this, one should examine the star and the lunar mansions throughout one's lifetime with one's eyes. Thus, one must also know the moon, how it conforms to the nakshatra, when it is new, when it waxes full and when it wanes. When one knows this, one needs to know the number of the moon. Also, if one is confused and uncertain about a certain star or nakshatra, or does not know these things because clouds have covered the sky, then the way to learn these things is as follows: Having risen early the following day, upon washing one's hands and face, putting on a new robe and adopting a pious frame of mind, if one goes out in the direction one desires, the sign will be: if that day is the Wood star (Thursday) one will meet a magician or a physician, or, if not, one will meet a man on a bay horse. If it is the Sun star (Sunday) one will meet an older man or a woman who is riding a white horse wearing a white robe and leading a white dog. . . (4r-4v)

Logic While in a determinate system, logic rules above all, in an indeterminate universe logic has a limited function. The rhetoric of mathematics as a whole aims at universal harmony, not logical consistency (Smith, Richard 1991: 51). By definition the metaphysical realm, as it appears in nature, is not logical, and so, in representing the universe as it appears 105

INTRODUCTION in nature, the rhetoric of mathematics intentionally breaks the law of contradiction, the excluded middle term. Paradoxically, this is the consistent way to represent an illogical universe. This paradox has befuddled scholars accustomed to the rhetoric of Western science, which rejects such contradiction. For the anthropologist Lucien Lévy-Bruhl, the most incredible aspect of primitive culture was the frequency with which one found the law of contradiction broken in “primitive” ritual and what would otherwise be considered science. This led him to conclude that the science of these peoples is rooted in an "archaic" or "prelogical" type of thinking (Levy-Bruhl 1985: 78). While Lévy-Bruhl is correct in highlighting the breaking of the law of contradiction as significant in ritual and non-Western science, his conclusion was based on a false premise. The ideology of Social Darwinism formulated by, among others, Herbert Spencer, which Levy-Bruhl had come to accept, derived from a Newtonian universe ruled by logic and absolute time (Levy-Bruhl 1985: xiii). Not only is this view of the universe not necessarily shared by other peoples, in Levy-Bruhl’s own day it was challenged by Einstein and rejected by Heisenberg and Bohr. Because the world is not perfect, logical nor rational, contradiction exists for any people. However, the suppression of the great contradictions, as in that between physics and metaphysics, science and religion, creates subtle inconsistencies of its own. Ironically, assuming that Buddhist mathematics represents an illogical universe and that Modern Science represents a universe that is logical, the rhetoric of Western science is in ways less consistent in holding to the principles of its point of view than is Buddhist mathematics.

106

INTRODUCTION This is in part because, as strict determinism denies freewill, the loss of freewill being more objectionable than contradiction, it has to be ameliorated by rationales that have no empirical basis. For instance, though strict determinism maintains that sufficient knowledge of the positions of the planets will allow firm predictions of the fate of human beings, to lessen the blow of fatalism, a common conception of Western astrology, quoted by Francis Bacon was “the stars incline, they do not compel” (Tester 1987: 2). In this way the heavy burden for scientific proof forces the rhetoric of determinism away from strict logic to mere empirical generalization. Thus, because no stellar fatalism is commonly perceived, it is generally held that the stars have no influence. This may be true, but in Buddhist mathematics one finds adherence to the first principles of science just the same. Logic demands that, assuming time is the basis by which all knowledge derives, the ability to reckon the positions of the planets perfectly is prerequisite to predicting and retrodicting the causal chain, including the fate of human beings. If we do not have that ability, then there is no causal chain. We can know nothing. Any other position is illogical. This was true four thousand years ago, and it is still true today, even though the universe appears so much bigger and our knowledge of it is so much better than it was when traditional mathematics was the dominant discourse. While Levy-Bruhl’s theory was keen but wrongheaded, other theories about nonWestern science often lack perspicuity. Jung, for example, writes in Synchronicity, “For the primitive mind . . . . there is no such thing as chance. No accident, no illness, no death is . . . . attributable to ‘natural’ causes. Everything is somehow due to magical influence” (Jung 1973: 85). Here Jung, on the one hand, seeing a logical universe, fails to recognize the

107

INTRODUCTION paradoxical nature of causation and so takes the rhetoric of non-Western science too literally. On the other hand, inconsistent in the rhetoric of a logical universe, he wrongly assumes that “for the primitive mind . . . . there is no such thing as chance.” Rather, it is for the “modern mind” that is, the logical, deterministic mind, which discounts magical influence, that there is no such thing as chance. Claude Levi-Strauss makes a similar error when he writes “magical thought is . . . distinguished from science not by ignorance of determinism but by imperious uncompromising demand for it, which can be regarded as unreasonable” (LeviStrauss 1966: 10-11). In assuming that the rhetoric of non-Western science postulates a complete and all-embracing determinism that Modern Science does not, Levi-Strauss looks at foreign science ideally but Modern Science only in a vulgar way. To compare both on an equal footing he would have to acknowledge the imperious determinism of Modern Science. For this he would not need to think merely in abstraction. The rhetoric of strict determinism courses through the veins of Western civilization, from antiquity to the present day. The Stoic, Chrysippus, wrote "no particular event, not even the smallest, can take place otherwise than in accordance with universal Nature and its logos" (Plutarch SVF 2. 937). In a famous letter to Napolean, the French mathematician and philosopher, Pierre Simon de Laplace wrote that he had no need for the hypothesis of a deity. For him Newton’s laws of motion and gravitation were sufficient to determine all phenomena, thereby eliminating the need for God as well as the role of chance and free will (Leon 1999: 163-164; Sarton 1941: 309-312). In discussing the significance of the decoding of the human genome, the molecular biologist, David Baltimore, calls free will “a wonderful illusion” (2003). If Levi-Strauss had paid

108

INTRODUCTION Western civilization and Modern Science their due, he would have seen what Ptolemy saw: that when it comes to determinism, the methods of Western mathematics are rational, the methods of non-Western mathematics are irrational, and as such, the determinism of nonWestern mathematics is not determinism at all, but merely a pseudo-determinism of a distinctly metaphysical realm. What both the theories Jung and Levi-Strauss fail to recognize is the inherent role of contradiction in the rhetoric of an indeterminate universe. What we see in Buddhist mathematics, rather than the “archaic” or “prelogical” is a rhetoric of binary logic, simple yin/yang, where from an ultimate tai ji, the supreme pole or supreme ultimate, comes yin and yang. Within yin is yin/yang. Within yang is yin/yang. Within each of these, the same, and so on to infinity, whereby between every yin and yang is simple contradiction (Ho 2003: 34; 2000: 34-35). In this binary, ultimately metaphysical system, the rhetoric of strict determinism is the rhetoric of divination. This gives rise to another paradox: while the rhetoric of a perfectly logical universe is a rhetoric of flux, constant change and progress, the rhetoric of an uncertain universe appears perfect, eternal, and timeless.

Esoteric Language

This paradoxical rhetoric is sustainable only by secret. From the point of view of an indeterminate universe it is clear that esoteric language needs be to secure order over chaos. Because arbitrary terms and myth are necessary for a comprehensive scientific rhetoric, there

109

INTRODUCTION must be an elite to make the myths that others accept on faith. Once we know difference between ends and means, we are no longer free to confuse them and so the means of perfect knowledge must be kept from the non-initiated. This basic need for an elite is pervasive in the mathematical tradition (Kingsley 1995: 344; Geneva 1995: 18; Shigeru 1966: 444); however, the development of specific forms of arcanum is a different matter and belongs especially to the Indian tantric tradition. According to O. Neugebauer the language of Greek and Babylonian mathematics is clear. The introduction of “secret astrology” comes in the Indian tradition (1951: 137-138). Tantras are written in specific kind of “intentional language” (S. sandh~bh~s}~; Tib. dgongs pa’i skad), that is, a form of enigmatic speech that holds a secret meaning (Newman 1987: 38-40; Bharati 1961: 261-262; Lopez 1995: 41-42). According to Edward Conze, the concept that words have both an obvious and hidden meaning came largely as a yogâcârin concept on sandh~bh~s}~ around AD 300 (1975: 25-26). John Newman, who has worked extensively on the Kâlacakratantra and related texts, notes that a given passage can have both an exoteric and esoteric meaning and cites six alternatives for tantric speech: intentional/unintentional; literal/non-literal; and provisional/definitive (Newman 1987: 38-40). This sandh~bh~s}~ form, however, is only one of numerous other kinds of esoteric language found in tantric texts. A. Bharati, who in his article “Intentional Language in the Tantras” discusses the different ways in which the sandh~bh~s}~ tradition has been interpreted by scholars and poses the question of its ultimate purpose, notes as well that though sandh~bh~s}~ is a language of light and darkness whereby some passages are understandable others not, it always appears to describe something. This distinct from the

110

INTRODUCTION appearance and objective of mantra, which does not designate anything in nature and sets out as its purpose to bring about change (1961: 261-262). Both of these types of esoteric language are distinct from kinds of latent meaning found in the language of divination. In its divination mode the language of the manual is nonsense. That is to say the predictions the manual appears to make have no basis in sense, but rather are derived through various methods of divination. Consider the following example: “On Tuesday . . . . if a possession or animal is missing, nine people stole it . . . . They came from the west and brought it to a house which faces west" (22v). While in isolation this appears to be a prediction of the future, when taken in full context one finds that the phrase “if a possession or animal is missing” is a common omen protasis, which reoccurs throughout the text, not only under the stars of the days of the week, but under the nakshatra constellations as well. This particular omen condition, is found not only in this text, but rather is ubiquitous in Eurasian mathematics, found in Buddhist, Chinese, Indian, Turkish, and even in Old Babylonian texts. As for the number of people who stole the possessions or animals and the direction in which they took them, these, along with color schemes and kinds of people are common tropes found in divination formulae. If one examines the condition, “if a possession or animal is missing” from planet to planet and star to star, one finds the sympathetic associations described above. For instance, on Monday, the day of the moon, one of the thieves has a pockmarked face (22v), on Wednesday, the day of the Water star, Mercury, the missing things may be found at the waterside, on Friday, the day of the Gold star, Venus, the thieves are yellow, they took the stolen goods to a place with yellow soil, and so on.

111

INTRODUCTION However, just as there is consistency in the manual’s overall representation of an apparently illogical universe, there is meaning within the divination mode as well, a meaning inside the numbers. In the manual’s divination mode, meaning is expressed in terms of complementary relations which represent nature’s duality: the rational and irrational, physical and metaphysical, small and big, male and female, etc.; the logic of the elements; the meaning of numbers: four, as in the four elements, which may take its origin in the four seasons; five, as in the five elements, which may take its origin in the five planets known in antiquity, Mercury, Venus, Mars, Jupiter and Saturn, and so on. As will be seen, there is meaning behind the omens. Meaning is also expressed in terms of pattern, the patterns behind the movements of supernatural beings.

Problems of Interpretation

That the logos of the text should be in the numbers and not in the literal language poses a problem of interpretation. How far can one go in ascribing intention, true significance to the internal structure of the text? It has been stated that the manual is composed in five parts. That this follows a numerological prescription is quite likely. However, the number of topics listed in the manual, being over one hundred, with some manipulation might be counted as the auspicious number, one hundred eight. Is this the correct way to count or simply reading into the text? It has been stated that the manual’s anonymity creates the effect of perfection and timelessness, but is this its purpose? Certainly

112

INTRODUCTION anonymity is not unique to this manual specifically. It is commonly found in mathematical texts. But this does not answer the question. Are mistakes and omissions, breaks in pattern intentional or merely scribal error? A number of examples illustrate the problem: The star spirit Qo(osun qumq-a (Empty pitcher) follows a strict pattern from month to month over the course of the year. However, in the description of the Second month, no reference to Qo(osun qumq-a is given. According to its pattern, in that month it would logically reside in the North. Similarly, the star spirit Janggün (The General) breaks pattern in the Eighth month by jumping to the East, when logically it should remain in the West. The nakshatra are classified five different times according to their element, sometimes according to the four elements predominant in India and the West and sometimes according to the five elements predominant in China. Two of these classifications are identical, excepting one nakshatra, Tanista (S. Dhanis}t}h~), which in one classification has the element water (21r) and in the other, the element earth (45v). Logically, its element in should be earth, for to assign it the element water leaves eight water nakshatra and only six earth nakshatra. As a final example, on the twenty-first day of the Fourth month, a nakshatra is omitted from the calendar. Logically it should be Širvan (S. Ðravan}a). Though intentional variation of pattern is a common trope in mathematics (one that is in keeping with a universe that does not function in a perfectly logical way), this does not guarantee a correct reading. Likely, except for the final example, the omission of Širvan, the breaks in pattern described above are all intentional, in that their variation depends on more than just the omission of a single term (commonly attributable to scribal error). However, this criterion is far from foolproof, and

113

INTRODUCTION the assessment less than certain. Finally, while focus on the latent workings of the text reveal the patterns by which the gods and demons move, it does not explain how these patterns are generated. What is the reason Tayisui moves one way, Janggün another, and so on?

Judgment

While not to defend the esoteric rhetoric of the manual against the charge of humbug, for humbug it clearly is, to humbug is not its primary reason for being. Esoteric language is rooted in representing the unconventional language of the metaphysical realm, the world beyond the pale of physical representation, the world of “true or apparent” time. Furthermore, the inherent deception involved in the conflation of physical and metaphysical realms is not solely negative, for it hides the arbitrary terms that point back to primordial chaos, and so protects the established order, the government, which, all things being equal, is for the common good. This, however, is by no means special praise. Another term that defines the genre of this manual is “occult,” a term associated in the West with pure evil. This association is so strong, the meaning of “the occult” has been largely forgotten beyond its superficial aspects, ghosts, demons and spirits, witches, magic and the like. What the occult means in essence is the system of knowledge based on the one hand on “true or apparent” time, in which demons, magic, ritual, and so on are scientific terms for the empirical qualities of the instant,

114

INTRODUCTION and on the other hand based on “mean or abstract” space, where the counterparts of bodies move in eternal, perfect patterns. The rhetoric of this system, besides being perfect, is known, not only by outsiders, but by initiates as well, to be static, amoral, contradictory and superstitious. It is not for no reason that this system was repudiated and step by step eliminated from the morality and determinism based systems of Western civilization. Nonetheless, Buddhist mathematics is by no means outmoded by Modern Science.35 It is based squarely on that which is true or apparent in nature and as such will remain viable until the coming of Utopia. Einstein’s theory of relativity and Heisenberg’s uncertainty principle make it relevant. To play devil’s advocate one could argue that if the concept of an uncertain universe were fully accepted in Western civilization, the gravity of logic (which often does more harm than good) would pull the rhetoric of Western scientific discourse into a form that resembles that of Buddhist mathematics or the Pythagorean mathematics of the ancient Greeks.

IV. Practice

Metaphysics

35

This is contrary to the idea of Lynn Thorndike in her article “The True Place of Astrology in the History of Science.” Here Thorndike states correctly that prior to Newton’s law of gravitation, nature was held to be governed and directed by the movement of the heavens and celestial bodies (1955: 273-274). Her error is to attribute as the basis for this a cosmology unique to the European tradition and not the problem of time, common to calendar makers everywhere. Indeed the problem of time in measuring the position and momentum of the celestial bodies was key to Newton’s own understanding of nature. 115

INTRODUCTION

The discussion of the manual’s practical methods is organized according to the distinction between physics and metaphysics. It begins with the latter, as the metaphysical aspect of the manual tends to be predominate, and ends with a discussion of marriage, for that is a prominent mundane utility the manual served. As for its metaphysical methods, though subjects are very much interrelated and difficult to classify, the main topics are clear nonetheless and will be dealt with in the following order: divination, medicine, magic, ritual, and supernatural beings.

Divination

Divination, like "mathematics," is a term pertaining to knowledge. The root of the word, deus (god) or divus, indicates the source of the seeker's information. If science is about the prediction of events, from a deterministic point of view, every event is inevitable. As chance can neither be defined nor understood, science is held to be about causes not chance (Prigogine 1997: 4-5). Hence, Cicero in De Divinatione argues that since divination has no application to what is perceived by the senses nor a place within the domain of science or art, philosophy, dialectic or politics, thus, there is no use for it. In doing so, he takes on what he considers the Stoic definition of divination as “the foreknowledge and foretelling of things that happen by chance” (Cicero 1979: 220). This, however, is a misstatement of the Stoic argument, for in Stoic determinism chance ought not exist. The

116

INTRODUCTION rationale for divination, on the other hand, is from the point of view of indeterminancy. Here every event is random. There is no such thing as causation. Thus, if causation does not exist, something arbitrary is required in order to act. Divination is simply a way to act when options seem arbitrary. While divination as a means of knowledge is universal, the forms of divination are not. Though a particular method might arise independently in one place or another, it also happens that traditions of divination methods are passed from generation to generation and culture to culture. Some of the earliest attested examples of divination are found inscribed on bones and tortoise shells in China and on cuneiform tablets in Mesopotamia.36 Two ways to classify divination methods according to a psychological point of view are: a) autoscopic or direct, which simply depends on some change in the consciousness of the practitioner; b) heteroscopic or indirect, in which the diviner looks beyond himself for guidance. Examples of autoscopic divination include methods based on sensory perceptions such as gazing into a crystal or listening to a shell, motor automatisms, such as in the use of a divining rod, or mental impressions derived from activities such as looking at the palm of a hand or at cards. For heteroscopic divination the process depends on inference from external facts. Examples of heteroscopic divination include sortilege "the casting of lots,"

36

For works on these early sources in China, see K. C. Chang 1980: 31-43 and Lowe 1994, passim. For the Mesopotamian sources see Starr and Jeyes. See also O.R. Gurney's article on Babylonian and Hittite divination in Lowe and Blacker. For a discourse in antiquity on the value of divination in society or the lack thereof, see Cicero, On Divination. For bird divination among the Tibetans, see. Laufer, 1914. For Mongolian divination methods, see Ochirbat's Merge, Tölgö. See also, Pallas, v. 2, 1980: 307-340, Ligeti 1930: passim, and Bawden 1958: 1-44. 117

INTRODUCTION such as dice or the tarsus bones of sheep; haruspication "the inspection of entrails; scapulomancy "divination by shoulder-blade;" and so on. While the practitioner must actively perform these methods, there are also passive types of divination, such as taking an omen from the weather or from the behavior or cries of birds ("Divination," EB 1911: 332333). The manual’s binary system, illogically, considers both causation and chance. The manual includes causal relationships derived from empirical observation. For instance, in the calendar it says, “[During the fourth month] the orchid flower (èakirma(-un èièig) blooms . . . [and] the cuckoo bird will sound (11r).” But in keeping with its metaphysical modality, its metier are chance occurrences, as in the following, “If one builds a home, five people will die (43r).” These are derived, as befitting the logic of the system, through divination. However, the manual is not perfectly logical in its representation in that its methods are not entirely random. As will be seen, the metaphysical realm is made to appear moral and good. Divination in the manual is expressed in four interrelated forms: 1. complementary relations, yin/yang; 2. rational methods, such as the systems of elements, trigrams and color schemes, the results of which are derived through logic and appear random against the matrix of the calendar; 3. irrational methods, including auguromancy, the results of which take on a statistical significance, and magical formulae/medical treatments; and 4. patterns in the matrix of the calendar, either orderly or random. These fall under two main classifications in the Tibeto-Buddhist scheme: 1. Chinese or Black astrology (Tib. nag-rtsis), distinguished

118

INTRODUCTION principally by the system of

elemental divination (Tib. ‘byung-rtsis), based on the

relationships formed between the five elements (TEDP, 11, 414; Cornu 1997: 21-23; MönkhOchir 2000: 16) and 2. Indian or White astrology (Tib. dkar-rstis), distinguished principally by the system of the astrology of the stars (Tib. skar-rtsis [TEDP, 11, 415; Cornu 1997: 2325; Mönkh-Ochir 2000: 16]).

Yin/Yang

Although the manual does not mention expressly the Chinese terms yin/yang, nor the Mongolian/Buddhist equivalent of the concept ar(-a bilig (yin/yang or “skillful means and wisdom,” the two qualities possessed by the Buddha [S. upâya-prajñâ]), complementary relations are pervasive throughout the text.37 A few types of contrariety will suffice to demonstrate this: 1. male/female, e.g., in the designation of the months, a month with 30 days is male, a month with no more than 29 days is female. 2. clockwise/counterclockwise, e.g., “If the month is male, count clockwise (¯öb) from the mouth [of the Black Dog of Heaven]; if the month is female, count counterclockwise (buru(u) from the tail (52v). 3. up/down, e.g. the sign of a fortunate day is a wish-fulfilling jewel that faces upward; the sign of the day of death is a wish-fulfilling jewel that faces downward (20r). Other oppositions include: 1. sun/moon; 2. white/black; 3. rich/poor; 4. Indian/Chinese. The manual seems to indicate that every aspect contains its opposite at the same time, as follows: “The bride

37

For a discussion of Mongolian ar(-a bilig, see Mönkh-Ochir 2000: 104-117. 119

INTRODUCTION should be made to descend in the man's female [yin] direction” (52r). There is also an implicit opposition in the construction of the manual, empirical vs unempirical, rational vs irrational, Chinese vs Indian methods. Though the concept yin/yang in China is well known, a few aspects are worth mentioning. First according to the famous Chinese classic, the Yijing, yin/yang begins from an ultimate tai ji, the supreme pole or supreme ultimate. Second, the opposition yin/yang implies regress to infinity. Every yin contains yin/yang; the yang of every yin contains yin/yang (Ho 2003: 34; 2000: 34-35). Thus the fundamental idea is not merely dualism, but one thing in dual form (liwu lingti [Richard Smith, 1991: 52]). Third, the concept yin/yang is inextricably linked with the five elements (wuxing [Smith, R. 1991: 23; Sun 1997: 107; Ho 2003: 13-15]). Finally, compared to the asterisms, xiu, the four seasonal animals, xiang, and the sexagenary cycle, the technology of the yin/yang and wuxing is relatively late. Scholars tend to agree that it is not found in China prior to the Warring States period, around the 3rd century BC (Smith 1991: 23; Major 1993: 29-30; Sun 1997: 104). Less well known is that a comparable system is to be found in the Western Pythagorean tradition. For thinkers such as Heraclitus (6th century BC), the universe is one. Its unity is observable in a logos or formula of structure. That logos is contrariety. The secret of the universe is to recognize the existence of interacting opposites and the fact of conflict (Philip 1966: 46). Thus the logos of nature includes both logos, a position certainly arrived at by reasoned argument, and mythos, the conveyor of ideas beyond logical demonstration (Kingsley 1995: 80). In this the primary opposition is limit vs the unlimited

120

INTRODUCTION (Philip 1966: 52). The “elements” of the numbers are, according to Pythagorean doctrine the “even” and the “odd.” The odd stands for limit, the even, for unlimited. In this primeval cosmic opposition “limit” is positive; conceived as masculine; the unlimited is feminine” (Burkert 1972:32-33).

The Elements

Even though divination is ultimately illogical or unempirical, as every yin term contains a yin/yang dualism within, divination contains both a rational or logical aspect as well as an irrational or illogical aspect. The epitome of rationality in an indeterminate universe are the elements. It is a fundamental error in the analysis of the rhetoric of these elements to maintain, as many have, that the theory of the four elements marks a belief in a rational universe, and that that idea is what sets Western civilization apart from others (Tester 1987: 59). Elements are first of all not a uniquely Western idea, but most importantly, they do not indicate a belief in a rational universe at all. They imply just the opposite in that they are an artificial or sham superimposition of order upon a universe that is otherwise apparently irrational, dual, not uniform. Mythology aside, what pre-modern systems of elements are in essence is a homogenous division of the universe into mutually exclusive parts. The number of terms though based on numerological theory is otherwise arbitrary. The individual terms themselves, though necessarily exclusive, are subjective. Once in place, there is nothing that does not belong to one of them and so the otherwise

121

INTRODUCTION irrational universe is made rational. From the point of view of a deterministic universe on the other hand, while the irrational is considered to be wholly negative and unacceptable in proper scientific discourse, so too is classification based on arbitrary terms. As such premodern systems of elements are diametrically opposed to the modern concept of the elements which is said to date from the time of Robert Boyle (1661) and came to fruition in 1869 with Mendeléyev’s periodic table (Parsons 1956: 347; Pauling, 1956: 517). Here irreducible elements are derived from comprehensive, empirical examination.

This modern

conceptualization of elements does indeed set Western civilization apart. Paradoxically, however, given the true or apparent nature of the universe, this modern system of elements, derived from the point of view of an ultimately rational universe, is not in fact rational at all, for the number of elements themselves has never been perfectly determined due to the mutability of atoms, man-made creation of new elements in nuclear reactions, and the occasional discovery of new elements in space. In the manual as the elements define everything, the results of any coincidence are fixed in a logical way according to the elemental properties of the various terms as follows: if two earths coincide it is an occasion for accomplishing magic . . . . , etc. If two waters coincide, it is a rasiyan occasion and by means of an occasion for a rasiyan, life will flourish . . . . etc. If two fires coincide, it is an occasion for spreading . . . . etc. If two airs coincide . . . . etc. If water and earth coincide . . . . etc., etc. [45v-46r] The logic of the divination mode extends to the stars and planets such that each has its own distinct quality which thus affects the course of events, as follows: As for Úirvan nakshatra, it is the nakshatra of villages and crossroads. Thus, if one causes others to gather, builds on the land, travels, attacks with cavalry, 122

INTRODUCTION brings a bride into one's household, performs the ceremony for the gods, crushes the eliy-e [demons] of the little ones, meets an enemy, performs meritorious rites for the dead, or gathers the straw of crops, it is good. (30v) The Mongolian term for the “elements” is maqabud (S. mahâ-bhûtâni; Tib. ‘byung ba). Their arbitrary quality is easily seen in that the manual gives two different sets: 1. the four elements (dörben maqabud): široi (earth); kei (air); (al (fire) and usun (water); predominant in Indian astrology; and 2. the five elements (M. tabun maqabud ; Ch. wu xing): široi (earth); modun (wood); (al (fire); usun (water) and altan/temür (gold/iron) predominant in Chinese astrology. As is the case with the lunar constellations, though a common origin is unknown, there appears to be some interrelationship between these two systems. The four elements, often attributed to Aristotle (Physics 192; cf. Tester 1987: 5960), first appear in Western culture in the works of Empedocles (Kingsley 1995: 1; Longrigg, 1976: 420-9; 1985: 93-115). The idea is not necessarily Greek, but may have derived in the East in one form or another, been adapted by the Greeks, and then made its way back to the East (Kingsley 1995: 6-10). As early as the 4th century BC, a fifth element surfaced in the Hellenic world when aether, the form and meaning of which had changed over time from “vapor” to “air” as we now know it was reinvented by the Stoics as “celestial fire” (Kingsley 1995: 13-17; Tester 1987: 59).38 These five Pythagorean elements were: 1. ether; 2. air; 3. fire; 4. water; 5. earth. In China the five elements, fire, water, earth, wood and metal, are held to have originated during the Warring States Period, 3rd century BC (Sun and

38

Compare Greek aether with Hebrew hevel “vapor”, translated as “vanity” in Ecclesiastes; Ch. qi/ch’i (Mathews 554); Mong. a(ur. 123

INTRODUCTION Kistemaker 1997: 104; Smith, Richard 1991: 23). In India, along with the four Aristotelian elements that came with the introduction of Greek mathematics, there is also found the Pythagorean system of five elements: earth, water, fire, wind, and space (MW, 798; Berzin 1987: 18). Common to all systems of elements is their function of bringing order out of chaos and their association with duality. In ancient Greece the Pythagoreans incorporated their five elements with an ancient doctrine of opposites: one-many, limited-unlimited, odd-even, male-female, and so on (Tester, 1987: 59). In China the concept of five elements is inextricably linked with yin/yang (Sun and Kistemaker 1997: 104). In this, their close affinity to the Hellenic counterparts suggests Greek influence, not only in terms of the elements themselves, but the comprehensive system of duality, elements, and the harmony of the spheres which extended to the conceptualizations of music, medicine and other subjects as well. Beyond this basic structure, however, there is little similarity in its application of to suggest the kind of discernable Greek influence found in, for instance, the Tibetan medical tradition that came by way of India (Ho 2000: 15).39

IV.1 The Elements/Maqabud

Four Elements široi

Five Elements earth

široi

39

earth

For a more detailed comparison of Pythagorean and Chinese systems, see Burkert 1972: 471-472. 124

INTRODUCTION usun

water

usun

water

(al

fire

(al

fire

kei

air

modun

wood

altan/temür

metal

Colors

Color divination is not as prominent a feature in the manual as it is in the Vaidurya dkar-po and other sources. A five color scheme of blue, red, white, black, and yellow, does exist, however, in the section that deals with military campaigns (20r-24v). This is the Chinese color scheme of the five palaces in which blue represents the palace of the Blue Dragon of the east and spring; red, the palace of the Red Bird of the south and summer; white, the White Tiger; black, the Black Turtle, and yellow, the central palace of the emperor, Huangdi (Sun and Kistemaker 1997: 113-123).40

IV.2 The Five Colors

1.

Manual

English

köke

blue

40

The Indian five color scheme found in the Kâlacakra is yellow (šir-a), blue (köke), green (no(o(an), red (ula(an), and white (èa(an [KOT 273]). 125

INTRODUCTION 2.

ula(an

red

3.

èa(an

white

4.

qara

black

5.

šir-a

yellow

The Trigrams

In the manual the term külil, “bundle, bunch; tie, knot,” refers to the eight trigrams of the Yijing (Ch. bagua/pa-kua; Tib. spar-kha brgyad), which come to Mongolian from Chinese via Tibetan. As with the colors, the trigrams are used less frequently in the manual than in other sources such as the Vaidurya dkar-po. In the manual its function is limited to the subject of brides and marriage.41

IV.3 The Eight Trigrams

Manual

Tibetan

Chinese

English

kun

khon

kun/k’un (Mathews 3684)

maternal earth

41

Trigram

For more on the trigrams, see the Yijing, passim., TEDP, passim., Williams 1996: 149; Pozdneyev 1978: 534-542; Waddell 1978: 394; Cornu 1997: 107; Ho 2003: 34-35. 126

INTRODUCTION gen

khen

gen/ken (Mathews, 3327)

limit

kam

kham

kan/k’an (Mathews 3245)

pit

sön

zon

sun (Mathews 5550)

gentle

jen

zin

zhen/chen (Mathews 315)

quake/thunder

lii

li

li (Mathews 3902)

separate

dan

dva

dui/tui (Mathews, 6560)

exchange

gin

gin

qian/ch’ien (Mathews, 3233)

paternal heaven

The Omens

Irrational divination is represented in the manual by omens, by far the most prevalent feature in the text. Omens are given either as iro-a "omen" or sayin ma(u ür-e the "good and bad results." In sources on omen literature, omens are described as formally being composed of two elements: a given condition or protasis, which is then followed by an apodosis or a result. For example, the first nakshatra, Kr}ttik~ (M. Kerteg), is given in the manual as having the following auspices: In the Kr}ttik~ nakshatra if one offers sacrifice to a burqan (Buddha), beckons fortune, gives alms, erects a temple, hermitage or stupa, performs the rites of the fearsome ones, teaches knowledge, preaches the dharma, repairs a new building or fortress, acquires debt, receives an animal sacrifice from another, or pacifies one's beloved, it is good. . . . (25r) 127

INTRODUCTION As previously mentioned, the omens belong to a genre of mathematics that has its origins in ancient Mesopotamia from whence it entered India where it was paired with the nakshatra and spread to various nations throughout Eurasia. While the omen conditions in the manual were clearly adapted to suit local customs, as preserving the old seems to be an important aspect of Mongolian Buddhist mathematics, omen conditions similar to those found in the manual are also found not only in early Buddhist sources, but in the very ancient Mesopotamian sources as well, for instance, omens concerning earthquakes, the death of a king, setting out on a journey, the cutting of hair and fingernails, plague, illness, business, war, death, fertility, enemies, loss of cattle, famine, and banditry (Koch-Westenholz 1995: 89, 105-106, 180-182, passim). When it comes to these omen conditions, the manual and other Mongolian sources tend to preserve archaic elements in their lexical forms as well. In the manual many of the auspices follow the pre-classical form. For example, the phrase “to take a bride” is given in the manual as beri bo(tol-, a reference to marriage according to an old custom of placing a specific hat, the bo(to, on the bride. The modern form, as G. Kara notes, is beri ab- “to take a bride” (Kara 1984: 349350). There are two distinct kinds of results or apodoses. Abstract results complete the condition with an either/or association, hence the term, good and bad results. In the various almanacs there are three common ways to show whether a particular auspice is favorable or unfavorable. In the manual one finds all three. The most common is sayin/ma(u. The form found most frequently in preclassical sources is ¯oqiqu/ülü ¯oqiqu (Franke 1964: passim;

128

INTRODUCTION Cerensodnom and Taube 1993: 214, 221, passim). The third form is bolumui/ülü bolumui (60r). There are also omens which end in a concrete result. For example, "In the Kr}ttik~ nakshatra . . . . if there is an earthquake, there will be a drought." What makes omens an irrational method of divination is that as opposed to the homogenous, finite representation of a universal found in divination’s use of elements, the omen protases comprise a sample of various events taken from an infinite array of possibilities, which, as heterogenous terms, regress to infinity. In this their composition is akin to the bridal custom of wearing something old, something new, something borrowed and something blue. These four elements, similar to the elements earth, air, fire and water, comprise a universal set in four terms. What makes the former irrational is the implied ellipses, a regress to infinity. The function of omens is complex. Though individually the omens function as pseudo-predictions, when considered collectively in conjunction with the planets and nakshatra, they take on a new dimension. To demonstrate this, the phrase "if there is an earthquake" occurs 28 times in the manual and each occurrence coincides with one of the 28 nakshatra. As such while the nakshatra establish a mathematical universe, the omen protases or conditions, universal parameters, the apodoses or results of the various conditions define the constitution or state of the universe both qualitatively and statistically.42 Overall, the auspices show that the earthquake is a negative influence (14 bad to 1 good result). In

42

The mathematical creation of a universal set does not depend a zodiac. See the Uygur Irk Bitig, for instance, where the universal set is given by the 64 possibilities of four and three (Hamilton 1975: 7). 129

INTRODUCTION the same way, the results of what must be considered good have a statistically positive outcome. For example, the phrase burqan takibasu (if one offers sacrifice to Buddha) is usually followed by a good result (11 good to 3 bad). For certain actions the results are mixed (e.g. for debel eskebesü/edkebesü [if one tailors a robe] there are 12 good to 11 bad results). Thus, through a wide sample of possible conditions, the omens reflect the point of view of a universal man or the state of the nation. This latent function of auguromancy explains not only a critical facet of the role mathematics played in government and society, but also what made this literature so important and popular throughout Eurasia.43 To see what kind of state is represented in the manual, whether it is pro-business, proagriculture or what have you, what one need do is survey the relevant omen results. For a list of the omen conditions found in the manual, see the Subject Vocabulary index. Below is a survey of twelve of the more common omens in the manual:

IV.4 A Survey of Twelve Omens

1. if one brings a bride into one’s household (beri ba(ul(abasu)

Abstract results: 12

good/positive to 8 bad/negative. Concrete results: she will die or divorce (40r); two people

43

It is noteworthy as an example of the pervasiveness of this literature that augury was also considered an intrinsic part of the constitution of the government of the Roman Empire (Cicero 1979: 216). For a further discussion of omen literature in Tibet, cf. Hummel (1963); for Manichaean omen literature at Turfan, cf. Reck (1997: 7-23); for an example of omen literature among the Arabs, cf. Young (1982: 261-278). Another important aspect of this kind of omen literature is that its original purpose was for state affairs, not personal (Ho 1966: 21; Shigeru 1966: 444). 130

INTRODUCTION will die (41r); descendants will be cut off (41v); re-used possessions and chattels will have to satisfy one hundred lives (47v); she will die on the 100th day (60r). 2. if one makes an offering to a Buddha (burqan takibasu)

Abstract results: 20

good/positive to 4 bad/negative. Concrete results: it will be distinctive (26v); the harm will be immediate (34r). 3. if there is an earthquake ((a¯ar ködelbesü)

Abstract results: 1 good/positive to 2

bad/negative. Concrete results: there will be a drought (25r); there will be a natural disaster (25v); rain will fall (26r); bad for crops (26v); bad for people (27r, 28r)); there is the danger of bitter suffering for that nation (27r); a leader of the nation will die (27v); there will be a great wind (27v); one won’t be able to walk (28r); bad for craftsmen (28v); bad for goldsmiths (28v); grain will be plentiful (29r); a mountain will be annihilated (29v); water will evaporate; it will be bad for everything else (30r); it will be bad for infant children and tea merchants (30r); [living beings] will be completely fortunate and happy (30v); it will be bad for a great many commoners and lamas (30v); bad for those who know the treatises (30v); bad for animals (31r); bad for those animals which are giving birth (31r); water will become abundant and living beings will die in the water (31v); bad for those who belong to the caste of the wretched (31v); those who possess skillful means and wisdom will be annihilated in their own intermediary state (31v); gods and demons will become few (32r); bad for all mice (32r). 4. if one disturbs the ground ((a¯ar köndebesü)

Abstract results: 2 good/positive to 14

bad/negative. Concrete results: become poor (42r); no harm (58r). 131

INTRODUCTION 5. if one tailors a robe (debel ed'kebesü)

Abstract results: 17 good/positive to 26

bad/negative. Concrete results: it will burn in a fire (25r); it will be distinctive (26v); one will wear it on his dying day; it is bad (27v); the lord of the house will die; it is bad (35r). 6. if a son is born (köbegün töröbesü)

Abstract results: 3 good/positive to 1

bad/negative. Concrete results: difficult to feed him (22v); good for any kind of deed, whether coming or going (23v); he will be intelligent and wise (23v-24r); there will be six [sons] (25r); he will be splendid [25v] and love knowledge and matters of the sacred doctrine (25v); he will become a splendid hero, perfectly happy (25v); he will be very fortunate; having been foolish, he will become rich (26r); he will be very fortunate, possess little wisdom, and his wealth and animals will be abundant (26v); he will become equal to a Cakravartan king (26v); he will have great fortune (27r); having become learned in elocution, he will be a scholar, perfectly happy (27v); he will have a very stingy nature; his life will be short (27v); fully will he keep his vows, and he will be born into a high birth (28r); he will be spoiled (28r); he will love to amuse himself with exorbitant lascivious folly (28v); having had many enemies, he will contract an illness (28v); he will vanquish his enemies (29r); he will fully keep his vows and be perfectly happy in the dharma (29r); his life will be short (29v); his father will die (29v); having become rich, he will be an alms-giver and love the sacred doctrine (30r); he will be very wise and help living beings (30r); his merit will be perfect (30v); he will not get along with his wife and die of suffocation (30v); he will be stupid and fated to die in the water (31r); he will be possessive and small-minded, without great wisdom or passion (31r); he will be ignorant and become a thief (31v); he will be 132

INTRODUCTION without illness and live a long life (32r); he will like to kill and slaughter; his character will be bad; later he will go to hell (32r); it will be bad [for him] later (40r); he will live in suffering and lament his troubles saying, "woe is me” (47v); his physical appearance having become handsome and his speech elegant, he will have a ready intellect, many ideas, and be skeptical; he will live eighty years (61r); he will not speak falsely (61r); he will have a ready intellect, elegant speech, even thoughts, and he will be well known for his good name (61v); he will have a severe and fearsome character (61v); he will have a lying, forgetful, bad character (61v); he will have a straightforward character, and, having become a craftsman, he will live sixty years, (61v); having suffered in his youth, he will be happy in his old age, (61v). 7. if one cuts one’s hair (üsün kir(abasu) Concrete results: become rich; it’s good (57r, 58r); meritorious advantage will be great (57r); ada and todqor demons will appear (57r); it will turn white (57r); there will be a quarrel among a great many people (57v); there will be illness and plague (57v); there will be harm to the eyes (57v); sons and grandchildren will flourish (57v); one will accomplish one's intended act (58r); there will be an argument (58r); one will find animals (58r). 8. if one travels (¯i(ulèilabasu)

Abstract results: 13 good/positive to 1 bad/negative.

Concrete results: without profit (25v); affairs will proceed slowly (35r); people will die (60r).

133

INTRODUCTION 9. if one gives away a daughter (okin ögbesü)

Abstract results: 7 good/positive to 10

bad/negative. Concrete results: her life will be short (24r); a son, dear to one’s heart, will die (41v-42r). 10. if a daughter is born (okin töröbesü)

Concrete results: it will be distinctive (23r);

relatives by marriage will be scarce (25r); possessions and animals will increase (25v); she will be wonderfully intelligent and loving (26r); the rulers of the dragons who effect the senses will possess her (26v); she will be a thief or have a great many means and tricks (28r); she will be ignorant and become a thief (31v). 11. if one does business (qudaldu keyibesü)

Abstract results: 21 good/positive to 4

bad/negative. Concrete results: without profit (34r). 12. if one plants a crop (tariyan taribasu)

Abstract results: 7 good/positive to 7

bad/negative. Concrete results: bad for the deeds of those who are older (30r); oxen will die (34r); it will dry up (47v).

The general state of the nation, however, is easy to judge. Approximately 220 omen results are “bad” compared to approximately 360 “good” results. What’s more, as it is common in the manual to list far more conditions with a singularly “good” result than with a “bad” result, it is clear that the general state of the nation is by far better than worse. That the nation generally be good is common in omen texts. In the Irq Bitig, for instance, one finds that 33 omens are described as "good" 5 as "very good", 17 as "bad" and 2 are "very bad", for a 2:1 ratio (Clauson 1961: 219). In the Babylonian omen series, the Enuma Anu 134

INTRODUCTION Enlil, omens inherently produce results in a ratio of 2:1. This is because when two good signs coincide, they produce a good result, when a bad sign coincides with a good sign the result is negative, but when two bad signs coincide, the result is good (Koch-Westenholz 1995: 11). However, in the mathematical chapters in the Chinese Jin shu, the official history of the Jin dynasty (265-420) written by Fang Hsüan-ling (578-648), the results are just the opposite with twice as many bad omens as good ones (Ho 1966: 21). In this artificial prescription of “good and evil” the omens appear to have a moral imperative. Vilhelm Thomsen, who made the first English translation of the Irq Bitig, noted this moral quality, when, in regards to its meaning and purpose, he described the Turkish book of omens as “a kind of moralizing reader” (Thomsen 1912: 192-193). This, however, is a fundamental error, for omina are in essence amoral. They mark a time for any purpose under heaven, whether for good or ill, as in the Hebrew Book of Ecclesiastes. For instance, under Udaribalguni nakshatra it is a good time to kill or slaughter (28r); certain days are good for sinful deeds and bad for meritorious deeds (45r), and so on. Morality, on the other hand, belongs to the realm of logic and rationality, and, as such, like the elements, it is derived from an arbitrary term and homogenous or logical division into constituent parts, as in the various sets of commandments commonly found throughout Eurasia – like the Hebrew Ten Commandments, there are Ten Commandments in Buddhism as well (Waddell 1978: 134). Al-Bîrûni notes that in India the Hindu keep Nine Commandments (Sachau 1971: 74).

Medicine

135

INTRODUCTION

The salient function of divination in the manual is not to predict but to heal. It has been observed that while the field of medicine has been around for millennia, the ability to cure has only existed since the Enlightenment in Europe, raising the question what was it doctors had been doing all those centuries prior? The answer is divination. In the preModern world, medicine was inextricably linked with mathematics. This relationship is clear from the Latin term for the field, iatromathematica, used throughout the Middle Ages in Europe (Tester 1987: 95, 222). It is too strong to suggest that pre-Modern medicine did not cure.

Scholars of ancient Greek medicine often point out that the Hippocratic schools

developed empirical methods of diagnosis and treatment of illness (Tester 1987: 218). Unfortunately, they often attribute these empirical methods to uniquely Greek inventions not found elsewhere in the ancient world, as S. J. Tester does when he says that “in Babylonia medicine was magical. The Greeks were the first to develop scientific medicine” (1987: 24). However, if one turns to Babylonian medicine one finds again that it is not so simple. In ancient Mesopotamia, although medicine was predominately associated with purely magical rituals, there were also empirical methods. Cuneiform tables show Babylonians had a deep knowledge of medicinal herbs and minerals. Found among their ruins are textbooks with antidotes for poisons, including snake and scorpion bites, and treatments for various ailments afflicting the eyes, teeth, head, intestines, and so on. These methods were used in conjunction with magical incantations to treat both physical and metaphysical aspects of illness (Langdon 1956: 860).

136

INTRODUCTION To explain the link between mathematics and medicine scholars cite the concept of the body as a microcosm of the universe. The notion of macro and microcosm is found among the Greek Pythagoreans (Burkert 1972: 41), the Arabs, in the tantric ritual practices in India (Subbarayappa 1989: 26; Lopez 1995: 41-2), with the Turks (Esin 1989: 113-124), and in China (Sivin 1986: 152, 164). The concept of medicine and therapy goes beyond the self to the concept of the government as microcosm. This is seen especially in China where the celestial pole corresponds with the emperor, around whom the state revolved (Needham 1959: 2). As a part of the mathematical tradition, medicine shares many of the same commonalities across Eurasia. Given by a dual, ultimately uncertain universe medicine had both physical and metaphysical aspects, of which it was the metaphysical that predominated. In the metaphysical mode medicine regards no empirical cause. Demons, as in Babylonian medicine, for instance, are the source of affliction (Langdon 1956: 806). It distinguishes no illness. Treatments, as in Greek medicine, are universal, that is, apotropaic or sympathetic (Barton 1994: 185-191). It recognizes no speciality. Everything is therapeutic. For Pythagoreans as well as Madhyamika Buddhists, the role of logic in philosophy is ultimately incidental. Polemic is intended to be therapeutic (Kingsley 1995: 327; Liu 1994: 35). So too is music. This metaphysical mode, in keeping with its basis in divination, has both rational and irrational methods. Of specific import to medicine is the system of the humors, which is similar to the system of elements in that both are a rational division of the universe into

137

INTRODUCTION homogenous constituent parts. They were used in conjunction with the elements in diagnosing and treating illness. This does not, however, make the system an empirical method of diagnosis, as is sometimes assumed. As the logic of the elements is, when it comes to the unempirical realm, a pseudo-logic, sympathetic and correlative, so too is that of the humors. In Arab mathematics, for instance, each note of a musical scale had a therapeutic affect according to the elements (tubû’) and humors (tabâ‘i) They are either hotdry and exciting to the blood, cold-dry, hot-moist, or cold-moist (Smith 1843: 207). In the same way the strings of the lute correspond to the four humors such that the highest string, the zîr, corresponds to yellow bile, the mathnâ to blood, the mathlath to phlegm, and the lowest, the bamm, to black bile” (Farmer 1928: 516; 1932: 903; 1944: 180). Across the spectrum of medical practice, this rational, elemental diagnostic system allows not only unempirical apotropaics but empirical diagnoses as well. In between is much ambiguity. This is seen in the description of medicinal plants and herbs in Tibetan medicine. Here medicinal plants and herbs are said to originate from the five Pythagorean elements which come to Tibet via Indian Buddhism, earth, water, air and sky. Herbs and plants having the nature of earth are in quality heavy, strong, smooth, oily, soft and moist and have no pungent smell. They oil, moisten and smooth the system and combat bile diseases brought on by excessive bile (Rechung 1973: 64). To assert that Greek medicine was not the first to invent empirical methods of diagnosis and treatment is not to denigrate the importance of that tradition. As S. J. Tester demonstrates, after the Pythagoreans “canonized” the concept of “opposites” – one-many,

138

INTRODUCTION limited-unlimited, odd-even, male-female, and so on – Zeno of Elea (495-430 BC) took two pairs of these opposites, hot and cold, and wet and dry, and made all else from them. Next, Aristotle (384-322 BC) married the two doctrines and made his four “simple bodies” fire, air, water and earth, from, in turn, the hot and the dry, the hot and the wet, the cold and the wet, and the cold and the dry. Then the Stoics simplified the system to fire – hot, air – cold, water – wet, and earth – dry. This synthesis of the elements, the qualities, and the opposites became pervasive in late Classical mathematics (Tester, 1987: 59-60). These notions of harmony and balance between the opposing and elemental aspects of man’s nature dominated Greek medical thinking. In the late fifth century BC the Hippocratic treatise “On the Nature of Man” discusses the life cycle in relation to the four seasons, the four opposites, and the four humors, blood, phlegm, choler (yellow bile), and melancholy (black bile). Blood is warm and moist and associated with spring and childhood; yellow bile is warm and dry and goes with summer and youth; black bile is cold and dry and goes with autumn, and phlegm is cold and wet like winter and old age (Tester 1987: 61). This was extensively elaborated upon in the medical system of Galen (AD 129-c. 200), which together with Ptolemaic physics and the musical concept of the harmony of the spheres made Greek mathematics an intellectual force to be reckoned with and very influential throughout Eurasia, especially among the Arabs and in India from whence it comes to the Tibetans and Mongols via Buddhism (Beckwith 1979: 297-313; Tester 1987: 50-51; Rechung 1973: 14-5). As with mathematics in general the main influence of Mongolian medicine is Tibetan via Buddhism. That system contains Indian and Western systems on the one hand and

139

INTRODUCTION Chinese practices on the other. There is also much indigenous knowledge gathered in the various Mongolian compendia (IM, 305). One of the best sources of Mongolian medicine is the Ana(aqu uqa(an-u dörben ündüsü [the four principles of medical knowledge], a translation of the Tibetan medical classic rGyud-bzhi (the four foundations), that circulated in Kökenuur, Gansu and neighboring regions of Inner Mongolia during the late 17th century after the establishment of the Qing dynasty (AUD 2).44 This medical textbook describes a complex and elaborate system that is distinctly classificatory in nature. The four bases of medicine referred to in the title are: 1. summary (tobèi), 2. theory (onol), 3. medicinal treatment (emèilege), and 4. investigative treatment (šin¯ilel ¯asal) – referring to the examination of patients’ pulse and veins (AUD 1). Besides these there are the eight branches of medicine (naiman gešigün), eleven topics (arban nigen oron), and so on. These break down into further classifications, such as the three methods of diagnosis, looking, touching, and asking questions (AUD 20), the four methods of healing, diet, activity, medicine, and treatment (AUD 22-24), the eight kinds of medicines (126-143), and so on. There are two distinct types of classification,

concrete and abstract, of which the latter is by far

predominate. Included among the various abstract classifications are the five elements (tabun maqabud) – not the Chinese system, but the Pythagorean elements which came to Tibet via India: 1. earth (široi), 2. water (usu), 3. fire ((al), 4. air (kei) and 5. sky (o(tar(ui

44

It has been edited by members of the research center at the Inner Mongolian Autonomous Regional Hospital who for some reason removed the distinctly mantric elements. For the Chinese system, which is largely separate from the Indo-Tibetan system in the Tibetan rGyud-bzhi, see Ho and Lisowski (1997) and especially Harper (1998). 140

INTRODUCTION [AUD 120; cf. also Rechung 1973: 64]); the opposites, hot/cold, dry/moist and the three humors (maqabud): 1. air (kei), 2. bile (šir-a), and 3. bad(an [Tib. bad kan] “phlegm” (AUD 63). Each of these has certain properties associated with them. For instance people of the humor air have crooked spines, are thin, with a bluish complexion, and so on (AUD 62; cf. Rechung 1973: 46). In diagnosis these abstract elemental aspects interact in logical ways. But because the elements are abstract, logic may lead one towards or away from an empirical diagnosis. It is this type of classification which makes the efficacy of the system so difficult to determine. Moreover, though the system is very complex, one is nonetheless working with a finite set of possibilities, which severely limits the means for diagnosing the seemingly endless symptoms of illness. The Tibetan rGyud-bzhi, for instance, states that there are 404 kinds of illness of which 101 are caused by imbalance of humors (Rechung 1973 : 53). These are most likely numerological terms (the Mongolian text states that illnesses are innumerable [AUD 93]), but it illustrates that the system is logical and rational, even though it is derived from the point of view of an ultimately irrational universe.45

45

This is to be contrasted with Modern medicine, where, based on the notion of a rational universe, the medical system, in treating every illness, symptom and person individually, is ultimately irrational to the extent that there is apparently no end to the possible variables. This, one may well argue, is what gives Modern medicine its superiority over traditional medicine when it comes to treating the ailments of the body. Ailments of the mind, however, are another question. In classifying the unconscious into abstract constituent parts, Modern psychology treats the mind as traditional medicine treats the body, in an abstract, logical, rational way. Psychology’s projection of an ideal norm around which all fall mentally ill does not treat individual needs of individual patients at a given time, but, rather, continually creates new disorders which tend to make the mind less healthy (cf. Kutchins, Herb and Stuart A. Kirk). 141

INTRODUCTION In the manual medicine (em) is generally associated with the metaphysical realm. Medicines – as well as poisons (qoor-a) – are gathered (em èu(la(ul-/èungla(ul), ground (em nidü-), mixed (em neyilegül-/qoor-a neyilegül-), and drunk (em u(uu-). Various kinds of illness (ebedèin) mentioned include wounds (šarq-a), splinters (šilige), sores (yar-a), plagues or epidemics (taqul) and a general condition of mental or physical suffering (eneleküi ¯obalang). Demons such as the ada are the causes of illness. To fall sick is to be touched by an illness (ebedèin kürtebesü) or to be touched by ada demons (ada-du kürte-), to encounter these demons (ada-du uèara-), or to be bedeviled by them (ada adala-). To recover is ebedèin edege-.

General terms for treating an illness include emle-, the

denominal verb form of em “medicine,” ana(a-, the transitive/causative form of the verbal stem ana- “to get well,” and ¯asa-, which apart from its medical usage means “to put in order, fix, repair” and is used in the pleonastic form ¯asal ¯asa- “to prepare a treatment.” Specific forms of treatment include the application of a compress or poultice (¯ingle-) and cauterizing by means of a moxa or poultice (tögen-e tögene-). An example of a strictly metaphysical method mentioned in the text is a white treatment (èa(an ¯asal), which, as opposed to a motely treatment (ala( ¯asal) that consists of spells and charms, consists of the reciting of texts (Bawden 1962: 166-167). In ritual illness is magically expelled through paper dolls (sada(-a) or ransom figures (¯oli(/¯oliy-a) usually made of dough (Cf. Heissig 1986). Talismans known as the five protectors (tabun qalqala(èi) are used to ward off illness. These include: 1. the quill feather of a raven (qong keriy-e-ü [=yin] soddu); 2. the shell of a turtle (yasutu menekei-yin kürmeli); 3. the spine of a porcupine (so( ¯ariyan-u

142

INTRODUCTION örgesün); 4. the horn of an antelope (orong(u-yin eber [cf. Rechung 1973: 71]); 5. the tusk of a wild boar (bodong (aqay-yin soyo(-a). An example of treatment found in the manual is as follows: As for a treatment during a black month, tie nine kinds of wood, the great black tail of a bull, a bow, a white qada(, as well as things made from vermillion, sugar, soldering metal and so forth to the pole of a standard, and having driven it into the ground, make the smell of burnt white butter and the fat of a bull, and then stick [the standard] into the ground in the contrary Monkey direction of the Tiger year on the seventh day of the first month. In this manner, given any day, stick it [in the ground] in that month's contrary direction. It will be good. (50v)

This mathematical formula is simultaneously ritual, magic and medicine. Note too that, as medicine, it treats every possible illness and belongs to every kind of specialist, the physician (emèi/otaèi), mathematician (to(aèin), astrologer (mathematician), (¯iruqayici literally, “the one who makes the drawing”), the magician (tarnièi), and teacher (ba(si). Beyond the manual there are a host of other terms for the various specialists. There is the ü¯emerèi (seer), ¯öngèi (diviner), sin¯igeèi (fortuneteller, literally, ‘the one who examines’), and so on. Charles Bawden, in numerous works but especially in his two articles "The Supernatural Element in Sickness and Dying, Part I and Part II," surveys a number of medical texts and discusses at length their problematic nature for the interpreter. He notes that diagnosis has no basis in observation; conditions are understood by arbitrary standards (SE I, 221); that disease has no effective physical cause, the idea of cause and effect connected by a logical, observable relationship simply being absent though pseudo-causes are adduced (SE I, 234); that there is a lack of distinction between sickness and other conditions;

143

INTRODUCTION metaphysical methods such as spells are recommended not only in handbooks of magic, but also in serious medical works, which contain prescriptions and also charms for all sorts of conditions; that the conditions treated this way are intangible, that is, to hasten recovery, to protect from sickness or danger (SE II, 161); and that various genres, medical, magical and astrological, all dovetail into one (SE II, 161-164). Though he astutely recognizes all the qualities of the genre, Bawden neither understands Mongolian medical practices in terms of Eurasian mathematics nor recognizes that mathematics, though it comes to the Mongols through Buddhism and so is adapted by Buddhism, is nonetheless a distinct tradition of its own, with terms and concepts incongruent with Buddhist teaching. This discord between Buddhist teaching and mathematics has been noted by Sa-skya pandita, Kun-dga’-rgyal-mthsan (1182-1251), the fifth of the grand lamas of Sa-skya monastery and the reputed author of one of the great classics of Tibeto-Mongolian literature, the Subhâsitaratnanidhi (Treasury of Aphoristic Jewels), who maintained that mathematics, together with medicine, are profane sciences containing nothing Buddhistic at all, an opinion shared by the famous historiographer, Bu-ston Rin-poche (1290-1364 [Stcherbatsky 1958: 46]). Hence Bawden makes the mistake of attributing the wildly irrational, magical methods found in medical texts with a native naive folk religion, which he states lives side by side with formal medicine even after the introduction of a sophisticated science and culture (SE I, 217). Rather, irrational, magical methods live side by side within the same tradition, a tradition given by a true or apparent, dual, indeterministic understanding of nature.

144

INTRODUCTION

Magic

The therapeutic mode is magic. From a deterministic point of view, because magic is inherently associated with that which creates supernatural transformation, since this is impossible, the basic premise of magic is deemed false. Magic is thus understood as mere conjuring, common tricks or deceptions. As deception is seen as wholly negative, the denotation of magic becomes negative also. For this reason, in post-Christian, preEnlightenment Europe proponents of astrology such as William Lilly often went out of their way to disassociate esteemed astrology from base magic (Geneva 1995: 10; Barton 1994: 191-197). In an indeterminate system, however, as the supernatural is merely the true or apparent aspect of reality, the metaphysical realm that is beyond the pale of absolute time, magic and mathematics are inextricably linked. In the manual “magic" is rendered in different forms. Two terms derived ultimately from Sanskrit are 1) ridi with qubil(an from Sanskrit rddhi meaning “supernatural transformation” (MW, 226; Edgerton, 151) and 2) šidi from Sanskrit siddhi “perfection” (MW, 1216; Soothill, 237), which is also rendered in the manual in Mongolian translation by various forms of the verbal stem bütü- meaning "to accomplish” from Sanskrit sidh (Lessing, 698; MW, 1215; Egyed 1984: 5).46 These

46

There are eight classical divisions of “siddhi” in Buddhism: 1) Siddhi which makes it possible to change any external to another form needed by the contemplator; 2) siddhi of longevity; 3) siddhi producing a special beverage that yields immortality; 4) siddhi endowing perspicacity in finding treasure; 5) siddhi making it possible to enter and pass time in the abodes of the deities; 6) siddhi making it possible to transmute everything into gold; 7) 145

INTRODUCTION renderings help clarify the meaning of “magic” which has been lost in Western civilization47 in that while there appears to be nothing inherently supernatural in the terms “transformation” or “accomplishment,” when one realizes that implicit in this context is the quality of the instant over duration, a new understanding emerges. Magic is “instantaneous transformation” or “instantaneous accomplishment.” Furthermore, when one realizes that in this context as the difference between natural and supernatural is merely subjective, a matter of perception, one sees that a common practice of the magician is simply to influence the perception of another so as to make transformation or accomplishment appear instantaneous. In other words the magician simply hides the logical processes of the physical realm and in so doing transcends it to reveal nature as it appears in a moment’s time, one and undifferentiated. Hence magic is often characterized by ingenious contraptions that have no logical purpose. In this way, even a common deception contains a transcendent aspect. One knows whether one is being tricked by magic or witnessing a supernatural transformation the way one knows everything else in an indeterminate system, subjectively and in the moment.48

siddhi making it possible to turn earth to gold; 8) siddhi making it possible to acquire the precious cintâmani which satisfies all wishes (RRS 652; Egyed 1984: 7-8). 47

For a discussion of the definition of magic in Western civilization, see Thorndike, v. 1, 1923: 4-6. 48

See, for example, the story of "The Taming of the Six Heretics" in the Sutra of the Wise and Foolish. In the story both Buddha and Mâra are skilled in magic. In the difference between the two, one being good, the other evil, the reader perceives a difference between the Buddha's magic and that of Mâra. However, one only get this sense from the perception that one is good the other evil. Otherwise, there is no clear distinction between the Buddha's transformations and Mâra's magic (Frye, S., 1981: 48-63). Thus it is said that there are two kinds of supernatural powers (siddhi), lower, psychic powers and higher forms of magic 146

INTRODUCTION An exhaustive survey of magical treatments and formulae in the manual are given below:49 IV.5 Magical Treatments/Formulae

Naran odun

Sunday

èerig mordobasu naran ur(uqui èa(-tur morda. èereg-ün noyan ula(an debel emüsèü ¯igerde morin unu¯u ula(an kegeri bari¯u. ula(an èimeg-iyer èime¯ü su¯aliyu(an taki¯u dayisun-u èireg-ün noyan-u ner-e bièi¯ü yama(an-u eber-dü dürü¯ü dayisun-i esergü ireküi-tür. qan tayiši tüšimed yosu(ar odèu dolo(anta qa[š]k[i]rèu usun saèu(ad (adquldubasu dayisun-i darui-dur daruyu. (21v-22r).

If one sets out on a campaign, depart at sunrise. If one wears the commander of the army's red robe, rides a chestnut horse, holds a red standard, adorns oneself with red ornaments, offers sacrifice to one's own spirit protector, writes down the name of the commander of the enemy army and fills the horn of a goat with it, then, when the enemy comes against one, proceeding in accordance with the rules of the Emperor, the Grand Master, and the dignitaries, shouting seven times, and having sprinkled water, when one engages in battle, one will crush the enemy immediately.

Saran odun

Monday

which result from continuous spiritual training (Poppe 1967: 84). When magic is perceived to be mere conjuring or slight of hand there is often another term. In Mongolian this term is usually given as ilbi (
See also Harper’s treatment of magical recipes (1998: 148-183). 147

INTRODUCTION èerig mordobasu taulai qoni (aqai ¯ilten qara morin unu¯u qara kegeri bariju qara èimeg-iyer èime¯ü dayisun-u èereg-ün noyan-u ner-e-[y]i bièi¯ü (al-dur tüleged isün adqu široi isün aya(-a usun-iyar sönöge¯ü daru(ad suu ¯ali-yu(an takiju örön-e ¯üg uduridbasu dayisun-i daruyu. dayisun esergü irebesü tabun kümün qadun èimeg-iyer èime¯ü miq-a-yi mungna¯u saèu(ad (adquldubasu dayisun-i daruyu (22r).

If one sets out on a campaign, if one who is born in the Hare, Ram, or Pig years rides a black horse, holds a black standard, adorns oneself with black ornaments, writes down the name of the commander of the enemy army, and, having set it on fire, extinguishes it with nine handfuls of dirt and nine cups of water, and then if one offers sacrifice to one's own spirit protector and leads in a westerly direction, one will crush the enemy. When the enemy comes against one, if five men adorn themselves with the ornaments of the sovereign, and one cuts away pieces of meat and scatters them [as an offering], then when one engages in battle, one will crush the enemy.

'al odun

Tuesday

bayiri-dur ken urida mordobasu tere daruyu (22v).

Whoever sets off first for the battlefield will crush the enemy.

Usun odun

Wednesday

èerig mordobasu edür düli morda. debel quya( mese qara-nu(ud-i èime¯ü qara morin unu¯u qara kiiri bari¯u dayisun-u noyan-u ner-e-yi ¯iru¯u (aqay-yin tolo(aidur dürü¯ü usun-dur daru(ad örön-e ¯üg èereg uduridbasu dayisun-i daruyu. dayisun-i eser’gü ireküi-dür šara-nu(udiyar èime¯ü šara kiiri bari¯u köl morin unu¯u ¯ol(oldubasu dayisun-i daruyu (23r).

If one sets out on a campaign, depart at noon. If one adorns oneself with a black robe, a black cuirass, and black weapons, rides a black horse, holds a black standard, draws the name of the commander of the enemy, fills the head of a pig with it, and presses it into the water, and then leads one's soldiers in a westerly direction, one will crush the enemy. As the enemy approaches, if one meets them adorned with yellow things, holding a yellow standard, and riding a fallow horse (köl morin), one will crush the enemy.

Modun odun

Thursday

148

INTRODUCTION èereg mordobasu erte mana(ar morda. qubèad köke-ber èime¯ü köke morin unu¯u köke kegiri bari¯u suu ¯ali-yu(an taki¯u dayisun-u èereg-ün noyan-u ner-eyi bièi¯ü dolo(an alqu (a¯ar-a isün doboèa( široi door-a daru(ad emün-e ¯üg uduridbasu dayisun-i daruyu dayisun eser’gü ireküi- dür qubèad èimeg-iyen èa(an-iyar èimejü èa(an keg[i]ri bari¯u qa[š]kiru(ad tabun quya(-du kümün-iyer uduridbasu dayisun-i daruyu (23v).

If one sets off on a campaign, depart early the next day. If one adorns oneself in blue clothes, rides a blue horse, holds a blue standard, offers sacrifice to one's own spirit protector, writes down the name of the commander of the enemy army, presses it down under nine heaps of earth at a spot seven paces away, and then leads in a southerly direction, one will crush the enemy. As the enemy approaches, if one adorns oneself with white clothes and ornaments, holds a white standard, shouts, and then leads five people who have a breast plate, one will crush the enemy.

Altan odun

Friday

èereg mordobasu söni düli-yin urida morda. beèin takiy-a ¯ilten èa(an-nu(udiyar èime¯ü öèügüken ari(un köbegüniyer suu ¯ali-yu(an taki¯u dayisun-u èeregün noyan-u ner-e-yi qabtasun-dur bièi¯ü yabuqu mör-dür talbi¯u ¯egün köl-iyer dolo(ata darubasu dayisun-i daruyu dayisun eser’gü iriküi-dür [=ireküi-dür] nigen kümün üsün-iyen ¯ayidèu qayinu(dur unu¯u boskil saèu¯u uduridbasu dayisun-i daruyu (24r).

If one sets out on a campaign, depart before midnight. If those born in the Monkey or Cock years adorn themselves in their white things, if one offers one's own small pure boy as sacrifice to one's spirit protector, writes the name of the commander of the enemy army on a woodblock, places it on the path one will proceed, and steps on it seven times with the left foot, one will crush the enemy. As the enemy approaches, if one man ties his hair on the crown of his head, rides a qainug, sprinkles a ?boskil, and leads [one's soldiers], one will crush the enemy.

Široi odun

Saturday

149

INTRODUCTION èereg mordobasu sarad [=širad]-nu(udiyar èime¯ü qong(ur morin unu¯u šara kegeri bari¯u suu ¯ali-yu(an taki¯u dayisun-u èireg-ün noyan-u ner-e-[y]i bièi¯ü usun-dur urusqa¯u edür düli umara doron-a èereg uduridbasu dayisun-i daruyu dayisun esergü ireküi-dür köke èirai-du kümün-i qara keb-iyer manglai uriya¯u qara morin unu¯u modun möèiriyer dokin (adquldubasu dayisun-i daruyu (24v).

When setting out on a campaign, if one adorns oneself with one's yellow things, rides a fallow horse, holds a yellow standard, makes sacrifice to one's own spirit protector, writes down the name of the commander of the enemy army, sets it adrift in water, and leads one's soldiers to the northeast, one will crush the enemy. As the enemy approaches, if a man with a blue face wraps his forehead with black silk, rides a black horse, and signals with his wooden branch when he goes into battle, he will crush the enemy.

Qara šingpüng güiküi anu

The running of the Black šingpüng

egüni (alqalaqu ar(-a kemebesü yama(an-u tolo(ai-u [=tolo(ay-yin] manglai-dur toli ü¯e¯ü tegüni isün ¯iruqai ene metü ¯iruyu tere ¯üg qandu(ulbasu qamu( ma(u üiles ¯ayilaqu buyu. uèara(san bögesü Altan gerel ungši 42v.

As for a way to shield them off, if one ties a mirror to the forehead of a goat, and on it, draws a matrix with nine [squares], like this [ ], then, in the direction one faces [the goat], all bad deeds will be avoided. If one encounters them, read the Golden Light.

Qara sarayin ¯asal anu

Treatment for a black month

qara sarayin ¯asal anu. isün ¯uil modu. buq-a-yin yeke qara segul. numu èa(an qada( kiged šingqun. šiker qangla(ur terigüten. tu(-un išin-du uya¯u qadqu(ad èa(an tosun ba. buq-a-yin ögekün kengšigül keyi¯ü. Qubi sarayin dolo(an šinide Baras ¯ilün qarši beèin ¯üg qadqu. tegünèilen ali edür bögesü tere sarayin qarši ¯üg qadqu sayin bui 50v.

As for a treatment during a black month, tie nine kinds of wood, the great black tail of a bull, a bow, a white qada(, as well as things made from vermillion, sugar, soldering metal and so forth to the pole of a standard, and having driven it into the ground, make a burnt smell (kengsigül) of white butter and bull’s lard, and then stick [the standard] into the ground in the contrary Monkey direction of the Tiger year on the seventh day of the first month. In this manner, given any day, stick it [in the ground] in that month's contrary direction. It will be good.

150

INTRODUCTION Ritual If magic is the therapeutic mode, ritual is its means. In the manual the concept “ritual” is rendered by a pleonastic figura etymologica (the likes of which are common in Mongolian language) as üile üiled- (to do a deed, produce work, or bring about a result). This is a very ordinary phrase; however, to understand the concept one must again understand its context. The essential difference between the work of ritual and mundane work is that ritual belongs to the instant in time and hence the metaphysical realm, with the properties thereof, irrationality, illogicality, subjectivity, and chance. In this, ritual pertains to the true or apparent perception of causation, the paradox of which is stated by Karl Popper as follows: Common sense inclines, on the one hand, to assert that every event is caused by some preceding events, so that every event can be explained or predicted . . . . On the other hand common sense attributes to mature and sane persons . . . . the ability to choose freely between alternative possibilities of acting." (Popper 1982: xix)

In other words, ritual reflects the awesome power of freewill to influence the causal chain. While logical methods produce logical effects, the irrational methods of ritual produce an effect which cannot be reached through logical means or produce an effect in a metaphysical way. Understood as such, ritual has nothing whatsoever to do with “belief” in god, unknown forces, or “belief” in anything. Rather, the context is purely scientific and so long as the appearance or perception of chance exists, ritual needs be for accomplishing certain tasks.50

50

Schipper and Wang argue that Taoist ritual can be seen as a metaphorical pursuit of science. The Taoist term for ritual is ke “measure;” science is ke xue “the study of 151

INTRODUCTION Each ritual act ripples through the causal chain. And because the ritual act is irrational, its effect in a way is predictable. While an intended act may have unintended consequences, the consequence of ritual can only be as it is intended to be. In a subjective world, where perception is everything, the rhetoric of ritual has great power for good or ill, and is used to cause substantial effects in the physical realm. In the manual these effects are often in the way of apotropaics, i.e., averting evil, curing illness and black magic, cursing and repelling curses, and include other familiar forms of magic as well, for instance, weather magic, causing hail to fall (möndür oro(ul- [32r]), and rainmaking (¯adala-[32r]).51 Largely, however, ritual is used in the way promoting good over evil, as in the various forms of blessings. Though the forms of ritual practice can and at times must be used to accomplish certain ends in the material world, perhaps the ultimate function of ritual is transcendence, to transform the perception of multiplicity, order and duration to one, undifferentiated and eternal. The time of ritual is “true or apparent,” i.e., instantaneous. When the manual says that the ritual is to take place at midnight (söni düli) that means it is to take place at the precise moment when today is not today, nor tomorrow tomorrow, but when all time is one and undifferentiated. It is the same when the ritual is to take place at dawn or noon or at the

measure” (Schipper 1986: 185). 51

For the pervasiveness of weather magic in Inner Asia, see David Utz’s “A Sogdian Thaumaturgical Text from Dunhuang and the Origins of Inner Asian Weather Magic” (1998: 101-121). 152

INTRODUCTION full moon, the new moon, the summer solstice, the autumnal equinox or whenever (Chabros 1992: 11, 21-22; Schipper 1986: 197). The preeminence of metaphysics over physics elevates the importance of ritual in society over mundane affairs. This distinction between sacred and mundane is born out in the manual as follows, “The deeds of making a blessing are not the same as worldly deeds” (qutu( oroši(ulqu üiles yertinèü-yin üiles-dür adali busu bolai [38r]). This affects the representation of all the various fields of knowledge and human endeavor. There were laws in government, but the primary manifestation of government was ritual. Geography was religious and metaphysical.

It goes without saying that there should have been a

conventional political geography. The problem is finding it in the sources (Wylie, Turrell 1965: 17-26). This emphasis on ritual over mundane practice is found in sources on medicine, architecture, in military records, sources on music, in history, literature and so on. In this way ritual permeates every aspect of existence. In the manual there are numerous kinds of ritual forms, implements and the like associated specifically with Buddhism, but ritual practice, implements, etc. are taken from everyday life as well. For instance, the phrase a¯ar(-a buura buq-a talbi- “to release a stallion, bull camel or bull” refers to a common practice in animal husbandry. However, when the breeding males are selected from a herd there is a special rite performed over them as well. This is confirmed in the sky, where the constellation tngri-yin qoriyan (Ch. tianjiu/t’ien-chiu [Mathews 6361, 1201]), the heavenly corral, is an asterism composed of ten stars in the form of a circle to the north of the 14th Chinese asterism bi/pi, Mongolian Udaribadaribad, the culmination of

153

INTRODUCTION which at the end of winter indicated the time of the year when horses foal and various related rituals (Schlegel 1967: 309-315; cf. also Birtalan 2003: 34-62). In the earthy ritual practices of its people, Mongolia offers some of the most fertile ground in the world for the study of ritual. Here Buddhist practice comes in direct contact with that “other” world, shamanism and what we perceive as the most primordial aspects of human culture. In Mongolia, Buddhism coexisted and vied for dominance with shamanism during the Mongol Empire and then again during the second revival of Buddhism beginning in the sixteenth century. Pertaining to the later time sources show their conflict entailed Buddhist aggression against shamans and their ong(od, that is, the felt dolls which held the spirits of their ancestors (Atwood 1996: 130). During these not necessarily so peaceful times ritual practices were intermixed. Even so, there has been a strong tendency among scholars to take the ritual forms out of context and lump them under “shamanism” or “popular religion,” even against obvious textual evidence that certain sources of ritual practice, indeed the vast majority, are expressly Buddhist compositions. Christopher Atwood has pointed out that, in assuming all ritual practice was “shamanic,” scholars associated it with “not so much a particular religious tradition with a particular formation in time and space, but more a universal stage of religion . . .” (Atwood, 1996: 113). Here the forms of ritual, which ought normally be understand as reflecting different conventions, are treated unduly as universals. The same occurs when the forms of ritual are treated as archetypes, which C. G. Jung claims to have originated in humanity’s pre-logical collective unconscious. The obverse to this is found when ritual’s reason for being, which, in the metaphysical realm of the instant, should

154

INTRODUCTION be understood as universal, is treated in an evolutionary or culturally relative way as arbitrary and conventional. Besides these tendencies, a reason for scholars to understand Buddhist ritual forms as shamanistic might be that the rituals in question contain terms and concepts familiar in the study of shamanism but not found in Buddhist philosophy. For instance, Buddhism consistently teaches the non-existence of the soul, yet in the manual and Buddhist ritual generally, the soul (sünesün), which in Buddhism belongs to the conventional realm, is commonplace.52 This general confusion stems from the fact that in its distinction between ultimate and provisional truth, Buddhist rhetoric is contradictory. However, in its heavy emphasis on magic and demons, ritual practice in the manual reflects the specific influence of Indian tantric Buddhism, which, itself, is not related so much to Buddhist philosophy as it is to Buddhist mathematics, which as already discussed, ties into the tradition of mathematics that was shared across Eurasia (Lopez 1995: 41-43, passim; Stone 1981: 18-24). When it comes to the ritual aspect of mathematics, tracing origins is not easy.53 Sometimes antecedents can be discerned through numerology, cosmology, in the stars to which a ritual is timed, color schemes, latent patterns, the use of characteristic implements, and other various forms of textual evidence. Still, it is often difficult to establish the

52

In his article “Calling the Soul: A Mongolian Litany” Charles Bawden associates the common Buddhist practice of summoning the soul (sünesün ¯alaqu) with shamanism. For other studies of this type of ritual practice, see Lessing (1976) and Chiodo (1996: 153ff). 53

For an excellent study of how a specific ritual practice changes over time, see Sela

(2004). 155

INTRODUCTION direction of influence. Scholars of ancient Greek culture are tempted to attribute the fire cult and even Plato’s notion of the soul to Central Asian shamanism (Burkert 1972: passim; Kingsley 1995: passim). However, given the influence of tantric ritual on shamanism, and the influence of Greek mathematics upon India, perhaps the direction of influence is the other way around. Still, one should not take the influence of Buddhist ritual in Inner Asia to suggest, as De Santillana does in Hamlet’s Mill, that shamanism derives from Buddhism. De Santillana writes: The world conception of Ural-Altaic shamanism has been successfully traced back to India (under Hinduistic and Buddhistic aspects including Tibetan Lamaism and Bon-po) as well as Iran. When reading Radloff’s many volumes one finds insufficiently disguised Bodhisattvas at every corner (Manjirae = Manjusri, Maider = Maitreya, etc.).” (De Santillana, 123)

There is no disguise here. These are simply Mongolian forms of Sanskrit terms. The assimilation of Buddhist terms into shamanism is an historical phenomenon, one which does not define shamanism in the time of the Mongol Empire, nor comprehensively define it from the 16th century to the present. This points to a second major problem of the historical method, its reliance on textual evidence. It only stands to reason that the great wealth of cuneiform texts should entice one to posit origins in ancient Mesopotamia. However, this allure can be a kind of mirage that deceives one into thinking that all knowledge sprung from the fertile crescent (Miller, Roy Andrew 1988: 1). This is not necessarily the case however, for universal knowledge, that is, knowledge of what is simple and natural, can originate anywhere. Even so, while the ignis fatuus of ancient Mesopotamia as the ultimate source of learning can be dispelled 156

INTRODUCTION temporarily by new evidence, it is the very nature of academic work, in particular the study of traditional mathematics and ancient knowledge systems, that it will always reappear over another question. Using the fire cult as an example, forms of fire ritual are common in Mongolia prior to the coming of Buddhism, in early Buddhism, throughout Eurasia and in ancient Mesopotamia as well (Atwood 2004: 178-179; Langdon 1956: 859). Is it possible to trace influence all the back to Mesopotamia, and, if not, should we assume fire offerings originate there anyway? This leads to a further problem, are certain things such as fire particularly amenable to ritual? How does one study or comprehend such a thing? What about the soul? Is it universal? These kinds of questions have their place, but ultimately, as the language and forms of ritual reflect the conventions of different mathematical (knowledge) systems, these questions should not preclude nor precede a comparative, historical approach that proceeds in small steps. In the ritual forms found in the manual native Mongolian terms with antecedents in shamanism, such as the ong(od cited above, are found together with what is predominantly a mix of Hindu tantric ritual and Chinese ritual forms that have been incorporated into the Tibetan Buddhist tradition. This comes to the Mongols early on via Uigur Turks, elements of whose own ritual culture, are also found, and then later, directly from Tibet. Besides these antecedents, there are also Pythagorean elements from the Greeks and Mesopotamian influences as well.

157

INTRODUCTION A remaining problem is that just because a ritual practice belongs to one tradition, does not mean that it cannot be borrowed by another. What is essential to remember is that ritual can and at times must be seen in terms of science, knowledge systems, not religion. In other words, religion or metaphysics must be seen not as independent of, but, rather, interdependent with science. If a Christian begins to pay homage to the Buddha we perceive he is no longer Christian, but Buddhist. If he begins practicing Buddhist rituals, he is Buddhist. At the same time, though in the way of ordering chaos we borrow Babylonian hours based on Babylonian gods the likes of Marduk, Jupiter, we do not perceive ourselves to be followers of Marduk. People borrow Christian chronology, based on the life of Jesus of Nazareth, but this does not make them all Christian. These, however, are merely conventional perceptions. To take the opposing point of view, while on the one hand it is possible for one to follow both Jesus and Buddha, on the other hand anyone who accepts Christian chronology, follows Jesus Christ. For our borrowing of the Babylonian hours, our daily practice makes us worshipers of Marduk. Thus if one simply changes one’s perception of ritual from its conventional to its universal aspect, there is no reason for precluding the existence of one knowledge system based on the borrowing of the ritual practices of another. In this way there is no reason why, in the way of causing magical effects, shamans can not borrow Buddhist ritual forms and still be shamans. If an apotropaic ritual can treats every possible illness and belong to every specialist., why could it not belong to the shaman as well? If it did, this would not mean that there is no difference between a shaman and a Buddhist for, if the Mongolian people nonetheless

158

INTRODUCTION understand a difference between mathematicians, astrologers, magicians and physicians, why wouldn’t they understand a difference between a shaman as well? Such is the apparent reality. In his travels through Mongolia in the 1890s, the Russian scholar Pozdneyev noted: about twenty Mongol shamans live in [Urga, present day Ulaanbaatar], although they, properly, may be considered shamanists . . . . all the Urga shamans are at the same time Buddhists . . . . [here] shamanism exists, not as any kind of religion, but as soothsaying or fortune telling . . . .” (Pozdneyev 1971: 87)

Though it is important to remember that mathematics is a unique tradition of its own and as such often incongruent with Buddhist teaching, as the relegation of mathematics to the conventional realm makes clear, the manual is ultimately a Buddhist text. Its language reflects Buddhist law and culture. Especially extensive in the manual are the forms of ritual practice, for these largely comprise the omen conditions. For the terminology of Buddhist law and ritual, see the Subject Vocabulary. Of this terminology, incorporated in the calendar are the Twelve Stages of Dependent Origination, given in the manual in a colloquial form, šitün barildaqui, instead of the standard šitün barildul(-a. Here the various stages of dependent origination are paired with the twelve animal cycle. This indicates their order (which varies in some sources). Also, as the forms differ slightly in sources, the list compiled by Lessing (under sityn barildul(-a) is given for comparison (Lessing, 1183). See also Pozdneyev’s excellent description (1978: 127-133). For the Tibetan context see Cornu (1997: 41-46).

IV.6 The Twelve Stages of Dependent Origination/Šitün Barildaqui 159

INTRODUCTION

Manual

Lessing

Tibetan

Sanskrit

English Translation

Animal

mungqa(

mungqa(

ma-rig-pa

avidyâ

ignorance

tiger

üiledküi

quran üildeküi

’du-byed

samskâra

activity

hare

medeküi

teyin medeküi

rnam-par shes-pa

vijnâna

consciousness

dragon

ner-e öngge/ öngge ni(ur

ner-e öngge

ming-danggzugs

nâmarûpa

name and form

snake

¯ir(u(an orod

törön tügeküi

skye-mched drug

sadâyatana

six senses

horse

kürteküi

kürteküi

reg-pa

sparsa

contact

ram

sereküi

sereküi

tshor-ba

vedanâ

sensation

monkey

qurièaqui

quraèaqui

sred-pa

tr}s}n~}

desire

cock

abqui

èiqula abqui

len-pa

upâdâna

accepting

dog

bolqui

sansar

srid-pa

bhava

becoming

pig

töröküi

töröl

skye-ba

cyuti

birth

rat

ötelküi üküküi

ötelküi ükükü

rgad-shi

jarâmarana

old age and death

ox

The manual also refers to a number of ritual implements and symbols. Those drawn in the calendar and in the sections of the text that correspond with the them are listed below:

IV.7 Symbols of the Times of Various Spirits 160

INTRODUCTION 1. rug (debisker) a) variegated rug (ala( debisker) The symbol of the day when gods and demons battle is a variegated rug (20v, 43r). b) square black rug (dörbel¯in qara debisker) The symbol of day when the violent [spirits] of the planets (gara() search for food is a square black rug (20v, 44r). 2. square (dörbel¯in) a) three-eyed square ((urban nidütü dörbel¯in) The symbol of the day when the dog of the earth looks for food is a three-eyed square (20v, 44r). 3. drop (dusul) a) two black drops (qoyar qara dusul) The symbol of the day when the ginggang run is two black drops (20v, 43r) b) one red drop (nigen ula(an dusul) The symbol of the day when the baling do(šin run is one red drop (20v). The symbol of the day when the servants of the gara(, the baling do(šin, seek food [for their lords] is one red drop (40r). c) one black drop (nigen qara dusul) The symbol of the lesser black day is one black drop (20v, 41v). d) three black drops ((urban qara dusul) 161

INTRODUCTION The symbol of the empty day is three black drops (20v). The symbol of the days when the good and bad auspices are seen by the conjunction of the nakshatra with the twelve years is three black drops (46v). e) variegated drop (ala( dusul) The symbol of the day when mendicants return empty-handed is a variegated drop (20v, 43v). 4. jewel (erdeni) The symbol of the day of holy water (rašiyan) is the jewel (20r). a) upward facing jewel (degegši qandu(san erdeni) The symbol of the seven occasions for ambrosia is the upward facing jewel (44v). b) downward facing jewel (doro(ši qandu(san erdini) The symbol of the day to die is a downward facing jewel (20r). 5. wish-fulfilling jewel (jindamuni) a) upward facing wish-fulfilling jewel (ögede qandu(san jindamuni) The symbol of the day in which happiness abides is an upward facing wish-fulfilling jewel (20r). The symbol of the seven occasions when happiness abides is a wish-fulfilling jewel that faces upward (44v). b) downward facing wish-fulfilling jewel (doro(ši qandu(san jindamuni) 162

INTRODUCTION The inauspicious symbol of an occasion for death is a wish-fulfilling jewel that faces downward (45r). c) black wish-fulfilling jewel (qara jindamuni) The symbol of a sinful day is a black wish-fulfilling jewel (20r, 45r). 4. lance ((adusun/(adasun) a) downward facing lance (doro(ši qandu(san (adusun) The symbol of the day when the eight classes (naiman ayima() assemble is a downward facing lance (20r, 39r). b) upward facing lance (ögede qandu(san (adusun) The symbol of the day when the eight classes (naiman ayima() return is an upward facing lance (20r, 39r). 5. triangle ((urbal¯in) a) red triangle ((urbal¯in ula(an) The symbol of the impoverishing day is a red triangle (20v). b) black triangle ((urbal¯in qara) The symbol of a great black day is a black triangle (20v). 6. skull cup (gabala) The symbol of the day when Okin tngri descends is a skull cup (20r, 47r). 7. cross (solbi(san ¯iruqai) a) variegated cross (solbi(san ala( ¯iruqai) The symbol of the day when not to inter a corpse is a two-colored cross (20r). 163

INTRODUCTION b) black cross (solbi(san qara ¯iruqai) The symbol of the day for burning is the black cross (20v, 20v, 44r). 8. blue lake (köke na(ur) The symbol of the day when the Naga kings assemble is a blue lake (20r, 39v). 9. sun (nara) a) red sun (ula(an nara) The symbol of the day when the Naga kings return is a red sun (20r, 39v). b) black sun (qara nara) The symbol of the day when šimnus demons are vanquished is the black sun (20r, 45r). 10. eye (nidün) a) variegated eye (ala( nidün) The symbol of the day when Bati bata runs is a variegated eye (20v). 11. sickle (qada(ur) The symbol of the day of annihilation is a sickle (20v). a) black cycle (qara qada(ur) The symbol of the day when run the destructive lords of the earth is a black sickle (43v). 12. pitcher (qumq-a) The symbol of the glorious day is the pitcher (20r, 47r). 164

INTRODUCTION 13. moon (sar-a) a) yellow moon (šara sar-a) 1) upward facing yellow moon (ögede qandu(san šara sar-a) The symbol of the day when the Powers (erketen) congregate is the upward facing yellow moon (20r). 2) downward facing yellow moon (doro(ši qandu(san šara sar-a) The symbol of the day when the Powers return is the downward facing yellow moon (20r). b) downward facing black moon (doro(ši qandu(san qara sara) The symbol of the day when the dog of heaven looks for food is the downward facing black moon (20v). 14. stupa (subur(-a) a) downward facing stupa (doro(ši qandu(sun subur(-a) The symbol of the day of the šimnus demons is the downward facing stupa (20r, 45r). 15. razor (tong(ori() The symbol of the day when Mahâkâla descends is a razor (20r, 47r). 16. letter (üsüg) a) black [Tibetan] letter ki (qara ging üsüg) The symbol of the day when the ginggang look for food is a black letter, "king" (20v). 165

INTRODUCTION b) black [Tibetan] letter tshe (qara jva üsüg) The symbol of the ferocious day is the black letter, "tshe" (20r). c) black [Tibetan] letter zi (qara jii/ji üsüg) The symbol of the day when the (black) šingpüng54 run is the black letter, "zi" (20v, 42v). d) [Tibetan] letter sa (sa üsüg) 1) red [Tibetan] letter sa (ula(an sa üsüg) The symbol of the day when the Lords of the Earth congregate is the red letter, "sa" (20r). 2) black [Tibetan] letter sa (qara sa üsüg) The symbol of the day when the Lords of the Earth return is the black letter, "sa" (20r). e) red [Tibetan] letter a (ula(an aa üsüg) The symbol of the day when the sages55 speak is the red letter, ")A" (20r). The symbol of the bad day which foretold by sages [such as] Yang Gungyi is a red letter, “‘a” (47v). 17. vajra (vaèir) The symbol of the day when the eight classes congregate is a vajra (20r, 38r).

54

For Singpüng, Tib. Zin p'ung, a kind of genius loci, cf. Waddell 1978: 458. 55

arši; Tib. drang srong; S. rshi. Cf. Lessing, p. 1161. 166

INTRODUCTION a) half vajra (¯arimdu( vaèir) The symbol of the day when the eight classes return is a half-vajra (20r, 38r).

Supernatural Beings According to the rhetoric of absolute time and strict determinism, god does not exist. This notion gained prominence in Western civilization during the scientific revolution inspired largely by the physics of Isaac Newton (Leon 1999: 163-183), but its antecedents reach back to antiquity. Plato notes in the Laws, that in the days of Anaxagoras (500-?428 BC), it was commonly held that astrology (that is, the determinism of mathematics) led to atheism (Burkert 1972: 325). Under this rhetoric god is commonly spoken of in terms of “belief or unbelief.”

However, under the rhetoric of “true or apparent” time and

indeterminancy, the question of god is not one of belief or disbelief, but of perception. God is empirically real, experienced commonly in everyday life in innumerable facets. That the void is god is a self-evident truth. The first cause is god a priori, induced logically from the apparent chain of causation in nature. As al-Bîrûni notes, Hindus speak of god as a point, referring to that to which the qualities of bodies do not apply (Sachau 1971: 32). Though a point has no quantity, no length, width nor thickness, it is by means of the point that order is derived from chaos. The point is paradoxical. As Zeno of Elea notes, if the world were logical, Achilles could not pass a tortoise if the tortoise had a head start because even if Achilles runs ten times faster, when he reaches the point the tortoise was, the tortoise would

167

INTRODUCTION be ahead. Paradox, arising from the irrationality of an infinite universe, is a form of god. If one were to stand between the tracks of a cart as they extend across an expansive plain, one could see god on the horizon, for that point is infinite. Infinity is a word for god. That which breaks the law of contradiction is god, the beginning and the end, unity and multiplicity at once. The ineffable is god. Although Albert Einstein did not believe in chance, chance appears to exist in nature; chance is a form of god; and so on, and so on. From this point of view, mathematics is the subject most near and dear to god.56 Demons also have a basis in science. Inextricably linked with causation, demons, as the agents of change, represent the influence of random chance in daily life. Demons create obstacles which hinder mundane progress or fate (SE II 153; Krueger 1965: 250). However, while generally their role is negative, demons are known to affect positive change as well. It is only that the status quo is generally seen as good, that demons are generally seen as evil. In the manual are a host of metaphysical beings. Foremost among them is Mañjuúri (Manjušari), the Celestial Architect and patron of mathematics, who holds the book of wisdom and wields the sword of knowledge (Waddell 1978: 355-356; Cornu 1997: 39; Getty 1988: 109-113). Other well-known deities of the Buddhist pantheon include Amitâbha (Amindiu-a), the fourth dhyâni-Buddha and the ethereal form of Úâkyamuni (Getty 1988: 3739); the dharmapâlas Lha-mo (Okin tngri), the girl god (RRS, 430-432; Waddell 1978: 334, 364; ODT, 23), Yama (Erlig; Ükülün e¯en), ruler of hell, god of death, comparable to Pluto (Getty 1988: 152-153), and Mahâkâla (Maqagala/ Mahagala) "The Great Black One”

56

This was Plato’s view (Burkert 1972: 325). 168

INTRODUCTION proclaimed tutelary deity of Mongolia from the time of Altan Khan in the sixteenth century (ODT, 38-67; Getty 1988: 160-162); and the wife of Siva, Uma (Clarke 1965: 177).57 Lesser gods and demons commonly found in Buddhist sources going back to India are the asura (asuri), a class of demi-gods, enemies of the gods in Hindu mythology, comparable to the titans in Greek mythology (Lessing, 1161; Waddell 1978:

81-82); râksasa

(ra(šas/ra(šis/ra(èis), ogres, demons associated with the Yeaks, a Dravidian people from the south of India (Hackin 1963: 214-215; ODT, 14, passim); and the yaksha (ya(šas/yaa(ša), a class of demigods, guardians of riches attendants of the god of wealth (Bisman-Kubera), sometimes described as evil (Lessing, 1172; ODT, 663; Waddell 1978: 84; Cornu 1997: 252). In addition to these, heaven and the celestial bodies have a metaphysical aspect. The Mongolian term for god is tngri (heaven); the nakshatra are divided into clans, the eminently accommodating clan (maši ¯okilan obo(), the eminently just clan (maši tübšin obo(), the vacillating restless clan (urba¯u ülü tübšidkü obo(), and so on; they bestow various destinies as in the eight fortunate nakshatra (öl¯i qutu( oroši(san naiman na(šidar), and assume various forms, such as the carnivorous elephant (miqaèi ¯a(an). The planets (gara() are known as “seizers” in Indian astrology because they lay hold of the fates of men with their supernatural influence (Burgess 1859: 275). For the most part that influence is harmful. The planets are known to be violent (do(šin gara() and go about destroying life in search of food (ideši eriküi). Among the five planets, Mercury, Venus, Mars, Jupiter and Saturn, as Jupiter

57

For a full list of the supernatural beings in the text see the Subject Vocabulary. 169

INTRODUCTION plays a special role in the calendrical systems of both India and China, it takes on special supernatural manifestations accordingly. In the Chinese calendrical system, the position of Jupiter denoted the year and so was known as the year star Taisui (¯il-ün Tayisui), but as that position became an abstraction, Taisui became a doppelgänger, the yin counterpart to the planet Jupiter, and a star god that presides over the year (compare Indra). Similarly in Indian astronomy are two imaginary planets, Râhu and Ketu, the moon’s ascending and descending nodes respectively. They are demons who devour the sun or moon at eclipses. Râhu in particular has a detailed assortment of attributes and forms, one of which is the Tibetan king kang (ginggang), a terrifying deity (DO, 548; ODT, 147). All together these comprise various forms of a week either seven, eight, or nine days long. As such they are the rulers of their time. Also in the way of mastering time, there is a twelve day cycle of Chinese origin known in Mongolian as the twelve lords (arban qoyar e¯in). These each have specific powers as the one that masters (e¯ilegèi), the one that purifies (aril(a(èi), the one that fills (dügürügèi), etc. The times themselves are supernatural. There are black times when the day, month, year, and hours (¯il kiged sar-a edür èa(-un qara) manifest roaming demons. Numerous kinds of demons are found in the manual. The ada demons are borrowed from Uygur in which the term has the primary meaning “danger” (Clauson 1972: 40). They manifest in different ways in different sources. Nebesky-Wojkowitz associates the ada with Tibetan chung sri, a type of demon which attacks children (ODT, 539). Charles Bawden believes the term is more commonly connected with Tibetan gdon, demons which also prey

170

INTRODUCTION on children but have other aims as well (SE I, 234, n. 58). Sometimes these demons afflict children in particular (öèügüked-ün ada). Other times they simply bring illness (ebedèin ada) or harm and trouble (qoor ada). The ada demons are often combined with todqor demons, which also act independently on occasion. These again come from Uygur and have the primary meaning “obstacle, hindrance.” The Mongolian term for “obstacle, hindrance” (qarši) is another form of demon (Lessing, 940). The eliy-e demons are described by C.R. Bawden as "an evil hostile spirit in the form of a bird, goblin, devil," Tib. 'gon po. Tib. 'gon po, he notes, is equivalent in the pentaglot dictionary to Mo. kölèin, Manchu ekèin, "an ugly demon.” "Eliy-e," is given here he says, "as a terrifying demon . . . . mentioned as the agent of disease or death without any indications that would serve to define its nature more exactly." However, the pentaglot dictionary gives for eliy-e Tib. bya 'dre, which Jäschke translates as "a winged diabolical creature, harpy" (SE I, 243-245). To this description it should be added that one meaning for eliy-e is as a hawk-like bird, another is a kind of demon. In the pre-classical language initial h- distinguished bird (heliy-e) from demon (Golden 2000: 198A6, 186C20, 200A25). In the manual these demons also sometimes attack children (öèügüked-ün eliy-e). The šimnu demons originally come to the Mongols through Uygur šmnu from Sogdian (Christian) šimnû, meaning “demon, evil spirit.” In Buddhism the term šimnu is commonly associated with “The Evil One, The Tempter” Tibetan Bdud; Sanskrit Mâra (Lessing, 710, 1183; Ligeti 1974: 393-395). Pozdneyev describes them as follows: simnus, or silmu(s), T. bdud, from S. úama, tranquility, and nâúa, destruction. These are spirits which

171

INTRODUCTION entangle one in a web of passion and try to involve them in sins to shake their faith. They are instigators of sensual enjoyment, rulers of the sam}s~ra, adversaries of nirvana. There are four kinds (dörben šimnus-ud): those of heaven which instigate lasciviousness; those of the body which bring ignorance; those of the spirit which cause anger; and those of the king of death which promote avarice (RRS, 645). Besides these there are black šimnu demons (qara šimnus), šimnus that hunt (görögeèin šimnus), and those that fight with gods (tngri šim[n]us (adqulduqu). Other kinds of demons include the albin/alban which sometimes ensnare victims in their devil’s net (albin salm-a) or manifest themselves as bandits (albin-u degeremeèi); and the èidker, pl. èidköd, which occasionally disturb corpses (üküger-ün èidköd) or those who are beloved (engküri èidköd); the wolf (èinu-a), i.e., the lubin or werewolf, serves as minion to the planets (gara(-ud-un èinu-a) or to Erlig khan, the lord of the underworld (erlig-ün èinu-a); also belonging to the Lord of Death are the modun erlig (wooden erlig [ODT 82; SE I, 238, n. 70]); the luus-un qad (dragon kings) are the minions of the Nâgas (Waddell 1978: 345, n. 1; ODT, 32); the five senses (erketen) bedevil one at times; and so on. Demons descend (ba(uqu) into reality and run (güyükü) their course, wreaking havoc and injury.58 When something sets them in motion (udusq-a [DO, 723a; MMAD, 14, note 28]), they set out in search for food (ideši eri-) and bedevil (adala-). To become intimate with demons is to be possessed (nököèi- [Lessing, 593]). To be touched by a demon is to fall ill (ada-du kürte-). They must be crushed (daru-) or suppressed (daru(ul-), or if not then

58

For the place of residence of the spirits cf. Rachmati 1972: #19. 172

INTRODUCTION pacified (nomo(adqa-) or expelled (ülde-). To influence their running, terms for preventing or inviting them deal with geometric forms associated with travel and passage, such as lines and circles. One finds rituals given to stopping up a hole through which demons may enter the body, or rituals involving the cutting of a rope through which demons might pass (Sárközi 1985; 39-44; 1989: 321). For the same reason, days for cutting one's hair and fingernails are regulated. Conversely, once demons have taken possession of the body and are said to be running, they are expelled through a substitute (M. joli( or joliy-a), which is then burned, buried in the ground or thrown away (RRS, 559-561, 591-594; Sárközi 1989: 316-322). The means of pacifying and expelling demons can become demonic or supernatural as well. Such is the case for the baling do(šin (Tib. gtor ma; S. bali), a food offering to deities, usually made of dough kneaded into various (often pyramidal) shapes (Lessing, 80; RRS, 426-428); ¯oliy-a mör (ransom path), the road on which the ransom figure is to be cast; cf. the "yas" road (Waddell 1978: 458); and modun gokimoi (withering wood), which is wood decorated with cloth and expelled as a ransom figure (SE II, 173, n. 78). As with perceived ritual and medical practices such as “calling the soul” and expelling illness through a substitute, there is a tendency among scholars to associate demons with native Mongolian folk religion or shamanism and not with Buddhism (SE I 234, n. 58; ODT 539). However, the context for the vast majority of texts is Buddhist tantra, in which demons play an active role. The Mongolian version of the Pañcaraksâ, for instance, a primary object of which is to suppress all negative influences in the world, cites a wide 173

INTRODUCTION assortment of demons including ada, todqar, tüidker, èidkör, and šimnu, all of which translate forms that go back to Sanskrit (Aalto 1961: passim). Demons not only haunt people and objects, but places as well. Among the spirits of places are the šingpüng/šingbüng [Tib. Zin p'ung (Waddell 1978: 458)] and the lords of land and water ((a¯ar usun-u e¯id S. bhûmipati; Tib. sa-bdag). These are said to be infinite in number (TEDP, 120, 419; Waddell 1978: 371-372; RRS, 522). Oft counted among these lords of the earth are deities which actually have their origins in the heavens. For instance the blue dragon (köke luu) refers to the Blue Dragon of spring, which together with the White Tiger of autumn (èa(an baras) , the Red Bird of summer (ula(an ša¯a(ai) and the Black Tortoise of winter (qara yasutu menekei) make up the four Chinese sky animals (Needham 1959: 242; Sun and Kistmaker 1997: 113-119); the foot of the blue dragon (köke luu-yin köl) refers to the third Chinese lunar mansion (Ch. di/ti (Mathews 6187) “foundation”), which lies at the end of the eastern spring palace, comprising four stars (Schlegel 1967: 102); and so on. A list of the star spirits found in the manual (excluding those related to the planets and nakshatra) follows:

IV.8 Star Spirits 1. altan ordo 2. amatu sön-e

the golden celestial palace (Doré, v. 6, p. 11, v. 9, p. 21), 49r. ?milk at the mouth; given as another name for Burvabadaribad (S.

Purvabhâdrapada), 34r; also known as yeke amatu sön-e, 33v.

174

INTRODUCTION 3. èa(an baras the White Tiger of autumn, which, together with the Red Bird of summer, the Blue Dragon of spring (köke luu), and the Black Tortoise of winter (qara yasutu menekei) make up the four Chinese sky animals (cf. Stall 1984: passim; Needham 1959: 242; Sun and Kistmaker 1997: 113-119), 41r, 49r, 49r, 49r. 4. èa(an baras-un köl the leg of the white tiger, i.e., the base of the western constellation of autumn, the White Tiger, 49r. 5. èa(an baras-un niru(un

the back of the white tiger tiger, i.e., the heart or middle of

the western constellation of autumn, the White Tiger, 49r. 6. èa(an baras-un terigün

the head of the white tiger, i.e., the head of the western

constellation of autumn, the White Tiger, 49r. 7. èuèa(

[Tib. chu-tshags]; 1. sieve; 2. watering pot (Jäschke, 158; TEDP, 129-132), 49v

8. dada qan [Ch. tianhuang dadi/t’ien-huang ta-di]; Emperor Dada; a Chinese asterism comprising one star, Polaris, the North Pole; known as the central palace of heaven and ruler of the sky (Schlegel 1967: 523; Staal 1984: 126; Allred 2002: 117); the pole star is commonly referred to in Mongolian as Altan (adasu “the golden spike” (TU, 896), 49v. 9. dayang [Ch. dayang/ta-yang]; while Chinese taiyang refers to the sun, the reference here is likely to an asterism, dayang, so named because it marks the path of the sun (Schlegel, 1967: 113, 818-819, nn. 365-369); see also the Mongolian star naran (TU, 903), 49v. 10. dayiwang tayiqu [Ch. daiwang; Ch. taihou (Mathews, 6020.a.10)]; mother and father of the emperor; as one of the four demons of a bride, context suggests that this pair belong

175

INTRODUCTION as one (52r); compare the celestial emperor (tianwang) and the heavenly empress (tianhou [Schlegel 1967: 100, 149, 164]), 53r. 11. degüreng sang

?full treasury; there are numerous Chinese asterisms related to

granaries (cf. Schlegel 1967: 117, 337, 381), 49r. 12. doto(adu ordo internal palace; the northern circumpolar stars; in China, India and ancient Mesopotamia the sky is divided into three divisions, outer, middle, and inner, the middle being the stars of the ecliptic, outer, the stars south of the ecliptic; and inner, the northern and circumpolar stars (Needham, v. 3, 1959: 242-243, 255-257); a binary division of the sky is also found, in which the “inner palace” refers to the stars beyond the twentyeight lunar mansions (Ch. xiu); this again indicates the northern circumpolar stars (Allred, 2002: 12; Needham, v. 3, 1959: 242-243); the inner palace is also represented by specific constellations, the six stars of gouzhen (angular arranger, in Ursa Minor, Camelopardalis, and Cepheus), nine stars of wei (the tail, the 6th xiu) and four stars of ji (the basket, the 7th xiu [Ho 1966: 67, 97-98]), 49r. 13. (a¯ar-un egüüde [Tib. sa-sgo]; the earthly gate; a celestial passageway, counterpart to the heavenly gate (tngri-yin egüüde); in the manual the earthly gate refers to the nakshatra Barani (S. Bharan}§ [33r]); through these gateways spirits pass, often bringing negative influence (TEDP, 86; ODT, 285-298; Krueger 1976: 207, 234, 253, 272; Sárközi 1989: 320; Dollfus 1994), 33r. 14. (a¯ar-un noqai

the dog of the earth; mundane or earthly counterpart to the Dog of

Heaven (tngri-yin noqai), 20v. 176

INTRODUCTION 15. janggün/sanggün [Ch. jiangjun/chiang-chün, “the general” (Mathews 656.h.13)] “ike jangjun tenggeri” (Pentagot dictionary, 17445, p. 998); the Chinese asterism tiandajiangjun/t’ien-ta-chiang-chün (the great celestial general), (, < and another star in Andromeda and *, ,, ( and another star in Triangulum; ( Andromeda represented the Great celestial general (Schlegel 1967: 339; Staal 1984: 55; Allen 1963: 416; Ho 1966: 89); Tib. tsan-kun, (TEDP, 122-126), 8r, 9v, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r. 16. ¯il-ün Tayisui

[Ch. taisui jinian (Ho 2003: 32-33); Tib. lo-skar che-ba]; see under

tayisui, 55v. 17. ¯obalang-un tngri

[Ch. huo “calamity; misfortune; judgements from heaven,”

(Mathews 2399); Tib. pung lha]; god of suffering; “ike jobalanggun tenggeri” (Pentaglot, 17450, p. 998), 8r, 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r, 56v. 18. köke luu

[Ch. canglong/ ts’ang-lung (Mathews 6714, 4258)]; the Blue Dragon of

spring, which together with the White Tiger of autumn (èa(an baras) , the Red Bird of summer (ula(an ša¯a(ai) and the Black Tortoise of winter (qara yasutu menekei) make up the four Chinese sky animals (cf. Stall 1984: passim.; Needham, 1959: 242; and Sun and Kistmaker 1997: 113-119), 49r, 49r. 19. köke luu-yin köl

the foot of the blue dragon; refers to the third Chinese lunar

mansion (Ch. di/ti (Mathews 6187) “foundation”); it lies at the end of the eastern spring palace, the Blue Dragon, comprising four stars (Schlegel 1967: 102), 49r.

177

INTRODUCTION 20. köke luu-yin niru(un the back of the blue dragon; refers to the second Chinese lunar mansion (Ch. gang/kang [Mathews 3273] “throat”); it lies in the midst of the eastern spring palace, the Blue Dragon, and comprises four stars (Schlegel 1967: 93), 49r. 21. köke luu-yin terigün

the head of the blue dragon; refers to the first Chinese lunar

mansion (Ch. jiao/chiao [Mathews 1174] “horn”); it lies at the head of the eastern spring palace, the Blue Dragon, comprising two stars, " and . Virgo, (Schlegel 1967: 87), 49r. 22. luu-yin qutu(

dragon’s bliss; this likely refers to the Chinese asterism tianfu/t’ien-fu

(Mathews 6359, 1978) “celestial bliss” comprising two stars, perhaps 3 Scorpii and 8 Librae; the association with the dragon lies in that it is located in the palace of the Blue Dragon of Spring (Ho 1966: 83), 49r. 23. qangpan qongpan 24. qara yasutu meneki

Queen Qangpan (TEDP, 122), 53r. the black-shelled turtle; refers to the Black Tortoise of winter,

which, together with the Blue Dragon of spring (köke luu), the White Tiger of autumn (èa(an baras), and the Red Bird of summer (ula(an ša¯a(ai), make up the four Chinese sky animals, (cf. Stall 1984: passim.; Needham 1959: 242; Sun and Kistmaker 1997: 113-119), 49r. 25. qo(osun qumq-a empty pitcher, 8r, 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r, 58v. 26. sang quriyang(ui treasure collection; perhaps this refers to the Chinese constellation gulou/ku-lou (Mathews 3496, 4143), “the treasury,” comprising ten stars in the lower center of Virgo (Schlegel 1967: 136), 49r. 178

INTRODUCTION 27. sarayin (al

fire of the moon; perhaps this is associated with what is given in the

Indian Sûrya Siddhânta as "malignant aspects of the sun and moon" (Burgess 1959: 379383); these malignant aspects are said to result in "consuming fire" and at these moments the time is "forbidden for all works” (ülü sedükü); see "fiery lunar days"in Cornu (1997: 212), 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r. 28. sarayin qo(osun

[Ch. yuekong]; moon void; an imaginary celestial spirit (cf. Ho

2003: 122-123), 40r. 29. süèing 30. süng

?(49v). [Ch. song/sung (Mathews 5565)]; an asterism comprising one star; it represents

the state of Sung, situated to the east of the modern province of Hunan; Schlegel gives it as 0 Serpens (1967: 537); Staal gives it as 0 Ophiuchi (1984: 135); (cf. also TU, 899), 49v. 31. tayisui

[Ch. taisui/t’ai-sui (Mathews 6020.a 22)]; Jupiter; the "Great Year" star in

Chinese astrology; yin counterpart to the planet Jupiter; a star god that presides over the year; cf. Smith, Chinese Astrology (1992: 6, 11); compare the Hindu god, Indra, 8r, 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r; 55v. 32. tngri-yin ayul

?heavenly danger, 49r.

33. tngri-yin èi(ta(-a

the celestial rope; this asterism is Èista (S. Jyes}t}h~), comprising

three stars that form an almost straight line (Burgess 1859: 337), 33v, 34r. 34. tngri-yin egüde(n)/egüüde

[Tib. gnam-sgo; Ch. tianmen/t’ien-men]; the heavenly

gate; a constellation comprising two stars in Virgo; it marks the arrival of the vernal equinox (Schlegel 1967: 488); according to the Vaidûrya dKar-po, it is through the heavenly gate that 179

INTRODUCTION people are exposed to avalanches, lightning bolts, stroke and epilepsy; these calamities are remedied by ritual thread crosses; the term also refers to the smoke-hole of a Mongolian tent (TEDP, 86, note 92; ODT, 369-397; Doré, v. 6, 1966: 36; Ho, 1966: 91; Camman 1963: 20; Sárközi 1989: 320), 33r, 33r, 49r, 49v, 59r. 35. tngri-yin erdeni 36. tngri-yin (al

[Ch. tian bao/t’ien pao]; the heavenly jewel (Doré, v. 6, p. 11), 49r. fire of heaven; in Chinese sources the celestial fire is Antares, also

known as anti-Ares, peer of Mars (Schafer 1977: 117), 8r, 9r, 10r, 11r, 12r,13r, 14r, 15r, 16r, 17r, 18r, 19r. 37. tngri-yin mör

[tianjie/t’ian-chieh]; the heavenly way; perhaps the first star of the

Northern Dipper (Allred 2002: 65); perhaps an asterism comprising two stars between the Pleiades and Hyades; this asterism is said to guard barriers, passes, and the frontier of the empire (Schlegel 1967: 372-373), 49r. 38. tngri-yin (qara) noqai

[Ch. tiangou/t’ien-gou; Tib. gnam-khyi]; the dog of heaven;

a demonic star spirit; it is used synonymously with tngri-yin qara noqai (the black dog of heaven [55r, 55v]); this refers to the Chinese constellation tiangou/t’ien-kou, comprising seven stars, including ( and h of Canis Major (Schlegel 1967: 433-434; TU, 916; Staal 1984: 152-153); the constellation is thus related to the greater lore of the celestial dog throughout Eurasia; it likely takes its name from its proximity to Sirius, the dog or jackal (see under èögebüri), (Allen, 1963: 120-134), 20v, 32v, 52r, 52v, 55r, 55v. 39. tngri-yin okin

the daughter of heaven [=Vima], 32v.

40. tngri-yin ordo

the heavenly palace, 49r. 180

INTRODUCTION 41. tngri-yin qo(olai

?the throat of heaven, (49v).

42. tngri-yin qoriyan [Ch. tianjiu/t’ien-chiu (Mathews 6361, 1201)]; the heavenly corral; an asterism composed of ten stars in the form of a circle to the north of the 14th Chinese asterism bi/pi, Mongolian Udaribadaribad; the culmination of this asterism at the end of winter indicated the time of the year when horses foal and various related rituals, (Schlegel, 1967: 309-315; Staal, 1984: 98-99; TU, 1991: 910), 49r. 43. tngri-yin qula(ai 44. tngri-yin sang

?the heavenly thief, 49r.

heavenly treasure; a constellation comprising six stars under Ašuvani

[= 16th Chinese lunar mansion, lou (TU, 912)], 49r. 45. tngri-yin següder

?the shadow of heaven, 49v.

46. ula(an ša¯a(ai [Ch. zhuque/ chu-ch’üeh “red bird” (Mathews 1346.17)]; red magpie; refers to the Red Bird of summer, which together with the Blue Dragon (köke luu), the White Tiger (èa(a(an bars) and the Black Tortoise (qara yasutu menekei) make up the four Chinese sky animals (Stall 1984: passim.; Needham 1959: 242; and Sun and Kistmaker 1997: 113-119), 8r, 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r, 48r, 49r. 47. üker-ün üsün

the hair of the ox; a celestial palace; a star spirit; perhaps this refers to

the Chinese asterism niu, the ox, the constellation marking the winter solstice, (Schlegel, 1967: 492), 49r. 48. vimading

?(49v).

49. yeke tngri

great god (cf. Waddell, 372, n. 2), 8r, 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r,

17r, 18r, 19r. 181

INTRODUCTION Of these star spirits one that has an especially extensive demonology in both Mongolian and Tibetan sources is the dog of heaven (tngri-yin noqai; Tib. gnam-khyi). Also known as the black dog of heaven (tngri-yin qara noqai), in the manual a section given to its descent describes seven parts of the dog’s body, the left and right ribs, head, mouth, spine, tail and belly (55r). This refers to the Chinese constellation tiangou/t’ien-kou, comprising seven stars, including ( and h of Canis Major (Schlegel 1967: 433-434; TU 1990: 916; Staal 1984: 152-153). This constellation likely takes its name from its proximity to Sirius, the Dog Star, and belongs to the greater lore of the celestial dog throughout Eurasia (Allen 1963: 120134; TEDP, 212; ODT, 295-296; Doré, v. 1, 1966: 27, 60). Almost all of the star spirits found in the manual are identifiable in Chinese sources. This is true for the star spirits in the Vaidurya dkar-po (TEDP, passim) and in the Uygur Turfan texts as well (Rachmati 1972: #14, pp. 310-312). In the manual some of these are given in transcription of the Chinese, as in Mongolian dayang for Chinese dayang/ta-yang. and süng for Chinese song/sung. Other terms translate the Chinese as in the case of Mongolian tngri-yin egüden for Chinese tianmen/t’ien-men “the heavenly gate” and tngri-yin mör for Chinese tianjie/t’ian-chieh “the heavenly way.” Sometimes the Mongolian form is a transcription of Tibetan as in èuèa( for Tibetan chu-tshags, a sieve or watering pot (Jäschke, 158; TEDP, 129-132). Other times both Mongolian and Tibetan forms transcribe Chinese as in Mongolian janggün/sanggün, Tibetan tsan-kun for Chinese jiangjun/chiangchün, the Chinese asterism tiandajiangjun/ t’ien-ta-chiang-chün “the great celestial general.” Of those star spirits still to be identified most share vague similarities with Chinese

182

INTRODUCTION asterisms (see Uncertain Terms in the Subject Vocabulary). For instance, Mongolian üker-ün üsün (hair of the ox) is reminiscent of Chinese niu, the ox, a constellation marking the winter solstice (Schlegel 1967: 492). However, a question remains whether all the star spirits must necessarily have their antecedents in Chinese? As an example, the Mongolian qo(osun qumq-a (empty pitcher), though almost certainly a celestial influence of some kind, seems to refer to an occult form or doppelgänger (qo(osun) of Aquarius the Pitcher (qumq-a), but perhaps it refers instead to Chinese tianchi/t’ien-ch’i (Mathews 6361, 549), which is another name for the 18th Chinese asterim, mao, the Pleiades (Schlegel 1967: 353). Charles Bawden in W. Heissig's catalogue of the Copenhagen collection describes an illustration of qo(osun qumq-a this way: A diagram with four vases disposed around a central yin-yang figure; around each vase are three of the twelve animal-cycle names. Explanations follow. . . . Top headings are the twelve animal-cycle names. Side headings are forty-two names of days and other occurrences. Within the table are given numbers, names from the animal-cycle, colours, directions, etc. etc. In the following folios the various occurrences are elucidated. (Heissig and Bawden, 1971: 173, Mong. 375)

The terms described here, yin/yang and the twelve animals, indicate a Chinese system, but this does not necessarily preclude the sign of the zodiac, Aquarius the pitcher. This leads to another question. Do all the supernatural influences mentioned in the calendar (see Table IV.9a) either directly or indirectly refer to star spirits? Clearly some do, such as Taisui, Janggün, etc., but what about others such as Amin-u saki(ulsun, Ülü sedükü, and so on? One unidentified celestial influence likely of Indian origin is Vima. This term is found in the interrogative section of the text, based on the Indian system. Not to be confused 183

INTRODUCTION with the kinds of star spirits that refer to celestial palaces and gates used in divination, Vima is a queen, the daughter of heaven (tngri-yin okin), who answers questions about the nature of the universe. Other spiritual influences abound. The term ong(od [pl. of ong(on] is a Mongolian word with a wide range of meanings. It can be a spirit inhabiting a material object, genie, guardian spirit, tutelary deity; spirit of a deceased person, ghost; tomb of a saint or an imminent person, family tomb; shamanist ancestral idol; or naturally white hair (Lessing, 614; SE II, 168-173). In the manual the ong(od are propitiatory and receive offerings as would a Buddha (burqan) or god (tngri). They are treated like other Buddhist objects of veneration, that is, they are enlivened with a core essence or heart (ong(od-un dotor-a (ool ¯irüken oro(ul- [36v]). Other protective influences include saki(ulsun and suu ¯ali, protective animals (qalqalaqu amitan) and talismans (qalqala(èi). Beyond these there are heroes (ba(atud), the six heretics (¯ir(u(an teryinar), she-devils (ekener; Tib. ma-mo), monsters (mang(us), living gods (qubil(an), consorts (gdanm-a), souls (sünesün), the eight classes of supernatural beings (naiman ayima(), and so on. Many assemble (èi(ul-) and gather around (küriyelegül-) at their given times and places, where they indulge themselves (taši(ura-) in the celebration of the feast of Râhula (Raqula-yin na(adun-iyar èinggeldümüi). As these “supernatural beings” are not logically distinct from each other, but run together or dovetail, the flux between definition and classification together with the fact that there are a number of various types of demons, demigods, and godlings, makes a careful

184

INTRODUCTION analysis of demonology in Buddhism an exceedingly arduous and complex task, one which inevitably offers no escape from their labyrinth.59 Though it is possible to describe the supernatural beings in the manual in a myriad of ways, a few specific representations seem most relevant. These spirits are agents of healing and sickness. They are the revealers of opposites, an unexcluded middle term, that is both one and its opposite at the same time. The stars, planets, celestial palaces and gates are represented either exclusively as spirits or as spirits and physical bodies both (Ho 2003: 9-10; Meister 1954: 1-5). That the stars manifest god is not a conventional idea, but inherent in their function as the bases of time, space, the universal and hence rational order.

Pattern Another facet of the supernatural in the manual is pattern. Spirits exhibit patterns which are consistent, hence predictable, and so, as the lords of the times and places, they drive the wheels of causation that determine fate. In the various tables below a wide, though not exhaustive, survey of the patterns found in the manual are given. The first three tables are derived from plotting the positions or times of the spirits mentioned in the calendrical part of the manual (8r-19v). These patterns taken as whole show an matrix of forms. Jupiter or Tayisui remains in the south for three months, then moves clockwise to the west, where it remains for three months; then it moves on to the north, and spends the final three months

59

For a more careful description of demonology in Buddhism, Nebesky-Wojkowitz and Waddell, together with Pozdneyev, are excellent sources with which to begin. 185

INTRODUCTION of the year in the east. Yeke tngri "Great God" or "Great Heaven,” like Tayisui, moves clockwise throughout the year. It does so three times faster than Tayisui at a consistent interval through the four directions over the course of the year. ®obalang-un tngri “God of Suffering” reflects a contrary point of view. It begins in the south, as does Yeke tngri, and moves at the same rate, but it in the opposite direction, counter-clockwise. Perhaps this contrary motion accounts for the negative harsh quality of its influence, for, in a similar way, Ükülün e¯in “Lord of Death,” also distinctly negative, moves counterclockwise, from one position to the next. Other influences move clockwise, but they do not move in the same rate from month to month, so that their pattern has a non-radial symmetry. For instance, ®oliy-a mör "Ransom Path" moves in a variegated pattern which gives an intricate sense of symmetry. Ula(an ša¯a(ai "Red Magpie” moves in only three directions, in a triangular pattern. Another influence, Amin saki(ulsun "Life Protector" seems to have a chaotic pattern. The positions or times of some of these spirits are repeated later in the text (47v48r). In the cases of Gokimoi/Modun gokimoi and Ülü sedükü, the patterns are the same. In the case of Ula(an ša¯a(ai, the pattern is different. In the three tables of the “Patterns of the Spirits of the Calendar Months” months are indicated by their number, 1-12. Throughout these tables the abbreviations of the twelve animals are according to the Mongolian forms bar = baras “tiger,” tau = taulai “hare,” etc.

IV.9 Patterns of the Spirits of the Times and Places IV.9a Patterns of the Spirits of the Calendar Months (8r-19r)

186

INTRODUCTION IV.9a.1 Their Positions According to the Eight Directions

South

SW

West

NW

amin-u saki(ulsun

3, 8, 11, 12

7

4

¯oliy-a mör

5, 9

1

2, 6, 10

North

NE

3, 7, 11

East

SE

2, 6, 10

1, 5, 9

4

8, 12

yeke tngri

2, 6, 10

3, 7, 11

4, 8, 12

1, 5, 9

qo(osun qumq-a

4, 8, 12

1, 5, 9

[2], 6, 10

3, 7, 11

tayisui

1, 2, 3

4, 5, 6

7, 8, 9

10, 11, 12

janggün

4, 5, 6

7, [8], 9

10, 11, 12

1, 2, 3, <8>

IV.9a.2 The Positions of Šitügen Eke According to the Twelve Animal Zodiac

šitügen eke

Bar

Tau

Luu

Mo

Mor

Qon

Be

Tak

Noq

'a

Qul

Ük

4

9

11

3

5

8

12

1

6

7

10

2

IV.9a.3 The Days of the Spirits According to the Twelve Animals

187

INTRODUCTION Spirit/Day

Bar

Tau

Luu

Mo

Mor

Qon

Be

Tak

No

'a

Qu

Ük

(okimui

9

5

1

12

8

4

11

7

3

10

6

2

¯obalan g-un tngri

2, 6, 10

tngri-yin (al ülü sedükü

1, 5, 9 2, 6, 19

10

8

3, 7, 11 6

ula(an ša¯a(ai

modun erlig

4, 8, 12

1

11

4, 8, 12 9

4

1, 4, 7, 10 1

5

ükülün e¯en

9

2

3, 7, 11

2

1, 5, 9 12

7

5

2, 5, 8, 11 8

12

4, 8, 12

3

7

3, 7, 11

3 3, 6, 9, 12

11

4

6

2, 6, 10

10 1, 5, 9

(a¯ar-un (al

9

[8]

7

6

5

4

3

2

1

12

11

10

sarayin (al

4

3

2

[1]

12

11

10

9

8

7

6

5

IV.9b Where the do(šin baling dwell [For its pattern see the table 40r-40v] IV.9c The Empty Moon (40r)

188

INTRODUCTION Bar

Tau

1st mo.

Luu

Mo

Mor

Qon

Beè

Tak

Noq

'aq

Qul

Ük

X

2nd

X

3rd

X

4th

X

5th

X

6th

X

7th

X

8th

X

9th

X

10th

X

11th

X

12th

X

IV.9d Table of the Heavens for the Day To Set Out on a Journey During Any Month

Day

The Gate of Heave n is good

1

X

2 3 4

The Dog's Snout is bad

The Shadow of Heaven is good

The Nose of the Dog is good

X X X 189

The Dog's Head is good

The Dog's Back is bad

The Treasury of Heaven is good

The Throat of Heave n is bad

INTRODUCTION 5

X

6

X

7

X

8 9

X

10

X

11

X

12

X

13

X

14

X

15

X

16 17

X X

18

X

19

X

20

X

21

X

22

X

23

X

24 25 26 27 28

X X X X X

29

X

190

INTRODUCTION 30

X

IV.9e Fortunate Way For A Bride To Set Off On Her Journey (54r)

East

South

Rat

West

North

Intermediate directions

X

Ox

X

Tiger

X

Hare

X

Dragon

X

Snake

X

Horse

X

Ram

X

Monkey

X

Cock

X

Dog

X

Pig

X

IV.9f Way of Affliction For A Bride To Set Off On Her Journey (54r)

East

South

West

Rat Ox

North

Intermediate directions X

X 191

INTRODUCTION Tiger

X

Hare

X

Dragon

X

Snake

X

Horse

X

Ram

X

Monkey Cock Dog

X

Pig

X

IV.9g Yellow Dust (60r)

Bar

Tau

Luu

Mo

1st mo. 2nd

Mor

Qon

'aq

Qul

Ük

X X X

6th

X

7th

X X

9th 10th

Noq

X

4th

8th

Tak

X

3rd

5th

Beè

X X

192

INTRODUCTION 11th

X

12th

X

IV.9h Red Dust (60r) Bar

Tau

Luu

Mo

Mor

Qon

1st mo.

Beè

Tak

Noq

'aq

Qul

Ük

X

2nd

X

3rd

X

4th

X

5th

X

6th

X

7th

X

8th

X

9th

X

10th

X

11th

X

12th

X

Physics To examine individually the physical applications employed in the manual, these are divided into the following categories, astronomy and uranography, orientation, time reckoning, and the seasons.

193

INTRODUCTION Astronomy and Uranography As for astronomy and uranography, the following technologies are included in the manual:

Horoscope Though commonly taken for the “nativity” or birth story, which is derived from it, the term horoscope (L. horoscopus) refers to the ascendent, the point of the ecliptic rising above the horizon, and the subsequent divisions of the ecliptic into houses (L. loci; Mong. ger). In the ancient world, for the early Egyptians, Babylonians and Greeks, the sun and stars were seen as strong and young in the east, rising to their greatest power in the mid–heaven, i.e., the point where the meridian cuts the ecliptic, and declining into old age and weakness in the west. In this way the divisions of the ecliptic were related to the cycle of human life – hence the nativity genre now dubbed “horoscope” (Ptolemy 1980: 2; Tester 1987: 24-25; Rochberg 1998: 2).60 While the Mongolian terms do not correspond exactly with the four quadrants of the Western horoscope, it is possible to assume their order based on their association with the cycle of life. Although the terms in the manual refer to the movement of the planets along the ecliptic, they were not derived from empirical observation, but through divination. The terms are as follows:

60

Western horoscope divination, i.e., the nativity, which supplanted or even superseded Mesopotamian juridical astrology, arrived in China during the Tang dynasty (Schafer 1977: 61). It is prominent in the Vaidûrya dKar-po but not found in the manual. 194

INTRODUCTION IV.10 The Horoscope

Mongolian

English

1.

tegüs

full; perfect; i.e., ascendent

2.

küèün tegüs

powerful and full; referring to the point of mid-heaven

3.

ba(uram

declining

4.

meküs

weak, i.e., when a celestial body moves into the western sky

5.

ebderekü

disintegrating

From the most basic division of the ecliptic into four quadrants, other schemes were derived in antiquity (most prominent being those of eight and twelve loci [Tester,1987: 2527]). With these came various classifications of the stages of life. Classifying life into stages then took on a life of its own, that is, became a part of philosophy and esoteric schools. In De die natale (the natal day [AD 238]), the Roman critic, Censorinus, describes the “Five Stages of Varro,” “Seven Stages of Hippocrates,” “Ten Stages of Solon,” and the “Twelve Stages of Staseas” (Censorinus 1900: 11). Common in the Renaissance were “Seven Stages of Man:” infancy, childhood, schoolboy, lover, young manhood, manhood, old age (Tester 1987: 86). It is in this context that one might appreciate the Buddhist “Twelve Stages of Dependent Origination” (S. pratîtyasamutpâda/nidâna; Tib. rten-‘brel; Mong. šitün barildul(-a). Similarly, the four times (dörben èa() referred to in the manual,

195

INTRODUCTION the kalpa of formation, continuance, decline and disintegration derive from the horoscope as well (DBT,118).

The Stars With the naked eye people can see approximately 3000 stars (Sun 1997: 1). As was common in the ancient world, in the manual the term odu(n) describes both the fixed stars as well as the sun, moon and planets. The phrase odun ba na(šidar-un uèaral (the occasion of the stars and nakshatra) refers to the coincidences of the wandering stars among the Indian nakshatra asterisms. It is through such conjunctions that prognostications are foretold. In so doing the stars are assigned elements. The stars also have characteristics beyond the elements. For instance, there are stars which make a poor man wealthy, a wealthy man poor, multiply sheep one hundred fold and so on (33r). The stars are divided into three divisions: those which circle the summit of the sacred Mt. Sumeru (Sümber a(ula-yin orgil-iyar to(ori(èi odun), those which circle the middle (dumda büküi-yi to(orin yabu(èi odun), and those which circle its base (a(ula-yin door-a to(orin yabu(èi odun [32v]). This threefold division of the sky, here of Indian origin, is also found in both ancient Mesopotamia and China. The middle belt are the stars of the ecliptic; the stars circling the summit or Mt. Sumeru are the circumpolar stars; and the stars at the base of the mountain refer to the stars outside or south of the ecliptic (Koch-Westenholz 1995: 24; Needham, v. 3, 1959: 242-243, 255-257).

196

INTRODUCTION Sun, Moon and The Wandering Stars While in the ancient world no essential difference was perceived between stars and planets – the term “star” commonly referring to both – an apparent difference was known (Kennedy 1966; Jones, C. W. 1935-6). The stars were known as “the fixed stars” (Mong. ašida-yin odun) that is, those stars that don’t lose their relational appearance to each other. The planets were known as “wandering stars” (yabuqui odun [32v]) because they do not move steadily along the zodiac as do the sun and moon but at irregular intervals that seem to slow down in their courses, remain stationary and move westwards. There are two distinct groups of planets, 1). the inferior or inner planets, Mercury and Venus, whose orbits around the sun are inside that of Earth, so they can only be seen within a certain distance (elongation) from the sun and are only visible in the evening after sunset or in the morning before sunrise; 2) the superior or outer planets, Mars, Jupiter and Saturn, whose orbits are outside that of Earth and so can be viewed in opposition to the sun. Visible all night, they move east along the zodiac as do the sun and moon but in an irregular way. The Indian treatise Sûryasiddhânta lists eight kinds of motions of the planets: retrograde, somewhat retrograde, transverse, slow, very slow, even, very swift, and swift (Burgess 1859: 194). There are two terms for these “wandering stars” in the manual (and the sun and moon as well), a Mongolian term, odun, “star, planet,” and gara( from Sankskrit graha, known as “seizers” in Indian astrology because they “lay hold of the fates of men with their supernatural influence” (Burgess 1859: 275). The two terms are interchangeable and refer either to a celestial body, a day of the week, a deity or all three at once.

197

INTRODUCTION There a number of classifications of the planets. The term tabun gara( (five planets) refers to the five planets known to the ancient world, Mercury, Venus, Mars, Jupiter and Saturn. The dolo(an gara(/odun (seven planets) are the aforementioned five planets together with the sun and moon. These seven “stars” comprise the seven day week. In the Kâlacakra and Vaidurya dkar-po systems an eight day week is standard. The manual, though not incorporating this system of eight days a week, mentions the eighth wandering star which completes it, Sanskrit Râhu, given in the manual as Luuq-a odun, from the Chinese transcription of the term, Luohou (45v). Râhu designates the moon's ascending node. It is a mythological planet and belongs to the monster in the heavens, which by the ancient Hindus and others was believed to occasion the eclipses of the sun and moon by attempting to devour them (Burgess 1859: 194). These eight planets plus Ketu, the moon's descending node, deified in a similar way, complete the isün gara( (nine planets), a system originated in ancient Hindu astrology (Stone 1981: 25-36). Indian Râhu and Ketu have an antecedent in Babylonian Tiamat, the dragon, that stretched across the heavens, her head and her tail on the equator at opposite ends of a diameter (Tester 1987: 121). Apart from these classifications, the planets are systematized in at least two different ways, by element according to Chinese and Indian traditions. In the table of nakshatra, planets and their elements (21r-21v), there are seven planets given, each of which takes one of the four elements. This is in keeping with Indian custom. Immediately following, in the section discussing the seven planets individually (21v-24v), the Chinese five elements are used. Later, the nakshatra and planets are classified according to their elements once again

198

INTRODUCTION (45r-45v). The classification is almost entirely the same as the first (21r-21v), except that in regards to the planets, instead of seven, the eighth planet, Luuq-q odun, is included. The manual states that this classification is according to the Kâlacakra system (45r). When it comes to the sun and moon, the manual describes the basic aspects of their cycles. The moon, of which more will be mentioned in the discussion of the month, is said to wax (sara degürküi) and wane (sara bara(daqui). The new moon is also mentioned (šineleküi sara). The sun is said to progress to the north and to the south (nara emüneši odqui ba. umar-a ¯üg odqui), that is, move along the celestial equator from solstice to solstice over the course of the tropical year. Numerous terms are used to describe the solstices, but three main concepts define it. Nara ba(uqu (the falling of the sun) refers to the sun’s declination at the time of the solstice; nara bayiqu (the stopping of the sun) refers to the time when the sun stops its progress; and nara urbaqui (the sun turns back) refers to the time when it changes direction and begins to return. As three distinct phases mark a single phenomenon, when it comes to cutting days out of the calendar in order to rectify lunar and solar cycles, two days may be dropped at the time of each solstice (nara ke¯iy-e bayiqu tende qošiyad qošiyad qono( tasuramui) [3r]). Another Mongolian term used to describe the solstice is tüil (apogee, limit). Chinese terms are also found: düng¯i (Ch. dong zhi), the winter solstice; and šaji (Ch. xia zhi), the summer solstice. The Mongolian term for the equinox is qu(us. Chinese terms include: èün ¯un (Ch. chunzhong) the middle of spring, i.e., the vernal equinox; and teng šiu ¯un (Ch. dengqiuzhong) the middle of autumn, i.e., the

199

INTRODUCTION autumnal equinox. There are two terms for sunrise nara mandu- and nara ur(u-. Sunset is nara šingge-. IV.11 The Wandering Stars

Name

English

Celestial Body

Regent

Element four/five

Day of the Week

Naran odun

Sun-star

Sun

planet of the gods (tngri)

fire/fire

Sunday

Saran odun

Moonstar

Moon

planet of the nether rulers of the nâgas (door-a luus-un qad)

water/ water

Monday

'al odun

Fire-star

Mars

planet of the titans (asuri-nar)

fire/fire

Tuesday

Usun odun

Waterstar

Mercury

planet of the ruler of the yâksas (yaa(š-a-un [=yaa(š-a-yin] qa(an)

water/ water

Wednesday

Modun odun

Woodstar

Jupiter

planet of the soft kalpavrksa tree (¯ögelen galbaranjan modun)

air/wood

Thursday

Altan odun

Gold/ Metalstar

Venus

planet of the blessed jewel king (kešig erdeni qa(an)

earth/ metal

Friday

Široi odun

Earthstar

Saturn

the planet of the Lords of all the middle lands (dumdadu bükü (a¯ar-un e¯in)

earth/ earth

Saturday

200

INTRODUCTION Luuq-a odun

mythological Râhu, the moon’s ascending node and eclipse demon

air/ –

The Twenty-eight Nakshatra Mongolian na(šidar, via Uygur and Tocharian, derives from Sanskrit nakshatra. Often translated “lunar mansion” for the affinity of their number with the lunar cycle, as their functions in Indian sources and elsewhere bear no particular relationship to the moon (nor apparently does the etymology of the term), the most appropriate translation is simply “asterism” (Burgess 1859: 351). In the manual there are twenty-eight nakshatra beginning with Kerteg (S. Kr}ttik~), the Pleiades. The arrangement is noteworthy for its variance with nakshatra systems found in other sources, such as the Kâlacakratantra and the Vaidûrya dkar-po, the two main sources of classical Tibeto-Mongolian mathematics, and modern almanacs. The differences in nakshatra systems has its roots in India, where the nakshatra developed in variegated systems of 27 or 28 asterisms. In early Vedic period sources the nakshatra were 27 in number. The list of 28 is given for the first time at the beginning of the last millennium BC in the Atharvaveda and various Brâhmanas, when Abhijit, the star Vega in Lyra, was added (only to be subsequently dropped in Hindu systems [Pingree 1963: 230]). The individual names of the nakshatra refer to a principal star (yogatârâ) among what is in most cases a group of stars. The actual nakshatra asterisms are of variable lengths 201

INTRODUCTION along the celestial equator. Eventually, however, their position was rationalized to 27 units of 13020'. This may have happened around 600 B.C., for the Vedanga Jyautisa refers to nakshatra divisions in the sky and not to the nakshatra stars (Krupp 1991: 208). This rationalization of the nakshatra became known as the “equal space” system. Another form of rationalization were the “unequal space” systems developed by famous Hindu astrologers of antiquity, Garga and Brahmagupta (Stone 1981: 185). The first in the series, defined by the position of the sun at the time of the spring equinox, was traditionally Kr}ttik~, the Pleiades. However, because of the earth's precession, the arrangement would have been correct at about 2300 BC but not possible after 1800 BC.61 By the beginning of the Christian Era, the equinox fell under Aúvini. Eventually, through Greek influence, Hindu astrology began to reflect the change in manuals that give Aúvini as the first nakshatra and Kr}ttik~ as the third (Clerke 1911: 996a). Still, systems beginning with Kr}ttik~ (such as that found in the Ashtottari dasa) were maintained and even preferred to others in deference to ancient Vedic tradition, especially when it came to ritual practice (Stone 1981: 206; Richmond 1956: 77-78).

61

The precession of the equinoxes is thought to have been discovered in 343 BC in Mesopotamia by the Babylonian, Kidinnu, director of the mathematical school at Sippra (Ho 1982: 22; Archibald 1936: 64-65). Among the Greeks its reputed discoverer was Hipparchus (d. after 127 BC). In China the precession of the equinoxes was known by the 4th century AD (Schafer 1977: 12). 202

INTRODUCTION Today, what in Tibetan is known as the 27 rgyu-skar is the Buddhist division of the 28 nakshatra into 27 equal units of 13°20' beginning with Aúvini (Cornu 1997: 130-9).62 Rather than dividing the sky into 27 equal portions according to the daily average motion of the moon and then allotting the remainder, 4°15', to Abhijit, as Brahmagupta had done (7th century CE), the Buddhist reconfiguration is accomplished by including Abhijit with the 21st nakshatra, Ðravan}a. The modern Mongolian system follows the Tibetan method (Terbish 2001: 26, 28). Thus, in using the actual 28 nakshatra asterisms beginning with Kr}ttik~, Mostaert’s manual, which, itself is not old, employs a technology that is in keeping with Hindu ritual texts and pre-dates classical Buddhist grub-rtsis astronomy of the 15-17th century (Schuh, 1973: 21). The manual, itself, verifies this in indicating how the nakshatra were composed: na(šidar anu burqan-u nomla(san Naran-u ¯irüken neretü sudur-lu(-a Kitad-un to(oèin-u yosu(ar tokiyaldu(ulu(san ¯okiyabai (“the nakshatra were composed by integrating that which is in keeping with the custom of the Chinese astrologers together with the Naran-u jirüken neretü sudur (Heart of the sun sutra; S. Sûryagarbhasûtra), which was preached by the Buddha” [MMAD, 2v]). As for the Naran-u ¯irüken, it is found in the Mongol Kanjur, vol. 82, no. 1014, 125v-313v (Ligeti, 1944: 272). The Sanskrit Sûryagarbhasûtra, which belongs to the cycle of Mahâsam}nip~ta sutras, was translated into Chinese in the middle of the 6th century CE (Nattier 1992: 171-172).

62

In the Tibetan system of reckoning each skar-ma is divided into 60 degrees and each degree into 60 minutes; thus there are 1620 degrees in the zodiac (27 x 60 [Berzin 1987: 19]). 203

INTRODUCTION In the nakshatra terms a key is given as to how Indian stars filled the Mongolian sky. Their lexical forms clearly indicate that they were borrowed from the Uygur, which in turn reflect the Uygur’s own borrowing of the terms either from Tocharian or Sogdian. A guide to determining which is as follows: If Sanskrit final -a is dropped, as is the case in the majority of terms, it came to Uygur via Tocharian; if final -a turns to -i, as is the case in Sanskrit Citrâ, Mongolian Jayitari, the term came to Uygur from Sogdian. An additional alteration of the final consonant occurs in the case of Mongolian Ašli(. Here Sanskrit AÑleša came to Uygur via Tocharian as Ašliš. However, because they used the final gamma with two dots on the right side of the ligature to note a final š, with the diacritics often omitted, the final consonant was confused for a gamma, (, rendering Ašli(. In the table below, the linguistic forms of the nakshatra in the manual, Uygur and Sanskrit are compared. The Uygur forms are taken from Rachmati (1972: 299-301). For reference in the sky, their junction star is provided as well:

IV.12 The Twenty-eight Nakshatra: Linguistic Forms and Junction Star

Manual

Uygur

Sanskrit

Junction star

Kerteg

Kirdik

Kr}ttik~

Pleiades

Rôkini, Rokini

Urukini, Uru(uni

Rohin}§

Aldebaran

Margišar

Mrgašir

Mr}gaÑir~

8 Orionis

Ardar

Ardir

Ârdrâ

" Orionis (Betelgeuse)

204

INTRODUCTION Burnavasu

Punarvasu

Punarvasû

$ Geminorum (Pollux)

Bus, Pus

Puš, Pus, Bus

Pus}ya

5 Cancri

Asli(

Ašliš

}Ñles}a

" Hydrae

Mig

Mag

Maghâ

" Leonis (Regulus)

Burvabalguni

Purvapalguni

Purva-Phâlgunî

* Leonis (Zosma)

Udaribalguni

Utrapalguni

Uttara-Phâlgunî

$ Leonis (Denebola)

Qasta

Xasta

Hasta

* Corvi (Algorab)

Jayitari, Jayitar

Èaidir

Citrâ

" Virginis (Spica)

Suvadi/Suvad'i

Suvadi

Svâtî

" Boötis (Arcturus)

Suša(, Šuša(

Sušak, Višak

Viúâkhâ

" Librae

Anurad

Anurad

Anurâdhâ

* Scorpii (Iridis)

Èista

Èišt

Jyes}t}h~

" Scorpii (Antares)

Mul

Mul

Mûla

8 Scorpii (Schaula)

Burvasad

Purvašadi, Purvašat

Purvâsadhâ

* Sagittarii

Udarisad

Utrašadi, U(t/d)arašat

Uttarâsadhâ

F Sagittarii (Pelagus)

Abiji

Abièi

Abiji

" Lyra (Vega)

Širvang, Širvan

Širavan

Ðravan}a

" Aquilae (Altair)

Tanista, Tanis

Daniš, Daništa

Dhanis}t}h~

$ Delphinium

Sadabis

Satabiš

Satabhisak

8 Aquarii

Burvabadaribad

Purvabadaribat

Purvabhâdrapada

" Pagasi (Markab)

Udaribadaribad

Utrabadrabat

Uttarabhâdrapada

( Pegasi & " Andromeda

Rivadi/Rivad'i

Iravadi, Rivadi

Revati

. Piscum

205

INTRODUCTION Ašivani, Ašuvani

Ašvini

Aúvini

$ Arietis (Scheratan)

Barani

Barani

Bharan}§

35 Arietis

In the manual the nakshatra, either by their element or other specific characteristics, are used in their conjunctions with the wandering stars and the like for divination. In a similar way, they comprise the universal parameter for the statistical definition of the universe or state of the nation according to the omina. In addition the nakshatra are found in the calendar as one of several ways of naming the day. In India the months are named for twelve nakshatra. This custom is included in the manual along with other names of the months and referred to as the custom of the Kâlacakrists of India. In two specific sections, 25r-32r and 59v, the nakshatra are described with widely varying figures, numbers of stars and epithets. Throughout the manual, they are classified by the elements five different times: 1. 21r-21v; 2. 25r-32r; 3. 45v; 4. 59v; 5. 61r. Of these the first and third classifications are almost identical. Both divide the nakshatra into four elements, but in the first classification the nakshatra Tanista (S. Dhanis}t}h~) has the element water (giving eight water nakshatra and only six earth nakshatra) (21r) and in the other, the element earth (45v). The later classification is according to the Kâlacakra. The second classification divides the nakshatra into four groups of seven according to the four directions beginning with Kr}ttik~ in the east. The earliest source for this distribution seems to be in the Gargasamhitâ, perhaps 1st century BC (Pingree 1978, vol. 2: 389, 394; Stone 1981: 88). This orientation differs from that typically found in Chinese sources, where the first nakshatra of the east is Citrâ (Spica) with 206

INTRODUCTION Kr}ttik~ (Pleiades) in the west (Soothill 22). However, rather than the four elements one would expect, the nakshatra are classified according to four of the five elements: in the east, wood; south, fire; in the west, gold/metal; and in the north, water. The fifth classification is into five groups according to the full five elements. The table below gives the nakshatra according to their epithet, figure, direction, element and number of stars. Names of the months are in bold, so too are classifications according to the five elements. Other classifications of the nakshatra found in the manual follow.

IV.13 The Twenty-Eight Nakshatra: Epithet, Figure, Direction, Element, Number of Stars Name (Names of the twelve months in bold)

Epithet

Figure

Direction

Element (four/ five)

Number of stars

Kerteg

the nakshatra known as the city on the verge of entering a nineeyed iron net, the majestic one/ Constellation of the gate of the god who does battle

razor for shaving hair/ razor for shaving hair

east

fire/ wood/ fire/fire/ wood

six/six

Rôkini, Rokini

the nakshatra of the spirit of the Rakshasa/ Constellation which makes a rich person poor

wheel of a cart/ cart

east

earth/ wood/ earth/ earth/ wood

five/ seven

207

INTRODUCTION Margišar

the nakshatra in which gods, humans and demons, all three, are gathered/ Constellation of uniform gentle appearance

antelope head/ antelope head

east

air/ wood/ air/air/ wood

three/ three

Ardar

the nakshatra which was calculated in the astrology of Biqar monastery/ Constellation of the demons by which a thing is lost in the water

saw/two flowers

east

earth/ wood/ earth/ water/ wood

nine/two

Burnavasu

the nakshatra in which one is cut off from one's relatives; this is the nakshatra in which the traveller sets out on a journey/ Constellation which makes the way of the traveller difficult

legs of a tripod/ ridge-pole of a house

east

air/ wood/ air/ air/ wood

three/ eight

Bus, Pus

the nakshatra of the orphan boy who seizes all of the great middle lands/ Constellation of the lord of solitary and orphaned people

scissors/ turtle

east

fire/ wood/ fire/ fire/ wood

three/ three

208

INTRODUCTION Asli(

the nakshatra in which the three thieves deliberate/ Constellation which [makes] a line to the northwest

snake head/ snake head

east

water/ wood/ water/ water/ earth

six/five

Mig

the nakshatra in which one is entangled in the devil's (albin demons') net/ Constellation of the albin [demon] bandits

snout/ horse

south

fire/ fire/ fire/ fire/ fire

six/six

Burvabalguni

the nakshatra which is like the throat of the rakshasa; known as the predator's spirit nakshatra; called the howling red jackal/ Constellation of all those who cry out

rat/tree

south

fire/ fire/ fire/ fire/ fire

two/two

Udaribalguni

the nakshatra of the tngri (gods); known as the nakshatra in which the good fortune of a feast is disrupted/ Constellation of the corpse-like black messenger

sword/ chair

south

air/ fire/ air/ air/ fire

two/two

209

INTRODUCTION Qasta

the nakshatra of that which goes fast. This is called the nakshatra in which Erlig's wolves run/ Constellation in which wood is encircled by flaming fire.

hand/ hand

south

air/ fire/ air/ air/ fire

five/five

Jayitari, Jayitar

– /Constellation of the vastness of a stag's antlers

saber/ lotus

south

air/ fire/ air/ air/ fire

one/one

Suvad'i

turns one person into one hundred. This is known as the nakshatra in which the rakshasa were flayed in the land of the gods/ Constellation in which to accomplish something

wishfulfilling jewel/ wishfulfilling jewel

south

air/ fire/ air/ air/ fire

four/four

Suša(, Šuša(

the nakshatra of the foreign Chinese. This is known as the nakshatra by which ada and todqor (demons) congregate/ Constellation in which to build a treasury

mountain/ goat head

south

fire/ fire/ fire/ fire/ earth

four/four

210

INTRODUCTION Anurad

the nakshatra in which a widowed woman seizes all the lands/ Constellation in which one woman crushes nine men

elephant head/ elephant head

west

earth/ metal/ earth/ earth/ metal

six/five

Èista

the nakshatra of the simnus. This is known as the nakshatra in which the fearsome ones are satisfied/ Constellation which makes the line of the gods

antelope king/ holes of a corpse [eyes and nose]

west

earth/ metal/ earth/ earth/ metal

three/ three

Mul

the nakshatra of the albin (demons). This is known as the nakshatra in which one wears a breast plate/ Constellation in which a king is born and dies

antelope king’s hair/ mane of a lion

west

water/ metal/ water/ water/ metal

three/ three

Burvasad

the nakshatra of the powerful ones/ Prosperous constellation possessing the seven good fortunes

tail/stupa

west

water/ metal/ water/ water/ metal

four/four

Udarisad

the nakshatra for becoming a jewel of the ministers of state/ Constellation of the square bushel

elephant/p incers

west

earth/ metal/ earth/ earth/ metal

five/four

211

INTRODUCTION Abiji

the nakshatra of the gods; the nakshatra of death/ Constellation of the singing orphan

jewel horse/ elephant head

west

earth/ metal/ earth/ earth/ metal

four/ three

Širvang, Širvan

the nakshatra of villages and crossroads/ Constellation of those who in vanquishing are crushed

elephant head/ bellows

west

water/ metal/ water/ earth/ earth

three/ three

Tanista, Tanis

– / Constellation of the simnus [demons] who hunt

vajra/bird

north

water/ water/ earth/ water/ water

four/four

Sadabis

– / Constellation of all meat-eaters

everlastin g flower/ flowers

north

water/ water/ water/ earth/ water

two/two

Burvabadaribad

– / Constellation of the great Sun-a

cart/tree

north

fire/ water/ fire/ fire/ water

two/one

Udaribadaribad

– / Constellation of the meat-eating elephant

picket post/trees

north

water/ water/ water/ water/ water

two/two

Rivad'i

the old woman's spirit nakshatra/ Constellation which cuts off descendants

boat/boat

north

water/ water/ water/ water/ water

thirtytwo thirtytwo

212

INTRODUCTION Ašivani, Ašuvani

– / Constellation of one person who crushes the enemy [menacing] the frontier

horse head/hors e head

north

air/ water/ air/ air/ water

three/ three

Barani

– / Constellation of the eliy-e [demons] who seize people

lotus/knif e

north

fire/ water/ fire/ fire/ earth

three/ three

IV.14 Other Nakshatra classifications 1. The eight fortunate nakshatra (öl¯i qutu( oroši(san naiman na(šidar [60v]) a. in the east 1. Margišar 2. Bus b. in the south 3. Mig 4. Suvadi c. in the west 5. Burvasad 6. Udarisad d. in the north 7. Udaribadaribad 8. Ašivani qoyar 2. The eight personal nakshatra (naiman öber-ün odun [60v]) 213

INTRODUCTION a. in the east 1. Ardar 2. Burnavasu b. in the south 3. Qasta 4. Jayitari c. in the west 5. Anurad 6. Tanisa d. in the north 7. Sadabis 8. Burvabadaribad 3. The four nakshatra in which descendants are cut off (dörben ür-e tasura(san odun [60v]) 1. Asli( 2. Šuša( 3. Abaji 4. Barani 4. The four ?tan nakshatra [?indicating significance for those of rank, to whom tan is used as an honorific; or perhaps more likely for tana “pearl,” the four pearl stars] (dörben tan odun [61r]) 1. Rokini

214

INTRODUCTION 2. Udaribalguni 3. Mul 4. Rivad'i 5. The four widow stars (dörben belbesün odun [61r]) 1. Kerteg 2. Èista 3. Burvabalguni 4. Širvan 6. The Seven clans (61r-61v) 1. The four-wheels clan (dörben kürdün obo() 1. Bus 2. Qastan 3. Abaji 4. Ašivani 2. The unshakeable clan (èingbatu obo() 1. Rokini 2. Udaribalguni 3. Burvasad 4. Udaribadaribad 3. The eminently accommodating clan (maši ¯okilan obo() 1. Margašar

215

INTRODUCTION 2. Asli( 3. Jayitari 4. Anurad 5. Rivad'i 4. The severe and fearsome clan (qata(uu do(šin obo() 1. Ardar 2. Burvabalguni 3. Èista 4. Mul 5. The vacillating restless clan (urba¯u ülü tübšidkü obo() 1. Burnavasu 2. Suvad'i 3. Širvan 4. Tanis 5. Sadabis 6. The eminently just clan (maši tübšin obo() 1. Mig 2. Burvasad 3. Burvabadaribad 4. Barani 7. The firm but gentle clan (èing böged ¯ögelen obo()

216

INTRODUCTION 1. Kerteg 2. Šuša(

Star systems similar to the nakshatra exist among the Chinese and Arabs. Whereas scholars are now fairly certain the Arab system, known as al-manâzil, was based primarily on that of the Hindus (Clerke 1911: 997a; Pingree 1963: 229f), the relationship between the nakshatra and the Chinese system, known as the xiu, is still uncertain. The Indian nakshatra are part of ancient Indian astrology. They are mentioned in the Rg Veda, but there their meaning may be more general. By 1,000-800 B.C. the system was undoubtedly in place (Krupp 1991: 208). The names of 25 xiu show up in oracle-bone inscriptions from the Shang dynasty (1766-1122 BC). However, the full system of 28 terms is found intact only in 433 BC (Sun 1997: 19). In the early comparative studies of these three systems, a rousing debate over their origins or ultimate origin was waged by the likes of the French physicist J-B. Biot, who argued for a Chinese origin; M. Müller and E. Burgess, who argued that as for the nakshatra, they are of Indian origin; and W. Whitney and Weber, who argued that all three systems likely derived from Mesopotamia (Whitney 1866: 1-94, 382-398; Burgess 1866: 309-334).63 In recent years the idea of an ultimate Mesopotamian origin was carried on by Joseph Needham, although David Pingree points out, no parallel cuneiform tablet has yet been found (Pingree 1963: 229; cf. also Falk 2000: 107-108). Nonetheless, in ancient

63

The first attested appearance of the nakshatra in China is in AD 230 with the translation of the Mâtanga-sûtra into Chinese (Ho 2000: 83). 217

INTRODUCTION Mesopotamia there was a system of seventeen constellations, described as “Gods standing in the path of the moon,” which also began with the Pleiades in ascendent at the time of the vernal equinox (Koch-Westenholz 1995: 132; Falk 2000: 107-108). The two nakshatra systems given in the manual, as mentioned, are combinations of both the Indian and Chinese systems. As for Indian nakshatra systems, after an uneven first attempt by William Jones (Jones 1799: 289-305), these are described in H. T. Colbrooke’s article, “On the Indian and Arabian Divisions of the Zodiack,” Asiatic Researches 9 (1809): 322-376. In making his study Colebrooke synthesizes a number of sources, including: the Ratnamâlâ of Srîpati; Sûryasiddhânta; Sirômani; Grahalâghava; Muhûrta Chintâmani; Abharana; as well as works by Vasishtha and Sacalya. Of these Srîpati’s Ratnamâlâ is the best source for the figures of the asterisms, as well as for their number (Colebrooke 1809: 325). This is the main source for Jones, Colebrooke and Burgess’ later studies as well. In his translation and explication of the Sûryasiddhânta, E. Burgess supplements Colebrooke’s work with Al-Biruni’s explication of the Khan}d}a-Kat}aka, a treatise or a chapter of a treatise by Brahmagupta, the works of whom Colebrooke did not have available (Burgess 1859: 325355; cf. also Sachau 1971: 84-5). An extension of the sphere of the Indian nakshatra is found in the Uygur system given in G. R. Rachmati's Türkische Turfan-Texte VII (Rachmati 1972: 299-301). The Chinese xiu are described in G. Schlegel’s Uranographie chinois of 1875. Schlegel uses the Tian yuan lili quanshu (Complete treatise on Calendars) by Xu Fa, 1682, to give a complete survey of Chinese star names and correlate them with their Western equivalents. Schlegel’s study has been followed closely with minor corrections by J. Staal.

218

INTRODUCTION Western correspondences of the constellations also can be found in Mathews’ dictionary (Mathews, 1177). For the nakshatra stars in Tibetan sources there is W. Petri’s synoptic study of the Tibetan, Uygur and Hindu systems (Petri 1966: 83-90). Two sources of the nakshatra in other Mongolian sources are 1) Kowaleski's Dictionnaire Mongol-RusseFrançais, which references the 'urban ¯üil üge qadamal ü¯eküi-dür kilbar bol(a(san bièig (Polyglot easy reference guide) for some of the nakshatra (Kowalewski 1941: passim), and 2) Tngri-yin udq-a, a translation of the Chinese system into Mongolian (and Tibetan) made between 1711 and 1712 and carved in 1715 (TU, 1). In the table of correspondences below (A) and (B) refer to the two nakshatra systems found in the manual; (K) = Kowalewski’s dictionary; (T) = Tngri-yin udq-a; (kh) = the Khan}d}a-Kat}aka. Following Burgess’ table of correspondences, under the column “Indian and Chinese” the criteria for correspondence is less exacting than otherwise. The respective asterisms share some of the same stars, though not necessarily all, nor the same number of stars (Burgess 1859: 344). When correspondence is merely general, the number is in parentheses. Parentheses are not used when correspondence is more or less exact. Petri’s results are not included in this study because in no case do Tibetan discrepancies with Indian sources correspond to the discrepancies in the manual.

IV.15 Correspondences of the Asterism Systems: the Manual, Indian, Uygur, Chinese and Other Mongolian Sources

219

INTRODUCTION M ongolian Name

M anual and Indian

M anual and Uygur

M anual and Chinese

M anual and Other M ongolian Sources

Indian and Chinese

Indian and Uygur

Chinese and Other M ongolian Sources

Kerteg

1

1

--

--

(1)

1

1

Rôkini

2

2

--

--

(2)

2

2

Margišar

3

3

1

--

3

3

--

Ardar

--

--

--

1 (B/K)

--

4

--

Burnavasu

--

--

2 (B)

2 (B)

--

5

3

Bus

4

4

--

--

(4)

6

4

Asli(

5

5

--

--

(5)

7

5

Mig

6

6

--

--

--

8

6

Burvabalguni

7

7

--

3 (A,B/K)

--

9

7 (T)

Udaribalguni

8

8

--

--

--

10

8

Qasta

9

9

--

4 (A,B/T)

(6)

--

--

Jayitari

10

10

--

5 (A,B/K)

(7)

11

9 (T)

Suvad'i

--

--

3

6

(8)

12

10

Šuša(

11

–

4

7

9

13

11

Anurad

?

?11

--

--

10

14

12

Èista

12

12

5

8

11

15

13

Mul

--

--

--

--

12

?

14

Burvasad

13 (A,B/ kh)

13

6

9

13

16

15

Udarisad

14 (B/kh)

14

--

--

(14)

17 (kh)

16

220

INTRODUCTION Abiji

15 (B)

15 (B)

--

--

--

18

17

Širvang

16

16

--

--

--

19

18

Tanista

17

17

--

--

--

20

19

Sadabis

--

--

--

--

--

--

20 (T)

Burvabadaribad

18 (A)

18 (A)

7 (A)

10 (A)

15

21

21

Udaribadaribad

19

19

8

11

16

22

22

Rivad'i

20

?

--

--

?

?

23

Ašivani

21

20

9

12

17

23

24

Barani

22

21

--

?

?18

24

25

What this table shows is that while the manual does not correspond perfectly with any of the sources given here, it is much more closely aligned with the Indian and Uygur systems than those of the Chinese. There is also little correlation between the manual and the other Mongolian sources, although there is more correspondence with the nakstatra given in Kowaleski's Dictionnaire Mongol-Russe-Français (Kowalewski 1844: passim) than with those found in Tngri-yin udq-a, which very consistently follow the Chinese (as is obvious from comparison with Schlegel [Tngri-yin udq-a, 1990: 895-919]). In two instances the manual does not correspond to any other source, Mul and Sadabis. In five cases system A in the manual does not correspond with any other: Ardar, Burnavasu, Mul, Abiji, Sadabid. In three cases system B does not correspond with any other: Mul, Sadabis, Burvabadaribad. In three instances, Ardar, Mul, Sadabis, neither system in the manual conforms to the Indian, Uygur, or Chinese. In system B Ardar corresponds with Kowalewski’s source, but no other, 221

INTRODUCTION either Indian or Chinese. In only one case does the manual (system B) correspond with the Chinese, when the Chinese does not correspond with the Indian, Burnavasu. Sadabis in Kowalewski corresponds with the Uygur. As for the general study of these asterism systems, the table shows four important phenomena. First, the correspondence between Indian and Chinese systems is rather high; second, the Indian system is more variable or fluid than the Chinese; third, intermingling of both Indian and Chinese systems is common; and four, the study reveals a gradual assimilation of Chinese stars into the Indian system. Šuša( in early Hindu sources has two stars. Later sources give the same four stars as the 3rd Chinese asterism, Di. The manual also has four stars and expressly notes the asterism is of foreign Chinese origin (29r). The Uygur system retains the two stars of the earlier Hindu sources. With Ašivani, the manual, Uygur, and later Indian sources all conform to the 16th Chinese asterism Lou comprising three stars, ", $, ( Aries, while early Hindu sources give two stars, a number given in the etymology of the nakshatra, Aúvinî “the two horsemen.” As for star-lore, the nakshatra epithets or regents bear no relationship with those of the Indian and Chinese systems. There is some correspondence, however, between the figures given in the manual and those of the Indian or the Chinese systems. This correspondence is much closer to the Indian systems than the Chinese. For the Indian sources, see Burgess (1858: 327-344) and Colebrooke (1809: 330-346). For the Chinese sources, see Mathews (passim) and Schafer (1977: 76-77, 81).

222

INTRODUCTION IV.16 Table of Nakshatra Figures in Manual, Indian and Chinese Sources Nakshatra

Manual

Indian Sources

Chinese

Kerteg

razor

razor

setting sun/mane

Rôkini

cart

wain, i.e., a large cart

hand-net/net

Margišar

antelope’s head

antelope’s head

mouth/beak

Ardar

saw/two flowers

gem

supreme commander/triaster

Burnavasu

tripod/ridgepole of a house

house

well

Bus

scissors/turtle

?arrow

disembodied spirit (mane or ghost)

Asli(

snake’s head

sarpâs (serpents)

willow

Mig

snout/horse

house/lion’s mane and heart

asterism

Burvabalguni

rat/tree

couch or bedstead

net/spread

Udaribalguni

sword/chair

couch or bedstead

wing

Qasta

hand

hand

carriage/axle tree

Jayitari

sword/lotus

pear or lamp

horn

Suvad'i

wish fulfilling jewel

name means “sword”; figured as coral bead, gem or pearl

neck/gullet

Šuša(

mountain/goat’s head

gateway

foundation/base

Anurad

elephant’s head

?a row of oblations

house/chamber

Èista

antelope king/holes of a corpse

ring, earring or pendant

heart

223

INTRODUCTION Mul

hairs of the head of the antelope king/lion’s mane

lion’s tail

tail

Burvasad

tail/stupa

bed, couch or elephant’s tusk

basket/winnower

Udarisad

elephant/basket

bed, couch or elephant’s tusk

peck/dipper

Abiji

jewel horse/head of an elephant

triangle

ox

Širvan

elephant head/bellows

three footsteps of Vishnu or triangle

virgin/woman

Tanista

vajra/bird

?drum or tabor

empty/barrens

Sadabis

everlasting flower/flower

cluster of stars figured by a circle

summit/roof

Burvabadaribad

cart/tree

couch or bed, a Janusfaced figure, or twins

house

Udaribadaribad

picketpost/tree

couch or bed, a Janusfaced figure, or twins

wall

Rivad'i

boat

drum or tabor

pace/straddler

Ašivani

horse’s head

horse’s head

reaper

Barani

lotus/knife

yoni or pudendum muliebre

grain guard/ stomach

The table shows five more or less exact correspondences and eight near correspondences between the manual and Indian systems. In addition to these there are other correspondences, as well. The least ambiguous of these is that in system B the manual gives a basket as the figure of Udarisad. This corresponds in figure and number of stars to the 7th Chinese asterism, ji “the basket,” which goes with the preceding nakshatra, Burvasad. As the figures

224

INTRODUCTION of these two asterisms form a pair, their figure is more or less arbitrary, and so, in this respect the correspondence with the Chinese can be said to be exact. A description of each nakshatra is as follows:

IV.17 The Twenty-eight Nakshatra Kerteg

[S. kr}ttik~]; the Pleiades; 1st of the twenty-eight nakshatra; the final month of

winter in the Kâlacakra (17r); first of the stars (33r); the good gate (33r); the gate of heaven (33r); the cord of west and east (34r); a good day for building a temple, hermitage or house (37r); planting a crop (55v); mixing medicine (56r); when it coincides with Monday, it is a time to die (45r); when it coincides with Sunday, it is one of the seven days of demons (45r); when it coincides with Wednesday it is one of the seven days in which to conquer šimnus demons (45r); it is a bad day to bring a bride into one's household or marry off a daughter (53r); the head of its protective animal is the monkey’s (59r); one of the meritorious asterisms; good for performing pious and meritorious acts (60v); on of the four widow stars (61r); it belongs to the firm and soft clan (61v); its orientation is east; of the four elements, its element is fire (21r, 45v, 59v); of the five elements, its element is water (25r, 61r); in one system it is known as the city on the verge of entering a nine-eyed iron net, the majestic one; its figure is a razor; and its number of stars is six; in another system it is known as the gate of the god who goes to battle; its figure is again a razor; and its number of stars again is six; in the Uygur Turfan texts its comprised of six stars, the Pleiades, the brightest of which is 0 Tauri (Rachmati 1972: 299); in Indian sources the regent of the asterism is Agni, the god 225

INTRODUCTION of fire; it is also composed of six stars and figured as a razor (Burgess 1859: 328-329); it corresponds to the 18th Chinese asterism, mao (Mathews 4370), comprising seven stars, the Pleiades (Schlegel 1967: 351); as for other Mongolian sources, Kowalewski lists it as Kirtig, the seven stars of Pleiades (Kowalewski 1941: 2553); Tngri-yin udq-a gives Kirtig; seven stars (TU, 912). Rôkini/Rokini

[S. rohin}§ “ruddy”]; 2nd of the twenty-eight nakshatra; the one that makes

one oxen one hundred (33v); makes a rich man poor (33v); it is a good day for a ruler to take the throne or a noble to receive a title (37r); building a temple or dwelling (37r); blessing a temple, scripture or Buddha image (37v); bringing a bride into one’s household (51r); planting a crop (55v); tailoring a robe or clothing (55v); under it one will vanquish others (37v); when it coincides with Saturday, it is one of seven fortunate occasions of the nakshatra and wandering stars (45r); if one takes a bride when it coincides with Thursday or Saturday, the bride will bring danger (52r); when it coincides with Friday, the bride will not suit (52r); it is a bad day to bring a bride into one's household or marry off a daughter (53r); it is one of the fortunate stars (kešig-ün odun), 60v); the head of its protective animal is the dog’s (59r); it is one of the four tan stars (61r); it belongs to the unshakeable (èingbatu) clan (61r); its orientation is east; of the four elements, its element is earth (21r, 45v, 59v); of the five elements, its element is wood (25v, 61r); in one system it is known as the nakshatra of the spirit of the Rakshasa; its figure is the wheel of a cart; its number of stars is five; in another system it is known as the asterism which makes a rich person poor; its figure is a cart; and its number of stars is seven; in the Uygur Turfan texts it is comprised of 226

INTRODUCTION five stars, g *,(,h, " Tauri (Rachmati 1972: 299); in Indian sources its divinity is Prajâpati, “the lord of created beings,”; it contains five stars; its figure is usually a wain, i.e., a large cart; in some it is a temple; it also is comprised of g *,(,h, " Tauri (Burgess 1859: 329); it corresponds to the 19th Chinese asterism, bi/pi, the “hand-net”(Mathews 5120), comprising eight stars at the head of Taurus, namely, Hyades (Schlegel 1967: 365-366); as for other Mongolian sources, Kowalewski lists it as Rokini, a lunar station in Taurus (Kowalewski 1941: 2662); Tngri-yin udq-a gives Rôkini, eight stars (TU, 913). Margišar

[S. mr}gaÑir~ha “antelope’s head”]; 3rd of the twenty-eight nakshatra; the first

month of winter in the Kâlacakra (18r); according to the customs of the tantra of Vajrad}~kin§ and Cakrasambara the New Year is celebrated on the sixteenth day of the Margišar month, on the day of the winter solstice (3r); it is known as a very great nakshatra (25v); the one that makes a ruler lose his descendants (33v); if it coincides with Thursday, it is a bad occasion bringing death (45r); when it coincides with Thursday, it is one of seven days of the šimnus demons (45r); if it coincides with a Ram day, it is bad (46v); it is a good day for setting out on a journey (48v); doing battle with an enemy (48v); bringing a bride into one’s household (51r, 53r); planting a crop (55v); mixing medicine (56r); teaching writing or mathematics or becoming a monk (56v); it is one of the virtuous stars (60v); it belongs to the eminently accommodating clan (61r); in it the peace will last (37v); the head of its protective animal is the fox’s (59r); its orientation is east; of the four elements, its element is air (21r, 45v, 59v); of the five elements, its element is wood (25v, 61r); in one system it is known as the nakshatra in which gods, humans and demons, all three, are gathered; its figure is an 227

INTRODUCTION antelope head and its number of stars is three; in another system is known as the nakshatra of uniform and gentle appearance; its figure is again the antelope head and its number of stars is three; in the Uygur Turfan texts it is comprised of three stars, 8,n1,n2 Orionis; in Indian sources its divinity is Soma, the moon; it also contains three stars, 8,n1,n2 Orionis (Burgess 1859: 329-330); it corresponds to the 20th Chinese asterism, zui/tsui (Mathews 6856), “the mouth,” comprising three stars forming a triangle, 8,n1,n2 Orionis (Schlegel 1967: 391); Tngri-yin udq-a gives Margšir, seven stars (TU, 914). Ardar

[S. ârdrâ “moist”]; 4th of the twenty-eight nakshatra; it is a good day for blessing

a monastery, scripture or Buddha image (37v); mounting a military campaign (48v); doing battle with an enemy (48v); in it good fortune increases well (37v); when it coincides with Tuesday, it is an occasion for burning (45r); when it coincides with Wednesday, it is one of the seven days of the šimnus demons (45r); if it coincides with the Ram day, the omen is bad (46v); it is bad day for bringing a bride into one’s household or marrying off a daughter (53r); for putting on a robe (56r); it is one of the stars of travelers; travelers should not depart (60v); it belongs to the severe and fearsome clan (61v); the head of its protective animal is the cow’s (59r); its orientation is east; of the four elements its element is either earth (21r, 45v) or water (59v); of the five elements, its element is wood (26r, 61r); in one system it is the nakshatra which was calculated in the astrology of ?Biqar monastery; its figure is a saw; its number of stars is nine; in another system it is known as the nakshatra of the demons by which a thing is lost in the water; its figure is two flowers; its number of stars is two; in the Uygur Turfan texts it is given as one star, " Orionis (Rachmati 1972: 300); in Indian sources 228

INTRODUCTION its regent is Rudra, the storm-god; it is figured like a gem; and comprises one star, " Orionis (Burgess 1859: 330); it corresponds to the 21st Chinese asterism, shen (Mathews 6685.h) “the august,”comprising seven stars, ., ,, *, " Betelgeuse, ( Bellatrix, P and $ of Orion (Schlegel 1967: 392); as for other Mongolian sources, Kowalewski lists it as Ardir, N, P of Orion (Kowalewski 1941: 161); Tngri-yin udq-a gives Ardii, three stars (TU, 914). Burnavasu [S. punarvasu < punar “again;” vasu “good”]; 5th of the twenty-eight nakshatra; the one that brings about the kalpa of air (33r); causes a master the let go in the interval of seizing demons (33v); when it coincides with Thursday it is one of the seven days in which to conquer šimnus demons ( 45r); it is a good day for setting out on a journey (48v); mounting a military campaign (48v); bringing a bride into one’s household (53r); planting a crop (55v); tailoring a robe or clothing (55v); putting in a robe (56r); teaching writing or mathematics or allowing one to become a monk (56v); the head of its protective animal is the pig’s (59r); one of the asterisms of good fortune (60v); on of the personal nakshatra (60v); it belongs to the vacillating and restless clan (61v); its orientation is east; of the four elements, its element is air (21r, 45v, 59v); of the five elements, its element is wood (26r, 61r); in one system it is known as the nakshatra in which one is cut off from one's relatives; this is the nakshatra in which the traveler sets out on a journey; its figure is the legs of a tripod; its number of stars is three; in another system it is the nakshatra which makes the way of the traveler difficult; its figure is the ridgepole of a house; and its number of stars is eight; in the Uygur Turfan texts it is comprised of two stars, $, " Geminorum (Rachmati 1972: 300); in Indian sources its regent is Aditi, the mother of the Âdityas; it usually comprises two 229

INTRODUCTION stars, $, " Geminorum, sometimes four stars; in the latter case, it is figured as a house (Burgess 1859: 330-331); it corresponds to the 22nd Chinese asterism, jing/ching (Mathews 1143), “the well,” comprising eight stars, 8, ., *, ,, >, (, <, : Gemini (Schlegel 1967: 404); as for other Mongolian sources, Kowalewski lists it as Burnavasu, , , ., 0, 8, :, <, >, h of Gemini (Kowalewski 1941: 1219); Tngri-yin udq-a gives Burnavašu, eight stars (TU, 915). Bus/Pus

[S. pus}ya < push “nourish, thrive”]; 6th of the twenty-eight nakshatra; the

celebration of the Bodhisattva Mañjuúri's birth is the day when the thirteenth, the Tiger day, together with Thursday coincide with the Pus}ya nakshatra (2v); the middle month of winter in the Kâlacakra (19r); it is a good day to bless a temple, scripture, or Buddha image (37v); setting out on a journey (48v); mounting a military campaign (48v); bringing a bride into one’s household (51r); bringing a bride into one’s household (53r); tailoring a robe or clothing (55v); mixing medicine (56r); teaching writing or mathematics or allowing one to become a monk (56v); receiving a consecration (56v); when it coincides with Friday it is one of the seven days of the šimnus demons (45r); if one takes a bride when it coincides with Friday, the bride will bring danger (52r); the head of its protective animal is the goat’s (59r); one of eight nakshatra in which good fortune resides (60v); it is one of the nakshatra for performing magic (bütügekü-yin odun); it is good for the deeds of the recipients [of a magical rite] (60v); it belongs to the four-wheels clan (61r); its orientation is east; of the four elements, its element is fire (21r, 45v, 59v); of the five elements, its element is wood (27r, 61r); in one system it is known as the nakshatra of the orphan boy who seizes all of the great middle lands; its figure is a scissors; its number of stars is three; in another system it is the 230

INTRODUCTION nakshatra of the lord of solitary and orphaned people; its figure is the turtle; and its number of stars is three; in the Uygur Turfan texts its three stars are *, (, h Cancri (Rachmati 1972: 300); in Indian sources its divinity is Brhaspati, the priest and teacher of the gods; it usually comprises three stars, *, (, h Cancri; in the Khan}d}a-Kat}aka it has but one star (Burgess 1859: 331); it corresponds to the 23rd Chinese asterism, gui/kuei (Mathews 3634), “disembodied spirit, mane,” comprising four stars, (, *, 0, 2 (Schlegel 1967: 435); as for other Mongolian sources, Kowalewski lists it as Bus sara, the 12th month (Kowalewski 1941: 1168); Tngri-yin udq-a gives Bus, four stars (TU, 916). Asli(/As’li(

[S. âúlesâ “the one that entwines; embraces”]; 7th of the twenty-eight

nakshatra; the one that multiplies sheep one hundred fold (33v); it is a bad day for mounting a miliary campaign (48v); a good day for receiving a consecration (56v); one of the traveler’s stars; travelers should not depart (60v); one the four stars in which descendants are cut off (61r); belongs to the eminently accommodating clan (61r); the head of its protective animal is the snake’s (59r); its orientation is east; of the four elements, its element is water (21r, 45v, 59v); of the five elements, its element is either wood (27r) or earth (61r); in one system it is known as the nakshatra in which the three thieves deliberate; its figure is a snake’s head; and its number of stars is six; in another system it is the nakshatra which [makes] a line to the northwest; its figure is again a snake’s head; but its number of stars is five; in the Uygur Turfan texts its diagram shows six stars, but only five are named, g, *, F, 0, k Hydrae (Rachmati 1972: 300); in Indian sources it is ruled by the sarpâs, serpents; their configuration is represented by a wheel; the number of stars is stated as five by all authorities 231

INTRODUCTION except the Khan}d}a-Kat}aka, which gives six; the five stars are again 0,F, *, g, k Hydrae (Burgess 1859: 332); it corresponds to the 24th Chinese asterism, liu “the willow” (Mathews 4097), comprising eight stars, *, F, 0, D, ,, ., T, h Hydra (Schlegel 1967: 441); as for other Mongolian sources, Kowalewski lists it as Aslis, *, ,, ., 0, 2, k, F, T of Hydra (Kowalewski 1941: 57); Tngri-yin udq-a gives Aslis, eight stars (TU, 916). Mig

[S. maghâ “mighty”]; 8th of the twenty-eight nakshatra; according to the Chinese

sutra, Lii-du ting sang, it conforms with the Tiger month, the first month of spring (2v); according to the Kâlacakrists of India it is the final month of winter (8r); the one that allows a crippled person to climb a rock (33v); the auspicious great elephant (34r); it is a good day for building a citadel (37r); building a temple or home (37r); doing battle with an enemy (48v); planting a crop (55v); when it coincides with Sunday, it is an occasion for burning (45r); when it coincides with Tuesday, it is one of the seven days of the šimnus demons (45r); if one takes a bride when it coincides with Friday, she will divorce (52r); it is generally a good day to bring a bride into one's household or marry off a daughter (53r); it is a bad day to put on a robe (56r); teaching writing or mathematics or allowing one to become a monk (56v); the head of its protective animal is the snake’s (59r); it is one of the asterisms of enemies (60v); one of the stars in the south in which good fortune resides (60v); it belongs to the eminently just clan (61v); its orientation is south; of either the four or five elements, its element is fire (21r, 27v, 45v, 59v, 61r); in one system it is the nakshatra in which one is entangled in the devil's (albin demons') net; its figure is a snout and its number of stars is six; in another system it is the nakshatra of the albin [demon] bandits; its figure is a horse 232

INTRODUCTION and its number of stars again is six; in the Uygur Turfan texts its diagram shows seven stars, but six are named, ", 0, (, ., :, g Leonis (Rachmati 1972: 300); in Indian sources its regent are the pitaras, fathers or manes of the departed; it is figured as a house; whereas other Indian sources usually give five stars, the Khan}d}a-Kat}aka gives six; the five stars are “The Sickle,” ", 0, ., :, g Leonis (Burgess 1859: 332-333); it corresponds to the 25th Chinese asterism, xing/hsing “the constellation” (Mathews 2772), comprising seven stars in the shape of a hook to the southeast of the constellation Leo (Schlegel 1967: 448); Tngri-yin udq-a gives Mig, seven stars (TU, 917). Burvabalguni [S. pûrvâphalgunî < pûrvâ “former”; phalgunî “a kind of fig tree”]; 9th of the twenty-eight nakshatra; causes order to be disrupted at a feast (33v); it is a good day for building a citadel (37r); building a temple or home (37r); doing battle with an enemy (48v); bringing a bride into one’s household (51r); if one takes a bride when it coincides with Sunday, the bride will not suit (52r); the head of its protective animal is the peacock’s (59r); one of the nakshatra of death (60v); one of the four widow nakshtatra (61r); belongs to the severe and fearsome clan (61v); its orientation is south; of both the four and five elements, its element is fire (21r, 27v, 45v, 59v, 61r); in one system it is known as the nakshatra which is like the throat of the rakshasa; known as the predator's spirit nakshatra; called the howling red jackal; its figure is a rat and its number of stars is two; in another system it is known as the nakshatra of all those who cry out; its figure is a tree; its number of stars is two; in the Uygur Turfan texts it is comprised of two stars, *, h Leonis (Rachmati 1972: 300); in Indian sources a couch or bedstead is given for the figure of this or its complementary nakshatra, 233

INTRODUCTION Uttaraphalgunî; it is comprised of two stars, *, h Leonis; the corresponding Arab asterism is called az-Zubrah, “the mane” i.e., of the Lion (Burgess 1859: 333-334); it corresponds to the 26th Chinese asterism, zhang/chang (Mathews 195), “the net,” comprising six stars, L, 8, N, :, P, < Hydra (Schlegel 1967: 463); as for other Mongolian sources, Kowalewski lists it as Burvabalguni, the 11th constellation comprised of two stars, one of which is * of Leo) (Kowalewski 1941: 1224); Tngri-yin udq-a gives Burvapalguni, six stars (TU, 917). Udaribalguni/Udarabalguni [S. uttaraphalgunî “the latter phalgunî”]; 10th of the twentyeight nakshatra; the first month of spring in the Kâlacakra (9r); it is a good day for building a citadel (37r); a ruler to take the throne or a noble to receive a title (37r); building a temple or home (37r); blessing a temple, scripture or Buddha image (37v); mounting a military campaign (48v); teaching writing or mathematics or allowing one to become a monk (56v);in this a blessing becomes great (37v); if it coincides with the Dog day it is bad (46v); it is generally a good day to bring a bride into one's household or marry off a daughter (53r); it is one of the enemy stars (60v); its one of the four tan stars (61r); it belongs to the unshakeable clan (61r); the head of its protective animal is the bear’s (59r); its orientation is south; of the four elements, its element is air (21r, 45v, 59r); of the five elements, its element is fire (28r, 61r); in one system it is known as the nakshatra of the gods (tngri-ner) (27v); the nakshatra in which the good fortune of a feast is disrupted; its figure is a sword and its number of stars is two; in another system it is known as the nakshatra of the corpselike black messenger; its figure is a chair and its number of stars again is two; in the Uygur Turfan texts its diagram shows six stars, but only two are stated, $, 93 Leonis (Rachmati 234

INTRODUCTION 1972: 300); in Indian sources a couch or bedstead is given for the figure; it is comprised of two stars, again, $, 93 Leonis (Burgess 1859: 333-334) it corresponds to the 27th Chinese asterism, yi/i (Mathews 3051), “wing,” comprising twenty-two stars in Crater and Hydra (Schlegel 1967: 466-467); as for other Mongolian sources, Kowalewski lists it as Udaribalguni, the 12th constellation; contains all of the stars of the Vase (Aquarius) [sic] and 11 others in Hydra (Kowalewski 1941: 383); Tngri-yin udq-a gives Udaripalguni, twentytwo stars (TU, 918). Qasta

[S. hasta “hand”]; 11th of the twenty-eight nakshatra; the one that causes a lowly

commoner to enter the ranks of ministers (33v); Queen Vim-a (34r); if it coincides with Sunday it is one of the seven holy water occasions (44v); if it coincides with Sunday it is one of the seven fortunate occasions (44v); if it coincides with Saturday it is bad occasion that brings death (45r); if it coincides with a Dog day it is bad (46v); it is a good day for setting out on a journey (48v); mounting a military campaign (48v); tailoring a robe or clothing (55v); mixing medicine (56r); it is a bad day to bring a bride into one's household or marry off a daughter (53r); one of six nakshatra good for receiving a consecration (56v); one of the erlig stars (60v); one of the eight personal stars (60v); it belongs to the four-wheels clan (61r); the head of its protective animal is the snake’s (59r); its orientation is south; of the four elements, its element is air (21r, 45v, 59v); of the five elements, its element is fire (28r, 61r); in one system it is known as the nakshatra of that which goes fast. This is called the nakshatra in which Erlig's wolves run; its figure is a hand and its number of stars is five; in another system, it is the nakshatra in which wood is encircled by flaming fire; its figure again 235

INTRODUCTION is a hand and its number of stars, five; in the Uygur Turfan texts it comprises one star * Corvi (Rachmati 1972: 300); in Indian sources its regent is Savitar, the sun; it is figured as a hand and contains five stars, *, (, g, ", $ Corvi (Burgess 1859: 334); it corresponds to the 28th Chinese asterism, zhen/chen “the carriage” (Mathews 307), comprising four central stars $, *, (, , Corvus and two others " and 0 Corvus (Schlegel 1967: 477-478); as for other Mongolian sources, Kowalewski lists it as Qasta “hand; horn;” a lunar constellation; $, (, * Corbeau (Kowalewski 1941: 767); Tngri-yin udq-a gives Qasta, five stars (TU, 918). Jayitari/Èayitari/Jayitar

[S. citrâ “brilliant”]; 12th of the twenty-eight nakshatra; the

middle month of spring in the Kâlacakra (10r); the middle month of spring in the Kâlacakra is made the first month of the year (3r); the one that brings about the kalpa of water (33r); the meat-eating elephant (34r); it is a bad day for building a temple or home (37v); if one takes a bride, if it coincides with Saturday, the bride will divorce (52r); it is a good day for planting a crop (55v); tailoring a robe or clothing (55v); mixing medicine (56r); the head of its protective animal is the tiger’s (59r); one of the meritorious stars (60v); it belongs to the eminently accommodating clan (61r); its orientation is south; of the four elements, its element is air (21r, 45v, 59v); of the five elements, its element is fire (28r, 61r); in one system its figure is a saber; this attribute, however, more likely belongs to the following nakshatra, Suvadi (S. svâti “sword”); its number of stars is one; in another system it is known as the nakshatra of the vastness of a stag's antlers; its figure is a lotus and its number of stars is one; in the Uygur Turfan texts its comprised of one star, " Virginis (Spica) (Rachmati 1972: 300); in Indian sources its divinity is Tvashtar, “the shaper, artificer;” it is 236

INTRODUCTION figured as a pearl or as a lamp; its one star again is " Virginis (Spica) (Burgess 1859: 334); it corresponds to the 1st Chinese asterism, jiao/chiao “horn” (Mathews 1174), comprising two stars, " and . Virgo (Schlegel 1967: 87-89); as for other Mongolian sources, Kowalewski lists it as Èayitar-a odun, the 14th lunar asterism; where one finds the star " at the center of Virgo (Kowalewski 1941: 2076); Tngri-yin udq-a gives Jidra, two stars (TU, 900). Suvadi/Suvad’i

[S. svâti “sword”]; 13th of the twenty-eight nakshatra; the one that

multiplies one man one hundred fold (33v); it is a bad day for building a temple or home (37v); when it coincides with Saturday it is one the seven days for conquering the šimnus demons (45r); it is a good day for bringing a bride into one’s household (51r); planting a crop (55v); tailoring a robe or clothing (56r); mixing medicine (56r); teaching writing or mathematics or allowing one to become a monk (56v); it is generally a good day to bring a bride into one's household or marry off a daughter (53r); it is one of the stars for accomplishing [magic]; it is good for the recipient [of magical rites] (60v); it is one of the fortunate nakshatra in the south (60v); it belongs to the vacillating restless clan (61v); the head of its protective animal is the stag’s (59r); its orientation is south; of the four elements, its element is air (21r, 45v, 59v); of the five elements, its element is fire (28v, 61r); in one system it is known as the nakshatra that turns one person into one hundred. This is known as the nakshatra in which the rakshasa were flayed in the land of the gods; its figure is a wish-fulfilling jewel (cintâmani); its number of stars is four; in another system it is the nakshatra in which to accomplish something, i.e., to do magic; its figure again is the wish237

INTRODUCTION fulfilling jewel (cintâmani) and its number is four; in the Uygur Turfan texts it is comprised of one star " Bootis (Rachmati 1972: 300); in Indian sources it comprises a single star, " Bootis, and is figured as a coral bead, gem, or pearl (Burgess 1859: 335); it corresponds to the 2nd Chinese asterism, kang/k’ang (> gang/kang “neck, i.e., the neck of the Blue Dragon” (Mathews 3273)), comprising four stars, 4, 6, 8, : Virgo (Schlegel 1967: 93-96); as for other Mongolian sources, Kowalewski lists it as Suvadi, 4, P, 8, < of Virgo (Kowalewski 1941: 1419); Tngri-yin udq-a gives Suvadi, four stars (TU, 901). Šuša(/Suša(

[S. viúâkhâ “having spreading branches”]; 14th of the twenty-eight

nakshatra; it is the final month of spring in the Kâlacakra (11r); it is known as the nakshatra of the foreign Chinese (29r); it is a bad day for building a temple or home (37v); when it coincides with Wednesday it is one of seven occasions for holy water (44v); when it coincides with Monday it is an occasion for burning (45r); if one takes a bride when it coincides with Wednesday, the bride will bring danger (52r); it is good for bringing a bride into one’s household (53r); it is a good day for tailoring a robe or clothing (55v); putting on a robe (56r); teaching writing or mathematics or allowing one to become a monk (56v); it is one of six nakshatra good for receiving a consecration (56v); one of the enemy stars (60v); it belongs to the firm but gentle clan (61v); the head of its protective animal is the tiger’s (59r); its orientation is south; of the four elements, its element is fire (21r, 45v, 59v); of the five elements, its element is either fire (29r) or earth (61r); in one system it is known as the nakshatra by which ada and todqor (demons) congregate; its figure is a mountain and its number is four; in another system it is the nakshatra in which to build a treasury; its figure 238

INTRODUCTION is a goat’s head and its number is four; in the Uygur Turfan texts it comprises two stars, 4 and ( Librae (Rachmati 1972: 300); in Indian sources it comes under the regency of Indra and Agni; early sources, including the Khan}d}a-Kat}aka, give two stars. Later authorities give four stars: (, $, ", 4 Librae, figured as a gateway (Burgess 1859: 335); it corresponds to the 3rd Chinese asterism, di/ti “foundation” (Mathews 6187), comprising four stars, ", $, (, 4 Libre (Schlegel 1967: 102); as for other Mongolian sources, Kowalewski lists it as Šuša(, ", $, (, 4 of Libra (Kowalewski 1941: 1540); Tngri-yin udq-a gives Šuša(, four stars (TU, 902). Anurad [S. anurâdhâ “success”]; the 15th of the twenty-eight nakshatra; Anurad day (8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 17v, 18v, 19v); on the 24th day (of the Tiger month) by its coincidence with Monday, the good and bad auspices of the hours will be foretold (8r); the one that brings sight to the blind (33v); the six sickle stars (34r); the one that causes a woman to see the face of nine men (34r); in it supreme magic is found (38r); when it coincides with Monday, there will be an occasion for one of the seven ambrosia (44v); when it coincides with Wednesday there is an occasion for one of the seven blessings (44v); when it coincides with Sunday it is a bad occasion that brings death (45r); it is a good day for setting out on a journey (48v); it is a bad day for mounting a military campaign (48v); it is a good day for doing battle with an enemy (48v); if one takes a bride when it coincides with Monday or Tuesday, the bride will not suit (52r); it is a bad day for bringing a bride into one’s household (53r); it is a good day for planting a crop (55v); tailoring a robe or clothing (55v); putting on a robe (56r); teaching writing or mathematics or allowing one to become a monk (56v); the head of its protective animal is the ?bear’s (geresengeri) (59r); it is one 239

INTRODUCTION of the meritorious nakshatra (60v); one of the personal nakshatra (60v); it belongs to the eminently accommodating clan (61r); its orientation is west; of the four elements, its element is earth (21r, 45v, 59v); of the five elements, its element is metal (29r, 61r); in one system it is known as the nakshatra in which a widowed woman seizes all the lands; its figure is an elephant’s head and its number of stars is six; in another system it is the nakshatra in which one woman crushes nine men; its figure is again an elephant’s head, but its number of stars is five; in the Uygur Turfan texts its diagram shows five stars, but only three are named, *, $, B Scorpionis (Rachmati 1972: 300); in Indian sources its divinity is Mitra, “friend,” one of the Âdityas; according to the Úakalya, it is composed of three stars; all other sources give four stars; it is figured as a bali or vali, “?a row of oblations”; the three stars are as those in the Uygur text above; the four stars are $,*, B, k Scorpionis (Burgess 1859: 337); it corresponds to the 4th Chinese asterism, fang “house” (Mathews 1806), comprising four stars, $, *, B, D Scorpio (Schlegel 1967: 113); as for other Mongolian sources, Kowalewski lists it as Anarad/Anurad, the 17th nakshatra, $, *, B, k of Scorpio (Kowalewski 1941: 11); Tngriyin udq-a gives Anurad, four stars (TU, 903). Èista [S. jyes}t}h~ “oldest”]; 16th of the twenty-eight nakshatra; the Èista day (8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 17v, 18v, 19v); the first month of summer in the Kâlacakra (12r); the celestial rope (èi(ta(-a) (34r); it is a good day for blessing a temple, scripture or Buddha image (37v); fighting with an enemy (48v); bringing a bride into one’s household (53r); teaching writing or mathematics or allowing one to become a monk (56v); it is one of the good nakshatra (37v); it is one of six stars for receiving a consecration (56v); 240

INTRODUCTION it is one of the traveler stars; travelers should not depart (60v); it is one of the four widow stars (61r); it belongs to the severe and fearsome clan (61v); the head of its protective animal is the monkey’s (59r); its orientation is west; of the four elements, its element is earth (21r, 45v, 59v); of the five elements, its element is metal (29v, 61r); in one system it is known as the nakshatra of the simnus. This is known as the nakshatra in which the fearsome ones are satisfied; its figure is the antelope king and its number of stars is three; in another system it is the nakshatra which makes the line of the gods; its figure is the holes of a corpse, i.e., the eyes and nose; its number of stars again is three; in the Uygur Turfan texts it comprises three stars, ", F, J Scorpionis (Rachmati 1972: 300); in Indian sources its regent is Indra, god of the clear sky; it contains three stars and is figured as a ring or earring, perhaps a pendant earring as its three stars form nearly a straight line (Burgess 1859: 337); it corresponds to the 5th Chinese asterism, xin/hsin “heart” (Mathews 2735), comprising three stars, Antares and F, J Scorpio (Schlegel 1967: 138-151); as for other Mongolian sources, Kowalewski lists it as Èista, the 5th Indian month (Kowalewski 1941: 2154); Tngri-yin udq-a gives Jista, three stars (TU, 903). Mul

[S. mûla “root”]; 17th of the twenty-eight nakshatra; Mul day (8v, 9v, 10v, 11v, 12v,

13v, 14v, 15v, 16v, 17v, 18v, 18v, 19v); nakshatra of the albin demons (29v); the one that makes a poor man rich (33v); the one that cuts off descendants (34r); it is a good day for blessing a temple, scripture or Buddha image (37v); setting out on a journey (48v); doing battle with an enemy (48v); bringing a bride into one’s household (51r); in this one edicts are made known (37v); when it coincides with Wednesday it is an occasion for burning (45r); 241

INTRODUCTION when it coincides with Sunday, it is one of seven days for conquering the šimnus demons (45r); if one takes a bride when it coincides with Wednesday, the bride will not suit (52r); it is generally a good day to bring a bride into one's household or marry off a daughter (53r); it is a bad day for mixing medicine (56r); the head of its protective animal is the peacock’s (59r); one of the death stars; it is bad for everything (60v); one of the four tan stars (61r); it belongs to the severe and fearsome clan (61r); its orientation is west; of the four elements, its element is water (21r, 45v, 59v); of the five elements, its element is metal (30r, 61r); in one system it is the nakshatra in which one wears a breast plate; its figure is the hairs of the antelope king’s head and its number of stars is three; in another system it is the nakshatra in which a king is born and dies; its figure is a lion’s mane and its number of stars again is three; in the Uygur Turfan texts its diagram shows an indefinite number of stars, 8 etc. Scorpionis (Rachmati 1972: 300); in Indian sources its presiding divinity is nirrti, “calamity,” regent of the southwestern quarter; it is configured as a lion’s tail; most sources give nine stars, some eleven, others two (Burgess 1859: 337); it corresponds to the 6th Chinese asterism, wei “tail” (Mathews 7109), comprising nine stars, ,, :, ., 0, 2, 4, 6, 8, < Scorpio (Schlegel 1967: 153); as for other Mongolian sources, Kowalewski lists it as Mul, ,, ., 0, 2, 4, 6, 8, :, < of Scorpio (Kowalewski 1941: 2042); Tngri-yin udq-a gives Mul, nine stars (TU, 903). Burvasad [S. pãrv~s}~d}h~ < pûrva “former”; as}~d}h~ “unsubdued”]; 18th of the twenty-eight nakshatra; Burvasad day (8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 18v, 19v); the one that causes profit to be found in stone (33v); the one that destroys good fortune (34r); it 242

INTRODUCTION is a good day for building a citadel (37r); building a temple or home (37v); blessing a temple, scripture, or Buddha image (37v); doing battle with an enemy (48v); planting a crop (55v); teaching writing or mathematics or allowing a one to become a monk (56v); a good nakshatra (37v); on this one sons and grandchildren will be many (38r); when it coincides with Saturday it is an occasion for burning (45r); when it coincides with Friday it is an occasion for conquering the šimnus demons (45r); when it coincides with the Ox day, the omen is bad (46v); if one takes a bride when it coincides with Saturday, the bride will not suit (52r); it is bad for bringing a bride into one’s household (53r); the head of its protective animal is the lion’s (59r); one of the nakshatra of good fortune (60v); one of the nakshatra in the south in which good fortune resides (60v); it belongs to the unshakeable clan (61r); belongs to the eminently just clan (61v); its orientation is west; of the four elements, its element is water (21r, 45v, 59v); of the five elements, its element is metal (30r, 61r); in one system it is the nakshatra of the powerful ones; its figure is a tail and its number of stars is four; in another system it is known as the prosperous nakshatra possessing the seven good fortunes; its figure is a stupa and its number of stars again is four; in the Uygur Turfan texts its diagram shows four stars, but one is named, * Sagittarius (Rachmati 1972: 300); in Indian sources its divinity is âpas, the waters; it usually has two stars, together with two in its complementary nakshatra Uttar~s~d}h~ there are four; the Khan}d}a-Kat}aka gives four, (2, *, g, 0 Sagittarius; it is usually configured together with Uttar~s~d}h~ as a bed or couch or the one as a bed and the other as an elephant’s tusk (Burgess 1859: 338-339); it corresponds to the 7th Chinese asterism, ji/chi “the basket” (Mathews 402), comprising four stars, (, *, ,,

243

INTRODUCTION $ Sagittarius (Schlegel 1967: 161); as for other Mongolian sources, Kowalewski lists it as Burvasad, the 20th lunar asterism; (, *, ,, 0 of Sagittarius (Kowalewski 1941: 1224); Tngriyin udq-a gives Burvasad, four stars (TU, 903). Udarisad/Udarasad

[S. uttar~s~d}h~ “the latter as~d}h~]; 19th of the twenty-eight

nakshatra; Udarisad day (8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v); the seal with seven banners (34r); it is a good day for a ruler to take the throne, or a noble to receive a title (37r); building a temple or home (37v); blessing a temple, scripture, or Buddha image (37v); setting out on a journey (48v); mounting a military campaign (48v); bringing a bride into the household (51r); planting a crop (55v); tailoring a robe or clothing (55v); putting on a new robe (56r); teaching writing or mathematics or allowing one to become a monk (56v); in this sons and grandchildren abound (38r); if it coincides with the Ox day it is bad (46v); bringing a bride into the household (53r); the head of its protective animal is the yellow bear’s (59r); it is one of the stars of accomplishing [magic]; it is good for the recipient [of magical rites] (60v); it is one of the nakshatra in the west in which good fortune resides (60v); its orientation is west; of the four elements, its element is earth (21r, 45v, 59v); of the five elements, its element is metal (30v, 61r); in one system it is known as the nakshatra for becoming a jewel of the ministers of state; its figure is an elephant and its number of stars is five; in another system it is the nakshatra of the square basket; its figure is a basket; its number of stars if four; this description corresponds to the 7th Chinese asterism, ji/chi (Mathews 402), “the basket” which commonly corresponds to Pãrv~s}~d}h~ (see above under Burvasad); in the Uygur Turfan texts its diagram shows four stars, but one is named, k 244

INTRODUCTION Sagittarius (Rachmati 1972: 300); in Indian sources its divinity is viúve devâs “the collective gods;” it usually has two stars, together with two in its complementary nakshatra Pãrv~s}~d}h~ there are four; the Khan}d}a-Kat}aka gives four, n, F, J, . Sagittarius; it is usually configured together with Pãrv~s}~d}h~ as a bed or couch or the one as a bed and the other as an elephant’s tusk (Burgess 1859: 338-339); it corresponds to the 8th Chinese asterism, dou/tou “peck” (Mathews, 6472), comprising six stars, :, 8, N, F, J, . Sagittarius (Schlegel 1967: 172-173); as for other Mongolian sources, Kowalewski lists it as Udarasad, the 21st constellation, ., 8, :, F, J, N of Sagittarius (Kowalewski 1941: 383); Tngri-yin udq-a gives Udarisad, six stars (TU, 904). Abiji/Abaji

[S. abijit “conquering”]; the 20th nakshatra; the final month of summer in the

Kâlacakra (14r); the nakshatra of the gods (tngri-ner-ün na(šidar bui 30v); it is the nakshatra of death (30v); the nakshatra which causes officials to fall from their rank (tüšimed-ün ¯erge-eèe ba(ur(ulu(èi Abaji buyu 33v); the nakshatra that causes one thief to see nine kings (nigen qula(ayièi kümün-i isün qa(an-i ü¯egülügèi Abiji buyu 34r); when the Abiji day falls on a Monday, it is one of seven days for conquering the šimnus demons (šim[n]us-un ila(u(san dolo(an edür inu [. . . ] Saran odun Abaji qoyar 45r); of the four elements, its element is earth (21r, 45v, 59v); of the five elements its element is metal (31r, 61r); it is a good day for setting off on a journey (48v); a good day for bringing a bride into one’s household (51r); a good day for planting crops (55v); a good day for putting on a new robe (56r); it is the star of the erlig (60v); its orientation is west; one of four stars that cut off descendants (dörben ür-e tasura(san odun 61r); one of four nakshatra in the four wheels 245

INTRODUCTION clan (dörben kürdün obo( 61r); the constellation of the singing orphan (da(ulaèi önöèin odun 59r); the head of its protective animal is the stag’s (59r); in one system the appearance of its four stars is like the jewel horse (30v); in another its three stars are like the head of an elephant (59v); in Indian sources it usually has three stars, ", g, . Lyrae, shaped in a triangle, as is found in a Uygur Turfan text as well (Burgess 1859: 339; Rachmati 1972: 300); its regent is Brahma (Burgess 1859: 339); this corresponds to the 9th Chinese asterism, niu “ox” (Mathews 4737), comprising six stars, ", $, >, @, B, D Capricorn (Schlegel 1967: 181); as for other Mongolian sources, Kowalewski lists it as Abiši/Abiji, ", $, >, B, k of Capricorn (Kowalewski 1941: 43); Tngri-yin udq-a gives Abiji, six stars (TU, 905). Širvan/Širvang/Širavan

[S. Ñravan}a “hearing, ear”]; 21st of the twenty-eight nakshatra;

it is a good day for blessing a temple, scripture or Buddha image (37v); making a consecration of a temple, stupa, or scripture (37v); setting out on a journey (48v); planting a crop (55v); wearing a robe (56r); it is a bad day for teach writing or mathematics or allowing one to become a lama (56v); its coincidence with Monday is one of seven blessed coincidences of the nakshatra and the wandering stars (44v); it is the star of death (60v); one of the four widow stars (61r); it belongs to the “vacillating and restless” clan (urba¯u ülü tübšidkü obo() (61v); its orientation is west; of the four elements, its element is either water (21r, 45v) or earth (59v); of the five elements, its element is either metal (30v) or earth (61r); the head of its protective animal is the horse’s (59r); in the first systematization it is known as the nakshatra of villages and crossroads (30v); its figure is an elephant head; and its number of stars is three; in the second systematization it is the asterism of those who in 246

INTRODUCTION vanquishing are themselves crushed (59r); its figure is a bellows and its number of stars again is three (59v); in the Uygur Turfan texts it is comprised of three stars, ", $, ( Aquilae (Rachmati 1972: 300); in Indian sources it comprises the same three stars; its regent is Vishnu and its figure is either the three footsteps by which Vishnu strode through heaven or a trident (Burgess 1859: 340); it corresponds to the 10th Chinese asterism, nü “virgin” (Mathews 4776), comprising four stars, ,, :, <, 9 Aquarius (Mathews, 1931: 1177); as for other Mongolian sources, Kowalewski lists it as Siravang, the 7th month, in which the moon is full in the constellation Aquila (Kowalewski 1941: 1522); Tngri-yin udq-a gives Širavan, four stars (TU, 906). Tanista/Tanis/Tanisa

[S. dhanis}t}h~ “the most wealthy”]; 22nd of the twenty-eight

nakshatra; it is the nakshatra that causes profit to be found while seizing human bones (33v); the one that causes tears to fall from the faces of queens (34r); together with Jupiter it is an occasion for burning (45r); in conjunction with Saturday it is one of the seven days of the šimnus demons (45r); it is a good day for setting out on a journey (48v); setting out on a military campaign (48v); wearing a new robe (56v); and mixing medicine (56r); if one takes a bride when it falls on Sunday, the bride will divorce; when it falls on Monday, the bride will bring danger; when it falls on Thursday, the bride will not be suitable (52r); it is a bad day for giving away a daughter (53r); it is one of traveler stars; travelers should not depart (60v); it is one of the personal stars (öber-ün odun) (60v); it belongs to the vacillating and restless clan (urba¯u ülü tübšidkü obo() (61v); the head of its protective animal is the yellow bird’s (59r); its orientation is north; of the four elements, its element is either water (21r, 247

INTRODUCTION 59v) or earth (45v); of the five elements, its element is water (31r, 61r); in the first system its figure is a vajra and its number of stars is four (31r); in the second system it is the asterism of the predatory simnus [demons] (59r); its figure is a bird and its number of stars is four (59v); in the Uygur Turfan texts it is comprised of four stars, $, ", (, * Delphini (Rachmati 1972: 300); In Indian sources it usually comprises the same four stars; the Khan}d}a-Kat}aka and Çâkalya give five; its regents are a class of deities known as the vasus “bright, good” (Burgess 1859: 340-341); it corresponds to the 11th Chinese asterism, xu/hsü “empty” (Mathews 2821), comprising two stars, $ Aquarius and " Equuleus (Schlegel 1967: 214); as for other Mongolian sources, Kowalewski lists it as Tanis/Danista/Danis, the 24th lunar mansion; ", $, (, * Dauphin (Kowalewski 1941: 1560); Tngri-yin udq-a gives Danista, two stars (TU, 907). Sadabis

[S. úatabhisaj “having one hundred physicians”]; 23rd of the twenty-eight

nakshatra; it is a good day for building a citadel (37r); a ruler to take the throne or a noble receive a title (37r); for setting out on a military campaign (48v); when it falls on a Tuesday, this is a bad occasion that brings death (45r); it is generally a good day to bring a bride into one's household or marry off a daughter (53r); it is one of the stars of fortune (kešig-ün odun); one should not distribute possessions or livestock (61v); it is one of the eight personal stars (61r); it belongs to the vacillating and restless clan (urba¯u ülü tübšidkü obo() (61v); the head of its protective animal is the mule’s (59r); its orientation is north; of the four elements, its element is either water (21r, 45v) or earth (59v); of the five elements, its element is water (31r, 61r); in one system its figure is the “everlasting flower” (ürgülji seèig) 248

INTRODUCTION and its number of stars is two; in another system it is known as the asterism of all meat-eaters (59r); its figure is flowers and its number of stars is two (59v); in the Uygur Turfan texts it is comprised of five stars, the principal of which is 8 Aquari; in Indian sources this nakshatra is said to be composed of 100 stars of which the brightest is 8 Aquari; the regent of the asterism is Varuna, chief of the Âdityas, but later the god of water (Burgess 1859: 341); it corresponds to the 12th Chinese asterism, wei (Mathews 7056), the “summit,” three stars, " Aquarius and ,, 2 Pegasus (Schlegel 1967: 233); as for other Mongolian sources, Kowalewski lists it as Sadabis, the 25th lunar constellation containing five stars found amidst those of " of Aquarius and ,, 2 of Pegasis (Kowalewski 1941: 1306); Tngri-yin udq-a gives Sadabis, three stars (TU, 908). Burvabadaribad/Burvabadaripad

[S. pûrvâbhâdrapadâ < pûrvâ “the former,” bhadra

“beautiful, happy” pada “foot”]; 24th of the twenty-eight nakshatra; the first month of winter in the Kâlacakra (15r); it is the star that makes one mare one hundred (33v); the asterism of amatu sön-e, one should not mount a cavalry charge (34r); it is a good day for blessing a temple, monastery, scripture, or Buddha image (37v); setting out on a journey (48v); bringing a bride into one’s household (51r); tailoring a robe or clothing (55v); and mixing medicine (56r); when it falls on a Tuesday it is one of the seven days for conquering the šimnus demons (45r); if it coincides with a Dragon day, the omen is bad (46v); it is one of the asterisms of Erlig khan (60v); one of the personal asterisms (61r); it belongs to the eminently just clan (61v); its orientation is north; of the four elements, its element is fire (21r, 45v, 59v); of the five elements, its element is water (31r, 61r); in one system its figure is a cart; 249

INTRODUCTION its number of stars is two; in another system it is known as the asterism of the great Sun-a; its figure is a tree; and its number of stars is one; in the Uygur Turfan texts it is comprised of ", $ Pegasi; in Indian sources it comprises the same two stars; its figure is either a couch or bed, a Janus-faced figure, or twins; its regent is a mythological “one-footed goat;” the regent of the next asterism, Uttara-bhâdrapadâ, is the mythological “bottom-snake” (Burgess 1859: 341-343); in the manual the head of its protective animal is the snake’s (59r); it corresponds to the 13th Chinese asterism shi/shih “house” (Mathews 5820), comprising two stars, " and $ Pegasus (Schlegel 1967: 275); as for other Mongolian sources, Kowalewski lists it as Burvabadaribad, the first of two lunar constellations Bhâdrapadâ, comprised of " and $ Pegasis (Kowalewski 1941: 1224); Tngri-yin udq-a gives Burvabadarabad, two stars (TU, 909). Udaribadaribad/Udaribadaripad

[S. uttarabhâdrapadâ < uttara “the latter,” bhadra

“beautiful, happy” pada “foot”]; 25th of the twenty-eight nakshatra; it is the asterism that causes the wolf’s claws to protract (33v); it is a good day for building a citadel (37r); building a temple or home (37v); setting out on a journey (48v); mounting a military campaign (48v); doing battle with an enemy (48v); bringing a bride into one’s household (51r); planting a crop (55v); tailoring a robe or clothing (55v); mixing medicine (56r); in this nakshatra a blessing becomes great (38r); if it coincides with the Dragon day, the omen is bad (46v); if the day for taking a bride is to be when it coincides with Monday, the bride will get divorced (52r); it is generally a good day to bring a bride into one's household or marry off a daughter (53r); the head of its protective animal is the mule’s (59r); it is one of the 250

INTRODUCTION asterisms of erlig (60v); it is one of two fortunate asterisms in the north (60v); it belongs to the unshakeable clan (èingbatu obo(), 61r; its orientation is north; of either the four or five elements, its element is water (21v, 31v, 45v, 59v, 61r); in one system its figure is a picket post; its number of stars is two; in another system it is known as the asterism of the meateating elephant; its figure is tree; it number of stars is two; in the Uygur Turfan texts it is comprised of two stars, ( Pegasi, " Andromedae (Rachmati 1972: 301); in Indian sources it comprises the same two stars; its figure is either a couch or bed, a Janus-faced figure, or twins; its regent is a mythological “bottom-snake” (Burgess 1859: 341-343); it corresponds to the 14th Chinese asterism bi/pi “wall, cliff” (Mathews 5113), comprising two stars, ( Pegasus and " Andromeda (Schlegel 1967: 302-302); as for other Mongolian sources, Kowalewski lists it as Udaribadaribad, the 26th constellation; two stars: " of Andromeda and ( of Pegasis (Kowalewski 1941: 383); Tngri-yin udq-a gives Udaribadirabad, two stars (TU, 910). Rivadi/Rivad’i

[S. revatî “wealthy, abundant”]; 26th of the twenty-eight nakshatra; it is

the nakshatra that causes a handful of grain to fill one hundred silos (33v); the one that causes the bird’s nest to be burned in a conflagration (33v); it is a good day for building a temple or home (37v); and mixing medicne (56r); it is one of the nakshatra for performing magic (bütügekü-yin odun); it is good for the deeds of those who receive [a magical rite] (60v); one of the four tan stars (61r); belongs to the eminently accommodating clan (maši ¯okilan obo() (61r); the head of its protective animal is the horse’s (59r); its orientation is north; of either the four or five elements, its element is water (21v, 31v, 45v, 59v, 61r); in 251

INTRODUCTION one system it is known as the old woman's spirit nakshatra; its figure is a boat; and its number of stars is thirty-two; in another system it is known as the nakshatra that cuts of descendants; again its figure is a boat; and its number of stars is thirty-two; in the Uygur Turfan texts its one star is . Piscium; in Indian sources it is said to contain thirty-two stars, the junction star being . Piscium; its regent is Pûshan, “the prosperer,” one of the Âdityas; it figure is a drum or tabor (Burgess 1859: 343); it corresponds to the 15th Chinese asterism kui/k’uei “pace” (Mathews 3643), comprising sixteen stars, 0, ., 4, ,, *, B, <, :, $ Andromeda and F, J, L, <, N, P, R Pisces (Schlegel 1967: 316-317); as for other Mongolian sources, Kowalewski lists it as Rivadi, $, *, 0, ., :, <, B, 4 of Andromeda, <, F, N?, R, and five others of Pisces (Kowalewski 1941: 2661); Tngri-yin udq-a gives Rivadi, sixteen stars (TU, 910). Ašivani/Ašuvani [S. aúvinî “the two horsemen”]; the 27th nakshatra; the middle month of winter in the Kâlacakra (16r); when it coincides with Tuesday, it is one of seven occasions for a blessing of holy water (44v); when it coincides with Tuesday it is one of seven occasions for finding good fortune (44v); when it coincides with Wednesday and Friday, it is a bad occasion bringing death (45r); it is a good day for setting out on a journey (48v); mounting a military campaign (48v); bringing a bride into one’s household (51r); wearing a new robe (56r); receiving a consecration (56v); if one takes a bride when it coincides with Tuesday, there will be a divorce (52r); it is one of the enemy stars (dayisun-u odun) (60v); one of two stars in the north where good fortune resides (60v); it belongs to the four wheels clan (dörben kürdün obo() (61r); the head of its protective animal is the ram’s (59r); its 252

INTRODUCTION orientation is north; of the four elements, its element is air (21v, 45v, 59v); of the five elements, its element is water (32r, 61r); in one system its figure is a horse head; its number of stars is three; in another system it is known as the nakshatra of the lone person who crushes the enemy [menacing] the frontier; its figure again is the horse head; and the number of stars again is three; in the Uygur Turfan texts its three stars are $, (, ", Arietis (Rachmati 1972: 301); in Indian sources the “two horsemen” are the Aúvins, mythological people of ancient Hindu mythology, nearly corresponding to Castor and Pollox of the Greeks; they are the divinities of the asterism; as in the manual, the asterism is figured as a horse’s head; as a group of two stars it is composed of $ and ( Arietis; as a group of three it comprises $, (, ", Arietis (Burgess 1859: 327); it corresponds to the 16th Chinese asterism lou/lou (Mathews 4136), “reaper, harvester,” comprising three stars ", $, ( Aries (Schlegel 1967: 331); as for other Mongolian sources, Kowalewski lists it as Asuvani/Asavani, the first constellation of the Indian zodiac; ", $, ( of the Ram (Kowalewski 1941: 55); Tngri-yin udq-a gives Ašuvani, three stars (TU, 911). Barani

[S. bharan}§ < bhar “carry”]; the 28th nakshatra; it is the bade gate (33r); the

mundane or earthly gate (33r); the one that brings about the kalpa of fire (33r); the one that erases or lessens bad enterprises or bad deeds (33v); when it coincides with Monday it is one of the seven days of demons (45r); if one takes a bride when it coincides with Tuesday, the bride will bring danger (52r); when it coincides with Wednesday, there will be a divorce (52r); it is a bad day to bring a bride into one's household or marry off a daughter (53r);

253

INTRODUCTION the head of its protective animal is the ox’s (59r); it is one of the asterisms of death; bad for all things (60v); one of the four nakshatra that cut off descendants (61r); it belongs to the eminently just clan (61v); its orientation is north; of the four elements, its element is fire (21v, 45v, 59v); of the five elements, its element is either water (32r) or earth (61r); in one system its figure is a lotus; its number of stars is three; in another system it is known as the nakshatra of the eliy-e [demons] who seize people; its figure is a knife (or sharp instrument); its number of stars is also three; in the Uygur Turfan texts its three stars are 35, 39, 41 Arietis (Rachmati 1972: 301); in Indian sources its ruler is Yama, ruler of the world of departed spirits; it is figured as the yoni or pudendum muliebre; its three stars are also 35, 39, 41 Arietis (Burgess 1859: 328); it corresponds to the 17th Chinese asterism wei (Mathews 7075) “the grain guard,” comprising three stars, a, b, c Musca Borealis (Schlegel 1967: 341); as for other Mongolian sources, Kowalewski lists it as Barani, the 2nd lunar asterism containing three stars; *, ., J Aries (Kowalewski 1941: 1092); Tngri-yin udq-a gives Barani three stars (TU, 912).

The Four Sky Animals Among the tables of the good and bad times to set out on a journey, the table for the final four months mentions the Red Magpie, White Tiger, Black Turtle and the Blue Dragon (49r). In addition to these references, special attention is given to the movements of the Red Magpie in the calendar each month. These four animals comprise the four seasonal palaces of the 28 xiu in Chinese mathematics: 1. Spring Palace of the Azure Dragon of the East; 2.

254

INTRODUCTION Summer Palace of the Red Bird of the South; 3. Autumn Palace of the White Tiger of the West; 4. Winter Palace of the Black Warrior of the North, which is figured as a turtle (Sun 1997: 117). As for their antiquity, J. Needham posits the scheme existed around the time of the ruler Wuding (1339-1281 BC [Needham 1959: 242]). Sun and Kistemaker argue that around the Han time the xiu were divided into four quarters and related to the four compass directions with four animal images, the xiang (Sun 1997: 113). Gaubil, Biot, and de Saussure considered them much older. A. Gaubil dates the scheme to 2155-2796 BC (the time of Yao Di (2300 BC)) (Sun, 1997: 16). Others such as Iijima Tadoa conclude that it originated much later (400 BC) through Middle Eastern influence (Sun 1997: 16). Sun and Kristemaker, in calculating the right Ascensions of the four xiu constellations within these palaces that marked the vernal equinox, niao, summer solstice, huo, autumnal equinox, xu, and the winter solstice, mao, find that at the year 2400 BC the values fit the cardinal points rather well, suggesting a first use of these cardinal asterisms about 2300 BC . With an uncertainty of plus or minus 250 years, this includes reign of Sargon in Akkad and Yao Di (Sun 1997: 17-18). Sun and Kistemaker also show that a tomb excavated near Puyang, Henan, contains images representing the Dragon and the Tiger. The age of the tomb is 3000 BC (Sun 1997: 116). It is worth noting that in ancient Mesopotamia on a stele of Nebuchadnezzar I, from the 12th century BC, are four animals marking the seasons, one of which, the winter Turtle corresponds with the Chinese. These are: Bull – Spring; Scorpion – Autumn; Turtle – Winter; Lamp – Summer (Lindsay 1971: 53).

255

INTRODUCTION IV.18 The Four Sky Animals

Manual

English

Chinese

English

Season

Orientation

Köke luu

Blue Dragon

Canglong/ Ts’ang-lung (Mathews 6714, 4258)

Azure Dragon

spring

east

Ula(an ša¯a(ai

Red Magpie

Zhuque/ Chuch’üeh (Mathews 1346.17)

Red bird

summer

south

Èa(an baras

White Tiger

Baihu/ Pai-hu (Mathews 2161.52)

White Tiger

autumn

west

Qara yasutu meneki

Black Turtle

Xuanwu /Hsüanwu (Mathews 2881, 7195)

The Black Warrior

winter

north

The Zodiac The zodiac is an imaginary zone of the heavens within which lie the paths of the sun and the moon and the wandering stars. It is bounded by two circles of equal distance from the ecliptic, about eighteen degrees apart; and it is divided into twelve signs and marked by twelve constellations (Clerke, 1911: 993a). In the description of each month, the manual gives the sign of the zodiac in the manner of the first month as follows: “Because the sun has entered the house of Aquarius the pitcher, on the earth wine will taste good (nara Qumqan-u ger-dür oro(san-u tula. yirtinèü-teki darasun amtatu bolumui [8r]). These twelve signs,

256

INTRODUCTION along with the corresponding term in Uygur, Sanskrit, Modern Khalkha, and English, are given in the table below:

IV.19 The Twelve Signs of the Zodiac64

Manual (Translation)

Uygur

Sanskrit

Modern Khalkha Mongolian

Babylonian

English

Qumqan (Pitcher)

Kumba

Kumbha (Pitcher)

Khumkh

Gu (the great one)

Aquarius the Water Bearer

Ji(asun (Fish)

Mina

Mîna (Fish)

Dzagas

Kun, Kunmeš, Zibme (the tails)

Pisces the Fishes

Qonin (Sheep)

Miš

Mesa (Ram)

Khonin

Hun, Lu (hireling)

Aries the Ram

Üker (Cattle)

Vriš

Vr}isha (Bull)

Ükher

Gu-an (bull of heaven), Múl-múl (the stars)

Taurus the Bull

Qamtudqui (Union)

Maidun

Mithuna (Couple)

Khamtadgakh

Maš-maš (the great twins)

Gemini the Twins

Gargada (Crab)

Karkad

Karkat}a (Crab)

Melkhii

Alla (crab)

Cancer the Crab

Arsalan (Lion)

Sinx-a

Sim}ha (Lion)

Arslan

A, Ur-a (lion)

Leo the Lion

64

For the Uygur terms see Rachmati 1972: 299; for the Babylonian terms see Rochberg 1998: 29. 257

INTRODUCTION Okin (Virgin)

Kany-a

Kanyâ (Virgin)

Okhin

Absin (furrow)

Virgo the Virgin

Èinglegüür (Scale)

Tuly-a

Tulâ (Scale)

Jinglüür

Rín (the scales)

Libra the Balance

Tiler (Scorpion)

Vrèik

Vr}iÑcika (Scorpio)

Khilents

Gír-tab (scorpion)

Scorpio the Scorpion

Numun (Bow)

Tanu

Dhanus (Bow)

Nom

Pa

Sagittarius the Archer

Matar (Seamonster)

Makara

Makara (Seamonster)

Matar

Máš (Goatfish)

Capricorn the Goat

In the manual the order of the signs follows the Chinese mathematical calendar in which the vernal equinox falls in the middle of the second sign, Ji(asun (Pisces). In ancient Mesopotamia the vernal equinox fell on the first point of Aries the Ram. In the manual the term for the “house” of the zodiac is ger, whereas in modern Khalkha the form is ord “palace.” Thus, as the manual gives Qumqan-u ger for the first sign, modern Khalkha has Khumkhyn ord (Terbish 1997: 4). The fifth sign, Qamtudquy-yin ger, is noteworthy in that it shows a specific Indian influence. In the West, as in the original Babylonian, the term refers to twins. Here, due to the ambiguity of Sanskrit mithuna, which can mean twins, but more generally refers to a pair, especially male and female and the sexual act, the reference is to the union of man and woman (MW 816-817; Jones 1799: 292). This was carried over in the Chinese translation of the term (Ho 2003: 71) and is witnessed in the manual in the monthly sign as follows, “Because the sun has entered Gemini, a lustful mind will be born in all living beings of the world” (naran Qamtudquy-yin ger-dür oron-u tula. yirtinèü-yin 258

INTRODUCTION qamu( amitan quraèaqui sedkil törömüi [12r]). The tenth sign, Tiler-ün ger, is sometimes also given in Mongolian sources as ®ögey-yin ger (Bese 1972: 158) but more commonly as Kilinèetü-yin ger “Scorpio” (see, for instance, Khilentsiin ger in the almanacs published by Dechinchoinkhor monastery and Terbish; cf. also kilinèe in the Kâlacakra [KOT 68]). The eleventh sign, Numun-u ger, again shows a variation from the Western conception of the sign in that here the sign is designated only by the stars of the bow (Jones, William 1799: 292). This too is found in the first translation of the term into Chinese (Ho 2003: 71). Finally, the sixth and twelfth signs again betray the Indian origins of the signs of the zodiac in Mongolia. The term gargada in the sign of Cancer is S. karkat}a “crab.” The more commonly found Mongolian term for “crab” sometimes found instead is naimal¯i from the stem naiman "eight" referring to the crabs eight claws.65 However, this sign of the zodiac is now commonly referred to as Meneki-yin ger (the frog [see, for instance, Melkhiin ger in the modern Mongolian almanacs of Dechinchoinkhor monastery and Terbish]). The term matar in the twelfth sign, Matar-un ger, is from Sanskrit makara “sea monster, crocodile.” The difference between this and the Western form, the Goat, again shows the ultimate origin of these twelve signs in ancient Mesopotamia, where there was a constellation of a mythological creature, suhur.máš (the goat-fish [Koch-Westenholz 1995: 164]). The Greeks, in borrowing the Babylonian zodiac created a mythological goat that Westerners know as Capricorn. Hindus, however, in borrowing the zodiac, went the other way and created a mythological fish or sea-monster (S. makara, Mong. matar [Schlegel 1967: 664]).

65

For a Mongolian system with Naimal¯i-yin ger see Èa(èi 1993: 75. 259

INTRODUCTION According to O. Neugebauer, the time of the invention of the zodiac is most likely around 450 BC. It appears for the first time in 419 BC, although the constellations by which the signs are named are much older (Neugebaur 1951, 97-98). It replaced the earlier series of seventeen constellations in the “path of the moon.” Though first used in Babylonian time reckoning, the zodiac soon came to play an important role in astrology and astro-magic, for it led to the rise of nativities, also known as “the horoscope” (Koch-Westenholz 1995:163). This marks the beginning of the trend towards a focus on the individual in mathematics. In part stimulated by more precise computations, this trend came at a time when the political role of diviners in government was weakened under the Persian Achaemenids (Barton 1994: 94). The oldest Babylonian text yet known that refers to “signs” of the zodiac, not the constellations, is a horoscope from 410 BC (See Neugebauer 1968: 187; Burkert 1972: 334). It is said that the twelve signs of the zodiac were introduced to Greece by Cleostratus of Tenedos, a pupil of Anaximander (Burkert 1972: 333). Yano Michio shows that they were first introduced into China in the Xiu yaojing, an early work of tantric Buddhism in China, translated into Chinese in AD 759 and then again 764 (Ho 2003: 69-71; Needham 1959: 258; Schafer 1977: 10).

The Twelve Animals Long before the arrival of the Western zodiac, the Chinese had a zodiacal system of their own. Though often mistaken for a distortion of the Western zodiac, it is completely unique (Needham, 1959: 258). Based on the cycle of Jupiter, the twelve Jupiter stations

260

INTRODUCTION ci/tz’u (Mathews 6980) divide the ecliptic unequally, according to the xiu asterisms and the four animal palaces, xiang, in a retrograde direction, i.e., against the course of the sun (Needham, 1959: 258). At some point in time (perhaps the 6th century BC), this duodenary division became associated with the famous cycle of animals, rat, ox, tiger, etc. The origin of this animal cycle has been greatly debated. Some, such as Edouard Chavannes believed the Chinese borrowed the cycle from the Turks (Chavannes 1906: 51-122). Others believed that the cycle is essentially Chinese. Among these, L. de Saussure argued that the animal cycle went from the four celestial animals, the dragon, bird, tiger and turtle, to six, eight and then twelve terms (de Saussure 1967: 309-402). That the animal cycle came to the Turks from China was demonstrated by Paul Pelliot who deciphered texts showing the gradual assimilation of the Chinese calendrical system as Turkish peoples established relations with China (Pelliot 1928: 26, 201). This view is supported by Turcologists such as Louis Bazin who show that the calendrical knowledge of the Turks of Central Asia derived from Chinese culture (Needham, 1959: 406; Bazin, 1991: 120-122). Bazin argues that during the Han dynasty, around the beginning of the Christian era, the cycle of the twelve animals becomes the popular substitute for the abstract Chinese astrological cycle of the twelve branches, zhi/chih ([Mathews 937] Bazin, 1991: 122). Because New Year was celebrated at different times, at the winter solstice among the Chinese and at the vernal equinox among the Turks, rectifying the two systems was a problem for them in adopting the official Chinese calendar. So the Turks only followed the Chinese usage concerning the beginning and end of the four seasons. (They

261

INTRODUCTION also took the intercalary system, 13th month, to justify solar and lunar means of reckoning [Bazin 1991:120]).

In the manual the twelve animal cycle is found in the sexagenary

calendar matrix together with a transcription of the ten abstract Chinese celestial stems and in place of the abstract Chinese earthly branches (7v), a custom common among the Uygurs (Rachmati 1972: #4, 301). The animal cycle is also used to denote the year, month, day, hour and orientation. In the calendar, the twelve animals are paired with the twelve stages of dependent origination (šitün barildaqui). Though the Chinese animal cycle starts with the rat, in the manual the cycle begins with the third animal in the series, the tiger. This came about during the Mongol Empire when ‘Phags-pa lama under Qubilai khan synchronized the Chinese and Tibetan calendars (Schuh 1973: 5-8). However, the day, in keeping with Chinese custom, begins in the midst of the Rat hour. Also, in the manual’s section on marriage, the cycle of years begins with the Rat, revealing an older Chinese technology included in the text (53r).

IV.20 The Twelve Animals

Mongolian

Chinese

English

262

INTRODUCTION 1. Bars 2. Taulai 3. Luu 4. Mo(ai 5. Morin 6. Qonin 7. Beèin 8. Takiy-a 9. Noqai 10. 'aqai 11. Qulu(ana 12. Üker

3. Hu (Mathews 2161) 4. Tu/T’u (Mathews 6534) 5. Long/Lung (Mathews 4258) 6. She/Shê (Mathews 5698) 7. Ma (Mathews 4310) 8. Yang (Mathews 7247) 9. Hou (Mathews 2139) 10. Ji/Chi (Mathews 428) 11. Gou/Kou (Mathews 3413) 12. Ju/Chu (Mathews 1357) 1. Shu (Mathews 5871) 2. Niu (Mathews 4737)

Tiger Hare Dragon Snake Horse Ram Monkey Cock Dog Pig Rat Ox

Orientation While sets of five and ten directions (¯üg) are common in Mongolian sources, the manual offers two schemes different from these.66 The first, of eight, gives the cardinal and intermediate (¯obkis) directions, as is common in English, except that the way of naming the intermediate directions is inverse in Mongolian to that of English. “Northeast” is written “east north” in Mongolian (doron-a umar-a), and so on. The manual often mixes these forms. The other scheme is of twelve directions, according to the twelve animals, in which the first animal, the tiger (baras) corresponds to the east.

IV.21 The Eight Directions

66

Five and ten direction schemes are common in Chinese sources. A ten direction system is also common in Indian Buddhist sources. For instance, the Kâlacakra has both eight and ten direction systems (KOT 93, 181); cf. also Poppe (1967: 21, 68). 263

INTRODUCTION Manual

English

1.

doron-a/dörön-e/dorona

east

2.

doron-a umara/umara doron-a

northeast

3.

umar-a/umara

north

4.

örön-e umar-a

northwest

5.

örön-e

west

6.

örön-e emün-e/emün-e örön-e

southwest

7.

emün-e

south

8.

doron-a emün-e

southeast

Time Reckoning Sexagenary Cycle The chronology in the manual is based on a sexagenary cycle invented in China centuries ago. The abstract characters of the cycle are among the most common on the oracle-bones of the 2nd millennium BC. In the Shang period they were used strictly as a day count. Only during the Han dynasty in the first century BC were they used to count the years as well (Needham 1959: 396). This Chinese cycle, which has been widely adopted in Inner Asia, is comparable to the Indian sixty year cycle. Both are based on the motion of Jupiter. The Chinese system is attested in Tibetan sources from the 9th century, prior to the coming of the Indian system, which was introduced with the Kâlacakratantra. The two have coexisted in Tibet, though with the Yuan period calendar realignment the Indian rab-byung

264

INTRODUCTION cycle begins three years after the start of the Chinese cycle, that is, with the Fire-female-hare year instead of the Wood-male-rat (Uray 1984: 341-345). The Chinese system is comprised of two sets of binary terms, the ten heavenly stems and the twelve earthly branches, the etymologies of which have been lost over time (Needham 1959: 396). Assigning the first stem to the first branch, the second stem to the second branch and so on, the cycle completes itself in sixty years and begins again after the first terms in each series coincide once more, the heavenly stems repeating six times, the earthly branches, five times. In another manner of speaking, the sexagenary cycle is generated within the matrix of ten stems and twelve branches. The 60 terms of the cycle fall within 120 matrix terms. This greater dimension to the matrix, creates ambiguities for the shaping of its meaning. First of all, in each decade of the sexagenary cycle there are always two signs of the twelve branches that remain unused. These two signs are termed “orphan” (Schipper 1986: 201). More importantly, given the terms of the cycle (six sets of the ten heavenly stems and five sets of the twelve earthly branches), a factor of two remains. Given this factor of two, one sees that the terms of the matrix can be defined in two different ways, either in terms of the ten heavenly stems or in terms of the twelve earthly branches. If one were to mark them accordingly, one would find that the matrix appears differently whether one counts five cycles of twelve or six cycles of ten. As such opposing traditions read the matrix differently, emphasizing different numerologies. While the names of the years as given by the abstract terms of the ten heavenly stems and 12 earthly branches give no indication of the meaning of the matrix, examining the

265

INTRODUCTION contents of Chinese almanacs and other sources, especially the names of the years in various traditions based on the Chinese system, reveal how the matrix is to be understood. This is because these traditions often express the binary cycle in three terms instead of only two. The year 1997, for example, is given in Mongolian almanacs as the Ula(a(èin üker ¯il (Female-red-ox year) of the 17th 60 year cycle. In this year the term “ox” is from the Chinese zodiac so often used instead of the twelve earthly branches. “Red” reflects the ten heavenly stems. However, the system gives only five colors, red, yellow, white, black and blue – not ten. Thus, in this system the years follow a sequence such that two “red” years are followed by two “yellow” years, and so on. Of these pairs, one “red” year, is distinguished from another by gender (Everding 1982: 475-477; Poucha 1962: 192-204). Thus, in this scheme the mathematics of the matrix reveal three terms, twelve, five and two – instead of twelve and ten or ten, six and two. In this scheme the dual combinations includes every other stem: 1 and 2, 3 and 4, 5 and 6, etc. While this scheme is very common (see the “dual combinations” in Mathews, 1176), dual combinations of the ten stems can be formed by uniting every fifth stem as well, i.e., 1 and 6, 2 and 7, 3 and 8, etc. This latter method is found in the manual. Hypothetically, the same could be done from the opposing perspective with the twelve branches also. In the manual chronology is represented in terms of 60 months. The title to the chronological table reads, arban qoyar sarayin öngge medekü kürdün ene bui (this is the table by which one knows the appearance of the twelve months). These 60 months fall under year headings, five of them, comprised of dual combinations of the ten heavenly stems in

266

INTRODUCTION which the combination is every fifth. The first year is ja jii (Ch. jia ji, the first and sixth stems), the second year is yi geng (Ch. yi geng, the second and seventh stems), and so on. The names of the months are given in terms of the Chinese ten heavenly stems and the twelve animals. The first month given is Bing-baras sara (the Ping-tiger month). In this one does not find the exact equivalents of the traditional Chinese terms, ding zhou, wu yin, and so on; nor exactly equivalents for the Tibetan variations of those terms, “fire ox,” “earth tiger,” and so on, but rather a combination of the two methods, ding ox, wu tiger, and so on. This method was an Uygur variation of the Chinese system, adopted by the Mongols during the imperial period into the Mongolian calendar (Kennedy 1964: 435; Rachmati 1972: #4, p. 301; Cleaves 1951: 56). It epitomizes the nature of Uygur astrological influence, which was to synthesize disparate traditions, especially those of India and China. As such, this method is distinct from numerous other variations on the sexagenary cycle employed during the Qing, a list of which follows: Uygur stem-animal Mongol (gender-) color-animal Tibetan element-animal Chinese stem-branch and/or reign number Tibeto-Qing element-animal and reign number (Elverskog 2005: 161).

In traditional Chinese reckoning, the terms ping and tiger represent the third heavenly stem and earthly branch respectively. They are given here first according to the calendar realignment during the Mongol Empire when ‘Phags-pa lama under Qubilai khan synchronized the Chinese and Tibetan calendars (Schuh 1973: 5-8). In the same table, 60

267

INTRODUCTION hours fall under the headings of five days, which take the same forms as the years. However, as for the 60 hours, instead of beginning with the third terms of the heavenly stems and branches, as do the 60 months, they begin with the fourth terms of the respective cycles, making the first term ding taulai èa( (7v).

IV.22 The Ten Heavenly Stems

#

MANUAL

UIGUR

CHINESE

1.

¯a

kap

jia/chia (Mathews 610)

2.

ii

ir

yi/i (Mathews 3017)

3.

bing

pi/pii/ping

bing/ping (Mathews 5284)

4.

ding

ti/ting

ding/ting (Mathews 6381)

5.

uu

uu/bu/buu

wu (Mathews 7197)

6.

¯i/yii/gi/gii

ki

ji/chi (Mathews 429)

7.

geng/ging

kï/king

geng/keng (Mathews, 3339)

8.

šin/šing

sin

xin/hsin (Mathews 2739)

9.

šim

šim/äžim/žim

ren/jen (Mathews 3100)

10.

güi

küi

gui/kuei (Mathews 3628)

In this table the variant Uygur terms, gathered from among the Turfan texts, show an ongoing relationship with Chinese. The Uygur term for the first heavenly stem, kap, Ch. jia, retains a Middle Chinese final -p. The -r in the Uygur term for the second stem, ir, Ch. yi, transcribes Middle Chinese final -t. Of the variant forms for the third stem, pi transcribes an 268

INTRODUCTION earlier Middle Chinese pronunciation than does ping (Bazin 1991: 351; Rachmati 1972: passim). This nasalization of the vowels took place in late Middle Chinese and can be seen in the variant Uygur forms for the 4th and 7th stems as well. The Mongolian term for the 9th heavenly stem, šim (< Uy. šim), retains Middle Chinese final -m. Final -p and -t, however, are absent in the 1st and 2nd stems. This indicates a late Middle Chinese assimilation of the Chinese system (via Uygur) since by the time of the Mongol Empire final -p, -t, and -k had disappeared in northern Chinese (Pulleyblank 1971: 138). The dual combinations of the ten heavenly stems is given below:

IV.23 Dual Combinations of the Ten Heavenly Stems (7v)

1.

¯a

and

6.

¯i/yii/gi/gii

2.

ii

and

7.

geng/ging

3.

bing

and

8.

šin/šing

4.

ding

and

9.

šim

5.

uu

and

10.

güi

The complete sexagenary cycle is as follows:

IV.24 Sexagenary Cycle

269

INTRODUCTION jia

yi

1

tiger

51

monkey

31

43 32

cock 21

dog

44 33

22

pig 11

rat

23 12

ox

19

57

35

20 9

58 47

36

30

8

46

24

29

7

45

40

18

56

34

39

17

55

50

28

6

gui

49

27

5

ren

38

16

54

xin

37

15

53

geng

26

4

42

ram

ji

25

3

41

horse

wu

14

52

snake

ding

13 2

rabbit dragon

bing

10 59

48

60

The Calendar The sexagenary cycle, described above, does not depend on the solar or lunar cycles, but conforms to an approximation of those cycles, a year of 360 days, 12 months in a year, and a month of 30 days. These terms form the matrix of a calendar (8r-19v). Because no certain method is given for fixing the solar and lunar cycles and the New Year, the manual contains no calendar per se.67 67

For a discussion of the various calendrical systems used by the Mongols during the late 19 and early 20th centuries see Appendix E of Christopher Atwood’s Young Mongols and Vigilantes in Inner Mongolia’s Interregnum Decades, 1911-1931. Here Atwood mentions the various Tibetan calendars described in detail by D. Schuh (1973: 133-137), the Chinese lunar calendar which is well known, and points out a uniquely Mongolian calendar th

270

INTRODUCTION The Days The day is the smallest unit of natural time. The Mongolian term qono( refers specifically to the nychthemeron, a day and its night or a full day, while edür, as in English, though sometimes referring to the full day, is especially used for the period of daylight. The term for night is söni. As in the West today, in the manual the day begins at midnight (söni düli [6v]). It begins in the midst of the Rat hour, which in keeping with Chinese tradition, is twice as long as the Western hour, making 12 hours in a day instead of 24. The first half of the Rat hour belongs to the preceding day, the last half belongs to the coming day (6v). When the sun has not yet risen, if one does not recognize the face of someone at a distance of ten yards and one foot, it is in the outer limits of the night. If one recognizes the face it is in the outer limits of the day. When the sun sets, if one recognizes the face of someone at a distance of ten yards and one foot, it is in the outer limits of the day. If one does not recognize the face, it is in the outer limits of the night (6v). The manual, as is common in Indian and Tibetan mathematics, distinguishes three kinds of day (qono(-un (urban ¯üil), reflecting three incommensurate cycles in nature: 1. the zodiac or sidereal day (Tib. khyimzhag), the time it takes the sun to progress one out of 360 degrees of the zodiac or the movement of the sun across the celestial meridian; there are 360 such days in a year; this is the longest type of day; 2. the doin, the solar or natural day (Tib. nyin-zhag), the period from dawn to dawn; there are 365 such days per year; 3. the date or lunar day (Tib. tshes-zhag), the period of time it takes the moon to travel one-thirtieth the distance between new moon

of the Khalkha (Atwood 2002: 1067-1070). 271

INTRODUCTION positions in each successive sign of the zodiac; there are 375 lunar days in a year; this is the shortest type of day (Berzin 1987: 20-21; Schuh 1973: 84). As for the natural or solar day, in the calendar, the manual shows the variations in lengths of day and night over the course of the year (8r-19v): IV.25 Hours of Light and Darkness

Month

Hours of Daylight

Hours of Darkness

(Mong.) qubi

(Eng.) hours

(Mong.) qubi

(Eng.) hours

Tiger

26

10 hr. 24 min.

34

13 hr. 36 min.

Hare

28

11 hr. 12 min.

32

12 hr. 48 min.

Dragon

30

12

30

12

Horse

32

12 hr. 48 min.

28

11 hr. 12 min.

Snake

34

13 hr. 36 min.

26

10 hr. 24 min.

Ram

36

14 hr. 24 min.

24

9 hr. 36 min.

Monkey

34

13 hr. 36 min.

26

10 hr. 24 min.

Cock

32

12 hr. 48 min.

28

11 hr. 12 min.

Dog

30

12

30

12

Pig

28

11 hr. 12 min.

32

12 hr. 48 min.

Rat

26

10 hr. 24 min.

34

13 hr. 36 min.

Ox

24

9 hr. 36 min.

36

14 hr. 24 min.

The Week

272

INTRODUCTION Besides the number of the day of the month, one through thirty, there are seven other daily cycles given in the manual: 1. the seven day week; 2. eight day week; 3. nine day week or nine graha; 4. 28 nakshatra; 5. twelve animals; 6. twelve stages of dependent origination; 7. twelve lords of the day. Of these the primary reckoning system is the seven day week. Today referred to in Mongolian as the dolo(an qono( (seven days), in the manual it is referred to in the traditional way as dolo(an gara(/dolo(an odun (the seven stars). These are, of course, the sun and moon, and the five planets known to the ancient world: Saturn, Jupiter, Venus, Mars, and Mercury. The seven day week originated in ancient Mesopotamia, and is found in the creation story in the Bible (Genesis 1-2 [Thompson, v. 2, 1900: xxiii]). However, the form of the seven day week that has come down to us is not Babylonian, but a Greek creation, which synthesizes the traditions of ancient Mesopotamia and Egypt. This is clear from the study of their order, which is in descending order according to their sidereal rotation, the underlying assumption for this order being that the longer one of them takes to go through the heavens, the farther it is from earth. Their order is from farthest to nearest: Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon. Taking these in this order, every hour of the day is then given a “ruler.” The ruler of the first hour of the first day is Saturn, the ruler of the second hour of the first day is Jupiter and so on for twenty-four hours. Then the first hour of the next day goes to the Sun; so Sunday, and so on, giving us the names of the days of the week (Tester 1987: 4). It is Greek in origin because its basis is the arrangement of celestial bodies according to their distance from earth and it supposes a division of the day

273

INTRODUCTION into 24 hours, a form of reckoning not Babylonian but ultimately of Egyptian origin (Neugebaur 1951: 162-163). One finds the same order in India, except that the designation of the first hour of the first day of the week is given to the sun, Sunday, as the sun is lord of all planets (Burgess 1859: 175-176). In Europe Sunday became the first day of the week when Christians adapted the Mithraist’s festival of the “Birth of the Unconquered Sun” (natalais solis invicti). This festival was celebrated on December 25 as the day the sun’s light begins to increase after the winter solstice. It was inaugurated by the Emperor Aurelian in AD 274. Christians, in associating the “birth of the sun” with the birth of Christ, began to celebrate Christmas on December 25, AD 336 and made December 25 the first day of the Church year and Sunday the first day of the week (Macey 1989: 26). For the Jews the week begins on Saturday. In China, the absence of the seven day week from almanacs has led some to believe that the planetary week was not known prior to the coming of Jesuits in the 16th century (Bobrovnikoff 1984: 24). E. G. Richards, in his monograph on the history of calendars, states that the planetary week was first used in 1207 (Richards 1998: 165). However, as he does not cite his source, given the multiplicity of systems in China, the context is unknown. Nonetheless, even though the planetary week was not incorporated into the Xia calendar (the primary calendrical system of China from 104 BC during the Han dynasty until the promulgation of the Gregorian calendar in 1912), it was not unknown (Wilkinson 1998: 190). The seven day week is attested in the Muslim calendar (Mong. qotong ¯iruqai) found in China in the department for Muslim astrology (Ch. Hui hui ke) established during the

274

INTRODUCTION Mongol empire („a(…i 1993: 78). From the Sui-Tang period at least, the planetary week (Ch. qiyao/ch’i-yao “seven luminaries” [Mathews, #7305; Soothill and Hodous, 12]) according to the Indian system was known in China through Buddhist sources. The Indian planetary week (Ch. qiyao/ch’i-yao “seven luminaries” [Mathews, #7305; Soothill and Hodous, 12]) first appeared in China in AD 230 with the translation of the Mâtanga-sûtra into Chinese (Ho 2000: 83). Prior to this time the planetary week according to the original system beginning with Saturday, had also been known from Iranian culture, Persia and Sogdia, via Central Asia (Needham 1959: 204-205; Schafer 1977: 10-11). The earliest references to “seven luminary” systems are in the Hou Hanshu, i.e., before AD 210 (Needham, 1959: 205). As for the Turks of Central Asia, certainly by the middle of the 8th century AD the seven day week – in numerous forms that reflected the diversity of that region – was being used in their calendars together with the twelve year animal cycle of Chinese origin. Among the Uygurs the Chinese system was most common (Bazin 1991: 124, 251; Golden 1995: 363-375; Gyarmati 1995; Rybatzki 2003: 263). In the manual’s calendar, following Chinese custom, Saturday (Široi odun) is the first day of the week (8v-19v), but in the description of the seven planets (21v-24v) and throughout the section of various items (37r-61v) Sunday (Naran odun), following Indian custom, is given first. The manual mentions the two customs in discussing the birthday of the Bodhisattva Mañjuúri, when it says, “if one counts according to the custom of beginning with the Earth star on the first day of the month, then, the celebration of the Bodhisattva Mañjuúri's birth is the day when the thirteenth, the Tiger day, coincides with the Wood star”

275

INTRODUCTION (2r). In Mongolia (and throughout Asia) naming schemes for the days of the week abound. A common method is to list the days by their number (nowadays typically beginning with Monday as the first day of the week). Also found is the use of Tibetan and Sanskrit terms for the days of the week (Ligeti 1972: 371-375). The manual, however, consistently uses the Mongolian translations of the Chinese names for the wandering stars, which was the Uygur practice as well (Gyarmati 1995).

IV.26 The Seven Day Week

Manual

Chinese

MongoloSanskrit

Sanskrit

MongoloTibetan

Tibetan

English

Naran odun

Ri/Jih

Adiya

Âditya

Nima

Nyi ma

Sunday

Saran odun

Yue

Sumiya

Soma

Daba

Zla ba

Monday

'al odun

Huoxing/ Huo-hsing

Anggira (

Angâraka

M i(mar

Mig dmar

Tuesday

Usun odun

Shuixing/ Shui-hsing

Bod

Budha

Lha (ba

Lhag pa

W ednesday

Modun odun

Muxing/ Mu-hsing

Bragasbadi

Brhaspati

Pürbü

Phur bu

Thursday

Altan odun

Jinxing/ Chinhsing

Šugra

Úukra

Ba (asang/Ba sang

Pa sangs

Friday

Široi odun

Tuxing/ T’u-hsing

Sanièar

Úanaiúcara

Bimba

Spen pa

Saturday

276

INTRODUCTION The eight day week is comprised of the seven days previously mentioned plus Râhu, given in the manual as Luuq-a, via Chinese transcription, Luohou. The eight day week is common in both the Kâlacakra and Vaidurya dkar-po systems. The manual mentions that the source here is the Kâlacakra (45v). The term nine days or nine planets (isün gara() is mentioned in the text, though the individual terms are not given. This system refers to the original sun, moon and the five wandering stars, plus the two lunar nodes, the previously mentioned Râhu, and the descending node, Ketü (32v).

IV.27 The Seven, Eight and Nine Day Weeks

Seven Day Week

Eight Day Week

Nine Day Week

English Planet

Day of the Week

Naran odun

Naran odun

Naran odun

Sun

Sunday

Saran odun

Saran odun

Saran odun

Moon

Monday

'al odun

'al odun

'al odun

Mars

Tuesday

Usun odun

Usun odun

Usun odun

Mercury

Wednesday

Modun odun

Modun odun

Modun odun

Jupiter

Thursday

Altan odun

Altan odun

Altan odun

Venus

Friday

Široi odun

Široi odun

Široi odun

Saturn

Saturday

Luuq-a odun

Luuq-a odun

Râhu: the moon’s ascending node

277

INTRODUCTION [Ketü odun]

Ketu: the moon’s descending node

The twelve animals are found in the calendar together with the twelve stages of dependent origination (šitün barildaqui [8v-19v]). For the Twelve Animals see above under Zodiac. For the Twelve Stages of Dependent Origination/Šitün Barildaqui, see above under Ritual.

The Twelve Lords The twelve lords of the day (arban qoyar e¯en) is a cycle of twelve days of Chinese origin, commonly found in Mongolian sources (see, for example, MONG. 156, 128, 282 and 511 (Heissig 1971: 182.). It belongs to an ancient astrological system, known as jianchu (after the first two terms in the cycle) that dates to at least the Western Han (Allred 2002: 65, n. 136). The term “lord of the day” (Mong. edür-ün e¯en) refers to the day of the week in Chinese as well as in Greek and Sanskrit (Burgess 1859: 175-176). Chinese qizheng/ch’icheng “seven rulers of the times and seasons” (Mathews 7305.16) is also used in reference to the seven day week. As with the seven planets that comprise the days of the week, the twelve lords of the day are deified, and, as such, are listed in the Manchu pentaglot dictionary under the Manchu heading “Enduri i hacin” (kinds of deities [Pentaglot, 997]). The manual gives a transcription of the Chinese terms: jan, èuu, man, bing, ding, gi [=ji], pô, üi, èeng, šiu, ke, bi; their Mongolian translation: ejilegèi, aril(a(èi, dügürügèi, tübsidkegèi, to(ta(èi, saki(èi, ebdegèi, tüšigèi [=tügšigèi], bütügèi, quriya(èi, negegèi, qa(a(èi, and then the combination of the two: ¯an e¯ilegèi edür, etc. This combination is similar in form to that 278

INTRODUCTION of the calendar terms ¯a baras sara, etc. (7v), and, as with the calendar terms, this synthesis of Chinese and Mongolian forms is also found in the Uygur Turfan documents. Four of the twelve lords of the day return in the manual under the topic “a good day to set out on a journey” (mör (arqu edürün sayin [48v]).68

IV.28 The Twelve Lords/Arban Qoyar E¯en

Manual

Uygur

Chinese

English

¯an e¯ilegèi

kin turmaq

jian/chien (Mathews 853)]

The One Who Dominates

èuu aril(a(èi

[èuu . . . .]

qu/ch’u (Mathews 1391)

The One Who Eradicates

man dügürügèi

[ma]n tolmaq

man (Mathews 4326)

The One Who Fills

ping tübšidkegèi

pi tüz qoy(u

ping/p’ing (Mathews 5303)

The One Who Levels

ding to(ta(èi

[ti] ornanmaq

ding/ting (Mathews 6393)

The One Who Stabilizes

gi saki(èi

èip t[ut]maq

zhi/chih (Mathews 996)

The One Who Guards

pô ebdegèi

pa buzulmaq

Ch. po/p’o (Mathews 5344)

The One Who Destroys

üi tü[g]šigèi

kuu alp yol

wei (Mathews 7056)

The One Who Trembles

68

See MMAD, 21, n. 61; Pentaglot, 17428-17440, pp. 997-998. For these twelve lords in Uygur sources, cf. Rachmati 1972: #11, p. 308 and Bazin 1991: 287-288. 279

INTRODUCTION èeng bütügèi

q[. .]ïma(u ol

cheng/ch’eng (Mathews 379)

The One Who Accomplishes

šiu quryiya(èi

šiu qoy(u

shou (Mathews 5837)

The One Who Assembles

ke negegèi

[q]ai aèïlmaq

kai/k’ai (Mathews 3204)

The One Who Opens

bi qa(a(èi

[pii . . . . lm [. . .]

bi/pi (Mathews 5092)

The One Who Closes

The Month As might be expected in a luni-solar calendric system, the manual pays special attention to the reckoning of the cycle of the moon with that of the sun in the making of the calendar. The sixty term cycle of the ten heavenly stems and the twelve animals, usually expressed in years and days, is given in the manual in terms of months and hours. Months are comprised of either thirty days or of no more than twenty-nine days. A number of different terms are used to designate this: the former are variously referred to as yeke sara (great month) and er-e sara (masculine month), while the latter are ba(-a sara (small month), öèüken sar-a (small month), em-e sara (feminine month), and okin sara (maiden month). Large and small months alternate. Of the small months, for some it is the thirtieth day that is missing. For others it is the fifteenth day. This too alternates, as follows (3v):

IV.29 The Large and Small Months

280

INTRODUCTION #

Large Month

Small Month Minus Thirtieth

1.

Tiger

2. 3.

Hare Dragon

4. 5.

Snake Horse

6. 7.

Ram Monkey

8. 9.

Cock Dog

10. 11.

Minus Fifteenth

Pig Rat

12.

Ox

The first ten days of the month are referred to as šin-e (new), while the final ten days of the month are qa(uèin (cf. also Rybatzki 2003: 270-271; Kara 1994: 201). The first month of a particular season is referred to either as terigün sara or ekin sara. In the calendar the second month ends on Tuesday, 'al odun, but then instead of Wednesday, Usun odun, the third month begins again on Tuesday, 'al odun (8v and 9v). It is the same for the sixth and seventh months; again the sixth month ends on Tuesday, while the seventh month begins on Tuesday (13v and 14v), and so on for the tenth and eleventh months (17v and 18v). This gives a distinct four month pattern such that every fifth month begins on Saturday, Siroi

281

INTRODUCTION odun. The manual mentions in the introduction that this is a Chinese custom, “[The calendar] was composed according to the Chinese custom of beginning the Tiger, Horse and Dog months on a Saturday” (Baras Morin Noqai sara-yi Široi odun-iyar ekileküi terigüten Kitad-un to(oèin-u yosu(ar ¯okiyabai), 2v. In the calendar months are given in three different ways, according to 1. the season, e.g., the First Month of Spring; 2. the twelve animals, e.g., the Tiger Month; and 3. the Mongolian system, which contains two systems: a) season and animal terms; and b) ordinal numbers. Furthermore, each month is given according to five different mathematical systems: 1. Indian Kâlacakra; 2. Chinese Peasant; 3. Chinese Mathematical; 4. Tibetan; 5. Mongolian. This is represented in the manual as follows: According to the Kâlacakrists of India it is the Burvabadaribad month, the First Month of Autumn. For the peasants it is the Final Month of Autumn. For the astrologers of black China it is the Middle Month of Autumn. In Tibet it is the Rooster Month. In Mongolia it is the Eighth Month. (15r) The custom of identifying the month in composite fashion according to the designation of the season in different customs began during the Qing (Elverskog 2005: 161).69 The forms given in the manual are as follows:

IV.30 The Months

69

For other examples of this type of designation of the month see Ligeti 1933: 62; Bese 1972: 149-173. 282

INTRODUCTION Kâlacakra

Peasant

Black Chinese Mathematics

Tibetan

Mongolian

Ebül-ün eèüs Mig sara (Mig, the final month of winter)

Qabur-un dumdadu sara (the middle month of spring)

Qabur-un terigün sara (the first month of spring)

Baras sara (Tiger month)

Qubi sara/ Nigen sara (the first month)

Qabur-un terigün Udaribalguni sara (Udaribalguni, the first month of spring)

Qabur-un eèüs sara (the final month of spring)

Qabur-un dumdadu sara (the middle month of spring)

Taulai sara (Hare month)

Qoyar sara (the second month)

Qabur-un dumdadu Jayitari sara (Jayitari, the middle month of spring)

®un-u terigün sara (the first month of summer)

Qabur-un eèüs sara (the final month of spring)

Luu sara (Dragon month)

'urban sara (The third month)

Qabur-un eèüs Šuša( sara (Šuša(, the final month of spring)

®un-u dumdadu sara (the middle month of summer)

®un-u terigün sara (the first month of summer)

Mo(ai sar-a (Snake month)

Dörben sar-a (the fourth month)

®un-u terigün Èista sar-a (Èista, the first month of summer)

®un-u eèüs sara (the final month of summer)

®un-u dumdadu Morin sara sara (the (Horse month) middle month of summer)

283

Tabun sara (the fifth month)

INTRODUCTION ®un-u dumdadu [Burvasad] sar-a ([Burvasad], the middle month of summer)

Namur-un terigün sara (the first month of autumn)

®un-u eèüs sara (the final month of summer)

Qonin sara (Ram month)

®ir(u(an sara (the sixth month)

®un-u eèüs Abiji sara (Abiji, the final month of summer)

Namur-un dumdadu sara (the middle month of autumn)

Namur-un terigün sara (the first month of autumn)

Beèin sar-a (Monkey month)

Dolo(an sar-a (the seventh month)

Namur-un terigün Burvabadaribad sara (Burvabadaribad, the first month of autumn)

Namur-un eèüs sara (the final month of autumn)

Namur-un dumdadu sara (the middle month of autumn)

Takiy-a sara (Cock month)

Naiman sara (the eighth month)

Namur-un dumdadu Ašivani sara (Ašivani, the middle month of autumn)

Ebül-ün terigün sara (the first month of winter)

Namur-un eèüs sara (the final month of autumn)

Noqai sara (Dog month)

Isün sara (the ninth month)

Namur-un eèüs Kerteg sar-a (Kerteg, the final month of autumn)

Ebül-ün dumdadu sara (the middle month of winter)

Ebül-ün terigün sara (the first month of winter)

'aqai sar-a (Pig month)

[Arban sara] (the tenth month)

Ebül-ün terigün Margišar sar-a (Margišar, the first month of winter)

Ebül-ün eèüs sara (the final month of winter)

Ebül-ün dumdadu sara (the middle month of winter)

Qulu(an-a sar-a (Rat month)

Arban nigen sar-a (the eleventh month)

284

INTRODUCTION Ebül-ün dumdadu Bus sar-a (Bus, the middle month of winter)

Qabur-un terigün sara (the first month of spring)

Ebül-ün eèüs sara (the final month of winter)

Üker sar-a (Ox month)

Kögeler-ün sara/Arban qoyar sara (The twelfth month)

The Mongolian names within this greater designation are interesting in and of themselves. They too show a synthesis of elements. From the second through the eleventh months of the yearly series, the names of the Mongolian months are ordinal numbers, Second month, Third month, etc. This is a common designation for the months. It is used by the Chinese and among peoples of Central Asia. It was also used by the Babylonians in Mesopotamia. However, the first and last months of the year have distinctly Mongolian names, qubi sara and kögeler sara respectively. The independent designation of the 1st and 12th months is in Uygur also (Kara 1979: 194). This designation of the month according to ordinal numbers was introduced into Buddhist systems by 'Phags-pa lama, Qubilai's advisor in 1268 (Schuh 1973: 6-7). Interestingly, the early Greco-Roman calendar had ten lunar months designated by ordinal numbers. The first two months were originally not included in the calendar. The earliest Roman year, that of Romulus, had ten lunar months, associated with the period of human gestation just as is found in Chinese and Middle Mongolian sources (Macey 1989: 29; Rybatzki 2003: 260), so it is quite likely that the ordinal month numbers in the Mongolian calendar mark the lunar cycle within the solar year. The only technology in the manual that can be said to be of Mongolian origin, this system of ordinal numbers is known in Tibetan as hor-zla (the Mongolian month). As the 285

INTRODUCTION Tibetan term hor refers to both Mongols and Uygurs, the meaning of hor-zla is often confused. This is exacerbated by the fact that the Mongolian system is borrowed directly from the Uygur. Nonetheless, the origin of the term hor-zla comes specifically at this time. This designation of the month was used throughout the Mongol Empire (Melville 1994: 84). As for the names of the first and last months, these terms derive from a unique Mongolian series, which Mostaert cites in full from the 9th series of the Long wei bi shu, found in the Yi shih ji yu (chap. IV, f. 19) from the time of the Ming dynasty (Mostaert 1937: 131-132, n. 2). They are included in this study for the sake of further disseminating this arcane series: IV.31 The Ancient Mongolian Months

Mongolian

English

1.

qubi sara

portion or destiny moon

2.

qu¯ir sara

soda moon

3.

ögel¯in sara

hoopoe moon

4.

kökei/ kökege/ köküge sara

cuckoo moon

5.

ularu sara

snowcock moon

6.

?ü¯ürü sara

?crow moon

7.

(uran sara

roebuck moon

8.

bu(u sara

stag moon

9.

quèa sara

ram moon

10.

?

?

11.

itelgü sara

falcon moon 286

INTRODUCTION 12.

kögeler sara

?

Apart from qubi and kögeler sara other terms from this list are included separately in either the ordinal number or twelve animal systems. The term for the second, qu¯ir sara, is found in the popular Ordos calendar and in the birch bark collections from Xarbuxyn Balgas (Bazin 1991: 393; Choido 2000: 212). The seventh month, (uran sara, is mentioned in The Secret History of the Mongols (Supplement II, II f. 58 recto). Cerensodnom and Taube refer to the Secret History reference as well in Die Mongolica der Berliner Turfansammlung (1993: 147); however, here they refer to it as quran sara (rain moon). As for the twelfth month, Louis Bazin gives an etymology of kögeler sara as the Month of Mating. However, G. Kara states that this etymology (< Old Turkish kögler, plur., to kög) has phonetic difficulties (Kara 1979: 194, note 23).70

Intercalary month Because the cycles of the sun and moon are incommensurate, an intercalary method is necessary in order to maintain the integrity of both. In terms of the solar cycle, the calendar must consistently represent the seasons, that is the equinoxes and solstices. These

70

Cf. also Kara 1994: 201-206; 1973: 94-96; Ligeti 1933: 45, where this series of terms is cited for the first time; the term sara in Kara’s study of the Zhiyuan Yiyu (1990: 321); and Rybatzki’s discussion of the names of the months in Middle Mongolian (2003: 263-266). For the series given here, cf. Mostaert’s Textes oraux ordos (1937: 131-132, note 2). 287

INTRODUCTION must fall in the middle of the middle month of the season, the vernal equinox coming in the middle of the Dragon month, the summer solstice in the Ram month, the autumnal equinox in the Dog month, and the winter solstice in the Ox month. In terms of the lunar cycle, the calendar must consistently represent the new moon (at the beginning of each month) and the full moon (in the middle of the month). In this because it is the lunar cycle with approximately 354 days per lunar year that falls behind the solar cycle, approximately 365 days per year, the preferred method was to insert an intercalary month (saban sara).71 In China the model for doing this was according to the observation that 235 synodic months correspond to 19 solar years. Thus, as one lunar month lasts just over 29.5 days, in order not to lose the integrity of the day, the lunar year is made up of and five to seven months of 30 days, and five to seven months of 29 days. This gives 354 days on average although some years have 7 small months and 5 big months, and so on. Each lunar year, therefore, falls short of the solar year by 10, 11, or 12 days. After three years of falling short, there are enough of these extra days to make another full month. It is inserted after the month which corresponds with the number of the year. Thus, over the nineteen year period, seven years have an intercalary month (Palmer 1986: 64-66; Cullen 1996: 22-23). This nineteen year cycle was already known and used in Babylonian calendars beginning in the 5th Cent. B.C. In Western astronomy it is known as the Metonic cycle, after Meton, who tried,

71

The form saban is not a common term for the intercalary month, which is usually expressed by the attribute ilegüü “extra.” In preclassical sources the form šün < Uy. šün < Ch. run “extra” is also attested (Rybatzki 2003: 260-261; Kara 1994: 201). 288

INTRODUCTION unsuccessfully, to introduce it into Greek calendar reckoning.72 In the classical Tibetan system, the observation is that 67 synodic months correspond to 65 solar months, and so over the course of 65 solar years 24 synodic months are intercalary (Schuh 1973: 4-5). While these are general parameters for understanding the intercalary month, the precise method of intercalation involves other factors, which make the system complex and ultimately subjective or arbitrary, but without which the efficacy of predictions are lost. As the manual says, “If one . . . continues to count without knowing which days to drop or the intercalary month, then the good and bad results will not be accomplished” (4r). These factors pertain to the days which are cut from the calendar (qono( tasura-) and the method of inserting the intercalary month (saban sara-yi oriši(ulqui ar(-a). In the manual a number of different intercalary methods are mentioned. One method attributed to the Kâlacakra and Nâgârjuna is that in a year of twelve months, while six masculine months have 30 days, six feminine months have no more than twenty-nine days. Thus, six days are dropped. Then, at the respective solstices, two days are dropped. Adding these together makes ten days cut from the calendar each year. In three years they will make an intercalary month (3r). Also in the Kâlacakra, the method concerning the custom of dropping six days is further refined according to the tenets of the Abhidharma (Mong. abidarma; Tib. chos

72

Cf. Neugebauer 1951: 7. Neugebauer explains that up to 480 B.C. intercalations of lunar calendars show no regularity. The 19 year seven intercalary cycle not only settled the problem, but also seems to be an important step preceding later astrological methods. In this period (c. 450 B.C.) probably falls the invention of the zodiac (Neugebauer 1951: 97). 289

INTRODUCTION mngon pa),73 which states that of those months with no more that 29 days, days should be dropped alternately from the end of the month, the 30th, and from the middle of the month, the 15th (3r-3v). Another intercalary method is cited for those who uphold the custom of Vinaya disciplinary regulations of the lamas and the general tenets for counting the days by clepsydra. According to that system there will be an intercalary month after the lustrum (tabun ¯üil), that is, after five solar years of 366 days. In this time the sun and moon have completed a nearly whole number of sidereal revolutions, the former 5, the latter 67. Over that period they have come into conjunction 62 times, for which reason a lustrum comprises 62 synodic months, each reckoned at 29 16/31 solar days but artificially divided into 30 lunar days (Vogel 1964: 232-233).74 Returning to the previously stated method, regarding the six months in which days are dropped, in the tenets of Nâgârjuna these days are dropped according to a sign which indicates whether a day be dropped from the last part of the month instead of from the first. That sign is as follows, “if by looking with one eye, the external lunar mansion of this day

73

Name of the third section of the Buddhist basic scriptures, constituting a systematization of Buddhist doctrine. Cf. Lessing, 1159. 74

D. Schuh states that the Vinaya calendar had a 32½ month intercalary period that was used for internal church affairs, so perhaps the translation of “lustrum” for tabun ¯üil incorrect. The Vinaya calendar is used for internal church matters in modern times in Se-ra, whereas in dGa’-ldun and ‘Bras-spungs only skar-rtsis calendar is used. There is no evidence that such calendars were used to record dates of historical events (Schuh 1973: 89); 290

INTRODUCTION has passed in front of the moon, it is the external nakshatra of the next day, and it is this day which should be dropped” (3v). As for dropping four days during the solstices, two days are dropped at each solstice because (when there is no clear day to drop otherwise) the sun resides in the same place for three days at each solstice, the day it declines (nara ba(uqu edür), the day the sun stops (nara bayiqu edür) and the day it returns (nara urbaqu edür). Thus, as the nakshatra star is the same each day, two days may be dropped (3v-4r). Nâgârjuna modified this by stating that two days should be dropped at the vernal equinox in the Rat year, at the summer solstice in the Hare year, at the autumnal equinox in the Horse year, and at the autumnal equinox in the Cock year. Also, two days should be cut from the intercalary month as well (4r). In summary the manual states that: [I]f one studies these methods for counting [which days to drop] and tries to bring them all under one system, one must be careful not to drop days in only one direction. Some months one will drop a day from the initial fifteen days. Other months one will drop a day from the latter fifteen days. (4r) Another stipulation for an intercalary month is that, as there are thirty days in a calendrical month, if there are two moons [in the period of a thirty day month] one will be an intercalary month (5v). A third intercalary method is as follows: Assuming that three hundred sixty-six days make one year, then six days are left over. Also, if one calculates making the twelve months into six big months and six small months, then six more days remain. This makes 12 days per year, 36 days in three years. Thus, if one makes 30 of these days into an intercalary month, six days will be left over. These remaining six days are joined with the 24 days of 291

INTRODUCTION the following two years to make another intercalary month. In this way intercalary months fall alternately after three years and then after two years (6v). Finally, as for the method to insert an intercalary month, the manual states that one must count back 47 years, exclusive of the present year. If there is an intercalary month in that year, the intercalary month of the present year should be inserted after the intercalary month of that year. If there is no intercalary month in the 47th year, then one must judge as follows: if there is no change of season in the latter fifteen days of the month in question, then that month is an intercalary month. In this case the year begins with an intercalary month. If, on the other hand, there is a change of season, then there is no intercalary month. This is known as a “contrary year” (Mong. qarši ¯il [6v-7r]).

The Years The year is defined according to Chinese tradition from winter solstice to winter solstice according to the shadow length of a gnomon, which is at its longest at noon on the winter solstice and disappears at noon on the summer solstice (6r). This is the tropical year of 360 days. This gnomon measurement is known to have existed in antiquity not only in China, but in India and Mesopotamia as well (Pingree 1998: 128b; Falk 2000: 108). The period of the sidereal year, somewhat longer because of the effect of the earth’s precession, is, as already mentioned, given at 366 days (6v). The lunar year of 354 days is referred to as a “small year” (öèüken ¯il [33r]). An “obstacle” or “contrary” year (qarši ¯il) is defined above in relation to the intercalary month. It is commonly found in Chinese almanacs

292

INTRODUCTION signified in the picture on the cover which gives subtle indications of the characteristics of the year to come (Smith, Richard1992: 20-21; DO, 297a). There are two designations for the year, on and ¯il (Rybatzki 2003: 256-257). The term on marks a period of one year’s duration.75 Contrast this with ¯il which marks the year by its moment of inception. Thus, in terms of counting, whereas ¯il marks the sequence of time inclusively, on marks it exclusively.

New Year From the time of the Mongol Empire until the present day, the Mongols have celebrated the coming of the New Year with a festival known as Èa(an sar-a (the white month). Marco Polo describes the celebration at the court of Qubilai saying the Khaan and all his subjects dress in the auspicious color white so that all may prosper in the coming year. It was also customary to present the emperor with white horses and other gifts in the fortunate number nine times nine or 81 (Polo, vol. 1, 1929: 390-393). In modern times, as New Year’s day is reckoned somewhat differently in the Chinese and Mongolian calendars the holiday tends to begin on separate days in Mongolia and Inner Mongolia. Also its practice in these places has been variously influenced by the governments (Atwood 2004: 584-587).

75

This term is likely related to Kitan po “season,” Jurchen pon/fon, Manchu fon “time, season,” marks a period of one year’s duration (Kara 1994: 201). 293

INTRODUCTION In the manual “New Year” is referred to with a verbal stem, šinele- “to make new, i.e., to celebrate the New Year” or more completely as ¯il ur(uqui-yin terigün-dür šinele- “to celebrate the beginning of the coming year” (3r). The manual enumerates three different occasions for celebrating New Year according to three different traditions, as follows:

As for designating the beginning of the New Year, in keeping with the Kâlacakra, making the first of the year the Citrâ month, which comes in the middle of spring, it will be celebrated when the leaves, which have since fallen, begin to reappear. In keeping with the custom of the tantras of Vajrad}~kin§ and Cakrasamvara it will be celebrated on the sixteenth day of the Mr}gaÑir~ month when the winter sun descends. [And] it will be celebrated after the Pus}ya month of the Chinese mathematicians has left this land (China) and the dust has settled, making the Magh~ month the first month of spring. (3r)

Of these three systems the one favored in the manual, the first month listed in the calendar, is the method of the Chinese. The name of the month is given in the manual as follows: According to the Kâlacakrists of India this is the Maghâ month, the final month of winter. For the peasants it is the middle month of spring. For the mathematicians of black China it is the first month of spring. In Tibet it is the Tiger month. In Mongolia it is known as the first month. (8r) This came about under Qubilai khan through his Imperial Preceptor, ‘Phags-pa lama, who established the first month of the Wood Mouse Year, 1264, as the epoch. However, while New Year was fixed at the beginning of the Maghâ month instead of at the Citrâ as is followed in India, the name of the month according to the twelve animals would retain its order. Hence instead of the Rat, the first month of the year became the Tiger (Schuh 1973: 5).

294

INTRODUCTION

The Hours The Mongolian term èa( refers both to “hour” and “time” in their dovetailing senses as instant and duration. The term, (urban èa( “the three times,” means the past, present, and future (Lessing, 369). In the phrase naran ur(uqui èa( (the hour of sunrise) èa( refers to time as instant or occasion. As a unit of time measurement èa( indicates duration when the method is a clock, the instant when the method is the gnomon. When measured by a gnomon or sundial, the hour is variable. As there is no season, place or time of day when its duration is the same, the hour as measured by a gnomon is totally incommensurate with the hour as measured by a clock. Today it is common to conceive of the hour in terms of duration, but in the manual, as in the ancient world in general, the hour was understood as variable.76 In the manual there are twelve hours (èa() in a day. This is based on Chinese tradition, the 12 Double-Hour System in which the day was reckoned from midnight to midnight, that is, half way through the first double-hour which begins at 11:00 p.m. (Wilkinson, 213). The first extant enumeration of the 12 periods of the day is found in two popular almanacs dating from about 217 B.C. The almanacs were used for determining the lucky and unlucky times for various actions (Wilkinson, 213). The twelve hour day is found much earlier in ancient Mesopotamia (Thompson 1900: xix; Neugebauer 1951: 81; Rochberg 1998: 35-38). The twenty-four hour day, as is common in the West, is said to have been an invention of the

76

In Chaucer’s time, for instance, the hour was still conceived as variable (Macey 1989: xi). 295

INTRODUCTION Egyptians (Neugebauer 1951: 162-163). In the calendar matrix described above, the day begins with the Ding-taulai (Ding-hare) hour (7v). Otherwise, the day begins in the Rat hour with midnight (söni düli) falling in the very middle of the period, in keeping with the Chinese custom (6v). Vogel, in his article on Tibetan chronology states incorrectly that in Tibetan reckoning the hours proceed from the Rat hour 0-2 a.m., 2-4 a.m., etc. (Vogel 1964: 231). Rather, hours are reckoned in Tibet as they are in China (TEDP 89).

IV.32 The Twelve Hours

Manual

Name

Hour

Qulu(an-a èa(

Rat hour

11 p.m. – 1 a.m.

Üker èa(

Ox hour

1 a.m. – 3 a.m.

Baras èa(

Tiger hour

3 a.m. – 5 a.m.

Taulai èa(

Hare hour

5 a.m. – 7 a.m.

Luu èa(

Dragon hour

7 a.m. – 9 a.m.

Mo(ai èa(

Snake hour

9 a.m. – 11 a.m.

Morin èa(

Horse hour

11 a.m. – 1 p.m.

Qonin èa(

Ram hour

1 p.m. – 3 p.m.

Beèin èa(

Monkey hour

3 p.m. – 5 p.m.

Takiy-a èa(

Cock hour

5 p.m. – 7 p.m.

Noqai èa(

Dog hour

7 p.m. – 9 p.m.

'aqai èa(

Pig hour

9 p.m. – 11 p.m.

296

INTRODUCTION The Kalpa The kalpa is well known to be of Indian origin. Lesser known, however, is its affinity with the numerology of ancient Mesopotamia. In Indian mathematics the kalpa equals 4,320,000,000 years. In this it comprises 1000 “great ages” (mayâyuga) each of 4,320,000 years. Each mayâyuga contains four smaller yuga in ratios to each other of 4:3, 3:2 and 2:1. The last yuga, the kaliyuga, is 1/10 mayâyuga or 432,000 years. This is a Babylonian number, the span of time given to the Babylonian kingdom before the Great Flood (Pingree 1963: 238-240). This number, 432,000 years, is made up of 10,800(4); 10,800 equals 108(100); 108 is a common numerological term.77 Two classifications of the kalpa or eon (Mong. galab) are mentioned in the manual. In the interrogative section in which the celestial maiden, Vima, describes the cosmos, three kalpa are mentioned. These are the kalpa of the past, present and future, but named by three of the four elements, the kalpa of fire ((al-un galab), kalpa of water (usun-u galab), and the kalpa of air (key-yin galab) (33r). The second reference to the kalpa comes in the term, “the four times” (dörben èa(), these refer to the four kalpas, kalpa of formation, continuance, decline and disintegration (DBT 118). These, as the twelve sitün barildaqui, are derived from the horoscope (38v, 59v).

IV.33 The Three Kalpa

77

While David Pingree concludes this to be a distinctly Mesopotamian influence on India, Harry Falk accuses him of not being aware of the impact of sexagesimal counting in Indian thought (2000: 110, n. 2). 297

INTRODUCTION Manual

English

1.

(al-un galab

the kalpa of fire

2.

usun(-u) galab

the kalpa of water

3.

key-yin galab

the kalpa of air

Units of Time Measurement

Three systems of time measurement are given in the manual. Two are of Indian origin, the other is Chinese.

IV.34 Time Reckoning Systems

IV.34a System A This division is based on an Indian system, the ordinary Puranic division of the day (Burgess 1859: 149). Here the principle unit is the muhûrta (Mong. qubi). This unit is shown by H. Jacobi to be based on a natural phenomenon (1920: 248). Assuming a month of 30 days, the subdivision of the day into 30 parts, each 48 minutes long marks the time the moon loses each day to the rising or setting time of the sun until both unite again after one month. As H. Falk shows, “The difference in muhûrtas expressed in cardinal numbers defines the day of the month in ordinal numbers. Vice versa, the date of the day allows [one] to judge at what time the moon will rise or set” (Falk 2000: 113).

298

INTRODUCTION

basa èa(-un il(al-i medesügei kemebesü nigen gšan-aèa ekile¯ü edür söni sar-a ¯il bol(a¯u to(alaqui inu eng terigün gšan kiged nige da(un kemekü qoyar ¯üil buyu. eng terigün gšan kemebesü mergen kümün-ü qarbu(san sumun-iyar nigen nabèi to(alaqui tedüi buyu. tegün-lu(-a [=tegün-lüge] nigen da(un (arqui inu saèu(u-yin] tula. nigen da(un (arumui. tegüber ¯iran da(un nigen möèe. (uèin möèi nigen qubi (uèin qubi nigen qono(. (uèin qono( nigen sara. arban qoyar sar-a nigen ¯il. tegün-eèe qolidqa¯u üligsen-i [=ülegsen-i] saban sara bolumui (5r)

Also, if one would like to know how to count the variations of time, then there are two items, known as the very first moment (ksana) and the single sound (da(un), by which to reckon [time] beginning from a single moment (ksana), and making the day, night, month and year. As for the very first moment (ksana), it equals the time it takes an arrow that is shot by a marksman [to pierce] a leaf. Because the sound that is emitted with this is equal to the length of the act itself, one sound (da(un) is made. Thus, sixty da(un equal one möèe (branch); thirty möèe equal one qubi (share); thirty qubi equal one day; thirty days equal one month; and twelve months equal one year. What remains after joining these [units of time] becomes the intercalary month.

1 gšan = the time of an arrow shot by a marksman to pierce a leaf = 1 da(un 60 da(un = 1 möèe 30 möèe = 1 qubi 30 qubi = qono( 30 qono( = 1 sar-a 12 sar-a = ¯il

gšan = the time of an arrow shot by a marksman to pierce a leaf = 1 da(un. da(un =1.6 seconds möèe = 1.6 minutes or 96 seconds (S. kalâ) qubi = 48 minutes (S. muhûrta) qono( = 24 hours sar-a = 1 month ¯il = 1 year

IV.34b System B System B is derived from an Indian system commonly used in Indian astronomical texts. It is different from the ordinary Puranic division of the day (Burgess 1859: 149). In this system Hindu astronomers reckon mean time from mean sunrise on the principal meridian which 299

INTRODUCTION passes through an imaginary spot on the Equator called Lanka and the city of Ujjain. The divisions of the day are as follows: 1 day or doin = 60 ghat}ikas (24 hours); 1 ghat}ika = 60 palas (24 minutes) 1 pala = 60 vipalas (24 seconds) 1 vipala = 60 vipratipalas, etc. In other words: 2 ½ ghat}ikas = 1 hour; 2 ½ palas = 1 minute; 2 ½ vipalas = 1 second (Richmond 1956: 82-83). The ghat}ika is also known as the nadî and the dan}d}a; the pala is also known as the vinâdî and the nâlikâ (Burgess 1859: 149). Here the pala, at 24 minutes is half the period of the muhûrta because as the lunation consists of both the waxing and waning of the moon and the day of both day and night, the muhûrta was divided into two (Falk 2000: 113). This system is found in the Kâlacakara (KOT 67; Newman 1987: 519520). It is described in the manual is as follows:

300

INTRODUCTION basa dusul-iyar to(alaqui kemebesü bertegèin arad nigen amisqaqu-yin ¯a(uraki-yi to(ala¯u (urban ¯a(un ¯iran bol(abasu nigen dusul bolumui. tere kemebesü tngri-nerün nigen amisqaquilu(-a saèu(uu bolumui. qoyar amisqaqui anu qubi bolumui. qubi to(alaqui-dur ¯ir(u(an amisqaquy-i nigen möèe ¯iran möèi nigen qubi nigen qubi-dur nigen dusul qoyar qubi nigen tedüiken kememüi. ¯iran qubi bolbasu nigen qono( bolumui. (uèin qono( bolbasu nigen sar-a bolumui (5r-5v)

Also, as for measuring by the dusul (drop), if one counts the interval between the breaths of an ignorant commoner, three hundred sixty of these [5v] make a dusul. This is equal to a single breath of the gods. Two breaths equal one qubi. When counting a qubi, it is said that in one möèe there are six breaths; there are sixty möèe in one qubi; in one qubi there is one dusul – two qubi is as much as one of the common [qubi]. Sixty qubi make one day; thirty days make one month. If there are two moons [in the period of a thirty day month] one will be an intercalary month.

360 bertegèin arad nigen amisqaqu-yin ¯a(uraki = 1 dusul = 1 tngri-nerün amisqaqui 2 (tngri-nerün) amisqaqui = 1 (tedüiken) qubi 6 (bertegèin arad-un) amisqaqui = 1 möèe 60 möèi = 1 qubi 1 qubi = 1 dusul 2 qubi = 1 tedüiken (qubi) 60 qubi = qono( 30 qono( = 1 sar-a

bertegèin arad nigen amisqaqu-yin ¯a(uraki (the duration of the breath of an ignorant commoner) = 4 seconds (S. prâna); tngri-nerün amisqaqui (the breath of the gods) = 24 minutes; möèe = 24 seconds (S. vinâdî); dusul = 24 minutes; (tedüiken) qubi = 48 minutes; qubi = 24 minutes (S. nâdî); qono( = 24 hours; sar-a = 30 days.

IV.34c System C This is the Chinese baike system (Mong. ¯a(un möèe), based on the clepsydra (Wilkinson 1998: 203-205). By the time of the manual, this system was no longer in use in China. The government abandoned the 100-ke system in 1670 in favor of the Western 24-hour system introduced into China by Matteo Ricci (1552-1610 [Wilkinson 1998: 222]).

301

INTRODUCTION basa nigen qono(-i ¯a(un möèi bol(an to(alaquy-yin yosun inu nigen edür qoyar söni-dür ¯a(un möèi buyu. egüni arban qoyar èa(tur qubiya¯u amui. nigen èa(tur naiman möèe dörben qubi (urban adqu bui. arban qubi bolbasu nigen möèi bui. arban adqu bolbasu nigen qubi bui. tegüber tngri (a¯ar-un qorin dörben a(ur èa(-i quriya¯u amui 6r

Also, as for the system of calculating by making the day one hundred möèe, in one day and two nights there are one hundred möèe. These are divided into twelve hours. In one hour there are eight möèe, four qubi and three adqu (handful). Ten qubi make one möèe. Ten adqu make one qubi. By this means, the twenty-four breaths and joints of the sky and land are divided up.

1 qono( = 100 möèi 100 möèi = 12 èa( 1 èa( = 8 möèe, 4 qubi, 3 adqu 10 qubi = 1 möèi 10 adqu = 1 qubi

adqu = 8.64 seconds qubi = 86.4 seconds möèi = 14 minutes 24 seconds (Ch. ke/k’e (Mathews 3322.b) èa( = 2 hours qono( = 24 hours

For a comparison of the Tibetan terminology, see the passages below, one from Rechung Rinpoche Jampal Kunzang’s book on Tibetan medicine and another from C. Vogel’s study of Tibetan chronology: The smallest conceivable division of time is the 120th part of one moment or skad-chig-ma (time required for the sound of snapping one’s fingers); sixty such skad-chig-ma or moments make one thang; thirty thang make one yudtsam (a small portion of time stated to vary from eight seconds to one and a half minutes); thirty yud-tsam make a day and a night, or one nyin-shag (if one nyin-shag equals twenty-four hours, then one yud-tsam equals forty-eight minutes, and one thang is one minute and thirty-six seconds, and one skadchig-ma is one and three-fifths of a second); thirty nyin-shag make one month or zla-ba; two zla-ba make a season, and six seasons make a year. (Rechung 1973: 56)

The day is comprised of twelve double-hours; 0-2 am = midnight, mouse hour, etc. [11pm -1am = midnight, mouse hour, etc.]; one double hour falls into five water-clock hours (chu-tsod) of 24 minutes, one water-clock hour is divided into 60 water-clock minutes of 24 seconds, one water-clock minute 302

INTRODUCTION is divided into 60 breaths (dbugs) of 24 thirds, and one breath into 60 particles of 24 fourths; or, the smallest unit of time is called either a moment, a twinkle, or a snap of the fingers. (Vogel 1964: 225-238)

Finally, worth comparing are the units of time of ancient Mesopotamia, as follows: 1 gar = 4 seconds 60 gar = 1 uš (4 minutes) 20 uš = 1 mana (80 minutes (1 1/3 hours)) 30 uš = 1 bçru (2 hours) 12 bçru = 1 day (Rochberg 1998: 38). The DANNA (bçru) double hour( = 30 UŠ or 120 minutes) were, of course, seasonal hours, twelve divisions of the day whose number remain fixed but whose lengths depend on the time of the year and on geographical latitude (Neugebauer 1951: 81; Rochberg 1998: 6).

The Seasons Seasons are indicative of yearly climate. As climate varies from place to place, they are conventional. In ancient Egypt there were three seasons of four months: 1. Inundation, 2. Emergence, 3. Dryness. The celestial phenomenon upon which they are based was the rising of the star, Sirius, the sign of the flooding of the Nile (Neugebauer 1975: 559). In India, the monsoon governs the seasons. The Vedanga Jyotisha gives six seasons, each two months long, associated with cold, heat, spring, autumn and the monsoon (Stone 1981: 13; Brennand 1896: 68). These have been adopted in Tibet as well, although the climate there 303

INTRODUCTION is much different (Rechung 1973: 55). In China, in keeping with the cosmology of the five elements, a fifth season is derived from adding the last month of summer to the traditional four seasons (Sun 1997: 104). However, seasons are not merely weather terms. The four seasons, as we know them and as they are known in China, Tibet, India and throughout the world, are no sham, but true or apparent and defined by four points, the summer and winter solstices and the vernal and autumnal equinoxes, marking the sun’s path along the celestial equator over the course of the year, the corresponding length of day and night, and the fluctuation of the climate. Through this relationship between the weather on the earth and the position of the sun, the seasons, both in the West and in the East, became an integral part of the voluminous concept of the “harmony of the spheres,” under the rubric of which, weather was linked to the notes of the musical scale, elements, colors, directions and so on, and became of special significance in medicine.78 The fundamental need the seasons serve, however, is agricultural. The rising of Sirius, sign of the season of inundation, marked the time of planting in ancient Egypt (Neugebauer 1951: 82). For the ancient Babylonians there were two seasons, planting and harvesting (Richards 1998: 147). The Chinese solar calendar is known as the peasant calendar. Devised for agriculture, it divides the tropical year into twenty-four seasons, the joints and breaths (ershisi jieqi). The cycle begins when the sun enters Aquarius (M. Qumqan-u ger), around the end of January or the beginning of February.

78

Compare, for instance, the first seven chapters of the Hippocratic treatise “On the Nature of Man” with Rechung Rinpoche Jampal Kunzang’s translation of the biography of the Elder gYu-thog Yon-tan mGon-po, court physician of King Khri-srong-lde-bstan (8th century AD [Rechung, 1973: 55-56]). 304

INTRODUCTION The next term falls when the sun enters the fifteenth degree of the zodiac sign, and so on throughout the year. These twenty-four terms bear names which predict the conditions of the season and the times of sunrise and sunset. Lichun (M. lii èun), The Beginning of Spring, starts at 7:01 a.m. and ends at 6:14 p.m. Yüshui (M. yuu sui), Constant Rain, starts at 6:53 a.m., ends at 6:22 p.m., and so on. Because of the climate it describes, it is believed to have been developed in northern China, the ancient homeland of the Han people (Palmer 1986: 64-66). In China and other parts of the ancient world, in Egypt and Mesopotamia, a simple vertical pole, the gnomon, was used to determine the seasons of the year according to the length of the shadow that it cast (Sayili 1960: 346). From ancient times in both China and Mesopotamia, the seasons were also known according to the sidereal division of the nighttime sky into four quadrants. In ancient Babylon these were: 1. the Bull of spring; 2. the Lamp of summer; 3. the Scorpion of autumn; and 4. the Turtle of winter (Lindsay 1971: 53). In China: 1. the Blue Dragon of spring; 2. the Red Bird of Summer; 3. the White Tiger of autumn; and the Black Turtle of winter (Needham 1959: 242; Sun and Kistmaker 1997:113-119). The distinction between tropical and sidereal seasons is significant in that due to the precession of the earth, over time the rising of a star, for example, Sirius, will no longer correspond to its season on earth, that is, the flooding of the Nile. However, although, the tropical year varies from year to year by twenty minutes or so due to the effect of nutation, the wobbling of the earth upon its axis, and weather patterns change over time, the seasons are nonetheless intrinsically linked with the solar year. This is likely the distinction

305

INTRODUCTION made in the manual’s passage, “the sun and moon will lose their way in times of calamity, but the weather of the years, months and quarter hours will agree (èöb-ün èa(tur nara sara mör tögerekü kiged ¯il sara möèi-yin a(ur ¯okiramui [4v]). The manual incorporates the Chinese twenty-four joints and breaths as qorin dörben a(ur èa( but names only two specific terms, the first and second, li èun (Ch. lichun/li-ch’un) “the beginning of spring” and yuu sui (Ch. yushui) “constant rain,” respectively.79 Rather, it is the four seasons (dörben èa(-un a(ur), listed as follows, that are found in the calendar (cf. also Rybatzki 2003: 258260): IV.35 The Four Seasons

Manual

English

1.

qabur

spring

2.

¯un

summer

3.

namur

autumn

4.

ebül

winter

Also in the calendar are descriptions of the seasons in keeping with the twelve monthly signs of the zodiac. These twelve signs of the seasons are as follows:

IV.36 The Signs of the Seasons (8r-19r)

79

For the entire series, see Wilkinson 1998: 185; Palmer 1986: 66. 306

INTRODUCTION

MONGOLIAN

ENGLISH

Month

Sign

Month

Sign

Baras

baras ¯ul¯a(alamui

Tiger

the tiger brings forth young

Taulai

modun bügüde ¯ul¯a(ala(san-i taulai mede¯ü ide¯ü èaddu(ad qošiyalamui

Hare

hares notice all the buds on the trees, eat their fill, then mate.

Luu

a(ur oroqui-dur luu dong(oddumui

Dragon

when the pneuma [of a change of weather] arrives the dragon will sound.

Mo(ai

mo(ai arisun-iyan nükendür orkimui

Snake

the snake leaves its skin inside a hole

Morin

morin qulan terigüten tar(ul¯u öngge ¯üsün güièimüi 12r.

Horse

the horse, onager and so on will fatten-up and fill out their appearance and color.

Qonin

qonin èaddu(ad tar(u güièi¯u

Ram

sheep are satiated and grow fat.

Beèin

modun cim[e]g beèin inu ¯imis ide¯ü èiddu(ad. ¯ul¯a(an-iyan te¯igemüi

Monkey

the monkey, ornament of the trees, having eaten its fill of fruit, feeds its young.

Takiy-a

qamu( šiba(un tariyan ¯imis ide¯ü èiddumui

Cock

all birds eat their fill of grain and fruit.

Noqai

noqai quraèi¯u [=qurièa¯u] qošiyalamui

Dog

dogs are in heat and mate.

'aqai

(aqai nasu to(alan ¯ul¯a(alamui

Pig

pigs mature and bring forth young.

Qulu(an-a

tarba(-a qulu(an-a nükeneèe ülü (arumui

Rat

the marmot and the rat will not leave their holes.

Üker

üker-ün bey-e qala(un bol¯u ebesün èidtala idemüi

Ox

the body of the ox becomes hot, and it eats its fill of grass.

307

INTRODUCTION Comparative Mathematics

In summarizing the manual’s technology, one thing that stands out is its blatant indifference to change. A time-line demonstrates this well:

19th century The anonymous manual is written out. 1715 Tngri-yin udq-a, the astronomical system based on Tycho Brahe (1546-1601) is carved in Mongolian language. After this time Mongolian star systems tend to align around that of the Chinese. The manual, however, retains the older star system similar to that of the Uygurs and Hindus. 1683-1685 The Vaidûrya dKar-po “White Beryl” is written by Sang rgyas rGya-mtsho (16531705). This becomes the main source for Tibeto-Mongolian mathematics. Though it shares some similarities with the manual, these are relatively few. What is common between them likely comes through earlier sources. 1670 Though the Chinese government abandons the 100-ke system in favor of the Western 24-hour system introduced into China by Matteo Ricci (1552-1610), this system is found in the manual (Wilkinson 1998: 222).

308

INTRODUCTION 17th century The Qing begins to identify the months in composite fashion by the designation of the season according to different customs (Elverskog 2005: 161). This method is found in the manual. 15-17th century AD Buddhist reconfiguration of the nakshatra is accomplished by including Abhijit with the 21st nakshatra, Ðravan}a. The modern Mongolian system follows the Tibetan method (Terbish 2001: 26, 28). The manual’s star system does not. 1268 Under Qubilai Khan ‘Phags-pa lama reconciles the Tibetan and Chinese calendrical systems. The manual’s technology reflects this change in the name for the month (Tib. hor-zla) and in the order of the duodenary animal cycle, which subsequently begins with the tiger (Mong. baras). When it comes to marriage customs, however, the manual maintains the older Chinese way, beginning with the rat (Mong. qulu(an). 1202 An almanac (T.II Y.29) shows that the Uygurs at Qocho are using a number of systems very similar to those found in the manual. These include the 28 nakshatra beginning with Kr}ttik~, the terms for the sexagenary cycle, and the twelve lords of the day (Rachmati 1972: passim). 5-11th century CE

309

INTRODUCTION Indian astronomical systems develop from Greek influence beginning with works such as the Sûryasiddhânta some time in the 5th century and culminating with the Kâlacakra.in the 11th century. The nakshatra system in the manual does not follow the “unequal space” systems developed by famous Hindu astrologers, Brahmagupta (7th century CE) and Garga (?1st century BC [Stone 1981: 88, 185]) nor the system of 27 nakshatra found in the Kâlacakra (Raghu Vira and Lokesh Chandra 1966: 38v [p. 80]). Some time during this period comes the assimilation of the 3rd and 16th Chinese asterisms, Di and Lou, into the Indian constellations Viúâkhâ and Aúvinî, respectively. 8th century CE Tantric Buddhism develops in China bringing with it Greek and Babylonian mathematical systems including the signs of the zodiac (Ho: 2003: 69-82). 6th century CE The Sanskrit Sûryagarbhasûtra, cited as a source for the composition of the nakshatra in the manual, is translated into Chinese (Nattier 1992: 171-172). 4th century CE The precession of equinoxes is known in both China and India. In India by the beginning of the Christian era, as the vernal equinox fell under Aúvini, eventually, through Greek influence Hindu astrology began to reflect the change in manuals that give Aúvini as the first nakshatra and Kr}ttik~ as the third (Clerke 1911: 996a). The

310

INTRODUCTION system used in the manual, however, gives the long obsolete configuration beginning with Kr}ttik~. 2nd century CE In his Tetrabiblos Ptolemy repudiates the practice of using numerology to derive the positions of the stars in favor of empirical observation. Some 1600 years later, in the manual position is still derived from numbers. 1st century CE After repudiating omina as superstitious, Buddhists synthesize the Indian nakshatra with omen literature from Mesopotamia. This “nakshatra astrology” similar in essence to that found in the manual is exported into Iran and Central Asia from whence it eventually reaches China (Pingree 1963: 233). 3rd century BC The five elements, earth, fire, wood, metal and water, are attested in China during the Warring States Period (Sun and Kistemaker 1997: 104; Smith, Richard 1991: 23). 4th century BC The five Pythagorean elements, ether, air, fire, water, and earth, are attested in Greek sources (Kingsley 1995: 13-17; Tester 1987: 59). 5th century BC According to O. Neugebauer, the time of the invention of the zodiac is most likely around 450 BC. It appears for the first time in 419 BC, although the constellations by which the signs are named are much older (Neugebaur 1951, 97-98).

311

INTRODUCTION 6th century BC Perhaps during this period the twelve Jupiter stations (Ch. ci) become associated with the famous cycle of animals, rat, ox, tiger, etc. (Needham, 1959: 258). 1st millennium BC The list of 28 nakshatra is given for the first time in the Atharvaveda and various Brâhmanas, when Abhijit, the star Vega in Lyra, is added (only to be subsequently dropped in Hindu systems [Pingree 1963: 230]). This is the number of asterisms in the manual. 2nd millennium BC The chronology in the manual is based on a sexagenary cycle invented in China in the 2nd millennium BC. In the Shang period the terms of the cycle are used strictly as a day count. Only during the Han dynasty in the first century BC are they used to count the years as well (Needham 1959: 396). 2300 to 1800 BC In the manual the first nakshatra, defined by the position of the sun at the time of the spring equinox, is Kr}ttik~, the Pleiades. However, because of the earth's precession, the arrangement would have been correct only during this period. Concerning the Chinese asterisms, Sun and Kristemaker, in calculating the right Ascensions of the four xiu constellations that marked the vernal equinox, niao, summer solstice, huo, autumnal equinox, xu, and the winter solstice, mao, find that at the year 2400 BC the values fit the cardinal points rather well, suggesting a first use of these cardinal

312

INTRODUCTION asterisms about 2300 BC . With an uncertainty of plus or minus 250 years, this includes reign of Sargon in Akkad and Yao Di (Sun 1997: 17-18). Sun and Kistemaker also show that a tomb excavated near Puyang, Henan, contains images representing the Dragon and the Tiger. The age of the tomb is 3000 BC (Sun 1997: 116).

To draw out some of the main strands of influence and shared conventions seen in the study of the manual’s technology, in India common units of time along with the great cycles ending in the kalpa were derived from those in Mesopotamia. The zodiac was borrowed in India from Mesopotamia. This is apparently distinct from Greek influence, for the Greeks also borrowed the zodiac but translated it differently. There is Greek influence in the days of the week and in the four elements. In the five elements Indian mathematics shares similarity with the Pythagorean tradition. Indian mathematics also shares similarity with Chinese mathematics in regards to the twenty-eight asterisms. While eight out of 28 are roughly similar, ten are almost exactly the same. The comparative study of different asterism systems shows Chinese influence on the Indian nakshatra. The 19 year intercalary cycle is found in ancient Mesopotamia, Greece, India and China. As for the question of the relationship between Mesopotamian culture and Chinese mathematics, it has been a part of a longstanding argument among Sinologists over the antiquity of Chinese astronomy, and what, if any, influence foreign sources have had. In a monograph on Chinese mathematics, Li, Qi and Shu, Ho Peng Yoke succinctly summarizes

313

INTRODUCTION the ideas of some of the most influential scholars on the subject over the past 150 years or so. He states that based on the mathematical information in the Shijing (Historical Classics), scholars such as Gaubil, J. B. Biot and de Saussure were of the opinon that celestial observations were being made in China by about 2300 BC. Schlegel devotes a section of his uranography of Chinese asterisms to arguing for a prehistoric origin around 16,000 BC. Shinjo Shinzo also held the view that Chinese astronomy was indigenous. While Henri Maspero agreed that Chinese mathematics was indigenous, he thought that it did not arise in China until the 6th or 5th century BC. On the other hand Iijima Tadao believed Chinese mathematics came from the Greeks or Babylonians.

Joseph Needham believed in

Babylonian influence (Ho 2001: 116-117). Edward Schafer in Pacing the Void speculates that native Chinese mathematics was probably modified by Babylonian methods by at least the 6th century BC (Schafer 1977: 10). Without unduly emphasizing the case for Mesopotamian influence – as such questions are best left to those with first hand knowledge – some salient aspects of Mesopotamian culture are worth noting. As with Chinese mathematics, the Mesopotamian tradition emphasized the lunar cycle over the solar in contrast to the ancient Egyptians. They emphasized omina over morality in contrast to the Hebrews. They emphasized “true or apparent” time as measured by a gnomon over “absolute” or clock time. In both Chinese and Mesopotamian traditions one finds base ten and base 60 number systems and the intercalary cycle of 19 years. In very ancient times both have systems of four seasonal constellations, one of which, the constellation for winter and the north, is signified by the turtle. Dragons

314

INTRODUCTION are common in Mesopotamia, China, and throughout Eurasia. In early Chinese omen literature of the Han dynasty, one finds the twelve hour day, common also in ancient Mesopotamia. David Pingree demonstrates that omen literature, transmitted via India and Buddhism through Central Asia, is also of Mesopotamian origin. Also through Buddhist influence came the Chaldean zodiac, the four elements, and the seven day week, although in a form originated by the Greeks. Tangentially, the Chinese share similarity with the Pythagorean tradition in the cosmology of opposing forces and five homogenous elements. Not only are three of the elements the same, this cosmology manifested in highly similar conceptions of the harmony of the spheres, macrocosm and microcosm, and associations with medicine and music. As for links between Mesopotamia and Central Asia, in addition to what has been mentioned already, months are named according to their number in Mesopotamia, among the Chinese, Turks and eventually among the Mongols. New Year was celebrated at the vernal equinox in ancient Mesopotamia and among the Turks and Mongols. These are only some of the similarities between Eurasian mathematical traditions, found merely in the study of Mostaert’s manual.

Marriage As birth, death and marriage were generally the three most popular subjects for divination practice, while the Vaidûrya dKar-po pays special attention to each, the manual deals little with death, even less with birth, offering virtually nothing for a person’s nativity,

315

INTRODUCTION but, though not rivaling the coverage of the Vaidûrya dKar-po, it does provide an extensive treatment of marriage. This technology, though likely not taken from the Vaidûrya dKar-po itself, reflects an antecedent in Chinese marriage practice, perhaps coming to the Mongols via Tibetan.80 In the section of the manual dealing with marriage, the twelve year animal cycle begins not with the Tiger as is found elsewhere in the manual but with the Rat year. This shows that the source is older than the Yuan calendar reconciliation in 1268 (54v). Chinese influence is also found in the general procedure for marriage, the significance of the eight trigrams and in the various kinds of brides (54r-54v). As may be gleaned from the information in the manual, the basic progression of the nuptial rite begins with the girl’s engagement, signified by the placing of a special hat, the bo(to, upon her head. When the day of marriage arrives, she is adorned in a special robe, placed upon a horse and led to the home of her groom, where she is greeted, helped to dismount, brought over the threshold into the home. There, after she is given something to eat and her face washed, she prostrates herself before the fire in the hearth. In order for a marriage to be fortunate, a great many factors must be taken into account. A divination is performed to find under which of the eight trigrams the bride will fall. This is the only situation in the manual, where the eight trigrams, so prevalent throughout the Vaidûrya dKar-po, come into play. The bride who comes under the li trigram, for instance, is a bride who holds a sickle in her hand. It is bad. It is especially bad

80

For a brief description of Chinese marriage customs see Doré, Henry, Researches into Chinese Superstitions, vol. 1, pp. 29-40. 316

INTRODUCTION if she is born either in the Snake or Horse years (54r-54v). The years of the bride and groom must be suitable. For instance, if the man and woman are both born in the Rat year, it is good, for they will have many sons, but a girl born in the Rat year should not be given to a man born in the year of the Hare, etc (54v). The right day to become engaged and to be married must be determined (53v). Age is an important factor. If a man born in the Rat year takes a bride who is either fifteen, twenty-seven or thirty years old, it is bad, etc. (53r). The year of the girl and the year of her guardian (ibegel) must also be suitable, as should the day she sets out on her way, the color of her robe, the color of the horse she rides, the direction she should take when she sets out on her way, the direction she should face when she dismounts, the hour at which she prostrates herself before the fire of the hearth, and so on. Other considerations include certain occasions of the day and the nakshatra under which one should not take a bride (52r)and the four demons of a bride (beri-yin dörben šilmus [52r]). Significant people in the marriage ceremony, other than the bride and groom and the astrologer, are the matchmaker or go-between (¯i(uèi), the guardian of the bride (ibegel), the one who delivers her (kürgegèi), the one leads her (kötelügèi), the one who greets her (u(tu(èi), the one who supports the trivet (tul(-a tulu(èi), the one who starts the fire ((al tülegèi), the one who washes the bride’s face (ni(ur ugiya(èi), the one who has her enter the household (gerte oro (ulu(èi), and the one who offers her food (idegen idegülügèi). As for the bride herself, the various kinds of bride are listed below:

IV.37 The Kinds of Bride

317

INTRODUCTION

1. the bride who brings danger (ayul bolqu beri [52r]). 2. bride who holds good fortune (buyan kešig bari(san beri [54r]). 3. bride who comes under the dui trigram (dan-dur ucira(san beri [54r]). 4. a superior bride, i.e., descendants and animals will flourish; it is good (degedü beri [52r]). 5. a fair bride, i.e., one who give birth to a daughter (dumda beri [52r]). 6. a poor bride, i.e., descendants will be few (eèüs beri [52r]). 7. bride who holds a sickle in her hand ((ar-ta(an qada(ur bari(san beri [54r]). 8. bride who holds a braid casing in her hand ((arta(an širbegel bari(san beri [54v]). 9. bride who holds a hearth in her hands ((ar-ta(an odèu( bari(san beri [54r]). 10. bride who comes under the gen trigram (gen-dür uèira(san beri [54r]). 11. bride who comes under the qian trigram (gin-dür uèira(san beri [54r]). 12. bride who comes under the zhen trigram (jen-dür uèira(san beri [54v]). 13. bride who comes under the kan trigram (kam-dur uèira(san beri [54r]). 14. bride who pulls the leg with a hook (köl göq-a-bar tata(ci beri [54v]). 15. bride who comes under the kun trigram (kun-dur uèira(san beri [54r]). 16. bride who holds a human skeleton (kümün-ü yasun bari(san beri [54r]). 17. bride who comes under the li trigram (lii-dür uèira(san beri [54r]). 18. bride who carries a sack on her back (niru(un-ta(an u(uuta egürügsen beri [54r]). 19. bride who holds a Chinese sickle on the top of her head (oroi-ta(an Kitad qadu(ur bari(san beri [54r]).

318

INTRODUCTION 20. bride who separates (qa(aèiqu beri [52r, 52r]). 21. bride who comes under the sun trigram (sön-dür uèira(san beri [54v]). 22. bride who will die (ükükü beri [52r]). 23. bride who does not suit (ülü ¯okiqu beri [52r]).

A survey of the studies on marriage customs shows that practices differed greatly not only in Ordos but throughout Mongolia. In none of these studies does the marriage rite follow exactly what is found in the manual. However, though some customs, such as the placing of the bo(to hat upon the bride’s head, were obsolete in Ordos by the 19th century (when the manual was written out) and early 20th century (when it was used by Sangwar) and for the most part throughout Mongolia during this period, both the general procedure of the ceremony and variations on specific practices, such as the bride’s bowing before the fire, were still extant.81 What is more, the manual was almost certainly used by Sangwar for determining the suitability of the bride and groom, the time and place of the ceremony, and so on.82

81

Concerning the bo(to hat, which was worn by Mongolian women during the time of the Mongol Empire, though its style, tall, thin shaped, with a feather on top, was by the Qing time obsolete, the adornment of a hat to signify marriage was still a common practice. Also the term bo(tala- “to put the bo(to cap on a woman, i.e. to marry her off; to become engaged” is attested not only in the manual but in Khorchin weddings as well (Pao 1964: 52). 82

This is the case for the Vaidûrya dKar-po as well. For descriptions of the nuptial rites throughout Mongolia and in Tibet and China see Pozdneyev 1978: 564-574; Doré, vol. 1, 1966: 29-40; Kler 1935: 165-190; Serruys, Paul, 1944: 73-154; Mostaert 1956: 270-278; Pao 1964: 29ff; Serruys, Henry, 1974: 247-331; 1975: 275-360; Hangin 1975: 41ff.; 319

BIBLIOGRAPHICAL REFERENCES

Aalto, Pentti, “A catalogue of the Hedin collection of Mongolian literature,” Contributions to Ethnography, Linguistics and History of Religion, Stockholm: Statens Ethnografiska Museum, 1954. Aalto, Pentti, Qutu(-tu Pañcaraksâ kemekü tabun sakiyan neretü Yeke Kölgen sudur, Asiatische Forschungen, Band 10, Wiesbaden: Otto Harrassowitz, 1961. Akhmedov, A., “Astronomy, astrology, observatories and calendars,” History of civilizations of Central Asia, vols. IV, Unesco, 1992: 195. Al-Bîrûnî, The book of instruction in the elements of the art of Astrology, R. Ramsay Wright, transl., London: Luzac & Co., 1934. Allred, David T., The circumpolar constellations of ancient China, [thesis], Indiana University, 2003. Altangerel, D., Orchin tsagiin Mongol-Angli toli, Ulaanbaatar, 1998. Ana(aqu uqa(an-u dörben ündüsü [the four bases of medical knowledge], [Kökeqota]: Öbör Mong(ol-un Arad-un Keblel-ün Qoriy-a, 1978. Arban dolodo(ar jiran-u ula(a(èin üker jil-un mong(ol jiruqai-yin èa( ularil-un to(an-u bièig (Mongolian almanac for the Female-red-ox year of the 17th 60 year cycle), Deèinèoinkhorlin Khiid, 1996. Archibald, R. C., “Babylonian mathematics,” Isis 26 (1936): 63-81.

Miyawaki 1992: 361 ff.; Miyawaki-Okada 2001: 82-89; Shastri 1994: 755 ff.; Badamkhatan 1987: 298-300; TEDP 194-223. 320

Aristotle, On the Heavens I & II, Leggatt, Stuart, ed., Warminster: Aris & Phillips, 1995. Arlotto, Anthony, “Old turkic oracle books,” MS 29 (1970-1): 685-696. Atwood, Christopher P., “Buddhism and popular ritual in Mongolian religion: a reexamination of the fire cult,” History of Religions, 36 (1996): 112-139. Atwood, Ch., Young Mongols and Vigilantes in Inner Mongolia’s Interregnum Decades, 1911-1931, 2 vols., Leiden: Brill, 2002. Atwood, Ch., Encyclopedia of Mongolia and the Mongol Empire, Facts on File, Inc., 2004. Aveni, Anthony F., Empires of Time: Calendars, Clocks, and Cultures, New York: Basic Books, 1989. Ayto, John, Dictionary of Word Origins, New York: Arcade, 1991. Baavgai, Ch. and B. Boldsaikhan, Mongolyn ulamjlalt anagaakh ukhaan [Mongolian traditional medicine], Ulaanbaatar: Ulsyn Khevleliin Gazar, 1990. Badamkhatan, S., BNMAU-yn Ugsaatny Zui, vol. 1, Ulaanbaatar, Ulsyn Khevleliin Gazar, 1987. Badarchin, D. et. al., Züü Töönüür Zasal, Ulaanbaatar, Ulsyn Khevleliin Gazar, 1989. Bakich, Michael E., The Cambridge Guide to the Constellations, Cambridge: CUP, 1995. Bandyopadhyaya, Biswanath, “A note on the Kâlacakratantra and its commentary,” Journal of the Asiatic Society, 18 (1952): 71-76. Baranovskaia, L.S., “Iz Istorii Mongol’skoi Astronomii” [On the history of astronomy among the Mongols], Trudy Instituta Istorii Yestestvoznania i Tekhniki 5 (1955). Barker, Peter and Ariew, Roger, ed., Revolution and Continuity, Washington D.C.: Catholic University of Amer. Press, 1991. 321

REFERENCES Barton, T., Ancient Astrology, London: Routledge, 1994. Bawden, C. R., “Scapulimancy Among the Mongols,” CAJ 4 (1958-59): 1-44. Bawden, C. R., “Astrologie und Divination bei den Mongolen” ZDMG, Band 108, Wiesbaden: Kommission Franz Steiner GMBH, 1958. Bawden, C. R., "The Supernatural Element in Sickness and Death According to Mongol Tradition" Part I, Asia Major 8 (1960-61): 215-257. Bawden, C. R., "The Supernatural Element in Sickness and Death According to Mongol Tradition" Part II, Asia Major 9 (1962): 153-178. Bawden, C. R., The Chester Beatty Library: A Catalogue of the Tibetan Collection by David L. Snellgrove And a Catalogue of the Mongolian Collection by C. R. Bawden, Dublin: Hodges, Figgis & Co., Ltd., 1969. Bawden, C. R., “Calling the Soul: A Mongolian Litany,” BSOAS 35 (1962): 81-103. Bawden, Charles, “Divination,” Die Mongolen, Innsbruck, 1989. Bawden, C. R., Confronting the Supernatural: Mongolian Traditional Ways and Means, Wiesbaden: Harrassowitz Verlag, 1994. Bawden, Charles, “Some Mongolian divinatory practices,” CAJ 46 (2002): 5-33. Bazin, L., “Les noms turcs et mongols de la constellation des ‘Pléiades,’” AOH 10 (1959): 295. Bazin, L., Les systèmes chronologiques dans le monde turc ancien, Budapest: Akadémai Kiadó, 1991.

322

REFERENCES Beckwith, C. I., "The Introduction of Greek Medicine into Tibet in the 7-8th Centuries," JAOS 99.2 (1979): 297-313. Beckwith, C. I., “Tibetan science at the court of the Great Khans,” JTS 7 (1987): 5-11. Bell, Catherine, Ritual Theory, Ritual Practice, New York: Oxford University Press, 1992. Bell, Catherine, Ritual: Perspectives and Dimensions, New York: Oxford University Press, 1997. Berggren, J. L., “The mathematical sciences,” History of civilizations of Central Asia, vol. IV, Unesco, 1992: 182. Berzin, A., "An Introduction to Tibetan Astronomy and Astrology," The Tibetan Journal 12 (1987): 17-28. Bese, L., “An old Mongolian calendar fragment,” AOH 25 (1972): 149-173. Bese, L., “The Mongolian collection in Berkeley, California,” AOH 31 (1977): 17. Beyer, Stephen, The Cult of Tara, Berkeley: University of Cal. Press, 1973. Bharati, A., “Intentional language in the tantras,” JAOS, 81 (1961): 261-270. Biot, J. B., Études sur l’ Astronomie indienne et sur l’ Astronomie chinoise, Paris: Levy, 1862. Birtalan Ágnes, “Scapulimancy and purifying ceremony,” Proceedings of the 35th permanent international Altaistic conference, Taipei, 1992: 1. Birtalan, Á., “Ritualistic Use of Livestock bones in the Mongolian Belief System and Customs,” Altaica Budapestinensia [PIAC 45], Budapest, 2003: 34-62.

323

REFERENCES Bobrovnikoff, Nicholas T., Astronomy Before the Telescope Volume I, Tucson: Pachart Publishing House, 1984. Bobrovnikoff, Nicholas T., Astronomy Before the Telescope Volume II The Solar System, Tucson: Pachart Publishing House, 1990. Bocking, Brian, Nâgârjuna in China: A Translation of the Middle Treatise, Lewiston: The Edwin Mellen Press, 1995. Bogan, M. L. C., Manchu customs and superstitions, Tientsin, 1928. Bokenkamp, Stephen R., “Time after time: Taoist apocalyptic history and the founding of the T’ang dynasty,” Asia Major (1984-86): 59-88. Bonnefoy, Yves, Mythologies: A Restructured Translation of Dictionnaire des mythologies et des religions des sociétés traditionnelles et du monde antique, 2 vols., Chicago: University of Chicago Press, 1991. Born, Max, ed., The Born-Einstein Letters, New York: Walker, 1971. Brennand, W., Hindu Astronomy, London: Straker, 1896. Bunce, Fredrick W., An Encyclopaedia of Buddhist Deities, Demigods, Godlings, Saints and Demons: With a Special Focus on Iconographic Attributes, New Delhi: D.K. Printworld, 1994. Bruce, J. P., “A selection of the T’ung Shu,” BSOAS 4 (1926-28): 97. Burgess, E., "Translation of the Sûrya-Siddhânta, a Textbook of Hindu Astronomy; with Notes, and an Appendix by Rev. Ebenezer Burgess," JAOS, 1859-1860: 141-499.

324

REFERENCES Burgess, Ebenezer, Rev., “On the origin of the lunar division of the Zodiac represented in the Nakshatra system of the Hindus,” JAOS 8 (1864-6): 309-334. Burgess, Ebenezer, “On the origin of the lunar division of the zodiac represented in the nakshatra system of the Hindus,” JAOS 8 (1866): 309-333. Burgess, E., “On Hindu Astronomy,” Journal of the Royal Asiatic Society 1893: 758. Burkert, Walter, Lore and Science in Ancient Pythagoreanism, 1972. Bu-ston Rin-chen-grub, The Collected Works of Bu-ston, 28 vol., ed. Lokesh Chandra, New Delhi: International Academy of Indian Culture, 1965-1971. Èa(èi Ögeled and Nim-a, Yuwan Ulus-us Astronomi-yin Teuke-yin ?Nabtara( [History of the astronomy of the Yuan dynasty], [Kökeqota], Öbör Mong(ol-un Sinjilekü Uqa(an Teknik Mergejil-ün Keblel-ün Qoriy-a, 1993. Cammann, Schuyler., “the evolution of magic squares in China,” JAOS 80 (1960): 116-124. Camman, Schuyler, "Mongol Dwellings--with special reference to Inner Mongolia," Aspects of Altaic Civilization, Bloomington: IU, 1963. Cardona, George, “A path still taken: some early Indian arguments concerning time,” JAOS 111 (1991): 445-464. Èeden, et. al., analyst, Tngri-yin Udq-a, [Kökeqota], Öbör Mong(ol-un Sinjilekü Uqa(an Teknik Mergejil-ün Keblel-ün Qoriy-a, 1990. Censorinus (A.D. 238), De die natale [the natal day], William Maude, transl., New York: Cambridge Encyclopedia Co. 1900.

325

REFERENCES Cerensodnom, D. and Taube, M., "Die Mongolica der Berliner Turfansammlung, Akademie Verlag, 1993. Chabros, Krystyna, Beckoning Fortune: A Study of the Mongol dalal(a Ritual, Wiesbaden: Otto Harrassowitz, 1992. Chakravarty, A. K., “The asterisms,” History of Oriental Astronomy, Cambridge: CUP, 1987: 23-28. Chang, Kwang-chih, Shang Civilization, New Haven: Yale University Press, 1980. Chattopadhyaya, Debiprasad, “Making of astronomy in ancient India,” Cosmic perspectives, Cambridge: CUP, 1989: 41. Chavannes, E., “Le Cycle turc des douze animaux,” TP 7 (1906): 51-122. Ch'en, Paul Heng-chao, Chinese Legal Tradition Under the Mongols, Princeton: Princeton University Press, 1979. Chen Zungui, Zhongguo tianwenxue shi [History of Chinese Astronomy], 2 vols., Shanghai, 1982. Chigchitu, Mong(ol ana(aqu uqa(an-u tobèi nayira(ulul [Survey of Mongolian medicine], [Kökeqota]: Öbör Mong(ol-un Arad-un Keblel-ün Qoriy-a, 1983. Chiodo, Elisabetta, “The Jarud Mongol ritual ‘calling the soul with the breast,’ (kökö-ber sünesü da(udaqu),” ZAS 26 (1996): 153. Chiodo, Elisabetta, The Mongolian Manuscripts on Birch Bark from Xarbuxyn Balgas in the Collection of the Mongolian Academy of Sciences, Part 1, Wiesbaden: Harrassowitz Verlag, 2000.

326

REFERENCES Cicero, De Senectute, De Amicitia, De Divinatione, William Armistead Falconer, transl. Cambridge: Harvard University Press, 1979. Clarke, Walter Eugene, Two Lamaistic Pantheons, 2 vol., New York: Paragon Book Reprint Corp., 1965. Clauson, Gerard, “Notes on the ‘Irk Bitig,’” Ural-Altaische Jahrbücher, vol. 34, Wiesbaden, Otto Harrassowitz,1961: 218-225. Clauson, Sir Gerard, An Etymological dictionary of pre-thirteenth-century Turkish, Oxford:Clarendon, 1972. Cleaves, F. W., “The Sino-Mongolian inscription of 1338 in memory of Jigüntei,” HJAS 14 (1951): 1. Cleaves, F. W., transl. and ed., The Secret History of the Mongols, Cambridge: Harvard Univ. Press, 1982. Clerke, Agnes, “Zodiac,” Encyclopedia Britannica, 1911. Colebrooke, H. T., “On the Indian and Arabian divisions of the zodiac,” AR 9 (1809): 323376. Colson, F. H., The Week: an Essay on the Origin and Development of the Seven-day Cycle, Cambridge, 1926. Conze, Edward, “Buddhism and Gnosis,” Further Buddhist Studies: Selected Essays, Oxford: Luzac, 1975: 15-32. Cornu, P., Tibetan Astrology, Gregor, H., transl., Boston: Shambhala, 1997.

327

REFERENCES Csoma de KÅrös, Alexander., “Note on the origin of the Kála-Chakra and Adi-Buddha system,” JASB 2 (1833): 57-59. Csoma de KÅrös, A., A grammar of the Tibetan language, in English, Calcutta, 1834. Csoma de KÅrös, A., “Analysis of a Tibetan medical work,” Journal of the Royal Asiatic Society Bengal, 4 (1835): 1-20. Cullen, Christopher, Astronomy and mathematics in ancient China: the Zhou bi suan jing, Cambridge: CUP, 1996. Curry, P., ed., Astrology, Science and Society: Historical Essays, Boydell Press, 1987. Das, Sarat Chandra, Tibetan-English Dictionary with Sanskrit Synonyms, Alipore: West Bengal Government Press, 1960. (Reprint) Dictionary of Buddhist Terms and Concepts, Tokyo: Nichiren Shoshu International Center, 1983. Doerfer, Gerhard, Elemente im Neupersischen Band II, Wiesbaden: Franz Steiner Verlag GMBH, 1965. Dollfus, Pascale, “‘Porte de la Terre, Porte du Ciel’, un rituel de rançon au Ladakh,”Tibetan Studies, [6th seminar], vol. 1, Oslo, 1994. Doré, Henry, Researches into Chinese Superstitions, Vol. I-XIII, Kennelly, M., transl., Taipei: Ch'eng-wen Publishing Company, 1966. Duncan, M. H., Customs and Superstitions of Tibetans, London: The Mitre Press, 1964. Durkheim, Emile, The elementary forms of the religious life, Joseph Ward Swain, transl., New York: The Free Press, 1965.

328

REFERENCES Eberhard, Wolfram, “Contributions to the astronomy of the Han Period III: astronomy of the Later Han Period,” HJAS 1 (1936): 194-241. Eberhard, W., and R. Mueller, “Contributions to the astronomy of the San-kuo period,” MS 2 (1937): 149. Eberhard, W., “Untersuchungen an astronomischen Texten des chinesischen Tripitaka,” MS 5 (1940): 208. Eberhard, W., “Index zu den Arbeiten über Astronomie, Astrologie und Elementenlehre,” MS 7 (1942): 242. Eberhard, W. Chinese festivals, New York: Schuman, 1978 [first pub., 1952]. Eberhard, W., "The Political Function of Astronomy and Astronomers," Chinese Thought and Institutions, Fairbanks, J. K., ed., Chicago: Univ. of Chicago Press, 1957. Eberhard, W., A dictionary of Chinese symbols, G. L. Campbell, transl., London: Routledge, 1983. Edgerton, Franklin, Buddhist Hybrid Sanskrit Grammar and Dictionary, Delhi: Motilal Banarsidass, 1970. Edkins, J., “Babylonian origin of Chinese astronomy and astrology,” China Review, 14 (1885): 90. Edkins, J., “Star names among the ancient Chinese,” China Review, 39 (1888): 309. Egyed, A., The Eighty-four Siddhas, a Tibetan blockprint from Mongolia, Budapest, Akademiai Kiado (Debter, Debther, Debtelin 3: Fontes Tibetani II), 1984. Ekvall, Robert B., Religious observances in Tibet, Chicago, 1964.

329

REFERENCES Eliade, Mircea, ed., The Encyclopedia of Religion, New York: Macmillan, 1987. Elverskog, Johan, Uygur Buddhist Literature Silk Road Studies I, Brepols, 1997. Elverskog, Johan, The jewel translucent sutra: Altan Khan and the Mongols in the sixteenth century, Leiden: Brill, 2003. Elverskog, Johan, “Mongol Time Enters a Qing World,” Time, Temporality, and Imperial Transition: East Asia from Ming to Qing, Lynn A. Struve, ed., Honolulu: Association for Asian Studies, 2005. Erkes, Eduard, “The God of Death in ancient China,” TP 35 (1940): 185. Esin, Emel, “The cosmic man in Turkish texts and iconography,” Religious and lay symbolism in the Altaic world and other papers, Wiesbaden: Otto Harrassowitz, 1989: 113-124. Everding, Karl-Heinz, "Die 60er-Zyklen, Eine Konkordanztafel," Zentralasiatische Studien 16 (1982): 475-479. Falk, Harry, “Measuring time in Mesopotamia and ancient India,” ZDMG 150 (2000): 107132. Farmer, H. G., “Clues for the Arabian influence on European musical theory,” JRAS 1925: 61-80. Farmer, H. G., “Ibn Khurdâdhbih on musical instruments,” JRAS 1928: 509-518. Farmer, H. G., “The influence of Al-Farabi’s ‘Ihsa’ al-‘ulum’ (De scientiis) on the writers on music in Western Europe,” JRAS 1932: 561-592. Farmer, H. G., “Maimonides on listening to music,” JRAS 1933: 867-905.

330

REFERENCES Farmer, H. G., “The music of the Arabian Nights,” JRAS 1944: 172-185; 1945: 39-60. Farquhar, David M., “A description of the Mongolian manuscripts and xylographs in Washington, D. C.,” CAJ 1 (1955): 161. Feuerstein, G., Tantra, the Path of Ecstasy, Boston: Shambhala, 1998. Finckh, Elisabeth, “Behaviour – an important part of Tibetan medicine,” Tibetan Studies, [6th seminar], vol. 1, Oslo, 1994. Firmicus Maternus, Julius, Ancient Astrology: Theory and Practice = Matheseos Libri VIII, Jean Rhys Bram, transl., Park Ridge: Noyes Press, 1975. Fleet, J. F., “The ancient Indian water-clock,” JRAS 1915: 213-230. Franke, H., Mittelmongolische Kalenderfragmente aus Turfan, München: Verlag der Bayerischen Akademie der Wissenschaften, 1964. Frazer, James G., The magic art and the evolution of Kings, the Golden Bough, vol. 1, London, 1913. Frazer, J. T., et. al., ed., Time, Science, and Society in China and the West: The Study of Time V, Amherst, Univ. of Mass. Press, 1986. Frye, Richard, The Heritage of Central Asia: From Antiquity to the Turkish expansion, Princeton: Marcus Wiener Publishers, 1996. Frye, Stanley, transl., The Sutra of the Wise and the Foolish or the Ocean of Narratives, Dharmasala: Library of Tibetan Works & Archives, 1981. Galilei, Dialogue Concerning the Two Chief World Systems--Ptolemaic and Copernican, Drake, S. transl., Einstein, A., foreword, Berkeley, Univ. of Cal. Press, 1953.

331

REFERENCES Geneva, A., Astrology and the 17th Century Mind: William Lilly and the Language of the Stars, Manchester: Manchester Univ. Press, 1995. Geller, M. J., “More magic spells and formulae,” BSOAS 60 (1997): 327-335. Geller, M. J., “Fragments of magic, medicine and mythology from Nimrud,” BSOAS 63 (2000): 331-339. Getty, Alice, The Gods of Northern Buddhism: Their History and Iconography, New York: Dover Publications 1988/1928. Giles, H. A., A Chinese Biographical Dictionary, London: B. Quaritch, 1898/1962. Golden, P. B., “The days of the week in Turkic: notes on the Cumano-Qipèaq pattern,” AOH 48 (1995): 363-375. Golden, Peter B., ed., The King’s Dictionary. The Rasûlid Hexaglot: Fourteenth Century Vocabularies in Arabic, Persian, Turkic, Greek, Armenian and Mongol, Leiden: Brill, 2000. Grimes, John, A Concise Dictionary of Indian Philosophy, New York: State University of New York Press, 1996. de Groot, J. J. L., The religious system of China, 6 vols., Leiden: Brill, 1892-1910. Grünbaum, A., Modern Science and Zeno's Paradoxes, Middletown: Wesleyan Univ. Press, 1967. Grünwedel, “Die Stern schnuppen im Vaidûrya dkar-po,” Festschrift Edward Seler, 1922: 129-146.

332

REFERENCES Guo Shoujing, et al., Shoushili yijing [Explanations and manual of the Shoushi (works and days) calendar], juan 52, 53, 54, 55 of the Yuanshi. Gurshtein, A. A., “On the origin of the zodiacal constellations,” Vistas in Astronomy, 36 (1993): 171-90. Gyarmati, I., “Türkische Planetennamen, entstanden durch Lehnübersetzung,” AOH 48 (1995): 377-382. Gyurme Dorje, comm. and transl., Tibetan elemental divination paintings illuminated manuscripts from The White Beryl of Sangs-rgyas rGya-mtsho [the Vaidûrya dkarpo] with the Moonbeams treatise of Lo-chen Dharmaúrî, London, 2001. Hackin, J., Asiatic Mythology: A Detailed Description and Explanation of the Mythologies of all the Great Nations of Asia, New York: Crescent Books, 1963. Hamilton, James, “Le Colophon de ‘Irq Bitig,” Turcica 7 (1975): 7-19. Hangin, John G., “Marriage customs of certain Chahar banners,” MSJ 2 (1975): 41. Hangin, Gombajab, A Modern Mongolian-English Dictionary, Indiana University, Research Institute for Inner Asian Studies, 1986. Harper, Donald J., Early Chinese Medical Literature: The Mawangdui Medical Manuscripts, London: Kegan Paul, 1998. Hartner, Willy, “the Pseudo planetary nodes of the Moon’s Orbit in Hindu and Islamic Iconographies,” Ars Islamica 5 (1938);

333

REFERENCES Hartner, W., “The astronomical instruments of Cha-Ma-Lu-Ting, their identification, and their relations to the instruments of the Observatory of Maragha,” Isis 41 (1950): 184-194. Haskins, C. H., “Arabic science in Western Europe,” Isis, 7 (1925): 478-485. Hastings, James, ed., Encyclopedia of Religion and Ethics, New York: Scribner’s, 1927. Hawking, Stephen, A Brief History of Time, New York: Bantam Books, 1988. Heissig, W., Die Pekinger lamaistischen Blockdrucke in mongolischer Sprache (PLB), Göttinger Asiatische Forschungen, Bd. 2, Wiesbaden, Otto Harrassowitz, 1954. Heissig, W., "The Mongol Manuscripts and Xylographs of the Belgian Scheut Mission," CAJ 3 (1957): 161-169. Heissig, W. with C. R. Bawden, Catalogue of Mongol Books, Manuscripts and Xylographs, Copenhagen: The Royal Library, 1971. Heissig, W., Mongolische Handschriften, Blockdrucke, Landkarten, Wiesbaden: Franz Steiner Verlag GMBTT, 1961. Heissig, W., Die mongolischen Handschriften–Reste aus Olon sume, Innere Mongolei (16.17. Jhdt), Wiesbaden: Otto Harrassowitz, 1976. Heissig, W., “Banishing illnesses into effigies in Mongolia,” Asian Folklore Studies 45 (1986): 33-43. Heissig, W., Schamanen und Geisterbeschwörer in der östlichen Mongolei, Wiesbaden: Otto Harrassowitz, 1992.

334

REFERENCES Ho Peng Yoke, transl., The astronomical chapters of the Chin shu [by Fang Hsüan-ling (578648)], Paris, Mouton & Co., 1966. Ho Peng-yoke, "Astronomical Bureau in Ming China," JAH 3 (1969): 137-157. Ho Peng-yoke, “Magic Squares in East and West,” Papers on Far Eastern History, 8 (1973): 115-142. Ho, Peng Yoke, Modern scholarship on the History of Chinese Astronomy, Canberra: Faculty of Asian Studies, Australian National University, 1977. Ho Peng Yoke, The swinging pendulum: science in East and West with special reference to China, Brinsbane: School of Modern Asian Studies, 1982. Ho Peng Yoke and F.P. Lisowski, A brief history of Chinese medicine, 2nd ed., River Edge: World Scientific, 1997. Ho Peng Yoke, Li, qi, and shu an introduction to science and civilization in China, Dover, 2000. Ho Peng Yoke, Chinese mathematical astrology: reaching out to the stars, London: Curzon, 2003. Hoffleit, D. and C. Jaschek, The Bright Star Catalogue, Yale University Observatory, New Haven, 1982. Hoffmann, Helmut, “Das Kâlacakra, die letzte Phase des Buddhismus in Indien,” Saeculum 15 (1964): 125-131. Hoffman, Helmut H. R., "Kâlacakra Studies I: Manichaeism, Christianity, and Islam in the Kâlacakra Tantra," CAJ 13 (1969): 52-73.

335

REFERENCES Hoffmann, Helmut H. R., “Kâlacakra Studies I, Addenda et Corrigenda,” CAJ 15 (1971-2): 298. Hommel, Fritz, “Ueber den Ursprung und das Alter der arabischen Sternnamen und insbesondere der Mondstationen,” ZDMG 45 (1891): 592. Huang, Chun-chieh and Zürcher, Erik, ed., Time and Space in Chinese Culture, Leiden: E.J. Brill, 1995. Huber, E., “Termes persans dans l’Astrologie bouddhique chinoise,” (Part 7 of Etudes de Littérature bouddhique.) Bulletin de l’Ecole française de l’Extrême Orient 6, 1906. Huc,Évariste Régis, Souvenirs d’un voyage dans la Tartarie, le Thibet et la Chine pendant les années 1844, 1845 et 1846, 2 vols. Paris, 1850. Huebotter, Fraz, Beiträge zur Kenntnis der chinesischen sowie der tibetisch-mongolischen Pharmakologie, Berlin, 1913. Huff, Toby E., The Rise of Early Modern Science: Islam, China, and the West, Cambridge: Cambridge University Press, 1993. Hummel, Siegbert, “Günstige und ungünstige Zeiten und Zeichen nach der Tibetischen des Chags-med-rin-po-che,” Asian Folklore Studies 22 (1963): 89-132. Humphrey, C. and Onon, U., Shamans and Elders, Oxford: Claredon Press, 1996. Humphrey, C., “Rituals of Death in Mongolia: Their Implication for Understanding the Mutual Constitution of Persons and Objects and Certain Concepts of Property,” Inner Asia 1/1 (1999): 59.

336

REFERENCES Huc, Évariste-Régis and Gabet, Joseph, Travels in Tartary, Thibet and China, 1844-46, vol. 1, Hazlitt, W., transl., New York: Harper & Brothers, 1928/1853. Information Mongolia, Oxford: Pergamon Press, 1990. Jacobi, Hermann, “Einteilung des Tages und Zeitmessung im alten Indien,” ZDMG 74 (1920): 247-263. Jadamba, “Collection of Mongolian manuscripts from the private collection of his Holiness Jebtsundamba Khutukhtu in the State public library,” Studia Mongolia, vol. 1, 1959, pt. 6. Jadamba, “Ulsyn Niitiin Nomyn Sangiin bichmal uran zokhiolyn nomyn garchig,” Studia Mongolica, vol. 1, 1959 pt. 11. Jäschke, H. A., A Tibetan-English Dictionary, London: Routledge & Paul, 1949 [reprint]. Jeyes, U., Old Babylonian Extispicy:

Omen Texts in the British Museum, Istanbul

Nederlands Historisch-Archaeologisch Instituut, 1989. Jiao, Jian, “The Yuan Dynasty: Foreign Relations, Science, and Culture,” China Reconstructs (Peking) 29, no. 7 (July 1980), 69-71. Johnson, M. C., “Greek, Moslem, and Chinese instrument design in the surviving Mongol equatorials of 1279 AD,” Isis 32 (1940): 27-43. Jones, C. W., “A note on concepts of the inferior planets in the early Middle Ages,” Isis, 24 (1935-6): 397-399. Jones, William, “On the antiquity of the Indian zodiac,” Asiatic Researches 2 (1799): 289306.

337

REFERENCES Jung, C. G., Synchronicity: An Acausal Connecting Principle, Hull, F. C., transl., Bollingen Series, Princeton Univ. Press, 1973. Kara, G., "Manual of Mongol Astrology and Divination, with a Critical Introduction by the Reverend Antoine Mostaert, C.I.C.M. and an Editor's Foreword by Francis Woodman Cleaves," review, JAOS 93.1 (1973): 94-96. Kara, G., "Weitere mittelmongolische Bruchstücke aus der Berliner Turfansammlung," Altorientalische Forschungen, VI, Berlin: Akademie-Verlag, 1979: 181-203. Kara, G., "Zu den mittelmongolischen Kalendarausdrücken," Altorientalische Forschungen, 11:2 (1984): 347-352. Kara, G., “Zhiyuan Yiyu, index alphabetique des mots mongols,” AOH 44 (1990): 279-344. Kara, G., “L. Bazin, Les systèmes chronologiques dans le monde turc ancien,” review, AOH 47 (1994): 201-206. Kara, G., The Mongol and Manchu manuscripts and blockprints in the Library of the Hungarian Academy of Sciences Magyar Tudományos Akadémiaa, Budapest: Akadémiai Kiadó, 2000. Kennedy, Edward S., "The Chinese-Uighur Calendar as Described in the Islamic Sources," Isis 55:2, 1964: 435-443. Kennedy, E. S., “Late medieval planetary theory,” Isis 57 (1966): 365-378. Kennedy, Edward S., Astronomy and Astrology in the Medieval Islamic World, Aldershot, Ashgate, 1998.

338

REFERENCES Kielhorn, Franz, “The sixty-year cycle of Jupiter,” Indian Antiquary 18 (1889): 193-209, 380-386. Kingsley, P., Ancient Philosophy, Mystery, and Magic: Empedocles and Pythagorean Tradition, Oxford: Clarendon, 1995. Kiripolská, Marta, “A description of the Mongolian manuscripts and blockprints in Prague collections,” AOH 49 (1996): 277. Kiripolská, Marta, “More Mongol Manuscripts in the university Library of Oslo,” AO 60 (1999): 178. Kler, Joseph, “Quelques notes sur les coutumes matrimoniales des Mongols Ortos,” Anthropos 30 (1935): 165-190. Kloetzli, Randy, Buddhist Cosmology, From Single World System to Pure Land: Science and Theology in the Images of Motion and Light, Delhi: Motilal Banarsidass, 1983. Knappert, Jan, Indian Mythology: an Encyclopedia of Myth and Legend, London: Aquarian Press, 1991. Koch-Westenholz, U., Mesopotamian Astrology: An Introduction to Babylonian and Assyrian Celestial Divination, Univ. of Copenhagen, 1995. Korvin-Krasinski, P. Cyrill von, Die tibetische Medizinphilosophe. Der Mensch als Mikrokosmos, Zurich, 1953/1964. Kowalewski, Joseph Étienne [= Jósef Szczepan], Dictionnaire Mongol-Russe-Français, 3 vols., Tientsin, 1941. (Reprint)

339

REFERENCES Krader, Lawrence, Social Organization of the Mongol-Turkic Pastoral Nomads, Uralic and Altaic Series, vol. 20, The Hague, 1963. Krueger, John R., “the Altan Saba (The golden vessel): a Mongolian lamaist burial manual,” MS 24 (1965): 207-272. Krueger, J. R., “Catalogue of the Laufer collections in Chicago,” JAOS 86 (1966): 156-183. Krupp, E. C., Beyond the Blue Horizon: Myths and Legends of the Sun, Moon, Stars, and Planets, New York: HarperCollins, 1991. Kutchins, Herb and Stuart A. Kirk, Making Us Crazy: DSM: The Psychiatric Bible and the Creation of Mental Disorders, New York: Free Press, 1997. Kvaerne, P., Tibet Bon Religion: A Death Ritual of the Tibetan Bonpos, Leiden: E.J. Brill, 1985. Langdon, Stephen, “Babylonian and Assyrian Religion,” EB 1956: 857-861. Laufer, Berthold, "The Application of the Tibetan Sexagenary Cycle," TP 14 (1913): 569596. Laufer, B., "Bird Divination among the Tibetans,” TP 15 (1914): 1-110. Leon, J. C., Science and Philosophy in the West, Upper Saddle River: Prentice Hall, 1999. Lessing, F., "Calling the Soul: A Lamaist Ritual," Ritual and Symbol: Collected Essays on Lamaism and Chinese Symbolism, Taipei: The Orient Cultural Service, 1976. Lessing, F., ed., Mongolian-English Dictionary, Bloomington: The Mongolia Society, 1982.

340

REFERENCES Lessing, F. and A. Wayman, A., Introduction to the Buddhist Tantric Systems, transl. from MKHAS GRUB RJE'S Rgud sde spyihi rnam par gzag pa rgyas par brjod, Delhi, Motilal Banarsidass, 1968. Levy-Bruhl, L., How Natives Think, Princeton, Princeton University Press, 1985. Libbrecht, Ulrich, Chinese Mathematics in the Thirteenth Century, Cambridge: MIT Press, 1973. Ligeti, L., “La Collection Mongole Schilling von Canstadt,” T’oung Pao, 27, 1930. Ligeti, L., Rapport préliminaire d'un voyage d'exploration fait en mongolie chinoise 19281931, Budapest: Otto Harrassowitz, 1933. Ligeti, L., Catalogue du Kanjur mongol imprimé, Budapest: Société Körösi Csoma, 1944. Ligeti, L., Monuments préclassiques I, Budapest: Akadémiai Kiadó, 1970. Ligeti, L., “Les noms kalmouks des jours de la semaine,” AOH 26 (1972): 371-375. Ligeti, L., Les douze actes du Bouddha, Indices Verborum Linguae Mongolicae, Monumentis Traditorum V, Budapest: Akadémiai Kiadó, 1974. Lindsay, Jack, Origins of astrology, London: 1971. Lingat, R., “Dharma et Temps,” JA 249 (1961): 487. Lippielle, T., Auspicious omens and miracles in ancient China, Han, Three Kingdoms and Six Dynasties, Monumenta Serica Series XXXIX. Liu, M., Madhyamaka Thought in China, Leiden: E.J. Brill, 1994. Loewe, M., “The Almanac (jih-shu) from Shui-hu-ti: a preliminary survey,” AM 1.2 (1988): 1-27.

341

REFERENCES Loewe, M., Divination, mythology and Monarchy in Han China, Cambridge, CUP, 1994. Loewe, M. and Blacker, C., ed., Divination and Oracles, London: George Allen and Unwin, 1981. Longrigg, James, “The ‘roots of all things,’” Isis 67 (1976): 420-438. Longrigg, James, “Elements an after: a study in Presocratic physics of the second half of the fifth century,” Apeiron 19 (1985): 93-115. Lopez, Donald S., Jr., ed., Religions of India in Practice, Princeton: Princeton Univ. Press, 1995. Lopez, Donald S., Jr., ed., Religions of China in Practice, Princeton: Princeton Univ. Press, 1996. Lopez, Donald S., Jr., ed., Religions of Tibet in Practice, Princeton: Princeton Univ. Press, 1997. Macey, Samuel L., The Dynamics of Progress: Time, Method, and Measure, Athens:Univ. of Georgia Press, 1989. Major, John S., Heaven and Earth in early Han thought: Chapters Three, Four and Five of the Huainanzi, Albany: State University of NY Press, 1993. Mankiewicz, Richard, The Story of Mathematics, Princeton: Princeton University Press, 2000. Mathews, R. H., Mathews’ Chinese-English Dictionary, revised, American ed., Cambridge: Harvard University Press, 2000.

342

REFERENCES Mauss, Marcel, A General Theory of Magic, Brain, Robert, transl. from French, London: Routledge & Kegan Paul, 1972. Meister, P. W., “Buddhistiche Planetdarstellungen in China,” OrE 1 (1954): 1-5. Melville, C., "The Chinese-Uighur Animal Calendar in Persian Historiography of the Mongol Period," Iran 32, 1994, pp. 83-98. Meserve, Ruth, “The snowcocks of Central Asia and Mongolia,” The Black Master: essays on Central Eurasia in honor of György Kara on his 70th birthday,” Wiesbaden: Harrassowitz Verlag, 2005. Miller, G. A., “Different types of mathematical history,” Isis, 4 (1921-2): 5-12. Miller, Roy Andrew, “Pleiades perceived: Mul.Mul to Subaru,” JAOS 108 (1988): 1-26. Miyawaki Junko, “The nomadic kingship based on marital alliances: the case of the 17th-18th century Oyirad,” Proceedings of the 35th permanent international Altaistic conference, Taipei, 1992: 361. Miyawaki-Okada, Junko, "Women's property in history of Nomadic society," Altaic Affinities, 2001, 82-89. Monier-Williams, Sanskrit-English Dictionary, Oxford: Clarendon Press, 1899/1960. Montucla, Etienne, Histoire des mathematiques, 4 vol., Paris, 1799-1802. Mostaert, A., “Le Dialecte des Mongols Urdus (Sud). Etude Phonétique,” Anthropos XXI (1926): 851-869. Mostaert, A., Ordosica, Les noms de clan chez les Mongols Ordos dans Bull. no. 9 of the Catholic University of Peking, Peking, 1934.

343

REFERENCES Mostaert, A., Textes oraux ordos, Peip’ing: Unversitatis Catholicae, 1937. Mostaert, A., Folklore Ordos (traduction des textes oraux ordos), Peip’ing: Catholic University, 1947. Mostaert, A., "Introduction," Erdeni-yin Tobèi Mongolian Crhonicle by Sa(ang Seèen, Cambridge: Harvard Univ. Press, 1956. Mostaert, A., "Matériaux ethnographiques relatifs aux Mongols Ordos," CAJ 2 (1956): 241294. Mostaert, A., "A propos d'une prière au feu," American Studies in Altaic Linguistics, ed., Nicholas Poppe, Bloomington: Indiana University, 1962. Mostaert, A., Dictionnaire ordos, New York: Johnson Reprint Corporation, 1968. (reprint) Mostaert, A., Manual of Mongolian Astrology and Divination, Cambridge: Harvard University Press, 1969. Mönkh-Ochir, D., Mongol Zurkhain Tüükh [The history of Mongolian astrology], Ulaanbaatar, 2000. Mukhopadhyaya, Sujitkumar, ed., The Úârdûlakarnâvadâna, Calcutta:

Viúabharati

Santiniketan, 1954. Mushtaq, Q., “Introduction: the mathematicians and their heritage,” History of civilizations of Central Asia, vols. IV, Unesco, 1992. Nadeliaev, V. M., ed., Drevnetyurkskii Slovar’, Leningrad: Nauka, 1969. Namjildorji, Monggol undusuten-u dalu sinjilge [Mongolian scapulimancy], Kokeqota: Obor Monggol-un Arad-un Keblel-un Qoriy-a, 1998.

344

REFERENCES Nasanbuyan, D., Mongol em domyn zasal [Mongolian medical treatments], Ullanbaatar, 1991. Nasr, Seyyed Hossein, Science and Civilisation in Islam, Cambridge, 1968. Nasr, Seyyed Hossein, Islamic Science: an Illustrated Study, London, 1976. Nattier, Jan, Once upon a future time: studies in a Buddhist prophecy of decline, Berkeley, 1992. Naylor, P. I. H., Astrology: An Historical Examination, London: Robert Maxwell, 1967. de Nebesky-Wojkowitz, Réne, “The use of thread crosses,” Eastern Anthropologist, 1 (1950): 65-87. de Nebesky-Wojkowitz, Réne, Oracles and Demons of Tibet: The Cult and Iconography of the Tibetan Protective Deities, The Hague: Mouton & Co., 1956. Needham, J., "The Science of the Heavens," Science and Civilization in China, v. 3, Cambridge: Cambridge Univ. Press, 1959. Needham, J., Wang Ling and Derek J. de Solla Price, Heavenly clockwork: the great astronomical clocks of medieval China, Cambridge: CUP, 1960. Needham, J., “Time and knowledge in China and the West,” The Voices of Time, J. T. Fraser, ed., New York, 1966: 92-135. Needham, J., "Roles of Europe and China in evolution of oecumenical science," JAH 1 (1967): 3. Needham, Joseph, The Grand Titration: Science and Society in East and West, Toronto: University of Toronto Press, 1970.

345

REFERENCES Needham, J., "Astronomy in Ancient and Medieval China," Cosmic Perspectives, ed. S. K. Biswas, Cambridge: CUP, 1989. Neugebauer, O., “The water clock in Babylonian astronomy,” Isis 37 (1947): 37-43. Neugebauer, O., Exact Science in Antiquity, Copenhagen: Ejnar Munksgaard, 1951, 1968. Neugebauer, O., A History of Ancient Mathematical Astronomy, 3 vols., Berlin, SpringerVerlag, 1975. Newman, John R., The Outer Wheel of Time: Vajrayana Buddhist Cosmology in the Kalacakra Tantra, UMI, dissertation, 1987. Newman, John, “Kâlacakra,” Encyclopedia of Buddhism, 2 vols., Robert E. Buswell, Jr., ed., MacMillan Reference USA, 2004: 408-411. Ochirbat, D., Merge Tölgö, Ulaanbaatar: Ulsyn Khevleliin Gazar, 1990. Okada H., “The Khan as the Sun, the Jinong as the Moon,” Altaica Berolinensia: the Concept of Sovereignty in the Altaic World [PIAC 34], Wiesbaden: Otto Harrassowitz, 1993: 185. Olschak, Blanche Christine, “The art of healing in ancient Tibet,” Ciba Symposium, 12 (1964): 129-34. O’Neil, W. M., Time and the calendars, Sydney University Press, 1975. O’Neil, W. M., Early astronomy: from Babylonia to Copernicus, Sydney: Sydney Univ. Press, 1986. Ovenden, M. W., “The origin of the constellations,” Philosophical Journal, 3 (1966): 1-18.

346

REFERENCES Pallas, Peter Simon, Sammlungen historischer Nachrichten über die mongolischen Völkerschaften, 2v., Graz: Akademische Druck, 1980. Palmer, Martin, ed., T'ung Shu: The Ancient Chinese Almanac, Boston: Shambhala, 1986. Pelliot, Paul, "Le cycle sexagénaire dans la chronologie tibétaine," JA, 11/1 (1913): 633-667. Pelliot, P., “Neuf notes sur des questions d’Asie Centrale,” TP 26 (1928): 201. Pao, Kuo-yi, “Marriage customs of a Khorchin village,” CAJ 9 (1964): 29. Parsons, James Bayard, “Elements, Chemical,” EB, 1956: 347-349. Pauling, Linu Carl, “Periodic Law,” EB, 1956: 517-521. Petri, Winfried, "Uigur and Tibetan lists of the Indian Lunar Mansions," Indian Journal of History of Science, 1/2 (1966): 83-90. Philip, James A., Pythagoras and Early Pythagoreanism, Toronto: Toronto University Press, 1966. Pingree, David., "Astronomy and Astrology in India and Iran," Isis 54 (1963): 229-246. Pingree, D., "Astrology," Dictionary of the History of Ideas: Studies of Selected Pivotal Ideas Vol. 1, New York: Charles Scribner's Sons, 1973. Pingree, D., “Greek influence on early Islamic mathematical astronomy,” JAOS 93 (1973): 32-43. Pingree, D., The Yavanajâtaka of Sphujidhvaja, Cambridge: Harvard Univ. Press, 2 vols., 1978.

347

REFERENCES Pingree, D., “Mesopotamian astronomy and astral omens in other civilizations,” Mesopotamien und seine Nachbarn, v. 2, Berlin: Dietrich Reimer Verlag, 1978: 613631. Pingree, D., From Astral Omens to Astrology: From Babylon to Bîkâner, Rome: Instituto Italiano per L'Africa E L'Oriente, 1997. Pingree, D., “The Legacy of Mesopotamia,” Legacies in Astronomy and Celestial Omens, Oxford, 1998: 125-137. Polo, Marco, The Book of Ser Marco Polo the Venetian Concerning the Kingdoms and Marvels of the East, Henry Yule, ed., 2 vols., London, John Murray, 1929. Poppe, N., Leon Hurvitz, Hidehiro Okada, Catalogue of the Manchu-Mongol section of the Toyo Bunko, Seattle: Univ. of Wash. Press, 1964. Poppe, N., Grammar of Written Mongolian, Wiesbaden: O. Harr., 1954. Poppe, N., "Introduction to Mongolian Comparative Studies," Suomalais-Ugrilaisen seuran toimituksia/Mémoires de la Société Finno-Ougrienne (110), Helsinki: SuomalaisUgrilainen Seura, 1955. Poppe, N., The Twelve Deeds of Buddha: A Mongolian Version of the Lalitavistara, Wiesbaden: Otto Harrassowitz, 1967. Poppe, N., "Antoine Mostaert, C.I.C.M. August 10-1881-June 2, 1971," CAJ 15 (1971): 164169. Popper Karl, The Open Universe: An Argument for Indeterminism, Totowa: Rowman and Littlefield, 1982.

348

REFERENCES Porter, Jonathan, “Bureaucracy and science in early modern China: The Imperial Astronomical Board in the Ch’ing period,” JOS 18 (1980): 61-76. Poucha, Pavel, “Mongolische Miszellen VII: Innerasiatische Chronologie,” CAJ 7 (1962): 192-204. Powers, John, Introduction to Tibetan Buddhism, Ithaca: Snow Lion Publications, 1995. Pozdneev, A. M., Uchebnik tibetskoi meditsiny. S mongol’skago I tibetskago pereved (Textbook of Tibetan Medicine. Translated from the Mongolian and Tibetan), St. Petersburg, 1908. Pozdneyev, A. M., Mongolia and the Mongols, 2 vols., Bloomington: Indiana University, 1971. Pozdneyev, A. M., Religion and Ritual in Society: Lamaist Buddhism in Late 19th-Century Mongolia, Krueger, John R., transl. from Russian and ed., Bloomington: The Mongolia Society, 1978. Prigogine, I., The End of Certainty: Time, Chaos, and the New Laws of Nature, New York: The Free Press, 1997. Ptolemy, Tetrabiblos, Robbins, F. E., ed. and transl., Loeb Classical Library, 1980. Pulleyblank, E.G., “Late Middle Chinese,” AM 16 (1971): 121-168. Pulleyblank, E.G., Middle Chinese: A Study in Historical Phonology, Vancouver: University of British Columbia Press, 1984. de Rachewiltz, Igor, Index to the Secret History of the Mongols, Bloomington: Indiana University, 1972.

349

REFERENCES de Rachewiltz, Igor, "Yeh-lü Ch'u--ts'ai (1189-1243): Buddhist Idealist and Confucian Statesman," Confucian Personalities, Wright, Arthur F. and Twitchett, Denis, ed., Stanford: Stanford Univ. Press, 1962: 189-216. Rachmati, G. R., Eberhard, W., "Türkische Turfan-Texte VII," Sprachwissenschaftliche Ergebnisse der deutschen Turfan-Forschung, Leipzig:

Zentralantiquariat der

Deutschen Demokratischen Republik, 1972. (Reprint) Raghu Vira, Mongol-Sanskrit Dictionary with a Sanskrit-Mongol Index, New Delhi: International Academy of Indian Culture, 1959. (Reprint) Raghu Vira and Lokesh Chandra, ed., Kâlacakra-tantra and Other Texts, Part 1, New Delhi: International Academy of Indian Culture, 1966. Rechung Rinpoche Jampal Kunzang, Tibetan Medicine, Berkeley: UCP, 1973. Reck, Christiane and Werner Sundermann, “Ein illustrierter mittelpersischer manichäishcer Omen-Text aus Turfan,” ZAS 27 (1997): 7-23. Richards, E. G., Mapping time: the calendar and its history, Oxford, OUP, 1998. Richer, Jean, Sacred Geography of the Ancient Greeks: Astrological Symbolism in Art, Architecture, and Landscape, Rhone, Christine, transl., Albany: State University of New York Press, 1994. Richmond, B., Time measurement and calendar construction, Leiden, E. J. Brill, 1956. Rintchen, Y., “Manuscrits mongols de las collection du professeur I. Kowalewski à Vilnius,”CAJ 19 (1975): 105.

350

REFERENCES Rochberg-Halton, Francesca, Aspects of Babylonian Celestial Divination: the Lunar Eclipse Tablest of Enûma Anu Enlil, Ferdinand Berger & Söhne, 1988. Rochberg, F., Babylonian Horoscopes, Philadelphia: American Philosophical Society, 1998. Rochberg, F., “Empiricism in Babylonian omen texts and the classification of Mesopotamian divination as science,” JAOS 119 (1999): 559-569. Roerich, Gerges de, “Studies in Kâlacakra,” Izbrannye trudy, Moscow, 1967: 153-164. Rosiñska, Gražyna, “Nasîr al-Dîn Tûsî and Ibn al-Shâtir in Cracow?” Isis 65 (1974): 239243. Roy, A. E., “The origin of the constellations,” Vistas in Astronomy, 27 (1984): 171-97. Rozycki, William, “Petition by a Mongol landlord: a Tumed document from 1825,” CAJ 46 (2002): 261-8. Rupen, R. A., "Antoine Mostaert, C.I.C.M, and Comparative Mongolian Folklore," CAJ 1 (1955): 2-8. Rybatzki, V., “Names of the Months in Middle Mongolian,” Altaica Budapestinensia [PIAC 45], Budapest, 2003: 256-290. Sachau, Edward C., transl., Alberuni's India, [al-Biruni], NY: Norton, 1971. Sa(ang Secen, Erdeni-yin Tobci (‘Precious Summary’) II. Word-Index to the Urga Text, prepared by I. de Rachewiltz and J. R. Krueger, Canberra: Australian National University, 1991. Saliba, G., A History if Arabic Astronomy: Planetary Theories during the Golden Age of Islam, New York: New York University Press, 1994.

351

REFERENCES Saliba, G., “Artisans and mathematicians in medieval Islam,” JAOS 119 (1999): 637-645. de Santillana, Giorgio and Hertha von Decheng, Hamlet’s Mill: an Essay on Myth and the Frame of Time, Boston: Gambit, 1969. Sárközi, A., “A Pre-classical Mongolian prophetic book,” AOH 24 (1971): 41. Sárközi, Alice, [review of]: Reverend Antoine Mostaert: Manual of Mongolian astrology and divination, MSJ 2 (1975): 155-156. Sárközi, Alice, “A Mongolian manual of divination by means of characteristics of the land,” Tractata Altaica, Wiesbaden, 1976: 583-604. Sárközi, A., “Precious message from heaven. A Mongolian prophetic book of Chinese origin,” CAJ 23 (1979): 271. Sárközi, A., "A Mongolian Text of Exorcism," Schamanism in Eurasia, II, Gottingen: Edition Herodot, 1984. Sárközi, A., “A text of popular religious belief ‘cutting off the lasso,’” AOH 39 (1985): 3944. Sárközi, A., “A Bon funeral rite in lamaist Mongolia,” Synkretismus in den Religionen Zentralasiens, Wiesbaden: Otto Harrassowitz, 1987: 119-135. Sárközi, A., "Symbolism in Exorcizing the Evil Spirits,"Religious and lay symbolism in the Altaic world and other papers, Wiesbaden: Otto Harrassowitz, 1989: 314-323. Sárközi, A., Political Prophecies in Mongolia in the 17-20th Centuries, Wiesbaden: Otto Harrassowitz, 1992.

352

REFERENCES Sárközi, A., “Mandate of Heaven. Heavenly Support of the Mongol Ruler,” Altaica Berolinensia: the Concept of Sovereignty in the Altaic World [PIAC 34], Wiesbaden: Otto Harrassowitz, 1993: 215. Sárközi, A., ed. in collaboration with János Szerb, A Buddhist Terminological Dictionary, the Mongolian Mahâvyutpatti, Wiesbaden: Harrassowitz Verlag, 1995. Sarton, G., “Laplace’s religion,” Isis 33 (1941): 309-312. de Saussure, L., "Le cycle de Jupiter," TP 9 (1908): 455-502. de Saussure, Léopold, "Les origines de l'astronomie chinoise: G. Le Cycle de Jupiter," TP 14 (1913): 387-426. de Saussure, “Le symétrie du zodiaque lunaire asiatique,” JA 14 (1919): 141. de Saussure, “Le cycle des douze animaux et le symbolisme cosmologique des Chinois,” JA 15 (1920): 55. de Saussure, “Le système cosmologique sino-iranien,” JA 202 (1923): 235. de Saussure, “La série septénaire, cosmologique et planétaire,” JA 204 (1924): 333. de Saussure, L., Les Origines de l’Astronomie chinoise, Paris: Maissoneuve, 1930. Sayili, Aydin, “Turkish medicine,” Isis 26 (1936): 403-414. Sayili, Aydin, The Observatory in Islam and its Place in the General History of the Observatory, Ankara: Türk Tarih Kurumu Basimevi, 1960. Sazykin, A. Katalog Mongoliskikh Rukopecei i Ksilografov Instituta Vostokovedeniia Akademii Nauk SSSR, v. 1, Moskva: Nauk, 1988.

353

REFERENCES Sazykin, "Catalogue of the Mongol Manuscripts and Xylographs Preserved in the Library of the Tuvan Ethnographical Museum 'Sixty Heroes' (KYZYL)," AOH 47(3), 1994: 327-407. Scharfe, Harmut, “Doctrine of the three humors in traditional Indian medicine,” JAOS 119 (1999): 609-629. Schiffeler, John W., ‘The origin of Chinese folk medicine,” Asian Folklore Studies 35 (1976): 17-35. Schiffeler, John W., “Chinese folk medicine: a study of the Shan-hai ching,” Asian Folklore Studies 39 (1980): 41. Schimmel, Annemarie, The mystery of numbers, New York: Oxford University Press, 1993. Schipper, Kristofer and Wang Hsiu-Huei, "Progressive and Regressive Time Cycles in Taoist Ritual," Time, Science, and Society in China and the West, Frazer, J. T., ed. et al., Amherst: Univ. of Mass. Press, 1986: 185-205. Schlegel, Gustave, Uranographie chinoise, 2 vols., Brill, 1967/1875. Schlegel, Gustave, Uranographie chinoise: Atlas céleste, chinois et grec, Brill, 1967/1875. Schuh, Dieter, “Studien zur Geschichte der Mathematik und Astronomie in Tibet, Teil I, Elementare Arithmetik,” ZAS 4: (1970): 81. Schuh, D., Zur Geschichte der tibetischen Kalenderrechnung, Wiesbaden: Franz Steiner Verlag GMBH, 1973. Sela, Ron, Ritual and Authority in Central Asia: the Khan’s inauguration ceremony, Papers on Inner Asia, vol. 37, 2003.

354

REFERENCES Semièov, Boris Vladimiroviè, “Die tibetische Medizin bei den Buryaten. Die buryatischmongolische Expedition des Botanischen Gartens der Russischen Akademie der Wissenschaften,” Janus, 39 (1935): 1-36. Serruys, H,, "A Mongol Horoscope of the Year 1914," CAJ 18/3 (1974)a: 175-179. Serruys, Henry, “Four manuals for marriage ceremonies among the Mongols, Part I,” ZAS 8 (1974)b: 247. Serruys, Henry, “Four manuals for marriage ceremonies among the Mongols (Part II),” ZAS 9 (1975): 275. Serruys, H., "A Catalogue of Mongolian Manuscripts from Ordos," JAOS, 95/2 (1975): 191208. Serruys, Paul, “Les Cérémonies du Mariage,” Folklore Studies 3 (1944): 73-154, pt. 2, 77129. Shagdarsuren, Ts., “Die traditionelle mongolische Medizin,” Die Mongolen, Innsbruck, 1989: 272. Shigeru Nakayama, "Characteristics of Chinese Astrology," Isis 57 (1966): 442-453. Sinha, Braj M., Time and temporality in Sâmkhya-Yoga and Abhidharma Buddhism, New Delhi, Munshiram Manoharlal, 1983. Sivin, N., Cosmos and Computation in early Chinese mathematical astronomy, Leiden, 1969.

355

REFERENCES Sivin, N. "On the Limits of Empirical Knowledge in the Traditional Chinese Sciences," Time, Science, and Society in China and the West, Frazer, J. T., ed. et al., Amherst: Univ. of Mass. Press, 1986: 151-169. Smith, David E., History of Mathematics, Boston: Ginn and Co., 1923. Smith, Eli, transl., “Treatise on Arab Music Chiefly from the Work of Mikhâil Meshâkah of Damascus,” JAOS 1 (1843): 171-217. Smith, Richard J., Fortune Tellers and Philosophers: Divination in Traditional Chinese Society, Boulder: Westview Press, 1991. Smith, Richard J., Chinese Almanacs, Hong Kong: Oxford Univ. Press, 1992. Sodobilig, Šasin-u Toli [Dictionary of religion], Kökeqota], Öbör Mong(ol-un Sur(an Kümüjil-ün Keblel-ün Qoriy-a, 1996. Soothill, W. E. and Lewis Hodous, A Dictionary of Chinese Buddhist terms: With Sanskrit and English equivalents and a Sanskrit-Pali Index, Richmond: Curzon Press, 1995. Sopa, Geshe Lhundub, Jackson, Roger and Newman, John, The Wheel of Time: The Kâlachakra in Context, Madison: Deer Park Books, 1985. von Staël-Holstein, Baron A., “On the Sexagenary Cycle of the Tibetans,” MS 1 (1935-6): 277-314. Stall, Julius D. W., F. R. A. S., Stars of Jade, Decatur: Writ Press, 1984. Starr, I., Rituals of the Diviner, Malibu: Undena Publications, 1983. Stcherbatsky, Th., Buddhist Logic, Volume I, The Hague: Mouton & Co./'S-Gravenhage, 1958. (Reprint)

356

REFERENCES Stone, Anthony P., Hindu Astrology: Myths, Symbols and Realities, New Delhi: Select Books Publishers & Distributors, 1981. Stough, Charlotte, "Stoic Determinism and Moral Responsibility," The Stoics, Rist, John M., ed., Berkeley: Univ. of California Press, 1878: 203-232. Sun Xiaochun and Kistemaker, J., The Chinese Sky During the Han, Lieden: Brill, 1997. Swerdlow, N. M. and Neugebauer, O., Mathematical Astronomy in Copernicus's De Revolutionibus, New York: Springer-Verlag, 1984. Tamura Jitsuzo, et al., transl., Wu t’i ch’ing wen chien, Kyoto, 1966. Tatár, M., “Tragic and Stranger Ongons Among the Altaic Peoples,” Altaistic Studies, Stockholm: Almqvist and Wiksell, 1985. Tekin, Talat, The Irk Bitig, the Book of Omens, Wiesbaden, Harrassowitz Verlag, 1993. Terbish, L., XVII Jarny “Olon Urt” Khemeekh Shoroon Er Bars Jiliin Tsag Toollyn Bichig. 1998-1999, Ulaanbaatar. Tester, S. J., A History of Western Astrology, The Boydell Press, 1987. Thompson, R. C., The Reports of the Magicians and Astrologers of Ninevah and Babylon in the British Museum, London: Luzac & Co., 1900, v. 1-2. Thomsen, Vilhelm, "Dr. M. A. Stein's Manuscripts in Turkish "Runic" script from Miran and Tun-huang," JRAS (1912): 181-227. Thorndike, A History of Magic and Experimental Science, 8 v., New York: Macmillan, 1923-58.

357

REFERENCES Thorndike, L., “The true place of astrology in the history of science,” Isis 46 (1955): 273278. Trusted, Jennifer, Physics and Metaphysics:

Theories of Space and Time, London:

Routledge, 1991. Tsevel, Ia., Mongol Khelnii Tovch Tailbar Tol', Ulsyn Khevleliin Khereg Erkhlekh Khoroo, Ulaanbaatar, 1966. Tucci, G., Tibetan painted scrolls, 2 vols., Rome, 1949/Kyoto: Rinsen Book Co., Ltd., 1980. Tucci, Giuseppe, The Religions of Tibet, Samuel, Geoffrey, transl. from German and Italian, Berkeley, University of California Press, 1970. Tumbaa, Kh., translit., Mongol emiin jor [Mongolian medical prescriptions], Ulaanbaatar, Ulsyn Khevleliin Gazar, 1990. Turetzky, Philip, Time, London: Routledge, 1998. Uray, Géza, “The Earliest Evidence of the use of the Chinese sexagenary cycle in Tibetan,” Tibetan and Buddhist Studies, vol. 2, 1984: 341-360. Van der Kuijp, Leonard, “The Kâlacakra and the patronage of Tibetan Buddhism by the Mongol Imperial Family,” Central Eurasian Studies Lectures 4, Bloomington: Indiana University, 2004. Van Hecken, Joseph, “Antoine Mostaert C.I.C.M. (1881-1971),” Neue Zeitschrift für Missionswissenschaft, vol. 2, Beckenried, 1972: 30-94, 185-199. Vasubandhu, Abhidharmakoúabhâsyam, transl., Louis de La Vallée Poussin, transl. Leo M. Pruden, Berkeley: Asian Humanities Press, 1988.

358

REFERENCES Veith, I., Classical Internal Medicine of the Yellow Emperor, Berkeley, 1966. Vogel, Claus, “On Bu-ston’s view of the eight parts of Indian medicine,” Indo-Iranian Journal, 6 (1963): 290-5. Vogel, Claus, "On Tibetan Chronology," CAJ 9 (1964): 224-238. Vogel, Claus, “A note on Chronology,” CAJ 9 (1964): 312. Vreeland, H. H., Mongol Community and Kinship Structures, New Haven, 1967. Waddell, L. Austine, Buddhism & Lamaism of Tibet, New Delhi: Gaurav Publishing House, 1978. (Reprint) Waley, Arthur, The Way and Its Power: A Study of the TAO TE CHING and Its Place in History, Boston, Houghton Mifflin Company, 1942. Wayman, Alex, “Buddhist tantric medicine theory on behalf of oneself and others,” Kailash 1/2 (1973): 153-158. Wayman, Alex, “Aspects of Hindu and Buddhist Tantra,” The Tibet Journal 1/3 (1976): 3244. Westcott, W. Wynn, Numbers: Their Occult Power and Mystic Virtue, Being a Résumé of the Views of the Kabbalists, Pythagoreans, Adepts of India, Chaldean Magi, and Medeival Magicians, London: Theosophical Publishing Society, 1890. Wilhelm, Hellmut, and Wilhelm, Richard, Understanding the I Ching: The Lectures on the Book of Changes, Princeton: Princeton University Press, 1960. Wilkinson, Endymion, Chinese History, a Manual, Cambridge: Harvard Univ. Press, 1998.

359

Williams, C.A.S, Chinese symbolism and art motifs, Rutland: Charles E. Tuttle Co., 1996/1941. Wong, E., The Shambala Guide to Taoism, Boston: Shambala, 1997. Wu-T’i Ch’ing-Wên-Chien (pentaglot dictionary), transl. Jitsuzu Tamura, et al., Kyoto: Kyoto University, 1968. Wylie, Turrell, “A Standard System of Tibetan Transcription,” HJAS 22 (1959): 261-267. Yampolsky, Philip, “The origin of the twenty-eight Lunar Mansions,” Osiris, 9 (1950): 6283. Yelü Chucai, Xi zheng gengwu yuanli [Yuan Dynasty calendar of the gengwu year (1210) made during the western expedition (of Chinggis Khan)], juan 56-57 of the Yuanshi. Young, M. J. L. "An Arabic Almanac of Favourable and Unfavourable Days," Journal of Semitic Studies 27:2 (1982), 261-278. Yule, Henry, Cathay and the way thither: being a collection of medieval notices of China, Nendeln: Kraus Reprint, 1967/1866. Yuanshi, Song Lian, et al., ed., Beijing: Zhonghua Shuju, 1976. Zürcher, E., The Buddhist Conquest of China: The Spread and Adaptation of Buddhism in Early Medieval China, Leiden: E.J. Brill, 1972.

360

TRANSCRIPTION

[1v] degedü¯ medekü-yin nigülesküi usun bari(èid-aèa sayin buyan-u qur-a-yi oro(ulu(ad degedü amu(ulang-un tariyan-i oro(ula(èid blam-a Manjušari-dur mörgümüi. ünemleküy-yin qamu( nom-ud tu(urbil-aèa qa(aèi(san-i uqa(sad bodgalis-dur to(alaqui terigüten tu(urbil-dur kièiyeküi busu bögetele. (urban èa(-un uqa(-a edüi bodgalis-dur ina(u[n]ki terigüten šitün barildaqui üiles keregtü kemen burqan bodisü[n]g-nar Èa(-un kürdün ba. Jagr-a sambur-a terigüten kiged Maq-a mayai Manjušari-aèa ündüsün dandris ba šastirnu(ud-tur nom'la(san ba yirtinèü-deki ¯öng bilig olu(san Manjušari tngri kiged arši ba to(-a kiged to(an-u aè'i ür-e-yi a(ui yeke delgerenggüi ü¯igülbe [=ü¯egülbe]. tabun oron-i uqa(san bandida Šingq-a sari ügüler-ün. (anèa ü¯ügür-dü sedkil-ün èinar arilu(sad ta kièiyel tu(urbil kereglegdekü 361

TRANSCRIPTION busu bögesü ber (urban èa(-i uqa(-a inaru ¯ir(alang-i küsebesü egüni kièiyegdeküi kemen nomla(san-u tulada. (ada(adu doto(adu ni(uèa (urban to(-a kiged-i ari(un takin-a yamparèilan uqa(ulqui anu. ila¯u tegüs nögèigsen

[2r] burqan-u nomla(san sudur dand’ris kiged ilang(uy-a Èa(-un kürdün-dür tabun gara( kiged qamtudquy-yin ¯ir(u(an qubi-dur šitü¯ü ündüsün-ü gešigün-i nigülesküi gara( ba edür-ün ilegüü duta(uu odun na(šidar-un kürdün qono(-un (urban ¯üil il(al terigüten-i medegdekü-yin šitügen teyin böged arilu(san-u to(-a inu busu sudur-ud-tur nomla¯uqui. ende amitan-u itegel burqan-u qubil(an Manjušari bodisü[n]g inü qara Kitad-un oron-dur to(-a terigüten-i ü¯egülügèi buyu. Manjušari-yin Kitad-un oron buyu. Enedk[e]g-eèe orèi(ulu(san Manjušari-yin ündüsün dandris-dur nomlar-un qara Kitad-un to(-a böged tere dotoraèa (aru(san šastir-tur bertegèin köbegün üiles

362

TRANSCRIPTION üiledkü bögesü. šineleküi sara alimad inu Kitad-un šastir-aèa uqa(daqui keme¯üküi. tere ya(un-u tula kemebesü Kitad-tur qaburun terigün sarayin arbun tabun-a Mig na(šidar-iyar ör geyimü. tegün-ü tula Mig sara ebesün-ü ündüsün kökemüi kemegsen ba Kitad to(alaqui šastir-tur qaburun terigün sarayin arban (urban-a Baras edür-i kölgelen ködelge¯ü Modun odun-iyar uduridu(ad. Bus na(šidar-tu törö¯ügüi. kemen nomla(san-i tayilbasu Mig sar-a-yi qaburun terigün sar-a bol(a¯u nigen šinede Široi odun-iyar ekilegsen-ü yosu(ar to(olabasu arban (urban Baras edür Modun

[2v] odun-lu(-a Bus na(šidar uèira(san edür Manjušari bodisü[n]g törögsen bolai. basa Kitad-un Lii du ting sang neretü sudur-dur Mig sara-yi qaburun ekin Baras sar-a bol(a¯u šinelekü bolai. tegün-ü tulada. qutu(tu Manjušari-yin nomla(san Kitad-un to(oèin-u yosu(ar qaburun terigün Baras sara-yi Qubi sara bol(a¯u šinelegsen-eèe ekilen to(ola¯u

363

TRANSCRIPTION arban qoyar sarayin to(-a kiged odun ba na(šidar-un uèaral naiman ayima( terigüten-ü èi(ulqui qariqui ba. abqu gegeküy-yin il(al ba. Enedk[e]g-ün yosu(ar arban qoyar šitün barildaqui to(-a basa edür söni-yin èa( möèi-yin qubi terigüten-i yirtinèü-tekin-ü ¯obalang-i aril(a¯u amu(ulang ¯ir(alang-i törögülkü-yin tulada. ari(un gegen-e ¯iruqai-dur tegši ¯okiyabai. ende nara urbaqui odun terigüten-i Enedk[e]g-ün yosu(ar ar(-a uqaqui busu bögesü ba Baras Morin Noqai sara-yi Široi odun-iyar ekileküi terigüten Kitad-un to(oèin-u yosu(ar ¯okiyabai. na(šidar anu burqan-u nomla(san Naran-u ¯irüken neretü sudur-lu(-a Kitad-un to(oèin-u yosu(ar tokiyaldu(ulu(san ¯okiyabai. arban qoyar šitün barilduqui inu Jagr-a sambura-yin ündüsün-eèe Nagajun-a-yin ¯okiya(san yosu(ar ¯okiyabai. ¯il kiged naiman ayima( terigüten (a¯ar usun-u e¯id ba èi(ulqui qariqui ba. qami(-a sa(uqui terigüten-i Kitad-un to(oèin-u yosu(ar ¯okiyabai. tegün-ü tula merged tere yosun-u sayitur uqa¯u narin-a ü¯egdeküi buyu.

[3r]

364

TRANSCRIPTION basa ¯il ur(uquy-yin terigün-dür šinelekü inu Èa(-un kürdün-dür qaburun dumdadu Jayitari sara-yi ¯il-ün terigün bol(a¯u qa(uèin nabèi una(ad šin-e nabèi èuquyiqui-dur šinelemüi. Ba’jar dagini-yin ündüsün kiged Jagr-a-sambur-a-yin yosu(ar Margišar sara-yin arban ¯ir(u(an ebülün nara ba(uqu edür šinelemüi. Kitad-un to(oèin-u Bus sar-a (a¯ar-un ene oron ulari(ad to(osun bari¯u Mig sar-a-yi qaburun terigün sar-a bol(a¯u šinelemüi. yerü Suša( sar-a terigüten arban qoyar sar-a-du na(šidar-un neresiyer nereyidkü inu nigen tokiyaldu(san-u tulada. ene yosu(ar ü¯egdekü. basa to(an-u yosundur qono( tasuraqui ba saban sar-a qoyar-i medekü kereg. tere qono( tasuraqui inu ene ¯il-dür arban qoyar sara bui. ¯ir(u(an ere sarada (uèi(ad qono( bui. ¯ir(u(an okin sarada qorin isün-eèe ilegüü qono( ügei bui. tegüber ¯ir(u(an qono( tasuramui. nara emüneši odqui ba. umar-a ¯üg odqui-dur nara ke¯iy-e bayiqu tende qošiyad qošiyad qono( tasuramui. tegüni qolidqabasu (urban ¯il-dür nigen saban sar-a bolumui. Nagajun-a ba(ši terigüten

365

TRANSCRIPTION merged Èa(-un kürdün terigüten sudur-tur nomla¯uqui. tegün-dür basa ¯ir(u(an qono( tasuraqui yosu inu degedü Abidarm-a-yin ta(alal-dur qaburun terigün Baras sar-a-dur (uèin qono( bui bögetel-e. Taulai sara-dur (uèin qono(ügey-yin tula-da qorin isün bitegüü

[3v] bolumui. basa Luu sara-dur (uèin qono( bui bögetel-e. Mo(ai sara-dur uridu arban tabun ügey-yin tula arban dörben inu arban tabun bolumui. basa Morin sara-dur (uèin qono( bui bögetel-e Qonin sara-dur (uèin qono(ügey-yin tulada. uriduèilan buyu. basa Beèin sara-dur (uèin qono( bui bögetel-e Takiy-a sara-dur arban tabunügey-yin tulada. uriduèilan buyu. basa Noqai sara-dur (uèin qono( bui bögetel-e 'aqai sara-dur (uèinügey-yin tulada. uriduèilan buyu basa Qulu(an-a sara-dur (uèin qono( bui bögetel-e Üker sara-dur arban tabunügey-yin tulada buyu kemen ügülemüi. basa Dülb-a-yin yosu-yi ta(ala(èin kiged usun-iyar qono( to(alaqui yerü ta(alal inu tabun ¯üil bolu(ad nigen saban sar-a bolumui. kememüi.

366

TRANSCRIPTION Nagajuna-yin ta(alal inu qono( tasura(san ¯ir(u(an sar-a-yi šin-e-dür inu edür ülü tasuraqu qa(uèin-dur tasuraqu tegünü belge inu nigen nidün-iyer ü¯ebesü ene edür-ün (ada(adu na(šidar inu sar-a-u urida önggereged mar(ada-yin (ada(adu na(šidar inu tasuraqu bolbasu tere edür qono( tasura(san-i uqa(daqui. tasura(sun qono(-un odun na(šidar-i il(a¯u ü¯edgeküi. basa nara emüneši odqui ba. umar-a odqu èa(-daki dörben qono( tasuraqui anu ilede qono( tasuraqu busu bögetel-e nara oronta(an (urba(ad (urba(ad qono( sa(umui. tegüni qošiyad qošiyad qono(-un odun na(šidar-i

[4r] to(alaqu ügey-yin tulada. qono( tasuramui kememüi. saban sara-yi adalidqabasu Qulu(an-a ¯il-dür qaburun dumdadu sara qoyar. Taulai ¯il-dür ¯un-u dumdadu sar-a qoyar. Morin ¯il-dür namurun dumdadu sara qoyar. Takiy-a ¯il-dür ebülün dumdadu sara qoyar. tede basa saban sara-dur odun na(šidar ü¯eküi bui bögesü mön tere sara-yi qoyar ta

367

TRANSCRIPTION ü¯egdeküi buyu. teyin ese ü¯ebesü qono( tasura(san kiged saban sar-a-yi ülü meden ürgül¯ide to(alabasu sayin ma(u aèi ür-e inu ülü bütüyü. kemen Nagajuna ba(ši nomlaba. saban sara-yi adalidqabasu basa eden-i sudulju bügüde-yin to(alal nigen yosutu bol(an ü¯ebesü qono( tasuraqui nigen ¯üg-iyer ülü bol(an kièiyen ü¯egdeküi. ¯arim sar-a-dur urida arban tabun qono(-dur tasuramui. ¯arim sar-a-dur qoyitu arban tabun-dur tasuramui. tegüber sara degürküi bara(daquy-yi medegdeküi. öber öber nidün-iyer na(šidar kiged sar-a-lu(-a tokiyalduquy-yi sayitur šin¯ilegdeküi basa egüni ¯arli( nom kiged Nagajuna terigüten degedü merged-ün ta(alal inu busu buyu kemebesü. èöb-ün èa(tur nara sara mör tögerekü kiged ¯il sara möèi-yin a(ur ¯okiramui kemen sudur-tur nomla(san-u tulada bolai. (urban ¯il-dür nigen saban sar-a bolqu anu olan sudur-un ta(alal inu nigen bolu(san bolai. yerü ede to(-a to(alaqui inu

[4v]

368

TRANSCRIPTION endegürelügegüy-e qono( tasura(san-i medeküi kereg. tegüni medeküi-dür nidün-iyen odun na(šidar-i nasuda šin¯ileküi kereg tegün-dür basa sar-a-yi ali na(šidar inu ekilekü degürkü ba. bara(daqui medekü kereg. tegüni medeküi-dür sar-a-yin to(-a medeküi kereg buyu. basa tende aliba odun na(šidar-i endegüre¯ü ese medebesü ba. o(tar(uy-yi egülen bürkü¯ü odun na(šidar-i ülü medekü bögesü tegüni medeküi ar(-a inu mana(ar erte bosu(ad (ar ni(ur-iyan ugiya¯u šin-e debel emüsèü süsüg sedkil egüske¯ü aliba ta(alaqui ¯üg (ada(ši odbasu belge inu tere edür Modun odun bögesü tarnièi kümün ba. emèi otaèi kümün ba. ese bögesü keger-e moritu kümün-dür ¯ol(oqu. Naran odun bögesü aq-a yeke kümün ba èa(an mori unu(san ba èa(an debel emüsügsen ba èa(an noqai kötelügsen ba egeèi kümün-dür ¯ol(oqu. 'al odun bögesü ¯egerde qal¯an morin unu(san ba. bombo kümün ba ula(an debeltü kümün ba ese bögesü degerem qula(ayièi ba keregür bara(ur-tur ¯ol(oqu. Široi odun

369

TRANSCRIPTION bögesü toyin kümün ba qong(or morin unu(san ba qonin ada(ula(san ba èai èina(san ba qoyar yaba(an üker unu(sun ba. ese bögesü ni(ur-tur sorbi mengge ba nidün-dü gem-dü kümün-dü ¯ol(aqui. Altan odun bögesü

[5r] noyan kümün ba nigültü kümün ba. dooridu ma(u kümün ba. ese bögesü köke boro mori unu(san ba. qudalduèin-lu(-a ¯ol(aqu. Sara odun bögesü bombo kümün ba qara kümün ba. ese bögesü qara morin unu(san ba. usu egürügsen kümün-lüge ¯ol(aqu. Usun odun bögesü üker unu(san ba. qara morin unu(san. ba menekii metü qara kümün ba ese bögesü qara ya(um-a bari(san em-e kümün-dür ¯ol(aqu. ede belges-lu(-a [=belges-lüge] tokiyaldu(ul¯u edür-ün odun-i medekü bolai. edür-ün odu-yi medebesü na(šidar-i tegüber medekü bolai. basa èa(-un il(al-i medesügei kemebesü nigen gšan-aèa ekile¯ü edür söni sar-a ¯il bol(a¯u to(alaqui inu eng terigün gšan kiged nige

370

TRANSCRIPTION da(un kemekü qoyar ¯üil buyu. eng terigün gšan kemebesü mergen kümün-ü qarbu(san sumuniyar nigen nabèi to(alaqui tedüi buyu. tegün-lu(-a [=tegün-lüge] nigen da(un (arqui inu saèu(u-yin tula. nigen da(un (arumui. tegüber ¯iran da(un nigen möèe. (uèin möèi nigen qubi (uèin qubi nigen qono(. (uèin qono( nigen sar-a. arban qoyar sar-a nigen ¯il. tegüneèe qolidqa¯u üligsen-i [=ülegsen-i] saban sara bolumui. basa dusul-iyar to(alaqui kemebesü bertegèin arad nigen amisqaqu-yin ¯a(uraki-yi to(ala¯u (urban ¯a(un ¯iran bol(abasu nigen

[5v] dusul bolumui. tere kemebesü tngri-nerün nigen amisqaqui-lu(-a saèu(uu bolumui. qoyar amisqaqui anu qubi bolumui. qubi to(alaqui-dur ¯ir(u(an amisqaquy-i nigen möèe ¯iran möèi nigen qubi nigen qubi-dur nigen dusul qoyar qubi nigen tedüiken kememüi. ¯iran qubi bolbasu nigen qono( bolumui.

371

TRANSCRIPTION (uèin qono( bolbasu nigen sar-a bolumui. qoyar sara bolbasu nigen saban sar-a bolumui ebülün dumdadu sarayin arban ¯ir(u(an-aèa ekilen to(ala¯u ¯ir(u(an sar-a böged ¯ir(u(an qono( bolbasu nara emün-e ¯üg-eèe umar-a ¯üg urba¯u nara urba(san-aèa (urban sar-a bolu(ad edür söni saèu(uu bolumui. edür arban tabun tedüiken qubi. söni arban tabun tedüiken qubi. edür söni-yin a(ur inu ¯ir(u(an tedüiken qubi bolumui. edür söni qoyar-i ulam ne¯iged ne¯iged möèi-ber nemekü ba. ba(uraqu-bar edür söni inu urtu ba oqor bolumui. tegüber urtudqu ba. oqor bol(aqu inu möèi-ber qubiya¯u qubi bol(an edür ¯ir(u(an èa( söni ¯ir(u(an èa( bol(a¯u urbalügegüy-e to(ala(daqui. nara emüneši odqui ba umar-a odqu anu da(usbasu nigen ¯il bolumui. basa nigen ¯üil dolo(an qubi-du modun-iyar èa(-i iledte medeküi inu.

[6r]

372

TRANSCRIPTION nara emüneši odqui eèüs-dür kürèü nara bayiqu düng¯i edür düli dolo(an qubitu modun-i tübšin (a¯ar-a bayi(ulju ü¯ebesü dolo(an qubi-du modun-u següder inu ¯ir(u(an qubi bolumui. tegün-eèe ni¯iged ni¯iged gertür yegüdkü edür ni¯iged ni¯iged qubi següder (arumui. tende-eèe nara umar-a ¯üg odqu-yin eèüs-dür kürügsen šaji edür düli dolo(an qubi-du modun-u següder ügei bolumui. tegünèe ni¯iged ni¯iged gertür yegüdkeküi-dür ni¯iged ni¯iged qubi següder neme¯ü ¯ir(u(an qubi següder-dür kürbesü nigen ¯il bolumui. tegüber qoyar deb-dür edür söni saèu(uu bolu(san tere èa(-tur qoyar deb-dür edür söni urtudqu ba oqor bolumui. qabur namarun a(ur basa tegünèilen bolumui. dolo(an qubi-du moduniyar èa(-i medegdeküi tegüsbe. basa nigen qono(-i ¯a(un möèi bol(an to(alaquy-yin yosun inu nigen edür qoyar söni-dür ¯a(un möèi buyu. egüni arban qoyar èa(tur qubiya¯u amui. nigen èa(tur naiman möèe dörben qubi (urban adqu bui. arban qubi bolbasu nigen möèi bui. arban adqu bolbasu nigen

373

TRANSCRIPTION qubi bui. tegüber tngri (a¯ar-un qorin dörben a(ur èa(-i quriya¯u amui. basa düng¯i bolbasu ebülün nara bayiqu egü[n]-eèe qoyin-a edür ulam urtudumui. èün ¯un bolbasu Qoyar sara-dur edür söni teng šiu ¯un bolbasu Naiman sarada edür söni teng kem-iyer

[6v] bayiqu šaji bolbasu ¯un-u nara bayiqu egün-eèe qoyin-a [šöni] ulam urtuddumui. basa Qulu(an-a èa(-un uridu dörben möèe mön edür-dür (ada(adu bui. qoyitu dörben möèi mana(ar-un edür-dü (ada(adu bui. nara ur(u(-a edügüy-e arban alqum nigen giškim (a¯ar-a kümün-ü öngge ese tanibasu söni-dür (ada(adu bui. tanibasu edür-dür (ada(adu bui. nara šingge¯ü arban alqum nigen giškim-e (a¯ar-a kümün-ü öngge tanibasu edür-dür (ada(adu bui. ese tanibasu söni-dür (ada(adu bui. basa kedber merged saban sar-a-yin udq-a-yi medesügei kemebesü egüni narin-a ü¯egdeküi. (urban ¯a(un ¯iran ¯ir(u(an edür-i nigen on bol(a¯u bui bülüge. edüged-ün nigen on (urban ¯a(un ¯iran edür bol(a¯u to(alabasu ¯ir(u(an edür ülemüi. basa arban qoyar sar-a-yi

374

TRANSCRIPTION ¯ir(u(an yeke ¯ir(u(an öèüken sar-a bol(a¯u to(alabasu basa ¯ir(u(an edür ülemüi. (urban on-dur (uèin ¯ir(u(an edür bolumui. (uèin edür-i inü nigen saban sara bol(abasu ¯ir(u(an edür inu ülemui. qoyitu qoyar on-u qorin dörben edür-dü uridu üligsen [=ülegsen] ¯ir(u(an edür-i nigedbesü nigen saban sara bolumui. saban sara-yi oroši(ulqui ar(-a kemebesü önggeregsen döèin dolo(an-u on-u aliba sara saban bögesü tere sara edüge irekü on-u saban sarayin qoyin-a oroši(ulqu bui. döèin dolo(an on-du saban ügei bögesü uridu qoyitu edür-i tegši ü¯egdeküi. aliba sarayin qoyitu arban tabun-u a(ur

[7r] ügei bögesü tere saban sara bolumui. ene saban ekilegsen ¯il tokiyaldumui. sabanügeyeèe bolbasu qarši ¯il tokiyaldumui. önggeregsen isün on-u qa(uèin sarayin arban tabun edüge ene on-u Qubi sarayin nigen šinide tokiyaldumui. saras-un yeke öèüken-i irekü bögesü mön egün-eèe eregdeküi.

375

TRANSCRIPTION ene on ¯uu [=yuu] sui. qoyitu on li èun. tegün-dür ba ¯a ¯i kemekü-eèe ali ¯il tus bolbasu ülü yegüdken Qulu(an-a-aèa terigülen ali ¯il bögesü qoyitu qoyar ¯il qaburun ekin bolumui. [7v]

¯a yii [=¯i] yile

ii geng yile

bing šin yile

ding šim yile

uu güi yile

bing baras sara

uu baras sara

ging baras sara

šim baras sara

¯a baras sara

ding taulai sara

gii taulai sara

šin taulai sara

güi taulai sara

ii taulai sara

uu luu sara

ging luu sara

šim luu sara

¯a luu sara

bing luu sara

gi mo(ai sara

šin mo(ai sara

güi mo(ai sara

ii mo(ai sara

ding mo(ai sara

ging morin sara

šim morin sara

¯a morin sara

bing morin sara

uu morin sara

šin qonin sara

güi qonin sara

ii qonin sara

ding qonin sara

gii qonin sara

šim beèin sara

¯a beèin sara

bing beèin sara

uu beèin sara

ging beèin sara

güi takiy-a sara

ii takiy-a sara

ding takiy-a sara

gi takiy-a sara

šin takiy-a sara

376

TRANSCRIPTION ¯a noqai sara

bing noqai sara

uu noqai sara

ging noqai sara

šim noqai sara

ii (aqai sara

ding (aqai sara

gi (aqai sara

šin (aqai sara

güi (aqai sara

bing qulu(an-a sara

uu qulu(an-a sara

ging qulu(an-a sara

šim qulu(an-a sara

¯a qulu(an-a sara

güi üker sara

ii üker sara

ding üker gi üker šin üker sara sara sara arban qoyar sarayin öngge medekü kürdün ene bui. ¯a gi [=¯i] edür

ii geng edür

bing šin edür

ding šim edür

uu güi edür

ding taulai èa(

gi taulai èa(

šin taulai èa(

güi taulai èa(

ii taulai èa(

uu luu èa(

ging luu èa(

šim luu èa(

¯a luu èa(

bing luu èa(

gi mo(ai èa(

šin mo(ai èa(

güi mo(ai èa(

ii mo(ai èa(

ding mo(ai èa(

ging morin èa(

šim morin èa(

¯a morin èa(

bing morin èa(

uu morin èa(

šin qonin èa(

güi qonin èa(

ii qonin èa(

ding qonin èa(

gi qonin èa(

šim beèin èa(

¯a beèin èa(

bing beèin èa(

uu beèin èa(

ging beèin èa(

güi takiy-a èa(

ii takiy-a èa(

ding takiy-a èa(

gi takiy-a èa(

šin takiy-a èa(

¯a noqai èa(

bing noqai èa(

uu noqai èa(

ging noqai èa(

šim noqai èa(

ii (aqai èa(

ding (aqai èa(

gii (aqai èa(

šin (aqai èa(

güi (aqai èa(

bing qulu(an-a èa(

uu qulu(an-a èa(

ging qulu(an-a èa(

šim qulu(an-a èa(

¯a qulu(an-a èa(

377

TRANSCRIPTION ding üker èa(

gi üker èa(

šin üker èa(

güi üker èa(

ii üker èa(

uu baras èa(

ging baras èa(

šim baras èa(

¯a baras èa(

bing baras èa(

[8r] Enedk[e]g-ün Èa(-un kürdüèin-dür ebülün eèüs Mig sara. tariyaèin-dur qaburun dumdadu sara. qara Kitad-un to(aèin-dur qaburun terigün sara. Töbed-dür Baras sara. Mong(ol-tur Qubi sara kememü. Baras sara mön-ü tula belge inu baras ¯ul¯a(alamui. o(tar(ui-dur Mig na(šidar-iyar ör geyimü. (a¯ar-tur dula(an-u a(ur öèüken oromui. ¯a(ur-a boro bo(šir(-a dolo(an šin-e-de ¯irgemüi. ene sara kemebesü burqan šim[n]us kiged ¯ir(u(an teryinar-i nomo(adqa¯u yeke riddi qubil(an ü¯egülügsen buyan-tu sara bolai. nara Qumqan-u ger-dür oro(san-u tula. yirtinèüteki darasun amtatu bolumui. edür qorin ¯ir(u(an qubi söni (uèin dörben qubi. arban tabun-a luus-un qad-un oroi-dur nara ur(umui. usun-u dotor-a ¯i(asun güimüi. salkin-u èa( ekilemüi. qong keriy-e egür-iyen ¯asamui. qorin dörben-e saran-lu(-a Anurad tokiyaldu(san-iyar èa(-un sayin ma(u-yi belgelemüi. 378

TRANSCRIPTION amin saki(ulsun doron-a emün-e. ¯oliy-a mör örön-e yeke tngri doron-a. šitügen eke Takiy-a (a¯ar-a qo(osun qumq-a örön-e bui. Qubi sara oron-a sa(ubasu èola ögbesü qutu( oroši(ulbasu takil ögbesü sayin. tayisui emün-e. janggün doron-a Luu edür (okimui. Mo(ai edür ¯obalang-un tngri yabumui. Qulu(an-a edür tngri-yin (al. Mo(ai edür ülü sedükü ula(an ša¯a(ai. Baras modun erlig. Üker ükülün e¯en Noqai (a¯ar-un (al.

[8v]

nigen šin-e Široi odun küèün tegüs Tanista baras mungqa( yilig doron-a

arban nigen 'al odun meküs Ardar qulu(an-a töröküi doron-a

qorin nigen Altan odun tegüs Suša( noqai abqui umar-a

qoyar šin-e Naran küèün tegüs Sadabis taulai üiledküi yilig emün-e

arban qoyar Usun odun ba(uram Burnavasu üker ötelküi üküküi emün-e

qorin qoyar Široi odun tegüs Anurad (aqai bolqui emün-e

(urban šin-e Saran odun ba(uram Burvabadaribad luu medeküi yilig doron-a

arban (urban Modun odun ebderekü Bus baras mungqa( umar-a

qorin (urban Naran odun meküs Èista qulu(an-a töröküi umar-a

dörben šin-e 'al odun meküs Udaribadaribad mo(ai öngge ni(ur yilig doron-a.

arban dörben Altan odun tegüs Asli( taulai üiledküi doron-a

qorin dörben Saran odun ba(uram Mul üker ötelküi üküküi örön-e

tabun šin-e Usun odun ba(uram Rivad’i morin ¯ir(u(an orod umar-a.

arban tabun Široi odun tegüs Mig luu medeküi umar-a

qorin tabun 'al odun meküs Burvasad baras mungqa( doron-a

379

TRANSCRIPTION ¯ir(u(an šin-e Modun odun ebderekü Ašivani qonin kürteküi emün-e

arban ¯ir(u(an Naran odun meküs Burvabalguni mo(ai ner-e öngge örön-e

qorin ¯ir(u(an Usun ba(uram Udarisad taulai üiledküi emün-e

dolo(an šin-e Altan odun tegüs Barani beèin sereküi umar-a

arban dolo(an Saran odun ba(uram Udaribalguni morin ¯ir(u(an orod doron-a

qorin dolo(an Modun odun ebderekü Abiji luu medeküi umar-a doron-a

naiman šin-e Široi odun tegüs Kerteg takiy-a qurièaqui umar-a

arban naiman 'al odun meküs Qasta qonin kürteküi emün-e

qorin naiman Altan odun tegüs Širvang mo(ai ner-e öngge umar-a

isün šin-e Naran odun meküs Rôkini noqai abqui doron-a

arban isün Usun odun ba(uram Jayitari beèin sereküi umar-a doron-a

qorin isün Široi odun tegüs Tanista morin jir(u(an orod örön-e

arban šin-e Saran odun ba(uram Margišar (aqai bolqui doron-a

qorin-a Modun odun ebderekü Suvadi takiy-a qurièaqui emün-e

(uèin-a Naran odun meküs Sadabis qonin kürteküi örön-e.

[9r] Enedk[e]g-ün Èa(-un kürdüèin-dür qaburun terigün Udaribalguni sara. tariyaèin-dur qaburun eèüs sara. qara Kitad-un to(aèin-dur qaburun dumdadu sara. Töbed-dür Taulai sara. Mong(ol-dur Qoyar sara. Taulai sara mön-ü tula belge inu modun bügüde ¯ul¯a(ala(san-i taulai mede¯ü ide¯ü èaddu(ad qošiyalamui o(tar(ui-tur Udaribalguni na(šidar-iyar ör geyimü (a¯ar-tur dula(an-u a(ur oromui. (a¯ar usun èöm gesümüi 380

TRANSCRIPTION ¯i(ur-a [=¯a(ur-a] eliy-e šiba(un qošiyalamui. qong keriy-e ugiyaqui èisun oromui. naran ®i(asun-u ger-dür oro(san-u tula usun-dur qamu( ¯i(asun güimüi. edür qorin naiman qubi söni (uèin qoyar qubi. qorin nigen-e ür-e tariyan-u sayin ma(u-[y]i belgelemüi. amin-u saki(ulsun doron-a. ¯oli(-a mör örön-e umar-a. yeke tngri emün-e. qo(osun qumqa

šitügen-ü eke Üker (a¯ar-a

qoyar sarada qudaldu keyibesü èerig mordobasu busud-i ar(adabasu sayin. tayisui emün-e Janggün doron-a Üker edür (okimui. Baras edür ¯obalang-un tngri yabumui. Taulai edür tngri-yin (al. Takiy-a edür ülü sedükü. Takiy-a edür ula(an ša¯a(ai. Mo(ai modun erlig. noqai ükülün e¯in. Takiy-a (a¯ar-un (al. Luu sarayin (al.

[9v]

nigen šin-e Saran odun tegüs Burvabadaribad beèin sereküi yilig emün-e

arban nigen Modun odun tegüs Bus morin ¯ir(u(an orod örön-e

qorin nigen Naran odun Èista luu medeküi doron-a

qoyar šin-e 'al odun ba(uram Udaribadaribad takiy-a quraèaqui yilig doron-a

arban qoyar Altan odun meküs Asli( qonin kürteküi örön-e.

qorin qoyar Saran odun tegüs Mul mo(ai ner-e öngge örön-e umar-a

381

TRANSCRIPTION (urban šin-e Usun odun tegüs Rivadi noqai abqui jilig doron-a

arban (urban Široi odun ebderekü Mig beèin serküi doron-a

qorin (urban 'al odun ba(uram Burvasad morin ¯ir(u(an orod örön-e

dörben šin-e Modun odun tegüs Ašivani (aqai bolqui yilig örön-e

arban dörben Naran odun ba(uram Burvabalguni takiy-a qurièaqui emün-e

qorin dörben Usun odun tegüs Udarisad qonin kürteküi umara.

tabun šin-e Altan odun meküs Barani qulu(an-a töröküi örön-e

arban tabun Saran odun tegüs Udaribalguni noqai abqui umar-a

qorin tabun Modun odun tegüs Abiji beèin sereküi emün-e

¯ir(u(an šin-e Široi odun ebderekü Kerteg üker ötelküi üküküi örön-e

arban ¯ir(u(an 'al odun ba(uram Qasta (aqai bolqui. umar-a

qorin ¯ir(u(an Altan odun meküs Širvan takiy-a qurièaqui örön-e

dolo(an šin-e Naran odun ba(uram Rôkini baras mungqa( doron-a

arban dolo(an usun [odun] meküs Jayitari qulu(an-a töröküi emün-e.

qorin dolo(an Široi odun ebderekü Tanista noqai abqui emün-e

naiman šin-e Saran odun tegüs Margišar taulai üiledküi doron-a

arban naiman Modun odun tegüs Suvadi üker ötelküi üküküi örön-e

qorin naiman Naran odun ba(uram Sadabis (aqai bolqui umar-a

isün šin-e 'al odun ba(uram Ardar luu medeküi emün-e

arban isün Altan odun meküs Šuša( baras mungqa( doron-a.

qorin isün Saran odun tegüs Burvabadaribad qulu(an-a töröküi doron-a

arban šin-e Usun odun tegüs Burnavasu mo(ai ner-e öngge örön-e

qorin-a Široi odun ebderkü Anurad taulai üiledküi örön-e

(uèin-a 'al odun ba(uram Udaribadaribad üker ötelküi üküküi doron-a emün-e

[10r] Enedk[e]g-ün Èa(-un kürdüèin-dür qaburun dumdadu Jayitari sara. tariyaèin-dur ¯un-u terigün sara. qara Kitad-un 382

TRANSCRIPTION to(aèin-dur qaburun eèüs sara. Töbed-dür Luu sara. Mong(ol-tur 'urban sara. Luu sara mön-ü tula. belge inu a(ur oroqui-dur luu dong(oddumui. o(tar(ui-dur Jayitari na(šidar-iyar ör geyimü (a¯ar-dur dula(an-u tegši oromui. ¯i(ur-a [=¯a(ur-a] qamu( šiba(ud iremüi. ene sara-yi Èa(-un kürdüèin-dür ¯il-ün terigün bol(an šinelemüi. arbun tabun-a Èa(-un kürdün-ü abišig talbi(san sayin èa( bui. nara Qonin-u gertür oro(san-u tula Qonin èa(-iyar qura(alamui. edür söni qubi saèu(u bolumui. tariyan-u köröngge (a¯ar oroba kememüi. arban isün-e buuday-yin sayin ma(u-[y]i belgelemüi. amin-u saki(ulsun örön-e emün-e. ¯oliy-a mör doron-a umar-a. yeke tngri örön-e. qo(osun qumq-a doron-a. šitügen-ü eke Mo(ai (a¯ar-a. (urban sarada tariyan tariyalabasu quda anda bolbasu (al mandal tülebesü qudaldubasu sayin bui. tayisui emün-e Janggün doron-a. noqai edür (okimui. 'aqai edür ¯obalang-un tngri yabumui. Morin edür tngri-yin (al ba(umui Üker edür ülü sedükü. Üker edür ula(an ša¯a(ai. Beèin modun erlig. Qoni. ükülün e¯in. Beèin (a¯arun (al Taulai sarayin (al.

383

TRANSCRIPTION [10v]

nigen šin-e 'al odun tegüs Ašivani baras mungqa( örön-e

arban nigen Altan odun ba(uram Burvabalguni qulu(an-a töröküi örön-e emün-e

qorin nigen Saran odun ebderekü Udarisad noqai abqui emün-e

qoyar šin-e Usun odun ebderekü Barani taulai üiledküi. örön-e umar-a

arban qoyar Široi odun meküs Udaribalguni üker ötelküi üküküi umara

qorin qoyar 'al odun tegüs Abiji (aqai bolqui umara doron-a

(urban šin-e Modun odun meküs Kerteg luu örön-e umar-a

arban (urban Naran odun tegüs Qasta baras mungqa( emün-e

qorin (urban Usun odun ebderekü Širvan qulu(an-a töröküi doron-a emün-e ene erdeni busu

dörben šin-e Altan odun ba(uram Rôkini mo(ai ner-e öngge umara

arban dörben Saran odun ebderekü Jayitari taulai üiledküi umara

qorin dörben Modun odun meküs Tanista üker ötelküi üküküi doron-a

tabun šin-e Široi odun tegüs Margišar morin ¯ir(u(an orod emün-e

arban tabun 'al odun tegüs Suvadi luu medeküi doron-a

qorin tabun Altan odun ba(uram Sadabis baras mungqa( örön-e

¯ir(u(an šin-e Naran odun tegüs Ardar qonin kürteküi umar-a doron-a

arban ¯ir(u(an Usun odun ebderekü Šuša( mo(ai ner-e öngge doron-a

qorin ¯ir(u(an Široi odun tegüs Burvabadaribad taulai üiledküi umara

dolo(an šin-e Saran odun tegüs Burnavasu beèin s(e)reküi örön-e umara

arban dolo(an Modun odun tegüs Anurad morin ¯ir(u(an orod örön-e umara.

qorin dolo(an Naran odun tegüs Udaribadaribad luu medeküi örön-e

naiman šin-e 'al odun tegüs Bus takiy-a quraèaqui örön-e umara

arban naiman Altan odun ba(uram qonin Èista kürteküi umara

qorin naiman Saran odun tegüs Rivadi mo(ai ner-e öngge emün-e

isün šin-e Usun odun ebderekü Asli( noqai abqui umara doron-a

arban isün Široi odun tegüs Mul beèin sereküi doron-a emün-e

qorin isün 'al odun tegüs Ašivani morin ¯ir(u(an orod emün-e

384

TRANSCRIPTION arban šin-e Modun odun küèün tegüs Mig (aqai bolqui umara

qorin-a Naran odun tegüs Burvasad takiy-a quraèaqui umara

(uèin-a Usun odun ebderekü Barani qonin kürteküi örön-e

[11r] Enedk[e]g-ün Èa(-un kürdün-dür qaburun eèüs Šuša( sara. tariyaèin-dur ¯un-u dumdadu sar-a. qara Kitad-un to(aèin-dur ¯un-u terigün sar-a Töbed-dür Mo(ai sar-a Mong(ol-dur. Dörben sar-a. Mo(ai sara mön-ü tula mo(ai arisun-iyan nüken-dür orkimui. o(tar(ui-dur Šuša( na(šidar-iyar ör geyimü. (a¯ar-tur èakirma(-un èièig delgeremüi. ¯a(ur-a kökeg[e] šiba(un dong(oddumui. ene sarada tu(ulu(san burqan-u qutu(-i olu(san sayin èa( bui. nara Üker-ün ger-dür oro(san-u tula üker qurièaqui sar-a bui. edür (uèin qoyar qubi. söni qorin naiman qubi qorin isün-e üsken qur-a oromui. öèüken ¯i(asun qošiyalamui. dolo(an šinede qur-a ese orobasu ula(an salkin bolumui. amin-u saki(ulsun örön-e umar-a. ¯oliy-a mör doron-a. yeke tngri umar-a. qo(osun qumq-a emün-e. šitügen-ü eke Baras (a¯ar-a. Dörben sarada erdem sur(abasu em neyilegülbesü bišil(abasu abišig abubasu sayin bui. tayisui

385

TRANSCRIPTION örön-e. Janggün emün-e. Qonin edür (okimui. Beèin edür ¯obalang tngri yabumui. Takiy-a edür tngri-yin (al ba(umui. Beèin edür ülü sedükü. Mo(ai edür ula(an ša¯a(ai. bui 'aqai modun erlig. Luu ükülün e¯in. Qoni (a¯ar-un (al Baras sarayin (al

[11v]

nigen šin-e Modun odun küèün tegüs Kerteg beèin sereküi umara

arban nigen Naran odun tegüs Qasta morin ¯ir(u(an orod örön-e umara

qorin nigen Usun odun meküs [Širvan] šara luu medeküi emün-e örön-e

qoyar šin-e Altan odun ebderekü Rôkini takiy-a quraèaqui doron-a

arban qoyar Saran odun meküs Jayitari qonin kürteküi emün-e

qorin qoyar Modun odun tegüs Tanis mo(ai ner-e öngge doron-a emün-e

(urban šin-e Široi odun ba(uram Margišar noqai abqui emün-e

arban (urban 'al odun tegüs Suvadi beèin sereküi doron-a

qorin (urban Altan odun ebderekü Sadabis morin ¯ir(u(an orod emün-e örön-e

dörben šin-e Naran odun tegüs Ardar (aqai bolqui doron-a

arban dörben Usun odun meküs Šuša( takiy-a quraèaqui örön-e

qorin dörben Široi odun ba(uram Burvabadaribad qonin kürteküi emün-e

tabun šin-e Saran odun meküs Burnavasu qulu(an-a töröküi emün-e

arban tabun Modun odun tegüs Anurad noqai abqui örön-e

qorin tabun Naran odun tegüs Udaribadaribad beèin sereküi umar-a

¯ir(u(an šin-e 'al odun tegüs Bus üker ötelküi üküküi örön-e

arban ¯ir(u(an Altan odun ebderekü Èista (aqai bolqui doron-a

qorin ¯ir(u(an Saran odun tegüs Rivad’i takiy-a quraèaqui umar-a doron-a

386

TRANSCRIPTION dolo(an šin-e Usun odun meküs Asli( baras mungqa( örön-e emün-e

arban dolo(an Široi odun ba(uram Mul qulu(an-a töröküi örön-e umara

qorin dolo(an 'al odun tegüs Ašivani noqai abqui örön-e umara

naiman šin-e Modun odun tegüs Mig taulai üiledküi emün-e

arban naiman Naran odun tegüs Burvasad üker ötelküi üküküi örön-e emün-e

qorin naiman Usun odun meküs Barani (aqai bolqui umar-a doron-a

isün šin-e Altan odun ebderekü Burvabalguni luu medeküi umar-a

arban isün Saran odun meküs Udarisad baras mungqa( umara

qorin isün Modun odun tegüs Kerteg qulu(an-a töröküi örön-e

arban šin-e Široi odun ba(uram Udaribalguni mo(ai ner-e öngge örön-e emün-e.

qorin-a 'al odun tegüs Abiji taulai üiledküi umara

(uèin-a Altan odun ebderekü Rôkini üker ötelküi üküküi doron-a

[12r] Enedk[e]g-ün Èa(-un kürdüèin-dür ¯un-u terigün Èista sar-a tariyaèin-dur ¯un-u eèüs sara. qara Kitad-un to(aèin-dur ¯un-u dumdadu sar-a Mong(ol Tabun sara. Töbed-dür Morin sara. Morin sara mön-ü tula. belge inu morin qulan terigüten tar(ul¯u öngge ¯üsün güièimüi. o(tar(ui-dur Èista na(šidar-iyar ör geyimü. (a¯ar-tur qamu( nabèi ündüsün ur(umui. ¯a(ur-a salbarun ¯ul¯a(an degde¯ü nisümüi. bu(u-yin eber ur(umui. naran Qamtudquy-yin ger-dür oron-u tula. yirtinèü-yin qamu( amitan quraèaqui sedkil törömüi. edür (uèin dörben qubi. söni qorin ¯ir(u(an qubi. tariyaèin-u 387

TRANSCRIPTION ebesü tegüküi èa(. šinein dolo(an qorin isün-e qur-a ese orobasu (ang bolqu ¯un-u naran bayiqu èa( bui. amin saki(ulsun doron-a emün-e. ¯oliy-a mör örön-e emün-e. qo(osun qumqa örön-e. yeke tngri doron-a šitügen-ü eke morin (a¯ar-a taban sara-dur kögerge talbibasu ong(oèa oro(ulbasu tata(al usun tatabasu erümel erübesü sayin bui. tayisui örön-e Janggün emün-e. Taulai-dur (okimui. Mo(ai edür ¯obalang-un tngri yabumui. Qulu(an-a edür tngri-yin (al ba(umui. Qulu(an-a edür ülü sedükü. Takiy-a edür ula(an ša¯a(ai bui. Taulai modun erlig. Üker ükülün e¯in. Mori (a¯arun (al. Üker sarayin (al.

[12v]

nigen šin-e Široi odun küèün tegüs Margišar baras mungqa( yilig doron-a

arban nigen 'al odun meküs Suvad’i qulu(an-a töröküi doron-a

qorin nigen Altan odun tegüs Sadabis noqai abqui umara

qoyar šin-e Naran odun meküs Ardar taulai üiledküi emün-e

arban qoyar Usun odun ba(uram Šuša( üker ötelküi üküküi emün-e

qorin qoyar Široi odun tegüs Burvabadaribad (aqai bolqui doron-a

388

TRANSCRIPTION (urban šin-e Saran odun ba(uram Burnavasu luu medeküi örön-e

arban (urban Modun odun ebderekü Anurad baras mungqa( umara

qorin (urban Naran odun meküs Udaribadaribad qulu(an-a töröküi doron-a

dörben šin-e 'al odun tegüs Bus mo(ai ner-e öngge emün-e

arban dörben Altan odun Èista taulai üiledküi emüne

qorin dörben Saran odun ba(uram Rivadi üker ötelküi üküküi örön-e

tabun šini Usun odun ba(uram Aslig morin ¯ir(u(an orod emün-e

arban tabun Široi odun tegüs Mul luu medeküi örön-e

qorin tabun 'al odun meküs Ašivani baras mungqa( emün-e

¯ir(u(an šin-e Modun odun ebderekü Mig qonin kürteküi emün-e

arban ¯ir(u(an Naran odun tegüs Burvasad mo(ai nere öngge örön-e umar-a

qorin ¯ir(u(an Usun odun ba(uram Barani taulai üiledküi emün-e

dolo(an šin-e Altan odun ba(uram Burvabalguni beèin sereküi emün-e

arban dolo(an Saran odun ba(uram Udarisad morin ¯ir(u(an orod umar-a doron-a

qorin dolo(an Modun odun ebderekü Kerteg luu medeküi umara doron-a

naiman šin-e Široi odun tegüs Udaribalguni takiy-a quraèaqui doron-a

arban naiman 'al odun meküs Abiji qonin kürteküi emün-e

qorin naiman Altan odun tegüs Rôkini mo(ai ner-e öngge emün-e

isün šin-e Naran odun tegüs Qasta noqai abqui doron-a

arban isün Usun odun ba(uram Širvang beèin sereküi umara doron-a

qorin isün Široi odun tegüs Margišar morin ¯ir(u(an orod emün-e

arban šin-e Saran odun ba(uram Jayitari (aqai bolqui doron-a emün-e

qorin-a Modun odun ebderekü Tanista takiy-a quraèaqui emün-e

(uèin-a Naran odun tegüs Ardar qonin kürteküi öröne umara

[13r] Enedk[e]g-ün Èa(-un kürdüèin-dür ¯un-u dumdadu sar-a. tariyaèintur namurun terigün sara. qara Kitad-un to(aèin-dur ¯un-u eèüs sara. Töbed-dür Qonin sara. Mong(ol-dur ®ir(u(an

389

TRANSCRIPTION sara. Qonin sara mön-ü tula. belge inu qonin èaddu(ad tar(u güièiyü o(tar(ui-dur Burvasad na(šidar-iyar ör geyimü. (a¯ar-dur qala(un a(ur yeke bolu(ad lungru neretü èièig delgeremüi. ¯a(ur-a kir(a(ul šiba(un ¯ul¯a(lamui. alim-a güilesü terigüten ¯imis ur(umui üker ebesün-eèe (al-du qoroqai törömüi. egüni dörben šini-eèe arban tabun kürtel-e ünen nom-un kürdün-i orèi(ulu(san buyan-du sayin èa( bui. Gargada-u [=Gargada-yin] gertür naran oro(san-u tula yirtinèü-dür meneki-yin da(un kögemei bolumui. edür (uèin ¯ir(u(an qubi. söni qorin dörben qubi. (urban šin-e qorin ¯ir(u(an qur-a ese orobasu tariyaèindur ma(u. amin saki(ulsun doron-a. ¯oliy-a mör örön-e umar-a. yeke tngri emün-e qo(osun qumq-a umar-a šitügen-ü eke noqai (a¯ar-a. ¯ir(u(an sarada erkedür oro(ulqui keèiyeküi üiles kiged abišig abubasu sayin bui. tayisui örön-e Janggün emün-e. Qulu(an-a edür (okimui. Baras edür ¯obalang-un tngri yabumui. Taulai edür tngri-yin (al. Luu edür ülü sedükü üker ula(an ša¯a(ai bui. Qulu(an-a modun erlig. noqai ükülün e¯in. Mo(ai [(a¯ar-un] (al. Qulu(an-a sarayin (al.

390

TRANSCRIPTION [13v]

nigen šin-e Saran odun tegüs Bus beèin sereküi yilig emün-e

arban nigen Modun odun tegüs Èista morin ¯ir(u(an orod doron-a

qorin nigen Naran odun ba(uram luu medeküi umar-a doron-a

qoyar šin-e 'al odun ba(uram Asli( takiy-a quraèaqui örön-e

arban qoyar Altan odun meküs Mul qonin kürteküi emün-e

qorin qoyar Saran odun tegüs Ašivani mo(ai ner-e öngge örön-e

(urban šin-e Usun odun tegüs Mig noqai abqui doron-a

arban (urban Široi odun ebderekü Burvasad beèin sereküi doron-a

qorin (urban 'al odun ba(uram Barani morin ¯ir(u(an orod umara doron-a

dörben šin-e Modun odun meküs Burvabalguni (aqai bolqui örön-e

arban dörben Naran odun ba(uram Udarisad takiy-a quraèaqui umara

qorin dörben Usun odun tegüs Kerteg qonin kürteküi umar-a

tabun šin-e Altan odun meküs Udaribalguni qulu(an-a töröküi örön-e

arban tabun Saran odun tegüs Abiji noqai abqui doron-a

qorin tabun Modun odun tegüs Rôkini beèin sereküi emün-e

¯ir(u(an šin-e Široi odun ebderekü Qasta [üker] ötelküi üküküi örön-e

arban ¯ir(u(an 'al odun ba(uram Širvan (aqai bolqui umara

qorin ¯ir(u(an Altan odun meküs Margišar takiy-a qurièaqui umara

dolo(an šin-e Naran odun ba(uram Jayitari baras mungqa( umar-a

arban dolo(an Usun odun tegüs Tanista qulu(an-a [töröküi] dörön-e [=dorona] umara

qorin dolo(an Široi odun ebderekü Ardar noqai abqui emün-e

naiman šin-e Saran odun tegüs Suvadi taulai üiledküi umar-a

arban naiman Modun odun tegüs Sadabis üker ötelküi üküküi örön-e umara

qorin naiman Naran odun ba(uram Burnavasu (aqai bolqui emün-e

isün šin-e 'al odun ba(uram Šuša( luu medeküi emün-e

arban isün Altan odun meküs Burvabadaribad baras mungqa( umara

qorin isün Saran odun tegüs Bus qulu(an-a töröküi doron-a

391

TRANSCRIPTION arban šin-e Usun odun tegüs Anurad mo(ai ner-e öngge emün-e

qorin-a Široi odun ebderekü Udaribadaribad taulai üiledküi örön-e

[14r] Enedk[e]g-ün Èa(-un kürdüèin-dür ¯un-u eèüs Abiji sara. tariyaèin-dur namurun dumdadu sar-a. qara Kitad-un to(aèin-dur namurun terigün sar-a Töbed-dür Beèin sar-a. Mong(ol-dur Dolo(an sar-a. Beèin sara mön-ü tula belge inu modun èim[e]g beèin inu ¯imis ide¯ü èiddu(ad. ¯ul¯a(an-iyan te¯igemüi. o(tar(ui-dur Abiji na(šidar-iyar ör geyimü. (a¯ar-dur serigün següder una(ad qulan una(an-iyan telèiyemüi. ¯a(ur-a kökege šiba(un emüneši qarimui. èarèa(-a qošiyalan dong(oddumui. üsken qur-a-yin èa(. naran Arsalan-u gertür oro(san-u tula yirtinèü-deki arsalan quraèimui. edür (uèin dörben qubi. söni qorin ¯ir(u(an qubi. dörben šinede qur-a ese orobasu yeke salkin bolqu. amin saki(ulsun örön-e. ¯oliy-a mör doron-a umar-a. yeke tngri örön-e. qo(osun qumq-a doron-a šitügen eke 'aqai (a¯ar-a. Dolo(an sarada sayitar oroši(ulbasu usun-dur ong(oèa

392

(uèin-a 'al odun ba(uram Asli( üker ötelküi üküküi doron-a emün-e

TRANSCRIPTION oro(ulbasu qudaldu keyibesü tariyan-u üile üiledbesü sayin bui. tayisui umar-a Janggün örön-e 'aqai edür ¯obalang-un tngri yabumui. Takiy-a edür (okimui. Morin edür tngri-yin (al. 'aqai edür ülü sedükü Mo(ai edür ula(an ša¯a(ai bui. Takiy-a modun erlig. Qoni ükülün e¯in. 'aqai sarayin (al Luu (a¯ar-un (al

[14v]

nigen šin-e 'al odun tegüs Mig baras mungqa( örön-e

arban nigen Altan odun ba(uram Burvasad qulu(an-a töröküi emün-e

qorin nigen Saran odun ebderekü Barani noqai abqui emün-e

qoyar šin-e Usun odun ebderekü Burvabalguni taulai üiledküi örön-e

arban qoyar Široi odun tegüs Udarisad üker ötelküi üküküi doron-a

qorin qoyar 'al odun tegüs Kerteg (aqai bolqui umara

(urban šin-e Modun odun ebderekü Udaribalguni luu medeküi örön-e

arban (urban Naran odun tegüs Abiji baras mungqa( emün-e

qorin (urban Usun odun ebderekü Rôkini qulu(an-a töröküi doron-a

dörben šin-e Altan odun ba(uram Qasta mo(ai nere öngge umar-a

arban dörben Saran odun ebderekü Širvan taulai üiledküi umar-a

qorin dörben Modun odun meküs Margišar üker ötelküi üküküi doron-a

tabun šin-e Široi odun tegüs Jayitari morin ¯ir(u(an orod emün-e

arban tabun 'al odun tegüs Tanista luu medeküi emüne

qorin tabun Altan odun ba(uram Ardar baras mungqa( örön-e

393

TRANSCRIPTION ¯ir(u(an šin-e Naran odun tegüs Suvadi qonin kürteküi umar-a

arban ¯ir(u(an Usun odun ebderekü Sadabis mo(ai ner-e öngge örön-e

qorin ¯ir(u(an Široi odun tegüs Burnavasu taulai üiledküi örön-e

dolo(an šin-e Saran odun ebderekü Šuša( beèin sereküi umar-a doron-a

arban dolo(an Modun odun meküs Burvabadaribad morin ¯ir(u(an orod umar-a

qorin dolo(an Naran odun tegüs Bus luu medeküi doron-a

naiman šin-e 'al odun tegüs Anurad takiy-a quraèaqui doron-a

arban naiman Altan odun ba(uram Udaribadaribad qonin kürteküi umar-a

qorin naiman Saran odun ebderekü Asli( mo(ai nere öngge umar-a

isün šin-e Usun odun ebderekü Èista noqai abqui örön-e

arban isün Široi odun tegüs Rivadi beèin sereküi emün-e

qorin isün 'al odun tegüs Mig morin ¯ir(u(an orod emün-e

arban šin-e Modun odun meküs Mul (aqai bolqui emün-e

qorin-a Naran odun tegüs Ašivani takiy-a quraèaqui umar-a

(uèin-a Usun odun ebderekü Burvabalguni qonin kürteküi umara

[15r] Enedk[e]g-ün Èa(-un kürdüèin-dür namurun terigün Burvabadaribad sara tariyaèin-dur namurun eèüs sar-a. Kitad-un to(aèin-dur namurun dumdadu sar-a. Töbed-dür Takiy-a sara Mong(ol-dur Naiman sara. Takiy-a sara mön-ü tula belge inu qamu( šiba(un tariyan ¯imis ide¯ü èiddumui. o(tar(ui-dur Burvabadaribad na(šidar-iyar ör geyimü (a¯ar-dur ¯ülge-yin èièig neretü seèii delgeremüi. ¯a(ura 394

TRANSCRIPTION ularu šiba(un qoršiyalamui. qarèa(ai šiba(un taulai bari¯u tngri takiqu sar-a. qamu( tariyan tömösün bol¯u qadumui. ene sarada naran Okin-u gertür oro(san-u tula yirtinèü-deki okid ü¯ügürkeküi èa( bui edür (uèin qoyar qubi söni qorin naiman qubi. šir(ol¯i terigüten amitan degde¯ü o(tar(ui-dur (arumui. ¯ir(u(an šin-e qorin dörben-e qur-a ese orobasu kümün-dür ebedèin bolu(ad yeke salkin bolqu. amin saki(ulsun örön-e emün-e ¯oliy-a mör doron-a emün-e yeke tngri umar-a. qo(osun qumq-a emün-e šitügen-ü eke Qonin (a¯ar-a. Naiman sarada èi(ul(an èi(ulbasu qudaldu odbasu quda anda bolbasu em-e kümün-e tusa keyibesu ¯iru( ¯irubasu sayin bui. tayisui umara Janggün doron-a Morin edür (okimui Beèin edür ¯obalang-un tngri yabumui. Takiy-a edür tngri-yin (al. Taulai edür ülü sedükü. Takiy-a edür ula(an ša¯a(ai bui Mori modun erlig Luu ükülün e¯in. noqai sarayin (al

[15v]

395

TRANSCRIPTION nigen šin-e Modun odun tegüs Udaribalguni beèin sereküi umar-a

arban nigen Naran odun tegüs Abiji morin ¯ir(u(an orod örön-e

qorin nigen Usun odun meküs Rôkini luu medeküi örön-e

qoyar šin-e Altan odun ebderekü Qasta qonin kürteküi umar-a

arban qoyar Saran odun meküs Širvan qonin kürteküi doron-a

qorin qoyar Modun odun tegüs Margišar mo(ai nere öngge doron-a

(urban šin-e Široi odun ba(uram Jayitari noqai abqui doron-a

arban (urban 'al odun ebderekü Tanista beèin sereküi

qorin (urban Altan odun ebderekü Ardar morin ¯ir(u(an orod emün-e

dörben šin-e Naran odun tegüs Suvadi (aqai bolqui doron-a

arban dörben Usun odun tegüs Sadabis takiy-a quraèaqui emün-e

qorin dörben Široi odun ba(uram Burnavasu qonin kürteküi emüne

tabun šin-e Saran odun meküs Šuša( qulu(an-a töröküi örön-e

arban tabun Modun odun tegüs Burvabadaribad noqai abqui doron-a

qorin tabun Naran odun tegüs Bus beèin sereküi umara

¯ir(u(an šin-e 'al odun tegüs Anurad üker ötelküi üküküi emün-e

arban ¯ir(u(an Altan odun ebderekü Udaribadaribad (aqai bolqui emün-e

qorin ¯ir(u(an Saran odun meküs Asli( takiy-a quraèaqui doron-a

dolo(an šin-e Usun odun meküs Èista baras mungqa( örön-e emün-e

arban dolo(an Široi odun ba(uram Rivadi qulu(an-a töröküi örön-e

qorin dolo(an 'al odun tegüs Mig noqai abqui örön-e

naiman šin-e Modun odun tegüs Mul taulai üiledküi emün-e

arban naiman Naran odun tegüs Ašivani üker ötelküi üküküi umar-a doron-a

qorin naiman Usun odun meküs Burvabalguni (aqai bolqui doron-a

isün šin-e Altan odun ebderekü Burvasad luu medeküi umar-a

arban isün Saran odun meküs Barani baras mungqa( örön-e

qorin isün Modun odun tegüs Udaribalguni qulu(an-a töröküi doron-a

arban šin-e Široi odun ba(uram Udarisad mo(ai ner-e öngge umar-a

qorin-a 'al odun tegüs Kerteg taulai üiledküi doron-a

(uèin-a Altan odun ebderekü Qasta üker ötelküi üküküi doron-a

396

TRANSCRIPTION

[16r] Enedk[e]g-ün Èa(-un kürdüèin-dür namurun dumdadu Ašivani sara tariyaèin-dur ebülün terigün sara Kitad-un to(aèin-dur namurun eèus sar-a Töbed-dür Noqai sara. Mong(ol-dur Isün sara. Noqai sara mön-ü tula belge inu noqai quraèi¯u [=qurièa¯u] qošiyalamui o(tar(ui-dur Ašivani na(šidariyar ör geyimü. (a¯ar-dur èo( neretü ebesün èindaralamui ¯a(ur-a anggir (ala(un qarimui. küiten següder una¯u ebesün qubaraqui [=qubiraqui] èa(. egüni arban tabun-a burqan tngri-eèe ba(u(san buyan-du sayin èa( bui. naran Èinglegüür-ün gertür oro(san-u tula. yirtinèü-deki dusul terigüten-i èinglegüür-iyer èinglemüi. edür söni qubi saèu(uu bo[l]qu oroqui èa(. arban tabun-a qur-a ese orobasu qur-a ügei bolqu. amin saki(ulsun doron-a emün-e. ¯oliy-a mör örön-e emün-e. yeke tngri doron-a qo(osun qumq-a örön-e šitügen-ü eke Taulai (a¯ar-a Isün sarada öèügüken tusa bütügebesü èidqumal èidqubasu mese keyibesü qooritu [=qooratu] üiles üiledküi-dür sayin bui tayisui umar-a Janggün örön-e Baras edür (okimui Mo(ai edür ¯obalang-un tngri yabumui. Qulu(an-a

397

TRANSCRIPTION edür tngri-yin (al. Qonin edür ülü sedekü Üker edür ula(an ša¯a(ai bui. Luu modun erlig. Üker ükülün e¯in. Baras (a¯ar-un (al. Takiy-a sarayin (al.

[16v]

nigen šin-e Široi odun tegüs Jayitari baras mungqa( yilig doron-a

arban nigen 'al odun meküs Tanis qulu(an-a töröküi doron-a

qorin nigen Altan odun tegüs Ardar noqai abqui umar-a

qoyar šin-e Naran odun meküs Suvadi taulai üiledküi emün-e

arban qoyar Usun odun ba(uram Sadabis üker ötelküi üküküi doron-a

qorin qoyar Široi odun tegüs Burnavasu (aqai bolqui örön-e emün-e

(urban šin-e Saran odun ba(uram Šuša( luu medeküi örön-e emün-e

arban (urban Modun odun ebderekü Burvabadaribad baras [mungqa(] umar-a doron-a

qorin (urban Naran odun meküs Bus qulu(an-a töröküi umar-a

dörben šin-e 'al odun meküs Anurad mo(ai ner-e öngge emün-e

arban dörben Altan odun tegüs Udaribadaribad taulai üiledküi emün-e

qorin dörben Saran odun ba(uram [Asli(] üker ötelküi üküküi umar-a

tabun šin-e Usun odun ba(uram Èista morin ¯ir(u(an orod emün-e

arban tabun Široi odun tegüs Rivadi luu medeküi örön-e umar-a

qorin tabun 'al odun meküs Mig baras mungqa( örön-e

¯ir(u(an šin-e Modun odun ebderekü Mul qonin kürteküi emün-e

arban ¯ir(u(an Naran odun meküs Ašivani mo(ai nere öngge örön-e

qorin ¯ir(u(an Usun odun ba(uram Burvabalguni taulai üiledküi emün-e

398

TRANSCRIPTION dolo(an šin-e Altan odun tegüs Burvasad beèin sereküi umar-a

arban dolo(an Saran odun ba(uram Barani morin ¯ir(u(an orod doron-a

qorin dolo(an [m]odun odun ebderekü Udaribalguni luu medeküi doron-a

naiman šin-e Široi odun tegüs Udarisad takiy-a quraèaqui örön-e

arban naiman 'al odun meküs Kerteg qonin kürteküi doron-a

qorin naiman Altan odun tegüs Qasta mo(ai ner-e öngge emün-e

isün šin-e Naran odun meküs Abiji noqai abqui doron-a

arban isün Usun odun ba(uram Rôkini beèin sereküi umar-a

qorin isün Široi odun tegüs Jayitari morin ¯ir(u(an orod örön-e

arban šin-e Saran odun ba(uram Širvan (aqai bolqui doron-a emün-e

qorin-a Modun odun ebderekü Margišar takiy-a quraèaqui emün-e

(uèin-a Naran odun meküs Suvadi qonin kürteküi örön-e emün-e

[17r] Enedk[e]g-ün Èa(-un kürdüèin-dür namurun eèüs Kerteg sar-a. tariyaèin-dur ebülün dumdadu sar-a. Kitad-un to(aèin-dur ebülün terigün sar-a Töbed-dür 'aqai sar-a. mön-ü tula belge inu (aqai nasu to(alan ¯ul¯a(alamui. o(tar(ui-dur Kerteg na(šidariyar ör geyimü. (a¯ar-tur qala(un-u a(ur (aru(ad küiten-ü a(ur oromui ¯a(ur-a usun šiba(un dalai-dur oro¯u qa(dalamui. qamu( tariyan tömösü seb[e]g-dür oroqui èa( naran Tiler-ün gertür oro(sun-u tula. yirtinèü-deki amitan-i ala¯u kilinèe [=kelinèe] üiledküi èa(. edür qorin naiman qubi.

399

TRANSCRIPTION söni (uèin qoyar qubi. yeke küiten-ü èa( bolumui. nigen šinede èisun ese orobasu dayisun boluyu tabun šin-e qorin ¯ir(u(an-a qur-a ese orobasu qoyitu on-du qur-a èuqa( (ang bolqu. amin saki(ulsun doron-a ¯oliy-a mör örön-e umar-a yeke tngri emün-e. qo(osun qumq-a umar-a šitügen-ü eke Qulu(an-a (a¯ar-a. arban sarada ¯a(an [=¯a(al] morin qudaldubasu sayin bui. tayisui doron-a Janggün umar-a. 'aqai edür (okimui Baras edür ¯obalang-un tngri yabumui. Taulai edür tngri-yin (al. Baras edür ülü sedükü. Mo(ai edür ula(an ša¯a(ai bui. Üker modun erlig. noqai. ükülün e¯in. Üker (a¯ar-un (al. Beèin sarayin (al.

[17v]

nigen šin-e Saran odun tegüs Anurad beèin sereküi emün-e

arban nigen Modun odun tegüs Udaribadaribad morin ¯ir(u(an orod emün-e

qorin nigen Naran odun ba(uram Asli( luu medeküi umara doron-a

qoyar šin-e 'al odun ba(urim Èista takiy-a quraèaqui örön-e

arban qoyar Altan odun tegüs Rivadi qonin kürteküi örön-e

qorin qoyar Saran odun tegüs Mig mo(ai ner-e öngge umara

400

TRANSCRIPTION (urban šin-e Usun odun meküs Mul noqai abqui emün-e

arban (urban Široi odun ebderekü Ašivani beèin sereküi doron-a

qorin (urban 'al odun ba(uram Burvabalguni morin ¯ir(u(an orod umara doron-a

dörben šin-e Modun odun tegüs Burvasad (aqai bolqui örön-e

arban dörben Naran odun ba(uram Barani takiy-a quraèaqui umara

qorin dörben Usun odun tegüs Udaribalguni qonin kürteküi umara

tabun šin-e Altan odun meküs Udarisad qulu(an-a töröküi doron-a

arban tabun Saran odun tegüs Kerteg noqai abqui umara

qorin tabun Modun odun tegüs Qasta beèin sereküi emün-e

¯ir(u(an šin-e Široi odun ebderekü Abiji üker ötelküi üküküi örön-e

arban ¯ir(u(an 'al odun ba(urim Rôkini (aqai bolqui umara

qorin ¯ir(u(an Altan odun meküs Jayitari takiy-a quraèaqui örön-e

dolo(an šin-e Naran odun ba(urim Širvan baras mungqa( doron-a emün-e

arban dolo(an Usun odun tegüs Margišar qulu(an-a töröküi emün-e

qorin dolo(an Široi odun ebderekü Suvadi noqai abqui doron-a

naiman šin-e Saran odun ba(uram Tanista Taulai üiledküi umar-a

arban naiman Modun odun tegüs Ardar üker ötelküi üküküi örön-e

qorin naiman Naran odun ba(uram Šuša( (aqai bolqui örön-e

isün šin-e 'al odun ba(uram Sadabis luu medeküi emün-e

arban isün Altan odun ba(urim Burnavasu baras mungqa( doron-a

qorin isün Saran odun tegüs Anurad qulu(an-a töröküi doron-a

arban šin-e Usun odun tegüs Burvabadaribad mo(ai ner-e öngge emün-e

qorin-a Široi odun ebderekü Bus taulai üiledküi örön-e

(uèin-a 'al odun ba(uram Èista üker ötelküi üküküi örön-e.

[18r] Enedk[e]g-ün Èa(-un kürdüèin-dür ebülün terigün Margišar sar-a tariyaèin-dur ebülün eèüs sar-a. Kitad-un to(aèin-dur ebülün dumdadu sar-a. Töbed-dür Qulu(an-a sar-a. Mong(ol-

401

TRANSCRIPTION tur Arban nigen sar-a. Qulu(an-a sara mön-ü tula belge inu tarba(-a qulu(an-a nüken-eèe ülü (arumui. o(tar(uitur Margišar na(šidar-iyar ör geyimü. (a¯ar-tur ¯egeren taki qošiyalamui. ¯a(ur-a salbar šiba(un öndegelemüi. naran Numun-u gertür oro(san-u tula yirtinèü-teki numun qata(uu küèütü bolumui. edür qorin ¯ir(u(an qubi söni (uèin dörben qubi. (a¯ar usun èöm amin nüke kürümüi ebülün naran ba(uqu èa(. egüni qorin dolo(an-a saran-lu(-a Anurad tokiyaldu(ul¯u belgelemüi. amin saki(ulsun örön-e emün-e. ¯oliy-a mör doron-a umar-a. yeke tngri örön-e qo(osun qumq-a doron-a. šitügen-ü eke Luu (a¯ar. arban nigen sarada ed mal (ada(ši ögbesü. ¯arlig bièig tarqabasu amurling(ui üiles keyibesü sayin bui. tayisui doron-a Janggün umar-a Beèin edür (okimui. 'aqai edür ¯obalang-un tngri yabumui. Morin edür tngri-yin (al. Morin edür ülü sedükü. Takiy-a edür ula(an ša¯a(ai bui. noqai modun erlig. Qoni. ükülün e¯in. Qulu(an-a (a¯ar-un (al. Qoni sarayin (al.

[18v]

402

TRANSCRIPTION nigen šin-e 'al odun tegüs Mul baras mungqa( örön-e

arban nigen Altan odun ba(uram Ašivani qulu(ana töröküi doron-a.

qorin nigen Saran odun ebderekü Burvabalguni noqai abqui emün-e

qoyar šin-e Usun odun ebderekü Burvasad taulai üiledküi örön-e

arban qoyar Široi odun meküs Barani üker ötelküi üküküi umar-a

qorin qoyar 'al odun tegüs Udaribalguni (aqai bolqui umar-a

(urban šin-e Modun odun meküs Udarisad luu medeküi örön-e.

arban (urban Naran odun tegüs Kerteg baras mungqa( emün-e

qorin (urban Usun odun ebderekü Qasta qulu(an-a töröküi doron-a

dörben šin-e Altan odun ba(uram Abiji mo(ai nere öngge umar-a

arban dörben Saran odun ebderekü Rôkini taulai üiledküi umar-a.

qorin dörben Modun odun Jayitari üker ötelküi üküküi doron-a

tabun šin-e Široi odun tegüs Širvan morin ¯ir(u(an orod emün-e

arban tabun 'al odun tegüs. Margišar luu medeküi doron-a örön-e

qorin tabun Altan odun ba(uram Suvadi baras mungqa( örön-e

¯ir(u(an šin-e Naran odun tegüs Tanis qonin kürteküi umar-a.

arban ¯ir(u(an Usun odun ebderekü Ardar mo(ai nere öngge doron-a

qorin ¯ir(u(an Široi odun tegüs Šuša( taulai üiledküi örön-e

dolo(an šin-e Saran odun ebderekü Sadabis beèin sereküi

arban dolo(an Modun odun tegüs Burnavasu morin ¯ir(u(an orod öröne

qorin dolo(an Naran odun tegüs Anurad luu medeküi emün-e

naiman šin-e 'al odun Burvabadaribad takiy-a quraèaqui doron-a

arban naiman Altan odun ba(uram Bus qonin kürteküi örön-e

qorin naiman Saran odun ebderekü Èista mo(ai nere öngge umar-a

isün šin-e Usun odun ebderekü Udaribadaribad noqai abqui örön-e

arban isün Široi odun tegüs Aslig beèin sereküi dorona emün-e

qorin isün 'al odun tegüs Mul morin ¯ir(u(an orod emün-e

arban šin-e Modun odun meküs Rivadi (aqai bolqui doron-a

qorin-a Naran odun tegüs Mig takiy-a quraèaqui umar-a

(uèin-a Usun odun ebderekü Burvasad qonin kürteküi doron-a

[19r] Enedk[e]g-ün Èa(-un kürdüèin-dür ebülün dumdadu 403

TRANSCRIPTION Bus sar-a. tariyaèin-dur qaburun terigün sar-a. Kitad-un to(aèin-dur ebülün eèüs sar-a. Töbed-dür Üker sar-a. Mong(ol-dur Kögeler-ün sar-a. Üker sar-a mön-ü tula. üker-ün bey-e qala(un bol¯u ebesün èidtala idemüi. o(tar(ui-dur Bus na(šidar-iyar ör geyimü. (a¯ar tal-a ödken èasun bolumui. ¯a(ura qong keriy-e egür-iyen ¯asamui. takiy-a kegür¯igen-e šiba(un öndegelemüi. naran Matar-un ger-dür oro(san-u tula matar dalai deger-e (arumui. edür qorin dörben qubi. söni (uèin ¯ir(u(an qubi. arban dörben-e èasu ese orobasu ebül dula(an bolqu. qorin tabun-a sara-lu(-a Anurad tokiyaldu(ul¯u belge ü¯imüi [=ü¯emüi]. amin saki(ulsun örön-e emün-e. ¯oliy-a mör doron-a emün-e. yeke tngri umar-a. qo(osun qumq-a emün-e. šitügen-ü eke Beèin (a¯ar-a. Kögeler sarada usun-u üiles üiledbesü ¯am ¯asabasu busud-i ar(adabasu ma(u üiles üiledbesü ¯ar(u qa(albasu sayin bui. tayisui doron-a. senggün umar-a. Mo(ai edür (okimui. Beèin edür ¯obalang-un tngri yabumui. Takiy-a edür tngri-yin (al. noqai edür ülü sedükü. Üker

404

TRANSCRIPTION edür ula(an ša¯a(ai bui. Qoni modun erlig. Luu ükülün e¯in 'aqai (a¯ar-un (al. mori sarayin (al.

[19v]

nigen šin-e Modun odun küèün tegüs Abiji beèin sereküi umar-a

arban nigen Naran odun tegüs Rôkini morin ¯ir(u(an orod doron-a

qorin nigen Usun odun meküs Èayitari [=Jayitari] luu medeküi örön-e.

qoyar šin-e Altan odun ebderekü Širvan takiy-a quraèaqui doron-a

arban qoyar Saran odun meküs Margišar qonin kürteküi doron-a

qorin qoyar Modun odun tegüs Suvadi mo(ai ner-e öngge örön-e

(urban šin-e Široi odun ba(uram noqai abqui Tanis emün-e

arban (urban 'al odun tegüs Ardar beèin sereküi örön-e

qorin (urban Altan odun ebderekü Šuša( morin ¯ir(u(an orod emün-e

dörben šin-e Naran odun tegüs Sadabis (aqai bolqui doron-a

arban dörben Usun odun meküs Burnavasu takiy-a quraèaqui doron-a

qorin dörben Široi odun ba(uram Anurad qonin kürteküi emün-e

tabun šin-e Saran odun meküs Burvabadaribad qulu(an-a töröküi doron-a

arban tabun Modun odun tegüs Bus noqai abqui örön-e emün-e

qorin tabun Naran odun tegüs Èista beèin sereküi umar-a

¯ir(u(an šin-e 'al odun tegüs Udaribadaribad üker ötelküi üküküi emün-e

arban ¯ir(u(an Altan odun ebderekü Asli( (aqai bolqui emün-e

qorin ¯ir(u(an Saran odun meküs Mul takiy-a quraèaqui umar-a

dolon šin-e Usun odun meküs Rivadi baras mungqa( örön-e emün-e

arban dolo(an Široi odun ba(uram Mig qulu(an-a töröküi örön-e

qorin dolo(an 'al odun tegüs Burvasad noqai abqui örön-e

naiman šin-e Modun odun tegüs Ašivani taulai üiledküi emün-e.

arban naiman Naran odun tegüs Burva-balguni üker ötelküi üküküi doron-a

qorin naiman Usun odun meküs Udarisad (aqai bolqui umar-a.

405

TRANSCRIPTION isün šin-e Altan odun ebderekü Barani luu medeküi umara

arban isün Saran odun meküs Udaribalguni baras mungqa( örön-e.

qorin isün Modun odun tegüs Abiji qulu(an-a töröküi örön-e

arban šin-e Široi odun ba(uram Kerteg mo(ai ner-e öngge örön-e

qorin-a 'al odun tegüs Qasta taulai üiledküi umara.

(uèin-a Altan odun ebderekü Širvan üker ötelküi üküküi doron-a

[20r] öl¯ei qutu( oroši(san edürün belge ögede qandu(san jindamuni bui. rašiyan edür-ün belge erdini bui. èo(tu edürün belge qumq-a bui. naiman ayima(-un èi(ul'qu edürün belge inu doro(ši qandu(san (adusun bui. qariqu edürün belge inu ögede qandu(san (adusun bui. luus-un qad èi(ul'qu edürün belge köke na(ur bui. qariqui edürün beleg inu ula(an nara bui (a¯ar-un e¯ed èi(ul'qu edürün belge inu ula(an sa bui. qariqui edürün belge inu qara sa üsüg bui. ükükü edürün belge inu doro(ši qandu(san erdini bui. šim[n]us-un edürün belge inu doro(ši qandu(sun subur(-a šim[n]us-i ila(u(san edürün belge inu qara nara bui Maqagala-yin ba(uqu edürün belge inu tong(ori( bui Okin tngri ba(uqu edürün belge inu gabala bui erketen èi(ul'qu edürün belge inu ögede qandu(san šara sar-a bui. qariqui edürün belge inu doro(ši qandu(san šara sar-a bui 406

TRANSCRIPTION naiman ayima( èi(ul'qu edürün belge inu vaèir bui qariqui edürün belge inu ¯arimdu( vaèir bui. arši-narun ügülegsen edürün belge ula(an aa üsüg bui. kelinèitü edürün belge inu qara èindamuni bui. kegüür ülü oroši(ulqu edürün belge solbi(san ala( ¯iruqai bui. do(šin edürün belge inu qara jva üsüg bui

[20v] šingbüng güikü edürün belge qara jii üsüg bui bati bata güikü edürün belge inu ala( nidün bui. ginggang güikü edürün belge inu qoyar qara dusul bui baling do(šin güikü edürün belge nigen ula(an dusul bui öèüken qara edürün belge nigen qara dusul bui. ügegürügülügèi edürün belge (urbal¯in ula(an bui. yeke qara edürün belge inu (urbal¯in qara bui tüliküi edürün belge solbi(san qara ¯iruqai bui qo(osun edürün belge (urban qara dusul bui (uyila(èi-yin (ar qo(osun qariqui belge ala( dusul bui. tngri šim[n]us (adqulduqu belge ala( debisker bui gara( ideši erikü edürün belge dörbel¯in qara debisker tngri-yin noqai ideši erikü edürün belge doro(ši qandu(san qara sara bui.

407

TRANSCRIPTION ginggang ideši erikü edürün belge qara ging üsüg bui. ebdegèi edürün belge inu qada(ur bui. (a¯ar-un noqai ideši erikü edürün belge inu (urban nidütü dörbel¯in bui tüleküi edürün belge anu solbi(san qara ¯iruqai ene ilegüüdebei

[21r] qorin naiman na(šidar-lu(-a dolo(an gara( odun-i tokiyaldu(ul¯u uèaral-un sayin ma(u-[y]i üjekü kürdün ene bui. Kerteg

(al

Nara

(al

Rôkini

široi

Sara

usu

Margišar

kii

'al

(al

Ardar

široi

Usu

usu

Burnavasu

kii

Modun kii

Bus

(al

Altan široi

Asli(

usu

Široi

široi

Mig

(al

Nara

(al

Burvabalguni

(al

Sara

usu

Udaribalguni

kii

'al

(al

Qasta

kii

Usu

usu

Jayitari

kii

Modun kei.

Suvad'i

kii

Altan široi 408

TRANSCRIPTION Suša(

(al

Široi

široi

Anurad

široi

Nara

(al

Èista

široi

Sara

usu

Mul

usu

'al

(al

Burvasad

usu

Usu

usu

Udarisad

široi

Modun kii

Abiji

široi

Altan široi

Širvang

usu

Široi

široi

Tanista

usu

Nara

(al

Sadabis

usu

Sara

usu

Burvabadaribad

(al

'al

(al

Udaribadaribad

usu

Usu

usu

Rivad'i

usu

Modun kii

Ašivani

kii

Altan široi

Barani

(al

Široi

[21v]

široi

Naran odun kemebesü tngri-nerün gara( kememü (al èinar bui. Naran odun küèün tegüs-ün èa(-tur qan oron-a sa(ubasu süm-e keyid baribasu

409

TRANSCRIPTION köbegün-e ger baribasu okin ögbesü burqan-i takibasu köbegün töröbesü rabnas oroši(ulbasu sudur-nu(ud bièibesü ¯i(ulèilabasu dayisun darubasu abišig abubasu em èungla(ulbasu ada(usun abubasu ür-e saèubasu (al takil takibasu ada(usun sürüglebesü buyan üiledbesü morin sur(abasu biy-e ugiyabasu ordo qarši ¯asabasu öl¯i qutu( oroši(ulbasu sayin bui. bulaši bulabasu öri ögbesü šini debel emüsbesü ükügsed-dür buyan üiledbesü buyan kešig ebderekü ma(u bui. èerig mordobasu naran ur(uqui èa(-tur morda. èereg-ün noyan ula(an debel emüsèü ¯igerde morin unu¯u ula(an kegeri bari¯u. ula(an èimeg-iyer èime¯ü su¯aliyu(an taki¯u dayisun-u èireg-ün noyan-u ner-e bièi¯ü yama(an-u eber-dü dürü¯ü dayisun-i esergü ireküitür. qan tayiši tüšimed yosu(ar odèu dolo(anta qa[š]k[i]rèu usun saèu(ad (adquldubasu dayisun-i [22r] darui-dur daruyu. Saran odun kemebesü door-a luus-un qad-un gara(

410

TRANSCRIPTION büküy-yin tula usun-u èinar bui. Saran odun kücün tegüs-ün èa(-tur tariyan saèubasu (al-un takil takibasu biy-e ugiyabasu buyan ¯oli( ögbesü dalal(-a dalalbasu köbegün töröbesü dungli (ar(abasu sayin bui. qudaldu keyibesü mör (arbasu ma(ui. luus-un qad-un èoga üiledbesü em èu(la(ulbasu šini gertür orobasu ba. baribasu šin-e qa(al(-a baribasu beri ba(ul(abasu modun taribasu suba( tatabasu èinadus-un dayisun-dur odbasu dayisun-i nomo(odqabasu sayin. èerig mordobasu taulai qoni (aqai ¯ilten qara morin unu¯u qara kegeri bariju qara èimeg-iyer èime¯ü dayisun-u èereg-ün noyan-u ner-e-[y]i bièi¯ü (al-dur tüleged isün adqu široi isün aya(-a usun-iyar sönöge¯ü daru(ad suu ¯ali-yu(an takiju örön-e ¯üg uduridbasu dayisun-i daruyu. dayisun esergü irebesü tabun kümün qad-un èimeg-iyer èime¯ü miq-a-yi mungna¯u saèu(ad (adquldubasu dayisun-i daruyu. ada(usun ¯ibqarabasu nökögesün debeltü köke èirai-du ba nöröge èirai-tu isün kümün umara emün-e abèu odba. èa(an segertü qara noqai-tai deged doorad

411

TRANSCRIPTION ügülegèi em-e kümün ba èa(an èila(u-tu bula( ba modun-u èinadu ki¯a(ar-a ni(u¯u amui. nigen edür ba. ese bögesü tabun edür-dür oldayu belbesün [22v] qatun kümün ¯i(a¯u öggümüi. 'al odun kemebesü asuri-narun gara( büküy-yin tula (al-un èinar bui. do(šin gara( kememüi. küèün tegüs-ün èa(-tur burqan-u oron eribesü. ber'i ba(ul(abasu ükügsen-dür buyan üiledbesü qariyal qari(ulbasu küü sang negebesü eyetüldür-e èi(ulbasu öri abubasu èereg-ün noyan sa(ul(abasu bal(asun baribasu ¯arli(-un èi(ul(an èi(ulbasu ¯i(ulèilabasu adusun abubasu ger ed'kebesü qota ¯asabasu abalabasu sayin bui. bayiri-dur ken urida mordobasu tere daruyu. köbegün töröbesü te¯igeküy-e berke morin dobtulbasu kümün ükübesü debel ed'kebesü tögenebesü ¯inglebesü ma(u bui. tang(ari(-aèa daba(san èireg-ün noyan-u gara( kememüi. ed mal ¯ibqarabasu isün kümün qul[a](uyu isün gerte ni(u¯u amu eliy-e da(a(san kümün ba. temürèi ba band’i ba bombo teyimü nigen kümün sura( ügülemüi.

412

TRANSCRIPTION örön-e ¯üg-eèe ire¯ü örön-e qandu(san gerte abèu odba ma(u aran-lu(-a uèirabasu olumui-¯-a egüüden-dür ¯igerde morin öèim ula(an debeltü ba ula(an (ajar bui-¯-a. Usun odun kemebesü yaa(š-a-un [=yaa(š-a-yin] qa(an-u gara( büküy-yin tula. usun èinar bui. Usun odun tegüs-ün èa(-dur bièig to(-a sur(abasu öber-ün tusa bütügebesü qudda anda bolbasu okin ber'i ögbesü aliba burqan-i takibasu qurimlabasu (adquldu(an-i [23r] amurli(ulbasu buyan-u èi(ul(an üiledbesü una(an sur(abasu kümün-ü yasun (ar(abasu ada(usun ögbesü šin-e gertür orobasu qatun kümün-i asarabasu bügüde-dür sayin. köbegün töröbesü darasun iskebesü ma(u bui. okin bögesü il(ari bui. èerig mordobasu edür düli morda. debel quya( mese qara-nu(ud-i èime¯ü qara morin unu¯u qara kiiri bari¯u dayisun-u noyan-u ner-e-yi ¯iru¯u (aqay-yin tolo(ai-dur dürü¯ü usun-dur daru(ad örön-e ¯üg èereg uduridbasu dayisun-i daruyu. dayisun-i eser’gü ireküi-dür šara-nu(ud-iyar

413

TRANSCRIPTION èime¯ü šara kiiri bari¯u köl morin unu¯u ¯ol(oldubasu dayisun-i daruyu. ada(usun ba ed ¯ibqarabasu qoyar kümün qula(uyu doron-a ¯üg abèu odba. tere qula(ayièi-dur nigen em-e kümün oroldu¯u amu. qoyar ger buyu usun-u ki¯a(ar-a ni(u¯u amui. dolo(an ba ese bögesü isün qono(-tu oldayu ese oldabasu yerüde ülü oldayu. Modun odun kemebesü ¯ögelen galbaranjan modun-u gara( büküy-yin tula modun èinar bui. Modun odun küèün tegüs-ün èa(-tur tabèang baribasu saki(ulsun üiledbesü. buyan üiledbesü burqan takibasu nom nomlabasu mandal ¯irubasu. süme keyid bariqu (a¯ar-i beleglebesü èidker-nu(ud-i [=èidker-nügüd-i] nomo(odqabasu biy-e ugiyabasu yal-a yangqa

[23v] qa(albasu dorm-a a(urbasu (al-un takil takibasu dayisun-i daruqu üiles üiledbesü širad kibesü subur(-a bosqabasu (adasun qari(ulbasu busud-i qari(ulbasu uqa(an sur(abasu qada (a¯ar-i

414

TRANSCRIPTION uqubasu ed bütügebesü ¯ibqara(san-i eribesü köbegün töröbesü aliba yabuqu sa(uqu üiles-dür sayin. èereg mordobasu erte mana(ar morda. qubèad köke-ber èime¯ü köke morin unu¯u köke kegiri bari¯u suu ¯ali-yu(an taki¯u dayisun-u èereg-ün noyan-u ner-e-yi bièi¯ü dolo(an alqu (a¯ar-a isün doboèa( široi door-a daru(ad emün-e ¯üg uduridbasu dayisun-i daruyu dayisun eser’gü ireküi-dür qubèad èimeg-iyen èa(an-iyar èimejü èa(an keg[i]ri bari¯u qa[š]kiru(ad tabun quya(-du kümün-iyer uduridbasu dayisun-i daruyu ed ¯ibqarabasu er-e (a(èa kümün-ü köbegün qula(u¯u amu. do(alang eremdeg kümün ba. köke èirai-du kümün ba ger-ün egüüde umara ¯üg qandu(san modun-u door-a ni(u¯u amu bandi kümün abèu oldayu. Altan odun kemebesü kešig erdeni qa(an-u gara( büküy-yin tula temür-ün èinar bui basa key-yin èinar kemegdeyü qota ¯asabasu kürgen sögödbesü morin dobtulbasu darasun iskebesü ma(ui. buyan üiledbesü bièig to(-a erdem uqa(an sur(abasu ber'i ba(ul(abasu ger negübesü debel

415

TRANSCRIPTION eskebesü qurimlabasu sayin. köbegün töröbesü [24r] uqa(an beligtü [=biligtü] bolqu. okin ögbesü amin nasun oqor bolqu. ma(ad degedüs-ün ¯erge-dür oroqu maši sayin. èereg mordobasu söni düli-yin urida morda. beèin takiy-a ¯ilten èa(an-nu(ud-iyar èime¯ü öèügüken ari(un köbegün-iyer suu ¯aliyu(an taki¯u dayisun-u èereg-ün noyan-u ner-e-yi qabtasun-dur bièi¯ü yabuqu mör-dür talbi¯u ¯egün köl-iyer dolo(ata darubasu dayisun-i daruyu dayisun eser’gü iriküi-dür [=ireküi-dür] nigen kümün üsün-iyen ¯ayidèu qayinu(-dur unu¯u boskil saèu¯u uduridbasu dayisun-i daruyu. ed ada(usun ¯ibqarabasu šara öèüken kümün qula(u¯u amui tabun kümün ba tegün-lüge nigen band'i kümün oroldu¯u qula(uyu örön-e umara qandu(san (ool-dur šara široi-du (a¯ar-a ni(u¯u amu keger-e oyir-a bui. oyir-a ¯üg eri oldayu. do(olang yerimdeg [=¯erimdeg] a(sad (a¯ar-aèa (urban edür-e (arumui. Široi odun kemebesü dumdadu bükü (a¯ar-un e¯in-ü gara( büküy-yin tula. yeke erketü široy-yin èinar

416

TRANSCRIPTION buyu. Široi odun kücün tegüs-ün èa(-tu süm-e keyid bosqabasu nom buyan üiledbesü qudaldu keyibesü dalal(-a dalalbasu ed adu(usun abubasu rabnas oroši(ulbasu šini ger baribasu burqan takibasu qota ¯asabasu qutu( oroši(ulbasu debel ed'kebesü burqan šitügen šinidkebesü šin-e (a¯ar bariqu tariyan

[24v] taribasu bügüdedür sayin. ¯arudasun qudaldubasu önör dörben-dü kümün[-ü] yasun (ar(abasu èereg mordobasu köbegün qurimlabasu sayin. ed mal ada(usun ögbesü mör (arbasu ma(ui. èereg mordobasu sarad [=širad]-nu(ud-iyar èime¯ü qong(ur morin unu¯u šara kegeri bari¯u suu ¯aliyu(an taki¯u dayisun-u èireg-ün noyan-u ner-e-[y]i bièi¯ü usun-dur urusqa¯u edür düli umara doron-a èereg uduridbasu dayisun-i daruyu dayisun esergü ireküi-dür köke èirai-du kümün-i qara keb-iyer manglai uriya¯u qara morin unu¯u modun möèir-iyer dokin (adquldubasu

417

TRANSCRIPTION dayisun-i daruyu. ed mal ¯ibqarabasu qoyarba dörben ba ba(ura(san bandi bombo qoyar-un nigen köbegün oroldun qula(uyu. ese bögesü qooridur [=qooradur] ükügsen kümün[-ü] köbegün qula(a¯u amu. qo(osun (ool ba qo(osun bal(asun-dur qara modun-u door-a ni(u¯u amu. örön-e ¯üg eri. doron-a ¯üg qandu(san qota[n]-u noyan-dur ¯i(abasu qong(or morin unu(san ala( noqaitai teyimü kümün qula(u¯u amu ülü oldayu tere gara( tegüs inu sayin. meküs inu dumda ebderekü ba(uram qoyar-du aliba üiles ülü üiledkü. teyin-ber öni ülü oyilaqu tere dolo(an odun-i ünen-iyer aril(an to(ola[(]daqui basa qorin naiman na(šidar-un yabudal eyin bui. [25r] Kerteg na(šidar-tur burqan takibasu dalal(-a dalalbasu öglige ögbesu süm-e keyid ba subur(-a bosqabasu do(šid-un üile üiledbesü erdem sur(abasu nom nomlabasu šin-e ger ba qota ¯asabasu öri abubasu busud-aèa (uyil'(-a abubasu engküri-yi nomo(odqabasu köbegün

418

TRANSCRIPTION töröbesü ¯ir(u(an boluyu sayin bui. debel eskebesü (al-dur tüleyü okin töröbesü uru( èuqa(. kümün ükübesü ¯ir(u(an kümün üküyü mal adu(usun-u keš[i]g èuqa( mör (arbasu a¯ar(-a buura buq-a talbibasu. belbesün em-e abubasu okin ögbesü ber'i abubasu morin qudaldubasu qudaldu keyibesü qola ¯i(ulèilabasu ma(ui bui. (a¯ar ködelbesü (ang bolqu. ed mal ¯ibqarabasu doron-a emün-e ¯üg-eèe ¯ir(u(an kümün ire¯ü qula(u¯u amui. belbesün em-e kümün ¯ar(ulan ¯i(a¯u öggümüi. isün nidütü temür toor-a-dur oroqu bal(asun sür kemekü na(šidar bui. ¯ir(u(an odun-u düri inu üsün düyilü(èi tong(ori(-dur adali bui. Rôkini na(šidar-tur šin-e debel abubasu dalal(-a dalalbasu a¯ar(-a buura buq-a talbibasu ya(un ba abubasu qong(or qal¯an morin qudaldubasu tusa bui. èereg mordobasu qariyal qari(ulbasu burqan-i takibasu bo(ol qudaldubasu debel ed'kebesü sayin bui. köbegün töröbesü ü¯eskülentü

419

TRANSCRIPTION [25v] bolu(ad erdem bilig kiged nom-un ¯üil-dür duratai buyu üiles-dür mergen ölöng aburitu seèin ba(atur dayisun-i daru(ad aliba-yi ila(u(èi tegüs öl¯eyitü boluyu. okin töröbesü ed adu(usun nemeyü küü sang-un ger baribasu tarni uribasu kümün-ü yasun (ar(abasu ükügsed-dür buyan üiledbesü mör (arbasu ¯i(ulèilabasu aši( ügei. degerem-e odbasu ber'i ba(ul(abasu èi(ul(an èi(ul(abasu keregür ba qoor qomsa bolqu (a¯ar ködelbesü nara sara kirtübesü yeke ¯ud bolumui. ed mal ¯ibqarabasu doron-a ¯üg-ün kümün qula(uyu belbesün em-e-dür qudaldu¯u amu. aqa degüü qoyar kümün uèira¯u ¯i(a¯u öggümüi. ra(šas-un sünesün na(šidar bui. tabun odun-u düri inu tergen-ü kürdün metü bui. Margišar na(šidar kemebesü a(ui yeke na(šidar bui. egündür ¯irüken tarni uribasu ber'i ba(ul(abasu šin-e ger-dür orobasu ¯ar(u qa(albasu tngri-yin dalal(-a dalalbasu suu ¯ali-yu(an takibasu quda anda bolbasu nom ungšibasu suba( tatabasu

420

TRANSCRIPTION ¯i(ulèilabasu bal(asun deledbesü ger ¯asabasu debel ed'kebesü arvis tarni uribasu bo(ol qudaldubasu namanèilabasu ner-e-dür ner-e öggübesü qan oron-a sa(ubasu mal ada(usun qudaldubasu mör (arbasu sayin bui. köbegün töröbesü ü¯esküleng-tü ba(atur tegüs ¯ir(alang-du boluyu.

[26r] okin töröbesü (ayiqamši( oyun-a ta(alal-du boluyu. kümün ükübesü qoyar kümün üküyü. üküger-ün qan ada adalamui. noyad-dur ma(u bui. ükügsed-dür tüliši buu ög. mal adu(usun buu ög. ma(u. (a¯ar ködelbesü qur-a oroyu. ed mal ¯ibqarabasu uru( tasura(san kümün qula(u¯u amu. umara ¯üg-ün band'i ba bombo kümün ¯i(a¯u öggümüi. tngri kümün èidköd (urba(ula èi(ul(alaqu na(šidar bui (urban odun-u düri inü görögesün-ü terigün metü bui. Ardar na(šidar-tur burqan bütügebesü üiles üiledbesü bièig to(-a em sur(abasu ür-e saèubasu èidköd-i darubasu a¯ar(-a buura buq-a talbibasu buyan üiledbesü burqan takibasu ger baribasu sayin bui.

421

TRANSCRIPTION altan mönggü qudaldubasu ber'i ba(ul(abasu èereg mordobasu ma(u. köbegün töröbesü yeke kimor-du bolqu boluyu. mungqa( bolu(ad bayan bolqu. mör (arbasu debel ed'kebesü kümün ükübesü (a¯ar ködelbesü ma(ui. ed ada(usun ¯ibqarabasu isün kümün ba ¯ir(u(an kümün örön-e emün-e ¯üg aq-a degüü qoyar terigülen qula(uyu bombo aq-a degüü qoya(ula ¯i(a¯u öggümüi. Biqar qangin-u ¯iruqaitur to(alaqui na(šidar bui isün odun-u düri inu. kirüge-metü bui. Burnavasu na(šidar kemebesü uru( tasura(san na(šidar kemeyü. egün-dür burqan-i takibasu subur(-a bosqabasu bo(ol qudaldubasu dayisun-i daruqu

[26v] üiles üiledbesü debel ed'kebesü nigen üile qoyar bol(abasu il(ari bui. mal ada(usun abubasu ür-e saèubasu dalal(-a dalalbasu mör (arbasu sayin. köbegün töröbesü yeke kimor-du öèüken beligtü [=biligtü] ed adu(usun elbeg bolqu. okin töröbesü erketen-dür uèaraqu luus-un qad adalamui. qar-a

422

TRANSCRIPTION to(o(an-aèa ulam öèügüked-ün ada adalamui. bey-e ugiyabasu sayin. okin ögbesü èereg mordobasu ber'i ba(ul(abasu šin-e gertür orobasu ma(u. (a¯ar ködelbesü tariyan-dur ma(ui. ed ada(usun ¯iqarabasu emün-e ¯üg-ün tabun kümün qula(uyu. ¯ir(u(an edür-e oldamui. ¯i(ulèin kümün mör (arqu na(šidar bui. (urban odun-u düri inu. tul(-a-yin modun metü bui. Bus na(šidar kemebesü tegüs öl¯eyitü na(šidar bui egün-dür em u(uubasu nom bièibesü quvara(-i takibasu širid-ün ger baribasu. abašig kiged uduri(ulsun abubasu ner-e ögbesü burqan-i bišil(abasu èereg mordobasu mör (arbasu qudaldubasu saki(ulsan üiledbesü aliba burqan-u èi(ul(an üiledbesü buyan ¯oli( ögbesü qariyal qari(ulbasu abalabasu ger baribasu adu(usun quriyabasu ber'i ba(ul(abasu quda anda bolbasu debel ed'kebesü sayin bui. köbegün töröbesü JagŸarvadi qa(anlu(-a saèa(uu boluyu. ada(usun ögbesü ¯ar(u kiged ükügsen kümün-e tüliši ögbesü ma(ui.

423

TRANSCRIPTION [27r] (a¯ar ködelbesü kümün ma(u. adu(usun ¯ibqarabasu doron-a ¯üg-ün dolo(an kümün qula(u¯u amu. dolo(an edür-e oldayu. önöèin köbegün dumda büküi yeke (a¯ar-i bariqu na(šidar bui. (urban odun düri inu kir(a(ul metü bui. Asli( na(šidar-tur eliy-e üldebesü öèig öèibesü öri ögbesü ¯i(ulèilabasu qonin abasu [=abubasu] ür-e ügei kümün-ü yasun (ar(abasu dayisun-u ner-e-yi bièibesü sayin bui. debel edkebesü qudaldu keyibesü sayin bui. öèügüked-ün eliy-e darubasu köbegün-ü ömèi ögbesü ber'i ba(ul(abasu burqan-i takibasu mör (arbasu ükügsen kümün-ü yasun tüleküi-dür ötegüü ebügen emegen buu od ma(u bui köbegün töröbesü yeke kimor-tu bolqu. toyin bolbasu ša(šabad-iyan alda(ad nököd ülü ¯okildun qadquldu(ad šabinar üge-dür durala¯u qoyar ¯aya(an-u üile-dür (abiy-a ügei bolumui. (a¯ar ködelbesü nara sara ükübesü tere ulus-dur (aši(un ¯obalang-dur ayul bolqu. ed adu(usun ¯ibqarabasu doron-a ¯üg öber-e obo(-tan dörben

424

TRANSCRIPTION kümün qula(u¯u amu. naiman edür-dü oldayu. (ürban qula(ayièi ¯öbleldüküi na(šidar bui. ¯ir(u(an odun-u düri inu mo(ay-yin terigün metü bui. doron-a ¯üg-ün modun-u dolo(an na(šidar-un to(-a tegüsbe. Mig na(šidar kemebesü süke-dür adali bui. dayisun-dur ¯ol(obasu èidköd-i darubasu

[27v] dayisun-u qariyal qari(ulbasu dayisun-i [=dayisun-u] ed mal abubasu öri abubasu erketen-i takibasu nom ungšibasu irüger irügebesü morin šin¯ilebesü sayin bui. köbegün töröbesü ügen-dür mergen bolu(ad nomèi tegüs ¯ir(alang-du bolumui. mör (arbasu öri ögbesü ber'i ba(ul(abasu èi(ul(an èi(ul(abasu tariyan taribasu ma(u. debel ed'kebesü ükükü edür emüskü ma(u bui. (a¯ar ködelbesü ulus-un noyan ükükü. albin salm-a-bar küliküi na(šidar bui. ¯ir(u(an odun düri inu qoši(u metü bui. Burvabalguni na(šidar kemebesü ra(èis-un qo(olai metü na(šidar kemeyü egündür ed adu(usun abubasu nasun[-u tarni] uribasu burqan takibasu em

425

TRANSCRIPTION èu[n]gla(ulbasu dorm-a a(urbasu dayisun-i [=dayisun-u] ner-e-yi ¯irubasu darubasu sayin. debel ed'kebesü mör (arbasu ber'i ba(ul(abasu üdebesü šimnus-un qo(olai-dur oroqu ma(u bui. köbegün töröbesü qaram sedkil yeke amin oqor bolumui. (a¯ar ködelbesü yeke kii ködelkü. ed adu(usun ¯ibqar-abasu isün kümün qula(uyu ünegen metü ma(u erin abaèiqu baras metü kümün erebesü ber oluyu. ariyatan-u sünesün na(šidar kemeyü ula(an ¯ögebüri qaskarqu [=qaškirqu] kemeyü qoyar odun-u düri inu qulu(an-a metü bui. Udaribalguni na(šidar kemebesü tngri-ner-ün na(šidar kemeyü. egün-dür burqan takibasu dalal(-a dalalbasu

[28r] beri ba(ul(abasu saki(ulsun üiledbesü takil ba abišig talbibasu alaqu nitulquy-yi üiledbesü ger bayišing qota ¯asabasu ¯i(ulèilabasu qudda anda bolulèibasu öri abubasu do(šid-un üile kiged bügüde-dü sayin. em emlebesü tusa ügei. mal ögbesü debel ed'kebesü ma(u. köbegün 426

TRANSCRIPTION töröbesü ša(šabad tegüldür boluyu degedü töröltür töröyü. (a¯ar ködelbesü ülü alèaqu ed mal ¯ibqarabasu oyir-a bui. qurim dotor-a kešig tasulqu na(šidar kemeyü qoyar odun-u düri inu ildün metü bui. Qasta na(šidar kemebesü qurdun yabu(èi na(šidar kemeyü. egün-dür burqan takibasu dalal(-a dalalbasu qudda anda bolulèibasu morin sur(abasu mör (arbasu nasun bütügebesü dayisun-dur ¯ol(obasu qarši-yi nomo(odqabasu engküri köbegün-i te¯igebesü qudaldubasu buq-a talbibasu debel ed'kebesü sayin. beri ba(ul(abasu ger bosqabasu iši ü¯igülbesü ma(u. ed mal ¯ibqarabasu narin bo(ol ma(u sedke¯ü kümün-dür (ar(a¯u ögbe köbegün töröbesü erke okin töröbesü qula(ayièi ba ar(-a ¯ali yeke-dü bui. (a¯ar ködelbesü kümün-dür ma(u bui. erlig-ün èinu-a güikü na(šidar kemeyü. tabun odun-u düri inu (ar metü bui. Jayitari na(šidar-tur šim[n]us bütügebesü nasun[-u tarni] uribasu dalal(-a dalalbasu erketen-i nomo(odqabasu

427

TRANSCRIPTION [28v] ger ed'kebesü ebedèin-ü kümün saki(ulsun üiledbesü qurimlabasu öèügüked-ün eliy-e darubasu debel ed'kebesü em èungla(ulbasu sayin bui. okin ögbesü beri ba(ul(abasu burqan takibasu üker sur(abasu ükügsed-ün yasun (ar(abasu tüliši ögbesü bo(ol qudaldubasu ma(u bui. köbegün töröbesü taèiyang(ui yeke na(adum èinggeldüküi-dür duratai bolumui. (a¯ar ködelbesü urad-dur ma(u. ed mal ¯ibqarabasu doron-a ¯üg-ün (urban kümün qula(uyu ülü oldayu. ükübesü erlig-üd-ün udusq-a bui nigen odun-u düri inu bata metü bui. Suvadi na(šidar kemebesü nigen kümün-i ¯a(un bol(a(èi na(šidar bui. egün-dür suu ¯ali-yu(an takibasu dalal(-a dalalbasu tariyan taribasu burqan-i takibasu egüdügsen isün tngri-yi uribasu ya(un ba abubasu sarid [=šarid] deledbesü abišig abubasu šin-e ger-dür orobasu bièig bièibesü èang kengger'ge deledbesü šidar tatabasu šin-e debel emüsbesü em èungla(ulbasu sayin bui. qurimlabasu em-e abubasu kümün ükübesü mör (arbasu ma(u. 428

TRANSCRIPTION köbegün töröbesü dayisun olan bolu(ad ebedèitü bolumui. (a¯ar ködelbesü altaèin-a ma(u bui. degerükei sedkilten ükümüi. ed mal ¯ibqarabasu önöèin kümün qula(uyu darui oldayu. tngri-yin (a¯ar-a ra(šis-un o(talda(san na(šidar kemeyü dörben odun-u düri inu jindamuni metü bui.

[29r] Šuša( na(šidar kemebesü (ada(adu Kitad-un na(šidar bui. egün-dür ¯a(al morin sur(abasu eliy-e-yi darubasu öri ögbesü debel ed'kebesü beri abubasu u(tubasu dalal(-a dalalbasu ¯i(ulèilabasu quda anda bolulèibasu öl¯i qutu( oroši(ulbasu qota ¯asabasu tariyan taribasu mör (arbasu sayin bui. mal (ada(ši (ar(abasu ükügsen kümün-dür tüliši ögbesü ma(u. köbegün töröbesü dayisun-i daruyu kümün-e ergügdekü seèin bolu(ad sedkil inu batu. ükübesü degedü töröl-i oluyu. (a¯ar ködelbesü tariyan elbeg bolqu. ed mal ¯ibqarabasu ülü oldayu ada todqor èi(ul'qu-yin na(šidar kemeyü dörben 429

TRANSCRIPTION odun-u düri a(ula metü. emün-e ¯üg-ün (al-un dolo(an na(šidar anu tegüsbe. Anurad na(šidar-tur mör (arbasu ¯i(ulèilabasu ür-e saèubasu do(šid-un üile üiledbesü dalal(-a abubasu saki(ulsun üiledbesü dayisun-dur ¯ol(obasu burqan-i takibasu ¯oèid-i kündülebesü debel eskebesü dayisun-i daruqu üiles-i üiledbesü sayin bui. ükügsentür tüliši ögbesü okin ögbesü beri abubasu qurimlabasu èerig mordobasu ma(ui. köbegün töröbesü šagšabad tegülder nom-dur tegüs ¯ir(alang-tu bolumui. (a¯ar ködelbesü sayin bui. ed adu(usun ¯ibqarabasu umara ¯üg-ün dolo(an kümün qula(uyu dolo(an

[29v] edür-dü oldayu belbesün em-e kümün bükü (a¯ar bariqu na(šidar kemeyü. ¯ir(u(an odun-u düri inu ¯a(an-u terigün metü bui. Èista na(šidar kemebesü šim[n]us-un na(šidar bui egün-dür dayisun-lu(-a (adquldubasu nasun[-u tarni] uribasu qutu( oroši(ulbasu ür-e saèubasu öri 430

TRANSCRIPTION abubasu èereg mordobasu ¯ar(u qa(alabasu sayin bui. burqan takibasu dayisun-dur ¯ol(obasu adu(usun ba okin ögbesü abubasu ükügsen-dür buyan üiledbesü dorm-a o(orbasu mör (arbasu debel ed'kebesü kümün ükübesü ma(u bui. köbegün töröbesü amin nasun oqor bolqu. toyin bolbasu ša(šabad-iyan ebdekü öröšiyekü sedkelügegüü boluyu. (a¯ar ködelbesü a(ula ebderemüi. ed mal ¯ibqarabasu ge¯igen-dür tögenetü kümün qula(uyu umara ¯üg-eèe ire¯ü abaèiyu dolo(an edür-e oldayu. do(šid-un sedkil (angqui na(šidar kemeyü. (urban odun-u düri inu görögesün-ü qan metü bui. Mul na(šidar kemebesü alban-u [=albin-u] na(šidar bui. egündür amidu ba ükügsen qoyar-un üile-dür sayin burqan takibasu buyan ¯oli( ögbesü dalal(-a dalalbasu mal qudaldubasu ür-e saèubasu eyetüldübesü beri ba(ul(abasu qudaldu kibesü ger baribasu mör (arbasu degerme odbasu ¯i(ulèilabasu sayin bui. debel ed'kebesü öri ögbesü šin-e ger abubasu ma(u. köbegün töröbesü eèige inu üküyü. ösügsen

431

TRANSCRIPTION [30r] qoyin-a (a¯ar-ta(an ülü aqu bui. (a¯ar ködelbesü usun širgeyü busud-dur ma(u. ed mal ¯ibqarabasu umara ¯üg-ün aq-a degüü qoyar kümün qula(uyu (a(èa(ar toyin ¯i(a¯u öggümüi. quya( emüs'küi na(šidar kemeyü (urban odun-u düri inu görögesün-ü qan-u terigün-ü üsün metü bui. Burvasad na(šidar kemebesü erketen-ü na(šidar bui busud-i takibasu nasun[-u tarni] uribasu degedüs-i kündülebesü ed mal abubasu šarid deledbesü subur(-a bosqabasu dalal(-a dalalbasu ekil [=ekin] eribesü luus-un qad (a¯ar-un e¯id-i ¯asabasu isün ¯üil tariyan-i ¯anèibasu okin ögbesü ber'i abubasu küü sang-un ger bosqabasu ner-e ögbesü tariyan taribasu aq-a kümün-ü üiles-dür sayin. temdegtü adu(usun ögbesü mör (arbasu debel ed'kebesü kümün ükübesü ma(u. köbegün töröbesü bayan bolu(ad ögligèi nom-dur duritu boluyu. ükübesü degedü töröl oluyu. (a¯ar ködelbesü [n]ilq-a keü ba èai qudalduèin-a ma(u bui. dörben odun-u düri inu segül metü bui. Udarisad na(šidar-tur burqan-i takibasu em 432

TRANSCRIPTION èungla(ulbasu ber'i ba(ul(abasu öri abubasu tarni uribasu dalal(-a dalalbasu baèa( abubasu tariyan taribasu debel eskebesü mör (arbasu ¯arudasun qudaldubasu sayin. ür-e tariyan ögbesü yasun (ar(abasu tüliši ögbesü ma(ui. köbegün töröbesü bayan bolu(ad yeke beligtü [=biligtü] amitan-a tuslamui. (a¯ar

[30v] ködelbesü öl¯i qutu( tegüsèü ¯ir(alang-tu bolumui tüšimed erdeni bolqu na(šidar bui. tabun odun-u düri inu ¯a(an metü bui Abiji na(šidar kemebesü tngri-ner-ün na(šidar bui egün-dür beri ba(ul(abasu ger baribasu ¯asabasu öèügüked-ün eliy-e darubasu tariyan saèubasu debel ed'kebesü quda anda bolbasu okin ögbesü mör (arbasu sayin bui. kereg ¯asal üiledbesü tüliši ögbesü bombo-nardur ma(u. kümün-ü yasun (ar(abasu qargis qari(ulbasu ma(u. köbegün töröbesü buyan tegüsümüi. (a¯ar ködelbesü yeke arad toyin-nar-a ma(u. ed mal ¯ibqarabasu umara ¯üg-ün usun etegedeèe kümün ire¯ü qula(uyu darui-dur eribesü oldayu 433

TRANSCRIPTION ükül-ün na(šidar bui. dörben odun-u düri inu erdeni morin metü bui. Širvan na(šidar kemebesü basar belèid-ün na(šidar bui egündür èi(ul(alabasu (a¯ar baribasu ¯i(ulèilabasu morin dobtulbasu beri ba(ul(abasu tngri-nerün èoga-yi üiledbesü öèügüked-ün eliy-e darubasu dayisun-dur ¯ol(obasu ükügsed-dür buyan üiledbesü tariyan-u ebesün tegübesü sayin bui. mör (arbasu debel ed'kebesü ger baribasu do(šid-un üile üiledbesü ma(u bui. köbegün töröbesü em-e-lüge-ben ülü ¯okildun bo(o¯u ükümüi. köbegün-i saki(èi köbegün-i bey-e-yi turši moduniyar èime¯ü doron-a emün-e (arbasu sayin. (a¯ar ködelbesü šastir medegèid-e ma(u. ed mal

[31r] ¯ibqarabasu emün-e ¯üg-ün dörben kümün qula(uyu dolo(an edür oldayu. (urban odun[-u] düri inu ¯a(an-u terigün metü bui. örön-e ¯üg-ün altan-u dolo(an odud-un to(-a tegüsbe.

Tanista na(šidar-tur mör (arbasu burqan 434

TRANSCRIPTION takibasu ada(usun-u sür dalalbasu qola ba oyir-a odbasu erdem sur(abasu öri abubasu morin qudaldubasu aqu kümün-ü aliba üiled-dür sayin bui. ükügsen kümün-dü buyan üiledbesü debel ed'kebesü beri ba(ul(abasu eremdeg-dür ada(usun ögbesü isün ¯üil tariyan (ada(ši ögbesü ma(u. köbegün töröbesü mungqa( böged usun-dur ükükü ¯aya(atu bui. (a¯ar ködelbesü adu(usun-dur ma(u. ed mal ¯ibqarabasu emün-e ¯üg-ün kümün abuba. dörben odun-u düri vaèir metü bui. Sadabis na(šidar-tur aliba ol¯a eribesü ötegü ükügsen-ü gerte-eèe morin qudaldubasu dalal(-a dalalbasu morin sur(abasu kümün-i erke-dür-iyen oro(ulbasu quda anda eribesü diyan-u üile üiledbesü na(adun èinggeldün ¯ir(abasu saki(ulsun biy-e-dür-iyen bišil(abasu okin ögbesü sayin bui. eremdeg ebügen emegen ba. bandi bombo kümün-e temdegtü mal (ada(ši (ar(abasu debel ed'kebesü emüsbesü ma(u bui. köbegün töröbesü qaram yeke biligtü taèiyang(ui ügei 435

TRANSCRIPTION öèügüken sedkil-dü boluyu. (a¯ar ködelbesü adu(usun törögülten-dür ma(u bui. qoyar odun-u düri inu ürgül¯i seèig metü bui. Burvabadaribad na(šidar-tur beri ba(ul(abasu ed mal abubasu èireg degerm-e odbasu dayisun daruqu üiles üiledbesü qutu( oroši(ulbasu aliba üile ekilebesü qudaldulèibasu qudda anda bolulèibasu ugiyaqui èoga üiledbesü ki¯a(ar (a¯ar-i baribasu ol¯a eribesü burqan-

[31v] dur aliba takil üiledbesü qurimlabasu mör (arbasu ger baribasu sayin. debel ed'kebesü mal adu(usun ögbesü dalal(-a dalalbasu morin dobtulbasu ma(u kümün töröbesü yeke beligtü [=biligtü] bolumui (a¯ar ködelbesü usun elbeg bol¯u amitan usun-dur ükümüi. ed mal ¯ibqarabasu qula(ayièi-yin aèi inu ¯i(a¯u öggümüi. qoyin-a (arqu qoyar odun-u düri inu tergen metü bui. Udarbadaribad na(šidar-tur subur(-a bosqabasu to(-a to(alabasu ögdešiküy-yin takil ögbesü em 436

TRANSCRIPTION èun[g]la(ulbasu buyan ¯oli( üiledbesü öèügüked-ün eliy-e-[y]i darubasu beri ba(ul(abasu (al takil takibasu ariki eskebesü [=iskebesü] dalal(-a dalalbasu yampar ba üiles üiledbesü sayin. dayisun-i kesegeküi mandal egüdbesü morin ögbesü ol¯a eribesü qudaldubasu qurimlabasu mör (arbasu ma(u. köbegün okin töröbesü mungqa( ba qulu(ayièi bolumui. (a¯ar ködelbesü barama i¯a(ur-tan-a ma(ui. qoyar odun-u düri inu ¯ele-yin (adasun metü bui. Rivad’i na(šidar-tur ger baribasu tul(-a tulbasu beri ba(ul(abasu buyan qurim üiledbesü em èu[n]gla(ulbasu süm-e baribasu küriy-e deledbesü èi(ul(an eyetübesü ol¯a eribesü elèi ¯arubasu morin qudaldubasu qurimlabasu üker abubasu qoni yama(-a sürüglebesü erdem sur(abasu qariyal kibesü dorm-a o(orbasu (urbal¯in mandal egüdbesü nomo(odqaqui üile üiledbesü ¯iruqai to(alabasu yasun (ar(abasu mör (arbasu köbegün töröbesü sayin bui. öri ba ed mal ögbesü okin üdebesü kümün ükübesü 437

TRANSCRIPTION debel ed'kebesü ma(u. (a¯ar ködelbesü ar(-a beligten [=biligten] öber ¯a(uraban ebderemü. emegen-ü sünesün na(šidar (uèin qoyar odun düri inu ong(uèa metü bui.

[32r] Ašuvani na(šidar-tur šin-e debel ¯okiyabasu qurimlabasu nir[a]i-dur ner-e ögbesü qayinu( qudaldubasu beri ba(ul(abasu mal ögbesü abubasu ¯i(ulèilabasu burqan takibasu to(osq-a ¯ergelebesü dayisun-lu(-a (adquldubasu möndür oro(ulbasu una(an sur(abasu tarni uribasu em èungla(ulbasu adu(usun s[ü]rüglebesü quda anda bolulèibasu ür-e saèubasu dalal(-a dalalbasu buyan üiledbesü ükügsen kümün-dür buyan üiledbesü ükül-ün segül tasulbasu subur(-a bosqabasu modun taribasu ger negübesü sayin. keregür bolbasu ma(u. köbegün töröbesü ebedèinügei nasun urtu bolqu. (a¯ar ködelbesü tngri šim[n]us èögen bolumui. (urban odun[-u] düri inu morin terigün metü bui. 438

TRANSCRIPTION Barani na(šidar kemebesü tul(-a-yin (urban köl metü bui. egün-dür qa(al(-a ba usun tegerme bosqabasu èoga kibesü (adquldubasu èireg ki¯a(ar (a¯ar-i baribasu erdem sur(abasu bièig ungšibasu qota deledbesü öri ögbesü belbesün em-e abubasu ¯adalabasu eliy-e darubasu dayisun[-u] ner-e-yi ¯irubasu ma(u. do(šid-un üiles ba abalabasu debel ed'kebesü sayin. mör (arbasu kümün-ü yasun bulabasu ma(u. köbegün töröbesü alalduqui nitulquitur duritu. sedkil inu ma(u. qoyin-a tamu-dur unamu. (a¯ar ködelbesü nara sara ükübesü ma(ad qula(an-a ma(u bui. (urban odun-u düri inu lingquu-a metü bui umara ¯üg-ün usun-u dolo(an na(šidar tegüsbe. Enedk[e]g-ün keleber. na(šidar-a sam-a yogibani.. Töbed-ün keleber. isgarma g’zangdang ildanbala kyagvasèolab [=pyagvasèolab]: mong(olèilbasu odun gara(-lu(-a tegüs<s>ügsen-e mörgümüi.

[32v] 439

TRANSCRIPTION sadhu kemeged ¯arli( bolurun. ai okin ken buyu. aqui (a¯ar èinu qami(-a bui. ya(un èidamu kemen asa(u(san-dur tere okin ügülerün. bi tngri-yin okin Vim-a neretü qatun buyu. bi tngri-yi kelbeyilgen èidamui. (a¯ar-i tübšidken èidamu. dayisun-i qari(ulun èidamu qa(urai (a¯arèa usun (ar(an èidamu. qada èila(unaèa modun (ar(an èidamu. ügegüü kümün-i bayan bol(an èidamu. qa(an basa asa(urun ai okin èi biy-e èinu öèüken bögetel-e ker yeke üge ügülemüi. teyin bögesü minu odun ali bui kemebesü. okin qari(uu ügüler-ün. qa(an biy-e-ben kü¯is-ün usun-iyar ugiya(ad. tas ödütü sumun-dur isün ¯üil öngge-dü keb-üd-i uya¯u eldeb idegen kiged takil beledèü talbi(ad tngri (a¯ar-i taki. gara( ba yabuqui odun bügüde-yi ¯i(a¯u ögsügei bi kemebe. qa(an sonosu(ad uridu yosu(ar darui takil-i beledèü asa(ur-un. ai okin tngri-yin Jagavar-un qa(an-u odun ali Sümber a(ula-yin orgil-iyar to(ori(èi odun

440

TRANSCRIPTION ali bui. dumda büküi-yi to(orin yabu(èi odun ali bui. a(ula-yin door-a to(orin yabu(èi odun ali bui. okin qari(uu ügüler-ün Jagarvar-un qa(an-u odun degedü Uma neretü (adasun kiged Vim-a neretü qoyar odun bui. Sümber a(ula-yin orgil-iyar to(ori(èi <m>odun mön uridu qoyar odun terigülen ¯ir(u(an qadu(ur odun ba. tngri-yin noqai ba. Modun odun kiged orgiliyar to(orimui. Sümber a(ula-yin dumda(uriyar Kerteg na(šidar-iyar ekilen qorin naiman odun ba. nara sara kiged isün gara( ba. èa( möèe-yi bari(èi (uèin qoyar okin tngri ba. yeke öèüken odun bügüde dumda(ur-a to(orimui. door-a to(ori(èi arban qoyar

[33r] sara-dur nigen ¯il. nigen ¯il-dür (urban ¯a(un ¯iran edür bui. dolo(an ¯a(un qorin èa( bui. nigen edür-dü nigen ¯il bui. öèüken ¯il-lu(-a [=¯il-lüge] ni¯iged odun bui. ni¯iged gara( bui. ni¯iged gara(-lu(-a ni¯iged èa( bari(èi bui. arban tabun

441

TRANSCRIPTION odun bügüde door-a to(orimui. qa(an basa asa(urun odun-u terigün ali bui. odud-un sayin ma(u qa(al(-a ali bui. tngri-yin egüüde ali bui. (a¯ar-un egüüde ali bui kemebesü basa okin qari(u ügüler-ün. odud-un terigün Kerteg bui. sayin egüüde mön Kerteg bui. ma(u egüüde Barani buyu. tngri-yin egüüde mön Kerteg buyu. (a¯ar-un egüüde mön Barani kemebe. basa qa(an asa(urun (al-un galab bol(a(èi odun ali bui. usun-u galab bol(a(èi odun ali bui kiy-yin galab bol(a(èi odun ali bui kemebesü okin qari(uu ügüler-ün (al-un galab bol(a(èi Barani bui. usun galab bol(a(èi Jayitari bui. key-yin galab bol(a(èi Burnavasu buyu kemebe. basa qa(an asa(urun. nigen kümün-i ¯a(un bol(a(èi odun ali bui. nigen gegün-i ¯a(un bol(a(èi odun ali bui. nigen üker-i ¯a(un bol(a(èi odun ali bui. nigen qonin-i ¯a(un bol(a(èi odun ali bui. ügegüü kümün-i bayan bol(a(èi odun ali bui. bayan kümün-i ügegüregülegèi odun ali bui. qurim-dur kešig tasulu(èi odun ali bui. šiba(un-u egüüri-yi [=egür-i] 442

TRANSCRIPTION tüimeriddügèi odun ali bui. nigen betegüü [=bitegüü] tariyan-i ¯a(un a(urqai bol(a(èi odun ali bui. ür-e ügei kümün-i ür-e-tei bol(a(èi odun ali bui (uyiranèi kümün-dür altan ol(a(ulu(èi odun ali bui. èi(ul(an-dur ol¯a ol(a(ulu(èi odun ali bui. ma(ui arad-i sayid-un ¯erge-dür oro(ulu(èi odun ali bui. qan kümün-i ür-e alda(ulu(èi [odun] ali bui. èinu-a-yin kimusun-i bul(ura(ulu(èi odun ali bui. tüšimed-ün ¯erge-eèe ba(ura(ulu(èi

[33v] odun ali bui. ba(ši kümün-i èidker bariqu-yin ¯a(ur-a alda(ulu(èi odun ali bui. ma(ui udusq-a ma(ui üiles ügegüü duta(uu bol(a(èi odun ali bui. kemebesü okin qari(uu ügülerün. nigen kümün-i ¯a(un bol(a(èi Suvadi buyu. nigen gegün-i ¯a(un bol(a(èi Burvabadaribad buyu. nigen üker-i ¯a(un bol(a(èi Rôkini buyu. nigen qonin-i ¯a(un bol(a(èi Asli( buyu. nigen bitegüü tariyan-i ¯a(un a(urqai bol(a(èi Rivad'i buyu. ügegüü kümün-i bayan bol(a(èi Mul buyu. bayan kümün-i

443

TRANSCRIPTION ügegürigülügèi Rôkini buyu. balai kümün-i nidüt[e]i bol(a(èi Anurad buyu. kümün[-ü] yasun bariqu-yin ¯a(ur-a ol¯a ol(o(ula(èi Tanis buyu. èi(ul(an-dur ol¯a ol(a(ulu(èi Burvasad buyu. qurim-dur kešig tasulu(èi Burvabalguni buyu takir no(èi kümün-i qadan-dur abara(ulu(èi Mig buyu. ma(u arad-i sayid-un ¯erge-dür oro(ulu(èi Qasta buyu. šiba(un-u egüüri-yi [=egür-i] (al-dur tüimeriddügèi Rivadi buyu ba(ši kümün-i èidker-i bariqu-yin ¯a(ur-a alda(ulu(èi Burnavasu buyu. èinu-a-yin kimusun-i bul(ura(ulu(èi Udaribadaribad buyu. qan kümün-i ür-e-yi alda(ulu(èi Margišar buyu. tüšimed-ün ¯ergeeèe ba(ur(ulu(èi Abaji buyu. ma(ui udusq-a ma(ui üile ügegüü duta(uu bol(a(èi Barani buyu kemebe. basa okin ügülerün ¯ir(u(an qada(ur odun-dur mese buu barii. Vim-a neretü qatun ¯üge iši buu ü¯igül. miqaèi ¯a(an-dur yasun buu (ar(-a. tngri-yin èi(ta(-a-dur dalal(-a buu dalal. dolo(an orong(-a-du tama(-a-dur sang-un egüüde buu nege. örön-e doron-a èi(ta(-a-dur

444

TRANSCRIPTION ber'i buu ba(ul(-a. èo(tu yeke ¯a(an-dur tariyan buu tari. yeke amatu sön-e-dür morin buu dobtul. kemebesü. qa(an teden alimad bui kemen asa(ubasu okin qari(uu

[34r] ügülerün ¯ir(u(an qada(ur odun Anurad buyu. èereg mordobasu eseregü teseregü ügüleldüyü Vim-a neretü qatun Qasta buyu. tegündür iši buu ü¯igül. ü¯igülbesü qoyin-a ülü töröyü miqaèi ¯a(an Jayitari buyu tegündür yasun buu (ar(-a (ar(abasu ükül-ün segül ülü tasuriyu. tngri-yin èi(ta(-a Èista buyu tegün-e burqan takibasu dalal(-a dalalbasu darui-dur qoor qomsa boluyu. dolo(an oronggi-du [=orong(-a-tu] tama(-a Udarisad buyu tegündür tariyan buu ög. ögbesü sang-un ger qo(osun boluyu. örön-e doron-a-yin èi(ta(-a Kert[e]g buyu tegün-e beri buu ba(ul(a okin buu ög. èo(tu yeke ¯a(an Mig buyu tegündür tariyan taribasu üker üküyü. amatu sön-e Burvabadaribad

445

TRANSCRIPTION buyu. tegündür morin buu dobtul. morin üküyü. yerü ür-e tasulu(èi Mul buyu buyan kešig ebderegülügèi Burvasad buyu. nigen em-e-yi isün er-e-yin ni(ur ü¯igülegèi Anurad buyu. nigen qula(ayièi kümün-i isün qa(an-i ü¯egülügèi Abiji buyu. qatud-un ni(ur-aèa nilbusun (ar(a(ulu(èi Tanis buyu. ai qa(an narin-a ü¯e¯ü gün-e ono¯u medegdeküi. dötüger arban qoyar ¯ilün sayin ma(u-yi ügülesügei. Qulu(an-a edür iro-a buu ü¯e. dayisunlu(-a buu (adquldu šilige buu (ar(a. öri buu ög. šin-e debel buu eske buu emüs. kerbe emüsbesü qulu(an-a qa¯ayu. qudaldu kibesü buyan üiledbesü ger baribasu degerem qula(ai yabubasu sayin. ula(an debel buu ed’ke buu emüs. Üker edür qudaldu keyibesü aši( ügei. ger baribasu beri ba(ul(abasu amin saki(ulsun üiledbesü bal(asun deledbesü sayin. köbegün-dür ger baribasu köbegün aèinar-i öber-e sal(abasu 446

TRANSCRIPTION [34v] beri-yin amin oqor boluyu. èerig buu morda. Üker kemebesü yeke kölge-yi orèi(ulqu edür buyu. ula(an altatu debel buu emüs buu ed'ke. šin-e mala(-a buu emüs Baras edür burqan buu taki. takibasu burqan-u e¯in mese-dür üküyü. modun buu o(tol. ügegürekü ma(u edür bui. qota bal(asun èimebesü dayisun-dur ¯ol(obasu buyan ¯oli( ögbesü (al-un takil takibasu do(šid-un üiles-dür sayin. eriyen debel buu ed'ke. buu emüs.

Taulai edür qan oron-a sa(ubasu degedüs-i kündülebesü bošu( abubasu morin sur(abasu em ¯okiyabasu sayin. nutu( buu ü¯e. erketü (a¯ar buu könde. köndebesü luus-un qad-un ebedèin kürteyü. möndür buu oro(ul. sada(-a buu ög. törö buu bari. baribasu ebdereyü. ¯oli( qari(ulul buu üiled (a¯ar-un e¯id luus-un qad-un ada adalamui. no(o(an debel buu ed'ke buu emüs. 447

TRANSCRIPTION Luu edür nom nomlabasu èang kenggerge deledbesü. büriy-e tatabasu (al-un takil üiledbesü èidköd-i nomo(odqabasu nasun bütügebesü dalal(-a dalalbasu do(šid-un tarni uribasu dayisun-a ¯ol(abasu qutu( oroši(ulbasu sayin. buu ukila öni ülü usadqu. qad yeke uru( ba(uraqu. qa(uèin debel buu tan-a [=tanu]. ebderegsen ger buu selbi:: Mo(ai edür (a¯ar-un e¯in-i takibasu nutu( ularibasu mal ögbesü aman aldabasu tarni uribasu uduri(ulbasu abubasu burqan takibasu (a¯ar usun-aèa ekin eribesü sayin. öl¯i qutu(tu edür bui beri buu ba(ul(-a. ba(ul(abasu qa(aèamui. ese bögesü ür-e inu ülü bayimui. bulaši buu bula. èidköd-i buu daru(ul. qara debel buu ed'ke buu emüs. Morin edür debel ed'kebesü altan maltabasu.

[35r] naiman ayima(-ud-i takibasu temeèildübesü ger negüübesü maši sayin. ¯i(ulèilabasu 448

TRANSCRIPTION yabudal uda(an bolqu. morin dobtulbasu morin inu üküyü. ese bögesü emegel qa(arayu šin-e ger baribasu okin ögbesü aliba öri ögbesü em èungla(ulbasu ma(u. qara debel buu ed'ke buu emüs. Qonin edür burqan takibasu a¯ar(-a buur-a buq-a quèa talbibasu nom bièibesü ungšibasu bal(asun deledbesü köbegün-e ger baribasu okin ögbesü qonièin-i eribesü sayin. em buu èungla(ul. èereg mordobasu ger negüübesü ma(u. qas debel buu ed'ke buu emüs. Beèin edür ger negüübesü beri abubasu modun taribasu šin-e er-e em-e qamtudbasu ol¯a eribesü èang kenggerge deledbesü na(addun na(adbasu buyan ¯oli( ögbesü èi(ul(an èi(ulbasu sayin. debel ba ger ed'kebesü e¯in inu ükükü ma(u. šara debel buu ed'ke buu emüs. Takiy-a edür buyan üiledbesü (al takil takibasu engküri köbegün-i te¯igebesü ¯i(ulèilabasu 449

TRANSCRIPTION ger negüübesü. mör (arbasu em èungla(ulbasu sayin. èi(ul(an buu èi(ul. qurimlabasu ger baribasu ma(u. ala( debel buu ed’ke buu emüs altan buu sürèi. Noqai edür üile baribasu ¯i(ulèilabasu èereg mordabasu burqan takibasu degerm-e odbasu köbegün-e ömèi ögbesü okin ögbesü ner-e eribesü tngri (a¯ar-i takibasu öèig öèibesü (adquldubasu sayin. ger negüübesü šin-e beri abubasu ma(u. èa(an debel buu ed'ke buu emüs.

[35v] 'aqai edür daru(ulquy-yin üiles üiledbesü rdovarm-a a(urbasu do(šid-un üiles üiledbesü bursang quvara(-ud-i takibasu qadatu (a¯artur taribasu qadan-dur ger baribasu qari(ulqu-yin üile üiledbesü sayin. ükügsen kümün-i [=kümün-ü] yasun (ar(abasu kegüür oroši(ulbasu okin beri ögbesü engküri èidköd-i nomo(odqabasu ma(u. no(o(an 450

TRANSCRIPTION debel buu ed'ke buu emüs.

arban qoyar e¯in anu. Kitad üsüg-dür. ¯an èuu man bing. ding gi pô üi. èeng šiu ke bi. kemen ungšimui. mong(ol üsüg-dür e¯ilegèi aril(a(èi dügürügèi tübšidkegèi to(ta(èi saki(èi ebdegèi tü[g]šigèi bütügèi quriya(èi negegegèi qa(a(èi kemen ungšimui. ¯an e¯ilegèi edür ger ¯asabasu mör (arbasu ong(od-i takibasu bièig-dür orobasu noyad isanglaqu busud-iyar ¯i(ulèilabasu noyad iši-dür ¯ol(obasu sayin. (a¯ar ülü köndekü sang ülü negekü šin-e ba qa(uèin ong(oèa mörin-e buu oro(ul buu getülge. ede üiles-dür ma(u. èuu aril(a(èi edür tngri ong(od-i takibasu amin saki(ulsun üile üiledbesü ger baribasu ¯ašabasu [=¯asabasu] mör (arbasu adu(usun sürüg sal(abasu qudaldu aril¯a kibesü mal šin-e 451

TRANSCRIPTION kebtešin-e kebtegülbesü. otaèi-yin em

nidübesü ebedèin bari(ulbasu ger-dür yamparba kereg ¯asal keyilgebesü modun èièig taribasu em ¯asal èungla(ulbasu (al takibasu üküger-ün sünesün tülebesü sayin bui. ülü negükü ma(u bui.

[36r] man dügürügèi edür ger ¯asabasu debel ed'kebesü nom bièibesü modun èièig taribasu tama(-a èi(ul(abasu šin-e gertür orobasu sang negebesü öglige ögbesü abubasu amin-u saki(ulsun üiledbesü šin-e körge tatabasu quddu( nüke butegen [=bütegen] bulabasu ede üiles-dür sayin (a¯ar köndebesü qola (a¯ar-a qudaldu odbasu em uu(ubasu ger negüübesü ma(u. ping tübšidkegèi edür mör (arbasu ger tergen ¯asabasu kibesü büribesu ger dotor-a yampar qa(uèin bara(an bürin-e 452

TRANSCRIPTION ¯asabasu sayin. usun suba( tatabasu tariyan taribasu debel ed'kebesü nom bièibesü ma(u bui. ding to(ta(èi edür nom-dur orobasu debel ed'kebesü tngri ong(od-i takibasu okin bo(talabasu (uyubasu kegüken abun neyilèikilbesü adu(usun sal(an sürüglebesü mal ögbesü a(ur tegerm-e bosqabasu qudaldu kibesü sayin. ¯ar(u buu sonos buu ¯i(-a. mör (arbasu tariyan taribasu ma(u bui. gi saki(èi edür amin-u ¯oli( saki(ulsun üiledbesü tngri ong(od-i takibasu qa(an-a tatal(-a bièig oro(ulbasu köbegün okin-i neyièilebesü ab’labasu buliyan qula(ayièin-i getebesü ¯i(asun (okilabasu bièig abulèibasu sayin. šin-e ger-dür orobasu negüübesü mör (arbasu ger-dür-iyen qaribasu küü sang negebesü. šin-e ong(oèa usun-a oro(ulbasu öglige ögbesü adu(usun-i šin-e kebtešin-dür kebtegülbesü ma(u bui. pô ebdegèi. edür otaèi-yi erin ebedèin-i 453

TRANSCRIPTION ü¯igülbesü qa(uèin ger ebdebesü em nidübesü qula(ayièi kümün-i erigülbesü ¯isa(labasu sayin (a¯ar köndebesü mör

[36v] (arbasu erkeèi iribasu ger negübesü tariyan taribasu šin-e ong(oèa usun-a oro(ulbasu okin bo(talabasu ba(ul(abasu (al takibasu mal šin-e kebtešin-e kebtegülbesü ma(u bui. üi tü[g]šigèi edür amin-u saki(ulsun üiledbesü qa(an-a tatal(-a bièig oro(ulbasu okin bo(talabasu (uyubasu ab’labasu šin-e širigen oro ¯asabasu qudaldu kibesü mal šin-e kebtešin-e kebtegülbesü sayin modun o(talun negübesü ong(oèa yabu(ulbasu ma(u bui. èeng bütügèi edür tngri ong(od-i takibasu amin ¯oli( saki(ulsun üiledbesü debel ed'kebesü okin bo(talabasu qa(an-a tatal(-a bièig oro(ulbasu ger büribesü mal-i öber-e 454

TRANSCRIPTION sal(abasu a(ur tegerme bosqabasu bièig abulèibasu ebedèin-i ¯asabasu qa(uèin ger ¯asabasu tariyan seèig taribasu mör (arbasu šin-e gertür orobasu nigen ger-ün bara(an-i nököge gerte ¯okiyabasu beri ba(ul(abasu öglige ögbesü ašiglabasu kümün-e adu(usun ögbesü yerüde sayin. ¯a(aldubasu ma(u bui. šiu quriya(èi edür buliyan qula(ai getebesü abalabasu (adan-a-aèa bara(an oro(ulbasu ger tergen ¯asabasu tariyan èièig taribasu tngri ong(od-i takibasu bièig-dür orobasu em-e abubasu sang-un ger bosqabasu ¯i(asun šigürdebesü kümün-e ed mal ögbesü aši( öri abubasu sayin. qa(uèin üküger-ün yasun ¯asabasu burqan ong(od-un dotor-a (ool ¯irüken oro(ulbasu mör (arbasu tögenebesü ¯inglebesü nom bièig bièibesü èi(ul(an èi(ulbasu ma(u bui. ke negegèi edür amin ¯oli( saki(ulsun üiledbesü tngri-yi takibasu qa(an-a bièig

455

TRANSCRIPTION [37r] oro(ulbasu bièig-dür orobasu debel ed'kebesü okin bo(talabasu ab’labasu ger tergen bosqabasu suba( tatabasu quddu(-tur orobasu a(ur tegerm-e bosqabasu mal sürüglebesü qudaldu keyibesü ger ¯asabasu küü sang negebesü tariyan taribasu noyan iši ¯ol(abasu aliba üiles üiledbesü šin-e ger-dür orobasu negübesü em-e abubasu ebedèin baribasu (a¯ar köndebesü sayin. (a¯ar ködelbesü qudaldu kibesü sarayin šinede ma(u bui. bi qa(a(èi edür amin ¯oli( saki(ulsun üiledbesü tngri ong(od-i takibasu köbegün okin neyièilebesü qudaldu kibesü adu(usun-i sürüglebesü öglige ögbesü abubasu ger tergen ¯asabasu (a¯ar köndebesü quddu( nüke bulabasu tariyan modun taribasu üküger-ün abdara kibesü oron-u širige baribasu sayin. tögenebesü ¯inglebesü em nidübesü (al takibasu mör (arbasu šin-e ger-dür orobasu negübesü ma(u bui. 456

TRANSCRIPTION basa nigen eketü qota bal(asun bariqu sayin edür kemebesü. Mig Burvabalguni Udaribalguni Burvasad Udarisad Sadabis Udaribadaribad enen-e sayin Saran. Usun Modun Altan odud sayin. Üker Qonin edür sayin. qorin tabun sayin qorin ¯ir(u(an Qubi sar-a ma(u bui. qan oron-a sa(uqu ba noyan isanglaqu èola abqu sayin edür kemebesü Qubi sara Naiman sara sayin. Rôkini Udaribalguni Udarisad Sadabis sayin. Sara Usun Modun Altan ede sayin. Taulai edür sayin (urban arban kiged Üker edür ma(u. süm-e keyid ba ger bariqu sayin edür kemebesü Kerteg Rôkini Mig Burvabalguni Udaribalguni

[37v] Burvasad Udarisad Udaribadaribad Rivadi ede sayin. Saran Usun Modun Altan odud sayin. dolo(an šin-e arban naiman qorin tabun sayin Üker Qonin edür sayin. Morin edür (urban (urban-du ma(u. Jayitari Suvadi Šuša( 457

TRANSCRIPTION ma(u. Naran 'al Široi eden-e ma(u bui. süm-e keyid ba nom burqan šitügen-i qutu( oroši(ulqu sayin edür kemebesü Arban nigen sara-aèa Tabun sara kürtel-e sayin. aliba sarayin šinein qoyar (urban naiman arban qoyar tabun sayin odun na(šidar sayin bögesü qa(uèin-dur èu sayin. arban isün (uèin-a ma(u. Saran Usun Modun Altan odud sayin. Rôkini Ardar Bus Udaribalguni Èista Mul Burvasad Udarisad Širvan Burvabadaribad ede sayin. basa süm-e keyid ba subur(-a burqan nom kiged-i oroši(ulqui rabnas keyiküi sayin edür kemebesü. dand’ris-tur nomlar-un mandal-i qutu( oroši(ulqu kemebesü sarayin šinede üiledteküi buyu. odun na(šidar uèirabasu qa(uèin-dur üiledbesü gem ülü bolumui. kemen nomla(san-u tulada. ündüsün-ü yosu(ar qutu( oroši(ulqui-dur sarayin šin-e inu Qubi Qoyar 'urban Dörben Tabun Kögeler ede sarada naran umara ¯üg odqui ¯ir(u(an sara sayin bui. šinein qoyar (urban naiman arban qoyar tabun ede 458

TRANSCRIPTION edür sayin. qorin isün (uèin-a ma(u bui. na(šidar-un sayin inu Burvasad Rôkini Širvan Udaribalguni Ardar Èista Mul Bus Udarisad Udaribadaribad ede odun edür qutu( oroši(ulbasu amu(ulang bolu(ad buyan keš[i]g nemeyü. Udaribalguni-dur adistid yeke bolumui. Mul Abiji qoyar-du ¯arli( nom medekü bolumui Ardar-dür buyan keš[i]g sayitur nemeyü. Rôkinitur busud-i ilaqui ba Margašar-dur amu(ulang

[38r] nuta bolumui. Burvasad Udarisad-dur köbegün aèinar olan bolumui. Udaribadaribad-dur adistid yeke bolumui. Anurad-du degedü šidi olqu boluyu. basa gara( odun-u sayin inu Saran Usun Modun eden-e qutu( oroši(ulbasu degedü amu(ulang bolu(ad qamu( küsel bütümüi. Naran 'al Široi ede-dür adu(usun-dur qoor qorom¯i yeke boluyu basa edür-ün odun-u sayin uèiral inu šinein (urban ¯ir(u(an dolo(an arban. arban nigen ede edür 459

TRANSCRIPTION Saran odun bögesü maši sayin. šinein qoyar dörben naiman arban ede edüd Usun odun maši sayin šinein ¯ir(u(an dolo(an ede (urban edüreèe anggida Altan odun inu bügüdede sayin. ede sayin odun-dur šitügen-dür qutu( oroši(ul basu aèi ür-e inu maši yeke bol¯u. abišig kiged qutu( oroši(ulqu üiles yirtinèü-yin üiles-dür adali busu bolai. basa nigen eketü saran-lu(-a edür qamtudu(saniyar naiman ayima(-ud-un èi(ul(an inu yerü dörben ekin sarayin (urban isün-e èi(ulumui (urban ¯ir(u(an-a tarqamui. dörben dumdadu sarayin (urban dolo(an-a èi(ulumui. (urban naiman tarqamui. dörben eèüs sarayin (urban tabun-a èi(ulumui. (urban dörben-e tarqamui. ede èi(ulqui edür aliba do(šin üiles üiledbesü sayin tegün belge inu vaèir bui. qariqui edür-ün belge inu ¯arimda( vaèir bui. egün-dür do(šin üiles buu üiled.

460

TRANSCRIPTION basa nigen eketü Mahašuvari tngri kiged Amindiu-a qoyar naiman ayima(-ud<-ud> terigüteniyer küriyelegül¯ü qamu( amitan-u nasun to(olan tengse¯ü èi(ulqui-dur inu. Qubi sarayin arban dörben nara ur(uqui èa(-tur.

[38v] arban qoyar gdanm-a-bar küriyelegül¯ü èi(ulumui qoyar sarayin arban ¯ir(u(an-a söni düli dörben èa(-iyan-iyar küriyelegül¯ü èi(ulumui. (urban sarayin qorin qoyar-a söni-yin düli-yin urida dörben šimnus-ud ba eke-ber küriyelegül¯ü èi(ulumui. Dörben sarayin naiman šinede ör giküi-dür gara(-ud-iyar küriyelegül¯ü èi(ulumui tabun sarayin arban tabun qorin qoyar-a naran mandaqui-dur naiman luus-ud qad-iyar küriyelegül¯ü èi(ulumui. ¯ir(u(an sarayin naiman šinede tngri mang(us naiman aima(-ud terigüten bügede Sümber a(ula-yin orgil deger-e èa(-un takil-iyar taki¯u Mahašuvari terigüten Raqula-yin na(adun-iyar èinggeldümüi 461

TRANSCRIPTION taši(ura(san-u tulada ene sarada qariqu ügei bögetel-e ¯ir(u(an šinede öèüken èi(ulumui. Dolo(an sarayin qorin tabun-a ör geyiküi-dür ekiner-ün ayima(-iyar küriyelegül¯ü èi(ulumui. Naiman sarayin arban-aèa (uèin kürtel-e ya(šas-un ayima(-ud-iyar küriyelegül¯ü nara šinggeküi èa(-tur èi(ulumui. Isün sarayin naiman šin-e-eèe (uèin kürtel-e naiman ayima(-ud küriyelegül¯ü nara šinggeküi èa(-tur èi(ulumui. arban sarayin arban dörben-eèe arban ¯ir(u(an kürtel-e ya(šas-un ayima(-iyar küriyelegül¯ü nara šinggeküi èa(tur èi(ulumui. Arban nigen sarayin qorin qoyar-aèa (uèin kürtel-e erlig-üd-iyer küriyelegül¯ü edür düli-eèe söni kürtel-e èi(ulumui. Kögeler sara büküli èi(ulqui bögetele qorin isün-e söni düli tngri mang(us kiged naiman ayima(-ud bügüde ba yeke èi(ul(an buyu. ede edüd (adasun qadququi. kürdün orèi(ulqui tul(-a bolqui èisun qadu(ur orkiqui (al

462

TRANSCRIPTION [39r] mandal tüleküi möndür oro(ulqui terigüten aliba do(šin üile üiledbesü matar-un qo(olai-dur oro(san erdeni-dür adali ma(u bui. qariyal ügegüy-e bütümüi. tegün-ü belge inu doro(ši qandu(san (adasun

basa nigen eketü naiman ayima(-un-ud [=ayima(-ud-un] qariqui inu Qubi sarayin arban dolo(an arban isün-e nara šinggeküi-dür qarimui. qoyar sarayin nigen šin-e qorin naiman-a nara šinggeküitür qarimui. (urban sarayin (urban šin-e qorin naiman (uèin-a edür düli-dür qarimui. Dörben sarayin qorin tabun-a söni düli qarimui. tabun sarayin arban ¯ir(u(an-a nara manduqui-dur qarimui. ¯ir(u(an sarayin arban nigen (urban tabun isün ede edüd-dür edür düli qarimui. Dolo(an sarayin arban qoyar dolo(an-a ör geyiküi-dür qarimui Naiman sarayin (urban šin-e arban (urban-a ör geyiküi-dür qarimui. Isün sarayin qoyar šin-e nara manduqui-dur qarimui. arban sarayin arban naiman-a 463

TRANSCRIPTION edür düli qarimui. arban nigen sarayin qorin-a söni düli qarimui. Kögeler sarayin qorin dolon-a söni düli qarimui. ede edüd urida ügülegsentür adali do(šin üiles üiledbesü üileddügèi kümün-ü amin nasun oqor bolumui. öber-ün dayan-u küèün yeke bögesü ber em-e köbegün kiged. ed ada(usun-dur qoor qomsa yeke bolqu. tegün-ü belge inu ögede qandu(san (adasun bui. basa nigen eketü sara-lu(-a edür qamtudu(saniyar luus-un qad-un èi(ulqu edür kemebesü Qubi sarayin arban dolo(an-a èi(ulumui. qoyar sarayin (urban šin-e (urban sarayin qoyar šin-e arban tabun. Dörben sarayin naiman šin-e arban tabun qorin naiman-a tabun sarayin tabun šin-e qorin qoyar. ¯ir(u(an sarayin qorin tabun-a.

[39v] Dolo(an<-a> sarayin arban qoyar tabun isün-e Naiman sarayin arban dörben tabun (uèin-a: Isün sarayin arban nigen qorin qoyar. 464

TRANSCRIPTION arban sarayin šinein tabun naiman-a. arban nigen sarayin arban dolo(an qorin dolo(an-a. Kögeler sarayin qorin isün-e èi(ulumui ede edüd-dür (a¯ar-un e¯id luus-un qad-i takibasu maši sayin bui tegün-ü belge inu köke na(ur bui

luus-un qad-un qariqui edür anu. Qubi sarayin nigen šin-e arban-a qarimui. qoyar sarayin arban dörben qorin naiman-a (urban sarayin arban ¯ir(u(an-a Dörben sarayin arban ¯ir(u(an tabun sarayin šinein naiman arban dörben qorin isün-e. ¯ir(u(an sarayin nigen šin-e arban nigen-e Dolo(an sarayin tabun šin-e ¯ir(u(an-a. Naiman sarayin ¯ir(u(an šin-e arban (urban-a Isün sarayin šinein isün arban isün qorin-a arban sarayin arban isün arban nigen sarayin arban ¯ir(u(an qorin ¯ir(u(an (uèin-a. Kögeler sarayin qoyar šin-e arban qoyar qorin qoyar-a qarimui. ede edüd-dür (a¯ar usun e¯id-i takibasu èa(an ¯asal kibesü tusa ülü boluyu. tegün-ü belge 465

TRANSCRIPTION inu ula(an nara bui

basa nigen eketü saran-lu(-a edür qamtuddu(san-iyar gara(-ud-un ideši ereküy-yin ¯arudasun baling do(šin inu gara(-un qubil(an-u tulada gara(-ud-un èinu-a kemegdeyü. tngri-yin Vim-a neretü degedü qa(an (a¯ar-un qara qarèa(ai kemekü qoyar-aèa törögsen köbegün inu (a¯arun e¯in qa(an kemegdeyü. ene kemebesü erekey-yin èinegen bey-e-tei qulu(an-a-yin èinegen morin unu¯u yirti[n]èü-yi ebdegèi qara orong(-a bari¯u Qubi sarayin naiman šinide

[40r] üdeši ideši eren güimüi. qoyar sarayin arban naiman-a söni düli x (urban sarayin qorin naiman-a nara manduqui-dur x Dörben sarayin tabun šinede nara manduqui-dur x tabun sarayin arban tabun-a bürüi-dü x ¯ir(u(an sarayin qorin tabun-a Dolo(an sarayin nigen šinede örlüge x Naiman sarayin arban nigen-e nara manduqui-dur x Isün 466

TRANSCRIPTION sarayin qorin nigen üdeši x arban sarayin isün šinede söni düli x arban nigen sarayin arban isün-e söni düli. Kögeler sarayin qorin isün-e örlüge ideši eren güimüi edür düli emün-e ¯üg-eèe umara ¯üg güimüi. örön-eeèe doron-a ¯üg söni düli güimüi. umara ¯üg-eèe emün-e ¯üg güimüi. egüni güikü eser'gü èirig uduridbasu èereg-ün noyan ükükü. beri ba(ul(abasu ükükü qa(aèaqu bolqu. yasun (ar(abasu mön sarada kümün ükükü. ebedèin kürtebesü ana(aquy-a berke. köbegün töröbesü qoyin-a ma(u. èirig degerm-e kiged do(šin üiles tegüni da(an üiledbesü yeke küèütü bolumui tegünü belge inu nigen ula(an dusul bui.

baling do(šin qami(-a

Baras Morin Noqai sarayin

Taulai Qonin 'aqai sarayin

Luu Beèin Qulu(an-a sarayin

Takiy-a Üker Mo(ai sarayin

nigen šin-e

doron-a

emün-e

örön-e

umara

qoyar šin-e

doron-a emün-e

örön-e emün-e

örön-e umara

umara doron-a

(urban šin-e

umar-a dörön-e [=doron-a]

doron-a emün-e

doron-a emün-e

örön-e umara

dörben šin-e

emün-e

örön-e

umara

doron-a

467

TRANSCRIPTION tabun šin-e

umara

dörön-e [=doron-a]

emün-e

örön-e

¯ir(u(an šin-e

örön-e emün-e

örön-e umara

umara doron-a

doron-a emün-e

dolo(an šin-e

örön-e umara

doron-a

örön-e emün-e

örön-e emün-e

naiman šin-e

örön-e

umara

doron-a

emün-e

isün šin-e

doron-a

emün-e

örön-e

umara

arban šin-e

doron-a emün-e

örön-e emün-e

örön-e umara

doron-a umara

basa sarayin qo(osun anu. 1 Luu. 2 Üker 3 Noqai. 4 Qoni 5 Luu. 6 Luu 7 Noqai 8 Qoni 9 Luu 10 Üker 11 Noqai 12 Qoni.

[40v]

Baras Morin Noqai sarayin

Taulai Qonin 'aqai sarayin

Luu Beèin Qulu(an-a sarayin

Takiy-a Üker Mo(ai sarayin

arban nigen

dörön-e [=doron-a] umara

doron-a emün-e

örön-e emün-e

örön-e umara

arban qoyar

emün-e

doron-a

umara

doron-a

arban (urban

umara

doron-a

emün-e

örön-e

468

TRANSCRIPTION arban dörben

örön-e emün-e

örön-e umara

doron-a umara

doron-a emün-e

arban tabun

örön-e umara

doron-a umara

doron-a emün-e

örön-e emün-e

arban ¯ir(u(an

örön-e

umara

doron-a

emün-e

arban dolo(an

doron-a

emün-e

örön-e

umara

arban naiman

doron-a emün-e

örön-e emün-e

örön-e umara

doron-a umara

arban isün

doron-a umara

doron-a emün-e

örön-e emün-e

örön-e umara

qorin

emün-e

örön-e

umara

doron-a

Baras Morin Noqai sarayin

Taulai Qonin 'aqai sarayin

Luu Beèin Qulu(an-a sarayin

Takiy-a Üker Mo(ai sarayin

qorin nigen

umara

doron-a

emün-e

örön-e

qorin qoyar

örön-e emün-e

örön-e umara

doron-a umara

doron-a emün-e

qorin (urban

örön-e umara

umara doron-a

doron-a emün-e

emün-e örön-e

qorin dörben

örön-e

umara

doron-a

emün-e

qorin tabun

örön-e

emün-e

örön-e

umara

qorin ¯ir(u(an

doron-a emün-e

emün-e örön-e

örön-e emün-e

doron-a umara

469

TRANSCRIPTION qorin dolo(an

doron-a umara

örön-e emün-e

doron-a emün-e

örön-e umara

qorin naiman

emün-e

örön-e

umara

doron-a

qorin isün

umara

doron-a

emün-e

örön-e

(uèin

örön-e emün-e

örön-e umara

doron-a umara

doron-a emün-e

[41r] basa nigen eketü baling do(šin qami(-a sa(uqu tere ¯üg-dür yasun (ar(abasu mör bütügekü-yin urida kimor bolqu. èireg mordobasu noyan-u bey-e ba morin-dur ma(u. ¯i(ulèin yabubasu qari¯u ülü irekü. beri ba(ul(abasu qoyar kümün ükükü. qota baribasu ügegürekü. öglige ögbesü abubasu buyan kešig ba(uraqu. dovrm-a duvngli (ar(abasu ba(ši on-du ülü kürkü. qudalduèin-dur odbasu ed tavar-iyan aldaqu. qula(ai kibesü yal-a-dur oroqu. ¯oliy-a ögbesü qoor qorom¯i bolqu. eliy-e-yi darubasu ükül-ün segül ülü tasuraqu ma(u bui. basa nigen eketü ¯il kiged sar-a edür èa(-un 470

TRANSCRIPTION qara-yi il(a¯u bièisügei. èa(an baras ging šin. qara mo(ai šim güi. köke beèin ¯a ii šira (aqai uu gii ede naiman ¯il qara bui. basa nigen ekitü arban qoyar sarayin qara inu. Qulu(an-a Morin ¯il-e qaburun dumdadu ür-e tasulu(èi namurun dumdadu ügegüregülegèi. Üker Qonin ¯il-e qaburun eèüs ür-e tasulu(èi. namurun eèüs ügeyiregülügèi sar-a bui. Baras Beèin ¯il-e ¯un-u terigün ür-e tasulu(èi. ebülün terigün ügeyiregülügèi sara bui. Taulai Takiy-a ¯il-e ¯un-u dumdadu ür-e tasulu(èi. ebülün dumdadu ügeyiregülegèi sara bui. Luu Noqai ¯il-e ¯un-u eèüs ür-e tasulu(èi ebülün eèüs ügeyir[e]gülügèi sara bui. Mo(ai 'aqai ¯il-e qaburun terigün ür-e tasulu(èi namurun terigün ügeyiregülügèi sara bui. ede qara saras-un dörben terigün sarayin terigün-i qara dörben dumdadu sarayin niru(u-[y]i qara. dörben eèüs sarayin segül-i qara bui. ede qara saras-dur 471

TRANSCRIPTION

[41v] süm-e keyid bosqabasu qota bal(asun baribasu yeke törö baribasu qan oron-a sa(ubasu šin-e nutuglabasu beri abubasu okin ögbesü köbegün-e ömèi ögbesü yeke negüdel yabubasu maši ma(u keèiyen ¯ayilatu(ai. basa nigen ekitü öèüken edür kemebesü Qubi sarayin qorin naiman-a qoyar sarayin arban naiman (urban sarayin naiman šin-e Dörben sarayin qorin tabun. tabun sarayin arban tabun. ¯ir(u(an sarayin šinein tabun. Dolo(an sarayin qorin nigen Naiman sarayin arban nigen Isün sarayin šinein nigen arban sarayin qorin isün. arban nigen sarayin arban isün. arban qoyar sarayin isün šin-e. ede edür-dü amurling(ui sayin üiles buu üiled. do(šin üiles-dür sayin. belge ene qara dusul basa nigen eketü yeke qara edür kemebesü Qubi sarayin Dolo(an šin-e qoyar sarayin arban dörben (urban 472

TRANSCRIPTION sarayin qorin nigen. Dörben sarayin šinein naiman tabun sarayin arban ¯ir(u(an. ¯ir(u(an sarayin qorin dörben. Dolo(an sarayin šinein isün Naiman sarayin arban naiman. Isün sarayin qorin dolo(an. arban sarayin arban šin-e. arban nigen sarayin qorin-a Kögeler sarayin (uèin ede edüd-dür yampar ba sayin üiles buu üiled. bey-e ugiyabasu qari'yal kibesü qoor-a neyilegülbesü sayin bui. basa nigen eketü ügeyiregülügèi qara edür kemebesü yeke qara edür-lu(-a [=edür-lüge] èöm tokiyaldumui. egündür beri ba(ul(abasu okin ögbesü kümün ükübesü önör bögesü ür-e tasuraqu ed mal (ada(ši ögbesü bayan bögesü (uyila(èi bolqu. qota

[42r] bal(asun baribasu ger tergen bosqabasu èirig ayan mordabasu bayar qurim keyibesü ¯irüken metü amara( köbegün ükükü. ede edüd-dür odun na(šidar sayin bögesü ber tusa ügei. qariyal 473

TRANSCRIPTION keyibesü (urban ¯il-dü ülü bütükü üile nigen edür-dü bütükü edür bui. basa èa(-un qara inu qaburun (urban sarada Beèin Takiy-a Noqai èa( qara. ¯un-u (urban sar-a Taulai Luu Noqai èa( qara. namurun (urban sarada Üker Luu Noqai èa( qara. ebülün (urban sarada Üker Mo(ai Noqai èa( qara bolumui. basa nigen eketü qara šingpüng-ün yabudal kemebesü qaburun (urban sarada Baras Beèin edür emün-e ¯ügeèe umara ¯üg güimüi. ¯un-u (urban sarada Üker Qonin edür örön-e-eèe doron-a ¯üg güimüi. namurun (urban sarada Luu Noqai edür umara-aèa emün-e ¯üg güimüi. ebülün (urban sarada Mo(ai 'aqai edür doron-a-aèa örön-e ¯üg güimüi. Qulu(an-a Morin Takiy-a Taulai edür dumda amui. basa nigen eketü èa( kiged (ayila(daqu üiles anu qara šingpüng güiküi anu. Qubi sarayin Baras Beèin edür nara ur(u(san qoyin-a güimüi. tere èa(-tur (a¯ar köndebesü qota baribasu sasa deledbesü ügeyirekü. qoyar sarayin Baras 474

TRANSCRIPTION Beèin edür söni düli güimüi tere èa(tur erümel erübesü mandal kibesü šintarayu. (urban sarayin Baras Beèin edür ör geyiküi-dür güimüi tere èa(-tur (a¯ar köndebesü debür büribesü yasun (ar(abasu bariqu (a¯ar eribesü ma(u Dörben sarayin Üker Qonin edür nara šinggeküi èa(tur güimüi tere èa(tur (a¯ar köndebesü suba( ¯asabasu tariyan-u ebesün tegübesü muu Tabun sarayin Üker Qonin edür nara ur(uqui èa(tur güimüi tere èa(tur (a¯ar köndebesü široi ködelgebesü ma(u. ®ir(u(an sarayin üker Qonin

[42v] edür nara manduqui-dur güimüi. tere èa(-tur erümel erübesü ¯ar(u ¯a(aldubasu ma(u. Dolo(an sarayin Luu Noqai edür nara manduqui èa(tur güimüi tere èa(tur (ajar köndebesü odèa( tülebesü a(urqai bulabasu qoriyan bosqabasu ma(u Naiman sarayin Luu Noqai edür nara ur(uqui èa(tur güimüi. tere èa(tur (a¯ar köndebesü tegerm-e bosqabasu küriy-e

475

TRANSCRIPTION baribasu a(urqai erübesü ma(u Isün sarayin Luu Noqai edür ör geyigsen qoyin-a güimüi tere èa(tur qoriy-a baribasu èo(o[l](-a kibesü ma(u. arban sarayin Mo(ai 'aqai edür söni düli güimüi tere èa(tur (a¯ar köndebesü qota yender baribasu ma(u. arban nigen sarayin Mo(ai 'aqai edür söni düli güimüi. terr èa(tur (a¯ar köndebesü qota baribasu eèige aba(-a-yin yasun bulabasu ma(u. Kögeler sarayin Mo(ai 'aqai edür tong söni güimüi tere èa(tur (a¯ar köndebesü süm-e subur(-a baribasu ma(u bui. aliba üiles egüni eser’gü ülü üiledkü do(šin qariyal kikü qari(ulaqu dayisun-i daruqu üiles-i egün-lüge [n]ököèibesü sayin küèütü bolumui.

egüni (alqalaqu ar(-a kemebesü

yama(an-u tolo(ai-u [=tolo(ay-yin] manglai-dur toli ü¯e¯ü tegüni isün ¯iruqai

ene metü ¯iruyu tere

¯üg qandu(ulbasu qamu( ma(u üiles ¯ayilaqu buyu. uèara(san bögesü Altan gerel ungši qara šingpüng-yin [=šingpüng-ün] belge inu qara üsüg bui.

476

ji

TRANSCRIPTION basa nigen eketü ginggang kemebesü nara sara bari(èi do(šin gara( kememüi qamu(-i ügeyiregülügèi qara šimu kememü. tere ideši ereküi èa(tur èa(an üile qara bolumui. qa(an ba(ura¯u qaraèu bolumui. tüšimed ba(ura¯u (uyiranèi bolumui. ebedèin kürtebesü edegeküy-e berke ese sana(san (a¯ar-aèa dayisun bolqu beri

[43r] abubasu belbesün bolumui. ger baribasu tabun kümün üküyü. aliba sayin üiles üiledbesü ma(u. tegünü ba(uqu edür yasun buu (ar(-a šin-e nutu(-dur buu ba(u. ber’i buu ab. ni(un töröbesü do(šin gara(-un dotor-a oroši¯u eèige eke-yu(an [=yügen] ¯arumui. mal adu(usun idegen (ada(ši (ar(abasu (uyiranèi bolumui tegün-e ba(uqu edür inu. Široi odun ekilegsen sarayin arban dolo(an qorin naiman-a ba(umui. Sara odun ekilegsen sarayin qoyar šin-e qorin dörben-e ba(umui. 'al odun ekilegsen sarayin arban naiman qorin naiman-a

477

TRANSCRIPTION ba(umui. Modun odun ekilegsen sarayin arban ¯ir(u(an qorin ¯ir(u(an-a ba(umui tere maši qata(uu do(šin-u tulada. ¯ayila(daqui. tegün-ü belge inu qoyar qara dusul bui. basa nigen eketü tngri šilmus (adqulduqui edür kemebesü. Qubi sarayin šinein (urban tabun qorin-a (adquldumui qoyar sarayin šinein naiman arban qoyar-a (adquldumui (urban sarayin arban šin-e arban nigen qorin-a. Dörben sarayin naiman šin-e arban (urban isün-e. tabun sarayin isün šin-e arban ¯ir(u(an-a ¯ir(u(an sarayin tabun šin-e arban ¯ir(u(an-a. Dolo(an sarayin tabun šin-e qorin naiman-a Naiman sarayin isün šin-e arban dörben-e Isün sarayin šinein tabun ¯ir(u(an-a. arban sarayin isün šin-e qorin-a arban nigen sarayin dolo(an šin-e qorin naiman-a. Kögeler sarayin qorin qorin tabun ¯ir(u(an-a (adquldumui. tere edür luus-un qad (a¯ar-un e¯id-i buu taki. öber-ün saki(ulsun-

478

TRANSCRIPTION iyan keèiye. aliba üiles-i tegün-eèe ¯ayila(daqui tegüni belge inu ala( debeskir bui.

[43v] basa nigen eketü ebdegèi qara qada(ur bari(èi (a¯ar-un e¯in güiküi edür kemebesü Qubi sarayin naiman šin-e. qoyar sarayin (urban šin-e (urban sarayin isün šin-e. Dörben sarayin (urban šin-e. tabun sarayin arban (urban. ¯ir(u(an sarayin isün šin-e. Dolo(an sarayin dolo(an šin-e. Naiman sarayin arban dolo(an Isün sarayin qorin naiman. arban sarayin nigen šin-e arban nigen sarayin arban (urban. Kögeler sarayin isün šin-e ede edüd nom nomlabasu abišig abubasu baèa( sangvar abubasu aši( tusa eribesü qurimlabasu nutu( ularibasu yasun (ar(abasu ger baribasu kegüür oroši(ulbasu ma(u. tegün-ü belge inu qara qada(ur. basa nigen eketü (uyirinèi-yin (ar qo(osun qariqu edür kemebesü. Qubi sarayin arban

479

TRANSCRIPTION ¯ir(u(an qorin ¯ir(u(an. qoyar sarayin qoyar šine. (urban sarayin naiman šin-e. Dörben sarayin dörben šin-e. tabun sarayin tabun šin-e ¯ir(u(an sarayin ¯ir(u(an šin-e qorin nigen. Dolo(an sarayin dolo(an šin-e arban isün. Naiman sarayin naiman šin-e arban nigen. Isün sarayin isün šin-e qorin nigen. arban sarayin arban šin-e. arban nigen sarayin arban nigen. Kögeler sarayin isün šin-e ede edüd-dür qota bal(asun baribasu qa(al(-a ¯igübesü okin ba(ul(abasu köbegün-e ömèi ögbesü odèa( egüdbesü nom nomlabasu šitügen-dür qutu( oroši(ulbasu qurimlabasu aši( tusa eribesü mör (arbasu ed mal ögbesü abubasu dabqur ger baribasu ma(u tegün-ü belge inu ala( dusul bui basa nigen eketü gara(-ud-un do(šin ideši eriküi inu. Qubi sarayin arban tabun qorin tabun.

[44r] qoyar sarayin qoyar šin-e arban (urban

480

TRANSCRIPTION (urban sarayin arban naiman qorin naiman. Dörben sarayin arban ¯ir(u(an qorin ¯ir(u(an tabun sarayin arban tabun qorin tabun. ¯ir(u(an sarayin qoyar šin-e arban (urban. Dolo(an sarayin arban naiman qorin naiman. Naiman sarayin arban ¯ir(u(an qorin ¯ir(u(an. Isün sarayin arban tabun qorin tabun. Arban sarayin qoyar šin-e arban (urban qorin (urban. Arban nigen sarayin arban naiman qorin naiman. Kögeler sarayin arban ¯ir(u(an. ede edüd-dür okin beri ba(ul(abasu qota bal(asun baribasu negüdel negübesü šibad-un qurim kibesü (a¯ar köndebesü yasun (ar(abasu engküri köbegün-i (ada(ši (ar(abasu ma(u bui. tegünü belge inu dörbel¯in qara debesker ene

bui.

basa nigen eketü.

(a¯ar-un e¯in noqai ideši eriküi edür kemebesü Qubi sarayin naiman šin-e. qoyar sarayin dolo(an šin-e arban ¯ir(u(an. (urban sarayin qorin dörben. Dörben sarayin isün šin-e. tabun sarayin arban naiman. ®ir(u(an sarayin qorin dolo(an. Dolo(an sarayin arban šin-e Naiman sarayin qorin isün. Isün sarayin (uèin

481

TRANSCRIPTION arban sarayin arban nigen. arban nigen sarayin qorin qoyar. Kögeler sarayin nigen šin-e. ede edüd-dür okin beri ba(ul(abasu èirig mordabasu qota bal(asun baribasu qurimlabasu noqai te¯iyebesü ükügsen kümün-e ya(um-a kibesü ma(u. tegünü belge inu (urban nidütü dörbel¯in basa nigen eketü. edür-lu(-a [=edür-lüge] odun qamtudu(saniyar uèiral-un sayin ma(u-yi bièisügei. Naran odun dörben šin-e naiman šinede bolbasu sayin Saran odun nigen šin-e (urban šinede bolbasu sayin. 'al odun ¯ir(u(an šinede sayin. Usun odun qoyar šin-e dolo(an šin-e arban qoyar-a sayin. Modun odun tabun šin-e arban arban tabun bolbasu sayin Altan odun arban nigen (urban-a sayin.

[44v] Široi odun šinein dörben isün bolbasu sayin. basa nigen eketü. edür-lu(-a [=edür-lüge] qamtuddu(san-iyar tüleküy-yin uèaral boluyu. arban qoyar dolo(an-a Naran odun bolbasu ma(u. arban nigen qorin ¯ir(u(an-a Saran

482

TRANSCRIPTION odun bolbasu ma(u. arban šin-e qorin tabun-a 'al odun bolbasu ma(u. (urban šin-e arban naiman-a Usun odun bolbasu ma(u. ¯ir(u(an šin-e qorin nigen-e Modun odun bolbasu ma(u. qoyar šin-e arban dolo(an-a Altan odun bolbasu ma(u. dolo(an šin-e qorin qoyar-a Široi odun. bolbasu ma(u. ede tülegèi odun edüd-dür sayin üiles üiledbesü aèi ür-e inu modun tülegsen ünesün-dür adali bolumui. tegün-ü belge inu solbi(san qara ¯iruqai basa nigen eketü. odun na(šidar qamtuddu(saniyar dolo(an rašiyal uèiral bolai. Naran odun Qasta qoyar. Saran odun Anurad qoyar. 'al odun Ašivani qoyar. Usun odun Šuša( qoyar Modun odun Pus qoyar. Altan odun Burvabalguni Udaribalguni qoyar. Široi odun Burnavasu qoyar. ede edüd süm-e keyid bosqabasu burqan nom-i amilabasu kereg ¯asal kibesü aliba sayin üiles üiledbesü aèi ür-e inu maši sayin bolumui tegün-ü belge inu degegši qandu(san erdeni basa nigen eketü odun na(šidar qamtuddu(san-

483

TRANSCRIPTION iyar dolo(an öl¯i qutu( oroši(san-u uèaral bolumui. Naran odun Qasta qoyar. Saran odun Širvang qoyar. 'al odun Ašivani qoyar. Usun odun Anurad qoyar. Modun odun Pus qoyar Altan odun Burnavasu qoyar. Široi odun Rôkini qoyar. ede edüd-dür nom ba yirtinèüdeki aliba sayin üiles üiledbesü aèi ür-e inu küsel-iyer bolumui. tegünü belge inu ögede qandu(san jindamuni erdeni ene bui.

[45r] basa nigen eketü. odun na(šidar qamtuddu(saniyar üküküi ma(u uèaral bolumui. Naran odun Anurad qoyar. Saran odun Kerteg qoyar. 'al odun Sadabis qoyar. Usun odun Ašivani qoyar Modun odun Margišar qoyar. Altan odun Ašivani qoyar. Široi odun Qasta qoyar. ede edüd-dür öglige ögbesü ger tergen šinedkebesü dalal(-a dalalbasu buyan-du sayin üiles üiledbesü ma(u. tegün-ü belge inu doro(ši qandu(san jindamuni

ene bui.

484

TRANSCRIPTION basa nigen eketü odun na(šidar qamtuddu(san-iyar tüleküi uèaral-iyar bolumui. Naran odun Mig qoyar. Saran odun Šuša( qoyar. 'al odun Ardar qoyar. Usun odun Mul qoyar. Modun odun Tanista qoyar. Altan odun Rôkini qoyar. Široi odun Burvasad qoyar. ede edüd-dür buyan-du üiles buu üiled. kelinèitü üiles üiledbesü bütükü. tegünü belge inu qara jindamuni

ene bui.

basa nigen eketü. odun na(šidar qamtuddu(saniyar šim[n]us-un dolo(an edür bolumui. Naran odun Kerteg qoyar. Saran odun Barani qoyar. 'al odun Mig qoyar. Usun odun Ardar qoyar. Modun odun Margišar qoyar. Altan odun Pus qoyar. Široi odun Tanista qoyar. ede edüd-dür èireg mordabasu dayisun-i daruqu. do(šin kereg kibesü èidköd-i daruqu. aliba do(šin qata(uu üiles-dür sayin. èa(an ¯asal kiged amurling(ui üiles-dür ma(u. tegünü belge inu doro(ši qandu(san subur(-a basa nigen eketü šim[n]us-un ila(u(san dolo(an edür inu. Naran odun Mul qoyar. Saran odun Abaji qoyar. 'al odun Burvabadaribad qoyar

485

TRANSCRIPTION Usun odun Kerteg qoyar. Modun odun Burnavasu qoyar Altan odun Burvasad qoyar. Široi odun Suvadi qoyar. ede edüd-dür do(šin üiles ba küèütü üile üiledbesü ödtör bütükü. tegün-ü belge inu qara

ene bui.

basa nigen eketü. odun na(šidar qamtuddu(san-iyar dörben maqabud-un sayin ma(u uèiral Èa(-un

[45v] kürdün-ü yosu(ar ¯okiyasu(ai. basa Altan odun Široi odun qoyar široi bui. Saran Usun qoyar odun usu bui. Nara 'al qoyar (al bui. Luuq-a odun Modun odun qoyar kei bui. basa Rôkini Èista Anurad Ardar Udarisad Tanista Abaji ede dolo(an na(šidar široy-yin èinar bui. Sadabis Udaribadaribad Rivadi Burvasad Mul As’li( Širvan ede dolo(an na(šidar usun-u èinar bui. Kerteg Barani Šuša( Burvabadaribad Pus Mig Burvabalguni ede dolo(an na(šidar (al-un èinar bui Ašivani Burnavasu Suvadi Margišar Udaribalguni Qasta Jayitari

486

TRANSCRIPTION ede dolo(an na(šidar key-yin èinar bui. ede gara(-ud kiged na(šidar-un sayin ma(u uèaral-i eyin uqa(daqui. qoyar široi uèirabasu šid’i bütüküy-yin uèaral šidi bütüküy-yin uèaral-iyar küsel bütüyü. šitügen bayi(ulqui qota bal(asun bariqui süm-e keyid bosqaqui tariyalang-un (a¯ar qudalduqui kiged. qan kümün üiles bütükü ba törö bariqu terigüten tübšidkekü ašida-yin üiles-dür sayin. qoyar usu uèarabasu rašiyan uèaral rašiyan-u uèaral-iyar amin nasun delgereyü. em èungla(ulbasu beri abqu ba. Ayuši-yin nom ungšiqui amin nasun bütügeküi delgeregülkü èoga-yin üile kiged nasun urtu bolqu üiles-dür sayin bui. qoyar (al uèarabasu delgereküy-yin uèaral[.] delgereküi uèaral-iyar ed idegen oldayu. qudaldu kiküi ba ür-e saèuqui öglige ögküi ed-ün ündüsün erke-yi bütügeküi. usun takil ögküi ed-ün tngri takiqui qutu( (uyuqui üiles-dür sayin. qoyar kei uèarabasu öl¯i qutu( oroši(san-u uèaral. öl¯i qutu( oroši(san-u uèaral-iyar

487

TRANSCRIPTION sedkigsen bütüyü. eyetüldükü aši( tusa bütüküi neyilegülküi kiged busu-ber öndür bütükü üiles sayin bui.

[46r] usu široi qoyar uèarabasu egüride aqu-yin uèiral. egüride-yin uèiral-iyar ürgül¯ide ¯ir(alangtu bolumui. debil [=debel] emüsküi èimeg ¯igüküi na(addun èinggeküi bayar qurim keyiküi ergüküi üilestür sayin.

(al kei qoyar uèarabasu

yeke küèütü uèaral böged. küèün tegüs uèiral-iyar öl¯i-dür bolumui. amin saki(ulsun üiledküi burqan tngri-yi takiqui kiged amurling(ui delgereküy-yin erke-yin üiles-dür sayin.

široi kei qoyar uèarabasu

ülü uèaraqu uèaral bui. ülü uèiraqu uèiral-iyar ed idegen-iyen barayu. degirm-e [=degerm-e] qula(ai odqui ba buliyan qula(ay-u [=yin] üiles adu(usun ögküi üiles-dür sayin bui. usu kei qoyar uèarabasu ülü ¯okiqu uèaral ülü ¯okiqu uèiral-iyar ür-e sadun-aèa qa(aèi(ulqui olgiqui üiles-dür

488

TRANSCRIPTION sayin.

(al široi qoyar uèarabasu tüleküy-yin

uèiral. tüleküy-yin uèiral-iyar ¯obalang-i törögülüyü. èireg mordaqui dayisun-i daruqui kiged busud-i doroyita(ulqui üiles-dü sayin. usu (al qoyar uèarabasu ükül-ün uèiral bui ükülün uèaral-iyar amin nasun-i boliyu. busud-i kesegeküi qariyal kiküi-dür qoor neyilegülküi üiles-dür sayin.

tere metü (urban sayin

(urban dumda. (urban eèüs kiged nigen eèüslu(-a (urban ¯üil-iyer üiles-ün sayin ma(u-yi ila(ayu tegüber ene uèaral-i sayitur ü¯igdeküi. odun na(šidar tusbüri sayin bögesü aèi ür-e-yin uèaral-iyar bolumui. tegüber na(šidarun sayin-i odun-iyar il(ayu. odun-u sayin-i edüriyer il(ayu. basa nigen eketü odun ¯il qamtuddu(san-iyar sayin ma(u uèiral-i il(a¯u bièisügei. Qulu(an-a Üker-lu(-a [=üker-lüge] Nara Saran 'al Široi ede dörben odun uèarabasu dayisun-i [=dayisun-u] ayul bolqu Usun Altan odun uèarabasu aèi ür-e bütükü

489

TRANSCRIPTION [46v] Modun odun uèarabasu nom kiged buyan kešig delgerekü. Baras Morin Noqai 'aqai ede edüd-tü aliba odud uèarabasu sayin. Taulai edür Modun odun uèirabasu ed a(urasun nemekü sayin. Usun odun uèirabasu gergi olqu. Naran x ür-e sadun qa(aèiqu. Saran x sedkil bütükü. Široi x ed-iyen baraqu. 'al x temeèildügen bolqu. Altan x tariyan-u (a¯ar olqu. Usun odun Modun odun qoyar uèirabasu ed tavar olqu. Qonin Beèin edür Usun Modun odun sayin. Altan odun x qan noyan bolqu. busu bügüde odun ma(u bui. Takiy-a edür Naran 'al Usun Altan x sayin. busu inu ma(u. ede kemebesü ¯il odun qoyar-un sayin ma(u-yin uèaral-iyar bui. basa nigen eketü na(šidar-lu(-a arban qoyar ¯il qamtudbasu sayin ma(u il(al-i ü¯ekü anu ene bolai Margašar Ardar qoyar Qonin edür uèarabasu ma(u. Udarabalguni Qasta qoyar Noqai edür uèirabasu ma(u Burvasad Udarisad qoyar Üker edür

490

TRANSCRIPTION uèirabasu ma(u. Burvabadaribad Udaribadaribad qoyar Luu edür uèirabasu ma(u. ede edüd-dür nom bièibesü burqan-u šitügen egüdbesü rabnas oroši(ulbasu a(la( oron-dur (arbasu degelbür talbibasu qa(al(-a ¯igübesü qurimlabasu okin beri ba(ul(abasu asar küriy-e baribasu köbegün-e ömèi ögbesü abubasu (ada(ši mör (arbasu tariyan-dur köröngge orkibasu abubasu boso(-a bosqabasu èi(ulbasu ¯a(aldubasu köbegün-e ner-e ögbesü qabèi(ai ¯asabasu abišig abubasu em èu[n]gla(ulbasu debel ed'kebesü ger baribasu üküger-i nomo(adqabasu ariki iskebesü adu(usun sür dalalbasu tariyan taribasu aliba üiles sedübesü ma(u bui. tegün-ü belge inu (urban qara dusul

ene bui.

Maqagala ba(uqu edür anu. Qubi sarayin arban tabun. qoyar sarayin dörben šin-e. (urban

[47r] sarayin arban qoyar. Dörben sarayin qorin dolo(an

491

TRANSCRIPTION Tabun sarayin arban dörben ¯ir(u(an sarayin qorin tabun. Dolo(an sarayin nigen šin-e Naiman sarayin qorin dolo(an. Isün sarayin dolo(an šin-e. arban sarayin dörben šini arban nigen sarayin qorin isün. Kögeler sarayin arban tabu. ede edüd Mahagala kiged rdovrma duvngli kibesü sayin. tegünü belge inu tong(ori(

bui.

Okin tngri ba(uqu edür kemebesü Qubi sarayin nigen šin-e qoyar sarayin arban nigen (urban sarayin qorin nigen. Dörben sarayin arban (urban. tabun sarayin arban tabun. ¯ir(u(an sarayin qorin (urban. Dolo(an sarayin arban isün Naiman sarayin arban tabun. Isün sarayin qorin nigen arban sarayin arban nigen. arban nigen sarayin qorin isün Kögeler sarayin arban tabun ede edüd rdovarma dungli (ar(abasu sayin. tegün-ü belge inu gabala

ene bui.

basa nigen eketü

arban qoyar sarayin èo(tu edür kemebesü Qubi sarayin naiman šin-e. qoyar sarayin naiman šin-e (urban sarayin isün šin-e Dörben sarayin

492

TRANSCRIPTION (urban šin-e tabun sarayin qorin (urban ¯ir(u(an sar[a-]yin arban isün. Dolo(an sarayin (urban šin-e Naiman sarayin arban dolo(an. Isün sarayin qorin nigen. arban sarayin qorin. arban nigen sarayin nigen šin-e. Kögeler sarayin isün šin-e ede edüd aliba üiles-dür sayin. tegün-ü belge inu qumq-a

ene bui.

basa nigen eketü arban qoyar sarayin Yang Gung-¯ii kemekü arši-narun ügülegsen ma(u edür-i ü¯ekü anu. Qubi sarayin arban (urban qoyar sarayin arban nigen. (urban sarayin isün šin-e. Dörben sarayin dolo(an šin-e. tabun sarayin tabun šini. ¯ir(u(an sarayin (urban šin-e. Dolo(an sarayin

[47v] nigen šini qorin isün-e. Naiman sarayin qorin dolo(an. Isün sarayin qorin tabun. arban sarayin qorin (urban. arban nigen sarayin qorin nigen. Kögeler sarayin arban isün. ede edüd-dür ya(un sedke¯ü üiledbesü

493

TRANSCRIPTION (ai qarši yeke bolqu. egüdkü ¯asaqu ger bürikü üiledbesü tüimer-e tüimeridkü qula(ai oromui. okin bo(tala¯u beri ba(ul(abasu qurim qurimlabasu ed tavar ügületel-e ¯a(un amin-dur kürümüi. ene kedün edür-dür köbegün töröbesü eneleküi ¯obalang-iyar qoqui kemen ¯oba¯u yabumui. ene edüd-dür yasun (ar(abasu ergin qoèora(san qoyitu ür-e (uyiranèi bolumui. noyan sa(uqu qola (a¯ar-a odqui ¯ar(u ¯a(alduqui egündür uèirabasu ke¯iy-e-ben ¯obalang-aèa ülü qa(aèin qarinèu ülü irekü. egüni medegèid uqa(èid qamu( amitan-a delgeregülbesü qoyitu ür-e-yin ür-e inu bayan bolu(ad yeke erüger-dü [=irüger-tü] bolumui tegünü belge inu ula(an

üsüg bui.

basa nigen eketü aliba sarayin ülü sedükü edür kemebesü. Qubi sarayin Mo(ai. qoyar sarayin Takiy-a. (urban sarayin Üker. Dörben sarayin Beèin tabun sarayin Qulu(an-a. ®ir(u(an sarayin Luu. Dolo(an sarayin 'aqai. Naiman sarayin Taulai. Isün sarayin Qoni. arban sarayin Baras.

494

TRANSCRIPTION arban nigen sarayin Mori. Kögeler sarayin Noqai. ede edüd-dür šin-e ger-dür orobasu gerün e¯in qa(acaqu. a(ula-aèa modun eribesü ülü oldaqu. usun-aèa ¯i(asun eribesü ülü oldaqu süm-e baribasu bursang quvara( ülü to(taqu ong(oèa deger-e (arbasu urbaqu. qola (a¯ar-a mör (arbasu buliyan qula(ai-lu(-a uèiraqu. kögerge talbibasu ülü to(taqu. tariyan modun taribasu qubaqai bolqu. qan kümün-eèe èola abubasu amin nasun aqur bolqu. qola (arbasu

[48r] gertegen ülü qariqu qoriy-a baribasu mal inu qoroqu šin-e qa(al(-a ¯igübesü kümün ülü oroqu burqan tngri ong(od-i takibasu širo(ai-dur adali egün-eèe ¯ayila¯u üiledbesü öl¯i qutu( orošiqu bolumui:: basa nigen eketü arban qoyar sarayin modun (okimui kemebesü Qubi sarayin Luu. qoyar sarayin Üker. (urban sarayin Noqai. Dörben sarayin Qonin. tabun sarayin Taulai. ¯ir(u(an sarayin

495

TRANSCRIPTION Qulu(an-a. Dolo(an sarayin Takiy-a. Naiman sarayin Morin. Isün sarayin Baras. arban sarayin 'aqai. arban nigen sarayin Beèin. Kögeler sarayin Mo(ai. ede edüd-dür köröngge saèaqu [=saèuqu]. sang negegekü terigüten aliba üiles-dür ma(u bui. basa ula(an ša¯a(ai kemekü ma(u edür inu dörben terigün sarayin Mo(ai edür. dörben dumdadu sarayin Takiy-a edür. dörben eèüs sarayin Üker edür eden edüd-dür aliba üiles buu üiled. ma(u bui. basa nigen eketü ¯il sar-a qamtuddu(san-iyar uèaral-un sayin ma(u-yi il(a¯u bièisügei. Qubi sarayin Noqai edür. Qoyar sarayin 'aqai (urban sarayin Qulu(an-a Dörben sarayin Üker tabun sarayin Baras. jir(u(an sarayin Taulai Dolo(an sarayin Luu. Naiman sarayin Mo(ai. Isün sarayin Mori. arban sarayin Qonin. arban nigen sarayin Beèin. Kögeler sarayin Takiy-a ede edüd-dür tngri-ner (aši(udaqu edür bui burqan tngri buu

496

TRANSCRIPTION taki ma(u bui::

basa Qubi sarayin 'aqai

qoyar sarayin Noqai. (urban sarayin Takiy-a. Dörben sarayin Beèin. tabun sarayin Qonin jir(u(an sarayin Morin Dolo(an sarayin Mo(ai. Naiman sarayin Luu. Isün sarayin Taulai. arban sarayin Baras. arban nigen sarayin Üker. Kögeler sarayin Qulu(an-a ede edüd-dür

[48v] èidköd (aši(udaqu edür sayin üiles buu üiled. üküger-ün èidköd-i darubasu sayin bui. basa mör (arqu edürün sayin kemebesü Margašar Burnavasu Bus Qasta Anurad Mul Udarisad Abiji Širvan Tanis Burvabadaribad Udaribadaribad Ašivani sayin Usun Modun Altan ede edüd sayin. Saran odun dumda 'al Široi odun èirig-eèe busud-dur ma(u. èing gii edür sayin bi pô edür ma(u. Noqai edür sayin.

basa dörben terigün sarayin

Morin Takiy-a edür ma(u. dörben dumda sarayin Baras Mo(ai edür ma(u. dörben eèüs sarayin Qulu(an-a Üker edür ma(u. Mo(ai edür yerü ma(u

497

TRANSCRIPTION (urban kürdün-dür ü¯egdeküi. basa èireg mordaqu edür kemebesü Baras Noqai edür sayin. Üker Qonin edür ma(u. 'al Altan Široi ede odud sayin. Saran odun ma(u. Ardar Udaribalguni Qasta Pus Udarisad Tanis Sadabis Udaribadaribad Ašivani sayin. Burnavasu Asli( Anurid ma(u. dörben dörben ma(u.

basa dayisun-lu(-a (adqulduqui

edür-ün sayin inu Baras Luu edür sayin. Margašar Ardar Mig Burvabalguni Anurid Èista Mul Burvasad Udaribadaribad ede sayin. ger-ün qo(osun anu. Nigen sarayin Mo(ai. 2 Qulu(an-a 3 Qoni. 4 Baras. 5 Takiy-a. 6 Luu. 7 'aqai. 8 mori. 9 Üker 10 Beèin. 11 Taulai 12 Noqai.

[49r]

dörben terigün sarayin mör (arqu kürdün ene bui.

nigen šin-e

qoyar šini

isün šin-e

498

dörben šin-e

tabun šin-e

¯ir(u(an šine

TRANSCRIPTION dolo(an šin-e naiman šin-e

arban tabun

arban šin-e

arban nigen

arban qoyar

arban (urban

arban dörben

qorin nigen

arban ¯ir(u(an

arban dolo(an

arban naiman

arban isün

qorin-a

(urban šin-e

qorin qoyar

qorin (urban

qorin dörben

qorin tabun

qorin ¯ir(u(an

qorin dolo(an

qorin naiman

qorin isün

(uèin-a

üker-ün üsün mör (arbasu ma(u

degüreng sang mör (arbasu sayin.

doto(adu sang altan luu-yin ordo quriyang(ui ordo qutu( mör mör mör mör (arbasu (arbasu (arbasu (arbasu sayin. ma(u. sayin sayin. dörben dumdadu sarayin mör (arqu kürdün ene bui. nigen šin-e

qoyar šin-e

(urban šin-e

dörben šin-e

tabun šin-e

¯ir(u(an šin-e

isün šin-e

arban šin-e

arban nigen

arban qoyar

arban (urban

arban dörben

arban dolo(an

arban naiman

arban isün

qorin-a

qorin nigen

qorin qoyar

qorin tabun

qorin ¯ir(u(an

qorin dolo(an

qorin naiman

qorin isün

(uèin-a

tngri-yin mör kemekü edür mör (arbasu sayin.

tngri-yin egüden-dür mör (arbasu sayin

tngri-yin qoriyan-dur mör (arbasu ma(u.

tngri-yin erdeni-dür mör (arbasu sayin.

tngri-yin qula(ai-tur mör (arbasu ma(u

tngri-yin ordo-dur mör (arbasu sayin

dolo(an šin-e

naiman šin-e

arban tabun

arban ¯ir(u(an

499

TRANSCRIPTION qorin (urban

qorin dörben

tngri-yin tngri-yin ayul-dur sang-dur mör mör (arbasu (arbasu ma(u sayin dörben eèüs sarayin mör (arqu kürdün ene bui. nigen šin-e

qoyar šin-e

(urban šin-e

dörben šin-e

tabun šin-e

¯ir(u(an šin-e

dolo(an šin-e

naiman šin-e

isün šin-e

arban šin-e

arban nigen

arban qoyar

arban (urban

arban dörben

arban tabun

arban ¯ir(u(an

arban dolo(an

arban naiman

arban isün

qorin

qorin nigen

qorin qoyar

qorin (urban

qorin dörben

qorin tabun

qorin ¯ir(u(an

qorin dolo(an

qorin naiman

qorin isün

(uèin-a

ula(an ša¯a(ai mör (arbasu ma(u

èa(an baras-un terigün mör (arbasu sayin

èa(an baras-un niru(un mör (arbasu sayin

èa(an baras-un köl-dür mör (arbasu ma(u

qara yasutu meneki mör [(arbasu] ma(u

köke luuyin terigündür mör (arbasu sayin

köke luuyin niru(untur mör (arbasu sayin

köke luuyin köl-dür mör (arbasu ma(u

[49v]

aliba sarayin mör (arqu edür-i tngri-yin ene kürdün ü¯egtün nigen šin-e isün šin-e arban dolo(an qorin tabun tngri-yin egüde sayin qoyar šin-e arban šin-e arban naiman qorin ¯ir(u(an noqai qoši(un ma(u (urban šin-e arban nigen arban isün qorin dolo(an tngri-yin següder sayin

500

TRANSCRIPTION dörben šin-e arban qoyar qorin-a qorin naiman noqay-yin qabar sayin. tabun šin-e arban (urban qorin nigen qorin isün noqai terigün sayin ¯ir(u(an šin-e arban dörben qorin qoyar (uèin-a noqai niru(u ma(u dolo(an šin-e arban tabun qorin (urban tngri-yin sang sayin naiman šin-e arban ¯ir(u(an qorin dörben tngri-yin qo(olai ma(u

Nagajun-a ba(ši-yin nomla(san aliba sarayin mör (arqu edür-ün sayin ma(u-[y]i ü¯ekü kürdün bui.

(urban šin-e

dörben šin-e

tabun šin-e

¯ir(u(an šin-e

dolo(an šin-e naiman šin-e

isün šin-e

arban šin-e

arban nigen

arban qoyar

arban (urban

arban dörben

arban tabun

arban ¯ir(u(an

arban dolo(an

arban naiman

arban isün

qorin-a

qorin nigen

qorin qoyar

qorin (urban

qorin dörben

qorin tabun

qorin ¯ir(u(an

qorin dolo(an

qorin naiman

qorin isün

(uèin-a

dayang kemekü edür mör (arbasu ma(u

èuèa( kemekü edür mör (arbasu sayin

vimading kemekü edür mör (arbasu sayin

süng kemekü edür mör (arbasu sayin

süèing kemekü edür mör (arbasu dumda

dada qan kemekü edür mör (arbasu ma(u.

nigen šin-e

qoyar šin-e

tabun dagini-yin mör (arqu edür-i ene kürdün-dür ü¯egdeküi. 501

TRANSCRIPTION Bajar dagini

Radn-a dagini

Badm-a dagini

Garm-a dagini

Buda dagini

küsel bütükü

küsel bütükü

ol¯a uèaraqu

(ar qo(osun

dayisun ¯ol(aqu

doron-a ¯üg odbasu

üiles bütükü

idegen olqu

dayisun uèaraqu

ol¯a olqu

küsel uèaraqu

emün-e ¯üg odbasu

dayisun ¯ol(aqu

ol¯a olqu

kereg bütükü

küsel-iyen bütükü

qo(osun irekü

örön-e ¯üg odbasu

üile bütükü

dayisun ¯ol(aqu

gem ügei dumda

ol¯a olqu

gem ügei dumda

umara ¯üg odbasu

ol¯a olqu

gem ügei dumda

küsel-iyen bütükü

dayisun-dur ¯ol(aqu

aši( tusa bütükü

dörben ¯o[b]kis-dur odbasu

[50r]

arban qoyar edür-ün mör (arqu ¯üg-ün sayin ma(u-yi ü¯ekü kürdün ene bui Qulu(an-a edür

yeke ma(u

ed oldaqu bayasqulang

yeke sayin

maši ma(u

Üker edür

bayasqulang bolqu

buyan kešig bolqu

sayin-i ü¯ekü

yar-a šarq-a bolqu

Baras edür

ed oldaqu sayin

ed olqu

sayin bui

ma(u bui

Taulai edür

sayin bui

sayin bui

ma(u bui

ma(u bui

Luu edür

sayin bui

sayin bui

sayin bui

ma(u bui

502

TRANSCRIPTION Mo(ai edür

ed olqu

¯ar(u-du oroqu

dumda sayin

kelen aman bolqu

Morin edür

sayin bui

sayin bu

bey-e inu ükükü

bey-e inu ükükü

Qonin edür

sayin bui

sayin bui

ma(u bui

idegen umda(an uèaraqu

Beèin edür

sayin bui

sayin bui

qamu(-dur ma(u

qamu(-dur ma(u

Takiy-a edür

sayin bui

kelen aman-du oroqu

darasun idegen uèaram

ed olqu

Noqai edür

sayin bui

ed baraqu

ma(u bui

sayin bui

'aqai edür

ma(u bui

sayin bui

dumda sayin

buu yabu ma(u

egün-i tus ü¯e doron-a odbasu emün-e odbasu örön-e odbasu arban qoyar èa(-un mör (arqu ¯üg-ün sayin-i ü¯ekü kürdün

umara odbasu

Qulu(an-a èa(

ed olqu

üiles bütükü

idegen qurim uèaraqu

qula(ai-du uèaraqu

Üker

sedkil ¯obaqu

öl¯i-dü bolqu

ed tavar uèaraqu

idegen umda(an uèaraqu

Baras

aliba üiles bütükü

ed olqu

ebedèin-dür uèaraqu

bayasqulang bolqu

Taulai

aši( tusa boluyu

bayasqulang bolqu

ebedèin ada uèaraqu

ükül ada uèaraqu

Luu

bayasqulang bolqu

idegen umda(an uèaraqu

ebedèin ada uèaraqu

tavar ed yekede olqu

Mo(ai

bariy-a küriy-edü uèaraqu

bayasqulang bolqu

ükül ada uèaraqu

ed tavar yekede olqu

Morin

(abiy-a-du üiles bütükü

ada-du kürteyü

ed tavar uèaraqu

ed tavar yekede olqu

Qonin

ebedèin-dü uèaraqu

¯ir(alang boluyu

aši( tusa boluyu

maši sayin boluyu

503

TRANSCRIPTION Beèin

aši( tusa boluyu

aliba üiles bütükü

bayasqulang bolqu

kemor gemšil bolumui

Takiy-a

üge da(un bolqu

idegen-dü uèaraqu

bayasqulang bolqu

öl¯i qutu[(]

Noqai

ed tavar olqu

ada-du uèaraqu

ed mal olqu

dumda sayin

'aqai

aši( tusa boluyu

tavar ed olqu

ed tavar olqu

¯a(ur-a qula(ai uèiraqu

tusbüri ü¯e

doron-a odbasu

emün-e odbasu

örön-e odbasu

umara odbasu

1 sarayin 13 jindamuni. 2 sarayin 11 jindamuni. 3 sarayin 13 jindamuni. 4 sarayin 11 jindamuni 5 sarayin 3 šin-e jindamuni. 6 sarayin 1 šin-e jindamuni 7 sarayin 7 šin-e jindamuni 8 sarayin 27 jindamuni 9 sarayin 22 jindamuni. 10 sarayin 2 jindamuni. 11 sarayin 17 jindamuni. 12 sarayin arban tabun jindamuni

[50v]

arban qoyar edür èa(-un sayin ma(u-[y]i ü¯ekü kürdün. Qubi sarayin

Taulai edür

dolo(an šin-e

Morin

Noqai

Qoyar sarayin

Qulu(an-a edür

qoyar šin-e

Luu

Noqai

504

TRANSCRIPTION 'urban sarayin

Takiy-a edür

¯ir(u(an šin-e

Morin

Takiy-a

Dörben sarayin

Morin edür

¯ir(u(an šin-e

Morin

Beèin

Tabun sarayin

Taulai edür

¯ir(u(an šin-e

Üker

Taulai

¯ir(u(an sarayin

Qulu(an-a edür

qorin-a

Beèin

Qulu(an-a

Dolo(an sarayin

Takiy-a edür

¯ir(u(an šin-e

Noqai

Takiy-a

Naiman sarayin

Morin edür

arban šin-e

Taulai

Luu

Isün sarayin

Taulai edür

qorin-a

Taulai

Takiy-a

Arban sarayin

Qulu(an-a edür

(urban šin-e

Beèin

Taulai

Arban nigen sarayin

Takiy-a edür

tabun šin-e

Qulu(an-a

Luu

Kögeler sarayin

Morin edür

tabun šin-e

Morin

Qulu(an-a

ene arban qoyar ede edüd mör ede edüd mör ede èa(-ud-dur ner-e-yi tuslan (arbasu ma(u (arbasu ma(u (arbasu mör ü¯e ma(u dolo(an gara( odun-u mör (arqu ¯üg-un sayin ma(u-[y]i ü¯ekü kürdün. Naran

küsel bütükü

gemšigüleng bolqu

temèildüküidü ¯ol(o

edüge amindur ma(u

qo(osun irekü

Saran

gemšigüleng bolqu

idegen olqu

sayin üge sonosqu

dumda sayin

dayisun-dur ¯ol(aqu

'al

üiles bütükü

kimor bolqu

ol¯a olqu

dayisun ¯ol(aqu

qo(osun irekü

505

TRANSCRIPTION Usun

kimor bolqu

ol¯a olqu

küsel bütükü

keregür bolqu

dayisun ¯ol(aqu

Modun

keregür bolqu

mal ¯ibqaqu

dayisun bolqu

küsel bütükü

ol¯a olqu

Altan

üiles bütükü

dayisun ¯ol(aqu

kelen aman bolqu

ed mal aldaqu

küsel bütükü

Široi

dayisun-a ¯ol(aqu

küsel bütükü

ed mal aldaqu

ol¯a olqu

keregür bolqu

ede odun-i tusbüri üje

doron-a ¯üg odbasu

emün-e ¯üg odbasu

örön-e ¯üg odbasu

umara ¯üg odbasu

dörben ¯obkis-dur odbasu

qara sarayin ¯asal anu. isün ¯üil modu. buq-a-yin yeke qara segul. numu èa(an qada( kiged šingqun. šiker qangla(ur [=(angna(ur] terigüten. tu(-un išintü uya¯u qadqu(ad èa(an tosun ba. buq-a-yin ögekün kengšigül keyi¯ü. Qubi sarayin dolo(an šinide Baras ¯ilün qarši beèin ¯üg qadqu. tegünèilen ali edür bögesü tere sarayin qarši ¯üg qadqu sayin bui.

[51r]

ber'i ba(ul(aqui sayin odun kemebesü Rôkini Margišar Bus Burvabalguni Suvadai Mul Udarisad

506

TRANSCRIPTION Abiji Burvabadaribad Udaribadaribad Ašivani ede odun sayin. Saran Usun Modun Altan odun sayin. Üker Qonin Beèin edür sayin.

_______________________________________________________

nigen ¯üil okin-i bo(tolaqu sar-a-yi ü¯ekü kürdün bui egüni sayitur tokiyaldu(ul¯u medegdeküi

¯il

sara

sara

sara

sara

sara

sara

èa(

èa(

Qulu(a n-a

Qulu(a n-a Morin

Üker Qonin

Baras Beèin

Taulai Takiy-a

Luu Noqai

Mo(ai 'aqai

Qulu(a n-a èa(

Luu èa(

Üker

Üker Qonin

Qulu(a n-a Morin

Mo(ai 'aqai

Luu Noqai

Taulai Takiy-a

Baras Beèin

Üker èa(

Beèin èa(

Baras

Baras Beèin

Taulai Takiy-a

Luu Noqai

Mo(ai 'aqai

Morin Qulu(a n-a

Qonin Üker

Baras èa(

Luu èa(

Taulai

Taulai Takiy-a

Baras Beèin

Üker Qonin

Qulu(a n-a Morin

Mo(ai 'aqai

Luu Noqai

öber èa(

Taulai èa(

Luu

Luu Noqai

Mo(ai 'aqai

Morin Qulu(a n-a

Üker Qonin

Baras Beèin

Takiy-a Taulai

Takiy-a èa(

Luu èa(

Mo(ai

Mo(ai 'aqai

Luu Noqai

Taulai Takiy-a

Baras Beèin

Üker Qonin

Qulu(a n-a Morin

Üker èa(

Mo(ai èa(

507

TRANSCRIPTION Morin

Morin Qulu(a n-a

Qonin Üker

Baras Beèin

Taulai Takiy-a

Luu Noqai

'aqai Mo(ai

Noqai èa(

Morin èa(

Qonin

Üker Qonin

Qulu(a n-a Morin

Mo(ai 'aqai

Luu Noqai

Taulai Takiy-a

Baras Beèin

Taulai èa(

Qonin èa(

Beèin

Baras Beèin

Taulai Takiy-a

Luu Noqai

Mo(ai 'aqai

Qulu(a n-a Morin

Üker Qonin

Qulu(a n-a èa(

Beèin èa(

Takiy-a

Taulai Takiy-a

Baras Beèin

Üker Qonin

Morin Qulu(a n-a

Mo(ai Qulu(a n-a

Luu Noqai

Üker èa(

Takiy-a èa(

Noqai

Luu Noqai

Mo(ai 'aqai

Morin Qulu(a n-a

Üker Qonin

Baras Beèin

Takiy-a Taulai

Baras èa(

Beèin èa(

'aqai

Mo(ai 'aqai

Luu Noqai

Taulai Takiy-a

Baras Beèin

Üker Qonin

Qulu(a n-a Morin

Taulai èa(

Baras èa(

ede okin-u ¯il bui tokiyaldu(ul¯u ü¯egdek üi

ede sarada okin-u bey-edü ma(u

ede sarada tegši sayin bui.

ede sarada ¯i(uèidu ma(u bui

ede sarada eèige eke-de ma(u bui

ede sarada qadam eèige eke-de ma(u

ede sarada er-e-dü ma(u bui.

ede èa(tur üsün-i samla

ede èa(tur mordo( ul-su(ai

[51v]

yeke sara bögesü kürgeneèe ¯öb to(ala.

508

TRANSCRIPTION ba(-a sara bögesü ba(uray-aèa buru(u to(ola. (olomta ba(urai nutu( qa(al(-a sayin bui.

sara yeke bögesü (olomta-aèa ¯öb to(ola sara ba(-a bögesü nutu(-aèa buru(u to(ola. (olomta ger nutu( mör ede sayin bui.

sara yeke bögesü kürgeneèe ¯öb to(olan. sara ba(-a bögesü okin-aèa buru(u to(ola nutu( ger (olomta degüü ede sayin bui.

ene (urban kürdün-i ula(an-dur bolbasu sayin. qara-dur bolbasu ma(u

509

TRANSCRIPTION eèige eke degüü amidu bögesü mön tegün-dü ma(u. okin bögesü gem ülü boluyu yerü (urban dolo(an-a beri buu ab

sara yeke bögesü er-e-eèe ¯öb to(ola sara ba(-a bögesü em-eeèe buru(u to(ola.

[52r]

beri-yi ülü abqu odun na(šidar-un uèaral ene bui. Naran odun

Burvabalguni

Tanista

Ardar

Saran odun

Anurad

Udaribadaribad

Tanista

'al odun

Anurad

Ašivani

Barani

Usun odun

Mul

Barani

Šuša(

Modun odun

Tanista

Ardar

Rôkini

Altan odun

Rôkini

Mig

Bus

Široi odun

Burvasad

Jay[i]tari

Rôkini.

ede odun na(šidar tokiyaldu(ul¯u ü¯e

ede ülü ¯okiqu beri

ede qa(aèiqu beri

ede ayul bolqu beri

510

TRANSCRIPTION ¯il-ün öngge-ber ber'i abqu-yi ü¯ikü kürdün ene bui.

ii

bing ding

¯a ii

šim güi

uu gii

ging šin

ding

uu gii

bing ding

¯a ii

ging šin

šim güi

gii

ging šin

uu ¯ii

bing ding

šim güi

¯a ii

šin

šim yii [=güi]

ging šin

uu ¯ii

¯a ii

bing ding

güi

¯a ii

šim güi

ging šin

bing ding

uu gii

ede önggetü ¯il orobasu ¯iran ¯üil il(a¯u ü¯e

ede degedü beri bui ür-e mal delgerekü sayin

ede dumda beri bui. okin törömüi

ede eèüs beri bui ür-e èuqa(

ede ükükü beri bui ma(u

ede qa(aèiqu beri bui ma(u

nigen eketü ber'i ba(ul(aqui ¯üg kemebesü er-e-yin em[-e] ¯üg-eèe ba(u(daqui. beri-yin maqabud-un öngge-yin debel emüsteküi. (abiy-a-tu sarayin šinede ibegel edür ba(u(daqui. er-e-yin ¯il-ün eki èa(tu ba(uqu bui. beri-yin dörben šilmus kemebesü dayiwang tayiqu šitügen eke. lii külil tngri-yin noqai ede-[y]i keèiyen ü¯ekü kereg-dü bolai.

[52v] tngri-yin noqay-yin kürdün egüni sara yeke bögesü kü¯ügün-eèe 511

TRANSCRIPTION ¯öb to(ola. sara ba(-a bögesü buru(u to(ola. kü¯ügün-dür dumda sayin. nidün-dür ür-e sadun delgereged ülem¯i ¯ir(alang-du bolumui aman-dur ür-e ügei bolu(ad üge da(un bolqu qo(olai-dur qadam eke-de ma(u. ¯irüken-e mašida ¯ir(aqu. ni(uèa-dur ür-e ügei bolqu. borbin-dur okin-da(an qarši. segül-dür köbegün olan bolqu. küisün-e ürgül¯ide ¯okistai ¯ir(aqu. tašiyan-dur ¯okistu bolqu. niru(un-dur ür-e tasuraqu. dalun-dur maši sayin bolumui.

er-e sar-a-yi aman-a‡a ¯öb to(ola em-e sar-a-yi segül-eèe buru(u. aman -tur üge da(un uèaram. eregün-dür dumda sayin. enggelegür sayin. qan-dur maši sayin. kebili-dür köbegün olan. köl-dür ma(u. segültür okin olan. nira(un-dur ür-e tasuram ge¯ige-dür meküs dumda. èiken-dür èiken terigün ülü tegüsüm. qabartur qar-a mör-dü bolunam. nidün-dür nidün metü qoyar sayiqan köbegün törömüi Qulu(an-a

Luu

Beèin

Üker

Üker

Beèin

Mori

Beèin

Luu

èa(an

Üker

Mo(ai

Takiy-a

Qulu(an-a

Baras

Mo(ai

Qoni

Takiy-a

Mo(ai

šar(-a

Baras

Morin

Noqai

Taulai

Taulai

Baras

Beèin

Noqai

Mori

köke

512

TRANSCRIPTION Taulai

Qoni

'aqai

Baras

Luu

'aqai

Takiy-a

'aqai

Qoni

boro

Luu

Beèin

Qulu(an-a

Mo(ai

Mo(ai

Beèin

Noqai

Qulu(an-a

Beèin

¯igerde

Mo(ai

Takiy-a

Üker

Luu

Morin

Mo(ai

'aqai

Üker

Takiy-a

qal¯un

Mori

Noqai

Baras

Qoni

Qoni

Baras

Qulu(an-a

Baras

Noqai

küreng

Qoni

'aqai

Taulai

Morin

Beèin

'aqai

Üker

Taulai

'aqai

èa(an

Beèin

Qulu(an-a

Luu

Takiy-a

Takiy-a

Beèin

Baras

Luu

Qulu(an-a

qaltar

Takiy-a

Üker

Mo(ai

Beèin

Noqai

Mo(ai

Taulai

Mo(ai

Üker

qong(or

Noqai

Baras

Morin

'aqai

'aqai

Baras

Luu

Mori

Baras

qula

'aqai

Taulai

Qoni

Noqai

Qulu(an-a

'aqai

Mo(ai

Qoni

Taulai

èa(an

ede okin-u

kürgegèi-

beri

u(tu(èi-

tul(-a

(al tülegèi

ni(ur

gerte oro

idegen

unuqu

¯il bui

yin

kötelügèi

yin ¯il

tulu(èi

ugiya(èi

(ulu(èi

idegülügèi

morin-u

tokiyaldu

terigün

¯üsü

(ulyu

[53r] basa beri ba(ul(aqu ba okin bo(tolaqu sayin edür kemebesü yeke sarayin šinein (urban tabun ¯ir(u(an naiman. arban nigen (urban dörben ¯ir(u(an isün. qorin nigen qoyar dörben isün (uèin-a sayin.

öèüken sarayin šinein

qoyar (urban tabun naiman arban. arban nigen (urban ¯ir(u(an naiman isün-e sayin bui. qorin nigen dörben ¯ir(u(an isün-e sayin. dolo(an dolo(an isün isün-e ma(u. öšiyerkü qara edür ginggang šingpüng güiküi

513

TRANSCRIPTION edür ma(u. Morin Beèin edür sayin. Mo(ai Noqai 'aqai edür ma(u. Saran Usun Altan ede odun yeke sayin. Modun odun dumda. Naran 'al Široi ede odun ma(u. Rôkini Mig Udaribalguni Mul Sadabis Udaribadaribad Suvadi yeru sayin. Margišar Burnavasu Pus Èista Udarisad Suša( ede beri ba(ul(aqu-du sayin. okin buu ög. Kerteg Anurad Qasta Ardar Burvasad Tanis Barani ede ma(u. basa em-e abqu er-e kümün-ü nasun ü¯egdeküi. qulu(an-a ¯iltü kümün arban tabu qorin dolo(an (uèin ede nasun-a em-e abubasu ma(u. üker ¯iltü kümün arban tabun qorin naiman-a isün-e ma(u baras ¯iltü kümün qorin qoyar nasun-a ma(u. taulai ¯iltü kümün arban naiman qorin (urban x luu ¯iltü arban (urba qorin isün-e x mo(ai ¯ilten qorin nigen-e x morin ¯iltü qorin tabu qorin dolo(-a x qonin ¯iltü arban naiman qorin qoyar-a x beèin ¯iltü arban isün qorin qoyar-a x takiy-a ¯iltü qorin qoyar qorin naiman-a x noqai ¯iltü arban nigen qorin. qorin naiman x (aqai

514

TRANSCRIPTION ¯iltü arban qoyar (uèin ede nasun-a em-e abubasu qa(aèiqu ükükü ma(u bui. basa külil-dü ma(u. dayiwang tayiqu qangpan qongpan šitügen-ü eke šabšu kiged-ün ¯üg buu yabu. tngri-yin noqay-yin aman-du buu ög.

[53v] köbegün-e ömèi ülü ögküi. okin-dur in¯i ülü ögküi ma(u edür inu. Baras Morin Noqai sarayin Taulai edür. Qulu(an-a Luu Beèin sarayin Takiy-a edür. Taulai Qonin 'aqai sarayin Qulu(an-a edür Üker Mo(ai Takiy-a sarayin Morin edür ma(u. basa Baras Beèin sarayin Luu Mo(ai èa( ma(u. Taulai Takiy-a sarayin Mo(ai 'aqai èa( ma(u. Luu Noqai sarayin Qulu(an-a Morin x Mo(ai 'aqai sarayin Üker Qonin x Qulu(an-a Morin sarayin Baras Beèin x Üker Qonin sarayin Taulai Takiy-a èa( ma(u. basa šin-e kümün-i ülü asaraqu ba gerte ülü oro(ulqu edür kemebesü Baras sarayin Luu Noqai. Taulai sarayin Mo(ai 'aqai. Luu

515

TRANSCRIPTION sarayin Qulu(an-a Mori. Mo(ai sarayin Üker Qoni. Morin sarayin Baras Beèin. Qonin sarayin Taulai Takiy-a. Beèin sarayin Luu Noqai. Takiy-a sarayin Mo(ai 'aqai. Noqai sarayin Qulu(an-a Mori. 'aqai sarayin Üker Qoni. Qulu(an-a sarayin Baras Beèin. Üker sarayin Taulai Takiy-a. ede edür šin-e asaraqu ba da(a(ulbasu e¯in-dü ma(u. ülü taèiyan gerte oro(ulbasu arban kümün-eèe isün kümün-i ükükü maši ma(u edür bui. beri-yin ni(ur-i qandun ba(uqu ¯üg kemebesü qulu(an-a üker (aqai ¯iltü okin-i ni(ur umara ¯üg qandun ba(ubasu sayin. baras taulai luu okin-i ni(ur doron-a ¯üg qandun ba(ubasu sayin. beèin takiy-a noqai ¯iltü okin-i ni(ur örön-e ¯üg qandun ba(ubasu sayin. mo(ai morin qonin ¯iltü okin-i ni(ur emün-e ¯üg qandun ba(ubasu sayin. beri (al-du mörgügülkü èa( kemebesü. qulu(an-a morin ¯iltü okin-i 'aqai èa(-tu (al-dur mörgügülbesü sayin. üker qonin ¯iltü okin-i Takiy-a èa(-du (al-du mörgügül. baras beèin ¯iltü

516

TRANSCRIPTION [54r] okin-i 'aqai èa(tu (al-dur mörgügül. taulai takiy-a ¯iltü okin-i Noqai èa(tu (al-dur mörgügül. luu noqai ¯iltü okin-i Taulai èa(tu (al-dur mörgügül mo(ai (aqai ¯iltü okin-i Beèin èa(tu (al-dur mörgügülbesü sayin. okin-u mör (arqu edür kemebesü qulu(an-a morin ¯iltü okin-i nigen šin-e arban (urban ¯ir(u(an-a umara doron-a mör (arbasu sayin. üker qonin ¯iltü okin-i arban isün qorin qoyar-a sayin. qoyin-a-aèa buu qara. baras beèin ¯iltü okin isün šin-e qorin nigen qoyar-a örön-e umar-a ¯üg sayin taulai takiy-a ¯iltü okin tabun šin-e arban naiman-a sayin. luu noqai ¯iltü okin arban (urban qorin nigen-e sayin. mo(ai (aqai ¯iltü okin nigen šin-e arban ¯ir(u(an-a qorin tabun-a emün-e jüg mör (arbasu sayin. beri mör (arqu ¯üg kemebesü mo(ai morin ¯iltü okin doron-a öl¯eyitü mör. umar-a. (asalang-un mör. beèin takiy-a ¯iltü okin temür maqabud dörben ¯obkis öl¯eyitü mör. baras

517

TRANSCRIPTION taulai ¯ilten modun maqabud umar-a öl¯eyitü mör örön-e (asalang-un mör üker luu qonin noqai ¯ilten emün-e öljeyitü mör doron-a (asalang-un mör. qulu(an-a (aqai ¯ilten usun maqabud örön-e öl¯eyitü mör. dörben ¯obkis (asalang-un mör. lii-dür uèira(san beri-yi abubasu (ar-ta(an qada(ur bari(san beri bui. ma(u. mo(ai morin ¯iltü beri-dür ülem¯i ma(u.

kun-dur uèira(san

beri bügüde sayin buyan kešig bari(san beri bui sayin. dan-dur ucira(san beri kümün-ü yasun bari(san beri bui dumda sayin. gen-dür uèira(san beri niru(un-ta(an u(uuta egürügsen beri bui bügüdedü ma(u. kam-dur uèira(san beri (arta(an odèu( bari(san bui bügüde-dü sayin. gin-dür uèira(san beri oroi-ta(an Kitad qadu(ur bari(san beri bugüde-dü toli bui.

[54v] jen-dür uèira(san köl göq-a-bar tata(ci beri bui yeke sayin. sön-dür uèira(san beri (arta(an širbegel bari(san bui. tegünü (artur nigen širbegel

518

TRANSCRIPTION bari(ul¯u ger tergen arèi(ulbasu sayin. ¯asal ¯asan ¯okiqu ülü ¯okiqu ibegel ögküi abqui gara( odun ¯il saran edür èa( kiged-i keèiyen ü¯ekü kereg bolai. er-e em-e qolbaqu ibegel ü¯ekü anu. qulu(an-a luu beèin ¯ilten ibegel ¯okiqu. üker mo(ai takiy-a ¯ilten ¯okiqu. baras morin noqai ¯ilten ¯okiqu. taulai qonin (aqai ¯ilten ¯okiqu sayin ede ¯ilten er-e em-e bolbasu uru( olan bolu(ad ari(un sayin köbegün törökü bui. qoyar qulu(an-a ¯iltü er-e em-e bolbasu köbegün olan bolqu sayin. qoyar üker ¯iltü uru( èuqa( bayan sayin. qoyar baras ¯iltü uru( cögen bayan sayin. qoyar taulai ¯iltü köbegün olan bayan sayin. qoyar luu ¯iltü uru( èögen ügegüü bui. qoyar mo(ai ¯iltü köbegün olan bayan sayin. qoyar morin ¯iltü köbegün olan bayan sayin qoyar qonin ¯iltü uru( olan bayan sayin. qoyar beèin ¯iltü köbegün olan bayan sayin. qoyar takiy-a ¯iltü köbegün uru( èuqa( bolu(ad keregürèi ma(u.

519

TRANSCRIPTION qoyar noqai ¯iltü köbegün èögen keregürèi ma(u. qoyar (aqai ¯iltü köbegün olan bayan sayin bui. basa qulu(an-a ¯iltü okin-i taulai ¯iltüdü buu ög. üker ¯iltü okin-i luu ¯iltü-dü buu ög. baras ¯iltü okin-i mo(ai ¯iltü-dü buu ög. taulai ¯iltü okin-i morin ¯iltü-dü buu ög. luu ¯iltü okin-i qonin ¯iltü-dü buu ög. mo(ai ¯iltü okin-i beèin ¯iltü-dü buu ög. morin ¯iltü okin-i takiy-a ¯iltü-dü buu ög. qonin ¯iltü okin-i noqai ¯iltü-dü buu ög. beèin ¯iltü okin-i (aqai ¯iltü-dü buu ög. takiy-a ¯iltü okin-i qulu(an-a ¯iltü-dü buu ög. noqai ¯iltü-yi ükertü buu ög. (aqai ¯iltü-yi baras ¯iltüdü buu ög.

[55r] basa nigen eketü tngri (a¯ar-un on sara edür èa( möèe. odun gara( ede bügüde-yin e¯in inu tngri-yin qara noqai ba(umu. ya(un-u tula kemebesü kümün ba yerü qamu( amitan-i to(ala¯u medekü-yin tula

520

TRANSCRIPTION ba(umui. yabudal inu nara sara-lu(-a saèa(u yabumui. bey-e inu (urban tib-i degürümüi. kümün-ü bey-e-dü. noqai terigütü. (aqai qoši(utu. šiba(un ¯igürtü kimusutu. mo(ai segültü qar-a öngge-dü Sümber a(ula-yi ¯öbšiyerküy-e ¯egün qabar(-a kebte¯ü bara(un qabar(-a-bar ergimüi. qaburun (urban sarada terigün inu doron-a aman inu doron-a emün-e. segül inu örön-e [n]iru(un inu umara. kebeli inu emün-e amui. ¯un-u (urban sarada terigün inu emün-e aman inu emün-e örön-e. kebeli inu örön-e. niru(un inu doron-a. segül inu umar-a. namurun (urban sarada terigün inu örön-e aman inu örön-e umara. kebeli inu umara. segül inu doron-a. niru(un inu emün-e. ebülün (urban sarada terigün inu umara. aman inu doron-a umara. kebeli inu doron-a. segül inu emün-e. [n]iru(un inu örön-e bui. tegün-ü terigün-dür ger buu bari. aman-dur èirig buu morda. [n]iru(un-tur beri buu ab.

521

TRANSCRIPTION kebili-tür adu(usun buu ab segül-tür yasun

[55v] buu (ar(-a. terigün gedesün qoyar-tu beri ab. aman-a (a¯ar usun-i taki. niru(un-tur èerig ba ayan aba mordabasu ger baribasu. yasun ba rdovarma (ar(abasu sayin bui:. Baras Morin Noqai ¯il emün-e sayin. Taulai Qonin 'aqai ¯il doron-a sayin Qulu(ana Luu Beèin ¯il doron-a umara sayin. Üker Mo(ai Takiy-a ¯il örön-e umara sayin. tngri-yin noqay-yin yabudal yeke kereg-dü bui. ¯il-ün tayisui kemebesü Qulu(an-a Üker ¯il doron-a. Baras Taulai ¯il emün-e. Luu Mo(ai ¯il emün-e örön-e. Morin Qonin ¯il örön-e. Beèin Takiy-a ¯il örön-e umara. Noqai 'aqai ¯il umara. ede ¯üg-dü sa(umu. basa tariyan tariqu sayin edür kemebesü Kerteg Rôkini Margašar Burnavasu Jayitari Mig Suvadi Anurad Burvasad Udarisad Abaji Širvan Udaribadaripad ede sayin. Saran Modun Široi ede odud sayin. arban arban nigen

522

TRANSCRIPTION qorin dörben tabun sayin. basa debel qubèasun eskeküi edürün sayin Üker Morin Qonin Noqai 'aqai edür sayin Sara Usun Modu Altan eden odud sayin. Rôkini Bus Burnavasu Qasta Jayitari Suvadai Šuša( Anurad Udarasad Burvabadaribad Udaribadaribad ede sayin. basa debel eskeküi inu nigen šin-e ödter da(usqabasu sayin. qoyar (urban sayin. dörben-e ma(u tabun-a (al-un oèi-du tülekü ¯ir(u(an-a köser-e qoèoraqu

[56r] dolo(an-a qulu(an-a qa¯[a]qu naiman-a sedkil ¯obaqu isün-e yeke bayasqulang bolqu arban-a öl¯eyitü sayin. arban nigen (al-un oèi-tu tülekü arban qoyar-a. qula(ai-tu abtaqu. arban (urban-a ¯obalang bolqu arban dörben-e. öl¯eyitü bolqu arban tabun-a ¯obalang bolqu arban ¯ir(u(an-a bayan sayin. bolqu arban dolo(an-a aši( tusa bolqu arban naiman-a olan arad ¯okiqu arban isün-e köser-e qoèorqu qorin-a olan kümün ma(u sedkekü. qorin nigen-e ülü ¯okiqu qorin qoyar-a ma(u kü¯ügün (arqu qorin (urban-a yeke bayasqulang bolqu qorin dörben-e. ebedèin

523

TRANSCRIPTION bolqu qorin tabun-a öl¯eyitü bolqu qorin ¯ir(u(an-a qoor ada bolqu qorin dolo(an-a sedkil ¯obiqu [=¯obaqu] qorin naiman-a ¯obalang bolqu qorin isün-e qa(aèaqu ¯obalang bolqu. (uèin-a bayan sayin. bolqu basa nigen-e eketü debel emüskü sayin edür kemebesü Modun Usun Altan eden odud sayin. buyan kešig nemeyü Nara odun-dur ed mal qorom¯i bolqu Sara 'al Široi odun ma(u. Rokini Burnavasu Suvadai Šuša( Anurad Udarisad Abaji Širvan Tanis Ašivani ede edüd šin-e debel emüsbesü sayin: Ardar Mig ma(u. busu odun düli bui. öber-ün törögsen odun-dur ya(un buu üiled. quda anda bolqui-du (ayitu bui. basa em neyilegülküi sayin edür kemebesü. Naran Saran Modun Altan ede odud sayin. Kerteg Bus Margašar Qasta Jayitari Suvadi Tanista. Burvabadaripad Udaribadaribad Rivadi ede sayin. Takiy-a edür sayin. Qonin edür ma(u. Taulai Takiy-a edür em ögkü-dür sayin. Mo(ai ma(u. Mul odun ba dörben-e ma(u.

[56v]

524

TRANSCRIPTION basa bièig to(-a sur(aqu ba oroši(ulun toyin bolqu edürün sayin anu. Naran odun-dur gegen oyutu bolumui. Modun odun maši mergen bolqu Altan odun-dur tusa yeke bolqu. ede (urban odun-aèa busu inu ma(u: Margasar Burnavasu Bus Mig Udaribalguni Suvadai Šuša( Anurad Èista Burvasad Udarasad ede sayin: Širavan ma(u. busu bügüde dumda bui. naiman šinede toyin bolbasu šagšabud-iyan yosu(ar sakiqu bolu(ad. ed idegen olqu bui. arban tabun-a yosun medeküi mergen uqa(atu bolumui. arban ¯ir(u(an-a sedkil-dür ¯okis-tu bolumui. šin-e-yin qoyar (urban tabun arban. arban nigen (urban ede edüd sayin: qa(uèin kiged üd[e]ši-yin èa(-dur ed-iyen baraqu ma(u bui. basa abašig abqu edürün sayin. ma(u il(al kemebesü namurun dumdadu sarayin arban tabun-aèa. qaburun eèüs sarayin arban tabun kürtele Dolo(an sara abašig abqu sayin edür bui: nigen šini tabun dolo(an naiman šini arban. arban nigen (urban dörben tabun ede edüd sayin: Naran Saran Modun Altan ede odud abašig abqu sayin. Bus Asli( Šuša( Qasta Èista

525

TRANSCRIPTION Ašivani ede ¯ir(u(an na(šidar abašig abqui sayin: basa na(šidar sayin. bögesü qa(uèin-dur abu(daqu kemen Keriy-e-yin ündüsün-dür nomla(san buyu::. ¯obalang-un tngri yabuqu edür em ülü u(uuqu. basa aliba sarayin noqai-dur ebedèin emleküy-[y]i èigerlegülün nomla¯uqui::.

[57r] Qulu(an-a edür iro-a ülü ü¯ekü. üsün kir(abasu bayan sayin bolqu. ger-eèe nayir (arbasu ¯oèid irekü. noqai kegübesü öni qola (a¯ar-a öni qutu(-aèa bièig irekü. keriy-e ba ša(a¯a(ai: kegübesü sayin bui. üile bolqu. debel tülebesü qulu(an-a qa¯abasu ada todqor bolqu. darusun uu(ubasu kimuraqu üile bo[l]qu. Üker edür noyan ülü isanglaqu. šin-e mala(-a ülü emüskü. üsün kir(abasu kimusu ta(aribasu (abiy-a tusa yeke bolqu. ger-eèe nayir (arbasu qola (a¯arèa ¯oèid irekü. keriy-e kegübesü sayin

526

TRANSCRIPTION bayasqulang-du kele irekü. debel tülebesü qulu(an-a qa¯abasu sayin bui. Baras edür ya(unber ülü taki(daqu. üsün kir(abasu ada todqor bolqu. kimusun ta(aribasu ed tavar olqu keriy-e kegübesü ed tavar qoor qomsa bolqu debel [tülebesü] qulu(an-a qa¯abasu noqai kegübesü maši sayin. nayitabasu ger-dür ¯oèid irekü.

Taulai edür quddug ülü

maltaqu. üsün kir(abasu èayiqu. kimusun ta(aribasu ükül-ün yasun ü¯ekü üile bolqu. gereèe nayir (arbasu qolaaèa qudalduèin irekü. noqai kegübesü ma(u arad-lu(-a ¯ol(oqu. debel

[57v] tülebesü qulu(an-a qa¯abasu keriy-e kegübesü aliba üiles-dür maši sayin. Luu edür öni ülü oyilaqu. üsün kir(abasu yeke kümün-ü kele aman bolqu. ger-eèe nayir (arbasu ¯oèid irekü. noqai

527

TRANSCRIPTION kegübesü ger dotor-a qoor qomsa bolqu. debel tülebesü qulu(an-a qa¯abasu keriy-e kegübesü aliba üiles-dür sayin. Mo(ai edür qola mör ülü (arqu üsün kir(abasu ebedèin taqul bolqu. kimusun ta(aribasu keriy-e kegübesü ma(ui kelen aman bolqu. noqai kegübesü ger-dür qula(ayièi oroqu. debel tülebesü okin kümün ükügsen-i sonostaqu. nayitabasu (abiy-a tusa yeke bolqu. ger-eèe nayir (arbasu bayasqulang bolqu.

Morin edür kümün-i

ülü qariyaqu ¯anèiqu. üsün kir(abasu nidün-dür qarši. kimusun ta(aribasu sayin kelen sonosqu. ger-eèe nayir (arbasu qola-yin ¯oèid irekü. keriy-e kegübesü kündülegdekü ¯oèid irekü. debel tülebesü sedkel ¯obaqu. qulu(an-a qa¯abasu ebedèin taqul bolqu. nayitabasu nasun urtu bolqu.

Qonin edür em ülü

idekü. üsün x köbegün aèinar delgerekü. kimusun x nayitabasu amara( kümün-lu(-a

528

TRANSCRIPTION ¯ol(oqu. ger-eèe x sayin iro-a bui.

[58r] Noqai x keriy-e x ed tavar olqu. qulu(an-a debil x darasun idegen-dür uèiraqu. nayitabasu sayin belge bui. Beèin edür šin-e širegen sandali deger-e ülü sa(uqu. üsün x sedkigsen üile bütükü. kimusun x ed tavar olqu. keriy-e kegübesü tariyan tömösün èuqa( bolu(ad ada todqor bolqu. debel tülebesü [qulu(an-a] qa¯ibasu ma(u. üge irekü. nayitabasu ¯oèid irekü. Takiy-a edür ülü qurimlaqu ¯oèid ülü uriqu. takiy-a ülü alaqu. miq-a-yi ülü idekü. üsün x keregül bolqu. kimusun x sayin üge sonosqu. keriy-e x ol¯a olqu. noqai x sedkil ülü amuqu. debel tülebesü [qulu(an-a] qa¯ibasu üile bütükü. nayitabasu ebedèin bolumui.

Noqai edür noqai ülü te¯igekü

ülü alaqu ülü ¯anèiqu. ülü abqu üsün x bayan sayin bolqu. kimusun x

529

TRANSCRIPTION qola (a¯ar ¯oriqu debel qayabasu sayin bayasqulang bolqu. ger-eèe x ¯oèid irekü nayitabasu ayuqu üile bolqu. [n]oqai [x] sayin. keriy-e [x] qurim-dur uèiraqu. debel tülebesü bayasqulang bolqu. 'aqai edür okin ülü ögkü. (aqai ülü alaqu miq-a ülü idekü. üsün x ada(usun olqu. kimusun x sayin. ger-eèe [x] ada todqor bolqu. debel tülebesü qulu(an-a qa¯abasu

[58v] ayul-du üile bolqu. nayitabasu küsel bütükü. basa (a¯ar-un ba(atud-un tere ¯üg èereg ba negüüdel buu od. okin beri buu ög. buu ab. mör ba yasun buu (ar(-a. aliba üiles egün-eèe ¯ayila(daqu bolai. Qulu(an-a Üker 'aqai (urban ¯ilün (a¯ar-un ba(atud umar-a. Baras Taulai Luu (urban ¯il-ün (a¯ar-un ba(atud doron-a. Mo(ai Morin Qonin ¯il emün-e. Beèin Takiy-a Noqai ¯il

530

TRANSCRIPTION örön-e bui. basa qo(osun qumq-a anu Baras sara örön-e Taulai qoyin-a. Luu ¯egünde. Mo(ai emün-e. Morin örön-e. Qoni qoyin-a. Beèin ¯egü[n]de. Takiy-a emün-e. Noqai örön-e 'aqai qoyin-a. Qulu(an-a ¯egünde. Üker sara emün-e ¯üg amui. basa (a¯ar-un sünesü anu. Baras Mo(ai Beèin 'aqai edür-e o(tar(ui-du amui Qulu(an-a Morin Takiy-a edür ¯absar-du. ene dolo(an edür (a¯ar köndebesü gem ügei. Luu Noqai Üker Qoni Taulai edür (a¯ar-un sünesü (a¯ar usun-a ba(uqu tula (a¯ar köndebesü ülü bolumui. basa biyoo kemebesü aliba sarayin nigen šin-e naiman-a arban. arban nigen tabun. qorin qoyar isün (uèin-a (a¯ar buu könde ma(u bui.

[59r] na(šidar-un ner-e

na(šidar-i e¯ilekü-yin ner-e ene bui.

531

qalqalaqu amitan-u tolo(ai

TRANSCRIPTION Kerteg

(adquldu(èi tngri-yin egüden odun

beèin-ü

Rôkini

bayan kümün-i ügeyiregülügèi odun

noqay-yin

Margašar

šilu(un ön<e>gge ¯ögelen odun

ünegen-ü

Ardar

usun-dur alda(san šimnus-un odun

üniyen-ü

Burnavasu

¯i(ulèin mör türidkegèi odun

(aqay-yin

Bus

(anèa önöèin ulus-un e¯in odun

ima(an-u

Asli(

öröne umara-yin ši¯im odun

mo(ay-yin

Mig

albin-u degeremeèi odun

mo(ay-yin

Burvabalguni

qaškirqui èögebüri odun

to(os-un

Udaribalguni

üküger qara ¯arudasun odun

ötege

Qasta

(altu tor(on ergiküi modun odun

mo(ay-yin

Jayitari

bu(u-yin eber-ün a(ui odun

baras-un

Suvadi

bütügèi odun

bu(u-yin

Suša(

küü sang bari(èi odun

baras-un

Anurad

nigen em-e isün er-e-yi daruqu odun

geresengeri

Èista

tngri-yin šijim odun

beèin-ü

Mul

qan kümün törö¯ü ükükü odun

to(os-un

Burvasad

dolo(an öl¯eyitü bayan odun

arsalan-u

Udarisad

dörbel¯in güri odun

šara ötege-yin

Abiji

da(ulaèi önöèin odun

bu(u-yin

Širvang

ila(un daru(da(èi odun

morin-u

532

TRANSCRIPTION Tanista

görögeèin šimnus-un odun

šara šiba(un-u

Sadabis

miqaèi èögebüri-yin odun

luvas[a]n-u

Burvabadaribad

yeke sun-a odun

mo(i-u[=mo(ay-yin]

Udaribadaribad

miqaèi ¯a(an odun

lausan-u

Rivadi

ür-e tasulu(èi odun

morin-u

Ašivani

nigen kümün ki¯a(ar dayisun daru(èi odun

qonin

Barani

abu(èi eliy-e odun

üker-ün

qa(aèiltu dörben edür anu.

qabur namurun qu(us ¯un ebülün tüil-ün edür bolai. aliba sayin üiles-i èigerle.

[59v] na(šidar-un ner-e odun-u to(-a bui düri ba maqabud ene bui. Kerteg

¯ir(u(an odun

kir(a(ul metü

(al bui

Rôkini

dolo(an odun

tergen metü

široi bui

Margašar

(urban odun

görögesün terigün metü

kei bui

Ardar

qoyar odun

dabqur seèig metü

usun bui

Burnavasu

naiman odun

gerün [n]iru(un metü

kei bui

Bus

(urban odun

yasutu meneki metü

(al bui

Asli(

tabun odun

mo(ay-yin terigün metü

usun bui

Mig

¯ir(u(an odun

morin metü

(al bui

533

TRANSCRIPTION Burvabalguni

qoyar odun

modun metü

(al bui

Udaribalguni

qoyar odun

sandali metü

kei bui

Qasta

taban odun

(ar metü

kei bui

Jayitari

nigen odun

lingquu-a metü

kei bui

Suvadi

dörben odun

jindamuni metü

kei bui

Suša(

dörben odun

ima(an-u terigün metü

(al bui

Anurad

tabun odun

¯a(an-u terigün metü

široi bui

Èista

(urban odun

kegür-ün nüke metü

široi bui

Mul

(urban odun

arsalan-u ¯o(dor metü

usun bui

Burvasad

dörben odun

subur(an metü

usun bui

Udarisad

dörben odun

örölbi metü

široi bui

Abiji

(urban odun

¯a(an-u terigün metü

široi bui

Širvang

(urban odun

kögerge metü

široi bui

Tanista

dörben odun

šiba(un metü

usun bui

Sadabis

qoyar odun

èeèeg metü

široi bui

Burvabadaribad

nigen odun

modun metü

(al bui

Udaribadaribad

qoyar odun

modun metü

usun bui

Rivadi

(uèin qoyar odun

ong(oèa metü

usun bui

Ašivani

(urban odun

morin-u terigün metü

kei bui

mese metü

(al bui

Barani. (urban odun basa ed bara(daqu kešig ba(uraqu edür anu dörben èa(-un a(ur oroqu-yin uridu nigen edür bolai. basa yeke (arul(-a-u [=(arul(-a-yin edür] anu. 534

TRANSCRIPTION 1 sara Mori 2 Qoni 3 Beèin 4 'aqai 5 Taulai 6 Mori 7 Takiy-a 8 Qulu(an-a 9 Baras 10 'aqai 11 Beèin 12 Mo(ai

[60r] küèün kürgen sögödkü kürdün ene bui. sara yeke bögesü kürgen-eèe jöb to(ala. sara ba(-a bögesü egüde-eèe buru(u to(ala qa(al(-a (olomta nutu( egüüde anu sayin. busud anu tokiyaldubasu ülü bolumui. tabun qalqala(èi ede kemebesü. qong keriy-e-ü [=yin] soddu. yasutu menekey-yin kürmeli. so( ¯ariyan-u örgesün. orong(u-yin eber. bodong (aqay-yin soyo(-a. ede tabun bui. basa ¯ilün qo(osun anu. Nigen sarayin Qulu(an-a Qoyar sarayin Üker 'urban Baras Dörben Taulai Tabun Luu ®ir(u(an Mo(ai Dolo(an Mori. Naiman Qoni. Isün Beèin. Arban Takiy-a Arban nigen Noqai Arban qoyar sarayin 'aqai edür bolai.

535

TRANSCRIPTION Nigen sarayin Morin edür šara quma(. 2 Mo(ai 3 Üker. 4 Mori. 5 Mo(ai. 6 Üker. 7 Mori. 8 Mo(ai. 9 Üker 10 Mori 11 Mo(ai 12 Üker Nigen sarayin Takiy-a-dur ula(an quma(. 2 Baras 3 Qulu(an-a. 4 Takiy-a. 5 Baras. 6 Qulu(an-a. 7 Takiy-a 8 Baras 9 Qulu(an-a 10 Takiy-a 11 Baras 12 Qulu(an-a ede šara ula(an quma(-du edüd-dü ¯i(ulèilabasu kümün ükükü ger baribasu ¯a(u qono(-du tüimer šitaqu. ökin ögkü beri ba(ul(abasu ¯a(u qono(-du ükükü

[60v] basa nigen eketü suèuli [=saèuli] saèuqu esü( [=esüg] ¯ula(-un negegemel edür anu. Nigen sarayin Takiy-a Qulu(an-a 'aqai. Qoyar sarayin Qulu(an-a Üker Luu Mo(ai Beèin Morin Noqai 'aqai edür-e sayin. 'urban sarayin Qulu(an-a Üker Taulai Beèin edür-e sayin. Dörben sarayin Luu Morin Qonin Beèin edür-e sayin. Tabun Baras Taulai Luu Mo(ai Morin Qonin Takiy-a 'aqai edür-e sayin bui. ®ir(u(an Baras Taulai Luu Mo(ai Beèin Noqai edür-e sayin. Dolo(an Takiy-a edür maši sayin. Naiman Qulu(an-a Üker Baras Taulai Takiy-a

536

TRANSCRIPTION 'aqai edür-e sayin. Isün Taulai Luu Beèin 'aqai edür-e sayin. Arban Taulai Luu Beèin Takiy-a edür-e sayin. Arban nigen Üker Baras edür-e sayin. Arban qoyar Üker Baras Taulai Mori Qoni Beèin takiy-a Noqai edür-e sayin. edeger negegemel kemekü edür-e nigen èabda(ur saèuli er<e>gübesü qamu( burqad tngri-ner bayasun sayišiyamu busu edür-e èa(an Qonin šigüsü-ber takibaèu ülü oyišiyamu keme¯üküi. basa nigen ¯üil odun erdem-i to(olabasu. Rôkini Burnavasu Burvasad Sadabis keš[i]g-ün odun bui. ed mal ülü (ar(amui. Ardar Asli( Èista Tanista ¯i(ulèin odun bui. ¯i(ulèin ülü yabumui Pus Suvadi Rivad’i Udarisad bütügekü-yin odun bui. abqu kümün-ü üiles-dü sayin. Burvabalguni Širvan Mul Barani ükül-ün odun bui. üiles bügüde-dü ma(u kememüi. Burvabadaribad Udaribadaribad Qasta Abiji erlig-ün odun bui. ükügsed-ün nom-du [...] Šuša( Ašuvani Mig Udaribalguni dayisun-u odun bui. dayisun-a ¯ol(obasu sayin. Kerteg Margašar Èayitari Anurad buyan-du odun bui. nom buyan üiledkü-dü sayin. qorin naiman na(šidar-i il(abasu öl¯i qutu(

537

TRANSCRIPTION oroši(san naiman na(šidar bui. dorona Margasar Bus qoyar emüne Mig kiged Suvadi qoyar. örön-e Burvasad kiged. Udarisad qoyar. umara Udaribadaribad kiged Ašivani qoyar naiman öber-ün odun kemebesü Ardar Burnavasu qoyar Qasta Jayitar qoyar. Anurad Tanisa qoyar.

[61r] Sadabis Burvabadaribad qoyar bui. dörben ür-e tasura(san odun kemebesü Asli( Šuša( qoyar. Abaji Barani qoyar buyu. dörben tan odun kemebesü Rokini Udaribalguni qoyar. Mul Rivad'i qoyar. dörben belbesün odun kemebesü Kerteg Èistan Burvabalguni Širvan kiged buyu. qorin naiman na(šidar-i tabun maqabud-iyar il(abasu. Margisar Ardar Burnavasu Bus Kerteg Rokini eden modun bui Mig Burvabalguni Udaraba[l]guni Qastan Jayitar Suvad’i eden (al bui. Anurad Èistan Mul Burvasad Udarisad Abaji eden altan bui. Tanis Sadabis Burvabadaribad Udaribadaribad Rivad'i Ašivani

538

TRANSCRIPTION eden usun bui. Asli( Šuša( Širvan Barani eden široy-yin èinar buyu na(šidar-a i¯a(ur obo(-iyar il(abasu Bus Qastan Abaji Ašivani eden dörben odun dörben kürdün obo(-tan buyu. eden edür ebedèin emlebesü üiles sedübesü tarni uribasu aši( tusa eribesü nom nomlabasu baèa( sangvar abubasu öndür bütügekü üiles sayin. qur-a orobasu qoyin-a (a'ng bolqu. köbegün töröbesü biy-e bildar (oo-a üges-dür urin [=uran] bolu(ad oyun qurdun olan sana(atu itegelügei böged nayan nasulaqu buyu Rokini Udaribalguni Burvasad Udaribadaribad eden dörben odun èingbatu obo(-tan buyu. eden odud qan oro[n-a] sa(ubasu noyan isanglabasu šin-e (a¯ar il(abasu qota bal(asun baribasu kereg ¯ara( keyibesü išiten tübšidkü üiles sayin boro(an orobasu üsken bolqu köbegün töröbesü qudal ülü ügülekü nayan nasulaqu buyu Margašar Asli( Jayitar Anurad Rivad'i eden tabun odun maši ¯okilan obo(tan buyu. degedüs-i takiqui ba. törö bariqui ba. eyetün èi(ul’qui ba. toyin quvara(-un-yi [=quvara(-ud-i]

539

TRANSCRIPTION kündeleküi ba. èimeg ¯igüküi amurling(ui üiles sayin boro(an orobasu qoyin-a qur-a elbeg

[61v] köbegün töröbesü oyun qurdun ügen-tür uran sana(-a tübšin böged sayin ner-e aldaršiqu qorin naiman nasun-a ese ükübesü ¯iran nasulayu Ardar Burvabalguni Èista Mul eden dörben odun qata(uu do(šin obo(-tan buyu eden edür èereg mordabasu dayisun-u qotan bal(asun-i quriyaqui degerm-e qula(ai-tur yabuqui oi modun o(talqui kiged aliba do(šin üiles-dür sayin. boro(an orobasu basa oroqu köbegün töröbesü qata(uu do(šin aburitu qorin nasun-aèa önggerebesü dalan nasulayu Burnavasu Suvad'i Širvan Tanis Sadabis eden odun urba¯u ülü tübšidkü obo(-tan buyu eden edür qola busu (a¯ar-a odqu ba. qudaldu keyiküi ba. ülü tübšidkü üiles-dür sayin. qur-a orobasu darui-tur oroqu köbegün töröbesü qudalèi umarta[m]ta(ai ma(u a(ali-tu boluyu nasun anu nayan

540

TRANSCRIPTION nasulayu Mig Burvasad Burvabadaribad Barani eden maši tübšin obo(-tan buyu quda anda bolqui adu(usun qudalduqui bo(ol ¯arudasun abqui rabnas oroši(ulqui kiged buyantu üiles-dür sayin bui boro(an orobasu basa oromui. köbegün töröbesü šilu(un aburitu bolu(ad uran böged ¯iran nasulayu Kerteg Šuša( qoyar èing böged ¯ögelen obo(-tan buyu eden edüd erdeni terigüten-i uralabasu (al mandal tülebesü sayin aši( tusa eribesü dumda boro(an orobasu basa oromui. köbegün töröbesü ¯ala(uudur ¯oba(ad ötelküi-dür ¯ir(amui::::::. dörben terigün odun-dur adis ülü daru(ulqu dörben eèüs odun-dur qutu( ülü oroši(ulqu bui::

541

TRANSLATION [1v] I prostrate myself before the guru, Mañjuúri (Manjušari), who, in the compassion of superior understanding, is the one who, having brought forth the rain of good merit from the clouds, causes it to fall upon the grains of supreme peace. While those whom the aggregate of doctrines on supreme truth frees from conceptualization (tu(urbil-aèa qa(aèa(san) do not strive in conceptualization to be counted as individuals, those who do not yet understand the three times ((urban èa(), need relative truth (ina(unki), etc., and the links of dependent origination (sitün barildaqu üiles). Saying this, Buddha, the Bodhisattvas, the god Mañjuúri, who preached from the root tantras (ündüsün dandris), the Kâlacakra (Èa(-un kürdün), Cakrasambara (Jagr-a sambur-a),83 etc., those of Mahâmâya (Maq-a mayai),84 and Mañjuúri,85 and in the sutras, and who found supernatural knowledge in the world, together with the sages, have taught, most extensively, mathematics and the benefits of reckoning. Bandida Sim}ha Sali (Singq-a Sari),86 who understood the five sciences (tabun oron), said that although you who are purified by the quality of a single-pointed mind ((anèa ü¯ügür sedkil-ün èinar) do not need striving nor phenomenalization, if one desires the understanding of the three times which precedes happiness, one must study these things. Also, because it has been preached thus, considering in what manner to represent the three kinds of

83

The root tantra is the Cakrasamvara-tantra. Cf. Raghu Vira 1959: 13.

84

The root tantra is the Mahâmâyatantra-nâma. Cf. Newman 1987: 402.

85

The Mañjuúrîmûlatantra.

86

Translation uncertain. 542

TRANSLATION mathematics, outer, inner, and secret,87 in order to make a pure offering, [2r] one relies upon the sutras preached by Buddha who victoriously passed beyond, the tantras, and especially upon the five planets (tabun gara()88 in the Kâlacakra and the six aspects of unity (qamtudquy-yin ¯ir(u(an qubi). Also, as for the mathematics of pure essence (teyin böged arilu(san-u to(-a), the basis by which are made known the planets sympathetic to the various parts of rituals (ündüsün-ü gešigün-i nigülesküi gara(),89 the addition or subtraction of days, the tables of the stars and nakshatra, the three kinds of day (qono(-un (urban ¯üil), and classification (il(al), it was preached in other sutras. Here the Bodhisattva, Mañjuúri, refuge of living beings and the incarnation of Buddha, is the one who teaches mathematics, etc. in the land of black China. It is Mañjuúri's land of the Chinese. It was preached in the root tantra of Mañjuúri, translated from Sanskrit, that if an ignorant son is to perform rites pertaining to the mathematics of black China and the sutras which have come from there, then any designation of a new moon should be made from an understanding of the Chinese sutras.

87

These are the three kinds of time according to the Kâlacakra-tantra (Cornu 1997:

25-26). 88

The reference here might be to sections of the Kâlacakra sources which treat the five planets. An example of this would be Kâlacakratantra I,40-I,49(1), which describes "the movement of the five planets" (Schuh 1972: 25). 89

Nigülesküi (compassion, sympathy) is the second of the four boundless states which comprise one of the seven parts (gešigün) of tantric ritual (ündüsün [cf. Lessing, 1178, 1170, 1191]), but here it appears to be an astrological term, referring to the planets best suited to the various parts of ritual. 543

TRANSLATION As to why this is so, it is said that in China on the fifteenth day of the first month of spring, the dawn breaks by the Mig nakshatra. Because of this, it is said that in the Mig month the roots of grass rejuvenate and, according to the Chinese mathematical treatises, on the thirteenth day of the first month of spring, the Tiger day causes the wheel [of the heavens] to move, and, led by the Wood star, is born in the Bus nakshatra. To elucidate what has been taught, it is said that making the Mig month the first month of spring, if one counts according to the custom of beginning with the Earth star on the first day of the month, then, the celebration of the Bodhisattva Mañjuúri's birth is the day when the thirteenth, the Tiger day, together with the Wood star, [2v] coincide with the Bus nakshatra. Also, according to the Chinese sutra, ?Lii-du ting sang,90 one should designate the Mig month as the Tiger month, the first month of spring. It is because of this that, according to the custom of the Chinese astrologers, which was taught by Mañjuúari, making the Tiger month, which is the first month of spring, Qubi sara91 and then beginning to count from there, the mathematics of the twelve months, the conjunctions of the stars and nakshatra, the assembling and dispersing of the eight classes (naiman ayima(), and the like, the distinction between acquiring and losing, the mathematics of the twelve links of dependent origination (arban qoyar sitün barildaqui) according to the Indian tradition, the hours of the day and night, the division of the quarter hours and so forth, all purify the suffering that is in the

90

Translation uncertain.

91

That is, the first month of the year. 544

TRANSLATION world, and for the sake of bringing peace and happiness, this pure brilliant calendar was composed with equanimity. Although here there is no way to understand the sunrise and the stars, etc., according to the Indian custom, [this manual] was created according to the Chinese mathematicians by beginning the Tiger, Horse, and Dog months under the influence of Saturn. The nakshatra were composed by integrating that which is in keeping with the custom of the Chinese astrologers together with the Heart of the Sun Sutra (Naran-u ¯irüken neretü sudur) which was preached by Buddha. The twelve links of dependent origination were composed according to the custom created by Nâgârjuna from the tantra of Cakrasambara. The years, the eight classes, etc., the lords of land and water ((a¯ar usun-u e¯id), when they assemble and disperse, where they reside and so forth were all composed according to the custom of the Chinese astrologers. For this reason the wise should understand that custom well and study it carefully. [3r] Also, as to designating the beginning of the new year, in keeping with the Kâlacakra, making the first of the year the Jayitari month, which comes in the middle of spring, it will be celebrated when the leaves, which have since fallen, begin to reappear. In keeping with the custom of the tantras of Vajradâkinî (Ba’jar dagini-yin ündüsün ) and Cakrasambara (Jagr-a-sambur-a) it will be celebrated on the sixteenth day of the Margišar month when the winter sun descends (ebülün nara ba(uqu edür).92 [And] it will be

92

That is, the first day of winter. 545

TRANSLATION celebrated after the Bus month of the Chinese mathematicians has left this land (China) and the dust has settled, making the Mig month the first month of spring.93 As to using the names of the nakshatra for the twelve months, Suša( and so forth, for the sake of conformity this custom should be learned. Also the astrological customs regarding days to be dropped and intercalary months should be known. As for the days to be dropped, in this year there are twelve months. Six masculine months each have 30 days. In the six feminine months there are no more than twenty-nine days. Thus, six days will be dropped. Then, at the respective times when the sun pauses in the south and when it pauses in the north (nara bayiqu),94 two days will be dropped. Adding these together, then, in three years they will make an intercalary month. Sages such as Nâgârjuna etc. preached this in sutras such as the Kâlacakra. Also in that sutra, concerning the custom of dropping six days according to the tenets of the supreme Abidharma,95 while there are thirty days in the Tiger month, the first month of spring, because there are not thirty days in the Hare month, the twenty-ninth day will be the final day of the month. [3v] Also, while there are thirty days in the Dragon month, because there are not fifteen days in the first half of the Snake month, the fourteenth becomes the fifteenth. Also, while there are thirty days in the Horse month, because there are not thirty

93

For the names of the nakshatra which designate the twelve months see Table IV.13.

94

These two periods are the winter and summer solstices, when the sun seems to pause and change direction, in winter, from south to north, in summer back toward the south. 95

Tib. chos mngon pa; S. abhidharma. Name of the third section of the Buddhist basic scriptures, constituting a systematization of Buddhist doctrine. 546

TRANSLATION days in the Sheep month, it is as before. Also, while there are thirty days in the Monkey month, because there is no fifteenth in the Cock month, it is as before. Also while there are thirty days in the Dog month, because there are not thirty days in the Pig month, it is as before. And finally, while there are thirty days in the Rat month, because there is no fifteenth in the Ox month, it is as before. Also, as for those who uphold the custom of Vinaya (Dülb-a) disciplinary regulations of the lamas and the general tenets for counting the days by clepsydra, it is said that there will be an intercalary month after the lustrum (tabun ¯üil).96 According to the tenets of Nâgârjuna regarding the six months in which days are dropped, as they pertain to a sign which indicates that one should drop a day from the last part of the month instead of from the first, it should be understood that if by looking with one eye, the external lunar mansion of this day has passed in front of the moon, it is the external nakshatra of the next day, and it is this day which should be dropped. One must distinguish the nakstatra from the stars of the days which have been dropped. Also as for dropping four days during the times when the sun proceeds to the south and when it proceeds to the north, when there is no clear day to drop, the sun will reside in the same place in three days time each time, but because this is not counted as two stars of the days or nakshatra, [4r] these days may be dropped.97

96

The translation of “lustrum” here is uncertain. See Vogel 1964: 232-233; Schuh 1973: 8-9. 97

Rather, the position of the sun at the solstices is marked by one day-star and one nakshatra. Therefore, two days may be dropped at each solstice. 547

TRANSLATION To treat the intercalary month in the same way, over the middle month of spring in the Rat year two days will be dropped. In the middle month of summer in the Hare year, two. In the middle month of autumn in the Horse year, two. In the middle month of autumn in the Cock year, two. Also, if one were to consider the star and nakshatra for the intercalary month, it should be understood that two days are dropped from that month as well. If one does not understand this, and continues to count without knowing which days to drop or the intercalary month, then the good and bad results will not be accomplished. This was preached by the Master, Nâgârjuna. To summarize the intercalary month, if one studies these methods for counting [which days to drop] and tries to bring them all under one system, one must be careful not to drop days in only one direction. Some months one will drop a day from the initial fifteen days. Other months one will drop a day from the latter fifteen days. Thus, one should know the waxing and waning of the moon. One should examine carefully with one's own eyes the moment at which the lunar mansion is in conjunction with the moon. Also, if one were to say that the tenets found in edicts, those of Nâgârjuna, etc, and of the supreme sages are different from this, it is because it was taught in the sutras that in times of calamity the sun and moon will lose their way [among the stars], but the weather of the years, months and quarter hours will agree.98 What is common in the tenets of many sutras, however, is that over three years there will be one intercalary month.

98

This refers to the Chinese system of dividing the year into "twenty-four joints and breaths" (Palmer 1986: 64-66). 548

TRANSLATION In general, when making any of these calculations, [4v] one needs to know unerringly which day to drop. Knowing this, one needs to examine the star and the lunar mansions throughout one's lifetime with one's own eyes. Thus, one must also know the moon, as to how it conforms to the nakshatra, when it is new, when it waxes full and when it wanes. When one knows this, one needs to know the number of the moon. Also, if one is confused and uncertain about whatever star or nakshatra, or does not know these things because clouds have covered the sky, then the way to know these things is as follows: Having risen early the following day, washed one's hands and face, put on a new robe and adopted a pious mind-set, if one goes out in whatever direction one desires, the sign will be: If that day is Thursday one will meet a magician (tarnièi) or a physician, or, if not, one will meet a man with a bay horse. If it is Sunday one will meet an older man or an older woman who is riding a white horse, wearing a white robe and leading a white dog. If it is Tuesday, one will meet a Bon priest or someone with a red robe, or, if not, one will meet with a robber or a dispute. If it is Saturday, one will meet with a monk, or someone riding a fallow horse, or someone herding sheep, or someone boiling tea, or someone riding two small oxen or, if not, one will meet with someone who has a scar or birthmark on his face or with someone who has an injured eye. If it is Friday [5r] one will meet with a nobleman or a sinful man or a low bad man or, if not, one will meet with someone riding a blue grey horse or with a merchant. If it is Monday one will meet with a Bon priest or a commoner or, if not, with someone riding a black horse or someone carrying water. If it is the Wednesday one will meet with someone riding an ox or someone riding a black horse or a commoner who looks like a frog, or, if not, he will meet

549

TRANSLATION with an old woman who is carrying something black. By reconciling these signs one will know the star of the day. When one knows the star of the day, one will know the lunar mansion, as well. Also, if one would like to know how to count the variations of time, then there are two items, known as the very first moment (gšan) and the single sound (da(un), by which to reckon [time] beginning from a single moment, and making the day, night, month and year. As for the very first moment, it equals the time it takes an arrow that is shot by a marksman [to pierce] a leaf. Because the sound that is emitted with this is equal to the length of the act itself, one sound (da(un) is made. Thus, sixty da(un equal one möèe (branch); thirty möèe equal one qubi (share); thirty qubi equal one day; thirty days equal one month; and twelve months equal one year.99 What remains after joining these [units of time] becomes the intercalary month. Also, as for measuring by the dusul (drop), if one counts the interval between the breaths of an ignorant commoner, three hundred sixty of these [5v] make a dusul. This is equal to a single breath of the gods. Two breaths equal one qubi.100 When counting a qubi, it is said that in one möèe there are six breaths; there are sixty möèe in one qubi; in one qubi there is one dusul--two qubi is as much as one of the common

99

Thus, according to this reckoning, 1 qubi = 48 minutes; 1 möèe = 1.6 minutes or 96 seconds; and 1 da(un = 1.6 seconds. Here the qubi translates S. muhurta, defining the Indian measure which dates back to Vedic times. Cf. Stone 1981: 179. 100

Thus, 4 seconds = the measurement for the interval between the breath of an ignorant commoner; 24 minutes = the interval between the breath of a god; 1 dusul = 24 minutes 550

TRANSLATION [qubi]. Sixty qubi make one day; thirty days make one month.101 If there are two moons [in the period of a thirty day month] one will be an intercalary month. Beginning to count from the sixteenth day of the middle month of winter, after six months and six days have passed, the sun will reverse direction from southward to northward and then three months from the time the sun reverses, the day and night will be equal. The day will be fifteen common qubi. The night will be fifteen common qubi.102 The variance between day and night will by six common qubi. The day and night will respectively increase and decrease möèe by möèe so that day and night grow long and short. Therefore, concerning the increasing and decreasing [of the day and night, this time] is divided up by möèe, making qubi, [while] without change, one should count the day six hours and the night six hours. When the sun finishes its procession to the south and to the north, one year will have passed.

One more item, as to clearly knowing the time by means of the stick with seven qubi (gnomon),103 [6r] if one places it into level ground at noon on the dungji day104 when the sun pauses at the end of its southerly progression, one will see that the shadow of the gnomon will be six qubi. From there, on the days when the sun moves into a new house, the qubi shadow 101

Here 1 qubi = 24 minutes and 1 möèe = 24 seconds. The "common qubi" = 48 minutes, as before. 102

Thus, the day and night will each be 48(15) or 720 minutes.

103

For a description of the gnomon see Needham 1959: 284.

104

The düngji day is the winter solstice, when the sun is low in the sky. The corresponding summer solstice is the šaji day. Other Mongolian terms for the solstices are nara buèaqu edür, "the day the sun returns", and nara ¯o(sulta edür, "the day the sun stops". 551

TRANSLATION will diminish, one by one, until noon on the šaji day when the sun has reached the end of its northerly progression. On this day the gnomon will cast no shadow. From there, the sun will move from house to house, and the qubi shadow will increase one by one [as well], and when the shadow reaches six qubi, a year will have passed. Thus, at the two stages when the day and night are equal, day and night begin to grow longer and shorter, respectively, in two phases. Thus, the pneumas of spring and fall appear as well. What one should know about measuring time by means of the stick with seven qubi is completed. Also, as for the system of calculating by making the day one hundred möèe, in one day and two nights there are one hundred möèe. These are divided into twelve hours.105 In one hour there are eight möèe, four qubi and three adqu (handful). Ten qubi make one möèe. Ten adqu make one qubi.106 By this means, the twenty-four breaths and joints of the sky and land are divided up. Also with the coming of düngji, the winter solstice, after the winter sun has paused, the days begin to grow longer. With the coming of the middle of spring (èün ¯un) in the second month, day and night are equal. With the coming of the middle of autumn (teng šiu ¯un) in the eighth month,107 day and night are equal (edür söni teng kem-iyer bayiqu). [6v]

105

Here the Mongolian èa( = 2 hours, so a day lasts 12 hours.

106

Thus, 1 möèe = 14 minutes 24 seconds; 1 qubi = 86.4 seconds; and 1 adqu = 8.64

seconds. 107

This is the eighth month according to the Indian Kâlacakra system, that is, the Ašivani (S. Aúvini) month. In the Chinese peasant calendar it is the first month of winter. In the Chinese astronomical calendar it is the final month of autumn. In Tibet it is known as the Dog month, the Ninth month in Mongolia. 552

TRANSLATION Then, with the coming of šaji, the summer solstice, when the progression ceases, the sun of summer pauses and from then on [the night] grows ever longer. Also, the first four möèe of the Rat-hour comprise the outer limits of that day. The final four möèe comprise the outer limits of the next day.108 When the sun has not yet risen, if one does not recognize the face of someone at a distance of ten yards (alqum) and one foot (giškim), it is in the outer limits of the night. If one recognizes the face it is in the outer limits of the day. When the sun sets, if one recognizes the face of someone at a distance of ten yards and one foot, it is in the outer limits of the day. If one does not recognize the face, it is in the outer limits of the night. Also, all sages who would like to understand the meaning of the intercalary month, should study this carefully. Three hundred sixty-six days make one year. When one calculates in the contemporary way, making the year three hundred and sixty days, then six days are left over. Also, if one calculates making the twelve months into six big months and six small months, then six more days remain. In three years this will make thirty-six days. If one makes thirty of these days into an intercalary month, six days will be left over. If one joins these remaining six days with the twenty-four days of the following two years, this will make another intercalary month. As for the method to insert an intercalary month, if there was an intercalary month in any of the months of the year which passed forty-seven years ago, then that month will be

108

The twelve hours of the day also take the names of the twelve animals. The Rat hour = 11 p.m.-1 a.m. (see Table IV.32). Thus, the first four möèe of the Rat hour bring the day to twelve o'clock midnight. 553

TRANSLATION made to reside behind the intercalary month of the present coming year. If there is no intercalary month in the forty-seventh year, then one should see the preceding and proceeding days as equal. If in any month there is no pneuma in the proceeding fifteen days, [7r] then that month will be an intercalary month. This month coincides with a year which begins with an intercalary month. If there is no intercalary month, this coincides with a contrary year.109 The fifteenth day of the last month of the year which passed nine years ago, coincides with the first day of the first month of this present year. The great and small months to come should be sought from this. As for any year, then, if it is a year for which one says, "this year begins with Yushui (Constant Rain [yuu sui]) the following year begins with Lichun (The Beginning of Spring [li èun])," or whether it is known as Jiaji, it begins without change from the Rat, and the two years following this [Constant Rain] year will begin at the beginning of Spring. [7v] Jia-ji year

Yi-geng year

Bing-xin year

Ding-ren year

Wu-gui year

Bing-tiger month

Wu-tiger month

Geng-tiger month

Ren-tiger month

Jia-tiger month

Ding-hare month

Ji-hare month

Xin-hare month

Gui-hare month

Yi-hare month

Wu-dragon month

Geng-dragon month

Ren-dragon month

Jia-dragon month

Bing-dragon month

109

The contrary year is common in Chinese almanacs. In Mongolian it is known as qarši ¯il. In the picture on the cover of Chinese almanacs there are subtle indications of what the year will be. The contrary year is also signified here. See also Mostaert's definition in Dictionnaire ordos, p. 297a. 554

TRANSLATION Ji-snake month

Xin-snake month

Gui-snake month

Yi-snake month

Ding-snake month

Geng-horse month

Ren-horse month

Jia-horse month

Bing-horse month

Wu-horse month

Xin-sheep month

Gui-sheep month

Yi-sheep month

Ding-sheep month

Ji-sheep month

Ren-monkey month

Jia-monkey month

Bing-monkey month

Wu-monkey month

Geng-monkey month

Gui-cock month

Yi-cock month

Ding-cock month

Ji-cock month

Xin-cock month

Jia-dog month

Bing-dog month

Wu-dog month

Geng-dog month

Ren-dog month

Yi-pig month

Ding-pig month

Ji-pig month

Xin-pig month

Gui-pig month

Bing-rat month

Wu-rat month

Geng-rat month

Ren-rat month

Jia-rat month

Ding-ox

Ji-ox month

Xin-ox month

Gui-ox month

Yi-ox month

month

Table to Know the Forms of the Twelve Months Jia-ji day

Yi-geng day

Bing-xin day

Ding-ren day

Wu-gui day

Ding-hare hour

Ji-hare hour

Xin-hare hour

Gui-hare hour

Yi-hare hour

Wu-dragon hour

Geng-dragon hour

Ren-dragon hour

Jia-dragon hour

Bing-dragon hour

Ji-snake hour

Xin-snake hour

Gui-snake hour

Yi-snake hour

Ding-snake hour

Geng-horse hour

Ren-horse hour

Jia-horse hour

Bing-horse hour

Wu-horse hour

555

TRANSLATION Xin-sheep hour

Gui-sheep hour

Yi-sheep hour

Ding-sheep hour

Ji-sheep hour

Ren-monkey hour

Jia-monkey hour

Bing-monkey hour

Wu-monkey hour

Geng-monkey hour

Gui-cock hour

Yi-cock hour

Ding-cock hour

Ji-cock hour

Xin-cock hour

Jia-dog hour

Bing-dog hour

Wu-dog hour

Geng-dog hour

Ren-dog hour

Yi-pig hour

Ding-pig hour

Ji-pig hour

Xin-pig hour

Gui-pig hour

Bing-rat hour

Wu-rat hour

Geng-rat hour

Ren-rat hour

Jia-rat hour

Ding-ox hour

Ji-ox hour

Xin-ox hour

Gui-ox hour

Yi-ox hour

Wu-tiger hour

Geng-tiger hour

Ren-tiger hour

Jia-tiger hour

Bing-tiger hour

[8r] According to the Kâlacakrists of India this is the Mig month, the final month of winter. For the peasants it is the middle month of spring.110 For the mathematicians of black China it is the first month of spring. In Tibet it is the Tiger month. In Mongolia it is known as Qubi sara. Because it is the Tiger month, its sign is that the tiger brings forth its young. In the sky the dawn with appear by the Mig lunar mansion. On the ground the pneuma of slightly warmer weather will arrive. In the interval, on the seventh day, the sparrow will chirp. This month is known as the meritorious month in which Buddhas (burqan), demons

110

The peasant calendar here refers to the calendar of the twenty-four joints and breathes, which gives the changes in climate necessary for farmers to plant and harvest their crops. See Palmer 1986: 64. 556

TRANSLATION (šimnus) and the six heretics (¯ir(u(an teryinar) are appeased and great magical transformations (riddi qubil(an) are brought forth. Because the sun has entered Aquarius the Pitcher (Qumqan-u ger), on the earth wine will taste good. The day will last twenty-six qubi; the night, thirty-four. On the fifteenth the sun will rise to the crowns of the heads of the dragon kings. In the water fish will run. The time of wind will begin. The raven will fix its nest. On the twenty-fourth, by the conjunction of the moon with Anurad, the good and bad auspices will be signified. Amin(-u) saki(ulsun is in the southeast. ®oliy-a mör in the west. Yeke tngri, the east. Šitügen eke is in the Cock place. Qo(osun qumq-a is in the west. Qubi sara is good for taking the throne, bestowing a title, giving a blessing and making an offering. Taysui is in the south; Janggün, the east; on the Dragon day, 'okimui. On the Snake day the ®obalang-un tngri will roam about. On the Rat day, Tngri-yin (al. On the Snake day, Ülü sedükü and Ula(an ša¯a(ai. On the Tiger, Modun erlig; on the Ox, Ükülün e¯en; and on the Dog, 'a¯ar-un (al.

[8v] First. Earth-star. Ascendant, Full. Tanista. TigerIgnorance. Yilig. East.

Eleventh. Fire-star. Weak. Ardar. Rat-Birth. East.

Twenty-first. Gold-star. Suša(. Dog-Accepting. North.

Second. Sun-star. Ascendant, Full. Sadabis. Hare-Activity. Yilig. South.

Twelfth. Water-star. Declining. Burnavasu. OxGrowing old and dying. South.

Twenty-second. Earth-star. Anurad. Pig-Becoming. South.

Third. Moon-star. Declining. Burvabadaribad. DragonConsciousness. Yilig. East.

Thirteenth. Wood star. Disintegrating. Bus. TigerIgnorance. North.

Twenty-third. Sun-star. Èista. Rat-Birth. North.

557

TRANSLATION Fourth. Fire-star. Weak. Udaribadaribad. SnakeName and form.111 Yilig. East.

Fourteenth. Gold-star. Full. Asli(. Hare-Activity. East.

Twenty-fourth. Moon-star. Declining. Mul. Ox-Growing old and dying. West.

Fifth. Water-star. Declining. Rivadi. Horse-Six senses. North.

Fifteenth. Earth-star. Full. Mig. Dragon-Consciousness. North.

Twenty-fifth. Fire-star. Weak. Burvasad. TigerIgnorance. East.

Sixth. Wood star. Disintegrating. Ašivani. RamContact. South.

Sixteenth. Sun-star. Weak. Burvabalguni. Snake-Name and form. West.

Twenty-sixth. Water-star. Declining. Udarisad. HareActivity. South.

Seventh. Gold-star. Full. Barani. Monkey-Sensation. North.

Seventeenth. Moon Star. Declining. Udaribalguni. Horse-Six senses. Earth.

Twenty-seventh. Wood star. Disintegrating. Abiji. DragonConsciousness. Northeast.

Eighth. Earth-star. Full. Kerteg. Cock-Desire. North.

Eighteenth. Fire-star. Qasta. Ram-Contact. South.

Twenty-eighth. Gold-star. Širvan. Snake-Name and form. North.

Ninth. Sun-star. Weak. Rokini. Dog-Accepting. East.

Nineteenth. Water-star. Declining. Jayitari. MonkeySensation. North-east.

Twenty-ninth. Earth Star. Full. Tanista. Horse-Six senses. West.

Tenth. Moon star. Margišar. Pig-Becoming. East.

Twentieth. Wood star. Suvadi. Cock-Desire. South.

Thirtieth. Sun-star. Sadabis. Ram-Contact. West.

[9r] According to the Kâlacakrists of India it is the Udaribalguni month, the first month of spring. For the peasants it is the final month of spring. For the mathematicians of black China it is the middle month of spring. In Tibet it is the Hare month. In Mongolia it is the Second month. Because it is the Hare month, its sign is that hares notice all the buds on the trees, eat their fill, then mate. In the sky the dawn will appear by the Udaribalguni lunar mansion. On

111

Here öngge ni(ur, "form and face", is written for the usual ner-e öngge. 558

TRANSLATION the ground the pneuma of warm weather will arrive. All things on land and in the water will roam. In the interval, the hawk will mate. The raven will wash itself in blood. Because the sun has entered Pisces the Fishes, all the fish in the water will run. The day will be twentyeight qubi. The night, thirty-two qubi. On the twenty-first the good and bad auspices for planting seeds will be signified. Amin(-u) saki(ulsun is in the east. Qo(osun qumq-a is in the northwest. Yeke tngri is in the south. Qo(osun qumq-a . . . . Šitügen Eke is in the Ox place. During the Second month, if one does business, sets off on a campaign, or quarrels with others it is good. Taysui is in the south; Janggün in the east. On the Ox day, 'okimui. On the Tiger day ®obalang-un tngri will roam about. On the Hare day there will be Fire of the Gods. On the Cock day, Ülü sedükü. On the Cock day, Ula(an ša¯a(ai. On the Snake, Modun erlig; on the Dog, Ükülün e¯en. On the Cock, 'a¯ar-un (al; on the Dragon, Fire of Moon. [9v] First. Moon-star. Full. Burvabadaribad. MonkeySensation. Yilig. South.

Eleventh. Wood star. Full. Bus. Horse-Six senses. West.

Twenty-first. Sun-star. Èista. Dragon-Consciousness. East.

Second. Fire-star. Declining. Udaribadaribad. CockDesire. Yilig. East.

Twelfth. Gold-star. Weak. Asli(. Ram-Contact. West.

Twenty-second. Moon-star. Full. Mul. Snake-Name and form. Northwest.

Third. Water-star. Full. Rivadi. Dog-Accepting. Yilig. East.

Thirteenth. Earth-star. Disintegrating. Mig. MonkeySensation. East.

Twenty-third. Fire-star. Declining. Burvasad. HorseSix senses. West.

Fourth. Wood star. Full. Ašivani. Pig-Becoming. Yilig. East.

Fourteenth. Sun-star. Declining. Burvabalguni. Cock-Desire. South.

Twenty-fourth. Water-star. Full. Udarisad. Ram-Contact. North.

559

TRANSLATION Fifth. Gold-star. Weak. Barani. Rat-Birth. West.

Fifteenth. Moon-star. Full. Udaribalguni. DogAccepting. North.

Twenty-fifth. Wood star. Full. Abiji. MonkeySensation. South.

Sixth. Earth-star. Disintegrating. Kerteg. OxGrowing old and dying. West.

Sixteenth. Fire-star. Declining. Qasta. PigBecoming. North.

Twenty-sixth. Gold-star. Weak. Širvan. Cock-Desire. West.

Seventh. Sun-star. Declining. Rokini. Tiger-Ignorance. East.

Seventeenth. Water-star. Weak. Jayitari. Rat-Birth. South.

Twenty-seventy. Earth-star. Disintegrating. Tanista. DogAccepting. South.

Eighth. Moon-star. Full. Margišar. Hare-Activity. East.

Eighteenth. Wood star. Full. Suvadi. Ox-Growing old and dying. West.

Twenty-eighth. Sun-star. Declining. Sadabis. PigBecoming. North.

Ninth. Fire-star. Declining. Ardar. DragonConsciousness. South.

Nineteenth. Gold-star. Weak. Suša(. Tiger-Ignorance. East.

Twenty-ninth. Moon-star. Full. Burvabadaribad. RatBirth. East.

Tenth. Water-star. Full. Burnavasu. Snake-Name and form. West.

Twentieth. Earth-star. Disintegrating. Anurad. HareActivity. West.

Thirtieth. Fire-star. Declining. Udaribadaribad. Ox-Growing old and dying. Southeast.

[10r] According to the Kâlacakrists of India it is the Jayitari month, the middle month of spring. For the peasants it is the first month of summer. For the mathematicians of black China it is the final month of spring. In Tibet it is the Dragon month. In Mongolia it is the Third month. Because it is the Dragon month, its sign is that when the pneuma (i.e., change of weather) arrives the dragon will sound. In the sky the dawn will appear by the Jayitari lunar mansion. On the ground uniform warmth will arrive. In the interval, all birds will come. This month will be celebrated by the Kâlacakrists as the first month of the year. The fifteenth is a good

560

TRANSLATION time for offering the consecration of the Kâlacakra. Because the sun is in the house Aries The Ram, sheep will lamb in the Sheep hour. Day and night will have an equal number of qubi. It is told that the seeds of the crops have entered the ground. On the nineteenth the good and bad auspices for wheat will be signified. Amin(-u) saki(ulsun is in the southwest. Qo(osun qumq-a is in the northeast. Yeke tngri is in the west. Qo(osun qumq-a is in the east. Šitügen eke is in the Snake place. During the Third month if one plants crops, makes family or personal bonds, burns the fire mandala, or does business it is good. Tayisui is in the south. Janggün is in the east. On the Dog day, 'okimui. On the Pig day ®obalang-un tngri will roam about. On the Horse day Tngri-yin (al will descend. On the Ox day, Ülü sedükü. On the Ox day, Ula(an ša¯a(ai. On the Monkey, Modun erlig. On the Sheep, Ükülün e¯en. On the Monkey, 'a¯ar-un (al; on the Hare, Fire of Moon. [10v] First. Fire-star. Full. Ašivani. Tiger-Ignorance. West.

Eleventh. Gold-star. Declining. Burvabalguni. Rat-Birth. Southwest.

Twenty-first. Moon-star. Disintegrating. Udarisad. Dog-Accepting. South.

Second. Water-star. Disintegrating. Barani. HareActivity. Northwest.

Twelfth. Earth-star. Weak. Udaribalguni. Ox-Growing old and dying. North.

Twenty-second. Fire-star. Full. Abiji. Pig-Becoming. Northeast.

Third. Wood star. Weak. Kerteg. Dragon[Consciousness]. Northwest.

Thirteenth. Sun-star. Full. Qasta. Tiger-Ignorance. South.

Twenty-third. Water-star. Disintegrating. Širvan. RatBirth. East. This is not a jewel.

Fourth. Gold-star. Declining. Rokini. Snake-Name and form. North.

Fourteenth. Moon-star. Disintegrating. Jayitari. Hare-Activity. North.

Twenty-fourth. Wood star. Weak. Tanista. Ox-Growing old and dying. East.

561

TRANSLATION Fifth. Earth-star. Full. Margišar. Horse-Six senses. South.

Fifteenth. Fire-star. Full. Suvadi. Dragon-Conscience. East.

Twenty-fifth. Gold-star. Declining. Sadabis. TigerIgnorance. West.

Sixth. Sun-star. Full. Ardar. Ram-Contact. Northeast.

Sixteenth. Water-star. Disintegrating. Suša(. SnakeName and form. East.

Twenty-sixth. Earth-star. Full. Burvabadaribad. HareActivity. North.

Seventh. Moon-star. Full. Burnavasu. MonkeySensation. Northwest.

Seventeenth. Wood star. Full. Anurad. Horse-Six senses. Northwest.

Twenty-seventh. Sun-star. Full. Udaribadaribad. Dragon-Consciousness. West.

Eighth. Fire-star. Full. Bus. Cock-Desire. Northwest.

Eighteenth. Gold-star. Declining. Èista. RamContact. North.

Twenty-eighth. Moon-star. Full. Rivadi. Snake-Name and form. South.

Ninth. Water-star. Disintegrating. Asli(. DogAccepting. Northeast.

Nineteenth. Earth-star. Full. Mul. Monkey-Sensation. Southeast.

Twenty-ninth. Fire-star. Full. Ašivani. Horse-Six senses. South.

Tenth. Wood star. Ascendant and Full. Mig. Pig-Becoming. North.

Twenthieth. Sun-star. Full. Burvasad. Cock-Desire. North.

Thirtieth. Water-star. Disintegrating. Barani. RamContact. West.

[11r] According to the Kâlacakrists of India it is the Suša( month, the final month of spring. For the peasants it is the middle month of summer. For the mathematicians of black China it is the first month of summer. In Tibet it is the Snake month. In Mongolia it is the Fourth month. Because it is the Snake month the snake leaves its skin inside a hole. In the sky the dawn will appear by the Suša( lunar mansion. On the ground the orchid (èakirma(-un èièig) will bloom. In the interval, the cuckoo bird will sound. During this month it is a good time for finding the sanctity of the perfected Buddha. Because the sun is in the house of Taurus the Bull, it is the month when oxen are in heat. The day will be thirty-two qubi; the night, 562

TRANSLATION twenty-eight qubi. On the twenty-ninth it will drizzle. Small fish will mate. If rain does not fall on the seventh there will be red wind. Amin(-u) saki(ulsun is in the northwest. Qo(osun qumq-a is in the east. Yeke tngri is in the north. Qo(osun qumq-a is in the south. Šitügen eke is in the Tiger place. During the Fourth month, if one teaches knowledge, mixes medicine, meditates, or receives a consecration, it is good. Tayisui is in the west. Janggün is in the south. On the Sheep day, 'okimui. On the Monkey day ®obalang-un tngri will roam about. On the Cock day Tngri-yin (al will descend. On the Monkey day, Ülü sedükü. On the Snake day, Ula(an ša¯a(ai. On the Pig, Modun erlig. On the Dragon, Ükülün e¯en. On the Sheep, 'a¯ar-un (al. Tiger, Fire of Moon. [11v] First. Wood star. Ascendant and Full. Kerteg. MonkeySensation. North.

Eleventh. Sun-star. Full. Qasta. Horse-Six senses. Northwest.

Twenty-first. Water-star. Weak. Širvan. DragonConsciousness. Southwest.

Second. Gold-star. Disintegrating. Rokini. CockDesire. East.

Twelfth. Moon-star. Weak. Jayitari. Ram-Contact. South.

Twenty-second. Wood star. Full. Tanista. Snake-Name and form. Southeast.

Third. Earth-star. Declining. Margišar. Dog-Accepting. South.

Thirteenth. Fire-star. Full. Suvadi. Monkey-Sensation. East.

Twenty-third. Gold-star. Disintegrating. Sadabis. Horse-Six senses. Southwest.

Fourth. Sun-star. Full. Ardar. Pig-Becoming. East.

Fourteenth. Water-star. Weak. Suša(. Cock-Desire. West.

Twenty-fourth. Earth-star. Declining. Burvabadaribad. Ram-Contact. South.

Fifth. Moon-star. Weak. Burnavasu. Rat-Birth. South.

Fifteenth. Wood star. Full. Anurad. Dog-Accepting. West.

Twenty-fifth. Sun-star. Full. Udaribadaribad. MonkeySensation. North.

Sixth. Fire-star. Full. Bus. Ox-Growing old and dying. West.

Sixteenth. Gold-star. Disintegrating. Èista. PigBecoming. East.

Twenty-sixth. Moon-star. Full. Rivadi. Cock-Desire. Northeast.

563

TRANSLATION Seventh. Water-star. Weak. Asli(. Tiger-Ignorance. Southwest.

Seventeenth. Earth-star. Declining. Mul. Rat-Birth. Northwest.

Twenty-seventh. Fire-star. Full. Ašivani. Dog-Accepting. Northwest.

Eighth. Wood star. Full. Mig. Hare-Activity. South.

Eighteenth. Sun-star. Full. Burvasad. Ox-Growing old and dying. Southwest.

Twenty-eighth. Water-star. Weak. Barani. PigBecoming. Northeast.

Ninth. Gold-star. Disintegrating. Burvabalguni. Dragon-Consciousness. North.

Nineteenth. Moon-star. Weak. Udarisad. TigerIgnorance. North.

Twenty-ninth. Wood star. Full. Kerteg. Rat-Birth. West.

Tenth. Earth-star. Declining. Udaribalguni. Snake-Name and form. Southwest.

Twentieth. Fire-star. Full. Abiji. Hare-Activity. North.

Thirtieth. Gold-star. Disintegrating. Rokini. OxGrowing old and dying. East.

[12r] According to the Kâlacakrists of India it is the Èista month, the first month of summer. For the peasants it is the final month of summer. For the mathematicians of black China it is the middle month of summer. In Tibet it is the Horse month. Because it is the Horse month its sign is that the horse, onager and so on will fatten-up and fill out their appearance and color. In the sky the dawn will appear by the Èista lunar mansion. On the ground all leaves and roots will grow. In the interval the young falcon will take wing. The antlers of the stag will grow. Because the sun is in the house Gemini the Twins (Qamtudaquy-yin ger), a lustful mind will be born in all living beings of the world. The day will be thirty-four qubi; the night, twenty-six qubi. It is the time for peasants to gather hay. If rain does not fall either on the seventh or on the twenty-ninth there will be drought. It is the time when the summer sun pauses (the solstice). Amin(-u) saki(ulsun is in the southeast. Qo(osun qumq-a is in the

564

TRANSLATION southwest. Qo(osun qumq-a is in the west. Yeke tngri is in the east. Šitügen eke is in the Horse place. During the Fifth month if one builds a bridge, launches a boat, draws water through a canal, or digs an excavation, it is good. Tayisui is in the west. Janggün is in the south. On the Hare [day], 'okimui. On the Snake day ®obalang-un tngri will roam about. On the Rat day Tngri-yin (al will descend. On the Rat day, Ülü sedükü. On the Cock day Ula(an ša¯a(ai. On the Hare, Modun erlig. On the Ox, Ükülün e¯en. On the Horse, 'a¯arun (al. On the Ox, Fire of Moon. [12v] First. Earth-star. Ascendant and Full. Margišar. TigerIgnorance. Yilig. East.

Eleventh. Fire-star. Weak. Suvadi. Rat-Birth. East

Twenty-first. Gold-star. Full. Sadabis. Dog-Accepting. North.

Second. Sun-star. Weak. Ardar. Hare-Activity. South.

Twelfth. Water-star. Declining. Suša(. OxGrowing old and dying. South.

Twenty-second. Earth-star. Full. Burvabadaribad. PigBecoming. East.

Third. Moon-star. Declining. Burnavasu. DragonConsciousness. West.

Thirteenth. Wood star. Disintegrating. Anurad. Tiger-Ignorance. North.

Twenty-third. Sun-star. Weak. Udaribadaribad. RatBirth. East.

Fourth. Fire-star. Full. Bus. Snake-Name and Form. South.

Fourteenth. Gold-star. Èista. Hare-Activity. South.

Twenty-fourth. Moon-star. Declining. Rivadi. OxGrowing old and dying. West.

Fifth. Water-star. Declining. Asli(. Horse-Six senses. South.

Fifteenth. Earth-star. Full. Mul. Dragon-Consciousness. West.

Twenty-fifth. Fire-star. Weak. Ašivani. TigerIgnorance. South.

Sixth. Wood star. Disintegrating. Mig. RamContact. South.

Sixteenth. Sun-star. Full. Burvasad. Snake-Name and form. Northwest.

Twenty-sixth. Water-star. Declining. Barani. HareActivity. South.

565

TRANSLATION Seventh. Gold-star. Declining. Burvabalguni. Monkey-Sensation. South.

Seventeenth. Moon-star. Declining. Udarisad. HorseSix senses. Northeast.

Twenty-seventh. Wood star. Disintegrating. Kerteg. Dragon-Consciousness. Northeast.

Eighth. Earth-star. Full. Udaribalguni. Cock-Desire. East.

Eighteenth. Fire-star. Weak. Abiji. Ram-Contact. South.

Twenty-eighth. Gold-star. Full. Rokini. Snake-Name and form. South.

Ninth. Sun-star. Full. Qasta. Dog-Accepting. East.

Nineteenth. Water-star. Širvan. Monkey-Sensation. Northeast.

Twenty-ninth. Earth-star. Full. Margišar. Horse-Six senses. South.

Tenth. Moon-star. Declining. Jayitari. Pig-Becoming. Southeast.

Twentieth. Wood Star. Disintegrating. Tanista. Cock-Desire. South.

Thirtieth. Sun-star. Full. Ardar. Ram-Contact. Northwest.

[13r] According to the Kâlacakrists of India, it is the middle month of summer. For the peasants it is the first month of autumn. For the mathematicians of black China it is the final month of summer. In Tibet is it the Sheep month. In Mongolia it is the Sixth month. Because it is the Sheep month, its sign is that sheep are satiated and grow fat. In the sky the dawn will appear by the Burvasad lunar mansion. On the ground the pneuma of heat becomes extreme and the flower called the lungru will bloom. In the interval, the pheasant brings forth young. The pear, apricot, and other fruits will grow. Fireflies will be born from the grass of the ox. This month, from the fourth until the fifteenth, is a meritorious good time for translating the wheel of the true dharma. Because the sun has entered the house of Cancer the Crab, on the earth the frog's croak will begin. The day will be thirty-six qubi; the night, twenty-four qubi. If rain does not fall either on the third or on the twenty-sixth, it will be bad for the farmer.

566

TRANSLATION Amin(-u) saki(ulsun is in the east. Qo(osun qumq-a is in the northwest. Yeke tngri is in the south. Qo(osun qumq-a is in the north. Mother to be Relied Upon is in the Dog place. During the Sixth month, if one receives rites for striving to attain mastery (erkedür oro(ulqui keèiyeküi üiles) or a consecration (abišig abubasu) it is good. Tayisui is in the west. Janggün is in the south. On the Rat day, 'okimui. On the Tiger day ®obalang-un tngri will roam about. On the Hare day, Tngri-yin (al. On the Dragon day, Ülü sedükü. On the Ox, Ula(an ša¯a(ai. On the the Rat, Modun erlig. On the Dog, Ükülün e¯en. On the Snake, fire. On the Rat, Fire of Moon. [13v] First. Moon-star. Full. Bus. Monkey-Sensation. Yilig. South

Eleventh. Wood star. Full. Èista. Horse-Six senses. East.

Twenty-first. Sun-star. Declining. DragonConsciousness. East.

Second. Fire-star. Declining. Asli(. Cock-Desire. West.

Twelfth. Gold-star. Weak. Mul. Ram-Contact. South.

Twenty-second. Moon-star. Full. Ašivani. Snake-Name and form. West.

Third. Water-star. Full. Mig. Dog-Accepting. East.

Thirteenth. Earth-star. Disintegrating. Burvasad. Monkey-Sensation. East.

Twenty-third. Fire-star. Declining. Barani. Horse-Six senses. Northeast.

Fourth. Wood star. Weak. Burvabalguni. Pig-Becoming. West.

Fourteenth. Sun-star. Declining. Udarisad. CockDesire. North.

Twenty-fourth. Water-star. Full. Kerteg. Ram-Contact. North.

Fifth. Gold-star. Weak. Udaribalguni. Rat-Birth. West.

Fifteenth. Moon-star. Full. Abiji. Dog-Accepting. East.

Twenty-fifth. Wood star. Full. Rokini. MonkeySensation. South.

Sixth. Earth-star. Disintegrating. Qasta. [Ox]Growing old and dying. West.

Sixteenth. Fire-star. Declining. Širvan. PigBecoming. North.

Twenty-sixth. Gold-star. Weak. Margišar. CockDesire. North.

567

TRANSLATION Seventh. Sun-star. Declining. Jayitari. Tiger-Ignorance. North.

Seventeenth. Water star. Full. Tanista. Rat-Birth. Northeast.

Twenty-seventh. Earth-star. Ardar. Dog-Accepting. South.

Eighth. Moon-star. Full. Suvadi. Hare-Activity. North.

Eighteenth. Wood star. Full. Sadabis. Ox-Growing old and dying. Northwest.

Twenty-eighth. Sun-star. Declining. Burnavasu. PigBecoming. South.

Ninth. Fire-star. Declining. Suša(. DragonConsciousness. South

Nineteenth. Gold-star. Weak. Burvabadaribad. TigerIgnorance. North.

Twenty-ninth. Moon-star. Full. Bus. Rat-Becoming. East.

Tenth. Water-star. Full. Anurad. Snake-Name and form. South

Twentieth. Earth-star. Disintegrating. Udaribadaribad. HareActivity. West.

Thirtieth. Fire-star. Declining. Asli(. OxGrowing old and dying. Southeast.

[14r] According to the Kâlacakrists of India it is the Abiji month, the final month of summer. For the peasants it is the middle month of autumn. For the mathematicians of black China it is the first month of autumn. In Tibet it is the Monkey month. In Mongolia it is the Seventh month. Because it is the Monkey month, its sign is that the monkey, ornament of the trees, having eaten its fill of fruit, feeds its young. In the sky the dawn appears by the Abiji lunar mansion. On the ground a cool shadow will fall and the onager will see its colt struggle to get up. In the interval, the cuckoo bird will return to the south. The locust will mate and sound. It is the time of drizzling rain. Because the sun has entered the house of Leo the Lion, on the earth the lion will be in heat. The day will be thirty-four qubi; the night, twenty-six qubi. If rain does not fall on the fourth there will be a great wind. Amin(-u) saki(ulsun is in the west. Qo(osun qumq-a is in the north east. Yeke tngri is in the west. Qo(osun qumq-a is in the

568

TRANSLATION east. Šitügen eke is in the Pig place. During the Seventh month if one causes something to reside well (sayitar oroši(ulbasu),112 launches a boat into the water, does business, or performs the grain rites (tariyan-u üile üiledbesü), it is good. Tayisui is in the north. Janggün is in the west. On the Pig day ®obalang-un tngri will roam about. On the Cock day, 'okimui. On the Horse day, Tngri-yin (al. On the Pig day, Ülü sedükü. On the Snake day, Ula(an ša¯a(ai. On the Cock, Modun erlig. On the Sheep, Ükülün e¯en. On the Pig, Fire of Moon. On the Dragon, 'a¯ar-un (al. [14v] First. Fire-star. Full. Mig. Tiger-Ignorance. West.

Eleventh. Gold-star. Declining. Burvasad. RatBirth. South.

Twenty-first. Moon-star. Disintegrating. Barani. DogAccepting. South.

Second. Water-star. Disintegrating. Burvabalguni. Hare-Activity. West.

Twelfth. Earth-star. Full. Udarisad. Ox-Growing old and dying. East.

Twenty-second. Fire-star. Full. Kerteg. Pig-Becoming. North.

Third. Wood star. Disintegrating. Udaribalguni. Dragon-Consciousness. West.

Thirteenth. Sun-star. Full. Abiji. Tiger-Ignorance. South.

Twenty-third. Water-star. Disintegrating. Rokini. RatBirth. East.

Fourth. Gold-star. Declining. Qasta. Snake-Name and form. North.

Fourteenth. Moon-star. Disintegrating. Širvan. HareActivity. North.

Twenty-fourth. Wood star. Weak. Margišar. OxGrowing old and dying. East.

Fifth. Earth-star. Full. Jayitari. Horse-Six senses. South.

Fifteenth. Fire-star. Full. Tanista. DragonConsciousness. South.

Twenty-fifth. Gold-star. Declining. Ardar. TigerIgnorance. West.

Sixth. Sun-star. Full. Suvadi. Ram-Contact. North.

Sixteenth. Water-star. Disintegrating. Sadabis. Snake-Name and form. West.

Twenty-sixth. Earth-star. Full Burnavasu. Hare-Activity. West.

112

Either erect a Buddha or inter a corpse. 569

TRANSLATION Seventh. Moon-star. Disintegrating. Suša(. Monkey- Sensation. Northeast.

Seventeenth. Wood star. Weak. Burvabadaribad. Horse-Six senses. North.

Twenty-seventh. Sun-star. Full. Bus. DragonConsciousness. East.

Eighth. Fire-star. Full. Anurad. Cock-Desire. East.

Eighteenth. Gold-star. Declining. Udaribadaribad. Ram-Contact. North.

Twenty-eight. Moon-star. Disintegrating. Asli(. SnakeName and form. North.

Ninth. Water-star. Disintegrating. Èista. DogAccepting. West.

Nineteenth. Earth-star. Full. Rivadi. Monkey-Sensation. South.

Twenty-ninth. Fire-star. Full. Mig. Horse-Six senses. South

Tenth. Wood star. Weak. Mul. Pig-Becoming. South.

Twentieth. Sun-star. Full. Ašivani. Cock-Desire. North.

Thirtieth. Water-star. Disintegrating. Burvabalguni. Ram-Contact. North.

[15r] According to the Kâlacakrists of India it is the Burvabadaribad month, the first month of autumn. For the peasants it is the final month of autumn. For the mathematicians of black China it is the middle month of autumn. In Tibet it is the Cock month. In Mongolia it is the Eighth month. Because it is the Cock month, its sign is that all birds eat their fill of grain and fruit. In the sky the dawn will arrive by the Burvabadaribad lunar mansion. On the land the shoots of the milfoil flower (¯ülge-yin èièig) will bloom. In the interval the snowcock will mate. It is the month when the falcon seizes the hare and [one] makes offerings to heaven. All grains and tubers ripen and are harvested. During this month, because the sun has entered the house of Virgo the Virgin, on the earth it is the time for girls to act pompously. The day will be thirty-two qubi; the night, twenty-eight qubi. Ants and similar animals fly up and take to the sky. If rain does not fall either on the sixth or on the twenty-fourth, there will be

570

TRANSLATION sickness among people, followed by a great wind. Amin(-u) saki(ulsun is in the southwest. Qo(osun qumq-a is in the southeast. Yeke tngri is in the north. Qo(osun qumq-a is in the south. Šitügen eke is in the Sheep place. During the Eighth month if one convenes an assembly, goes to do Business, makes family or personal bonds, gives assistance to women, or draws a picture, it is good. Tayisui is in the north. Janggün is in the east. On the Horse day, 'okimui. On the Monkey day ®obalang-un tngri will roam about. On the Cock day, Tngri-yin (al. On the Hare day, Ülü sedükü. On the Cock day, Ula(an ša¯a(ai. On the Horse, Modun erlig. On the Dragon, Ükülün e¯en. On the Dog, Fire of Moon. [15v] First. Wood star. Full. Udaribalguni. MonkeySensation. North.

Eleventh. Sun-star. Full. Abiji. Horse-Six senses. West.

Twenty-first. Water-star. Weak. Rokini. DragonConsciousness. West.

Second. Gold-star. Disintegrating. Qasta. RamContact. North.

Twelfth. Moon-star. Weak. Širvan. Ram-Contact. East.

Twenty-second. Wood star. Full. Margišar. Snake-Name and Form. East.

Third. Earth-star. Declining. Jayitari. Dog-Accepting. East.

Thirteenth. Fire-star. Disintegrating. Tanista. Monkey-Sensation.

Twenty-third. Gold-star. Disintegrating. Ardar. HorseSix senses. South.

Fourth. Sun-star. Full. Suvadi. Pig-Becoming. East.

Fourteenth. Water-star. Full. Sadabis. Cock-Desire. South.

Twenty-fourth. Earth-star. Declining. Burnavasu. RamContact. South

Fifth. Moon-star. Weak. Suša(. Rat-Birth. West.

Fifteenth. Wood star. Full. Burvabadaribad. DogAccepting. East.

Twenty-fifth. Sun-star. Full. Bus. Monkey-Sensation. North.

Sixth. Fire-star. Full. Anurad. Ox-Growing old and dying. South.

Sixteenth. Gold-star. Disintegrating. Udaribadaribad. PigBecoming. South.

Twenty-sixth. Moon-star. Weak. Asli(. Cock-Desire. East.

571

TRANSLATION Seventh. Water-star. Weak. Èista. Tiger-Ignorance. Southwest.

Seventeenth. Earth-star. Declining. Rivadi. Rat-Birth. West.

Twenty-seventh. Fire-star. Full. Mig. Dog-Accepting. West.

Eighth. Wood star. Full. Mul. Hare-Activity. South.

Eighteenth. Sun-star. Full. Ašivani. Ox-Growing old and dying. Northeast.

Twenty-eighth. Water-star. Weak. Burvabalguni. PigBecoming. East.

Ninth. Gold-star. Disintegrating. Burvasad. Dragon-Consciousness. North.

Nineteenth. Moon-star. Weak. Barani. TigerIgnorance. West.

Twenty-ninth. Wood star. Full. Udaribalguni. RatBirth. East.

Tenth. Earth-star. Declining. Udarisad. Snake-Name and Form. North.

Twentieth. Fire-star. Full. Kerteg. Hare-Activity. East.

Thirtieth. Gold-star. Disintegrating. Qasta. OxGrowing old and dying. East.

[16r] According to the Kâlacakrists of India it is the Ašivani month, the middle month of autumn. For the peasants it is the first month of winter. For the mathematicians of the Chinese it is the final month of autumn. In Tibet it is the Dog month. In Mongolia it is the Ninth month. Because it is the Dog month, its sign is that dogs are in heat and mate. In the sky the dawn will appear by the Ašivani lunar mansion. On the ground cinder grass will sparkle (èo( neretü ebesün èindarlamui). In the interval ducks and geese will return. It is the time when the cold shadow falls and the grass withers. This is a meritorious good time in which, on the fifteenth, Buddha descends from heaven. Because the sun has entered the house of Libra the Balance, the drops in the world and so forth will be weighed by their scale.113 It is the time during which day and night become equal. If rain does not fall on the fifteenth there will be no rain.

113

Perhaps this means that one's good and bad deeds will be measured. 572

TRANSLATION Protection and Life is in the southeast. Qo(osun qumq-a is in the southwest. Yeke tngri is in the east. Qo(osun qumq-a is in the west. Šitügen eke is in the Hare place. During the Ninth month if one accomplishes small goals, smelts casts, makes an edged tool, upon the performance of malicious rites, it is good. Tayisui is in the north. Janggün is in the west. On the Tiger day, 'okimui. On the Snake day ®obalang-un tngri will roam about. On the Rat day, Tngri-yin (al. On the Sheep day, Ülü sedükü. On the Ox day, Ula(an ša¯a(ai. On the Dragon, Modun erlig. On the Ox, Ükülün e¯en. On the Tiger, 'a¯ar-un (al. On the Cock, Fire of Moon. [16v] First. Earth-star. Full. Jayitari. Tiger-Ignorance. Yilig. East.

Eleventh. Fire-star. Weak. Tanista. Rat-Birth. East.

Twenty-first. Gold-star. Ardar. Dog-Accepting. North.

Second. Sun-star. Weak. Suvadi. Hare-Activity. South.

Twelfth. Water-star. Declining. Sadabis. OxGrowing old and dying. East.

Twenty-second. Earth-star. Full. Burnavasu. PigBecoming. Southwest.

Third. Moon-star. Declining. Suša(. DragonConsciousness. Southwest.

Thirteenth. Wood star. Disintegrating. Burvabadaribad. Tiger[Ignorance]. Northeast.

Twenty-third. Sun-star. Weak. Bus. Rat-Birth. North.

Fourth. Fire-star. Weak. Anurad. Snake-Name and form. South.

Fourteenth. Gold-star. Full. Udaribadaribad. HareActivity. South.

Twenty-fourth. Moon-star. Declining. Ox-Growing old and dying. North.

Fifth. Water-star. Declining. Èista. Horse-Six senses. South.

Fifteenth. Earth-star. Full. Rivadi. DragonConsciousness. Northwest.

Twenty-fifth. Fire-star. Weak. Mig. Tiger-Ignorance. West.

Sixth. Wood star. Disintegrating. Mul. RamContact. South.

Sixteenth. Sun-star. Weak. Ašivani. Snake-Name and form. West.

Twenty-sixth. Water-star. Declining. Burvabalguni. Hare-Activity. South.

573

TRANSLATION Seventh. Gold-star. Full. Burvasad. MonkeySensation. North.

Seventeenth. Moon-star. Declining. Barani. Horse-Six senses. East.

Twenty-seventh. Wood star. Disintegrating. Udaribalguni. Dragon-Consciousness. East.

Eighth. Earth-star. Full. Udarisad. Cock-Desire. West.

Eighteenth. Fire-star. Weak. Kerteg. Ram-Contact. East.

Twenty-eighth. Gold-star. Full. Qasta. Snake-Name and form. South.

Ninth. Sun-star. Weak. Abiji. Dog-Accepting. East.

Nineteenth. Water-star. Declining. Rokini. MonkeySensation. North.

Twenty-ninth. Earth-star. Full. Jayitari. Horse-Six senses. West.

Tenth. Moon-star. Declining. Širvan. Pig-Becoming. Southeast.

Twentieth. Wood star. Disintegrating. Margišar. Cock-Desire. South.

Thirtieth. Sun-star. Weak. Suvadi. Ram-Contact. Southwest.

[17r] According to the Kâlacakrists of India it is the Kerteg month the final month of autumn. For the peasants it is the middle month of winter. For the mathematicians of the Chinese it is the first month of winter. In Tibet it is the Pig month. Because this is so, its sign is that pigs mature and bring forth young. In the sky the dawn will appear by the Kerteg lunar mansion. On the ground the pneuma of heat will leave and the pneuma of cold will enter. In the interval, water birds will enter the sea and become covered with salt. It is the time for putting all grain and tubers into baskets. Because the sun has entered the house of Scorpio, on the earth it is time for killing living beings and committing sins. The day will be twenty-eight qubi; the night, thirty-two qubi. It is the time of great cold. If snow does not fall on the first, there will be an enemy. If rain does not fall on the fifth or on the twenty-sixth, the following year rain will be scarce and there will be drought. Amin(-u) saki(ulsun is in the east. Qo(osun qumq-a is in the northwest. Yeke tngri is in the south. Qo(osun qumq-a is in the 574

TRANSLATION north. Šitügen eke is in the Rat place. During the Tenth month, if one sells a horse with dark spots on its neck and shoulders it will be good. Tayisui is in the east. Janggün is in the north. On the Pig day, 'okimui. On the Tiger day ®obalang-un tngri will roam about. On the Hare day, Tngri-yin (al. On the Tiger day, Ülü sedükü. On the Snake day, Ula(an ša¯a(ai. On the Ox, Modun erlig. On the Dog, Ükülün e¯en. On the Ox, 'a¯ar-un (al. On the Monkey, Fire of Moon. [17v] First. Moon-star. Full. Anurad. Monkey-Feeling. South.

Eleventh. Wood star. Full. Udaribadaribad. Horse-Six senses. South.

Twenty-first. Sun-star. Declining. Asli(. DragonConsciousness. Northeast.

Second. Fire-star. Declining. Èista. Cock-Desire. West.

Twelfth. Gold-star. Full. Rivadi. Ram-Contact. West.

Twenty-second. Moon-star. Full. Mig. Snake-Name and form. North.

Third. Water-star. Weak. Mul. Dog-Accepting. South.

Thirteenth. Earth-star. Disintegrating. Ašivani. Monkey-Sensation. East.

Twenty-third. Fire-star. Declining. Burvabalguni. Horse-Six senses. Northeast.

Fourth. Wood star. Full. Burvasad. Pig-Becoming. West.

Fourteenth. Sun-star. Declining. Barani. CockDesire. North.

Twenty-fourth. Water-star. Full. Udaribalguni. RamContact. North.

Fifth. Gold-star. Weak. Udarisad. Rat-Birth. East.

Fifteenth. Moon-star. Full. Kerteg. Dog-Accepting. North.

Twenty-fifth. Wood star. Full. Qasta. MonkeySensation. South.

Sixth. Earth-star. Disintegrating. Abiji. OxGrowing old and dying. West.

Sixteenth. Fire-star. Declining. Rokini. PigBecoming. North.

Twenty-sixth. Gold-star. Weak. Jayitari. Cock-Desire. West.

Seventh. Sun-star. Declining. Širvan. Tiger-Ignorance. Southeast.

Seventeenth. Water-star. Full. Margišar. Rat-Birth. South

Twenty-seventh. Earth-star. Disintegrating. Suvadi. DogAccepting. East.

575

TRANSLATION Eighth. Moon-star. Declining. Tanista. Hare-Activity. North.

Eighteenth. Wood star. Full. Ardar. Ox-Growing old and dying. West.

Twenty-eighth. Sun-star. Declining. Suša(. PigBecoming. West.

Ninth. Fire-star. Declining. Sadabis. DragonConsciousness. South.

Nineteenth. Gold-star. Declining. Burnavasu. TigerIgnorance. East.

Twenty-ninth. Moon-star. Full. Anurad. Rat-Birth. East.

Tenth. Water-star. Full. Burvabadaribad. SnakeName and form. South.

Twentieth. Earth-star. Disintegrating. Bus. HareActivity. West.

Thirtieth. Fire-star. Declining. Èista. Ox-Old age and Death. West.

[18r] According to the Kâlacakrists of India it is the Margišar month, the first month of winter. For the peasants it is the final month of winter. For the mathematicians of the Chinese it is the middle month of winter. In Tibet it is the Rat month. In Mongolia it is the Eleventh month. Because it is the Rat month, its sign it that the marmot and the mouse will not leave their holes. In the sky the dawn will appear by the Margišar lunar mansion. On the ground the antelope and wild horse mate. In the interval the falcon lays its eggs. Because the sun has entered the house of Sagittarius the Bow, on the earth the bow becomes hard and powerful. The day will be twenty-six qubi; the night, thirty-four qubi. All land and water life will reach shelter. It is the time when the winter sun pauses. This will be signified when the moon on the twenty-seventy aligns with Anurad. Amin(-u) saki(ulsun is in the southwest. Qo(osun qumq-a is in the northeast. Yeke tngri is in the west. Qo(osun qumq-a is in the east. Šitügen eke is in the Tiger place. During the Eleventh month, if one gives out goods and livestock, distributes an edict or does peaceful works, it is good. Tayisui is in the east. Janggün is in the north. On the Monkey day, 'okimui. On the Pig day ®obalang-un tngri will roam about. 576

TRANSLATION On the Horse day, Tngri-yin (al. On the Horse day, Ülü sedükü. On the Cock day, Ula(an ša¯a(ai. On the Dog, Modun erlig. On the Sheep, Ükülün e¯en. On the Rat, 'a¯ar-un (al. On the Sheep, Fire of Moon. [18v] First. Fire-star. Full. Mul. Tiger-Ignorance. West.

Eleventh. Gold-star. Declining. Ašivani. Rat-Birth. East.

Twenty-first. Moon-star. Disintegrating. Burvabalguni. Dog-Accepting. South.

Second. Water-star. Disintegrating. Burvasad. Hare-Activity. West.

Twelfth. Earth-star. Weak. Barani. Ox-Growing old and dying. North.

Twenty-second. Fire-star. Full. Udaribalguni. PigBecoming. North.

Third. Wood star. Weak. Udarisad. DragonConsciousness. West.

Thirteenth. Sun-star. Full. Kerteg. Tiger-Ignorance. South.

Twenty-third. Water-star. Disintegrating. Qasta. RatBirth. East.

Fourth. Gold-star. Declining. Abiji. Snake-Name and form. North.

Fourteenth. Moon-star. Disintegrating. Rokini. HareActivity. North.

Twenty-fourth. Wood star. Jayitari. Ox-Growing old and dying. East.

Fifth. Earth-star. Full. Širvan. Horse-Six senses. South.

Fifteenth. Fire-star. Full. Margišar. DragonConsciousness. East-West.

Twenty-fifth. Gold-star. Declining. Suvadi. TigerIgnorance. West.

Sixth. Sun-star. Full. Tanista. Ram-Contact. North.

Sixteenth. Water-star. Disintegrating. Ardar. SnakeName and form. East.

Twenty-sixth. Earth-star. Full. Suša(. Hare-Activity. West.

Seventh. Moon-star. Disintegrating. Sadabis. Monkey-Sensation.

Seventeenth. Wood star. Full. Burnavasu. Horse-Six senses. West.

Twenty-seventh. Sun-star. Full. Anurad. DragonConsciousness. South.

Eighth. Fire-star. Burvabadaribad. CockDesire. East.

Eighteenth. Gold-star. Declining. Bus. RamContact. West.

Twenty-eighth. Moon-star. Disintegrating. Èista. SnakeName and form. North.

Ninth. Water-star. Disintegrating. Udaribadaribad. DogAccepting. West.

Nineteenth. Earth-star. Full. Asli(. Monkey-Sensation. East-West.

Twenty-ninth. Fire-star. Full. Mul. Horse-Six senses. South.

577

TRANSLATION Tenth. Wood star. Weak. Rivadi. Pig-Becoming. East.

Twentieth. Sun-star. Full. Mig. Cock-Desire. North.

Thirtieth. Water-star. Disintegrating. Burvasad. Ram-Contact. East.

[19r] According to the Kâlacakrists of India it is the Bus month, the middle month of winter. For the peasants it is the first month of spring. For the mathematicians of China, it is the final month of winter. For those of Tibet it is the Ox month. In Mongolia it is the last month of the year. Because it is the Ox month, the body of the ox becomes hot, and it eats its fill of grass. In the sky the dawn will appear by the Bus nakshatra. On the ground there will be deep snow. In the interval the raven will fix its nest. The chicken and the dove will lay their eggs. Because the sun has entered the house of Capricorn the Sea monster (Matar-un ger) will rise to the top of the sea. The day will be twenty-four qubi; the night, thirty-six qubi. If snow does not fall on the fourteenth, winter will become warm. When the moon on the twenty-fifth aligns with Anurad, one will see the sign. Amin(-u) saki(ulsun is in the southwest. Qo(osun qumq-a is in the southeast. Yeke tngri is in the north. Qo(osun qumq-a is in the south. Šitügen eke is in the Monkey place. During the last month of the year, if one performs rites of water, repairs a road, quarrels with others, performs bad deeds, or decides a lawsuit, it is good. Tayisui is in the east. Senggün [=Janggün] is in the north. On the Snake day, 'okimui. On the Monkey day ®obalang-un tngri will roam about. On the Cock day, Tngri-yin (al. On the Dog day, Ülü sedükü. On the Ox day, Ula(an ša¯a(ai. On the Sheep,

578

TRANSLATION Modun erlig. On the Dragon, Ükülün e¯en. On the Pig, 'a¯ar-un (al. On the Horse, Fire of Moon. [19v] First. Wood star. Ascendent and Full. Abiji. MonkeySensation. North.

Eleventh. Sun-star. Full. Rokini. Horse-Six senses. East.

Twenty-first. Water-star. Weak. Jayitari. DragonConsciousness. West.

Second. Gold-star. Disintegrating. Širvan. CockDesire. East.

Twelfth. Moon-star. Weak. Margišar. Ram-Contact. East.

Twenty-second. Wood star. Full. Suvadi. Snake-Name and form. West.

Third. Earth-star. Declining. Dog-Accepting. Tanista. South.

Thirteenth. Fire-star. Full. Ardar. Monkey-Feeling. West.

Twenty-third. Gold-star. Disintegrating. Suša(. HorseSix senses. South.

Fourth. Sun-star. Full. Sadabis. Pig-Becoming. East.

Fourteenth. Water-star. Weak. Burnavasu. CockDesire. East.

Twenty-fourth. Earth-star. Declining. Anurad. RamContact. South.

Fifth. Moon-star. Weak. Burvabadaribad. Rat-Birth. East.

Fifteenth. Wood star. Full. Bus. Dog-Accepting. Southwest.

Twenty-fifth. Sun-star. Full. Èista. Monkey-Sensation. North.

Sixth. Fire-star. Full. Udaribadaribad. OxGrowing old and dying. South.

Sixteenth. Gold-star. Disintegrating. Asli(. PigBecoming. South.

Twenty-sixth. Moon-star. Weak. Mul. Cock-Desire. North.

Seventh. Water-star. Weak. Rivadi. Tiger-Ignorance. Southwest.

Seventeenth. Earth-star. Declining. Mig. Rat-Birth. West.

Twenty-seventh. Fire-star. Full. Burvasad. DogAccepting. West.

Eighth. Wood star. Full. Ašivani. Hare-Activity. South.

Eighteenth. Sun-star. Full. Burvabalguni. Ox-Growing old and dying. East.

Twenty-eighth. Water-star. Weak. Udarisad. PigBecoming. North.

Ninth. Gold-first. Disintegrating. Barani. Dragon-Consciousness. North.

Nineteenth. Moon-star. Weak. Udaribalguni. TigerIgnorance. West.

Twenty-ninth. Wood star. Full. Abiji. Rat-Birth. West.

579

TRANSLATION Tenth. Earth-star. Declining. Kerteg. Snake-Name and form. West.

Twentieth. Fire-star. Full. Qasta. Hare-Activity. North.

Thirtieth. Gold-star. Disintegrating Širvan. OxGrowing old and dying. East.

[20r] The symbol of the day in which happiness abides is the upward facing wish-fulfilling jewel.114 The symbol of the day of holy water (rašiyan) is the jewel.115 The symbol of the glorious day is the pitcher.116 The symbol of the day when the eight classes congregate is the downward pointed lance.117 The symbol of the day when they return is the upward pointed lance. The symbol of the day when the dragon kings118 congregate is the blue lake. The symbol of the day when they return is the red sun. The symbol of the day when the Lords of the Earth congregate is the red letter, "Sa". The symbol of the day when they return is the black letter, "Sa". The symbol of the day to die is the downward facing jewel.119

114

For the wishfulling jewel, Tib. yid bzhin nor bu; S. cintâmani, cf. ODT 19.

115

The symbol of this day is later given as the upward facing jewel (44v). For the jewel, Tib. nor zhags, cf. ODT 18. 116

For the pitcher, cf. ODT 18.

117

For the lance, Tib. mdung, cf. ODT 15.

118

The dragon kings (M. luus-un qad) are the minions of the King of the Dragons or Nâgas, Tib. kLu dban gi rgyal po; Skt. Nagesvara raja. Cf. Waddell 1978: 345, n. 1. 119

The symbol of this day is later given as the wish-fulfilling jewel that faces downward (doro(ši qandu(san jindamuni), 45r. 580

TRANSLATION The symbol of the day of the šimnus demons is the downward facing stupa.120 The symbol of the day when šimnus demons are vanquished is the black sun. The symbol of the day when Mahâkâla descends is the razor.121 The symbol of the day when the Girl God descends is the skull cup.122 The symbol of the day when the powerful ones (erketen) congregate is the upward facing yellow moon. The symbol of the day when they return is the downward facing yellow moon. The symbol of the day when the eight classes congregate is the vajra.123 The symbol of the day when they return is the half-vajra. The symbol of the day when the sages (arši) speak is the red letter, ")A". The symbol of the sinful day is the black wishfulfilling jewel. The symbol of the day when one should not inter a corpse is the two-colored cross. The symbol of the ferocious day is the black letter, "tshe". [20v] 120

In Buddhism the šimnus demons are associated with The Evil One, The Tempter, Tib. Bdud; S. Mâra. Originally the term comes to the Mongols through Uigur šmnu from Sogdian (Chrisian) šmnû, meaning "demon, evil spirit" (Lessing 710, 1183). The stupa (M. subur(an) is a burial mound or the image of a burial mound which symbolically preserves the bodily charisma of Buddha Sâkyamuni. 121

For Mahâkâla, "The Great Black One," cf. ODT 38-67. For the razor, Tib. spu gri, cf. ODT 15. 122

For the Girl God, given in the manual as Okin tngri for Ökin tngri, Tib. Lha-mo, cf. Waddell 1978: 334. For the skull cup, Tib. thod pa; Skt. kapâla, cf. ODT 18. 123

The vajra is a guru's weapon, symbolic of the thunderbolt of Indra (Jupiter). Cf. Waddell 1978: 27. 581

TRANSLATION The symbol of the day when the šingpüng run is the black letter, "Zi". The symbol of the day when the ?bati bata run is the multi-colored eye. The symbol of the day when baling do(šin runs is one red drop (dusul). The symbol of the small black day is one black drop. The symbol of the impoverishing day is the red triangle. The symbol of the great black day is the black triangle. The symbol of the day for burning is the black cross. The symbol of the empty day is three black drops.124 The symbol of the day when the beggar returns empty-handed is the parti-colored drop. The symbol of the day when the gods and demons battle is the parti-colored mat. The symbol of the day when the dog of heaven (tngri-yin noqai) looks for food is the downward facing black moon. The symbol of the day when the ginggang look for food is the black letter, "king". The symbol of the day of annihilation is the sickle.125 The symbol of the day when the dogs of the earth look for food is the three-eyed square. The symbol of the day to burn is the black cross. This is an extra symbol.

124

That which is symbolized by three black dots is variously known as “The empty day” and “The good and bad distinctions that are seen when joining the years with the nakshatra” (na(šidar-lu(-a arban qoyar ¯il qamtudbasu sayin ma(u il(al-i ü¯ekü belge) 46v. 125

This day is also known as “the day of annihilation when the Lords of the earth run holding a black sickle” (ebdegèi qara qada(ur bari(èi (a¯ar-un e¯in güiküi edür). Here its symbol is a black sickle (qara qada(ur), 43v. For the sickle, cf. ODT 16. 582

TRANSLATION [21r] Here is the Table in which, by conjunction of the twenty-eight lunar mansions with the seven planet stars, the good and bad auspices of their meeting will be seen. Kerteg

fire

Sun

fire

Rokini

earth

Moon

water

Margišar

air

Fire

fire

Ardar

earth

Water

water

Burnavasu

air

Wood

air

Bus

fire

Gold

earth

Asli(

water

Earth

earth

Mig

fire

Sun

fire

Burvabalguni

fire

Moon

water

Udaribalguni

air

Fire

fire

Qasta

air

Water

water

Jayitari

air

Wood

air

Suvadi

air

Gold

earth

Suša(

fire

Earth

earth

Anurad

earth

Sun

fire

Èista

earth

Moon

water

Mul

water

Fire

fire

Burvasad

water

Water

water

583

TRANSLATION Udarisad

earth

Wood

air

Abiji

earth

Gold

earth

Širvan

water

Earth

earth

Tanista

water

Sun

fire

Sadabis

water

Moon

water

Burvabadaribad

fire

Fire

fire

Udaribadaribad

water

Water

water

Rivadi

water

Wood

air

Ašivani

air

Gold

earth

Earth

earth

[21v]

Barani

fire

The Sun is known as the graha of the gods. Its essence is fire. During the time when the Sun Star is in the ascendant (küèün tegüs), if one ascends to a throne, builds a temple or hermitage, builds a home for a son, gives away a daughter [to be married], offers sacrifice to a burqan, if a son is born, if one consecrates an image (rabnas oroši(ulbasu), inscribes the Sutras, goes for a visit, crushes an enemy, receives consecration, gathers medicines, trades an animal, sows seed, offers the fire sacrifice, herds animals, performs meritorious deeds, breaks a horse, washes the body, fixes a palace (ordu qarsi ¯asabasu),126 or gives a blessing, it is

126

This probably refers specifically to an icon-case, a receptacle for a burqan. See

RRS 167. 584

TRANSLATION good. If one digs a grave, makes a loan (öri ögbesü), wears a new robe or performs meritorious deeds for the dead,127 good fortune will be destroyed. It is bad. If one sets out on a campaign, depart at the time when the sun rises. If one wears the commander of the army's red robe,128 rides a chestnut horse, holds a red standard, adorns oneself with red ornaments, offers sacrifice to one's own spirit protector, writes down the name of the commander of the enemy army and fills the horn of a goat with it, then, when the enemy comes against one, proceeding in accordance with the rules of the Emperor, the Grand Master, and the dignitaries, shouting seven times, and having sprinkled water, when one engages in battle, one will [22r] crush the enemy immediately. As for the Moon, because it is the graha of the nether dragon kings, its essence is water. During the time when the Moon Star is in the ascendant, if one sows a crop, offers the fire sacrifice, washes the body, gives a meritorious ransom, beckons fortune (dalal(-a dalalbasu), if a son is born, or if one disposes of a thread cross (dungli), it is good. If one does Business, or sets out on a journey (mör (arbasu),129 it is bad. If one performs the ceremony (èoga) of the dragon kings,130 collects medicines, enters or builds a new building,

127

This refers to the buyanèi, the one assigned to care for the corpse when someone dies (RRS 603). 128

The commander of the army, èerig-ün noyan, is a Buddhist term, one of the Seven Jewels, T. dmag-dpon (RRS 141). 129

The auspice here is very broad. It seems to cover not only journeys which involve travelling, but ventures of any kind. 130

For the ceremony of the dragon kings see Pozdneyev (RRS 521). It is performed on a day in the three summer or three fall months. 585

TRANSLATION builds a new door, takes a bride into one's household, plants a tree, digs a canal, goes to the enemies of one’s adversaries, or pacifies an enemy, it is good. If one sets out on a campaign, if one who is born in the Hare, Sheep, or Pig years rides a black horse, holds a black standard, adorns oneself with black ornaments, writes down the name of the commander of the enemy army, and, having set it on fire, extinguishes it with nine handfuls of dirt and nine cups of water, and then if one offers sacrifice to one's own spirit protector and leads in a westerly direction, one will crush the enemy. When the enemy comes against one, if five men adorn themselves with the ornaments of the sovereign, and one cuts away pieces of meat and scatters them [as an offering], then when one engages in battle, one will crush the enemy. If an animal is missing, a group of nine people, one with a patched robe and a blue face, another with a pockmarked face, took it away to the north or south. They hid it with a woman who has a black dog with a white stripe and who is said to be either of upper or lower class, or at a spring [marked] with white stones, or on the other side of trees. It will be found on the first or else on the fifth day. A widowed [22v] Lady will point it out. As for Mars, because it is the planet of the titans (asuri), it has the essence of fire. It is known as the fearsome planet. During the time it is in the ascendant, if one seeks the realm of a buddha, brings a bride into one's household, performs meritorious deeds for the dead, replies with a curse, opens a treasury, assembles for the sake of being sociable, assumes a debt, installs the commander of the army, builds a city, an assembly is convened for a

586

TRANSLATION decree, goes for a visit, trades an animal, mends a building, repairs a fortress,131 or drives animals in a hunt, it is good. Whoever sets off first for the battlefield will crush the enemy. If a son is born it will be difficult to feed him. If one attacks with cavalry, if someone dies, if one tailors a robe (debel ed'kebesü),132 cauterizes a wound or applies a poultice it is bad. It is known as the planet of the army commander who violated his oath. If a possession or animal is missing, nine people stole it. They hid it at the home of the ninth. A man who continually follows a hawk, a blacksmith, a novice or a Bon priest, this kind of person, will tell the news. They came from the west and brought it to a house which faces west. If one meets with a bad commoner he will certainly find it. Certainly, there will be someone with a chestnut horse and an offertory (öcim) red robe at the gate, or the ground will be red. As for Mercury, because it is the planet of the ruler of the yâkshas (yaa(š-a), its essence is water. During the time when the Water Star is in the ascendant, if one teaches writing and arithmetic, fulfills one's own benefit (öber-ün tusa bütügebesü), makes a familial or personal alliance, gives a daughter for a bride, offers sacrifice to whichever burqan, holds a feast, rests from battle, [23r] performs rites for a meritorious assembly, trains a colt, takes out human bones, gives away an animal, enters a new building, and looks after a lady, all are

131

"Repair a fortress" is a broad translation of qota ¯asabasu. The idea of protection, a protective barrier, as in a citadel or more likely a city wall seems to be meant here. 132

G. Kara shows that edke- is written in the pre-classical calendar fragments from Turfan for classical eske-. Thus, he translates, "if one cuts out the material for a cloak" (1979: TIII 230). The same form is found throughout the Turfan calendar fragments. See also Haenisch, H. Franke, and Cerensodnom. As Mostaert notes, the form is sometimes written in the manual as edeke- (MMAD 20, n. 57). 587

TRANSLATION good. If a son is born or if one ferments wine, it is bad. A daughter will be distinctive. If one sets out on a campaign, depart at noon. If one adorns oneself with a black robe, a black cuirass, and black weapons, rides a black horse, holds a black standard, draws the name of the commander of the enemy, fills the head of a pig with it, and presses it into the water, and then leads one's soldiers in a westerly direction, one will crush the enemy. As the enemy approaches, if one meets them adorned with yellow things, holding a yellow standard, and riding a fallow horse (köl morin), one will crush the enemy. If an animal or possession is missing, two people stole it. They took it in an easterly direction. There is a woman included among the thieves. The hid it at the house of the second thief or at the edge of water. It will be found on the seventh or else the ninth day, or, if it is not found then, it will never be found. As for Jupiter, because it is the planet of the soft kalpavr}ksa tree (galbaranjan modun), it has the essence of wood. During the time when the Wood star is in the ascendant, it is good for any kind of motive or stative deed, whether one builds a throne, performs rites for protection, performs meritorious deeds, offers sacrifice to burqan, preaches the dharma, draws a mandala, divines a place to build a temple or monastery, pacifies the èidker demons, washes the body, [23v] determines punishment for a crime, offers a dorma, offers the fire sacrifice, performs rites for crushing the enemy, makes a reliquary (sirad kibesü), erects a stupa, repulses a lance, repulses other things, teaches knowledge (uqa(an sur(abasu), excavates rocky ground, amasses possessions, looks for what is missing, or if a son is born. If one sets off on a campaign, depart early the next day. If one adorns oneself in blue clothes, rides a blue horse, holds a blue standard, offers sacrifice to one's own spirit protector, writes

588

TRANSLATION down the name of the commander of the enemy army, presses it down under nine heaps of earth at a spot seven paces away, and then leads in a southerly direction, one will crush the enemy. As the enemy approaches, if one adorns oneself with white clothes and ornaments, holds a white standard, shouts, and then leads five people who have a breast plate, one will crush the enemy. If a possession is missing, the son of a single man stole it. He hid it with a lame crippled man, a man with a blue face, or under a tree which is to the north of the gate of a house. It will be found by a novice who takes it. As for Venus, because it is the planet of the blessed jewel king (kesig erdeni qa(an), it has the essence of metal. It is also said to have the essence of air. If one repairs a fortress, if a son-in-law kneels down, if one attacks with cavalry, or if one ferments wine, it is bad. If one performs meritorious deeds, teaches writing, arithmetic, or science, brings a bride into one's household, moves a house, tailors a robe, or holds a feast, it is good. If a son is born, [24r] he will be intelligent and wise. If one gives away a daughter her life will be short. It will be very good for entering the ranks of all the saints. If one sets out on a campaign, depart before midnight. If those born in the Monkey or Cock years adorn themselves in their white things, if one offers one's own small pure boy as sacrifice to one's spirit protector, writes the name of the commander of the enemy army on a woodblock, places it on the path one will proceed, and steps on it seven times with the left foot, one will crush the enemy. As the enemy approaches, if one man ties his hair on the crown of his head, rides a qainug, sprinkles a ?boskil, and leads [one's soldiers], one will crush the enemy. If a possession or animal is missing, a yellow smallish people stole it. Five people, including one novice among them,

589

TRANSLATION stole it. They hid it at a river which [flows] to the northwest, on land with yellow soil. It is near the steppe. Search in the near vicinity. It will be found. On the third day it will come from the place where the lame and crippled stay (do(olang ¯erimdeg a(sad (a¯ar). As for Saturn, because it is the planet of the lords of all the middle lands, it has the essence of very powerful earth. During the time when Saturn is in the ascendant, if one erects a temple or hermitage, performs acts [for the sake of] the dharma and merit, does business, beckons fortune, trades a good or animal, consecrates an image, builds a new building, offers sacrifice to a burqan, repairs a fortress, gives a blessing, tailors a robe, restores a Buddhaimage, or plants a crop to shape new ground, [24v] all are good. If one trades a servant, takes out the bones of someone with four progeny, sets out on a campaign, or holds a feast for a son, it is good. If one gives away possessions, livestock or animals, or sets out on a journey, it is bad. When setting out on a campaign, if one adorns oneself with one's yellow things, rides a fallow horse, holds a yellow standard, makes sacrifice to one's own spirit protector, writes down the name of the commander of the enemy army, sets it adrift in water, and leads one's soldiers to the northeast, one will crush the enemy. As the enemy approaches, if a man with a blue face wraps his forehead with black silk, rides a black horse, and signals with his wooden branch when he goes into battle, he will crush the enemy. If a possession or livestock is missing, either two or four people, or, included among them, one of either a demoted novice or a Bon priest, stole it. If not, the son of one who died from poison stole it. They hid it at an empty river, at an empty city or under a black tree. Look in a westerly direction. If a noble from a town which faces east points it out, the kind of person who rides a fallow horse and

590

TRANSLATION has a spotted dog stole it. It will not be found. If that planet is ascendant, [the auspice] is good. If it is weak, fair. If it is either disintegrating or declining one should not do anything. In this way one should purify in truth and rectify these seven stars which have been misunderstood for so long. Also there are the affairs of the twenty-eight lunar mansions, as well. [25r] In the Kerteg nakshatra if one offers sacrifice to a burqan, beckons fortune, gives alms, erects a temple, hermitage or stupa, performs the rites of the fearsome ones (do(sid), teaches knowledge, preaches the dharma, repairs a new building or fortress, acquires debt, receives alms from another (busud-aèa (uyil'(-a abubasu), or pacifies the demons of one’s beloved (engküri), [it is good]. If a son is born there will be six of them; it is good. If one tailors a robe,133 it will burn in a fire. If a daughter is born, relatives by marriage will be scarce. If someone dies, six people will die. The fortune of one's livestock will be poor. If one sets out on a journey, releases a stallion, bull camel or bull (ajar(-a buura buq-a talbibasu),134 takes a widow, gives away a daughter, takes a bride, trades a horse, does business, or goes for a distant visit, it is bad. If there is an earthquake, there will be a drought. If a possession or animal is missing, six people coming from the southeast stole it. A widow will file suit and point it out. This is the nakshatra known as the city on the verge

133

Here the classical eske- is written instead of edke-.

134

According to a native informant, Ts. Baatar, when the breeding males are selected from a herd there is a special rite performed over them. Likely it is not only the selection of the animals but the rite, itself, referred to here. 591

TRANSLATION of entering a nine-eyed iron net, the majestic one. The appearance of its six stars is like a razor for shaving hair. In Rokini nakshatra if one acquires a new robe, beckons fortune, puts a stallion, bull camel, or bull out to pasture, acquires anything, or trades a bay blaze horse it is beneficial. If one sets out on a campaign, replies with a curse, offers sacrifice to a burqan, trades a slave, or tailors a robe,135 it is good. If a son is born he will be splendid [25v] and love knowledge and matters of the sacred doctrine. As one wise in his deeds, hungry by nature, and a clever hero, having crushed the enemy, he will be perfectly fortunate, overcoming any obstacle. If a daughter is born, wealth and livestock will increase, if one builds a treasury, recites a dhârani, takes out the bones of a human being, performs meritorious deeds for the dead, sets out on a journey, or goes for a visit, it will be without benefit. If one goes to pillage, brings a bride into one's household, or assembles a congregation, quarrels and harm will come of it. If there is an earthquake or if the moon eclipses the sun, there will be a great disaster. If a possession or an animal is missing, someone from the east stole it. [The person] will sell it to a widow. Two brothers will happen upon it and point it out. This is the nakshatra of the spirit of the Rakshasa. The appearance of its five stars is like the wheel of a cart. As for Margišar, it is an extremely great nakshatra. Thus, if one recites the Heart dhârani,136 bring's a bride into one's household, enters a new building, decides a lawsuit, beckons the fortune of heaven, offers sacrifice to one's own spirit protector, makes a personal

135

Here the verbal stem is once again edeke-.

136

For the Heart Sûtra and its use in exorcizing demons, cf. Lopez (1997: 511-526). 592

TRANSLATION or marriage alliance, recites the sacred doctrine, digs a canal, goes for a visit, pounds a city wall (bal(asun deledbesü),137 repairs a building, tailors a robe, recites a sacred spell (arvis tarni uribasu), trades a slave, confesses one's sin, gives a name for a name (nere-dür ner-e öggübesü),138 if one ascends to the throne, trades livestock, or if one sets out on a journey, it is good. If a son is born, he will become a splendid hero, perfectly happy. [26r] If a daughter is born, she will be wonderfully intelligent and loving. If someone dies, two [more] people will die. The Lord of the dead and ada demons will rage. It will be bad for the nobility. Do not give a commemoration for the dead (ükügsed-dür tülisi). Do not give livestock. It is bad. If there is an earthquake, rain will fall. If a possession or animal is missing, someone cut off from his relatives stole it. From the north, either a novice or a Bon-po will point it out. This is the nakshatra in which gods, humans and demons, all three, are gathered. The appearance of its three stars is like the head of an antelope. In Ardar nakshatra if one evokes a burqan (burqan bütegebesü), performs rites, teaches letters, arithmetic or medicine, sows seed, crushes èidköd (demons), selects a stallion, bull camel, or bull, performs meritorious works, offers sacrifice to a burqan or builds a building, it is good. If one trades gold or silver, brings a bride into one's household, or sets off on a campaign, it is bad. If a son is born he will be very fortunate. Having been foolish, he will become rich. If one sets out on a journey, tailors a robe, if someone dies, or if there is an earthquake, it is bad. If a possession or animal is missing, either nine or six people, led

137

The reference here is to pounding the wall of a city out of earth.

138

Perhaps this means to give a nickname or a secret name. 593

TRANSLATION by two brothers from the southeast, stole it. Two Bon-po brothers will point it out. This is the nakshatra which was calculated in the astrology of Vihara (?Biqar qangin-u ¯iruqai).139 The appearance of its nine stars is like a saw. As for Burnavasu nakshatra, it is known as the nakshatra in which one is cut off from one's relatives. Thus, if one offers sacrifice to a burqan, erects a stupa, trades a slave, [26v] performs rites for crushing an enemy, tailors a robe, or makes two acts out of one, it will be distinctive. If one acquires livestock, sows seed, beckons fortune, or sets out on a journey, it is good. If a son is born he will be very fortunate, possess little wisdom, and his wealth and animals will be abundant. If a daughter is born, the dragon kings, who effect the senses, will possess her. Even smaller demons from the black kettle will possess her. If one washes one's body it is good. If one gives away a daughter, sets off on a campaign, brings a bride into one's household, or enters a new building, it is bad. If there is an earthquake, it will be bad for the crops. If a possession or animal is missing, five people from the south stole it. It will be found on the sixth day. This is the nakshatra in which the traveller sets out on a journey. The appearance of its three stars is like the legs of a tripod. As for Bus nakshatra, it is a perfectly auspicious nakshatra. Thus, if one takes medicine, inscribes the sacred doctrine, offers sacrifice to the clergy, builds a building for a reliquary (sirid-ün ger baribasu), receives initiation or guidance (abasig kiged uduri(ulsun abubasu), gives a name, meditates on a Buddha, sets off on campaign, sets off on a journey,

139

Transcription and translation are uncertain. Mostaert notes that biqar qangin is perhaps for biqar keyid; biqar < Skt. vihara "temple, monastery" (MMAD 12, n. 22). 594

TRANSLATION does business, performs rites of protection, performs rites for the assembly of various buddhas, gives a ransom figure, replies with a curse, drives animals in the hunt, builds a building, corrals animals, brings a bride into one's household, makes a marriage or personal alliance, or tailors a robe, it is good. If a son is born he will become equal to a Wheel-turning king (JagŸarvadi qa(an). If one gives an animal or gives fuel for a lawsuit or a dead person, it is bad. [27r] If there is an earthquake, it will be bad for human beings. If an animal is missing, seven people from the east stole it. It will be found on the seventh day. This is the nakshatra of the orphan boy who seizes all of the great middle lands. The appearance of its three stars is like a scissors. In Asli( nakshatra if one exorcizes eliy-e (demons), prays a prayer, gives a loan, goes for a visit, acquires sheep, takes out the bones of someone with no descendants, or inscribes the name of an enemy, it is good. If one crushes the eliy-e (demons) of the small ones, gives a son's inheritance, brings a bride into one's household, offers sacrifice to a burqan, sets out on a journey, then when one burns the bones of a human being who has died, do not go to an elderly man or woman. It is bad. If a son is born he will have great fortune. If one becomes a lama, having lost his moral command, disagreed with his companions and fought with them, he will long for the words of the disciples. There will be no merit for him in the works of these two fates. If there is an earthquake, or if there is an eclipse (nara sara ükübesü),140 in that nation there will be danger of bitter suffering. If a possession or animal is missing, from the east, four people of a different clan stole it. It will be found on the eighth day. This is the

140

Literally, “if the sun or moon die.” 595

TRANSLATION nakshatra in which the three thieves deliberate. The appearance of its six stars is like the head of a snake. The astrology of the seven wood nakshatra of the eastern direction is finished. As for the Mig nakshatra it is like an ax. If one meets the enemy, crushes èidköd (demons), [27v] repulses an enemy's curse, takes an enemy's wealth and livestock,141 offers sacrifice to the powerful ones (erketen-i takibasu), recites the sacred doctrine, gives a benediction (irüger), or examines a horse, it is good. If a son is born having become learned in elocution, he will be a scholar, perfectly happy. If one sets out on a journey, gives a loan, brings a bride into one's household, convenes an assembly, or plants a crop, it is bad. If one tailors a robe, one will wear it on the day one dies. It is bad. If there is an earthquake, a noble of the nation will die. This is the nakshatra in which one is entangled in the devil's net (albin salm-a). The appearance of its six stars is like a snout. As for the Burvabalguni nakshatra, it is known as the nakshatra which is like the throat of the rakshasa (ra(èis). Thus, if one acquires wealth or animals, recites the dh~ran}§ of life (nasun[-u tarni] uribasu), offers sacrifice to a burqan, gathers medicines, disposes of a dorma, or draws the name of an enemy,142 it is good. If one tailors a robe, sets out on a journey, brings a bride into one's household, or sees someone off, one will enter the throat of the simnus demons. It is bad. If a son is born, he will have a very stingy nature; his life will be short. If there is an earthquake, a great wind will stir. If a possession or animal is missing,

141

The form dayisun-i ed mal abubasu is written, with the accusative -i instead of the genitive -u. 142

Again the form dayisun-i with the accusative case marker is written for the genitive case ending. 596

TRANSLATION nine people stole it. A bad [person] who is like a fox will look for it and carry it off. If someone who is like a tiger looks for it, it will be found. It is known as the predator's spirit nakshatra. It is called the howling red jackal. The appearance of its two stars is like a rat. As for Udaribalguni nakshatra, it is known as the nakshatra of the tngri (gods). Thus, if one offers sacrifice to a burqan, beckons fortune, [28r] brings a bride into one's house, performs rites for protection, presents an offering or consecration, performs rites of killing or slaughter, repairs a house, building or fortress, goes for a visit, makes a marriage or personal alliance, assumes a debt, or performs the rite of the fearsome ones, it is good for all of these. If one administers medicine it will not be beneficial. If one gives livestock or tailors a robe, it is bad. If a son is born fully will he keep his vows, and he will be born into a high birth. If there is an earthquake one will not be able to walk (alèaqu). If a possession or animal is missing, it will be nearby. This is known as the nakshatra in which the good fortune of a feast is disrupted. The appearance of its two stars is like a sword. As for Qasta nakshatra it is known as the nakshatra of that which goes fast. Thus, if one offers sacrifice to a burqan, beckons fortune, makes a marriage or personal alliance, trains a horse, sets out on a journey, performs a rite for longevity (nasun bütügebesü), meets the enemy, pacifies obstacles (qarsi-yi nomo(udqabasu), feeds a beloved son, does business, selects a bull, or tailors a robe, it is good. If one brings a bride into one's household, erects a house, or reveals a prophecy, it is bad. If a possession or animal is missing, a shrewd slave, having bad intentions, took it out and gave it to someone. If a son is born he will be spoiled; if a daughter is born she will be a thief or have a great many means and tricks. If there is an

597

TRANSLATION earthquake it will be bad for human beings. This is called the nakshatra in which Erlig's wolves run. The appearance of its five stars is like a hand. In Jayitari nakshatra if one conjures a simnus (demon), recites the dh~ran}§ of life, beckons fortune, pacifies the powerful ones, [28v] cuts out the material for a house, performs rites of protection for someone who is ill, holds a feast, crushes the eliy-e of the little ones, tailors a robe, or gathers medicines, it is good. If one gives away a daughter, brings a bride into one's household, offers sacrifice to a burqan, trains an ox, takes out the bones of one who has died, gives a commemoration, or trades a slave, it is bad. If a son is born he will love to amuse himself with exorbitant lascivious folly. If there is an earthquake it will be bad for artisans. If a possession or animal is missing three people from the east stole it. It will not be found. If someone dies it will set the erlig demons in motion.143 The appearance of its one star is like a saber. As for Suvadi nakshatra, it is the nakshatra which turns one person into one hundred. Thus, if one offers sacrifice to one's own spirit protector, beckons fortune, plants a crop, offers sacrifice to a burqan, summons the nine creator gods (egüdügsen isün tngri-i uribasu), acquires anything, practices flagellation (sarid [=šarid] deledbesü), receives an initiation, enters a new house, inscribes a document, beats the cymbals and drum, plays the sitar (sidar tatabasu), wears a new robe, or collects medicines, it is good. If one holds a feast, takes a wife, if someone dies, or if someone sets out on a journey, it is bad. If a son is born, having had many enemies, he will contract an illness. If there is an earthquake, it will be bad for

143

I.e., taking the lives of others. I follow Mostaert's translation (MMAD 14). 598

TRANSLATION goldsmiths. Those who are not high-minded will die. If a possession or animal is missing an orphan stole it. It will be found immediately. This is known as the nakshatra in which the rakshasa were flayed in the land of the gods. The appearance of its four stars is like a cintâmani. [29r] As for Suša( nakshatra it is the nakshatra of the foreign Chinese. Thus if one trains a horse with dark spots on the neck and shoulders, crushes eliy-e (demons), gives a loan, tailors a robe, takes a bride, welcomes [her], beckons fortune, goes for a visit, makes a marriage or personal alliance, gives a blessing, repairs a fortress, plants a crop, or sets out on a journey, it is good. If one exports livestock, or gives a commemoration for a dead person, it is bad. If a son is born he will crush the enemy. His character, having become wise to extol people, will be solid. When he dies he will find a high birth. If there is an earthquake grain will be abundant. If a possession or animal is missing it will not be found. This is known as the nakshatra by which ada and todqor (demons) congregate. The appearance of its four stars is like a mountain. The seven fire nakshatra of the south are finished. In the Anurad nakshatra, if one sets out on a journey, travels, sows seed, performs the rites of the fearsome ones, receives [the rite for] inviting prosperity (dalal(-a abubasu), performs rites of protection, meets an enemy, offers sacrifice to a burqan, respects a visitor, tailors a robe, or performs rites to crush the enemy, it is good. If one gives a commemoration for the dead, gives a daughter, takes a bride, holds a feast, or sets off on a campaign, it is bad. If a son is born, he will fully keep his vows and be perfectly happy in the dharma. If there is an earthquake, it is good. If a possession or animal is missing, seven people from the north

599

TRANSLATION stole it. [29v] On the seventh day it will be found. This is known as the nakshatra in which a widowed woman seizes all the lands. The appearance of its six stars is like the head of an elephant. As for the Èista nakshatra, it is the nakshatra of the simnus. Thus, if one does battle with an enemy, recites the dh~ran}§ of life, gives a blessing, sows seed, assumes a debt, sets off on a campaign, or decides a lawsuit, it is good. If one offers sacrifice to a burqan, meets the enemy, gives or takes an animal or a daughter, performs meritorious rites for the dead, abandons a torma, sets off on a journey, tailors a robe, or if someone dies, it is bad. If a son is born, his life will be short. If he becomes a lama, he will be one who violates his vows and lacks the character to show mercy. If there is an earthquake a mountain will be destroyed. If a possession or animal is missing, a person with a moxa poultice on the nape of his neck stole it. He came from the north and took it away. On the seventh day it will be found. This is known as the nakshatra in which the minds of the fearsome ones (do(šid) are satisfied. The appearance of its three stars is like the antelope king. As for Mul nakshatra, it is the nakshatra of the albin (demons). Thus it is good for rites either of the living or of the dead. If one offers sacrifice to a burqan, gives a meritorious ransom figure, beckons fortune, sells livestock, sows seed, behaves amicably (eyetüldübesü), brings a bride into one's household, does business, builds a house, sets out on a journey, goes to pillage, or goes for a visit, it is good. If one tailors a robe, gives a loan, or acquires a new house, it is bad. If a son is born, his father will die. [30r] After he has grown up he will not reside on his own land. If there is an earthquake, water will dry up. It will be bad for

600

TRANSLATION everything else. If a possession or animal is missing, two brothers from the north stole it. A solitary lama will point it out. This is known as the nakshatra in which one wears a breast plate. The appearance of its three stars is like the hair of the head of the antelope king. As for Burvasad nakshatra, it is the nakshatra of the powerful ones. If one offers sacrifice to others [besides them], recites the dh~ran}§ of life, respects the saints (degedüs-yi kündülebesü), acquires wealth or livestock, practices flagellation, erects a stupa, beckons fortune, seeks a source (ekin), if one treats the dragon kings and the lords of the land (luus-un qad (ajar-un e¯id-i ¯asabasu), if one thrashes the nine kinds of grain (isün ¯üil tariyan-i ¯anèibasu), gives a daughter, takes a bride, erects a building for a treasury, gives a name, or plants a crop, [it is good]. It is good for the acts of one's elders. If one gives a branded animal, sets out on a journey, tailors a robe, or if someone dies it is bad. If a son is born, having become rich, he will be an alms-giver and love the sacred doctrine. When he dies he will find a high birth. If there is an earthquake, it will be bad for infant sons and tea merchants. The appearance of its four stars is like a tail. In Udarisad nakshatra if one offers sacrifice to a burqan, gathers medicines, brings a bride into one's household, assumes a debt, recites a dh~ran}§, beckons fortune, takes the vow of fasting, plants a crop, tailors a robe, sets out on a journey, or trades a slave, it is good. If one gives seed or grain, takes out bones, or gives a commemoration, it is bad. If a son is born, having become rich, he will be very wise and help living beings. [30v] If there is an earthquake, [living beings] will be completely fortunate and happy. This is the nakshatra for

601

TRANSLATION becoming a jewel of the ministers of state.144 The appearance of its five stars is like an elephant. As for Abiji nakshatra, it is the nakshatra of the gods. Thus, if one brings a bride into one's household, builds or repairs a house, crushes the eliy-e [demons] of the little ones, sows a crop, tailors a robe, makes a marriage or personal alliance, gives away a daughter, or sets out on a journey, it is good.

If one makes an implement (kereg ¯asal), or gives a

commemoration for the dead, it is bad for the Bon priests. If one takes out the bones of a human being or makes a cruel reply, it is bad. If a son is born, he will be fully meritorious. If there is an earthquake, it will be bad for a great many commoners and lamas. If a possession or animal is missing, someone came from the north along the edge of the water and stole it. If one looks for it immediately, it will be found. This is the nakshatra of death. The appearance of its four stars is like the jewel horse. As for Širvan nakshatra, it is the nakshatra of villages and crossroads. Thus, if one causes others to gather, builds on the land ((a¯ar baribasu),145 travels, attacks with cavalry, brings a bride into one's household, performs the ceremony for the gods, crushes the eliy-e of the little ones, meets an enemy, performs meritorious rites for the dead, or gathers the straw of grain, it is good. If one sets out on a journey, tailors a robe, builds a house, or performs rites of the fearsome ones, it is bad. If a son is born, he will disagree with his wife and be

144

The insignia of a minister is one of the seven jewels. See dolo(an erdeni in Lessing, p. 1168, under erdeni. 145

The translation "to build on the land" assumes an implicit dative-locative ending. 602

TRANSLATION suffocated to death. As for the protection of a son, if the boy adorns his whole body with wooden ornaments and sets out for the southeast, it is good. If there is an earthquake, it will be bad for those who know the religious texts. [31r] If a possession or animal is missing, four people came from the south and stole it. It will be found on the seventh day. The appearance of the three stars is like the head of an elephant. The mathematics of the seven gold stars of the west is finished. In the Tanista nakshatra if one sets out on a journey, offers sacrifice to a burqan, beckons the majesty of animals, goes far or near, teaches wisdom, assumes a debt, or trades a horse [it is good]. It is good for whatever deeds on behalf of the living. If one performs a meritorious rite for a dead person, tailors a robe, brings a bride into one's household, gives a horse to a cripple, or exports the nine kinds of grain, it is bad. If a son is born, his fate is to be stupid and die in the water. If there is an earthquake, it is bad for animals. If a possession or animal is missing, someone from the south took it. The appearance of the four stars is like a vajra. In the Sadabis nakshatra if one looks for any kind of profit, trades a horse from the home of an elderly person or one who has died, beckons fortune, trains a horse, brings someone under one’s own power (kümün-i erke-dür-iyen oro(ulbasu),146 looks for a marriage or personal alliance, performs rites of meditation, enjoys oneself with amusements, meditates upon one's own body for protection, or gives away a daughter, it is good. If one exports branded livestock to a crippled old man or old woman, a novice or a bon priest, tailors a robe,

146

This refers to magically entering someone's body. See BTD, 4244, p. 297. 603

TRANSLATION or wears it, [the auspice] is bad. If a son is born, he will be possessive and small-minded, without great wisdom or passion. If there is an earthquake, it will be bad for those animals which are giving birth. The appearance of the two stars is like the everlasting flower (ürgülji seèig). In Burvabadaribad nakshatra if one brings a bride into one's household, acquires wealth or livestock, if one goes soldiering or pillaging (èerig degerm-e odbasu), if one performs rites to crush the enemy, gives a blessing, begins any kind of deed, does business, makes a marriage or personal alliance, performs rites for the washing ceremony, builds up the frontier, looks for profit, [31v] performs any kind of offering for a burqan, holds a feast, sets out on a journey, or builds a house, it is good. If one tailors a robe, gives livestock, beckons fortune, or attacks with cavalry, it is bad. If someone is born [he] will be very wise. If there is an earthquake, water will become abundant and living beings will die in the water. If a possession or animal is missing, the thieve's aèi147 will point it out. The appearance of the two stars which appear in the north is like a cart. In Udaribadaribad nakshatra if one erects a stupa, gives the ungiveable offering (ögdesigüi-yin takil ögbesü), gathers medicines, produces a meritorious ransom figure, crushes the eliy-e [demons] of the little ones, brings a bride into one's household, offers the fire sacrifice, ferments alcohol, beckons fortune, or does any kind of deed, it is good. If one subdues an enemy, creates a mandala, gives a horse, seeks profit, does business, holds a feast, or sets out on a journey, it is bad. If a daughter is born, she will be stupid and a thief. If there

147

The term aèi may refer to the thieve’s grandson or granddaughter, nephew or niece. 604

TRANSLATION is an earthquake, it will be bad for those who belong to the caste of the wretched (baram-a ija(ur-tan).148 The appearance of the two stars is like a picket post (¯ele-yin (adasun). In Rivadi nakshatra if one builds a house, leans against a column, brings a bride into one's household, holds a meritorious feast, gathers medicines, builds a temple, beats an enclosure, conducts an assembly peaceably, seeks profit, sends an emissary, trades a horse, holds a feast, acquires an ox, herds sheep or goats, teaches wisdom, makes a reply, casts off a torma, creates a triangular mandala ((urbal¯in mandal egüdbesü), performs rites of pacification, calculates a matrix,149 takes out bones, sets out on a journey, or if a son is born, it is good. If one gives a loan or wealth and livestock, sees off a daughter, if someone dies, or if one tailors a robe, it is bad. If there is an earthquake, those who possess skillful means and wisdom will be annihilated in their own intermediary state. This is the old woman's spirit nakshatra. The appearance of its thirty-two stars is like a boat. [32r] In Ašivani nakshatra if one fits a robe, holds a feast, gives a name to a newborn, trades a qainu( (cross between ox and yak), brings a bride into one's household, gives or takes livestock, goes on a visit, offers sacrifice to a burqan, lays brick, battles with an enemy, causes hail to fall, trains a colt, recites a dh~ran}§, collects medicines, herds animals, makes a marriage or personal alliance, sows seed, beckons fortune, performs meritorious deeds, performs meritorious deeds for the dead, cuts the tail of death, erects a stupa, plants a

148

For various kinds of origins of people see Sárközi BTD, 3856, p. 276.

149

Perhaps this refers to calculating the divination "magic squares" or mewas. Cf. Cornu (1997: 102-126). 605

TRANSLATION tree, or moves one's house, it is good. If one has a dispute, it is bad. If a son is born, he will have a long life, free of illness. If there is an earthquake, gods and demons will become few. The appearance of the three stars is like the head of a horse. As for Barani nakshatra, it is like the three legs of a trivet. Thus, if one erects a gate or watermill, performs a ceremony, does battle, if soldiers build up the frontier, if one teaches wisdom, reads a writing, builds a fortress, gives a loan, takes a widow, makes rain, crushes eliy-e, or draws the name of an enemy, it is bad. If one performs a rite for the fearsome ones, hunts animals in a drive, or tailors a robe, it is good. If one sets out on a journey, or buries someone's bones, it is bad. If a son is born, he will like to kill and slaughter. His character will be bad. Later he will go to hell. If there is an earthquake, or if the sun and moon are eclipsed, it will be bad for all mice.150 The appearance of the three stars is like a lotus. The seven water nakshatra of the north are finished.

In Hindi, nagšidar-a sam-a yogibani In Tibetan, isgarma g’zangdang ildanblan kyagvsèollab Translated into Mongolian, I prostrate myself for the completion of the stars together with the planets.

150

That this is bad for all mice probably includes those who are born under the sign of the Rat as well as the animal itself. 606

TRANSLATION [32v] Having become an ascetic (sâdhu),151 [the king] said, "Oh, daughter, who are you? Where is the place you reside? What are you able to do?" When this was asked, the girl replied, "I am a queen named Vima,152 a daughter of heaven. I am able to lay heaven on its side. I am able to level the earth. I can repulse an enemy. I can bring forth water in a dry place. I can bring forth woods from rock and stone. I can make a poor man rich." The king asked again, "Oh, daughter, since your body is small, how do you speak great words? If this is so, what is my star?" The girl replied, "King, having bathed your body in water of incense, tie nine kinds of colored silk to a bow with vulture feathers. Prepare various foods and offerings and when you have placed them [on the altar], offer sacrifice to heaven and earth. I am going to teach you everything about the gara( and the wandering stars. When the king heard this, he immediately prepared his offering in the manner described and asked, "Oh, daughter, what is the star of heaven's Wheel-turning king? What

151

The manuscript gives sahdu. Perhaps this refers to Skt. sâhdu "holy person, saint; virtuous; good; sage; a monk or ascetic," (Grimes, 263). Knappert defines sâdhu as "a saint, a person who has succeeded in suppressing his desires, so that he has acquired true insight into the essence of reality, which is that all people and all creatures are one” (1991: 213). See in Kara where the term sâhdu is given in an astrological text in the Uigur form satu (1979: 199). 152

Bawden mentions this goddess without identifying her (1958: 327). Vima is perhaps a truncated form of Vimala (MW 979). 607

TRANSLATION is the star which circles the peak of Mount Sumeru?153 What is the star which circles all that is in the middle? What is the star which circles all that is at the base?" The girl replied, "The stars of the Wheel-turning king are two, the spike (polar star) which is called the Eminent Uma154 and the one known as Vima. The stars which circle the peak of Mount Sumeru are, led by the previous two stars, the six sickle stars, the dog of heaven, and the Wood star. These circle the peak. Around the middle of Mount Sumeru circle all the stars, big and small: the twenty-eight stars (those of the nakshatra), beginning with Kerteg (Pleides) nakshatra, the sun and the moon and the nine gara(,155 and the thirtytwo Lha-mo (Ökin Tngri) which control the hours and the möèi (i.e., mark the time), these circle the middle. Circling the base are twelve [33r] months which make one year. In one year there are three hundred sixty days, seven hundred twenty hours. The first year is on the first day. With each small year there is a star and a planet. Together with each planet is one which controls time. Fifteen stars in all circle the base."

153

Mt. Sumeru is the mythological mountain in the center of the world in Buddhist cosmology. 154

Uma is the goddess Durga, the wife of Siva (MMAD 17, n. 39). Uma is given in Clark’s Two Lamaistic Pantheons, V. I and II, 5B 36, p. 177. 155

Included with the seven gara( which comprise the days of the week there are two additional gara(, Râhu and Ketu, to make nine total. Râhu, which designates the moon's ascending node is mythological and belongs to the monster in the heavens, which by the ancient Hindus and others was believed to occasion the eclipses of the sun and moon by attempting to devour them. The moon's descending node was deified in a similar way as Ketu. Cf. Burgess (1859: 194). 608

TRANSLATION Again, the king asked, "Which is the first of the stars? Which of the stars are the good and bad gates? Which is the gate of heaven? Which is the gate (egüüde) of earth?"

The girl replied, "The first of the stars is Kerteg The good gate is the same Kerteg. The bad gate is Barani. The gate of heaven is the same Kerteg. The gate of earth is the same Barani." Again, the king asked, "Which star brings about the kalpa of fire? Which star brings about the kalpa of water? Which star brings about the kalpa of air?"156 The girl replied, "The one which brings about the kalpa of fire is Barani. The one which brings about the kalpa of water is Jayitari. The one which brings about the kalpa of air is Burnavasu." Again, the king asked, "What is the star which turns one person into one hundred? What is the star which turns one mare into one hundred? What is the star which turns one ox into one hundred? What is the star which turns one sheep into one hundred? What is the star which makes a poor man rich? What is the star which impoverishes a rich man? What is the star which disrupts order (kesig) at a feast? What is the star in which a birds nest is burned in a fire? What is the star which makes two hands (nigen betegüü [=bitegüü]) of grain one hundred silos?

What is the star which causes a man without descendants to have

descendants? What is the star which causes gold to be provided for a begger? What is the

156

Here the four kalpa are given in terms of the Pythagorean four elements as opposed to the terms of the horoscope, "formation, continuance, decline, and disintegration" which is more common. Cf. DBT (211-214). 609

TRANSLATION star which causes profit to be found in a stone? What is the star which causes a bad commoner to be enrolled to the rank of minister? What is the [star] which causes a ruler to lose his descendants? What is the star which makes the claws of the wolf fall out of their sockets? What is the star which causes one to fall from the ranks of dignitaries? [33v] What is the star which causes a master (ba(ši) to let go in the interval when seizing demons? What is the star which erases or lessens bad enterprises and bad deeds?" The girl replied, "The one that makes one man one hundred is Suvadi. The one that makes one mare one hundred is Burvabadaribad. The one that makes one oxen one hundred is Rokini. The one that makes one sheep one hundred is Asli(. The one that makes two hands of grain into one hundred silos is Rivadi. The one that makes the poor man rich is Mul. The one that impoverishes the rich person is Rokini. The one that gives the blind man eyes is Anurad. The one that causes profit to be found while seizing bones is Tanista. The one that causes profit to be found in a stone is Burvasad. The one that causes order to be disrupted at a feast is Burvabalguni. The one that causes a crippled man to climb rocks is Mig. The one that causes a bad commoner to be enrolled in the ranks of dignitaries is Qasta. The one that causes the nest of a bird to burn is Rivadi. The one that causes a master the let go in the interval of seizing demons is Burnavasu. The one that causes the wolf’s claws to protract is Udaribadaribad. The one that causes a king to loose his descendant is Margišar. The one that causes one to fall from the ranks of dignitaries is Abiji. The one that erases or lessens bad enterprises or bad deeds is Barani."

610

TRANSLATION The girl spoke further, "In the six sickle stars do not hold a sharp-edged implement. Towards the queen called Vima do not reveal a prophecy. Under the meat-eating elephant do not take out bones. Towards the cord of heaven do not beckon fortune. In the direction of the brand with seven banners do not open the gate of a treasury. Towards the cord which binds east and west do not bring a bride into one's household. Under the glorious great elephant do not plant a crop. In the direction of yeke amatu sön-e157 do not attack with cavalry." When the king asked, "Which are these?" the girl replied, [34r] "The six sickle stars are Anurad. If soldiers set off on a campaign, they will speak in an antagonistic way. The queen named Vima is Qasta. Thus, do not reveal a prophecy. If one does reveal [a prophecy], one will not be re-born. The meat-eating elephant is Jayitari. Thus, do not take out bones. If one takes them out, the tail of death will not be cut. The cord of heaven is Èista. In this if one offers sacrifice to a burqan or beckons fortune, harm will come immediately. The seal with seven banners is Udarisad. Under this do not give grain. If one does give grain, the treasury will become empty. The cord of west and east is Kerteg. Under this do not bring a bride into one's household; do not give a daughter. The glorious great elephant is Mig. Thus, if one plants a crop oxen will die. The mouth Son'e is Burvabadaribad. Under this do not attack with cavalry. The horses will die. The one that cuts off descendants is Mul. The one that destroys good fortune is Burvasad. The one that causes one woman to see the face of nine men is Anurad. The one that causes one thief to see nine kings is Abiji. The one which

157

Transcription and translation uncertain. 611

TRANSLATION causes tears to come from a face of stone is Tanista. Oh, king, one should look at this closely and know it well. Fourth, let the good and bad [auspices] of the twelve years be told. On the Rat day, do not see an omen. Do not battle an enemy. Do not remove a splinter (šilige). Do not give a loan. Do not tailor a new robe, nor wear it. If one wears it, rats will bite [it]. If one does business, performs a meritorious deed, builds a house, or goes to pillage or steal, it is good. Do not tailor a red robe; do not wear one. On the Ox day, if one does business it will not be profitable. If one builds a house, brings a bride into one's household, performs rites for life and protection, or pounds out a city [wall], it is good. If one builds a house for a son, or if one's son and grandchildren separate [into] different [factions], [34v] the life of the bride will be short. Do not set out on a campaign. As for the Ox, it is the day for translating the Great Vehicle. Do not wear a red or gold robe; do not mend one. Do not wear a new hat. On the Tiger day, do not offer sacrifice to a burqan. If one offers sacrifice, the lord of the burqan will die by a sharp-edged (trenchant) implement. Do not cut wood. It is a bad day in which one may become poor. If one adorns a city, meets an enemy, gives a meritorious ransom figure, or offers the fire offering, [it is good]; it is good for the rites of the fearsome ones. Do not tailor multi-colored robe; do not wear one. On the Hare day, if a king ascends to the throne, if one pays respect to the ancestors, receives a decree from heaven, trains a horse, or concocts medicine, it is good. Do not examine the land [i.e., practice feng shui/geomancy]. Do not disturb a powerful place. If one

612

TRANSLATION does disturb such a place, the dragon kings will bring illness. Do not cause hail to fall. Do not give a paper figure (sada(-a). Do not seize power. If you do, it will be destroyed. Do not make a ransom figure response. The lords of the earth and the demons of the dragon kings will harass. Do not tailor nor wear a green robe.

On the Dragon day, if one

preaches the dharma, beats cymbals and drum, blows a trumpet, performs a fire sacrifice, pacifies demons (èidköd), performes a rite for longevity, beckons fortune, recites the dh~ran}§ of the fearsome ones, meets an enemy, or gives a blessing, it is good. Do not lament; otherwise it will not be relieved for a long time. The rulers and the great clan will decline. Do not cut up an old robe. Do not repair a dwelling that has been destroyed (selbi/salbi). On the Snake day, if one offers sacrifice to the lord of the land, changes land (nutu() or administrative unit (oto(), gives livestock, makes a promise, recites a dh~ran}§, accepts guidance, acquires something, offers sacrifice to a burqan, or searches for the source of land and water, it is good. It is a fortunate day. Do not bring a bride into one's household. If one does bring a brind into one's household, [the husband and wife] will separate, or, if not, they will have no descendants. Do not dig a grave. Do not cause demons to be suppressed. Do not tailor nor wear a black robe. On the Horse day, if one tailors a robe, digs for gold, [35r] offers sacrifice to the eight classes, fights, or moves a dwelling, it is extremely good. If one goes for a visit, it will become a long affair. If one attacks with cavalry, the horses will die. If not, the saddles will break. If one builds a new dwelling, gives a daughter, makes any kind of loan, or gathers medicines, it is bad. Do not tailor nor wear a black robe.

613

TRANSLATION On the Sheep day, if one offers sacrifice to a burqan, selects a stallion, bull camel, or bull, inscribes or recites the dharma (i.e., writes or reads a book), builds a fortress [wall], builds a dwelling for a son, gives away a daughter, or looks for a shepherd, it is good. Do not gather medicine. If one sets off on a campaign or moves a dwelling, it is bad. Do not tailor nor wear a jade-colored robe. On the Monkey day, if one moves a house, takes a bride, plants a tree, if a new couple unites, if one seeks profit, beats cymbals and drum, celebrates a festival, gives a meritorious ransom figure, or convenes an assembly, it is good. If one mends a robe or dwelling the owner will die. It is bad. Do not tailor nor wear a yellow robe. On the Cock day, if one performs a meritorious deed, offers the fire sacrifice, feeds a beloved son, goes for a visit, moves a house, sets out on a journey, or gathers medicines, it is good. Do not convene an assembly. If one holds a feast or builds a house, it is bad. Do not tailor nor wear a multi-colored robe. Do not sprinkle gold. On the Dog day, if one finishes a deed, goes for a visit, sets off on a campaign, offers sacrifice to a burqan, goes to pillage, gives an inheritance to a son, gives away a daughter, seeks a name, offers sacrifice to the heavens and the earth, prays prayers, or goes into battle, it is good. If one moves a house or takes a new bride, it is bad. Do not tailor nor wear a white robe. [35v] On the Pig day, if one performs a rite for causing [an enemy] to be crushed, casts away a torma (dough figure), performs a rite for the fearsome ones, offers sacrifice for the clergy (priests and incarnate lamas), plants on rocky ground, builds a house on rock, or

614

TRANSLATION performs a rite of repulsing [a curse], it is good. If one takes out the bones of a dead person, inters a corpse, gives away a daughter as a bride, or pacifies demons of one’s beloved (engküri èidköd), it is bad. Do not tailor nor wear a green robe. As for the Twelve Lords (Arban qoyar e¯in), one reads in Chinese writing, jan, èuu, man, bing, ding, gi [=ji], pô, üi, èeng, šiu, ke, bi. In Mongolian writing one reads, e¯ilegèi, aril(a(èi, dügürügèi, tübsidkegèi, to(ta(èi, saki(èi, ebdegèi, tüšigèi [=tügšigèi], bütügèi, quriya(èi, negegèi, qa(a(èi. On the day of the One Who Dominates, if one repairs a house, sets out on a journey, offers sacrifice to the ong(od (tutelary deities), yields to what is written, goes travelling with others to receive a promotion or for other [official matters], or if nobles present themselves to the principle wife of the emperor, it is good. One should not disturb the ground or open a treasury. Do not launch either a new or old boat into a river. Do not cross over. It is bad for these deeds. On the day of the One Who Eradicates, if one offers sacrifice to the gods and tutelary deities, performs rites for life and protection, builds or repairs a house, sets out on a journey, separates a herd of animals, does business, causes livestock to bed down in a new shelter, pulverizes a physician's medicine, brings an illness under control, causes any kind of implement to be made for a home, plants a tree or flower, collects medicines or treatments, offers a fire sacrifice, or burns the spirit of a corpse, it is good. One should not move. It is bad.

615

TRANSLATION [36r] On the day of the One Who Fills if one repairs a house, tailors a robe, inscribes the dharma, plants a tree or flower, collects seals, enters a new home, opens a treasury, gives or receives alms, performs rites for the protection of life, works a new pump (šin-e körge tatabasu),158 or stops up the hole of a well, it is good for these deeds. If one disturbs the ground, goes to do business in a distant place, takes medicine, or moves a house, it is bad. On the day of the One Who Levels, if one sets out on a journey, repairs, makes, or covers a house or cart, or completely repairs any kind of old ware inside the home, it is good. If one digs a water canal, plants a crop, tailors a robe, or inscribes the dharma (i.e., writes a book), it is bad. On the day of the One Who Stabilizes, if one yields to the dharma, tailors a robe, offers sacrifice to the gods and ong(od (tutelary deities), if a daughter becomes engaged [to be married], if one requests a girl [for marriage], or if one accepts a young lady and matches her [with someone], if one separates animals and herds them, gives away animals, erects a mill, or does business, it is good. Do not listen to a complaint (lawsuit), do not testify. If one sets out on a journey, or plants a crop, it is bad. On the day of the One Who Guards, if one produces a ransom figure for the protection of life, offers sacrifice to the gods and ong(od (tutelary deities), submits a written tribute to a king (qa(an-a tatul(-a beèig oro(ulbasu), if a son has relations with a girl (köbegün okin-i neyièilebesü)159 or seduces a girl, or if one lies in ambush for a pillaging thief, hooks a fish,

158

Perhaps the reference is to a bellows instead of a well.

159

The idea is to have common property. 616

TRANSLATION or debates a scripture (bièig abulèibasu), it is good. If one enters a new home, moves away, sets out on a journey, returns to one's own home, opens a treasury, launches a new boat into the water, gives alms, or causes animals to bed down in a new shelter, it is bad. On the day of the One Who Destroys, if one seeks a physician to have an illness examined, destroys an old house, pulverizes medicine, initiates the search for a thief, or acts according to the law, it is good. If one disturbs the ground, sets out on a journey, [36v] if a Christian comes (?erkeèi iribesü),160 moves a home, plants a crop, launches a new boat into the water, if a daughter becomes engaged, if one brings a bride into one's household, offers a fire sacrifice, or causes livestock to bed down in a new shelter, it is bad. On the day of the One Who Trembles, if one performs rites for the protection of life, submits a written tribute to the king, becomes engaged, asks for a girl or seduces a girl, repairs a new table or bed, does business, or causes livestock to bed down in a new shelter, it is good. If one cuts wood and moves [it] to a new place, or sends off a boat, it is bad. On the day of the One Who Accomplishes, if one offers sacrifice to the gods and tutelary deities (ong(od), produces a ransom figure protection for life, tailors a robe, if a girl is married out, if one submits a written tribute to the king, covers a house, separates livestock into different groups, erects a mill, mutually receives a scripture, treats an illness, repairs an old house, plants a flower, sets out on a journey, enters a new home, assimilates the ware of one house in another house, brings a bride into one's household, gives alms, makes a profit, or gives an animal to someone, it is good in general. If one sues, it is bad.

160

The transcription and translation are doubtful. 617

TRANSLATION On the day of the One Who Assembles, if one lies in ambush for a pillaging thief, hunts in a drive, brings in a ware from the outside, repairs a house or cart, plants a crop or flower, offers sacrifice to the gods and ong(od (tutelary deities), starts a [new] book, takes a wife, erects a treasury building, grabs a fish from the water, gives a good or animal to someone, or acquires profit or debt, it is good. If one treats the bones of an old corpse, puts the aorta and heart into a Buddha or tutelary deity, sets out on a journey, applies a poultice, or a compress, inscribes a dharma scripture, or convenes and assembly, it is bad. On the day of the One Who Opens, if one produces a ransom figure protection for life, offers sacrifice to the gods, submits a document to a king, [37r] starts a [new] book, tailors a robe, becomes engaged with a girl or seduces a girl, erects a house and cart, digs a canal, starts a well, erects a mill, herds livestock, does business, repairs a house, opens a treasury, plants a crop, if a noble presents himself to the principal wife of the emperor, if one performs any kind of deed, enters a new house, moves, takes a wife, arrests an illness, or disturbs the ground, it is good. If there is an earthquake, or if one does business, on the first day of the month, it is bad. On the day of the One Who Closes, if one makes a ransom figure protection for life, offers sacrifice to the gods and tutelary deities, matches a boy and girl, does business, herds animals, gives or receives alms, repairs a house or cart, disturbs the ground, digs a hole for a well, plants a crop or tree, makes a chest for a corpse, or builds the table for a throne, it is good. If one makes a poultice or a compress, pulverizes medicine, offers a fire sacrifice, sets out on a journey, enters a new house, or moves, it is bad.

618

TRANSLATION Another item, as for a good day to build a town or city, Mig, Burvabalguni, Udaribalguni, Burvasad, Udarisad, Sadabis, or Udaribadaribad, these are good. The Moon, Water, Wood, or Gold stars are good. The Ox or Sheep day is good. The twenty-fifth is good. The twenty-sixth [of] Qubi sara is bad. As for a good day to ascend the ruler's throne, to receive a promotion, or to receive a title, Qubi sara or the Eighth month is good. Rokini, Udaribalguni, Udarisad, or Sadabis is good. Moon, Water, Wood, or Gold, these are good. The Hare day is good. The third, tenth and Ox days are bad. As for a good day to build a temple, hermitage or house, Kerteg, Rokini, Mig, Burvabalguni, Udaribalguni, [37v] Burvasad, Udarisad, Udaribadaribad, or Rivadi, these, are good. The Moon, Water, Wood, or Gold star is good. The seventh, eighteenth, or twentyfifth is good. The Ox or Sheep day is good. Every third Horse day is bad. Jayitari, Suvadi, or Suša( is bad. Sun, Fire, Earth, these are bad. As for a good day to bless a temple, monastery, scripture, or object of veneration (šitügen), from the Eleventh month until the Fifth month is good. The second, third, eighth, twelfth, or fifteenth of any month is good. If the star and nakshatra is good, the last days161 are also good. The nineteenth and the thirtieth are bad. The Moon, Water, Wood or Gold star is good. Rokini, Ardar, Bus, Udaribalguni, Èista, Mul, Burvasad, Udarisad, Širvan, or Burvabadaribad, these are good. Also, as for a good day to bless a temple or monastery, stupa, burqan or scripture, or to make a consecration [for these things], as it is taught in the tantras concerning the blessing

161

The final ten days of the month; here from the 20th-29th. 619

TRANSLATION of a mandala, one should make the blessing during the first ten days of the month. As long as the star and nakshatra coincide, if one makes [the blessing] during the last ten days of the month no harm will come of it. Because it has been preached thus, concerning the first ten days of the month for making the blessing in accordance with the root tantra, the six months when the sun proceeds in a northerly direction, the First, Second, Third, Fourth, Fifth, and Twelfth months, these are good. The second, third, eighth, twelfth, or fifteenth, these days are good. The twenty-ninth or thirtieth is bad. As for a good nakshatra, Burvasad, Rokini, Širvan, Udaribalguni, Ardar, Èista, Mul, Bus, Udarisad, or Udaribadaribad, on the days of these stars, if one makes a blessing it will bring peace, and good fortune will increase. On Udaribalguni the blessing (adistid) will be great. On both Mul and Abiji the teachings and dharma may be known. On Ardar good fortune will well increase. On Rokini one will conquer others, and on Margišar peace [38r] will be firm. On Burvasad and Udarisad sons and grandchildren will be many. On Udaribadaribad the blessing will be great. On Anurad one will find supreme magic (sidi). Also as for a good gara( star, if one gives a blessing on the Moon, Water, or Wood, there will be supreme peace and every desire will be fulfilled. On the Sun, Fire, and Earth harm to animals will be great. Also, as for a good occasion for the star of a day, if the Moon star falls on the third, sixth, seventh, tenth, or eleventh, it is extremely good. On the second, fourth, eighth, or tenth, the Water star is extremely good. As for any Gold star, besides these three days, the sixth, seventh, or [ ], on all of them it is good. On these stars if one blesses

620

TRANSLATION an object of veneration (sitügen), the benefit will be extremely great. The deeds of making a consecration or blessing are not the same as the deeds of the world. Another item, as to the congregation of the eight classes according to the conjunction of day and month, in general they will convene on the three nines of the first four months.162 They will disperse on the three sixes. They will convene on the three sevens of the middle four months, and disperse on the three eights. They will convene on the three fives of the last four months, and disperse on the three fours. On the days when they convene, if one performs any kind of fearsome rite it is good. The symbol of this [day] is the vajra. The symbol of the day when they return is the half vajra. On this day do not perform fearsome rites. Another item, concerning Maheúvara and Amitâbha's convention with the heads of the eight classes,163 reckoning and probing the lives of all living beings, and [the times] when they will convene, [38v] they will convene gathering their twelve consorts (gdanm-a). They will convene gathering at the hour when the sun rises on the fourteenth day of Qubi sara. They will convene having the four times (dörben èa() gather around at midnight on the sixteenth day of the Second month. They will convene gathering the four demons (šimnus) and mother (eke) just prior to midnight on the twenty-second day of the Third month. The will convene gathering the planets (gara(-ud) when the dawn breaks on the eighth day of the Fourth month. They will convene having the eight dragon kings gather around when the sun rises

162

That is, the 9th, 19th, and 29th days of the month.

163

In ayima(-ud-ud, the final suffix should be written as a genitive -un instead of the plural -ud. 621

TRANSLATION on the fifteenth and twenty-second days of the Fifth month. On the eighth day of the Sixth month the gods (tngri), monsters (mang(us), eight classes and so forth will offer sacrifice by means of an offering of time on the summit of Mount Sumeru, and Maheúvara and so forth will amuse themselves with the games of Râhula (Raqula). And because of their indulgence, although they will not disperse this month, on the sixth day [only] a few will convene. They will convene having the class of ma mo (ekiner) gather around when the dawn breaks on the twenty-fifth day of the Seventh month. Having the class of the yaksas gather around from the tenth day of the Eighth month until the thirtieth, they will convene when the sun sets. Having the eight classes gather around from the eighth day of the Ninth month until the thirtieth, they will convene at the hour when the sun sets. Having the yaksas class gather around from the fourteenth day of the Tenth month until the sixteenth day they will convene at the hour when the sun sets. Having the Erlig gather around from the twenty-second day of the Eleventh month until the thirtieth day, they will convene from noon until night. While they are convening during the Twelfth month, at midnight on the twenthy-ninth day there will be a great congregation with the gods (tngri), monsters (mang(us), and eight classes all together. On this day if one pierces with a lance, turns the wheel (i.e., preaches the law), establishes a foundation (tul(-a bolqu), discards a bloody sickle, [39r] burns a fire mandala, causes hail to fall, or so forth, or if one performs any kind of fearsome rite, it will be bad, like a jewel which has entered the throat of a sea monster. [An act] will be accomplished without a curse. Its symbol is the downward-pointed lance.

622

TRANSLATION Another item, as to when the eight classes will return, they will return when the sun sets on the seventeenth and nineteenth days of Qubi sara. They will return when the sun sets on the first and twenty-eighth days of the Second month. They will return at noon on the third, twenty-eighth, and thirtieth days of the Third month. They will return at midnight on the twenty-fifth day of the Fourth month. They will return when the sun rises on the sixteenth day of the Fifth month. They will return at noon on the eleventh, thirteenth and fifteenth days of the Sixth month. They will return when the dawn breaks on the twelfth and seventeenth days of the Seventh month. They will return when the dawn breaks on the third and seventeenth days of the Eighth month. They will return when the sun rises on the second day of the Ninth month. They will return at noon on the eighteenth day of the Tenth month. They will return at midnight on the twentieth day of the Eleventh month. They will return at midnight on the twenty-seventh day of the Twelfth month. On these days, as it was previously told, if one performs fearsome rites, the life of the person who does so will be short. No matter how great one's own power of meditation might be, it will bring great harm to women and children, possessions and animals. Its symbol is the upward-facing lance. Another item, as for a day when the dragon kings will convene according to the conjunction of day and month, they will convene on the seventeenth day of Qubi sara; the third day of the Second month; the second and fifteenth day of the Third month; the eighth, fifteenth, and twenty-eighty days of the Fourth month; the fifth and twenty-second days of the Fifth month; the twenty-fifth day of the Sixth month; [39v] the twelfth and fifteenth days of the Seventh month; the fourteenth, fifteenth, and thirtieth days of the Eighth month; the

623

TRANSLATION eleventh and twelfth days of the Ninth month; the fifth and eighth days of the Tenth month; the seventeenth and twenty-seventh days of the Eleventh month; and they return on the twenty-ninth day of the Twelfth month. On these days, if one offers sacrifice to the Lords of the Earth and the dragon kings, it is extremely good. Its symbol is the blue lake. As for the day the dragon kings return, they return on the first and tenth days of Qubi sara; the fourteenth and twenty-eighth days of the Second month; the sixteenth day of the Third month; the sixteenth day of the Fourth month; the eighth, fourteenth, and twenty-ninth days of the Fifth month; the first and eleventh days of the Sixth month; the fifth and sixth days of the Seventh month; the sixth and thirteenth days of the Eighth month; the ninth, nineteenth, and twentieth days of the Ninth month; the nineteenth day of the Tenth month; the sixteenth, twenty-sixth and thirtieth days of the Eleventh month; and they return on the second, twelfth, and twenty-second days of the Twelfth month. On these days if one offers sacrifice to land or water lords, or makes a white treatment (èa(an ¯asal), there will be no benefit. Its symbol is the red sun. Another item, as for the servant, baling do(šin, seeking food for the gara( by the conjunction of day and month, because it is the incarnation of the gara( it is known as the wolf of the gara(. As for the son born of the supreme lord named Celestial Vima (tngri-yin vim-a) and the one known as the Black Hawk of the Earth, he is called Lord and Ruler of the Earth ((a¯ar-un e¯in qa(an). It is said that with a body as big as a thumb he rides a horse as big as a mouse, destroyer of the world, he holds a black banner, and in the afternoon on the eighth day of Qubi sara, [40r] he runs in search of food. At midnight on the eighteenth day

624

TRANSLATION of the Second month x;164 when the sun rises on the twenty-eighty day of the Third month x; when the sun rises on the fifth day of the Fourth month x; at dusk on the fifteenth day of the Fifth month x; on the twenty-fifth day of the Sixth month [x]; with the dawn on the first day of the Seventh month x; when the sun rises on the eleventh day of the Eighth month x; in the afternoon on the twenty-first day of the Ninth month x; at midnight on the ninth day of the Tenth month x; at midnight on the nineteenth day of the Eleventh month x; and with the dawn on the twenty-ninth day of the Twelfth month, he runs in search of food. At noon he runs from south to north. He runs from west to east at midnight. He runs from north to south.165 If one leads soldiers against his running, the commander of the army will die. If one brings a bride into one's household, there will be death or separation. If one takes out bones, someone will die during this month. If illness comes it will be difficult to treat. If a son is born it will be bad [for him] later. If one acts following these practices: soldiering, milling, and fearsome rites, one will be very powerful. Its symbol is one red drop. Where baling the fierce dwells

of the Tiger Horse Dog month

Hare Sheep Pig month

Dragon Monkey Rat month

Cock Ox Snake month

on the first day

east

south

west

north

second

southeast

southwest

northwest

northeast

third

?northeast [?northwest]

southeast

southeast

northwest

164

The manuscript gives an x to show the repetition of a phrase. Here it stands for, "they run in search of food." 165

The manuscript does not say when. 625

TRANSLATION fourth

south

west

north

east

fifth

north

east

south

west

sixth

southwest

northwest

northeast

southeast

seventh

northwest

east

southwest

southwest

eighth

west

north

east

south

ninth

east

south

west

north

tenth

southeast

southwest

northwest

northeast

Also as to the Voidness of the month: 1 Dragon;166 2 Ox; 3 Dog; 4 Sheep; 5 Dragon; 6 Dragon; 7 Dog; 8 Sheep; 9 Dragon; 10 Ox; 11 Dog; 12 Sheep. of the Tiger Horse Dog month

Hare Sheep Pig month

Dragon Monkey Rat month

Cock Ox Snake month

eleventh

northeast

southeast

southwest

northwest

twelfth

south

east

north

east

thirteenth

north

east

south

west

fourteenth

southwest

northwest

northeast

southeast

fifteenth

northwest

northeast

southeast

southwest

sixteenth

west

north

east

south

seventeenth

east

south

west

north

eighteenth

southeast

southwest

northwest

northeast

nineteenth

northeast

southeast

southwest

northwest

twentieth

south

west

north

east

166

I.e. "the Dragon days of the first month," and so on. 626

TRANSLATION of the Tiger Horse Dog month

Hare Sheep Pig month

Dragon Monkey Rat month

Cock Ox Snake month

on the twentyfirst day

north

east

south

west

twenty-second

southwest

northwest

northeast

southeast

twenty-third

northwest

northeast

southeast

southwest

twenty-fourth

west

north

east

south

twenty-fifth

west

south

west

north

twenty-sixth

southeast

southwest

southwest

northeast

twenty-seventh

northeast

southwest

southeast

northwest

twenty-eighth

south

west

north

east

twenty-ninth

north

east

south

west

thirtieth

southwest

northwest

northeast

southeast

[41r] Another item, when one takes out bones in the direction where the Fearsome Baling stay, [if one does so] prior to accomplishing the path, it will be fortunate. If one sets out on a campaign it will be bad for the body of the commander or [his] horse. If a traveler leaves, upon his return he will not arrive. If one brings a bride into one's household, two people will die. If one builds a town, it will be impoverished. If one gives or receives alms, good fortune will diminish. If one sets out a thread cross, the master will not reach his next year. If one goes to do business, his goods will be lost. If one commits a theft, he will be punished. If one gives a ransom figure, it will bring harm. If one suppresses the eliy-e (demons), the end of death will not be cut. It is bad.

627

TRANSLATION Another item, let me write to distinguish the black times of a year, month, or day. White Tiger, Geng-xin, black Snake, Ren-gui, blue Monkey, Jia-yi, yellow Pig, and Wu-ji, these eight years are black. Another item, as to a black month, in the years of the Rat and Horse, the middle month of spring is the one which cuts off descendants; the middle month of autumn is the one which impoverishes. In the Ox and Sheep years, the final month of spring is the one which cuts off descendants; the final month of autumn is the one which impoverishes. In the Tiger and Monkey years, the first month of summer is the one which cuts off descendants; the first month of winter is the one which impoverishes. In the Hare and Cock years, the middle month of summer is the one which cuts off descendants. The middle month of winter is the one which impoverishes. In the Dragon and Dog years, the final month of summer is the one which cuts off descendants; the final month of winter is the one which impoverishes. In the Snake and Pig years, the first month of spring is the one which cuts off descendants; the first month of autumn is the one which impoverishes. Of these black months, the head of the four first months is black; the back of the four middle months is black; and the tail of the four final months is black. In these black months, [41v] if one erects a temple or monastery, builds a city, establishes a great state, ascends the throne, moves to a new territory, takes a bride, gives away a daughter, gives an inheritance to a son, or goes on a great migration, it is extremely bad. One must strive to avoid them. Another item, as for a small day, on these days: the twenty-eighth day of Qubi sara; the eighteenth day of the Second month; the eighth day of the Third month; the twenty-fifth

628

TRANSLATION day of the Fourth month; the fifteenth day of the Fifth month; the fifth day of the Sixth month; the twenty-eighth day of the Seventh month; the eleventh day of the Eighth month; the first day of the Ninth month; the twenty-ninth day of the Tenth month; the nineteenth day of the Eleventh month; and the ninth day of the Twelfth month, one should not perform peaceful good deeds. It is good for fearsome deeds. Its symbol is this black drop. Another item, as for a great black day, on these days: the seventh day of Qubi sara; the fourteenth day of the Second month; the twenty-first day of the Third month; the eighth day of the Fourth month; the sixteenth day of the Fifth month; the twenty-fourth day of the Sixth month; the ninth day of the Seventh month; the eighteenth day of the Eighth month; the twenty-seventh day of the Ninth month; the tenth day of the Tenth month; the twentieth day of the Eleventh month; and the thirtieth day of the Twelfth month, do not perform any kind of good deed. If one washes one's body, makes a curse, or mixes poison, it is good. Anther item, as for an impoverishing black day, it always coincides with a great black day. Thus, if one brings a bride into one's household, gives away a daughter, or if someone dies, if one has many progeny his descendants will be cut off; if one exports a possession or animal, if one is rich, he will become a beggar. [42r] If one builds a town or city, erects a house or cart, if soldiers set off on a journey, or if ones makes a joyful feast, a beloved son who is like one's very heart, will die. On these days, even though the stars or nakshatra might be good, they will not be beneficial. If one makes a curse, it will not be accomplished in three years. It is a day for accomplishing an act in a single day.

629

TRANSLATION Also, as for a Black hour, in the three middle months of spring the Monkey, Cock, and Dog hour is black. In the three months of summer, the Hare, Dragon, and Dog hour is black. In the three month of autumn, the Ox, Dragon, and Dog hour is black. And in the three months of winter, the Ox, Snake, and Dog hour is black. Another item, as to the affairs of the black šingpüng, on a Tiger or Monkey day in the three months of spring, they run from south to north. On an Ox or Sheep day in the three months of summer, they run from west to east. On a Dragon or Dog day in the three months of autumn, they run from north to south. On a Snake or Pig day in the three months of winter, they run from east to west. On a Rat, Horse, Cock or Hare day, they will be in the center. Another item, concerning the hours and deeds to be avoided pertaining to the running of the black šingpüng, on the Tiger and Monkey days of Qubi sara, they will run after the sun has risen. In those hours, if one disturbs the ground, builds a city, or molds a miniature stupa [out of clay (sasa deledbesü)], one will become poor. On the Tiger and Monkey days of the Second month they will run at midnight. In those hours, if one digs an excavation or makes a mandala, [one's efforts] will be blunted. On the Tiger and Monkey days of the Third month, they will run when the dawn breaks. In these hours if one disturbs the ground, covers a roof, takes out bones, or digs a place on which to build, it is bad. On the Ox and Sheep days of the Fourth month they will run at the hour when the sun sets. In those hours, if one disturbs the ground, repairs a canal, or gathers the straw of a crop, it is bad. On the Ox and Sheep days of the Fifth month, they will run at the hour when the sun rises. In those hours, if one disturbs the ground or breaks the soil, it is bad. On the Ox and Sheep days of the Sixth month, [42v]

630

TRANSLATION they will run when the sun rises. In those hours, if one digs an excavation or files a lawsuit, it is bad. On the Dragon and Dog days of the Seventh month they will run in the hour when the sun rises. In those hours, if one disturbs the ground, kindles a fire in the hearth (odèa( tülebesü), digs a mine, or erects an enclosure, it is bad. On the Dragon and Dog days of the Eighth month they will run in the hour when the sun rises. In those hours, if one disturbs the ground, erects a mill, builds a fence, or excavates a mine, it is bad. On the Dragon and Dog days of the Ninth month they will run when the dawn breaks. In those hours, if one builds an enclosure, or makes an opening (èo(o[l](-a kibesü), it is bad. On the Snake and Pig days of the Tenth month they will run at midnight. In those hours if one disturbs the ground, or builds a fortress or platform (yender), it is bad. On the Snake and Pig days of the Eleventh month they will run at midnight. In those hours, if one disturbs the ground, builds a city, or inters the bones of one's father or paternal uncle, it is bad. On the Snake and Pig days of the Twelfth month, they will run in the middle of the night (tong söni). In those hours if one disturbs the ground or builds a temple or stupa, it is bad. One should not perform any kind of deed against them [the black šingpüng]. If one becomes possessed (nököèe-) by them, it is good for making a curse, repulsing [one], or performing rites for crushing the enemy, it is good. They will be powerful. As for a way to shield them off, if one ties a mirror to the forehead of a goat, and on it, draws a matrix with nine [squares], like this [], then, in the direction one faces [the goat], all bad deeds will be avoided. If one encounters them, read the Golden Light (Altan gerel). The symbol of the black šingpüng is the black letter zi.

631

TRANSLATION Another item, as for the ginggang (Tib. kingkang), it is known as the fearsome gara(167 which seizes the sun and moon. It is called the black demon which brings all things to poverty. In the hour when it looks for food, white deeds become black. The emperor falls and becomes a commoner. Dignitaries fall and become beggars. If illness comes it will be difficult to cure. An enemy will come from an unexpected place. [43r] If one takes a bride, she will become a widow. If one builds a house, five people will die. If one performs any kind of good deed it is bad. On the day [the ginggang] descends do not take out bones. Do not settle in a new land. Do not take a wife. If a son [ni(un] is born, he will enter under a fearsome gara(, and he will use his own father and mother as servants. If one exports an animal or food, he will become a beggar. As to the day he descends, he will descend on the seventh and twenty-eighth days of the months which begin on the earth star. He will descend on the second and twenty-four days of the months which begin on the Moon star. He will descend on the eighteenth and twenty-eighth days of the months which begin on the fire star. He will descend on the sixteenth and twenty-sixth days of the months which begin on the Wood star. Because he is extremely severe and fearsome, one should avoid him. His symbol is two black drops. Another item, as for the day the gods and demons battle, they battle on the third, fifth, and twentieth days of Qubi sara; they battle on the eighth and twelfth days of the Second month; the tenth and eleventh days of the Third month; the eighth and thirteenth days of the Fourth month; the ninth and sixteenth days of the Fifth month; the fifth and sixteenth days of

167

I.e., Râhu/Râhula. Cf. DO 548. 632

TRANSLATION the Sixth month; the fifth and twenty-eighth days of the Seventh month; the ninth and fourteenth days of the Eighth month; the fifth and sixth days of the Ninth month; the ninth and twentieth days of the Tenth month; the seventh and twenty-eight days of the Eleventh month; and they will battle on the twentieth, twenty-fifth and twenty-sixth days of the Twelfth month. On those days do not offer sacrifice to the dragon kings nor to the lords of the earth. Strive for one's own protection. Any kind of deed from them should be avoided. Their symbol is a parti-colored square. [43v] Another item, as for a day when the lords of the earth who wield an annihilating black sickle run, [they run on] the eighth day of Qubi sara; the third day of the Second month; the ninth day of the Third month; the third day of the Fourth month; the thirteenth of the Fifth month; the ninth day of the Sixth month; the seventh day of the Seventh month; the seventeenth day of the Eighth month; the twenty-eighth day of the Ninth month; the first day of the Eleventh month; the thirteenth day of the Eleventh month; and the ninth day of the Twelfth month. On these days if one preaches the dharma, receives a consecration, takes a vow of fasting, seeks profit, holds a feast, changes one's place of residence, takes out bones, builds a house, or inters a corpse, it is bad. Their symbol is a black sickle. Another item, as for a day on which a mendicant returns empty-handed, it will be the sixteenth and twenty-sixth days of Qubi sara; the second day of the Second month, the eighth day of the Third month, the fourth day of the Fourth month; the fifth day of the Fifth month; the sixth and twenty-first days of the Sixth month; the seventh and nineteenth days of the Seventh month; the eighth and eleventh days of the Eighth month; the ninth and twenty-first

633

TRANSLATION days of the Ninth month; the tenth day of the Tenth month; the eleventh day of the Eleventh month; and the ninth day of the Twelfth month. On these days, if one builds a town or city, hangs a door, brings a bride into one's household, gives an inheritance to a son, starts a fire in the hearth(odèa( egüdbesü), preaches the dharma, blesses an idol (object to be relied upon), holds a feast, seeks profit, sets out on a journey, gives or receives a possession or animal, or builds a tiered house, it is bad. Its symbol is a parti-colored drop. Another item, as for [a day when] the fearsome ones of the gara( look for food, [it will be on] the fifteenth and twenty-fifth days of Qubi sara, [44r] the second and thirteenth days of the Second month; the eighteenth and twenty-eighth days of the Third month; the sixteenth and twenty-sixth days of the Fourth month; the fifteenth and twenty-fifth days of the Fifth month; the second and thirteenth days of the Sixth month; the eighteenth and twentyeighth days of the Seventh month; the sixteenth and twenty-sixth days of the Eighth month; the fifteenth and twenty-fifth days of the Ninth month; the second and thirteenth days of the Tenth month; the eighteenth and twenty-eighth days of the Eleventh month; and the sixteenth day of the Twelfth month. On these days if one brings a bride into one's household, builds a town or city, if a nomad moves his camp, if one holds a feast for the birds (?sibad-un qurim), disturbs the ground, takes out bones, or sends away a beloved son, it is bad. Its symbol is the square black area, this [ ]. Another item, as for a day when the dog of the lord of the earth looks for food, [it will be on] the eighth day of Qubi sara; the seventh and sixteenth days of the Second month; the twenty-fourth day of the Third month; the ninth day of the Fourth month; the eighteenth day

634

TRANSLATION of the Fifth month; the twenty-seventh day of the Sixth month; the tenth day of the Seventh month; the twentieth day of the Eighth month; the thirtieth day of the Ninth month; the eleventh day of the Tenth month; the twenty-second day of the Eleventh month; and the first day of the Twelfth month. On these days, if one brings a girl or bride into one's household, sets off on a campaign, builds a town or city, holds a feast, feeds a dog, or does something for a dead person, it is bad. Its symbol is a three-eyed square. Another item, let me write the good and bad [auspices] for the occasions brought forth by the union of days and stars. If the sun star falls on the fourth or eighth it is good. If the mood star falls on the first or third it is good. If the Fire star falls on the sixth it is good. If the Water star falls on the second, seventh, or twelfth it is good. If the Wood star falls on the fifth, tenth, or fifteenth it is good. If the Gold star falls on the eleventh or thirteenth it is good. [44v] If the Earth star falls on the fourth or ninth it is good. Another item, there will be occasions for burning according to the conjunction of days [and stars]. If the Sun star falls on the twelfth or seventeenth day, [the auspice] is bad. If the Moon star falls on the eleventh or twenty-sixth day, it is bad. If the Fire star falls on the tenth or twenty-fifth, it is bad. If the Water star falls on the third or eighteenth day, it is bad. If the Wood star falls on the sixth or twenty-first day, it is bad. If the Gold star falls on the second or seventeenth day, it is bad. If the Earth star falls on the seventh or twenty-second day, it is bad. As for the benefits of performing good deeds on these star dates for burning, they will be like the ashes of a tree which has burned. Their symbol is a black cross.

635

TRANSLATION Another item, there will be an occasion for the seven ambrosia according to the conjunction of the stars and nakshatra. On these days: the Sun star and Qasta; the Moon star and Anurad; the Fire star and Ašivani; the Water star and Suša(; the Wood star and Bus; the Gold star and Burvabalguni or Udaribalguni; and the Earth star and Burnavasu, if one erects a temple or monastery, enlivens a burqan or dharma, makes an implement (kereg ¯asal kibesü), or performs any kind of good deed, the benefit will be extremely good. Their symbol is the upward-facing jewel. Another item, there will be an occasion for the seven blessings according to the conjunction of the stars and nakshatra. On these days: the Sun star and Qasta; the Moon star and Širvan; the Fire star and Ašivani; the Water star and Anurad; the Wood star and Bus; the Gold star and Burnavasu; and the Earth star and Rokini, if one performs any kind of deed whether for the dharma or the world, the benefit will be according to one's desire. Their symbol is the upward-facing cintâmani jewel. This [ ]. [45r] Another item, there will be a bad occasion to die according the conjunction of these stars and nakshatra: the Sun star and Anurad; the Moon star and Kerteg; the Fire star and Sadabis; the Water star and Ašivani; the Wood star and Margišar; the Gold star and Ašivani; and the Earth star and Qasta. On these days if one gives alms, renovates a house or cart, beckons fortune, or performs meritorious good deeds, it is bad. their symbol is the downward facing cintâmani. This [ ]. Another item, there will be an occasion for burning according to the conjunction of these stars and nakshatra: The Sun star and Mig; the Moon star and Suša(; the Fire star and

636

TRANSLATION Ardar; the Water star and Mul; the Wood star and Tanista; the Gold star and Rokini; and the Earth star and Burvasad; On these days do not perform meritorious deeds. If one performs sinful deeds, they will succeed. Their symbol is a black cintâmani. This [ ]. Another item, there will be seven days of demons according to the conjunction of these stars and nakshatra: the Sun star and Kerteg; the Moon star and Barani; the Fire star and Mig; the Water star and Ardar; the Wood star and Margišar; the Gold star and Bus; and the Earth star and Tanista; On these days if one sets off on a campaign, one will crush the enemy. If one makes a fearsome implement (do(sin kereg kibesü), one will supress èidköd demons. It is good for any kind of fearsome severe act. It is bad for a white ¯asal or peaceful deed. Their symbol is a downward-facing stupa. Another item, as for the seven days in which to conquer šimnus demons, [they are:] the sun star and Mul; the moon star and Abiji; the fire star and Burvabadaribad; the Water star and Kerteg; the Wood star and Burnavasu; the gold star and Burvasad; and the earth star and Suvadi. On these days of one performs fearsome deeds or a powerful act, it will succeed immediately. Their symbol is a black [sun]. This [ ]. Another item, let the good and bad occasions of the four elements, according to the conjunction of stars and nakshatra, be in keeping with the custom of the Kâlacakra. [45v] Also, the Gold star and the Earth star are earth;168 the Moon and Water stars are water; the Sun and Fire stars are fire; the Râhu star (Luuq-a odun) and the Wood stars are air.

168

I.e., the element of Friday and Saturday is earth. 637

TRANSLATION Also, these seven nakshatra, Rokini, Èista, Anurad, Ardar, Udarisad, Tanista, and Abiji, have the essence of earth. These seven nakshatra, Sadabis, Udaribadaribad, Rivadi, Burvasad, Mul, Asli(, and Širvan, have the essence of water. These seven nakshatra, Kerteg, Barani, Suša(, Burvabadaribad, Bus, Mig, and Burvabalguni, have the essence of fire. And these seven nakshatra, Ašivani, Burnavasu, Suvadi, Margišar, Udaribalguni, Qasta, and Jayitari, have the essence of air. One should understand the good and bad conjunctions of these gara( and nakshatra. If two earths coincide, it is an occasion for accomplishing magic, and by means of an occasion for accomplishing magic, one's desires will be fulfilled. It is good for founding an object to rely upon, building a town or city, erecting a temple or monastery, buying farm land, for a ruler to succeed in his deeds, to hold power, and so forth, for pacifying or immutable deeds. If two waters coincide, it is a rasiyan occasion and by means of an occasion for a rasiyan, life and age will flourish. If one gathers medicines [it is good]; It is good for taking a bride, the ceremonial rites for reciting the Aparimitâyurhyânasûtra (Ayuši-yin nom), conjuring life, or causing life to flourish, or for the rites to make life long. If two fires coincide, it is an occasion for spreading, and by means of an occasion for spreading, possessions and food will be found. It is good for deeds of business, scattering seeds, giving alms, accomplishing the tantric mastery (erke) of possessions, giving a water sacrifice, offering sacrifice to the god of possessions, or asking for the dignity of a saintly person (qutu().

638

TRANSLATION If two airs coincide, it is the occasion for giving a blessing, and by means of giving a blessing, one's intentions will be fulfilled. It is good for deeds of making agreement, deriving profit, match-making, and, moreover, deeds of high accomplishment. [46r] If water and earth coincide, it is the occasion of a permanent state, and by means of permanence, one will be continuously happy. It is good for acts such as wearing a robe, wearing an ornament, enjoying a festival, holding a joyful feast or showing respect. If fire and air coincide, it is a very powerful occasion and by means of a powerful perfect occasion, one becomes fortunate. It is good for performing rites of life and protection, offering sacrifice to a burqan or god, and acts for the mastery of spreading peacefulness. If earth and air coincide, it is an occasion without coincidence, and by means of noncoincidence, possessions and food will be used up. It is good for going to steal [from] a mill, and acts of robbery, or an act of giving an animal. If water and air coincide, it is an occasion for non-agreement, and by means of an occasion for non-agreement, one's descendants and relations separate. It is good for acts of backbiting. If fire and earth coincide, it is an occasion for burning, and by means of an occasion for burning, suffering is caused to be born. It is good for acts of setting off on a campaign, crushing an enemy, or causing others to be denigrated. If water and fire coincide, it is an occasion for death, and by means of an occasion for death, one ends life and aging. It is good for acts of chastising others, making a curse, or mixing poison. In this way one distinguishes good and bad [auspices] for three kinds of acts,

639

TRANSLATION three good, three fair, and three final, together with one end one. Thus, one should understand these occasions well. If each one of the stars and nakshatra is good, it happens by means of the occasion of consequence (aèi ür-e). Thus, one distinguishes a good nakshatra by means of the star. One distinguishes a good star by means of the day. Another item, let me write to distinguish the good and bad coincidences according to the conjunction of star and year. If a Rat or Ox coincide with these four stars: Sun, Moon, Fire, and Earth, then there will be danger of an enemy. If they coincide with the Water or Gold stars, results will be accomplished. [46v] If they coincide with the Wood star, the dharma and good fortune will flourish. If any star coincides with these days: Tiger, Horse, Dog, or Pig, it is good. If the Hare day coincides with the Wood star, goods and belongings will increase. It is good. If it coincides with the Water star, one will find a wife. If it coincides with the Sun star, descendants and relations will separate. If it coincides with the Moon star, one's intentions will be accomplished. If it coincides with the earth star, one's possessions will be used up. If it coincides with the Fire star, there will be strife. If it coincides with the Gold star, one will find land for farming. If it coincides with either the water star or the Wood star, one will find possessions and chattels. If a Sheep or Monkey day [coincides with] a Water or Wood star, it is good. If they coincide with a Gold star, one will become a king or noble. If it coincides with any other star, it is bad. If a Cock day coincides with a sun, fire, water, or gold star, it is good. As for the others, it is bad. As for these, they are according to the good and bad coincidences of year and star.

640

TRANSLATION Another item, as for understanding the good and bad distinctions [resulting from] the conjunction of the nakshatra with the twelve years, they are thus: If Margišar or Ardar coincide with a Sheep day, it is bad. If Udaribalguni or Qasta coincide with a Dog day, it is bad. If Burvasad or Udarisad coincide with an Ox day, it is bad. If Burvabadaribad or Udaribadaribad coincide with a Dragon day, it is bad. On these days, if one inscribes the dharma, creates a likeness of burqan, makes a consecration, sets out for a remote place, places the felt covering (degelbür) on the upper part of the tent, hangs a door, holds a feast, brings a girl or bride into one's household, builds a hall or enclosure (asar küriy-e baribasu), gives an inheritance to a son or receives [an inheritance], sets out on an outward journey, discards seed for a crop or receives [it], erects a threshold, convenes, files a lawsuit, gives a name to a son, repairs a passageway (qabèi(ai jasabasu), receives a consecration, gathers medicines, tailors a robe, builds a house, pacifies a corpse, ferments liquor, beckons the majesty of an animal, plants a crop, or plans any kind of act, it is bad. Their symbol is three black drops. This [ ] . As for the day Mahâkâla descends, it is on the fifteenth day of Qubi sara; the fourth day of the Second month; [47r] the twelfth day of the Third month; the fourteenth day of the Fifth month; the twenty-fifth day of the Sixth month; the first day of the Seventh month; the twenty-seventh day of the Eighth month. The seventh day of the Ninth month; the fourth day of the Tenth month; the twenty-ninth day of the Eleventh month; and the fifteenth day of the Twelfth month. On these days if one makes a Mahâkâla and magical substances (i.e., torma "dough figure" and dongli "thread cross"), it is good. Their symbol is a razor, [].

641

TRANSLATION As for a day the Goddess (Lhamo) descends, it is on the first day of Qubi sara; the eleventh day of the Second month; the twenty-first day of the Third month; the thirteenth day of the Fourth month; the fifteenth day of the Fifth month; the twenty-third day of the Sixth month; the nineteenth day of the Seventh month; the fifteenth day of the Eighth month; the twenty-first day of the Ninth month; the eleventh day of the Tenth month; the twenty-ninth day of the Eleventh month; and the fifteenth day of the Twelfth month. On these days if one sets out magical substances, it is good. Their symbol is a skull cup. This, [ ]. Another item, as to the glorious days of the twelve months, they are the eighth day of Qubi sara; the eighth day of the Second month; the ninth day of the Third month; the third day of the Fourth month; the twenty-third day of the Fifth month; the nineteenth day of the Sixth month; the third day of the Seventh month; the seventeenth day of the Eighth month; the twenty-first day of the Ninth month; the twentieth day of the Tenth month; the first day of the Eleventh month; and the ninth day of the Twelfth month. On these days it is good for any kind of act. Their symbol is a pitcher. This, [ ]. Another item, as to knowing the bad day which was told of by the sages [such as] Yang Gungyi,169 it is on the thirteenth day of Qubi sara; the eleventh day of the Second month; the ninth day of the Third month; the seventh day of the Fourth month; the fifth day of the Fifth month; the third day of the Sixth month; [47v] the first and twenty-ninth days of

169

Mostaert identifies Yang Gungyi in H. A. Giles, A Chinese Biographical Dictionary, 1898, p. 909, as Iang Koung i, a celebrated astronomer (1225-1294 [MMAD 34, n. 91]). 642

TRANSLATION the Seventh month; the twenty-seventh day of the Eighth month; the twenty-fifth day of the Ninth month; the twenty-third day of the Tenth month; the twenty-first day of the Eleventh month; and the nineteenth day of the Twelfth month. On these days, if one plans and performs any kind of act, calamity and misfortune will be great. If one acts to create, repair, or cover a house, it will burn in a fire or a thief will enter. If one promises a daughter and brings a bride into one's household, holds a wedding feast, re-used possessions and chattels will satisfy one hundred lives.170 During these few days, if a son is born, he will live in suffering and lament his troubles saying, "woe is me." On these days, if one takes out bones, after one has passed away (ergin qoèora(san), one's descendants will become beggars. If one meets with these circumstances: ascending to the noble class, going to a distant place, or filing a lawsuit, one will not separate from suffering and, in spite of every effort, will not return from [a state of] constant suffering. If those who know and understand this cause [knowledge of it] to be spread among all living beings, later, the offspring of their offspring, having become rich, will become very blessed (erüger [= irüger]). Their symbol is a red letter 'A, [ ]. Another item, as to the day of any particular month on which one should not make plans, it is on the Snake day of Qubi sara; the Cock day of the Second month; the Ox day of the Third month; the Monkey day of the Fourth month; the Rat day of the Fifth month; the Dragon day of the Sixth month; the Pig day of the Seventh month; the Hare day of the Eighth month; the Sheep day of the Ninth month; the Tiger day of the Tenth month; the Horse day

170

I.e., there will be great scarcity. 643

TRANSLATION of the Eleventh month; and the Dog day of the Twelfth month. On these days, if one enters a new house, the master of the house will be separated [from his home]. If one looks for wood on a mountain, it will not be found. If one looks for fish in the water, they will not be found. If one builds a temple, the clergy will not be established there. If one sets out on a boat, it will turn over. If one sets out on a journey to a distant land, one will meet with a pillaging thief. If one builds a bridge, it will not hold firm. If one plants a crop or tree, it will wither. If one receives a title from a king, one's life will be short. [48r] If one journeys far, one will not return home. If one builds a corral, the animals will diminish. If one hangs a new door, [no one] will enter. If one offers sacrifice to a Buddha, the gods, or tutelary deities (ong(od), it will be the same as dirt. If one acts avoiding these things, good fortune will reside. Another item, as for the Modun (okimui day of the twelve months, it is on the Dragon day of Qubi sara; the Ox day of the Second month; the Dog day of the Third month; the Sheep day of the Fourth month; the Hare day of the Fifth month; the Rat day of the Sixth month; the Cock day of the Seventh month; the Horse day of the Eighth month; the Tiger day of the Ninth month; the Pig day of the Tenth month; the Monkey day of the Eleventh month; and the Snake day of the Twelfth month. On these days it is bad for various kinds of acts of scattering seed, opening a treasury, and so on. Also, as for the bad day known as the Red Magpie (Ula(an ša¯a(ai), it is on the Snake day of the first four months; the Cock day of the four middle months; and on the Ox day of the four final months. On these days do not perform any kind of act. It is bad.

644

TRANSLATION Another item, let me write in order to distinguish the good and bad coincidences according to the conjunction of the year and month. [They are] the Dog day of Qubi sara; the Pig day of the Second month; the Rat day of the Third month; the Ox day of the Fourth month; the Tiger day of the Fifth month; the Hare day of the Sixth month; the Dragon day of the Seventh month; the Snake day of the Eighth month; the Horse day of the Ninth month; the Sheep day of the Tenth month; the Monkey day of the Eleventh month; and the Cock day of the Twelfth month. These days are days for the gods to grieve. Do not offer sacrifice to a burqan or god. It is bad. Also, on the Pig day of Qubi sara; the Dog day of the Second month; the Cock day of the Third month; the Monkey day of the Fourth month; the Sheep day of the Fifth month; the Horse day of the Sixth month; the Snake day of the Seventh month; the Dragon day of the Eighth month; the Hare day of the Ninth month; the Tiger day of the Tenth month; the Ox day of the Eleventh month; and the Rat day of the Twelfth month. [48v] These days are days for èidköd demons to grieve. Do not perform good acts. If one suppresses the demons of a corpse (ükügür-ün èidköd), it is good. Also, as for a good day to set out on a journey, Margišar, Burnavasu, Bus, Qasta, Anurad, Mul, Udarisad, Abiji, Širvan, Tanista, Burvabadaribad, Udaribadaribad, or Ašivani are good. These days: water, wood, or gold, are good. The moon star is fair. The fire and earth stars are bad for everyone but soldiers. The cheng (accomplisher) and zhi (protector) days are good. The bi (closer) and po (destroyer) days are bad. The Dog day is good.

645

TRANSLATION Also, the Horse and Sheep days of the four initial months are bad. The Tiger and Snake days of the four middle months are bad. And the Rat and Ox days of the four final months are bad. The Snake day is generally bad. One should consult the three tables. Also, as for a day to mount a military campaign, the Tiger and Dog days are good. The Ox and Sheep days are bad. Fire, gold, earth, these stars are good. The moon star is bad. Ardar, Udaribalguni, or Ašivani are good. Burnavasu, Asli(, or Anurad are bad. Every fourth one is bad. Also, as for a good day to do battle with an enemy, a Tiger or Dragon day is good. Margišar, Ardar, Mig, Burvabalguni, Anurad, Èista, Mul, Burvasad, and Udaribadaribad, these are good. As for the empty domicile (ger-ün qo(osun), [it is on] the Snake day of the First month; 2nd, Rat; 3rd, Sheep; 4th, Tiger; 5th, Cock; 6th, Dragon; 7th, Pig; 8th, Horse; 9th, Ox; 10th, Monkey; 11th, Hare; 12th, Dog. [49r] This is the Table For Setting Out on a Journey During the First Four Months If one sets out on a

If one sets out on a

If one sets out on a

If one sets out on a

If one sets out on a

If one sets out on a

journey on the internal

journey on the

journey on the golden

journey on the bliss of

journey on the hair of

journey on the filled

palace, it is good.

collection of treasure

palace it is good.

the dragon it is good.

the ox it is bad.

treasury it is good.

it is bad. First

Second

Ninth

Fourth

Fifth

Sixth

Seventh

Eighth

Fifteenth

Tenth

Eleventh

Twelfth

Thirteenth

Fourteenth

Twenty-first

Sixteenth

Seventeenth

Eighteenth

Nineteenth

Twentieth

Third

Twenty-second

Twenty-third

Twenty-fourth

646

TRANSLATION Twenty-fifth

Twenty-sixth

Twenty-seventh

Twenty-eighth

Twenty-ninth

Thirtieth

This is the Table for Setting Out on a Journey During the Four Middle Months

If one sets out on a

If one sets out on a

If one sets out on a

If one sets out on a

If one sets out on a

If one sets out on a

journey on the day

journey on the gate of

journey on the

journey on the jewel

journey on the thief of

journey on the palace

known as the path of

heaven it is good.

enclosure of heaven it

of heaven it is good.

heaven it is bad.

of heaven it is good.

heaven it is good.

is bad.

First

Second

Third

Fourth

Fifth

Sixth

Ninth

Tenth

Eleventh

Twelfth

Thirteenth

Fourteenth

Seventeenth

Eighteenth

Nineteenth

Twentieth

Twenty-first

Twenty-second

Twenty-fifth

Twenty-sixth

Twenty-seventh

Twenty-eighth

Twenty-ninth

Thirtieth

If one sets out on a

If one sets out on a

journey on the danger

journey on the

of heaven it is bad.

treasury of heaven it is good.

Seventh

Eighth

Fifteenth

Sixteenth

Twenty-third

Twenty-fourth

This is the Table for Setting Out on a Journey During the Four Final Months If one sets out

If one sets out

If one sets out

If one sets out

If one sets out

If one sets out

If one sets out

If one sets out

on a journey on

on a journey on

on a journey on

on a journey on

on a journey on

on a journey on

on a journey on

on a journey on

the red magpie

the head of the

the back of the

the leg of the

the black-boned

the head of the

the back of the

the leg of the

it is bad.

white tiger it is

white tiger it is

white tiger it is

turtle it is bad.

blue dragon it

blue dragon it

blue dragon it

good.

good.

bad.

is good.

is good.

is bad.

Second

Third

Fourth

Sixth

Seventh

Eighth

First

Fifth

647

TRANSLATION Ninth

Tenth

Eleventh

Twelfth

Thirteenth

Fourteenth

Fifteenth

Sixteenth

Seventeenth

Eighteenth

Nineteenth

Twentieth

Twenty-first

Twenty-second

Twenty-third

Twenty-fourth

Twenty-fifth

Twenty-sixth

Twenty-seventh

Twenty-eighth

Twenty-ninth

Thirtieth

[49v] See This Table of the Heavens for the Day To Set Out on a Journey During Any Month On the First, Ninth, Seventeenth, and Twenty-fifth, the Gate of Heaven is good. On the Second, Tenth, Eighteenth, and Twenty-sixth, the Dog's Snout is bad. On the Third, Eleventh, Nineteenth, and Twenty-seventy, the Shadow of Heaven is good. On the Fourth, Twelfth, Twentieth, and Twenty-eighth, the Nose of the Dog is good. On the Fifth, Thirteenth, Twenty-first, and Twenty-ninth, the Dog's Head is good. On the Sixth, Fourteenth, Twenty-second, and Thirtieth, the Dog's Back is bad. On the Seventh, Fifteenth, and Twenty-third, the Treasury of Heaven is good. On the Eighth, Sixteenth, and twenty-fourth, the Throat of Heaven is bad.

This is the Table For Knowing the Good and Bad Auspices Of the Days to Set Out on a Journey During Any Month As it was Preached by the Master, Nagarjuna.

648

TRANSLATION If one sets out on a journey on the day known as dayang it is bad.

If one sets out on a journey on the day known as èuèa( it is good.

If one sets out on a journey on the day known as vimading it is good.

If one sets out on a journey on the day known as süng it is good.

If one sets out on a journey on the day known as süèing it is fair.

If one sets out on a journey on the day known as the Dada King it is bad.

First

Second

Third

Fourth

Fifth

Sixth

Seventh

Eighth

Ninth

Tenth

Eleventh

Twelfth

Thirteenth

Fourteenth

Fifteenth

Sixteenth

Seventeenth

Eighteenth

Nineteenth

Twentieth

Twenty-first

Twentysecond

Twenty-third

Twentyfourth

Twenty-fifth

Twenty-sixth

Twentyseventh

Twentyeighth

Twenty-ninth

Thirtieth

The Days For Setting Out on a Journey of the Five Dakinis Are Seen in This Table Vajradâkinî

Ratnadâkinî

Padmadâkinî

Karmadâkinî

Buddhadâkinî

If one goes east

accomplish a desire

accomplish a desire

meet with a gain

empty hand

encounter an enemy

If one goes south

accomplish acts

find nourishment

meet with an enemy

find a gain

meet with a desire

If one goes west

encounter an enemy

find a gain

accomplish an affair

accomplish one's own desire

return empty

If one goes north

accomplish an act

encounter an enemy

no harm, fair

find a gain

no harm, fair

If one goes in the four ordinal directions

find a gain

no harm, fair

accomplish one's own desire

encounter an enemy

accomplish profit

649

TRANSLATION

[50r] This is the Table to See the Good and Bad Directions For Setting Out on a Journey During the Twelve Days Note these separately

If one goes east

If one goes south

If one goes west

If one goes north

Rat day

very bad

a possession is found, joyful

very good

extremely bad

Ox day

become joyful

become fortunate

see goodness

become wounded

Tiger day

a possession is found, good

find a possession

good

bad

Hare day

good

good

bad

bad

Dragon day

good

good

good

bad

Snake day

find a possession

enter a lawsuit

moderately good

have a quarrel

Horse day

good

good

the body dies

the body dies

Sheep day

good

good

bad

meet with food and drink

Monkey day

good

good

bad for all

bad for all

Cock day

good

enter a quarrel

meet with wine and food

find a possession

Dog day

good

possessions are used up

bad

good

Pig day

bad

good

moderately good

Do not go. It is bad.

The Table to See the Good Directions For Setting Out On a Journey During the Twelve Hours See each of these

if one goes east

if one goes south

if one goes west

if one goes north

Rat hour

find a possession

accomplish acts

meet with food and feasting

encounter a thief

Ox

worry

become fortunate

meet with possessions and

meet with food and drink

chattels Tiger

any kind of act will succeed

find a possession

meet with illness

become joyful

Hare

there will be profit

become joyful

meet with illness and ada

meet with death and ada

[demons]

[demons]

meet with illness and ada

find chattels and possession

Dragon

become joyful

meet with food and drink

in abundance

650

TRANSLATION Snake

meet with fetters and

become joyful

meet with death and ada

constraints Horse

find possessions and chattels in abundance

accomplish meritorious acts

delivered unto ada

meet with possessions and

find possessions and

[demons]

chattels

chattels in abundance

Sheep

meet with illness

become happy

there will be profit

extremely good

Monkey

there will be profit

all kinds of acts will

become joyful

there will be good luck or

succeed

regret

Cock

there will be an argument

meet with food

become joyful

a blessing

Dog

find possessions and

meet with ada [demons]

find possessions and

moderately good

chattels Pig

animals

there will be profit

find chattels

find possessions and

encounter a thief in the

chattels

interval

The 13th of the 1st month is a cintâmani. The 11th of the 2nd month is a cintâmani. The 13th of the 3rd month is a cintâmani. The 11th of the 4th month is a cintâmani. The 3rd of the 5th month is a cintâmani. The 1st of the 6th month is a cintâmani. The 7th of the 7th month is a cintâmani. The 27th of the 8th month is a cintâmani. The 22nd of the 9th month is a cintâmani. The 2nd of the 10th month is a cintâmani. The 17th of the 11th month is a cintâmani. The fifteenth of the 12th month is a cintâmani. [50v] Table to See the Good and Bad Auspices of the Twelve Days and Hours See these twelve names

If one sets out on a journey

If one sets out on a journey

If one sets out on a journey

[If one sets out on a journey

inividually

on these days it is bad.

on these days it is bad.

during these hours it is bad.

during these hours it is bad.]

First month's

Hare day

Seventh

Horse

Dog

Second month's

Rat day

Second

Dragon

Dog

Third month's

Cock day

Sixth

Horse

Cock

Fourth month's

Horse day

Sixth

Horse

Monkey

651

TRANSLATION Fifth month's

Hare day

Sixth

Ox

Hare

Sixth month's

Rat day

Twentieth

Monkey

Rat

Seventh month's

Cock day

Sixth

Dog

Cock

Eighth month's

Horse day

Tenth

Hare

Dragon

Ninth month's

Hare day

Twentieth

Hare

Cock

Tenth month's

Rat day

Third

Monkey

Hare

Eleventh month's

Cock day

Fifth

Rat

Dragon

Twelfth month's

Horse day

Fifth

Horse

Rat

Table to See the Good and Bad Directions For Setting Off on a Journey During the Seven Graha Stars See these stars

If one goes east

If one goes south

If one goes west

If one goes north

separately Sun

If one goes in the four ordinal directions

Accomplish a desire

There will be

Meet with fighting

Now is bad for live

Comeback empty

Find food

Here a good word

Moderately good

Encounter an enemy

repentance Moon

There will be repentance

Fire

Accomplish acts

Become lucky

Find a gain

Encounter an enemy

Comeback empty

Water

Become lucky

Find a gain

Accomplish a desire

There will be a quarrel

Encounter an enemy

Wood

There will be a quarrel

An animal will

An enemy will appear

Accomplish a desire

Find a gain

There will be an

Lose a possession or

Accomplish a desire

argument

animal

Lose a possession or

Find a gain

wander off Gold

Earth

Accomplish acts

Encounter an enemy

Encounter an Enemy

Accomplish a desire

There will be a quarrel

animal

As for a treatment during a black month, tie nine kinds of wood, the great black tail of a bull, a bow, a white qada(, as well as things made from vermillion, sugar, soldering metal and so forth to the pole of a standard, and having driven it into the ground, make a burnt

652

TRANSLATION smell (kengsigül) of white butter and bull’s lard, and then stick [the standard] into the ground in the contrary Monkey direction of the Tiger year on the seventh day of Qubi sara. In this manner, given any day, stick it [in the ground] in that month's contrary direction. It will be good. [51r] As for a good star to bring a bride into one's household, these are good: Rokini, Margišar, Bus, Burvabalguni, Suvadi, Mul,

Udarisad, Abiji, Burvabadaribad,

Udaribadaribad, and Ašivani. The Moon, Water, Wood, and Gold stars are good. The Ox, Sheep, and Monkey days are good. One item, here is the table to know the month in which to marry off a daughter. One should understand this and rectify it well.

year

month

month

month

month

month

month

hour

hour

Rat

Rat

Ox

Tiger

Hare

Dragon

Snake

Rat hour

Dragon hour

Horse

Sheep

Monkey

Cock

Dog

Pig

Ox

Rat

Snake

Dragon

Hare

Tiger

Ox hour

Monkey hour

Sheep

Horse

Pig

Dog

Cock

Monkey

Tiger

Hare

Dragon

Snake

Horse

Sheep

Tiger hour

Dragon hour

Monkey

Cock

Dog

Pig

Rat

Ox

Hare

Tiger

Ox

Rat

Snake

Dragon

One's own

Hare hour

Cock

Monkey

Sheep

Horse

Pig

Dog

hour

Dragon

Snake

Horse

Ox

Tiger

Cock

Cock hour

Dragon hour

Dog

Pig

Rat

Sheep

Monkey

Hare

Snake

Dragon

Hare

Tiger

Ox

Rat

Ox hour

Snake hour

Pig

Dog

Cock

Monkey

Sheep

Horse

Horse

Sheep

Tiger

Hare

Dragon

Pig

Dog hour

Horse hour

Rat

Ox

Monkey

Cock

Dog

Snake

Ox

Tiger

Hare

Dragon

Snake

Horse

653

TRANSLATION Sheep

Ox

Rat

Snake

Dragon

Hare

Tiger

Sheep

Horse

Pig

Dog

Cock

Monkey

Tiger

Hare

Dragon

Snake

Rat

Ox

Monkey

Cock

Dog

Pig

Horse

Sheep

Hare

Tiger

Ox

Horse

Snake

Dragon

Cock

Monkey

Sheep

Rat

Rat

Dog

Dragon

Snake

Horse

Ox

Tiger

Cock

Dog

Pig

Rat

Sheep

Monkey

Hare

Snake

Dragon

Hare

Tiger

Ox

Rat

Pig

Dog

Cock

Monkey

Sheep

Horse

These are the

In these

In these

In these

In these

In these

years of the

months it is

months it is

months it is

months it is

girl. They

bad for the

even and

bad for the

should be

girl's body.

good.

go-between.

Monkey

Cock

Dog

Pig

rectified and

Hare hour

Sheep hour

Rat hour

Monkey hour

Ox hour

Cock hour

Tiger hour

Monkey hour

Hare hour

Tiger hour

In these

In these

In these

months it is

months it is

hours brush

hours one

bad for the

bad for the

bad for the

the hair.

should send

father and

fatherand

man.

mother.

monther-in-

understood

her off.

law.

[51v] If it is a great month count clockwise from son-in-law. If it is a small month count counterclockwise from foundation. Hearth, foundation, place of residence, and door are good.

If it is a great month count clockwise from hearth.

If it is a small month count

counterclockwise from place of residence. These are good: hearth, home, place of residence, and path.

654

TRANSLATION If it is a great month count clockwise from son-in-law. If it is a small month count counterclockwise from daughter. These are good: place of residence, home, hearth, and younger sibling.

In these three tables, if it is in red, it is good. If it is in black, it is bad. Even if it concerns the life of the father, mother, or younger sibling, it is still bad for them [if it is black]. If it concerns the life of the girl there will be no harm. Generally do not take a bride on the third or seventh.

If the month is great, count clockwise from man.

If the month is small, count

counterclockwise from woman.

[52r] Here are the Conjunctions of Stars and Nakshatra For Not-Taking a Bride See this and rectify these stars and

These [indicate] the bride who does

These [indicate] the bride who

These [indicate] the bride who

nakshatra

not suit

separates

brings danger

Sun star

Burvabalguni

Tanista

Ardar

Moon star

Anurad

Udaribadaribad

Tanista

Fire star

Anurad

Ašivani

Barani

Water star

Mul

Barani

Suša(

Wood star

Tanista

Ardar

Rokini

Gold star

Rokini

Mig

Bus

Earth star

Burvasad

Jayitari

Rokini

655

TRANSLATION

This is the Table to See When to Take a Bride According to the Nature of the Years

If one is under the

These indicate a

These indicate a fair

These indicate a poor

These indicate a bride

These indicate a bride

influence of the years

superior bride.

bride. A daughter will

[see the earlier use of

who will die. It is

who will separate. It

with these

Descendants and

be born.

ecus as poor] bride.

bad.

is bad.

characteristics, see

animals will flourish.

Descendants will be

this and distinguish

It is good.

few

the sixty items Yi

Bing

Jia Yi

Ren Gui

Wu Ji

Geng Xin

Ding Ding

Wu Ji

Bing Ding

Jia Yi

Geng Xin

Ren Gui

Ji

Geng Xin

Wu Ji

Bing Ding

Ren Gui

Jia Yi

Xin

Ren Ji

Geng Xin

Wu Ji

Jia Yi

Bing Ding

Gui

Jia Yi

Ren Gui

Geng Xin

Bing Ding

Wu Ji

Another item, as for the direction in which the bride should be made to descend, she should descend in the man's female [yin] direction. [He] should wear a robe with the bride's element and characteristic. She should descend on a benevolent day, the first day of a worthy month. She is to descend in the first hour of the man's year. As to a bride's four šimnus demons, it is necessary to try to consult these, the Empress Dayiwang, Šitügen eke, the trigram Li, and the dog of heaven. [52v] This is the table of the Dog of Heaven. If the month is great count clockwise from neck. If the month is small count counterclockwise. On the neck it is moderately good. On the eyes descendants and relations having greatly flourished one will be abundantly happy. 656

TRANSLATION On the mouth, having been no descendants, there will be quarreling. On the throat it is bad for the mother-in-law. On the heart one will be extremely happy. On the genitals there will be no descendants. On the Achilles tendon there will be obstacles for one's own daughter. One the tail sons will be many. On the navel one will be continuously and agreeably happy. On the hip it will be agreeable. On the back descendants will be cut off. On the scapula it will be extremely good.

In a masculine month count clockwise from mouth.

In a feminine month count

counterclockwise from tail. On the mouth one will meet with a quarrel. On the jaw it is moderately good. The breast is good. On the thigh is extremely good. On the belly sons will be many. On the leg it is bad. On the tail daughters will be many. On the back descendants will be cut off. On the nape of the neck it is mediocre (meküs dumda). On the ears the ears and head are not perfect. On the nose one will encounter a black journey. On the eyes two beautiful sons who are like the eyes will be born.

These are the years of the girl. They should be rectified.

The head of the one who delivers [the bride]

The one who leads the bride

The year of the one who meets [the bride]

The one who supports the trivet

The one who kindles the fire

The one who washes the face

The one who brings [the bride] into the home

The one who has [her] eat food

The appelage of the horse [she] rides

Rat

Dragon

Monkey

Ox

Ox

Monkey

Horse

Monkey

Dragon

White

Ox

Snake

Cock

Rat

Tiger

Snake

Sheep

Cock

Snake

Light Bay

Tiger

Horse

Dog

Hare

Hare

Tiger

Monkey

Dog

Horse

Blue

657

TRANSLATION Hare

Sheep

Pig

Tiger

Dragon

Pig

Cock

Pig

Sheep

Gray

Dragon

Monkey

Rat

Snake

Snake

Monkey

Dog

Rat

Monkey

Chestnut

Snake

Cock

Ox

Dragon

Horse

Snake

Pig

Ox

Cock

Blaze

Horse

Dog

Tiger

Sheep

Sheep

Tiger

Rat

Tiger

Dog

Dark brown

Sheep

Pig

Hare

Horse

Monkey

Pig

Ox

Hare

Pig

White

Monkey

Rat

Dragon

Cock

Cock

Monkey

Tiger

Dragon

Rat

Bay with white breast and white muzzle [variegat ed]

Cock

Ox

Snake

Monkey

Dog

Snake

Hare

Snake

Ox

Fallow

Dog

Tiger

Horse

Pig

Pig

Tiger

Dragon

Horse

Tiger

Tawny [With a black tail and mane]

Pig

Hare

Sheep

Dog

Rat

Pig

Snake

Sheep

Hare

White

[53r] Also, as for a good day to bring a bride into one's household or marry off a daughter, the third, fifth, sixth, eighth, eleventh, thirteenth, fourteenth, sixteenth, nineteenth, twenty-first, twenty-second, twenty-fourth, twenty-ninth, and thirtieth days of a great month are good. The second, third, fifth, eighth, tenth, eleventh, thirteenth, sixteenth, eighteenth, and nineteenth days of a small month are good. The twenty-first, twenty-fourth, twenty-sixth, and twenty-ninth are good. On the seventh or ninth days of either month it is bad. The malevolent black day, and the days the ginggang and šingpüng run are bad. The Horse and Monkey days are good. The Snake, Dog, and Pig days are bad. These stars are extremely good: Moon, Water and Gold. The Wood star is fair. These stars are bad: Sun, Fire, and Earth. Rokini, 658

TRANSLATION Mig, Udaribalguni, Mul, Sadabis, Udaribadaribad, and Suvadi are generally good. These are good for bringing the bride into the household: Margišar, Burnavasu, Bus, Èista, Udarisad, and Suša(. Do not give away a daughter. These are bad: Kerteg, Anurad, Qasta, Ardar, Burvasad, Tanista, and Barani. Also, in order to take a wife, the age of the husband should be known. If someone with the Rat year171 takes a wife with these ages: fifteen, twenty-seven, and thirty, it is bad. If someone with the Ox year takes a fifteen, twenty-eight, or twenty-nine year old, it is bad. If someone with the Tiger year takes a twenty-two year old, it is bad. If someone with the Hare year takes an eighteen or twenty-three year old it is bad. If someone with the Dragon year takes a thirteen or twenty-nine year old it is bad. If someone with the Snake year takes a twenty-one year old it is bad. If someone with a Sheep year takes an eighteen or twenty-two year old, it is bad. If someone with a Monkey year takes a nineteen or twenty-two year old, it is bad. If someone with a Cock year takes a twenty-two or twenty-eight year old, it is bad. If someone with a Dog year takes an eleven, twenty, or twenty-eight year old, it is bad. If someone with a Pig year takes a twelve or thirty year old, it is bad. If one takes a bride with these ages, she will separate or die. Also, as for the bad day which is bad for trigrams, when one should not go in the direction of the Empress Dayiwang, Queen Qangpan, the Reliance Mother (Šitügen eke), Šabšu, nor give anything in the direction of the mouth of the dog of heaven, [53v] when one should not give an inheritance to a son, nor a dowry to a daughter, the Hare day of the Tiger,

171

I.e., someone born in the Rat year. 659

TRANSLATION Horse, and Dog months, the Cock day of the Rat, Dragon, and Monkey months, the Rat day of the Hare, Sheep, and Pig months, and the Horse day of the Ox, Snake, and Cock months is bad. Also, the Dragon and Snake hours of the Tiger and Monkey months are bad. The Snake and Pig hours of the Hare and Cock month are bad. The Rat and Horse hours of the Dragon and Dog months are bad. The Ox and Sheep hours of the Snake and Pig months are bad. The Tiger and Monkey hours of the Rat and Horse months are bad. And the Hare and Cock hours of the Ox and Sheep months are bad. Also, as for a day when a concubine should not be cared for nor allowed into one’s home,172 it is the Dragon and Dog day of the Tiger month; the Snake and Pig day of the Hare month; the Rat and Horse day of the Dragon month; the Ox and Sheep day of the Snake month; the Tiger and Monkey day of the Horse month; the Hare and Cock day of the Sheep month; the Dragon and Dog day of the Monkey month; the Snake and Pig day of the Cock month; the Rat and Horse day of the Dog month; the Ox and Sheep day of the Pig month; the Tiger and Monkey day of the Rat month; and the Hare and Cock day of the Ox month. On these days, if a concubine is attended to or taken in, it is bad for the master [of the house]. If one brings [a concubine] into a dispassionate household, nine out of ten people will die. It is an extremely bad day. As for the direction the bride should face when she dismounts [her horse], if a girl with a Rat, Ox, or Pig year faces north when she dismounts, it is good. If a girl with a Tiger,

172

Mostaert states that šin-e asaraqu kümün is a euphemism for a concubine (MMAD 46, n. 106 ). 660

TRANSLATION Hare or Dragon year faces east when she dismounts, it is good. If a girl with a Monkey, Cock or Dog year faces west when she dismounts, it is good. If a girl with a Snake, Horse or Sheep year faces south when she dismounts, it is good. As for the hour to have a bride to prostrate herself before the fire, if one has a girl with a Rat or Horse year prostrate herself before the fire in the Pig hour, it is good. Have a girl with an Ox or Sheep year prostrate herself before the fire in the Cock hour. [54r] Have a girl with a Tiger or Monkey year prostrate herself before the fire in the Pig hour. Have a girl with a Hare or Cock year prostrate herself before the fire in the Dog hour. Have a girl with a Dragon or Dog year prostrate herself before a fire in the Hare hour. And if one has a girl with a Snake or Pig year prostrate herself before the fire in the Monkey hour, it is good. As to a day for a girl to set out on a journey, if a girl with a Rat or Horse year sets out on a journey to the northeast on the first, thirteenth, or sixteenth, it is good. The nineteenth or twenty-second is good for a girl with an Ox or Sheep year. Do not look [at her] from behind [as she rides away]. On the ninth, twenty-first, or twenty-second the northwest is good for a girl with a Tiger or Monkey year. The fifth or eighteenth is good for a girl with a Hare or Cock year. The thirteenth or twenty-first is good for a girl with a Dragon or Dog year. And if a girl with a Snake or Pig year sets out on a journey to the south, on the first, sixteenth, or twenty-fifth, it is good. As to a direction in which a bride should set out on her journey, the fortunate way for a girl with the Snake or Horse year is to the east. The sorrowful way is to the north. The fortunate way for a girl with a Monkey or Cock year is to the four intermediate directions, of

661

TRANSLATION which the element is metal. The fortunate way for one with a Tiger or Hare year is to the north, of which the element is wood. The sorrowful way is to the west. The fortunate way for one with an Ox, Dragon, Sheep, or Dog year is to the south. The sorrowful way is to the east. The fortunate way for one with a Rat or Pig year is to the west, of which the element is water. The sorrowful way is to the four intermediate directions. If one takes a bride who comes under the li trigram, she is a bride who holds a sickle in her hand. It is bad. It is especially bad for the bride with a Snake or Horse year. The bride who comes under kun is a bride who holds everything good and fortunate. She is good. The bride who comes under dui is a bride who holds a human skeleton. She is moderately good. The bride who comes under gen is a bride who carries a sack on her back. She is bad for everything. The bride who comes under kan is one who holds the hearth (odèu() in her hands. She is good for everything. The bride who comes under qian is a bride who holds a Chinese sickle on her forehead. She is a mirror to all things. [54v] The one who comes under zhen is a bride who pulls the leg with a hook. She is very good. The bride who comes under sun is one who holds a braid casing in her hand. If one has her clean the house and cart holding a braid casing in her hand, it is good. One needs to try to understand the gara(, star, year, month, day and hour in which the making of a treatment suits or does not suit, in which protection (ibegel) is given or received. As to knowing the protection under which a husband and wife are united, protection is good and will be favorable for those with either Rat, Dragon or Monkey years. It will be favorable for those with either Ox, Snake, or Cock years. It will be favorable for those with

662

TRANSLATION either Tiger, Horse, or Dog years. It will be favorable for those with either Hare, Sheep or Pig years. If [a couple] with these years become husband and wife, their relatives by marriage will be numerous, and then, moreover, a pure good son will be born [to them]. If two people with Rat years become husband and wife, sons will be many. It is good. For two Ox years, relatives by marriage will be scarce and rich. It is good. For two Tiger years relatives by marriage will be few and rich. It is good. For two Hare years sons will be many and rich. It is good. For two Dragon years relatives by marriage will be few and poor. For two Snake years sons will be many and rich. It is good. For two Horse years sons will be many and rich. It is good. For two Sheep years relatives by marriage will be numerous and rich. It is good. For two Monkey years sons will be numerous and rich. It is good. For two Cock years sons and relatives by marriage will be scarce and moreover they will be quarrelsome. It is bad. For two Dog years sons will be few and they will be quarrelsome. it is bad. For two Pig years sons will be many and rich. It is good. Also, do not give a daughter with a Rat year to one with a Hare year. Do not give a daughter with an Ox year to one with a Dragon year. Do not give a daughter with a Tiger year to one with a Snake year. Do not give a daughter with a Hare year to one with a Horse year. Do not give a daughter with a Dragon year to one with a Sheep year. Do not give a daughter with a Snake year to one with a Monkey year. Do not give a daughter with a Horse year to one with a Cock year. Do not give a daughter with a Sheep year to one with a Dog year. Do not give a daughter with a Monkey year to one with a Pig year. Do not give a daughter with a Cock year to one with a Rat year. Do not give someone with a Dog year to one with an Ox

663

TRANSLATION year. Do not give someone with a Pig year to one with a Tiger year.

[55r] Another

item, the black dog of heaven, who is the heaven and earthly master of the years (on), months, days, hours, quarter-hours, stars, and gara(, will descend. As to why this is so, it is to count the people and all human beings in general, and to know them. Its procession is equal to that of the sun and moon. Its body fills three continents. It has the body of a human being, a dog head, pig snout, bird wings and claws, and a snake tail. Its color is black. In order to circumambulate Mount Sumeru, it lies on its left ribs and turns with its right ribs [facing the mountain].173 During the three months of spring its head is in the east. Its mouth is in the southeast. Its belly is in the south. During the three months of summer its head is in the south. Its mouth is in the southwest. Its belly is in the west. Its back is in the east. Its tail is in the north. During the three months of autumn its head is in the west. Its mouth is in the north. Its belly is in the north. Its tail is in the east. Its back is in the south. During the three months of winter its head is in the north. Its mouth is in the northeast. Its belly is in the east. Its tail is in the south. Its back is in the west. On its head do not build a house. On its mouth do not set out on a campaign. On its back do not take a wife. On its belly do not acquire animals. On its tail do not take out bones. [55v] On both the head and stomach take a bride. On the mouth offer sacrifice to land and water. On its back if one sets off on a campaign, journey, or hunt, builds a house, or sets out bones or a thread cross, it is good. In a Tiger, Horse, or Dog year the south is good. In a Hare, Sheep, or Pig year the east is good. In a Rat,

173

See Mostaert's translation (MMAD 50). 664

TRANSLATION Dragon, or Monkey year the northeast is good. In an Ox, Snake or Cock year the northwest is good. The procession of the dog of heaven is a great affair. As for Tayisui, throughout the years, it resides in these directions: In the Rat and Ox years it is in the east. In the Tiger and Hare years it is in the south. In the Dragon and Snake years it is in the southwest. In the Horse and Sheep years it is in the west. In the Monkey and Cock years it is in the northwest. In the Dog and Pig years it is in the north. Also, as for a good day to plant a crop, these are good, Kerteg, Rokini, Margišar, Burnavasu, Jayitari, Mig, Suvadi, Anurad, Burvasad, Udarisad, Abiji, Širvan, or Udaribadaribad. These stars are good, moon, wood, and earth. The tenth, eleventh, twentyfourth, and twenty-fifth are good. Also, as for a good day to tailor a robe or clothing, the Ox, Horse, Sheep, Dog, and Pig days are good. These stars are good, moon, water, wood, and gold. These are good, Rokini, Bus, Burnavasu, Qasta, Jayitari, Suvadi, Suša(, Anurad, Udarisad, Burvabadaribad, and Udaribadaribad. Also, as to tailoring a robe, if one finishes immediately on the first day of the month, it is good. The second and third are good. The fourth is bad. On the fifth it will ignite from the spark of a fire. On the sixth it will be left on the ground. [56r] On the seventh mice will gnaw it. On the eighth one will worry. On the ninth one will become exceedingly joyful. The tenth is fortunate. It is good. On the eleventh it will ignite from the spark of a fire. On the twelfth it will be seized by mice. On the thirteenth there will be suffering. On the fourteenth one will be fortunate. On the fifteenth there will be suffering. On the sixteenth it will be

665

TRANSLATION prosperous and good. On the seventeenth there will be a profit. On the eighteenth it will be favorable for many commoners. On the nineteenth it will be left on the ground. On the twentieth many people will have bad intentions. On the twenty-first it will be unfavorable. On the twenty-second it is bad. The collar will come off (küjügün (arqu). On the twentythird one will become exceedingly joyful. On the twenty-fourth there will be an illness. On the twenty-fifth one will be fortunate. On the twenty-sixth there will be harm and ada [demons]. On the twenty-seventh one will worry. On the twenty-eighth there will be suffering. On the twenty-ninth there will be the suffering of separation. On the thirtieth it will be prosperous and good. Another item, as for a good day to wear a robe, these stars are good, Wood, Water, and Gold. Good fortune will increase. On the Sun star there will be loss of possessions and animals. The Moon, Fire, and Earth stars are bad. If one wears a new robe on these days it is good, Rokini, Burnavasu, Suvadi, Suša(, Anurad, Udarisad, Abiji, Širvan, Tanista, or Ašivani. Ardar and Mig are bad. The other stars are middling. Do not perform an act on the star of one's own birth. Making a family or personal alliance will bring misfortune. Also, as for a good day to mix medicine, these stars are good, Sun, Moon, Wood, or Gold.

These are good, Kerteg, Bus, Margišar, Qasta, Jayitari, Suvadi, Tanista,

Burvabadarapad, Udaribadaribad, or Rivadi. The Cock day is good. The Sheep day is bad. The Hare and Cock days are good for giving medicine. The Snake is bad. The Mul star or the fourth is bad.

666

TRANSLATION [56v] Also, as for a good day to teach writing and mathematics or to allow one to become a lama, on the Sun star one becomes brilliantly intelligent. On the Wood star one becomes extremely knowledgeable. On the Gold star the advantage is great. Besides these three stars all others are bad. These are good, Margišar, Burnavasu, Bus, Mig, Udaribalguni, Suvadi, Suša(, Anurad, Èista, Burvasad, or Udarisad. Širvan is bad. All the rest are fair. If one becomes a monk [toyin] on the eighth day of the month having been protected in accordance with the custom of the clergy, one will find possessions and food. On the fifteenth the sage will become learned in the knowledge of the rites. On the sixteenth it will be suitable for the intellect. These days are good, the second, third, fifth, tenth, eleventh, and thirteenth. In the final ten days of the month and in the evening hours one's possessions will be used up. It is bad. Also, as for the distinction of good and bad days to receive a consecration, the good days for receiving a consecration fall over seven months, from the fifteenth day of the middle month of autumn until the fifteenth day of the final month of spring. These days are good, the first, fifth, seventh, eighth, tenth, eleventh, thirteenth, fourteenth, or fifteenth. If one receives a consecration under these stars it is good, Sun, Moon, Wood, or Gold. These six nakshatra are good for receiving a consecration, Bus, Asli(, Suša(, Qasta, Èista, or Ašivani. Also, it was preached in the Crow Tantra174 that if the nakshatra is good, [a consecration] should be received during the final ten days of the month.

174

Possibly this refers to the Crow Tantra in the Tanjur. 667

TRANSLATION On the day the ®obalang-un tngri roams about, one should not take medicine. Also, a prohibition was preached against treating an illness on the Dog day of any month. [57r] On a Rat day do not look at omens. If one cuts hair it will be prosperous and good. If festivity emanates from one's home, visitors will come. If a dog barks a writing will come from an ancient saint (qutu(), [who lived] long-ago in a far-away place. If a crow or magpie calls, it is good. An act will take place. If one burns a robe or if a mouse bites, there will be ada and todqor [demons which bring obstacles]. If one drinks wine a disorderly act will take place. On the Ox day one should not receive a promotion. One should not wear a new hat. If one cuts hair or trims the nails, meritorious advantage will be great. If festivity emanates from one's home, visitors will come from a distant place. If a crow calls, good joyful news will arrive. If one burns a robe or a mouse bites, it is good. On the Tiger day one should not offer sacrifice to anything. If one cuts hair, ada and todqor will appear. If one trims the nails, one will find possessions and chattels. If a crow calls there will be loss to possessions and chattels. If one burns a robe, is bitten by a mouse, or a dog barks, it is extremely good. If one sneezes, visitors will come to one's house. On the Hare day one should not dig a well. If one cuts hair, it will turn white. If one trims the nails there will be an act of seeing the bones of death. If festivity emanates from one's home, a merchant will come from afar. If a dog barks, one will encounter a bad commoner. [57v] If one burns a robe, a mouse bites, or a crow calls, it is extremely good for any kind of act.

668

TRANSLATION On the Dragon day one will not understand for a long time. If one cuts the hair there will be a quarrel among a great many people. If festivity emanates from one's home, visitors will come. If a dog barks, there will be damage within the house. If one burns a robe, a mouse bites, or a crow calls, it is good for any kind of act. On the Snake day one should not set out on a distant journey. If one trims the nails or a crow calls there will be a bad argument. If a dog barks, a thief will enter the home. If a robe burns, [news] will be heard of the death of a girl. If one sneezes the meritorious advantage will be great. If festivity emanates from one's home, there will be rejoicing. On the Horse day one should not abuse or beat anybody. If one cuts the hair, there will be harm to the eyes. If one trims the nails, good news will be heard. If festivity emanates from one's home, a distant visitor will come. If a crow calls, respectable visitors will come. If one burns a robe, one will worry. If a mouse bites, there will be sickness and plague. If one sneezes, life will be long. On the Sheep day one should not take medicine. If one cuts the hair, sons and grandchildren will flourish. If one trims the nails or sneezes one will meet a beloved person. If festivity emanates from one's home, it will be a good omen. [58r] If a dog barks or if a crow calls, one will find possessions and chattels. If a mouse bites a robe, one will meet with wine and food. If one sneezes, it is a good sign. On the Monkey day one should not sit at a new table or chair. If one cuts the hair, one will accomplish one's intended act. If one trims the nails, one will find possessions and chattels. If a crow caws, grain and tubers become scanty, and then there will be ada and

669

TRANSLATION todqor (demons which bring obstacles). If one burns a robe or is bitten by a mouse, bad news will come. If one sneezes, visitors will come. On the Cock day one should not hold a feast, invite a guest, kill a chicken, nor eat meat. If one cuts the hair, there will be a quarrel. If one trims the nails, good news will be heard. If a crow caws, one will find a gain. If a dog barks, one's mind will not rest. If one burns or a robe or is bitten by a mouse, an act will be accomplished. If one sneezes, there will be illness. On the Dog day one should not feed, kill, beat nor acquire a dog. If one cuts the hair, it will be prosperous and good. If one trims the nails, one will set off for a distant place. If one throws away a robe, there will be goodness and rejoicing. If festivity emanates from one's home, visitors will come. If one sneezes a frightening act will occur. If a dog barks, it is good. If a crow calls, one will meet with a feast. If one burns a robe, there will be rejoicing. On the Pig day one should not give away a daughter, kill a pig, nor eat meat. If one cuts the hair, an animal will be found. If one trims the nails, it is good. If festivity emanates from one's home, there will be ada and todqor. If one burns a robe or a mouse bites a dangerous act will occur. [58v] If one sneezes, a desire will be fulfilled. Also, as a soldier or nomad, do not go in the direction of the Heroes of the Earth. Do not give away or receive a daughter or bride. Do not set out on a journey nor take out bones. Any kind of act should be avoided in these [directions]. During the Rat, Ox, and Pig years the Heroes of the Earth are in the north. During the Tiger, Hare, and Dragon years the Heroes

670

TRANSLATION of the Earth are in the east. During the Snake, Horse, and Sheep years they are in the south. During the Monkey, Cock, and Dog years they are in the west. Also, as to the Qo(osun qumq-a, during the Tiger month it is in the west; the Hare, north; the Dragon, east; the Snake, south; the Horse, west; the Sheep, north; the Monkey, east; the Cock, south; the Dog, west; the Pig, north; the Rat, east; and in the Ox month it is in the south. Also, as to the Spirit of the Earth, on the Tiger, Snake, Monkey, and Pig days it is on the sky. On the Rat, Horse, and Cock day it is in between [the earth and sky]. If one disturbs the ground on these seven days there will be no harm. Because the spirit of the earth descends to the earth and water on the Dragon, Ox, Sheep, and Hare days, one should not disturb the ground [on these days]. Also, as to biao, do not disturb the ground on the first, eighth, tenth, eleventh, fifteenth, twenty-second, twenty-ninth, or thirtieth day of any month. It is bad. [59r] Names of the Nakshatra

These are the names of those [stars] which indicate the nakshatra.

The head of their protective animal

Kerteg

Constellation of the gate of the god who does battle

Monkey's

Rokini

Constellation which makes a rich person poor

Dog's

Margisar

Constellation of uniform gentle appearance

Fox's

671

TRANSLATION Ardar

Constellation of the demons by which a thing is lost in the water

Cow's

Burnavasu

Constellation which makes the way of the traveller difficult

Pig's

Bus

Constellation of the lord of solitary and orphaned people

Goat's

Asli(

Constellation which [makes] a line to the northwest

Snake's

Mig

Constellation of the albin [demon] bandits

Snake's

Burvabalguni

Constellation of all those who cry out

Peacock's

Udaribalguni

Constellation of the corpselike black messenger

Bear's

Qasta

Constellation in which wood is encircled by flaming fire.

Snake's

Jayitari

Constellation of the vastness of a stag's antlers

Tiger's

Suvadi

Constellation in which to accomplish something

Stag's

Suša(

Constellation in which to build a treasury

Tiger's

Anurad

Constellation in which one woman crushes nine men

Bear's??

Èista

Constellation which makes the line of the gods

Monkey's

Mul

Constellation in which a king is born and dies

Peacock's

672

TRANSLATION Burvasad

Prosperous constellation possessing the seven good fortunes

Lion's

Udarisad

Constellation of the square basket

Yellow Bear's

Abiji

Constellation of the singing orphan

Stag's

Širvan

Constellation of those who in vanquishing are crushed

Horse's

Tanista

Constellation of the simnus [demons] who hunt

Yellow Bird's

Sadabis

Constellation of the meateating jackal

Mule's

Burvabadaribad

Constellation of the great Sun-a

Snake's

Udaribadaribad

Constellation of the meateating elephant

Mule's

Rivadi

Constellation which cuts off descendants

Horse's

Ašivani

Constellation of one person who crushes the enemy [menacing] the frontier

Ram's

Barani

Constellation of the eliy-e [demons] who seize people

Ox's

As to the four days which separate

These are the days of the middle of spring and fall [the equinoxes] and the end of summer and winter [the solstices]. Abstain from any kind of good deed.

[59v] 673

TRANSLATION Nakshatra names, number of stars, figure and element Kerteg

Six stars

Like a scissors

Fire

Rokini

Seven stars

Like a cart

Earth

Margisar

Three stars

Like the head of an antelope

Air

Ardar

Two stars

Like two flowers

Water

Burnavasu

Eight stars

Like the ridgepole of a house

Air

Bus

Three stars

Like a turtle

Fire

Asli(

Five stars

Like the head of a snake

Water

Mig

Six stars

Like a horse

Fire

Burvabalguni

Two stars

Like a tree

Fire

Udaribalguni

Two stars

Like a chair

Air

Qasta

Five stars

Like a hand

Air

Jayitari

One star

Like a lotus

Air

Suvadi

Four stars

Like a cintâmani

Air

Suša(

Four stars

Like the head of a goat

Fire

Anurad

Five stars

Like the head of an elephant

Earth

Èista

Three stars

Like the holes of a corpse [eyes and nose]

Earth

Mul

Three stars

Like the mane of a lion

Water

Burvasad

Four stars

Like a stupa

Water

Udarisad

Four stars

Like pincers

Earth

674

TRANSLATION Abiji

Three stars

Like the head of an elephant

Earth

Širvan

Three stars

Like a bellows

Earth

Tanista

Four stars

Like a bird

Water

Sadabis

Two stars

Like flowers

Earth

Burvabadaribad

One star

Like a tree

Fire

Udaribadaribad

Two stars

Like trees

Water

Rivadi

Thirty-two stars

Like a boat

Water

Ašivani

Three stars

Like a horse's head

Air

Barani

Three stars

Like a sharp-edged implement

Fire

Also, as to the days when possessions run out and fortune diminishes, they are one day prior to the coming of the pneuma of the four hours. Also, as to a day of great loss, [it is,] 1st month, Horse (i.e., Horse day of the first month, etc); 2nd, Sheep; 3rd, Monkey; 4th, Pig; 5th, Hare; 6th, Horse; 7th, Cock; 8th, Rat; 9th, Tiger; 10th, Pig; 11th Monkey; 12th, Snake. [60r] father

door

younger sibling

hearth

mother

place of residence son-in-law gate

675

TRANSLATION This is the table in which the powerful son-in-law kneels down.175 If the month is great count clockwise [starting] from son-in-law. If the month is small count counterclockwise starting from gate. Door, hearth, place of residence, and gate are good. If one falls on the others it is bad (ülü bolumui). As for the talismans, they are these five things, the quill feather of a raven, a turtle's shell, a porcupine quill, the horn of an antelope, and the tusk of a wild boar. Also, as for the empty year, it is on the Rat day of the First month; the Ox day of the Second month; the Tiger of the Third; the Hare of the Fourth; the Dragon of the Fifth; the Snake of the Sixth; the Horse of the Seventh; the Sheep of the Eighth; the Monkey of the Ninth; the Cock of the Tenth; the Dog of the Eleventh; and the Pig day of the Twelfth month. On the Horse day of the First month, there will be yellow dust; 2nd, Snake; 3rd, Ox; 4th, Horse; 5th, Snake; 6th, Ox; 7th, Horse; 8th, Snake; 9th, Ox; 10th, Horse; 11th, Snake; 12th, Ox. On the Cock day of the First month there will be red dust; 2nd, Tiger; 3rd, Rat; 4th, Cock; 5th, Tiger; 6th, Rat; 7th, Cock; 8th, Tiger; 9th, Rat; 10th, Cock; 11th, Tiger; 12th, Rat. On these days of yellow or red dust, if one goes for a visit, someone will die. If one builds a house, on the one hundredth day it will burn in a fire. If one gives away a daughter or brings a bride into one's household, on the one hundredth day she will die. [60v] Another item, as to the day for the opening of the sprinkling aspersions of mare's milk ceremony (suèuli [=saèuli] saèuqu esü( ¯ula(-un negegemel edür), on the Cock, Rat,

175

For a similar diagram in the preclassical sources, see Franke 1964: 16; for a description of the various nomenclature for sons-in-law see Mostaert, DO, p. 439b. 676

TRANSLATION and Pig days of the First month, and the Rat, Ox, Dragon, Snake, Monkey, Horse, Dog, and Pig days of the Second month it is good. On the Rat, Ox, Hare, and Monkey days of the Third month it is good. On the Dragon, Horse, Sheep, and Monkey days of the Fourth month it is good. On the Tiger, Hare, Dragon, Snake Horse, Sheep, Cock, and Pig days of the Fifth it is good. On the Tiger, Hare, Dragon, Snake, Monkey, and Dog days of the Sixth it is good. On the Cock day of the Seventh it is extremely good. On the Rat, Ox, Tiger, Hare, Cock, and Pig days of the Eighth it is good. On the Hare, Dragon, Monkey, and Pig days of the Ninth it is good. On the Hare, Dragon, Monkey, and Cock days of the Tenth it is good. On the Ox and Tiger days of the Eleventh it is good. On the Ox, Tiger, Hare, horse, Sheep, Monkey, Cock, and Dog days of the Twelfth it is good. It was told that on these days, known as "open," if one offers one aspersion (èabda(ur saèuli er<e>gübesü) all burqan and gods will rejoice and acknowledge it as good. On other days, even though one offers sacrifice with the broth of a white sheep (èa(an qonin šigüsü-ber takibaèu), they will not notice it. Another item, when one counts the virtues of the asterisms, Rokini, Burnavasu, Burvasad, and Sadabis are the asterisms of good fortune. One should not distribute possessions or animals. Ardar, Èista, and Tanista are the asterisms of travelers. Travelers should not leave. Bus, Suvadi, Rivadi, and Udarisad are the asterisms of accomplishing [magic]. They are good for the deeds of the recipients [of a magical rite]. Burvabalguni, Širvan, Mul and Barani are the asterisms of death. It is told that they are bad for all acts. Burvabadaribad, Udaribadaribad, Qasta, and Abiji are the asterisms of Erlig. [...] for the dharma of the dead. Suša(, Ašuvani, Mig, and Udaribalguni are the asterisms of enemies.

677

TRANSLATION If one encounters an enemy, it is good. Kerteg, Margišar, Jayitari, and Anurad are the meritorious asterisms. They are good for performing pious and meritorious acts. As for classifying the twenty-eight nakshatra, there are eight nakshatra in which good fortune resides. In the east, Margišar and Bus; in the south, Mig and Suvadi; in the west, Burvasad and Udarisad. In the north, Udaribadaribad and Ašivani. As for personal nakshatra, there are, Ardar, and Burnavasu; Qasta and Jayitari; Anurad and Tanista; [61r] and Sadabis and Burvabadaribad. As for the four nakshatra which cut off descendants, they are, Asli( and Suša( and Abiji and Barani. As for the four tan nakshatra (indicating significance for those of rank, to whom tan is used as an honorific), they are Rokini and Udaribalguni and Mul and Rivadi. As for the four widow nakshatra, they are, Kerteg, Èista, Burvabalguni, and Širvan. As for classifying the twenty-eight nakshatra by means of the elements, these are wood: Margišar, Ardar, Burnavasu, Bus, Kerteg, and Rokini. These are fire: Mig, Burvabalguni, Udaribalguni, Qasta, Jayitari, and Suvadi. These are metal [altan]: Anurad, Èista, Mul, Burvasad, Udarisad, and Abiji. These are water: Tanista, Sadabis, Burvabadaribad, Udaribadaribad, Rivadi, and Ašivani. And these have the essence of earth: Asli(, Suša(, Širvan, and Barani. As for classifying the nakshatra by means of their ancestry, these four nakshatra, Bus, Qasta, Abiji, and Ašivani, are of the Four Wheels clan. On these days if one treats an illness, plans one's actions, recites a dh~ran}§, looks for profit, preaches the dharma, or takes a vow of fasting, it is good for these acts of lofty accomplishment. If rain falls, afterwards there will be a drought. If a son is born, his physical appearance having become handsome and his

678

TRANSLATION speech elegant, he will have a ready intellect, many ideas, and be skeptical (itegel ügei). He will live eighty years. These four constellations, Rokini, Udaribalguni, Burvasad, and Udaribadaribad, are of the Unshakeable [Èingbatu] clan. Under these nakshatra if one ascends the throne (qan oro sa(ubasu. [=qan oron-a sa(ubasu]), receives a promotion, investigates new land, builds a town or city, or works affairs in general, [it is good.] It is good for rites to pacify the prophets (išiten tübšidkü üiles). If rain falls it will turn to drizzle. If a son is born he will not speak falsely. He will live eighty years. These five nakshatra, Margišar, Asli(, Jayitari, Anurad and Rivadi, are of the Eminently Accommodating clan. They are good for peaceful acts of offering sacrifice to the ancestors, holding power, assembling in harmony, revering a lama or incarnation, and hanging an ornament. If rain falls, afterwards rain will be plentiful. [61v] If a son is born he will have a ready intellect, elegant speech, even thoughts, and he will be well known for his good name. If he does not die at twenty-eight years he will live sixty years. Ardar, Burvabalguni, Èista, and Mul are the four nakshatra of the Severe and Fearsome clan. On these days if one sets off on a campaign, it is good for surrounding the city of one’s enemy, going to pillage and steal, cutting down forests, or any kind of fearsome deed. If rain falls, [rain] will fall again thereafter. If a son is born, he will have a severe and fearsome character. If he lives past his twentieth year, he will live to be seventy years. These nakshatra, Burnavasu, Suvadi, Širvan and Tanista, are of the Vacillating Restless clan. On these days it is good for going someplace not far away, doing business, or performing restless acts. If rain falls it will fall suddenly. If a son is born he will have a lying, forgetful, bad character. His life-span will be eighty years. These, Mig,

679

TRANSLATION Burvasad, Burvabadaribad, and Barani, are of the Eminently Just clan. These are good for making a family or personal alliance, buying an animal, acquiring a slave or servant, making a [rabnas] consecration and meritorious acts. If rain falls it will fall again thereafter. If a son is born he will have a straightforward character, and, having become a craftsman, he will live sixty years. Kerteg and Suša( are of the Firm and Soft clans. On these days if one refines jewels and so forth or burns a fire mandala, it is good. If one looks for profit, it is fair. If rain falls, it will fall again thereafter. If a son is born, having suffered in his youth, he will be happy in his old age. Under the first four nakshatra one should not repeat a consecration (adis ülü daru(ulqu). Under the final four constellations one should not make a blessing.

680

GLOSSARY

aa Tib. letter, a: arši-narun ügülegsen edürün belge ula(an aa üsüg bui 20r; [Yang Gung-¯ii kemekü arši-narun ügülegsen ma(u edür-i ü¯ekü] belgeinu ula(an aba mordabasu

üsüg bui 47v.

if one sets off on a hunt (55v).

aba(-a n. paternal uncle; eèige aba(-a-yin yasun bulabasu if one buries the bones of one’s paternal uncle (42v). abalabasu/ab’labasu 1. if one hunts in a drive; 2. if one allures, seduces; 3. if one hurts through magic incantations; abala- “to hunt in a drive” must be distinguished from abla- “to seduce”; “to hurt through magic”; the orthography gives only abalabasu; in some instances context gives a hint to the translation, i.e., köbegün okin-i neyièilebesü ab’labasu 36r; okin bo(talabasu (uyubasu ab’labasu 36v; okin bo(talabasu ab’labasu 37r; other occurrences are less certain; the translation given is “if one hunts in a drive”, but perhaps “if one hurts through magic incantations” is correct: abalabasu 22v, 26v, 32r, 36v. abdara n. trunk, chest; üküger-ün abdara (coffin): üküger-ün abdara kibesü 37r. Abidarm-a [S. abhidharma; Tib. chos mngon]; name of the third section of the Buddhist basic scriptures, constituting a systematization of the Buddhist scriptures; Mong. ayima( saba (Lessing 1159); degedü Abidarm-a-yin ta(alal the tenets of the supreme Abhidharma (2v). Abiji/Abaji [S. Abiji]; 20th nakshatra; 8v, 9v, 10v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 19v, 21r, 59r, 59v; Enedk[e]g-ün Èa(-un kürdüèin-dür ¯un-u eèüs Abiji sara 14r; Abiji na(šidar-iyar ör geyimü 14r; Abiji na(šidar kemebesü tngri-ner-ün na(šidar bui 30v; tüšimed-ün ¯erge-eèe ba(ur(ulu(èi Abaji buyu 33v; nigen qula(ayièi kümün-i isün qa(an-i 681

ü¯egülügèi Abiji buyu 34r; Mul Abiji qoyar-du ¯arli( nom medekü bolumui 37v; šim[n]us-un ila(u(san dolo(an edür inu [. . . ] Saran odun Abaji qoyar 45r; Èista Anurad Ardar Udarisad Tanista Abaji ede dolo(an na(šidar široy-yin èinar bui 45v; mör (arqu edürün sayin kemebesü [. . .]Abiji [. . .] sayin 48v; ber'i ba(ul(aqui sayin odun kemebesü [. . .]Abiji [. . .] sayin 51r; tariyan tariqu sayin edür kemebesü [. . .] Abaji [. . .] sayin 55v; Abaji [. . .] edüd šin-e debel emüsbesü sayin 56r; [. . .] Abiji erlig-ün odun bui 60v; dörben ür-e tasura(san odun kemebesü Asli( Šuša( qoyar. Abaji Barani qoyar buyu 61r; Anurad Èistan Mul Burvasad Udarisad Abaji eden altan bui 61r; Bus Qastan Abaji Ašivani eden dörben odun dörben kürdün obo(-tan buyu 61r. abišig [S. abhisheka; T. dbang, dbang bskur]; consecration, initiation, ordination; for these rites, see RRS, 578-585; arbun tabun-a Èa(-un kürdün-ü abišig talbi(san sayin èa( bui 10r; abišig ab- 11r, 13r, 21v, 28v, 43v, 46v, 56v, 56v; abašig kiged uduri(ulsun abubasu 26v; abašig abqu edürün sayin 56v; abašig abqu sayin edür 56v; takil ba abišig talbibasu 28r; abišig kiged qutu( oroši(ulqu üiles 38r. abišig abubasu

if one receives an initiation (11r, 13r, 21v, 28v, 43v, 46v).

abišig kiged uduri(ulsun abubasu

If one receives initiation or guidance (26v).

ab’labasu [see above under abalabasu] abqui

[S. upâdâna; Tib. len pa]; seizing, clinging; the 9th phase of the twelve links of

dependent origination (šitün barildaqui); in the calendar united with the dog of the twelve animals: noqai abqui 8v, 8v, 9v, 9v, 9v, 10v, 11v, 11v, 11v, 12v, 12v, 13v, 13v, 13v, 14v, 14v, 15v, 15v, 15v, 16v, 16v, 17v, 17v, 17v, 18v, 18v, 19v, 19v, 19v.

682

GLOSSARY abubasu aèi

if one acquires something (34v).

grandson, granddaughter; nephew, niece; qula(ayièi-yin aèi inu ¯i(a¯u öggümüi 31v;

köbegün aèinar olan bolumui 38r; köbegün aèinar delgerekü 57v; köbegün aèinar-i öber-e sal(abasu 34r. aèi ür-e result, consequence; to(an-u aè'i ür-e 1v; sayin ma(u aèi ür-e 4r; aèi ür-e inu maši yeke bol[u]yu 38r; aèi ür-e inu modun tülegsen ünesün-dür adali bolumui 44v; aèi ür-e inu maši sayin bolumui 44v; aèi ür-e inu küsel-iyer bolumui 44v; aèi ür-e bütükü 46r; aèi ür-e-yin uèaral-iyar bolumui 46v. ada [Uy. ada]; evil spirit, demon, devil; object of aversion; nuisance; obstacle, hindrance; Nebesky-Wojkowitz describes these demons as spirits who attack especially children and who are therefore similar to Tib. chung sri" (ODT 539). This type of demon was absorbed into Tibetan shamanism and Buddhism through Mongolian and especially Buriat shamanism. Cf. ODT 539. Bawden, citing Sandschejew, describes these demons thus: According to Buriat tradition, one of the souls of a dead person, having been captured or eaten up by the spirits, ends its existence, leaves the body and becomes a boxolde, Khalkha boxuldui, or an ada, and establishes itself in a reptile, and is particularly harmful to children. He notes that Nebesky-Wojkowitz connects ada with Tib. chung sri and adds that it is usually connected with Tib. gdon. Cf. Bawden, SE I, p. 234, n. 58. üküger-ün qan ada adalamui 26r; qar-a to(o(an-aèa ulam öèügüked-ün ada adalamui 26v; (a¯ar-un e¯id luus-un qad-un ada adalamui 34v; ebedèin ada uèaraqu 50r, 50r; ükül ada uèaraqu 50r, 50r; qorin ¯ir(u(an-a qoor ada bolqu 56r; ada-du kürteyü 50r; ada-du uèaraqu 50r.

683

GLOSSARY ada todqor demons, obstacles; obstacle creating demons; see ODT, 90; ada todqor èi(ul'quyin na(šidar 29r; qulu(an-a qa¯abasu ada todqor bolqu 57r; üsün kir(abasu ada todqor bolqu 57r; keriy-e kegübesü [. . .] ada todqor bolqu 58r. ada(ula-

v.t. to tend cattle; qonin ada(ula(san kümün 4v.

adala- to obsess, bewitch, bedevil; üküger-ün qan ada adalamui 26r; okin töröbesü erketendür uèaraqu luus-un qad adalamui 26v; qar-a to(o(an-aèa ulam öèügüked-ün ada adalamui 26v; (a¯ar-un e¯id luus-un qad-un ada adalamui 34v. adis [shortened from S. adhishthâna, see adistid] n. blessing, benediction, consecration; cf. RRS, 265; dörben terigün odun-dur adis ülü daru(ulqu 61v. adis daru(ul-

to repeat a blessing; see Mostaert, MMAD, 65, note 132; Mostaert, DO,

124b, 406b (under jusu); dörben terigün odun-dur adis ülü daru(ulqu 61v. adistid [S. adhishthâna, Tib. byin gyis brlabs pa] n. blessing, benediction, consecration; Udaribalguni-dur adistid yeke bolumui 37v; Udaribadaribad-dur adistid yeke bolumui 38r. adqu 1. handful, a unit of measure; isün adqu široi 22r; 2. a unit of time (8.64 seconds); nigen èa(tur naiman möèe dörben qubi (urban adqu bui 6r; arban adqu bolbasu nigen qubi bui 6r. adu(usun/ada(usun/adusun

n. [S. tîryak; Tib. byol-song]; animal, animals, livestock;

animals are one of the six forms of existence; see RRS, 126; ada(usun abubasu 21v; adusun abubasu 22v; mal ada(usun abubasu 26v; ed adu(usun abubasu 24r, 27v; ada(usun sürüglebesü 21v; adu(usun s[ü]rüglebesü 32r; adu(usun sürüg sal(abasu 35v; adu(usun sal(an sürüglebesü 36r; ada(usun/adu(usun ¯ibqarabasu 22r, 27r; ada(usun ba ed ¯ibqarabasu

684

GLOSSARY 23r; ed ada(usun/adu(usun ¯ibqarabasu 24r, 26r, 26v, 27r, 27v, 29r; ada(usun ögbesü 23r, 26v; adu(usun ögbesü 30r; ed mal ada(usun ögbesü 24v; eremdeg-dür ada(usun ögbesü 31r; ed adu(usun nemeyü 25v; mal ada(usun qudaldubasu 25v; mal adu(usun buu ög 26r; ed adu(usun elbeg bolqu 26v; adu(usun quriyabasu 26v; adu(usun ba okin ögbesü abubasu 29v; (a¯ar ködelbesü adu(usun törögülten-dür ma(u 31r; mal adu(usun ögbesü 31v; kümün-e adu(usun ögbesü 36v; mal adu(usun idegen (ada(ši (ar(abasu 43r; adu(usun ögküi üiles 46r; adu(usun sür dalalbasu 46v; kebili-tür adu(usun buu ab 55r; ada(usun olqu 58r; du(usun qudalduqui 61v; (a¯ar ködelbesü adu(usun-dur ma(u 31r; adu(usun-dur qoor qorom¯i yeke boluyu 38r; ed ada(usun-dur qoor qomsa yeke bolqu 39r; adu(usun-i šin-e kebtešin-dür kebtegülbesü 36r; adu(usun-i sürüglebesü 37r; mal adu(usun-u keš[i]g èuqa( mör (arbasu 24r; ada(usun-u sür dalalbasu 31r. ada(usun abubasu

if one takes an animal (21v).

adu(usun ba okin ögbesü abubasu adusun abubasu

if one gives or takes an animal or girl (29v).

if one takes an animal (22v).

a(la( secluded, solitary, remote, desolate; a(la( oron-dur (arbasu 46v; see RRS, 433. a(ula

mountain: dörben odun-u düri a(ula metü 29r; (a¯ar ködelbesü a(ula ebderemüi

29v; a(ula-aèa modun eribesü ülü oldaqu 47v; Sümber a(ula-yi ¯öbšiyerküy-e ¯egün qabar(-a kebte¯ü bara(un qabar(-a-bar ergimüi 55r; Sümber a(ula-yin orgil-iyar to(ori(èi odun 32v, 32v; a(ula-yin door-a to(orin yabu(èi odun ali bui 32v; Sümber a(ula-yin dumda(ur-iyar Kerteg na(šidar-iyar ekilen [. . .] 32v; Sümber a(ula-yin orgil deger-e èa(-un takil-iyar taki¯u 38v.

685

GLOSSARY a(ula-aèa modun eribesü

if one seeks wood from a mountain (47v).

a(ur [Ch. qi] n. steam, vapor; breath; pneuma; atmosphere; a weather term; the 24 joints and breaths (Palmer 1986: 64-66; Ho 1966: 53-54); ¯il sara möèi-yin a(ur ¯okiramui 4r; edür söniyin a(ur 5v; qabur namarun a(ur basa tegünèilen bolumui 6r; tngri (a¯ar-un qorin dörben a(ur èa(-i quriya¯u amui 6r; sarayin qoyitu arban tabun-u a(ur-ügei bögesü tere saban sara bolumui 6v; (a¯ar-tur dula(an-u a(ur öèüken oromui 8r; (a¯ar-tur dula(an-u a(ur oromui 9r; a(ur oroqui-dur luu dong(oddumui 10r; qala(un a(ur yeke bolu(ad 13r; (a¯ar-tur qala(un-u a(ur (aru(ad küiten-ü a(ur oromui 17r; dörben èa(-un a(ur oroqu 59v. a(ur tegerm-e n. mortar and mill; a(ur tegerm-e bosqabasu 36r, 36v, 37r; see G. Kara, 1979: 198; 1984: 349. a(ur tegerm-e bosqabasu a(urqai

if one erects a mortar or mill (36r, 36v, 37r).

mine; granary, silo; nigen bitegüü tariyan-i ¯a(un a(urqai bol(a(èi (odun) 33r,

33v; a(urqai bulabasu 42v; a(urqai erübesü 42v. a¯ar(-a

stallion; a¯ar(-a buura buq-a talbibasu 25r, 25r, 26r; a¯ar(-a buur-a buq-a quèa

talbibasu 35r. a¯ar(-a buura buq-a talbibasu

if one picks out a stallion, bull camel or bull; according

to a native informant, Ts. Baatar, when the breeding males are selected from a herd there is a special rite performed over them. Likely it is not only the selection of the animals but the rite, itself, referred to here (25r, 25r, 26r). a¯ar(-a buur-a buq-a quèa talbibasu if one picks out a stallion, bull camel, bull or ram (35r).

686

GLOSSARY ala( variegated; solbi(san ala( ¯iruqai 20r; ala( nidün bui 20v; ala( dusul 20v, 43v; ala( debisker 20v, 43r; ala( noqai-tai teyimü kümün 24v; ala( debel buu ed’ke buu emüs 35r. albin/alban

[Tib. bstan] demon, devil, evil spirit, sprit; cf. SE I 246: albin salm-a-bar

küliküi na(šidar 27v; Mul na(šidar kemebesü alban-u [=albin-u] na(šidar 29v; albin-u degeremeèi odun 59r. albin salm-a

the devil’s net (RRS, 432); albin salm-a-bar küliküi na(šidar 27v.

[Ordos dialect (DO, 17b)]; nom. fut.; will move the legs: (a¯ar ködelbesü ülü

alèaqu alèaqu 28r.

aliba burqan-u èi(ul(an üiledbesü

performs rites for the assembly of various buddhas

(26v). alim-a n. pear; in Ordos and southern Mongolian languages alim-a means “pear;” elsewhere it means “apple;” when alima = pear, almurad = apple: alim-a güilesü terigüten ¯imis ur(umui 13r. alqu alqum

n. pace; dolo(an alqu (a¯ar-a 23v. n. a unit of measure, pace, i.e., a yard; nara ur(u(-a edügüy-e arban alqum nigen

giškim (a¯ar-a kümün-ü öngge ese tanibasu söni-dür (ada(adu bui 6v; nara šingge¯ü arban alqum nigen giškim-e (a¯ar-a kümün-ü öngge tanibasu edür-dür (ada(adu bui 6v. alta(n) 1. gold, golden; altan mönggü qudaldubasu 26r; (uyiranèi kümün-dür altan ol(a(ulu(èi odun ali bui 33r; altan maltabasu 34v; altan buu sürèi 35r; altan ordo mör (arbasu sayin 49r; ula(an altatu debel 34v 2. one of the five elements (Ch. jin/chin); örön-e

687

GLOSSARY ¯üg-ün altan-u dolo(an odud-un to(-a tegüsbe 31r; Anurad Èistan Mul Burvasad Udarisad Abaji eden altan bui 61r. Altan gerel

the Suvarnaprabhâsa-sûtra; Altan gerel ungši 42v.

Altan odun Venus; Friday; 4v, 8v, 8v, 8v, 8v, 9v, 9v, 9v, 9v, 10v, 10v, 10v, 10v, 11v, 11v, 11v, 11v, 11v, 12v, 12v, 12v, 12v, 13v, 13v, 13v, 13v, 14v, 14v, 14v, 14v, 15v, 15v, 15v, 15v, 15v, 16v, 16v, 16v, 16v, 17v, 17v, 17v, 17v, 18v, 18v, 18v, 18v, 19v, 19v, 19v, 19v, 19v, 21r, 21r, 21r, 21v, 37r, 37r, 37v, 37v, 38r, 44r, 44v, 44v, 44v, 45r, 45r, 45r, 45r, 45v, 46r, 46v, 46v, 46v, 48v, 48v, 50v, 51r, 52r, 53r, 55v, 56r, 56r, 56v, 56v; Altan odun kemebesü kešig erdeni qa(an-u gara( büküi 23v. altan maltabasu if one mines gold (34v). altan mönggü qudaldubasu altan ordo

if one sells gold or silver (26r).

the golden palace; see Doré, v. 6, p. 11, v. 9, p. 21; altan ordo mör (arbasu

sayin 49r. altatu

golden; ula(an altatu debel 34v.

altaèin

goldsmith; (a¯ar ködelbesü altaèin-a ma(u bui 28v.

ama(n) [Ch. kou/k’ou] mouth, opening, aperture; as with the term egüüde (Ch. men “gate”), refers to a celestial opening through which spirits exert their influence; similarly personifies a specific star or star group in a constellation as in the mouth of the black dog of heaven (tngri-yin noqay-yin aman); also commonly found in divination diagrams: tngri-yin noqay-yin aman-du buu ög 53r; er-e sar-a-yi aman-a‡a ¯öb to(ola 52v; aman inu doron-a emün-e 55r; aman inu emün-e örön-e 55r; aman inu örön-e umara 55r; aman inu doron-a umara 55r; aman-

688

GLOSSARY a (a¯ar usun-i taki 55v; aman-dur ür-e ügei bolu(ad üge da(un bolqu 52v; aman-tur üge da(un uèaram 52v; aman-dur èirig buu morda 55r 2. word, speech, news; aman aldabasu 34v; kelen aman bolqu 50r, 50v; kelen aman-du oroqu 50r; yeke kümün-ü kele aman bolqu 57v; ma(ui kelen aman bolqu 57v. aman aldabasu if one takes an oath, makes a promise (34v). amatu sön-e ?milk at the mouth; perhaps tianru/t’ien-ju (Mathews 6362, 3144), a single star (: Librae) at the mouth of gang/kang, the 2nd xiu (Ho 1966: 83): yeke amatu sön-e-dür morin buu dobtul 33v; amatu sön-e Burvabadaribad buyu 34r. Amindiu-a [S. Amitâbha; Mong. èa(laši ügei gereltü]; the fourth dhyâni-Buddha and the ethereal form of Úâkyamuni (see Getty, 37-39); Mahašuvari tngri kiged Amindiu-a qoyar naiman ayima(-ud-ud terigüten-iyer küriyelegül¯ü 38r. amidu üile life rites: amidu ba ükügsen qoyar-un üile-dür sayin 29v. amin(-u) saki(ulsun life protection; a ritual for the protection of life (Beyer, p. 55). amin(-u) ¯oli( saki(ulsun

ransom protection of life; a ritual in which figurines usually

made of dough are used to rid one of evil spirits causing illness (Lessing, 1070); amin ¯oli( saki(ulsun üiledbesü 36v, 36v, 37r. amila-

to enliven or animate something, i.e., by performing certain rites (Lessing 1070);

burqan nom-i amilabasu 44v. amisqaqui

[S. prâna]; the act of breathing, respiration; a measure of time; four seconds is

the length of time between the breaths of an ignorant commoner (bertegèin arad nigen amisqaqu-yin ¯a(uraki); In Indian sources, one respiration is the time occupied in pronouncing

689

GLOSSARY ten long syllables (Burgess 1859: 149); for the gods (tngri-nerün nigen amisqaqui) the interval is 360 times longer or 24 minutes; in Indian astrology the “time of the gods” is 360 times longer than that of man; thus one sidereal year is a day and a night to the gods (Burgess 1859: 152; Stone 1981: 52-53): bertegèin arad nigen amisqaqu-yin ¯a(uraki-yi to(ala¯u (urban ¯a(un ¯iran bol(abasu nigen dusul bolumui 5r; ¯ir(u(an amisqaquy-i nigen möèe 5v; tere kemebesü tngri-nerün nigen amisqaqui-lu(-a saèu(uu bol- 5v; qoyar amisqaqui anu qubi bolumui 5v. amu(ulang [S. sukha; Tib. bde ba]; enjoyment, bliss; syn., ¯ir(alang, ant. ¯obalang; degedü amu(ulang 1v, 38r; amu(ulang ¯ir(alang-i törögülkü 2v; amu(ulang bolu(ad 37v; amu(ulang nuta bolumui 37v. amurling(ui

[S. çânta, harsha; Tib. zhi ba, rangs pa]; quiet, peaceful; joyful, happy;

amurling(ui üiles (keyi-) 18r, 41v, 45r, 46r, 61r. ana(a- to treat (an illness); ebedèin kürtebesü ana(aquy-a berke 40r. anda

sworn brother; friend; [Ch. bai dixiong/pai ti-hsiung (see Doré, v. 5, p. 497-499)]:

quda anda bol- 10r, 15r, 22v, 25v, 26v, 30v, 56r, 61v; qudda anda bolulèibasu 28r, 28r, 29r, 31r, 32r; quda anda eribesü 31r. anggir a kind of yellow duck; anggir (ala(un qarimui 16r. Anurad [S. anurâdhâ]; the 15th nakshatra; 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 17v, 18v, 19v, 21r, 33v, 34r, 34r, 44v, 44v, 45r, 45v, 48v, 48v, 48v, 52r, 52r, 53r, 55v, 55v, 56r, 56v, 59r, 59v, 60v, 60v, 61r, 61r; saran-lu(-a Anurad tokiyaldu- 18r, 19r; qorin dörben-e

690

GLOSSARY saran-lu(-a Anurad tokiyaldu(san-iyar èa(-un sayin ma(u-yi belgelemui 8r; Anurad na(šidar 29r; Anurad-du degedü šidi olqu boluyu 38r. aq-a

elder brother; elder relative; elder: aq-a yeke kümün 4v; aq-a degüü 30r; aqa degüü

qoyar kümün uèira¯u ¯i(a¯u öggümüi 25v; aq-a degüü qoyar terigülen qula(uyu 26r; bombo aq-a degüü qoya(ula ¯i(a¯u öggümüi 26r; aq-a kümün-ü üiles-dür sayin 30r. arad

[used as sing. and pl., originally pl. of aran] commoner: bertegèin arad nigen

amisqaqu-yin ¯a(uraki 5r; (a¯ar ködelbesü yeke arad toyin-nar-a ma(u 30v; olan arad ¯okiqu 56r; ma(ui arad-i sayid-un ¯erge-dür oro(ulu(èi odun ali bui 33r; ma(u arad-i sayid-un ¯erge-dür oro(ulu(èi Qasta buyu 33v; ma(u arad-lu(-a ¯ol(oqu 57r. aran

man, person, commoner: ma(u aran-lu(-a uèirabasu 22v.

arban ten: arban 37r, 38v, 39v, 44r, 55v; arban šin-e 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 40r, 41v, 43r, 43v, 44r, 44v, 49r, 49r, 49r, 49v, 49v, 50v; šine(-yin) arban 38r, 38r, 53r, 56v, 56v, 58v; arban qubi bolbasu nigen möèi bui 6r; arban adqu bolbasu nigen qubi bui 6r; arban alqum 6v, 6v; Arban sara 17r, 38v, 39r, 39v, 39v, 40r, 41v, 41v, 42v, 43r, 43v, 43v, 44r, 44r, 47r, 47r, 47r, 47v, 47v, 48r, 48r, 48r, 50v, 50r, 60r, 60v; arban kümün 53v; arban-a öl¯eyitü sayin 56r. arban dolo(an seventeen; the seventeenth day: 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 39r, 39r, 39r, 39v, 40v, 43r, 43v, 44v, 44v, 47r, 49r, 49r, 49r, 49v, 49v, 56r; arban dolo(an-a 39r, 39r, 44v, 44v, 56r.

691

GLOSSARY arban dörben fourteen; the fourteenth day: 3v, 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19r, 19v, 38r, 38v, 39v, 39v, 39v, 40v, 41v, 43r, 47r, 49r, 49r, 49r, 49v, 49v, 53r, 56r, 56v. arban (urban

thirteen; the thirteenth day: 2r, 2r, 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v,

16v, 17v, 18v, 19v, 39r, 39r, 39v, 40v, 43r, 43v, 43v, 44r, 44r, 44r, 44r, 47r, 47r, 49r, 49r, 49r, 49v, 49v, 53r, 53r, 53r, 54r, 54r, 56r, 56v, 56v. arban ¯ir(u(an

sixteen; the sixteenth day: 3r, 5v, 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v,

16v, 17v, 18v, 19v, 38v, 38v, 39r, 39v, 39v, 39v, 40v, 41v, 43r, 43r, 43r, 43v, 44r, 44r, 44r, 44r, 49r, 49r, 49r, 49v, 49v, 53r, 53r, 54r, 54r, 56r, 56v. arban isün

nineteen; the nineteenth day: 8v, 9v, 10r, 10v, 11v, 12v, 13v, 14v, 15v, 16v,

17v, 18v, 19v, 37v, 39r, 39r, 39v, 39v, 39v, 40r, 40v, 41v, 43v, 47r, 47r, 47v, 49r, 49r, 49r, 49v, 49v, 53r, 53r, 53r, 54r, 56r. arban naiman eighteen; the eighteenth day: 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 37v, 39r, 40r, 40v, 41v, 41v, 43r, 44r, 44r, 44r, 44r, 44v, 49r, 49r, 49r, 49v, 49v, 53r, 53r, 53r, 54r, 56r. arban nigen

eleven: 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 38r, 39v,

39v, 40r, 40v, 41v, 43r, 43v, 43v, 44r, 44r, 44v, 47r, 47r, 47r, 49r, 49r, 49r, 49v, 49v, 53r, 53r, 53r, 55v, 56r, 56v, 56v, 58v; Arban nigen sara 18r, 18r, 37v, 38v, 39r, 39r, 39v, 39v, 40r, 41v, 41v, 42v, 43r, 43v, 43v, 44r, 44r, 47r, 47r, 47r, 47v, 47v, 48r, 48r, 48r, 50v, 60r, 60v.

692

GLOSSARY arban nigen the eleventh day: 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 38r, 39v, 39v, 40r, 40v, 41v, 43r, 43v, 43v, 44r, 44r, 44v, 47r, 47r, 47r, 49r, 49r, 49r, 49v, 49v, 53r, 53r, 53r, 55v, 56r, 56v, 56v, 58v. Arban nigen sara

the Eleventh month: 18r, 18r, 37v, 38v, 39r, 39r, 39v, 39v, 40r, 41v,

41v, 42v, 43r, 43v, 43v, 44r, 44r, 47r, 47r, 47r, 47v, 47v, 48r, 48r, 48r, 50v, 60r, 60v. arban qoyar

twelve: 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 37v, 37v,

39r, 39v, 39v, 40v, 43r, 44r, 44v, 47r, 49r, 49r, 49r, 49v, 49v, 50v, 53r, 56r, 56v; Arban qoyar sara 2v, 3r, 3r, 5r, 6v, 7v, 32v, 41v, 60r, 60v; arban qoyar sarayin qara 41r; arban qoyar sarayin èo(tu edür 47r; arban qoyar sarayin yang gung ¯ii kemekü arši-narun ügülegsen ma(u edür-i ü¯ekü 47r; arban qoyar sarayin modun gokimoi 48r; arban qoyar šitün barildaqui 2v, 2v; arban qoyar èa( 6r; arban qoyar èa(-un mör (arqu ¯üg-ün sayin-i ü¯ekü kürdün 50r; arban qoyar edür èa(-un sayin ma(u-i ü¯ekü kürdün 50v; arban qoyar ¯il 34r; na(šidar-lu(-a arban qoyar ¯il qamtudbasu sayin ma(u il(al-i ü¯ekü 46v; arban qoyar e¯in 35v; arban qoyar gdanm-a 38v; arban qoyar edür-ün mör (arqu ¯üg-ün sayin ma(u-yi ü¯ekü kürdün ene bui 50r; arban qoyar edür èa(-un sayin ma(u-i ü¯ekü kürdün 50v. arban qoyar the twelfth day: 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 37v, 37v, 39r, 39v, 39v, 40v, 43r, 44r, 44v, 47r, 49r, 49r, 49r, 49v, 49v, 50v, 53r, 56r, 56v. arban qoyar èa( the twelve hours: 6r; arban qoyar èa(-un mör (arqu ¯üg-ün sayin-i ü¯ekü kürdün 50r; arban qoyar edür èa(-un sayin ma(u-i ü¯ekü kürdün 50v. arban qoyar edür the twelve days: arban qoyar edür-ün mör (arqu ¯üg-ün sayin ma(u-yi ü¯ekü kürdün ene bui 50r; arban qoyar edür èa(-un sayin ma(u-i ü¯ekü kürdün 50v.

693

GLOSSARY arban qoyar e¯in

the twelve lords (35v); a Chinese cycle of twelve days; it belongs to an

ancient astrological system, known as jianchu (after the first two terms in the cycle) that dates to at least the Western Han (Allred, 2002: 65, n. 136; Ho 2003: 30); the manual gives a transcription of the Chinese terms: jan, èuu, man, bing, ding, gi [=ji], pô, üi, èeng, šiu, ke, bi; their Mongolian translation: ejilegèi, aril(a(èi, dügürügèi, tübsidkegèi, to(ta(èi, saki(èi, ebdegèi, tüšigèi [=tügšigèi], bütügèi, quriya(èi, negegèi, qa(a(èi, and then the combination of the two: ¯an e¯ilegèi edür, etc.; cf. Mostaert MMAD, 21, n. 61; pentaglot dictionary, 1742817440, pp. 997-998. For these twelve lords in Uigur sources, cf. Rachmati, #11, p. 308 and Bazin, 1991: 287-288. arban qoyar gdanm-a arban qoyar ¯il

the twelve consorts (38v).

the twelve years: arban qoyar ¯il 34r; na(šidar-lu(-a arban qoyar ¯il

qamtudbasu sayin ma(u il(al-i ü¯ekü 46v. Arban qoyar sara [Tib. zla-ba bcu-gnyis]; 1. the twelve months of the year: 2v, 3r, 3r, 5r, 6v, 7v, 32v; arban qoyar sarayin qara 41r; arban qoyar sarayin èo(tu edür 47r; arban qoyar sarayin yang gung ¯ii kemekü arši-narun ügülegsen ma(u edür-i ü¯ekü 47r; arban qoyar sarayin Modun gokimoi 48r; 2. the Twelfth month (used occasionally instead of Kögeler sara): Arban qoyar sarayin isün šin-e 41v; Arban qoyar sarayin 'aqai edür bolai 60r; Arban qoyar Üker Baras Taulai Mori Qoni Beèin Takiy-a Noqai edür-e sayin. arban qoyar šitün barildaqui

the twelve links of dependent origination (2v, 2v).

Arban sara the Tenth month:17r, 38v, 39r, 39v, 39v, 40r, 41v, 41v, 42v, 43r, 43v, 43v, 44r, 44r, 47r, 47r, 47r, 47v, 47v, 48r, 48r, 48r, 50v, 50r, 60r, 60v.

694

GLOSSARY arban šin-e the 10th day of the month: 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 40r, 41v, 43r, 43v, 44r, 44v, 49r, 49r, 49r, 49v, 49v, 50v; šine(-yin) arban 38r, 38r, 53r, 56v, 56v, 58v. arban tabun fifteen; the fifteenth day: 2r, 3v, 3v, 3v, 3v, 4r, 4r, 6v, 7r, 8r, 8v, 9v, 10r, 10v, 11v, 12v, 13r, 13v, 14v, 15v, 16r, 16r, 16v, 17v, 18v, 19v, 37v, 37v, 38v, 39r, 39r, 39r, 39v, 39v, 40r, 40v, 41v, 43v, 44r, 44r, 44r, 46v, 47r, 47r, 47r, 47r, 49r, 49r, 49r, 49v, 49v, 50r, 53r, 53r, 56r, 56v, 56v, 56v, 56v, 58v; edür arban tabun tedüiken qubi 5v; söni arban tabun tedüiken qubi 5v; arban tabun odun 33r. Ardar [S. Ârdrâ]; the fourth nakshatra: Ardar 8v, 9v, 10v, 11v, 12v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 21r, 52r, 52r, 59r, 59v; Ardar na(šidar 26r; süm-e keyid ba nom burqan šitügen-i qutu( oroši(ulqu sayin edür kemebesü [. . .]Ardar [. . .]sayin 37v; Ardar-dür buyan keš[i]g sayitur nemeyü 37v; odun na(šidar qamtuddu(san-iyar tüleküi uèaral-iyar bolumui [. . .] 'al odun Ardar qoyar 45r; odun na(šidar qamtuddu(san-iyar šim[n]us-un dolo(an edür bolumui [. . .] Usun odun Ardar qoyar 45r; Rôkini Èista Anurad Ardar Udarisad Tanista Abaji ede dolo(an na(šidar široy-yin èinar bui 45v; Margisar Ardar Burnavasu Bus Kerteg Rokini eden modun bui 61r; na(šidar-lu(-a arban qoyar ¯il qamtudbasu sayin ma(u il(al-i ü¯ekü anu ene bolai Margašar Ardar qoyar Qonin edür uèarabasu ma(u 46v; èireg mordaqu edür kemebesü [. . .] Ardar [. . .] sayin 48v; dayisun-lu(-a (adqulduqui edür-ün sayin inu [. . .]Ardar [. . .] sayin 48v; öšiyerkü qara edür ginggang šingpüng güiküi edür ma(u. [. . .] Ardar [. . .] ma(u 53r; debel emüskü sayin edür kemebesü [. . .] Ardar [. . .] ma(u 56r; Ardar Asli( Èista Tanista ¯i(ulèin odun bui. ¯i(ulèin ülü yabumui 60v; naiman öber-ün odun kemebesü

695

GLOSSARY Ardar Burnavasu qoyar 60v; Ardar Burvabalguni Èista Mul eden dörben odun qata(uu do(šin obo(-tan buyu 61v. The appearance of its nine stars is like a saw (26r); Usually given as one star, " Orionis, and said to be “like a gem.” See Burgess and Rachmati. ar(-a

means, method; way out, possibility; ruse, trick, artifice, scheming; the male or

positive element in nature (Ch. yang); as contrasted with the female or negative element (Ch. yin; Mong. bilig [Lessing 51]): ar(-a uqaqui 2v; o(tar(uy-yi egülen bürkü¯ü odun na(šidar-i ülü medekü bögesü tegüni; medeküi ar(-a inu 4v; saban sara-yi oriši(ulqui ar(-a 6v; okin töröbesü qula(ayièi ba ar(-a ¯ali yeke-dü bui 28r; (a¯ar ködelbesü ar(-a beligten öber ¯a(uraban ebderemü 31v; (alqalaqu ar(-a 42v. ar(-a biligten those possessing skillful means and wisdom (Lessing, 51): (a¯ar ködelbesü ar(-a beligten öber ¯a(uraban ebderemü 31v. ar(-a ¯ali

deceit, trickery: okin töröbesü qula(ayièi ba ar(-a ¯ali yeke-dü bui 28r.

ari(un [S. çuddha, viçuddhi; Tib. dag pa]; pure, clean, holy (Lessing, 1161): ari(un takin-a 1v; ari(un gegen-e ¯iruqai 2v; öèügüken ari(un köbegün 24r; ari(un sayin köbegün 54v. ariki alcohol: ariki iskebesü 31v, 46v. ariki iskebesü

if one ferments alcohol (31v, 46v).

aril(a- [S. viçodhaya-; Tib. sbyong ba]; to cleanse, purify; to dematerialize (by reciting tarni [Lessing 1161]): yirtinèü-tekin-ü ¯obalang-i aril(a¯u 2v; dolo(an odun-i ünen-iyer aril(an to(ola[(]daqui 24v.

696

GLOSSARY aril(a(èi [Ch. qu/ch’u, “to remove, eradicate” (Mathews 1391)]; the one that purifies; 2nd of the twelve lords of the day: mong(ol üsüg-dür e¯ilegèi aril(a(èi dügürügèi tübšidkegèi to(ta(èi saki(èi ebdegèi tü[g]šigèi bütügèi quriya(èi negegegèi qa(a(èi kemen ungšimui 35v; èuu aril(a(èi edür 35v. arilu(sad

those who are purified: (anèa ü¯ügür-dü sedkil-ün èinar arilu(sad 1v.

arilu(san [S. viçuddha; Tib. dag pa]; clean, pure (Lessing, 1161): teyin böged arilu(san-u to(-a 2r. arisun skin: Mo(ai sara mön-ü tula mo(ai arisun-iyan nüken-dür orkimui 11r. ariyatan carnivorous or wild animals; beasts of prey: ariyatan-u sünesün na(šidar 27v. arsalan

lion: arsalan quraèimui 14r; arsalan-u 59r; naran Arsalan-u gertür oro(san-u tula

yirtinèü-deki arsalan quraèimui 14r; arsalan-u ¯o(dor metü 59v. Arsalan-u ger

Leo, the 7th sign of the zodiac: naran Arsalan-u gertür oro(san-u tula

yirtinèü-deki arsalan quraèimui 14r. arši [Tib. drang srong; S. rshi]; sage, hermit (Lessing, 1161); cf. also ODT 65-66; arši 1v; arši-narun ügülegsen edürün belge 20r; arban qoyar sarayin Yang Gung-¯ii kemekü arši-narun ügülegsen ma(u edür-i ü¯ekü anu 47r. arvis [Uy. arvis]; magical formula; (cf. Drevnetyurkskii slovar’, 58); arvis tarni uribasu 25v. arvis tarni [S. vidyâ mantra]; sacred spell; magic spell (Lessing, 1161); see also MSD, 35; arvis tarni uribasu 25v. arvis tarni uribasu asar küriy-e

if one recites a sacred spell (25v).

hall or enclosure: asar küriy-e baribasu 46v. 697

GLOSSARY asar küriy-e baribasu asara-

if one builds a hall or enclosure (46v).

to be compassionate toward smth.; to take care of smth., to love: qatun kümün-i

asarabasu 23r; šin-e kümün-i ülü asaraqu ba gerte ülü oro(ulqu edür 53v; ede edür šin-e asaraqu 53v. Asli(/As’li(

[S. Âúleshâ]; the 7th nakshatra: Asli( 8v, 9v, 10v, 11v, 12v, 13v, 13v, 14v,

15v, [16v], 17v, 18v, 19v, 21r, 59r, 59v; Asli( na(šidar 27r; nigen qonin-i ¯a(un bol(a(èi Asli( buyu 33v; Sadabis Udaribadaribad Rivadi Burvasad Mul As’li( Širvan ede dolo(an na(šidar usun-u èinar bui 45v; Asli( Šuša( Širvan Barani eden široi-yin èinar buyu 61r; èireg mordaqu edür kemebesü [. . .] Asli( [. . .] ma(u 48v; Bus Asli( Šuša( Qasta Èista Ašivani ede ¯ir(u(an na(šidar abašig abqui sayin 56v; Ardar Asli( Èista Tanista ¯i(ulèin odun bui. ¯i(ulèin ülü yabumui 60v; dörben ür-e tasura(san odun kemebesü Asli( Šuša( qoyar. Abaji Barani qoyar buyu 61r; Margašar Asli( Jayitar Anurad Rivad'i eden tabun odun maši ¯okilan obo(-tan buyu 61r. asuri

[S. asura; Tib. lha ma yin; Mong. tngri busu]; a class of demi-gods, enemies of the

gods in Hindu mythology (Lessing 1161); titans; antigods (Waddell 1978: 81-82): 'al odun kemebesü asuri-narun gara( büküy-yin tula (al-un èinar bui 22v. ašida-yin

abiding, immutable: tübšidkekü ašida-yin üiles-dür sayin 45v.

aši( profit, gain; benefit: aši( ügei 34r; ¯i(ulèilabasu aši( ügei 25v; aši( öri abubasu sayin 36v; aši( tusa eribesü 43v, 61v/aši( tusa eribesü 43v, 61r; aši( tusa bütü- 45v, 49v; aši( tusa bol- 50r, 50r, 50r, 50r, 56r. aši( öri abubasu

if one takes a profit or debt (36v).

698

GLOSSARY aši( tusa benefit, profit, gain, advantage: aši( tusa eribesü 43v, 61v/ aši( tusa eribesü 43v, 61r; aši( tusa bütü- 45v, 49v; aši( tusa bol- 50r, 50r, 50r, 50r, 56r. aši( tusa eribesü

if one seeks a benefit (43v, 43v, 61r, 61v).

aši( ügei fruitless; without benefit: aši( ügei 34r; ¯i(ulèilabasu aši( ügei 25v. aši(labasu

if one takes a profit: ašiglabasu 36v.

Ašivani/Ašuvani [S. Aúvinî]; the 27th nakshatra: Ašivani 8v, 9v, 10v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 21v, 52r, 59r, 59v; Ašivani sara Enedk[e]g-ün Èa(-un kürdüèin-dür namurun dumdadu Ašivani sara 16r; Ašivani na(šidar/Ašuvani na(šidar 32r; o(tar(ui-dur Ašivani na(šidar-iyar ör geyimü 16r; odun na(šidar qamtuddu(san-iyar dolo(an rašiyal uèiral bolai. [. . .] 'al odun Ašivani qoyar 44v; odun na(šidar qamtuddu(saniyar dolo(an ölji qutu( oroši(san-u uèaral bolumui. [. . .] 'al odun Ašivani qoyar 44v; odun na(šidar qamtuddu(san-iyar üküküi ma(u uèaral bolumui. [. . .] Usun odun Ašivani qoyar 45r; odun na(šidar qamtuddu(san-iyar üküküi ma(u uèaral bolumui. [. . .] Altan odun Ašivani qoyar 45r; Ašivani BurnavasuSuvadi Margišar Udaribalguni Qasta Jayitari ede dolo(an na(šidar key-yin èinar bui 45v; Tanis Sadabis Burvabadaribad Udaribadaribad Rivad'i Ašivani eden usun bui 61r; mör (arqu edürün sayin kemebesü [. . .] Ašivani sayin 48v; èireg mordaqu edür kemebesü [. . .] Ašivani sayin 48v; ber'i ba(ul(aqui sayin odun kemebesü [. . .] Ašivani [. . .] odun sayin 51r; [. . .] Ašivani ede edüd šin-e debel emüsbesü sayin 56r; Bus Asli( Šuša( Qasta Èista Ašivani ede ¯ir(u(an na(šidar abašig abqui sayin 56v; Šuša( Ašuvani Mig Udaribalguni dayisun-u odun bui 60v; qorin naiman na(šidar-i

699

GLOSSARY il(abasu öl¯i qutu( oroši(san naiman na(šidar bui. [. . .] umara Udaribadaribad kiged Ašivani qoyar 60v; Bus Qastan Abaji Ašivani eden dörben odun dörben kürdün obo(-tan buyu 61r. aya(-a

cup; a unit of measure: isün adqu široi isün aya(-a usun-iyar sönöge¯ü 22r.

ayima( class: naiman ayima( 2v, 2v, 20r; ekiner-ün ayima(-iyar küriyelegül¯ü èi(ulumui 38v; ya(šas-un ayima(-iyar küriyelegül¯ü 38v; ayima(-ud-i naiman ayima(-ud-i takibasu 35r; ya(šas-un ayima(-ud-iyar küriyelegül¯ü 38v; naiman ayima(-ud-un èi(ul(an 38r; naiman ayima(-un-ud [=ayima(-ud-un] qariqui 39r; naiman ayima(-ud 38v; naiman ayima(ud<-ud> terigüten-iyer küriyelegül¯ü 38r; naiman ayima(-ud küriyelegül¯ü 38v; naiman ayima(-un èi(ul'qu edürün 20r. ayul bolqu beri the bride who will become dangerous (52r). Ayuši [Mong. èa(laši ügei nasutu]; name of a famous bodhisattva, the God of Long Life: Ayuši-yin nom ungšiqui [. . .] üiles-dür sayin 45v. Ayuši-yin nom

the dharma of Ayushi; Aparimitâyurhyânasûtra: see Raghu Vira, BSD,

45; RRS, 636; Ayuši-yin nom ungšiqui [. . .] üiles-dür sayin 45v. baèa(

[S. upavâsatha; Tib. bsnyen gnas; Mong. maèa(]; fast, fasting, abstinence, vow of

fasting; baèa( ab-, to take the vows or receive the consecration of a monk (gelüng), which involves the practice of fasting and abstinence; to fast; baèa(-un sangvar, vow of abstinence (also taken by laymen [Lessing, 64]); for fasting rites, see RRS, 574-578; baèa( abubasu 30r; baèa( sangvar abubasu 43v, 61r. baèa( abubasu

if one takes a vow of fasting (30r).

baèa( sangvar abubasu

if one takes a vow of fasting (43v, 61r).

700

GLOSSARY Badm-a dagini [S. padma “lotus”; S. d}~kin§]; Padma d}~kin§; one of the tabun dagini (five d}~kin§): Badm-a dagini 49v. ba(-a sara a small month, i.e. a month with 29 days; see also its complement, yeke sar-a and the synonym, öèüken sar-a; ba(-a sara 51v; sara ba(-a bögesü 51v, 51v, 51v, 52v, 60r. ba(atud

the heroes: (a¯ar-un ba(atud 58v, 58v; (a¯ar-un ba(atud-un tere ¯üg èereg ba

negüüdel buu od 58v. ba(atur

hero: üiles-dür mergen ölöng aburitu seèin ba(atur dayisun-i daru(ad 25v;

ü¯esküleng-tü ba(atur tegüs ¯ir(alang-du boluyu 25v. ba(ši

a master; learned lama; conjurer; Nagajun-a ba(ši 3r, 4r; ba(ši kümün-i èidker

bariqu-yin ¯a(ur-a alda(ulu(èi (odun) 33v, 33v; ba(ši on-du ülü kürkü 41r; Nagajun-a ba(šiyin nomla(san aliba sarayin mör (arqu edür-ün sayin ma(u-i ü¯ekü kürdün 49v. ba(u-

to come or go down, fall; to descend, dismount, step down; main uses involve 1.

bringing a bride into one’s household; 2. the moment supernatural beings or spirits descend; and 3. to decline (of the sun): šin-e nutu(-dur buu ba(u 43r; (ni(ur umara [etc.]) ¯üg qandun ba(ubasu sayin 53v, 53v, 53v, 53v; burqan tngri-eèe ba(u(san buyan-du sayin èa( 16r; tngriyin qara noqai ba(umu 54r; ba(umui 43r, 43r, 43r, 43r, 55r. tngri-yin (al ba(umui 10r, 11r, 12r; ba(uqu 43r, 43r; ebülün nara ba(uqu edür 3r; ebülün naran ba(uqu èa( 18r; Maqagala ba(uqu edür 46v; Maqagala-yin ba(uqu edürün belge 20r; Okin tngri ba(uqu edür 47r; Okin tngri ba(uqu edürün belge 20r; er-e-yin ¯il-ün eki èa(tu ba(uqu bui 52r; beri-yin ni(ur-yi qandun ba(uqu ¯üg 53v; (a¯ar-un sünesü (a¯ar usun-a ba(uqu tula 58v;

701

GLOSSARY ba(u(da- [pass. of ba(u-]; to be brought down, etc.: er-e-yin em ¯üg-eèe ba(u(daqui 52r; (abiy-a-tu sarayin šinede ibegel edür ba(u(daqui 52r. ba(ul(a- [caus. of ba(u-]; to have brought down; cause to descend, etc.: ber'i buu ba(ul(-a 33v, 34r, 34v; beri ba(ul(abasu 22r, 22v, 23v, 25v, 25v, 26r, 26v, 26v, 27r, 27v, 27v, 28r, 28r, 28v, 29v, 30r, 30v, 30v, 31r, 31r, 31v, 31v, 32r, 34r, 34v, 36v, 40r, 41r, 41v, 47v, 60r; okin bo(talabasu ba(ul(abasu 36v; okin ba(ul(abasu 43v; okin beri ba(ul(abasu 44r, 44r, 46v; beri ba(ul(aqu ba okin bo(tolaqu sayin edür ; beri ba(ul(aqu-du sayin 53r; ber'i ba(ul(aqui sayin odun 51r; ber'i ba(ul(aqui ¯üg 52r. ba(uram declining; a sign of the true horoscope, i.e., the ascendent: ba(uram 8v, 8v, 8v, 8v, 8v, 8v, 8v, 8v, 9v, 9v, 9v, 9v, 9v, 9v, 9v, 9v, 10v, 10v, 10v, 10v, 11v, 11v, 11v, 11v, 12v, 12v, 12v, 12v, 12v, 12v, 12v, 12v, 12v, 13v, 13v, 13v, 13v, 13v, 13v, 13v, 13v, 13v, 14v, 14v, 14v, 14v, 15v, 15v, 15v, 15v, 16v, 16v, 16v, 16v, 16v, 16v, 16v, 16v, 17v, 17v, 17v, 17v, 17v, 17v, 17v, 17v, 17v, 17v, 17v, 18v, 18v, 18v, 18v, 19v, 19v, 19v, 19v, 24v. ba(urai [=ba(uri]

foundation: ba(uray-aèa buru(u to(ola 51v; (olomta ba(urai nutu(

qa(al(-a sayin bui 51v. Ba’jar dagini [S. vajra “thunderbolt”; S. d}~kin§; Vajra d}~kin§, one of the tabun dagini (five d}~kin§,): Ba’jar dagini-yin ündüsün 3r; Bajar dagini 49r. Ba’jar dagini-yin ündüsün the tantra of Vajrad}~kin§. Banjar dagini-yin ündüsün 3r. balai kümün a blind person: balai kümün-i nidüt[e]i bol(a(èi 33v. bal(asun city; town: bal(asun baribasu 22v; isün nidütü temür toor-a-dur oroqu bal(asun sür kemekü na(šidar 25r; bal(asun deledbesü 25v, 34r, 35r; qota bal(asun èimebesü 34v;

702

GLOSSARY qota bal(asun bariqu sayin edür kemebesü 37v; qota bal(asun baribasu 41v, 42r, 43v, 44r, 44r, 61r; qota bal(asun bariqui 45v; qo(osun bal(asun-dur 24v; dayisun-u qotan bal(asun-i quriyaqui 61v. bal(asun baribasu bal(asun deledbesü

if one builds a city (22v). if one pounds a city wall, i.e., out of earth (25v, 34r, 35r).

baling do(šin [Tib. gtor ma; S. bali]; a food offering to deities, usually made of dough kneaded into various (often pyramidal) shapes (cf. Lessing, 80); cf. also RRS, 426-428; baling do(šin güikü edürün belge 20v; baling do(šin 39v; baling do(šin qami(-a (sa(uqu) 40r, 41r. bandi/band’i

[S. vandya “one to be saluted”]; novice in Buddhist orders; disciple or

famulus of a lama (Lessing, 82): bandi/band’i 22v, 23v, 24r, 26r; ba(ura(san bandi 24v; bandi bombo kümün 31r. bandida [S. pan}di} ta]; savant: bandida Šingq-a sari 1v. bara(da-

to wane: ed bara(daqu . . . edür 59v; sara degürküi bara(daqui-yi medegdeküi

4r; bara(daqui medekü kereg 4v. bara(un

west; right: bara(un qabar(-a-bar ergimüi 55r.

bara(ur haggling; wrangling; bargaining: keregür bara(ur-tur ¯ol(oqu 4v. barama i¯a(ur-tan

the caste of the wretched (31v); for various kinds of origins of people

see Sárközi BTD, 276, #3856. Barani [S. Bharan}§]; the 28th nakshatra: Barani 8v, 9v, 10v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 21v, 33r, 33r, 33r, 33v, 45r, 45v, 52r, 52r, 53r, 59r, 59v, 60v, 61r, 61r, 61v; Barani na(šidar 32r. 703

GLOSSARY baras

[Per. pârs, fârs]; tiger; one of the twelve animals: baras 59v; Baras èa( 50r, 51r,

51r, 51r, 53v; Baras edür 2r, 2r, 8r, 9r, 11r, 13r, 16r, 16r, 17r, 17r, 34v, 42r, 42r, 42r, 42r, 46v, 47v, 48r, 48r, 48r, 48v, 48v, 48v, 48v, 50r, 53v, 53v, 57r, 58v, 60r, 60r, 60r, 60r, 60r, 60v, 60v, 60v, 60v, 60v; Baras sar-a 2v, 2v, 2v, 3r, 8r, 8r; 40r, 40v, 40v, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 53v, 53v, 53v, 58v; bing baras sara 7v, 7v; uu baras sara 7v, 7v; keng baras sara 7v, 7v; šim baras sara 7v, 7v; ja baras sara 7v, 7v; Baras jil 41r, 50v, 51r, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 53r, 53v, 53v, 53v, 54r, 54r, 54v, 54v, 54v, 54v, 55v, 55v, 58v; baras ¯ul¯a(alamui 8r; baras mungqa( 8v, 8v, 8v, 9v, 9v, 10v, 10v, 10v, 11v, 11v, 12v, 12v, 12v, 13v, 13v, 14v, 14v, 14v, 15v, 15v, 16v, 16v, 16v, 17v, 17v, 18v, 18v, 18v, 19v, 19v; šitügen-ü eke Baras (a¯ar-a 11r; èa(an baras 49r, 49r, 49r; èa(an baras king šing 41r; baras metü kümün erebesü 27v; baras-un 59r, 59r. Baras èa(

Tiger hour (50r, 51r, 51r, 51r, 53v).

Baras edür Tiger day (2r, 2r, 8r, 9r, 11r, 13r, 16r, 16r, 17r, 17r, 34v, 42r, 42r, 42r, 42r, 46v, 47v, 48r, 48r, 48r, 48v, 48v, 48v, 48v, 50r, 53v, 53v, 57r, 58v, 60r, 60r, 60r, 60r, 60r, 60v, 60v, 60v, 60v, 60v). Baras (a¯ar Baras place: šitügen-ü eke Baras (a¯ar-a 11r. Baras ¯il

Tiger year (41r, 50v, 51r, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v,

53r, 53v, 53v, 53v, 54r, 54r, 54v, 54v, 54v, 54v, 55v, 55v, 58v). baras metü kümün

a tiger-like person: baras metü kümün erebesü 27v

baras metü kümün erebesü

if one seeks a tiger-like person (27v).

704

GLOSSARY baras mungqa( 8v, 8v, 8v, 9v, 9v, 10v, 10v, 10v, 11v, 11v, 12v, 12v, 12v, 13v, 13v, 14v, 14v, 14v, 15v, 15v, 16v, 16v, 16v, 17v, 17v, 18v, 18v, 18v, 19v, 19v. Baras sar-a/sara Tiger month (2v, 2v, 2v, 3r, 8r, 8r, 40r, 40v, 40v, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 53v, 53v, 53v, 58v; bing baras sara 7v, 7v; uu baras sara 7v, 7v; keng baras sara 7v, 7v; šim baras sara 7v, 7v; ja baras sara 7v, 7v). bariqu (a¯ar eribesü

if one seeks a place to build (42r).

fetters; a rope for holding oxen or cows by the horns: bariy-a küriy-e dü uèaraqu

bariy-a 50r.

basa nigen eketü

another item (37r, 38r, 38r, 39r, 39r, 39v, 41r, 41r, 41r, 41v, 41v, 41v,

42r, 42r, 42v, 43r, 43v, 43v, 43v, 44r, 44r, 44v, 44v, 44v, 45r, 45r, 45r, 45r, 45r, 46r, 46v, 47r, 47r, 47v, 48r, 48r, 55r, 56r, 60v). basa nigen ¯üil basar bata

another item (60v).

[Per. bazar]; inhabited place; hamlet; village: basar belèid-ün na(šidar 30v. sabre: nigen odun-u düri inu bata metü bui 28v.

bati bata

?: bati bata güikü edürün belge 20v.

bayar qurim keyi- to have a celebration (42r, 46r). bayi-

to stop; cease; in astronomical context refers to the solstices, the moment when the

sun stops moving north or south along the celestial equator: ür-e inu ülü bayimui 34v; nara ke¯iy-e bayiqu 3r; nara bayiqu düng¯i edür 6r; ebülün nara bayiqu 6r; edür söni teng kem-iyer bayiqu šaji 6v; ¯un-u nara bayiqu 6v; ¯un-u naran bayiqu èa( 12r. bayiri

battlefield: bayiri-dur ken urida mordobasu 22v. 705

GLOSSARY bayišing building: ger bayišing qota ¯asabasu 28r. beèin monkey; one of the twelve animals: Beèin sara 14r, 40r, 40v, 40v, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 53v, 53v, 53v, 58v; Beèin sara-dur (uèin qono( bui 3v; šim beèin sara 7v; ¯a beèin sara 7v; bing beèin sara 7v; uu beèin sara 7v; king beèin sara 7v; Töbed-dür Beèin sar-a 14r; Beèin èa( 42r, 50r, 50v, 50v, 50v, 51r, 51r, 51r, 53v, 54r; šim beèin èa( 7v; ¯a beèin èa( 7v; bing beèin èa( 7v; uu beèin èa( 7v; king beèin èa( 7v; Beèin (edür) 10r, 10r, 11r, 11r, 15r, 17r, 18r, 19r, 35r, 42r, 42r, 42r, 42r, 46v, 47v, 48r, 48r, 48r, 48v, 50r, 51r, 53r, 53v, 53v, 58r, 58v, 59v, 59v, 60r, 60v, 60v, 60v, 60v, 60v, 60v, 60v; Beèin (a¯ar-a 19r; Beèin ¯il 41r, 51r, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 55v, 55v, 58v; beèin ¯ilten 24r, 54v; beèin ¯iltü 53r, 53v, 53v, 54r, 54r, 54v, 54v, 54v; beèin sereküi 8v, 8v, 9v, 9v, 9v, 10v, 10v, 11v, 11v, 11v, 12v, 12v, 13v, 13v, 13v, 14v, 14v, 15v, 15v, 15v, 16v, 16v, 17v, 17v, 17v, 18v, 18v, 19v, 19v, 19v; modun èim[e]g beèin modun èim[e]g beèin inu ¯imis ide¯ü èiddu(ad. ¯ul¯a(an-iyan te¯igemüi 14r; köke beèin ¯a ii 41r; Qubi sarayin dolo(an šinide Baras ¯ilün qarši beèin ¯üg qadqu 50v; beèin-ü 59r, 59r Beèin èa(

Monkey hour: beèin èa( 42r, 50r, 50v, 50v, 50v, 51r, 51r, 51r, 53v, 54r; šim

beèin èa( 7v; ¯a beèin èa( 7v; bing beèin èa( 7v; uu beèin èa( 7v; king beèin èa( 7v. Beèin edür Monkey day: Beèin (edür) 10r, 10r, 11r, 11r, 15r, 17r, 18r, 19r, 35r, 42r, 42r, 42r, 42r, 46v, 47v, 48r, 48r, 48r, 48v, 50r, 51r, 53r, 53v, 53v, 58r, 58v, 59v, 59v, 60r, 60v, 60v, 60v, 60v, 60v, 60v, 60v. Beèin (a¯ar-a

Monkey place (19r).

706

GLOSSARY Beèin ¯il Monkey year: Beèin ¯il 41r, 51r, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 55v, 55v, 58v; beèin ¯ilten 24r, 54v; beèin ¯iltü 53r, 53v, 53v, 54r, 54r, 54v, 54v, 54v. Beèin sara Monkey month: Beèin sara 14r, 40r, 40v, 40v, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 53v, 53v, 53v, 58v; Beèin sara-dur (uèin qono( bui 3v; šim beèin sara 7v; ¯a beèin sara 7v; bing beèin sara 7v; uu beèin sara 7v; king beèin sara 7v; Töbed-dür Beèin sar-a 14r. beèin sereküi 8v, 8v, 9v, 9v, 9v, 10v, 10v, 11v, 11v, 11v, 12v, 12v, 13v, 13v, 13v, 14v, 14v, 15v, 15v, 15v, 16v, 16v, 17v, 17v, 17v, 18v, 18v, 19v, 19v, 19v. belbesün widow: belbesün qatun kümün ¯i(a¯u öggümüi 22r; belbesün em-e 25r, 25v, 29v; belbesün em-e abubasu 25r, 32r; beri abubasu belbesün bolumui 43r; dörben belbesün odun kemebesü Kerteg Èistan Burvabalguni Širvan kiged buyu 61r. belbesün em-e abubasu

if one takes a widow or a woman (25r, 32r).

belèid

crossroads: Širvan na(šidar kemebesü basar belèid-ün na(šidar bui 30v.

belge

sign, symbol, attribute: belge 3v, 4v, 58r; Baras sara mön-ü tula belge inu baras

¯ul¯a(alamui 8r; Taulai sara mön-ü tula belge inu modun bügüde ¯ul¯a(ala(san-i taulai mede¯ü ide¯ü èaddu(ad qošiyalamui 9r; Luu sara mön-ü tula. belge inu a(ur oroqui-dur luu dong(oddumui 10r; Morin sara mön-ü tula. belge inu morin qulan terigüten tar(ul¯u öngge ¯üsün güièimüi 12r; Qonin sara mön-ü tula. belge inu qonin èaddu(ad tar(u güièi¯u 13r; Beèin sara mön-ü tula belge inu modun cim[e]g beèin inu ¯imis ide¯ü èiddu(ad. ¯ul¯a(an-iyan te¯igemüi 14r; Takiy-a sara mön-ü tula belge inu qamu( šiba(un tariyan ¯imis ide¯ü èiddumui 15r; Noqai sara mön-ü tula belge inu noqai quraèi¯u [=qurièa¯u] qošiyalamui 16r; 'aqai sar-a.

707

GLOSSARY mön-ü tula belge inu (aqai nasu to(alan ¯ul¯a(alamui 17r; Qulu(an-a sara mön-ü tula belge inu tarba(-a qulu(an-a nüken-eèe ülü (arumui 18r; öl¯ei qutu( oroši(san edürün belge ögede qandu(san jindamuni bui 20r; belge inu ögede qandu(san jindamuni erdeni 44v; rašiyan edürün belge erdini bui 20r; belge inu degegši qandu(san erdeni 44v; èo(tu edürün belge qumq-a bui 20r; belge inu qumq-a

ene bui 47r; naiman ayima(-un èi(ul'qu edürün belge inu

doro(ši qandu(san (adusun bui 20r; belge inu doro(ši qandu(san (adasun 39r; qariqu edürün belge inu ögede qandu(san (adusun bui 20r; belge inu ögede qandu(san (adasun bui 39r; luus-un qad èi(ul'qu edürün belge köke na(ur bui 20r; belge inu köke na(ur bui 39v; qariqui edürün beleg inu ula(an nara bui 20r; belge inu ula(an nara bui 39v; (a¯ar-un e¯ed èi(ul'qu edürün belge inu ula(an sa bui 20r; qariqui edürün belge inu qara sa üsüg bui 20r; ükükü edürün belge inu doro(ši qandu(san erdini bui 20r; belge inu doro(ši qandu(san jindamuni

ene bui 45r; šim[n]us-un edürün belge inu doro(ši qandu(sun subur(-a 20r;

belge inu doro(ši qandu(san subur(-a 45r; šim[n]us-i ila(u(san edürün belge inu qara nara bui 20r; belge inu qara 20r; belge inu tong(ori( inu gabala

ene bui 45r; Maqagala-yin ba(uqu edürün belge inu tong(ori( bui bui 47r; Okin tngri ba(uqu edürün belge inu gabala bui 20r; belge

ene bui 47r; erketen èi(ul'qu edürün belge inu ögede qandu(san šara sar-a bui

20r; qariqui edürün belge inu doro(ši qandu(san šara sar-a bui 20r; naiman ayima( èi(ul'qu edürün belge inu vaèir bui 20r; belge inu vaèir bui 38r; qariqui edürün belge inu ¯arimdu( vaèir bui 20r, 38r; arši-narun ügülegsen edürün belge ula(an aa üsüg bui 20r; belge inu ula(an üsüg bui 47v; kelinèitü edürün belge inu qara èindamuni bui 20r; belge inu qara jindamuni ene bui 45r; kegüür ülü oroši(ulqu edürün belge solbi(san ala( ¯iruqai bui 20r; do(šin

708

GLOSSARY edürün belge inu qara jva üsüg bui 20r; šingbüng güikü edürün belge qara jii üsüg bui 20v; qara šingpüng-yin [=šingpüng-ün] belge inu qara

zi üsüg bui 42v; Bati bata güikü edürün

belge inu ala( nidün bui 20v; ginggang güikü edürün belge inu qoyar qara dusul bui 20v; belge inu qoyar qara dusul bui 43r; baling do(šin güikü edürün belge nigen ula(an dusul bui 20v; belge inu nigen ula(an dusul bui 40r; öèüken qara edürün belge nigen qara dusul bui 20v; belge ene qara dusul 41v; ügegürügülügèi edürün belge (urbal¯in ula(an bui 20v; yeke qara edürün belge inu (urbal¯in qara bui 20v; tüliküi edürün belge solbi(san qara ¯iruqai bui 20v; qo(osun edürün belge (urban qara dusul bui 20v; belge inu (urban qara dusul ene bui 45v; (uyila(èi-yin (ar qo(osun qariqui belge ala( dusul bui 20v; belge inu ala( dusul bui 43v; tngri šim[n]us (adqulduqu belge ala( debisker bui 20v; belge inu ala( debeskir bui 43r; gara( ideši erikü edürün belge dörbel¯in qara debisker 20v; belge inu dörbeljin qara debesker ene

bui 44r; tngri-yin noqai ideši erikü edürün belge doro(ši qandu(san qara sara bui 20v;

ginggang ideši erikü edürün belge qara ging üsüg bui 20v; ebdegèi edürün belge inu qada(ur bui 20v; belge inu qara qada(ur 43v; (a¯ar-un noqai ideši erikü edürün belge inu (urban nidütü dörbel¯in bui 20v; belge inu (urban nidütü dörbel¯in 44r; tüleküi edürün belge anu solbi(san qara ¯iruqai 20v; belge inu solbi(san qara ¯iruqai 44v. belgele- to signify, prognosticate: (a¯ar-i beleglebesü 23r; qorin dörben-e saran-lu(-a Anurad tokiyaldu(san-iyar èa(-un sayin ma(u-yi belgelemüi 8r; qorin nigen-e ür-e tariyan-u sayin ma(u-i belgelemüi 9r; arban isün-e buuday-yin sayin ma(u-i belgelemüi 10r; qorin dolo(an-a saran-lu(-a Anurad tokiyaldu(ul¯u belgelemüi 18r; qorin tabun-a sara-lu(-a Anurad tokiyaldu(ul¯u belge ü¯imüi [=ü¯emüi] 19r.

709

GLOSSARY belges [pl. or belge]; signs: ede belges-lu(-a [=belges-lüge] tokiyaldu(ul¯u 5r. beri/ber’i

bride; for more on Mongolian nuptial rites, see RRS, 564-574; for divinations

concerning marriage in the Vaidûrya dKar-po, see TEDP, 194-223: beri/ber’i ba(ul(a- 22r, 22v, 23v, 25v, 25v, 26r, 26v, 26v, 27r, 27v, 27v, 28r, 28r, 28v, 29v, 30r, 30v, 30v, 31r, 31r, 31v, 31v, 32r, 34r, 36v, 40r, 41r, 41v, 44r, 44r, 46v, 47v, 51r, 52r, 53r, 53r, 60r; ber'i/beri buu ba(ul(-a 33v, 34r, 34v; okin ber'i ögbesü 22v, 35v; beri buu ög 58v; ber'i/beri ab- 25r, 29r, 30r, 35r, 35r, 41v, 42v, 45v, 52r, 55v; beri/ber’i buu ab 43r, 51v, 55r; beri abubasu u(tubasu 29r; ülü ¯okiqu beri 52r; qa(aèiqu beri 52r, 52r; ayul bolqu beri 52r; degedü beri 52r; dumda beri 52r; eèüs beri 52r; ükükü beri 52r; beri kötelügèi 52v; beri (al-du mörgügülkü èa( 53v; beri mör (arqu ¯üg 54r; (ar-ta(an qada(ur bari(san beri 54r; kon-dur uèira(san beri 54r; buyan kešig bari(san beri 54r; da-dur ucira(san beri 54r; kümün-ü yasun bari(san beri 54r; ken-dür uèira(san beri 54r; niru(un-ta(an u(uuta egürügsen beri 54r; kam-dur uèira(san beri 54r; gin-dür uèira(san beri 54r; oroi-ta(an Kitad qadu(ur bari(san beri 54r; jen-dür uèira(san köl göq-a-bar tata(ci beri 54v; sön-dür uèira(san beri 54v; mo(ai morin ¯iltü beridür ülem¯i ma(u 54r; beri-yi ülü abqu odun na(šidar-un uèaral ene bui 52r; lii-dür uèira(san beri-yi abubasu 54r; beri-yin amin oqor boluyu 34v; beri-yin maqabud-un öngge-yin debel emüsteküi 52r; beri-yin dörben šilmus 52r; beri-yin ni(ur-yi qandun ba(uqu ¯üg 53v. ber'i abubasu

if one takes a bride (25r, 29r, 29r, 30r, 35r, 41v, 43r).

beri abubasu u(tubasu

if one receives or welcomes a bride (29r).

710

GLOSSARY beri ba(ul(abasu if one brings a bride into one’s home (22r, 22v, 23v, 25v, 25v, 26r, 26v, 26v, 27r, 27v, 27v, 28r, 28r, 28v, 29v, 30r, 30v, 30v, 31r, 31r, 31v, 31v, 32r, 34r, 34v, 36v, 40r, 41r, 41v, 47v, 60r). beri (al-du mörgügülkü èa( the hour the bride is made to prostrate herself before the fire (53v). beri kötelügèi

the one who leads the bride away (52v).

beri mör (arqu ¯üg

the direction in which the bride sets off on her way (54r).

beri-yi ülü abqu odun na(šidar-un uèaral ene bui according to the [wandering] stars and nakshatra, these are the occasions for not taking the bride (52r). beri-yin dörben šilmus

the four demons of a bride (52r).

beri-yin maqabud-un öngge-yin debel emüsteküi the bride should wear a robe that is the color of her element (52r). beri-yin ni(ur-yi qandun ba(uqu ¯üg

the direction a bride should face when she

dismounts (53v). bertegèin

[Tib. byis-po, blun-pa; S. bâla]; ignorant (especially with regard to religious

truth; uninstructed (Lessing, 1163). bertegèin arad

ignorant commoner (5r).

bertegèin köbegün ignorant son, boy (2r). bey-e/biy-e body: üker-ün bey-e qala(un bol¯u ebesün èidtala idemüi 19r; biy-e ugiyabasu 21v, 22r, 23r; biy-e èinu öèüken 32v; bey-e ugiyabasu 26v, 41v; noyan-u bey-e ba morin-dur ma(u 41r; bey-e inu ükükü 50r, 50r; bey-e inu (urban tib-i degürümüi 55r; biy-e bildar (oo-a 711

GLOSSARY 61r; qa(an biy-e-ben kü¯is-ün usun-iyar ugiya(ad 32vr; ede sarada okin-u bey-e-dü ma(u 51r; saki(ulsun biy-e-dür-iyen bišil(abasu 31r; erekey-yin èinegen bey-e-tei 39v; kümün-ü bey-edü. noqai terigütü [. . .] 55r; bey-e-[y]i turši modun-iyar èime¯ü 30v. bey-e ugiyabasu bi

if one washes the body (21v, 22r, 23r, 26v, 41v).

1. [first person pronoun], I: bi 32v, 32v, 32v; 2.[Ch. bi/pi “to close” (Mathews 5092);

Mongolian qa(a(èi]; 12th of the twelve lords of the day: Kitad üsüg-dür. ¯an èuu man bing. ding gi pô üi. èeng šiu ke bi. kemen ungšimui 35v; bi qa(a(èi edür 37r; bi pô edür 48v. bièig writing; a writing, book: ¯arlig bièig tarqabasu 18r; bièig to(-a sur(abasu 22v, 56v; bièig to(-a erdem uqa(an sur(abasu 23v; bièig to(-a em sur(abasu 26r; bièig ungšibasu 32r; qa(an-a tatal(-a bièig oro(ulbasu 36r, 36v; bièig abulèibasu 36v; nom bièig bièibesü 36v; bièig oro(ulbasu 36v; bièig-dür orobasu 36v, 37r. bièig abulèibasu

?if one debates a scripture (36v).

bièig to(-a sur(abasu

if one teaches writing or mathematics (22v, 56v).

bièig to(-a em sur(abasu

if one teaches writing, mathematics or medicine (26r).

bièig to(-a erdem uqa(an sur(abasu

if one teaches writing, mathematics or science

(23v). bièig ungšibasu bièig-tür orobasu bilig

if one reads a book (32r). if one starts a [new] book (36v, 37r).

[Uy. bilig]; wisdom, intelligence, intellect, knowledge, understanding, talent, ability;

capability; negative force, feminine principle (Ch. yin); negative pole (Lessing, 104): ¯öng bilig; ¯öng bilig olu(san Manjušari 1v; erdem bilig 25v; qaram yeke biligtü 31r. 712

GLOSSARY bing [Ch. bing (the 3rd Heavenly stem)]; bing; 2. [Ch. ping “level”]; [see under ping]: bing šin yile 7v; bing šin edür 7v; bing baras sara 7v; bing baras èa( 7v; bing luu sara 7v; bing luu èa( 7v; bing morin sara 7v; bing morin èa( 7v; bing beèin sara 7v; bing beèin èa( 7v; bing noqai sara 7v; bing noqai èa( 7v; bing qulu(an-a sara 7v; bing qulu(an-a èa( 7v; bing ding 52r, 52r, 52r, 52r, 52r. biqar [?S. vihara]; ?temple, monastery (cf. Mostaert, MMAD, 12, n. 22); see also Waddell, 1978: 339; biqar qangin-u ¯iruqai 26r. Mostaert notes that this is probably for biqar keyid; biqar < S. vihara

biqar qangin

"temple, monastery," (Mostaert, MMAD, 12, n. 22), but perhaps the reference is to a monastery in Qangin, Inner Mongolia, or to a person, Biqar qa(an; biqar qangin-u ¯iruqai 26r. bišil(a-

to meditate: bišil(abasu 11r; burqan-i bišil(abasu 26v; saki(ulsun biy-e-dür-iyen

bišil(abasu 31r. bišil(abasu bitegüü

if one meditates (11r).

1. closed, final, i.e., the final day of the month, year, etc.; qorin isün bitegüü

bolumui 3r; 2. a measure; two hands, i.e., the amount of something that can be held with the two hands placed together (Mostaert, DO, 71a under bitü); nigen bitegüü tariyan-i ¯a(un a(urqai bol(a(èi 33r, 33v. biyoo

Perhaps this term is associated with the Chinese star term, Chü-men. The term is

given as bayuu; I transcribe b'yuu; for byuu, cf. Heissig, Die mongolischen Handschriften-Reste aus Olon Süme Innere Mongolei (16.-17. Jhdt), p. 508; in the pentaglot dictionary under the types of gods (Man. enduri i hacin) there is a Manchu deity, biyoo (17457, p. 999); this

713

GLOSSARY is Chinese can gong (Mathews ts’an, “silkworm”, 6698, p. 983; kung “palace, temple, dwelling,” 3705, p. 544); biyoo 58v. blama [S. guru; Tib. bla ma]; lama; a teacher of the root tantra: blam-a Manjušari 1v. bodgalis [S. pudgala; Tib. gang zag]; individual; person: ünemleküy-yin qamu( nom-ud tu(urbil-aèa qa(aèi(san-i uqa(sad bodgalis-dur to(alaqui terigüten tu(urbil-dur kièiyeküi busu bögetele 1v; (urban èa(-un uqa(-a edüi bodgalis-dur ina(uki terigüten šitün barildaqui üiles keregtü 1v. bodisüng

[S. bodhisattva; Tib. byang chub sems dpa’]; a bodhisattva, saintly person

approaching perfect enlightenment and thus becoming a Buddha: burqan-u qubil(an Manjušari bodisü[n]g inü 2r; Manjušari bodisü[n]g 2v; burqan bodisü[n]g-nar 1v. bodong wild boar: bodong (aqai-yin soyo(-a 60r. bo(ol

slave: bo(ol qudaldubasu 25r, 25v, 26r, 28v; ed mal ¯ibqarabasu narin bo(ol ma(u

sedke¯ü kümün-dür (ar(a¯u ögbe 28r; bo(ol ¯arudasun abqui 61v. bo(ol qudaldubasu boro bo(šir(-a

if one trades a slave (25r, 25v, 26r, 28v).

the sparrow: ¯a(ur-a boro bo(šir(-a dolo(an šin-e-de ¯irgemüi 8r.

bo(tala- to put the bo(to cap on a woman, i.e. to marry her off; to become engaged: okin bo(talabasu 36r, 36v, 36v, 36v, 37r; okin bo(tala¯u 47v; okin-i bo(tolaqu sar-a-yi ü¯ekü kürdün 51r; okin bo(tolaqu sayin edür 53r. bolqui

becoming; the 10th phase in the twelve links of dependent origination (šitün

barildaqui); in the calendar it is paired with the pig of the twelve animals: (aqai bolqui 8v,

714

GLOSSARY 8v, 9v, 9v, 9v, 10v, 10v, 11v, 11v, 11v, 12r, 12r, 13v, 13v, 13v, 14v, 14v, 15v, 15v, 15v, 16v, 16v, 17v, 17v, 17v, 18v, 18v, 19v, 19v, 19v. bombo

[Tib. bon po]; bon priest, follower of the Bon religion: bombo 26r; bombo kümün

4v, 5r; band’i (ba) bombo 22v, 24v, 26r, 31r; tüliši ögbesü bombo-nardur ma(u 30v. borbin

Achilles tendon: borbin-dur okin-da(an qarši 52v.

boro grey, brown; dark, plain: boro 52v; köke boro mori 5r; boro bo(šir(-a dolo(an šin-ede ¯irgemüi 8r. boro(an rain; boro(an orobasu üsken bolqu 61r; boro(an orobasu qoyin-a qur-a elbeg 61r; boro(an orobasu basa oro- 61v, 61v, 61v. boskil ?: boskil saèu¯u 24r. boso(-a threshold, doorsill: boso(-a bosqabasu 46v. boso(-a bosqabasu bošu(

if one erects a doorsill (46v).

prophecy: bošu( abubasu 34v.

bošu( abubasu

if one receives a prophecy (34v).

Buda dagini [S. buddha “wisdom”; S. dâkinî]; one of the tabun dagini (five dâkinî): Buda dagini 49v. bu(u

stag: bu(u-yin 59r, 59r; bu(u-yin eber ur(umui 12r; bu(u-yin eber-ün a(ui odun

59r. bulaši

something buried; place where something is buried; grave: bulaši bulabasu 21v;

bulaši buu bula 34v. bulaši bulabasu

if one digs a grave (21v). 715

GLOSSARY buq-a bull: a¯ar(-a buura buq-a talbibasu 25r, 25r, 26r; buq-a talbibasu 28r; a¯ar(-a buur-a buq-a quèa talbibasu 35r; buq-a-yin yeke qara segul 50v; buq-a-yin ögekün kengšigül keyi¯ü 50v. buq-a talbibasu

if one picks out a bull (28r).

Burnavasu [S. Punarvasu]; one of the nakshatra: Burnavasu 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 21r, 26r, 33r. 33v, 44v, 44v, 45r, 45v, 48v, 48v, 53r, 55v, 55v, 56r, 56v, 59r, 59v, 60v, 60v, 61r, 61v. burqad

[pl. of burqan]; buddhas, gods, deities: qamu( burqad tngri-nar bayasun

sayišiyamu 60v. burqan

buddha, god, deity; image of a buddha: burqan bodisü[n]g 1v; burqan šim[n]us

kiged ¯ir(u(an teryinar-i nomo(adqa¯u 8r; burqan tngri-eèe ba(u(san buyan-du sayin èa( 16r; burqan takibasu 23r, 24r, 25r, 26r, 27v, 27v, 28r, 28v, 29v, 29v, 31r, 32r, 34r, 34v, 35r, 35r; burqan buu taki 34v; burqan šitügen šinidkebesü 24r; burqan bütügebesü 26r; burqan ong(od-un dotor-a (ool ¯irüken oro(ulbasu 36v; nom burqan šitügen-i qutu( oroši(ulqu sayin edür 37v; burqan nom kiged-i oroši(ulqui rabnas keyiküi sayin edür 37v; burqan nom-i amilabasu 44v; burqan tngri-yi takiqui 46r; burqan tngri ong(od-i takibasu 48r; burqan tngri buu taki 48r; burqan-dur aliba takil üiledbesü 31r; burqan-i takibasu 21v, 22v, 25r, 26r, 27r, 28v, 29r, 30r; burqan-i bišil(abasu 26v; ila¯u tegüs nögèigsen burqan-u nomla(san sudur 2r; burqan-u qubil(an Manjušari bodisü[n]g 2r; burqan-u nomla(san Naran-u ¯irüken neretü sudur 2v; burqan-u qutu(-i olu(san sayin èa( 11r; burqan-u oron eribesü 22v; aliba burqan-u èi(ul(an üiledbesü 26v; burqan-u e¯in mese-dür üküyü 34v; burqan-u šitügen egüdbesü 46v.

716

GLOSSARY if one evokes a burqan (26r).

burqan bütügebesü

if one enlivens a buddha’s doctrine (44v).

burqan nom-i amilabasu

burqan ong(od-un dotor-a (ool ¯irüken oro(ulbasu if one puts the aorta and heart into a buddha or tutelary deity (36v). burqan šitügen šinidkebesü burqan takibasu

if one restores a buddha-image (24r).

if one makes an offering to a buddha (23r, 24r, 25r, 26r, 27v, 27v, 28r,

28v, 29v, 29v, 31r, 32r, 34r, 34v, 35r, 35r). burqan tngri ong(od-i takibasu

if one offers sacrifice to a buddha, the gods, or tutelary

deities (48r). burqan-dur aliba takil üiledbesü if one performs any kind of sacrifice to a buddha (31r). burqan-i bišil(abasu burqan-i takibasu

if one meditates on the buddha (26v).

if one makes an offering to the buddha (21v, 22v, 25r, 26r, 27r, 28v,

29r, 30r). burqan-u oron eribesü

if one seeks the realm of a buddha (22v).

burqan-u šitügen egüdbesü bursang

creates the image of a buddha (46v).

[Ch. foseng]; Buddhist priest or clergy: bursang quvara(-ud-i takibasu 35v;

bursang quvara( ülü to(taqu 47v. bursang quvara(-ud-i takibasu buru(u to(ola

if one makes an offering to the priests (35v).

count in the wrong way, i.e., counterclockwise; contrast ¯öb to(ola;

ba(urai-aèa buru(u to(ola 51v; nutu(-aèa buru(u to(ola 51v; okin-aèa buru(u to(ola 51v;

717

GLOSSARY em-e-eèe buru(u to(ola 51v; sara ba(-a bögesü buru(u to(ola 52v; segül-eèe buru(u 52v; egüde-eèe buru(u to(ala 60r. Burvabadaribad/Burvabadaripad

[S. Pûrvabhadrapadâ]; one of the nakshatra:

Burvabadaribad 8v, 9v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 21r, 31r, 33v, 34r, 37v, 45r, 45v, 46v, 48v, 51r, 55v, 56r, 59r, 59v, 60v, 61r, 61r, 61v; namurun terigün Burvabadari-bad sara 15r; Burvabadaribad na(šidar-iyar ör geyimü 15r. Burvabalguni [S. Pûrvaphalgunî]; one of the nakshatra: Burvabalguni 8v, 9v, 10v, 11v, 12v, 13v, 14v, 14v, 15v, 16v, 17v, 18v, 19v, 21r, 33v, 37r, 37r, 44v, 45v, 48v, 51r, 52r, 59r, 59v, 60v, 61r, 61r, 61v; Bruvabalguni na(šidar 27v. Burvasad [S. Pûrvâsâdhâ]; one of the nakshatra: Burvasad 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 18v, 19v, 21r, 33v, 34r, 37r, 37v, 37v, 37v, 38r, 45r, 45r, 45v, 46v, 48v, 52r, 53r, 55v, 56v, 59r, 59v, 60v, 60v, 61r, 61r, 61v; Burvasad na(šidar 30r; Burvasad na(šidar-iyar ör geyimü 13r. Bus/Pus [S. Pushya]; one of the nakshatra: Bus 8v, 9v, 10v, 11v, 12v, 13v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 21r, 37v, 37v, 48v, 51r, 52r, 55v, 56r, 56v, 56v, 59r, 59v, 60v, 61r, 61r/Pus 53r; Bus na(šidar 2r, 2v, 19r, 26v; Bus sar-a 3r, 19r; odun na(šidar qamtuddu(saniyar dolo(an rašiyal uèiral bolai. [. . .] Modun odun Pus qoyar 44v; odun na(šidar qamtuddu(san-iyar dolo(an ölji qutu( oroši(san-u uèaral bolumui. [. . .] Modun odun Pus qoyar 44v; odun na(šidar qamtuddu(san-iyar šim[n]us-un dolo(an edür bolumui [. . .] Altan odun Pus qoyar 45r; Kerteg Barani Šuša( Burvabadaribad Pus Mig Burvabalguni ede dolo(an

718

GLOSSARY na(šidar (al-un èinar bui 45v; èireg mordaqu edür kemebesü [. . .] Pus [. . .] sayin 48v; Pus Suvadi Rivad’i Udarisad bütügekü-yin odun bui. abqu kümün-ü üiles-dü sayin 60v. busud-aèa (uyil'(-a abubasu if one receives alms from another (25r). busud-i ar(adabasu

if one quarrels with others (9r, 19r).

busud-i qari(ulbasu

if one replies to another (23v).

busud-i takibasu buudai

if one makes an offering to another (30r).

wheat; buuday-yin sayin ma(u-[y]i belgelemüi 10r.

buura bull camel: a¯ar(-a buura buq-a talbibasu 25r, 25r, 26r; a¯ar(-a buur-a buq-a quèa talbibasu 35r. buyan

[S. punya]; merit; virtue: buyan kešig ebdere- 21v, 34r; buyan keš[i]g neme- 37v,

37v, 56r; buyan kešig ba(ura- 41r; buyan kešig delgerekü 46v; buyan kešig bolqu 50r; buyan kešig bari(san beri 54r; buyan üiledbesü 21v, 21v, 22v, 23r, 23v, 24r, 25v, 26r, 29v, 30v, 31r, 32r, 32r, 34r, 35r; buyan ¯oli( ögbesü 22r, 26v, 29v, 34v, 35r; buyan ¯oli( üiledbesü 31v; buyan qurim üiledbesü 31v; buyan tegüsümüi 30v; nom buyan üiledkü-dü sayin 60v; buyan-tu 8r, 13r, 16r, 45r, 45r, 60v, 61v; sayin buyan-u qur-a 1v; buyan-u èi(ul(an üiledbesü 23r. buyan ¯oli( ögbesü

if one gives meritorious ransom (22r, 26v, 29v, 34v, 35r).

buyan ¯oli( üiledbesü

if one makes a meritorious ransom (31v).

buyan kešig luck, fortune, riches: buyan kešig ebdere- 21v, 34r; buyan keš[i]g neme- 37v, 37v, 56r; buyan kešig ba(ura- 41r; buyan kešig delgerekü 46v; buyan kešig bolqu 50r; buyan kešig bari(san beri 54r. buyan qurim üiledbesü

if one makes a meritorious feast (31v). 719

GLOSSARY buyan üiledbesü

if one performs a meritorious deed (21v, 21v, 22v, 23r, 23v, 24r, 25v,

26r, 29v, 30v, 31r, 32r, 32r, 34r, 35r). buyan-u èi(ul(an üiledbesü

if one makes an assembly of the virtuous (23r).

büriy-e trumpet: büriy-e tatabasu 34v. büriy-e tatabasu

if one plays the trumpet (34v).

bürkü- to become cloudy; to cover; envelop: o(tar(uy-yi egülen bürkü¯ü 4v. bürüi

twilight, dusk: bürüi-dü x 40r.

bütü- to (magically) succeed, be fulfilled, accomplished: qariyal keyibesü (urban ¯il-dü ülü bütükü 42r; üile nigen edür-dü bütükü edür bui 42r; kelinèitü üiles üiledbesü bütükü 45r; do(šin üiles ba küèütü üile üiledbesü ödtör bütükü 45r; qan kümün üiles bütükü 45v; busuber öndür bütükü üiles 45v; aèi ür-e bütükü 46r; sedkil bütükü 46v; küsel bütükü 49v, 49v, 50v, 50v, 50v, 50v, 50v, 50v, 58v; küsel-iyen bütükü 49v, 49v; üiles bütükü 49v, 50r, 50v; aliba üiles bütükü 50r, 50r; üile bütükü 49v, 58r; kereg bütükü 49v; aši( tusa bütükü 49v; (abiy-a-tu üiles bütükü 50r; sedkigsen üile bütükü 58r; qoyar široi uèirabasu šid’i bütüküy-yin uèaral 45v; šidi bütüküy-yin uèaral-iyar küsel bütüyü 45vaši( tusa bütüküi 45v; qamu( küsel bütümüi 38r; qariyal ügegüy-e bütümüi 39r; saban sar-a-yi ülü meden ürgül¯ide to(alabasu sayin ma(u aèi ür-e inu ülü bütüyü 4r; šidi bütüküy-yin uèaral-iyar küsel bütüyü 45v; sedkigsen bütüyü 45v. bütügèi

[Ch. ch’eng/cheng “to succeed” (Mathews 379)]; the one that succeeds; 9th of the

twelve lords of the day: mong(ol üsüg-dür e¯ilegèi aril(a(èi dügürügèi tübšidkegèi to(ta(èi

720

GLOSSARY saki(èi ebdegèi tü[g]šigèi bütügèi quriya(èi negegegèi qa(a(èi kemen ungšimui 35v; èeng bütügèi edür 36v; bütügèi odun 59r. bütüge- [caus. of bütü-]; to accomplish, fulfill, succeed in doing something: öèügüken tusa bütügebesü 16r; öber-ün tusa bütügebesü 22v; ed bütügebesü 23v; burqan bütügebesü 26r; nasun bütügebesü 28r, 34v; šim[n]us bütügebesü 28r; mör bütügekü-yin urida kimor bolqu 41r; Pus Suvadi Ravadai Udarisad bütügekü-yin odun bui 60v; öndör bütügekü üiles 61r; min nasun bütügeküi 45v; ed-ün ündüsün erke-yi bütügeküi 45v. èabda(ur

a sprinkler, made of wood used in religious ceremonies to make aspersions:

èabda(ur saèuli er<e>gübesü qamu( burqad tngri-ner bayasun sayišiyamu 60v. èa( hour; time: èa( 42r, 42r, 42r, 42r, 42r, 51r, 51r; söni-yin èa( 2v; edür ¯ir(u(an èa( söni ¯ir(u(an èa( bol(a¯u 5v; ding taulai èa( 7v; uu luu èa( 7v; gi mo(ai èa( 7v; king morin èa( 7v; šin qonin èa( 7v; šim beèin èa( 7v; küi takiy-a èa( 7v; ¯a noqai èa( 7v; ii (aqai èa( 7v; bing qulu(an-a èa( 7v; ding üker èa( 7v; uu baras èa( 7v; gi taulai èa( 7v; king luu èa( 7v; šin mo(ai èa( 7v; šim morin èa( 7v; küi qonin èa( 7v; ¯a beèin èa( 7v; ii takiy-a èa( 7v; bing noqai èa( 7v; ding (aqai èa( 7v; uu qulu(an-a èa( 7v; gi üker èa( 7v; king baras èa( 7v; šin taulai èa( 7v; šim luu èa( 7v; küi mo(ai èa( 7v; ¯a morin èa( 7v; ii qonin èa( 7v; bing beèin èa( 7v; ding takiy-a èa( 7v; uu noqai èa( 7v; gii (aqai èa( 7v; king qulu(an-a èa( 7v; šin üker èa( 7v; šim baras èa( 7v; küi taulai èa( 7v; ¯a luu èa( 7v; ii mo(ai èa( 7v; bing morin èa( 7v; ding qonin èa( 7v; uu beèin èa( 7v; gi takiy-a èa( 7v; king noqai èa( 7v; šin (aqai èa( 7v; šim qulu(an-a èa( 7v; küi üker èa( 7v; ¯a baras èa( 7v; ii taulai èa( 7v; bing luu èa( 7v; ding mo(ai èa( 7v; uu morin èa( 7v; gi qonin èa( 7v; keng beèin èa( 7v; šin

721

GLOSSARY takiy-a èa( 7v; šim noqai èa( 7v; küi (aqai èa( 7v; ¯a qulu(an-a èa( 7v; ii üker èa( 7v; bing baras èa( 7v; salkin-u èa( 8r; abšig talbi(san sayin èa( 10r; tu(ulu(san burqan-u qutu(-i olu(san sayin èa( 11r; tariyaèin-u ebesü tegüküi èa( 12r; ¯un-u naran bayiqu èa( 12r; ünen nom-un kürdün-i orèi(ulu(san buyan-du sayin èa( 13r; üsken qur-a-yin èa(; okid üjügürkeküi èa( 15r; ebesün qubaraqui èa( 16r; burqan tngri-eèe ba(u(san buyan-du sayin èa( 16r; edür söni qubi saèu(uu bo[l]qu oroqui èa( 16r; qamu( tariyan tömösü seb[e]g-dür oroqui èa( 17r; amitan-i ala¯u kelinèe üiledküi èa( 17r; yeke küiten-ü èa( 17r; ebülün naran ba(uqu èa( 18r; èa( möèe-yi bari(èi 32v; dolo(an ¯a(un qorin èa( 33r; ni¯iged gara(-lu(-a ni¯iged èa( bari(èi 33r; qulu(an-a èa( 50r, 51r, 51r; üker èa( 51r, 51r, 51r; baras èa( 51r, 51r, 51r; taulai èa( 51r, 51r, 51r; luu èa( 51r, 51r, 51r; mo(ai èa( 51r, 53v; morin èa( 51r; qonin èa( 51r; beèin èa( 51r, 51r, 51r; takiy-a èa( 51r, 51r, 53v; noqai èa( 51r 51r; (aqai èa( 53v; öber èa( 51r; beri (al-du mörgügülkü èa( 53v; gara( odun ¯il saran edür èa( 54v; on sara edür èa( möèe 55r; umar-a odqu èa(-daki dörben qono( 3v; (urban èa(-i uqa(-a inaru 1v; èa(-i iledte medeküi 5v; èa(-i medegdeküi 6r; qorin dörben a(ur èa(-i quriya¯u amui 6r; dörben èa(-iyan-iyar küriyelegül¯ü 38v; qonin èa(-iyar qura(alamui 10r; kücün tegüs-ün èa(-tu 24r; er-e-yin ¯il-ün eki èa(tu 52r; (aqai èa(-tu 53v, 54r; takiy-a èa(-du 53v noqai èa(tu 54r; taulai èa(tu 54r; beèin èa(tu 54r; èöb-ün èa(tur 4r; tere èa(-dur 6r, 42r, 42r, 42r, 42r, 42r, 42v, 42v, 42v, 42v, 42v, 42v, 42v; arban qoyar èa(tur qubiya¯u amui 6r; nigen èa(tur naiman möèe 6r; küèün tegüs-ün èa(-tur 21v, 22r, 22v, 22v, 23r; nara(n) ur(uqui èa(tur 21v, 38r, 42r, 42v; nara šinggeküi èa(-tur 38v, 38v, 38v, 42r; nara manduqui èa(tur 42v; ideši ereküi èa(tur 42v; ede èa(tur üsün-i samla 51r; ede èa(tur mordo(ul-su(ai 51r; üd[e]ši-

722

GLOSSARY yin èa(-dur 56v; ede èa(-ud-dur (arbasu mör ma(u 50v; (urban èa(-un uqa(-a 1v; Èa(-un kürdün 1v, 2r, 3r, 3r, 11r, 45r; Èa(-un kürdüèin 8r, 9r, 10r, 10r, 10r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r; èa(-un il(al 5r; qulu(an-a èa(-un uridu 6v; èa(-un sayin ma(u 8r, 50v; èa(-un takil 38v; èa(-un qara 41r, 42r; arban qoyar èa(-un mör (arqu ¯üg-ün sayin-i ü¯ekü kürdün 50r; dörben èa(-un a(ur 59v. èa(-un il(al the classification of time (5r). Èa(-un kürdün [S. kâlacakra]; wheel of time; this is the Kâlacakratantra, the main source of Tibetan mathematics and time reckoning; see Lessing, 1174 under kyrdyn; the wheel of time is a simple instrument for obtaining, by observation, the sun’s altitude and zenith distance; it’s simply a wheel, suspended by a string, graduated to degrees, having its lowest point and the extremities of its horizontal diameter marked, and with a projecting peg at the center; when used, its edge is turned toward the sun, so that the shadow of the peg falls upon the graduated periphery, and the distances of the point where it meets the latter from the horizontal and lowest points of the wheel respectively are the required altitude and zenith distance of the sun; from these the time may be derived (Burgess, 1859: 37-39, 261, 407); Èa(-un kürdün 1v, 2r, 3r, 3r, 11r, 45r; Èa(-un kürdüèin 8r, 9r, 10r, 10r, 10r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r. Èa(-un kürdüèin

those who follow the Kâlacakratantra: 8r, 9r, 10r, 10r, 10r, 12r, 13r,

14r, 15r, 16r, 17r, 18r, 19r. èa(-un qara the black hours (41r, 42r). èa(-un sayin ma(u

the good and bad auspices of the hours (8r, 50v).

723

GLOSSARY èa(-un takil èa(an

the offering of time (38v).

white: èa(an 52v, 52v, 52v; èa(an mori 4v; èa(an debel 4v, 35r; èa(an noqai 4v;

èa(an segeretü qara noqai 22r; èa(an èila(u-du bula( 22r; èa(an keg[i]ri bari¯u 23v; èa(an ¯asal 39v, 45r; èa(an baras 41r, 49r, 49r, 49r; tere ideši ereküi èa(tur èa(an üile qara bolumui 42v; èa(an qada( 50v; èa(an tosun 50v; èa(an qonin 60v; èimeg-iyen èa(an-iyar èimejü 23v; èa(an-nu(ud-iyar èime¯ü 24r. èa(an baras

the White Tiger (49r, 49r, 49r;) refers to the White Tiger of autumn, which,

together with the Red Bird of summer, the Blue Dragon of spring (köke luu), and the Black Tortoise of winter (qara yasutu menekei) make up the four Chinese sky animals (cf. Stall's Stars of Jade, passim.; Needham, 1959: 242; and Sun and Kistmaker, 113-119). èa(an baras-un köl

the leg of the white tiger, i.e., the base of the western constellation of

autumn, the White Tiger: èa(anbaras-un köl-dür mör (arbasu ma(u 49r. èa(an baras-un niru(un

the back of the white tiger tiger, i.e., the heart or middle of the

western constellation of autumn, the White Tiger: èa(an baras-un niru(un mör (arbasu sayin 49r. èa(an baras-un terigün

the head of the white tiger, i.e., the head of the western

constellation of autumn, the White Tiger: èa(an baras-un terigün mör (arbasu sayin 49r. èa(an ¯asal

white treatment (39v, 45r); a white treatment is given as consisting of the

reciting of texts, while a motely treatment (ala( ¯asal) consists of the rituals of spells and wearing charms (see Bawden SE II, 166-167).

724

GLOSSARY èa(an üile white deeds, i.e., good deeds: tere ideši ereküi èa(tur èa(an üile qara bolumui 42v. èai

tea: èai èina(san 4v; èai qudalduèin 30r.

èai qudalduèin

tea merchant (30r).

èakirma(-un èièig [Ch. lan (Mathews, 557, 3795.21); Man. šungkeri ilha]; the orchid (see pentaglot dictionary, 15338); (a¯ar-tur èakirma(-un èièig delgeremüi 11r. èang

cymbals: èang kengger'ge deledbesü 28v, 34v, 35r.

èang kengger'ge deledbesü

if one beats cymbals or drums (28v, 34v, 35r).

èarèa(-a locust; grasshopper: èarèa(-a qošiyalan dong(oddumui 14r. èasu(n) snow: èasu ese orobasu ebül dula(an bolqu 19r; (a¯ar tal-a ödken èasun bolumui 19r. èeng/èing – [Ch. cheng “to succeed”; (Mathews 379); Mong. bütügèi]; 9th of the twelve lords of the day: Kitad üsüg-dür. ¯an èuu man bing. ding gi pô üi. èeng šiu ke bi. kemen ungšimui 35v; èeng bütügèi edür 36v; èing gii edür 48v. èerig/èereg/èireg/èirig

soldier; soldiers; army: èerig mordobasu 9r, 21v, 22r, 23r, 29r;

èereg mordobasu 23v, 24r, 24v, 24v, 25r, 26r, 26v, 26v, 29v, 34r, 35r, 35r, 61v; èireg mordobasu 41r, 45r; èireg mordaqui 46r; èireg mordaqu edür 48v; èirig mordabasu 44r; èerig buu morda 34v; aman-dur èirig buu morda 55r; èirig ayan mordabasu 42r; niru(un-tur èerig ba ayan aba mordabasu 55v; èereg uduridbasu 23r, 24v; èirig uduridbasu 40r; èireg degerm-e odbasu 31r; èireg ki¯a(ar (a¯ar-i baribasu 32r; èirig degerm-e kiged do(šin üiles 40r; èereg ba negüüdel buu od 58v; èirig-eèe busud-dur ma(u 48v; èereg-ün noyan 21v; dayisun-u èereg725

GLOSSARY ün noyan 22r, 23v, 24r; dayisun-u èireg-ün noyan 21v, 24v; èereg-ün noyan sa(ul(abasu 22v; èereg-ün noyan ükükü 40r; tang(ari(-aèa daba(san èireg-ün noyan-u gara( 22v. èerig ayan mordabasu

if one sets of on a campaign or journey (42r).

èerig ba ayan aba mordabasu if one sets off on a military campaign or hung (55v). èerig degerm-e odbasu

if one goes soldiering or pillaging (31r).

èerig ki¯a(ar (a¯ar-i baribasu if an army seizes the frontier (32r). èerig mordobasu

if an army sets off on campaign (9r, 21v, 22r, 23r, 23v, 24r, 24v, 24v,

25r, 26r, 26v, 26v, 29r, 29v, 34r, 35r, 35r, 41r, 44r, 45r, 61v). èerig uduridbasu

if one leads an army (23r, 24v, 40r).

èerig-ün noyan [T. dmag-dpon]; the commander of the army; a Buddhist term, one of the Seven Jewels (see RRS, 141); èereg-ün noyan 21v; dayisun-u èereg-ün noyan 22r, 23v, 24r; dayisun-u èireg-ün noyan 21v, 24v; èereg-ün noyan sa(ul(abasu 22v; èereg-ün noyan ükükü 40r; tang(ari(-aèa daba(san èireg-ün noyan-u gara( 22v. èerig-ün noyan sa(ul(abasu èièig/èeèeg

if one installs the commander of the army (22v).

flower: (a¯ar-tur èakirma(-un èièig delgeremüi 11r; lungru neretü èièig

delgeremüi 13r; (a¯ar-dur ¯ülge-yin èièig neretü seèii delgeremüi 15r; modun èièig taribasu 35v, 36r; tariyan èièig taribasu 36v; èeèeg metü 59v. èidker

devil, demon, fiend, ghost: ba(ši kümün-i èidker bariqu-yin ¯a(ur-a alda(ulu(èi

odun ali bui 33v; ba(ši kümün-i èidker-i bariqu-yin ¯a(ur-a alda(ula(èi Burnavasu buyu 33v; èidker-nu(ud-i [=èidker-nügüd-i] nomo(odqabasu 23r. èidker-nu(ud-i [=èidker-nügüd-i] nomo(odqabasu if one pacifies èidker (demons) (23r). 726

GLOSSARY èidköd

[pl. of èidkör]; devils, demons, fiends; ghosts (Lessing, 177; cf. also Poppe 1967:

30-31, passim); tngri kümün èidköd (urba(ula èi(ul(alaqu na(šidar bui 26r; èidköd (aši(udaqu edür 48v; èidköd-i daru- 26r, 27r, 45r; üküger-ün èidköd-i darubasu 48v; èidködi nomo(odqabasu 34v; engküri èidköd-i nomo(odqabasu 35v; èidköd-i buu daru(ul 34v. èidköd-i darubasu

if one suppresses the èidköd (demons) (26r, 27r).

èidköd-i nomo(odqabasu èidqumal èidqubasu èi(ta(-a

if one pacifies the èidköd (demons) (34v).

if one pours a cast (16r).

rope fixed at the center of the roof-ring of a tent; for its use in ritual, see Chabros,

1992: 18; a heavenly spirit: tngri-yin èi(ta(-a-dur dalal(-a buu dalal 33v; örön-e doron-a èi(ta(-a-dur ber'i buu ba(ul(-a 33v; tngri-yin èi(ta(-a Èista buyu 34r; örön-e doron-a-yin èi(ta(-a Kert[e]g buyu 34r. èi(ul- to assemble: èi(ul(an buu èi(ul 35r; èi(ulbasu 46v; èi(ul(an èi(ulbasu 15r, 25v, 27v, 27v, 35r, 36v; ¯arli(-un èi(ul(an èi(ulbasu 22v; eyetüldür-e èi(ulbasu 22v; naiman ayima(-un èi(ul'qu edürün belge 20r; naiman ayima( èi(ul'qu edürün belge 20r; luus-un qad èi(ul'qu edürün belge 20r; (a¯ar-un e¯ed èi(ul'qu edürün belge 20r; erketen èi(ul'qu edürün belge 20r; ada todqor èi(ul'qu-yin na(šidar 29r; sara-lu(-a edür qamtudu(san-iyar luus-un qad-un èi(ulqu edür 39r; èi(ulqui-dur inu 38r; naiman ayima( terigüten-ü èi(ulqui qariqui 2v; naiman ayima( terigüten (a¯ar usun-u e¯id ba èi(ulqui qariqui 2v; èi(ulqui edür 38r; Kögeler sara büküli èi(ulqui bögetele 38v; eyetün èi(ul’qui 61r; èi(ulumui 38r, 38r, 39r, 39v; èi(ul(an inu yerü dörben ekin sarayin (urban isün-e èi(ulumui 38r; Qubi sarayin arban

727

GLOSSARY dörben nara ur(uqui èa(-tur arban qoyar gdanm-a-bar küriyelegül¯ü èi(ulumui 38v; Qoyar sarayin arban ¯ir(u(an-a söni düli dörben èa(-iyan-iyar küriyelegül¯ü èi(ulumui 38v; 'urban sarayin qorin qoyar-a söni-yin düli-yin urida dörben šimnus-ud ba eke-ber küriyelegül¯ü èi(ulumui 38v; Dörben sarayin naiman šinede ör giküi-dür gara(-ud-iyar küriyelegül¯ü èi(ulumui 38v; Tabun sarayin arban tabun qorin qoyar-a naran mandaqui-dur naiman luus-ud qad-iyar küriyelegül¯ü èi(ulumui 38v; ®ir(u(an šinede öèüken èi(ulumui 38v; Dolo(an sarayin qorin tabun-a ör geyiküi-dür ekiner-ün ayima(-iyar küriyelegül¯ü èi(ulumui 38v; Naiman sarayin arban-aèa (uèin kürtel-e ya(šas-un ayima(-ud-iyar küriyelegül¯ü nara šinggeküi èa(-tur èi(ulumui 38v; Isün sarayin naiman šin-e-eèe (uèin kürtel-e naiman ayima(-ud küriyelegül¯ü nara šinggeküi èa(-tur èi(ulumui 38v; Arban sarayin arban dörbeneèe arban ¯ir(u(an kürtel-e ya(šas-un ayima(-iyar küriyelegül¯ü nara šinggeküi èa(-tur èi(ulumui 38v; Arban nigen sarayin qorin qoyar-aèa (uèin kürtel-e erlig-üd-iyer küriyelegül¯ü edür düli-eèe söni kürtel-e èi(ulumui 38v. èi(ulbasu

if one assembles (46v).

èi(ul(alabasu

if one collects something (30v).

èi(ul(an èi(ulbasu

if one assembles an assembly (15r, 25v, 27v, 27v, 35r, 36v).

èi(ul(an eyetübesü

if one conducts an assembly peaceably (31v).

èigerle- to prohibit; to be prohibited; to be taboo: qabur namurun qu(us¯un ebülün tüil-ün edür bolai. aliba sayin üiles-i èigerle 59r. èiken ears: èiken-dür èiken terigün ülü tegüsüm 52v; èiken-dür èiken terigün ülü tegüsüm 52v

728

GLOSSARY èimeg

ornament; modun èim[e]g beèin inu ¯imis ide¯ü 14r; ula(an èimeg-iyer èime¯ü 21v;

qara èimeg-iyer èime¯ü 22r; qad-un èimeg-iyer èime¯ü 22r; qubèad èimeg-iyen èa(an-iyar èimejü 23v; èimeg ¯igüküi 46r; èimeg ¯igüküi amurling(ui üiles 61r. èinadus [pl. of èinadu]; adversaries, enemies (obs.): èinadus-un dayisun 22r. èinar

quality; essence; nature: (anèa ü¯ügür-dü sedkil-ün èinar 1v; (al èinar 21v; (al-un

èinar 22v, 45v; usun-u èinar 22r, 45v; usun èinar 22v; modun èinar 23r; temür-ün èinar 23v; key-yin èinar 23v, 45v; široy-yin èinar 24r, 45v, 61r. èindarala- to blaze, sparkle, glitter; (in this context of plants); the grass called cinders will sparkle, i.e. bloom (DO, 706); èo( neretü ebesün èindaralamui 16r. èing [see also under èeng]; firm: èing böged ¯ögelen obo(-tan 61v. èing böged ¯ögelen obo(

the firm but gentle clan: Kerteg Šuša( qoyar èing

böged ¯ögelen obo(-tan buyu 61v. èingbatu obo( the unshakeable clan: Rokini Udaribalguni Burvasad Udaribadaribad eden dörben odun èingbatu obo(-tan buyu 61r. Èinglegüür-ün ger

the Balance; Libra; the 9th sign of the zodiac: naran Èinglegüür-ün

gertür oro(san 16r. èinu-a wolf; lubin; werewolf; for the pervasiveness of wolves as demons, see de Santillana, 278; erlig-ün èinu-a güikü na(šidar 28r; gara(-ud-un èinu-a 39v; èinu-a-yin kimusun-i bul(ura(ulu(èi 33r, 33v. èirai

face: nöröge èirai-tu isün kümün 22r; köke èirai-du kümün 22r, 23v, 24v.

729

GLOSSARY Èista [S. Jyes}t}h~]; one of the nakshatra: Èista 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 17v, 18v, 19v, 21r, 37v, 53r, 59r, 59v; Enedk[e]g-ün Èa(-un kürdüèin-dür ¯un-u terigün Èista sar-a 12r; Èista na(šidar 29v; o(tar(ui-dur Èista na(šidar-iyar ör geyimü 12r; tngri-yin èi(ta(-a Èista buyu 34r; süm-e keyid ba nom burqan šitügen-i qutu( oroši(ulqu sayin edür kemebesü [. . .] Èista [. . .] sayin 37v; Rôkini Èista Anurad Ardar Udarisad Tanista Abaji ede dolo(an na(šidar široy-yin èinar bui 45v Anurad Èistan Mul Burvasad Udarisad Abaji eden altan bui 61r; dayisun-lu(-a (adqulduqui edür-ün sayin inu [. . .] Èista [. . .] sayin 48v; bièig to(-a sur(aqu ba oroši(ulun toyin bolqu edürün sayin anu. [. . .] Èista [. . .] sayin 56v; Bus Asli( Šuša( Qasta Èista Ašivani ede ¯ir(u(an na(šidar abašig abqui sayin 56v; Ardar Asli( Èista Tanista ¯i(ulèin odun bui. ¯i(ulèin ülü yabumui 60v; dörben belbesün odun kemebesü Kerteg Èistan Burvabalguni Širvan kiged buyu 61r; Ardar Burvabalguni Èista Mul eden dörben odun qata(uu do(šin obo(-tan buyu 61v. The appearance of its three stars is like the antelope king (29v); ", F, J Scorpionis. èisun blood: qong keriy-e ugiyaqui èisun oromui 9r; èisun ese orobasu dayisun boluyu 17r; èisun qadu(ur orkiqui 38v. èo( neretü ebesün èo(o[l](-a kibesü

?cinder grass; èo( neretü ebesün èindaralamui 16r. if one makes an opening (42v)

èo(tu [S. çrî; Tib. dpal (ldan)]; auspicious, blessed, holy: èo(tu edürün belge qumq-a bui 20r; arban qoyar sarayin èo(tu edür 47r; èo(tu yeke ¯a(an-dur tariyan buu tari 33v; èo(tu yeke ¯a(an Mig buyu 34r.

730

GLOSSARY [Tib. èo-ga]; the way or method of doing a thing, esp. used of magic performances

èoga

(Jäschke, 161); luus-un qad-un èoga üiledbesü 22r; ugiyaqui èoga üiledbesü 31r; èoga kibesü 32r; tngri-nerün èoga-yi üiledbesü 30v; èoga-yin üile 45v. èoga kibesü

if one makes a magical performance (32r).

èoga-yin üile works of magical performance (45v). èola ögbesü èöb

if one gives a title (8r).

evil; calamity: èöb-ün èa(tur nara sara mör tögerekü 4r.

èögebüri/¯ögebüri

jackal; refers to Sirius, Chinese tianlang/t’ien-lang; known in Chinese

lore as the governor of the Tibetan people; (Schlegel, 1967: 430; Schafer 1977: 53): ula(an ¯ögebüri qaškiraqu 27v; qaškirqui èögebüri odun 59r; miqaèi èögebüri-yin odun 59r. [Tib. chu-tshags, 1. sieve; 2. watering pot (Jäschke, 158)]; star spirit, “geomantic

èuèa(

spirit,” (TEDP, 129-132): èuèa( kemekü edür mör (arbasu sayin 49v. èu(la(ul- to gather: em èu(la(ulbasu 22r. èungla(ul- to gather: em buu èungla(ul 35r; em èungla(ulbasu 21v, 28v, 28v, 30r, 31v, 31v, 32r, 35r, 35r, 45v; em ¯asal èungla(ulbasu 35v. èuquyi- to protrude; sprout: šin-e nabèi èuquyiqui-dur šinelemüi 3r. èuu

[Ch. jian/chien, “to remove; purify,” (Mathews 853); Mong. aril(a(èi]; 2nd of the

twelve lords of the day): Kitad üsüg-dür. ¯an èuu man bing. ding gi pô üi. èeng šiu ke bi. kemen ungšimui 35v; èuu aril(a(èi edür 35v. èün/èun

[Ch. chun “spring” (Mathews, 1493 [p. 211])]; èün ¯un bolbasu 6r; qoyitu on li

èun 7r. 731

GLOSSARY èün ¯un [Ch. chun “spring” (Mathews, 1493 [p. 211])] and Ch. zhong “middle” (Mathews, 1504 [p. 213])]; the middle of spring, i.e., the vernal equinox; èün ¯un bolbasu 6r. dabqur ger

multi-storied building: dabqur ger baribasu 43v.

dabqur ger baribasu if one builds a multi-storied building (43v). dabqur seèig dada qan

a pair of flowers: dabqur seèig metü 59v. [Ch. tianhuang dadi/t’ien-huang ta-di]; Emperor Dada; a Chinese asterism

comprising one star, Polaris, the North Pole; known as the central palace of heaven and ruler of the sky (Schlegel, 1967: 523; Staal, 1984: 126; Allred, 2002: 117); the pole star commonly referred to in Mongolian as Altan (adasu (the golden spike) (TU, 1991: 896): dada qan kemekü edür mör (arbasu ma(u 49v. da(a(ulbasu da(un

if one reduces another to submission (53v).

1. sound; call, i.e., of an animal; news; 2. unit of time = 1.6 seconds: eng terigün

gšan kiged nige da(un kemekü qoyar ¯üil buyu 5r; eng terigün gšan kemebesü mergen kümünü qarbu(san sumun-iyar nigen nabèi to(alaqui tedüi buyu. tegün-lu(-a [=tegün-lüge] nigen da(un (arqui inu saèu(u-yin tula 5r; nigen da(un (arumui 5r; tegüber ¯iran da(un nigen möèe 5r; meneki-yin da(un kögemei bolumui 13r; üge da(un bolqu 50r, 52v; üge da(un uèaram 52v. dagini [S. d}~kin§; Tib. mkha’ ‘gro ma (skywalker)]; a class of female spirits, prominent in Buddhist tantras (Lessing, 1167) there are five d}~kin§: 1. Bajar dagini = Vajra (thunderbolt) d}~kin§; 2. Radn-a dagini = Ratna (jewel) d}~kin§; 3. Badm-a dagini = Padma (lotus) d}~kin§; 4. Garm-a dagini = Karma (action) d}~kin§; and 5. Buda dagini = Buddha (wisdom) d}~kin§;

732

GLOSSARY cf. Beyer, 45; ODT 44, 53; Loewe and Blacker, eds., 1981, 23: Bajar dagini 49v; Radn-a dagini 49v; Badm-a dagini 49v; Garm-a dagini 49v; Buda dagini 49v; Bajar dagini-yin ündüsün 3r; tabun dagini-yin mör (arqu edür-i ene kürdün-dür ü¯egdeküi 49v. seventy: qorin nasun-aèa önggerebesü dalan nasulayu 61v.

dala(n) dalai

ocean; sea: matar dalai deger-e (arumui 19r; ¯a(ur-a usun šiba(un dalai-dur oro¯u

17r. dalal(-a

a beckoning gesture inviting prosperity; a shamanistic-Buddhistic ceremony of

“inviting prosperity,” (Lessing, 224); see also Chabros: dalal(-a dalalbasu 22r, 24r, 25r, 25r, 25v, 26v, 27v, 28r, 28r, 28v, 29r, 29v, 30r, 30r, 31r, 31v, 31v, 32r, 34r, 34v, 45r; dalal(-a buu dalal 33v; dalal(-a abubasu 29r. dalal(-a abubasu

if one receives the beckoning gesture inviting prosperity; dalal(-a

abubasu 29r. dalal(-a dalalbasu if one beckons the beckoning gesture inviting prosperity; if one beckons fortune; this refers to a shamanistic-Buddhistic ceremony of “inviting prosperity,” (Lessing, 224); see also Chabros; dalal(-a dalalbasu 22r, 24r, 25r, 25r, 25v, 26v, 27v, 28r, 28r, 28v, 29r, 29v, 30r, 30r, 31r, 31v, 31v, 32r, 34r, 34v, 45r; dalal(-a buu dalal 33v. dalu(n) scapula; shoulder-bone: dalun-dur maši sayin bolumui 52r. dan [Ch. dui (Mathews, 6560)]; one of the eight trigrams; dan-dur ucira(san beri kümün-ü yasun bari(san beri bui dumda sayin 54r. dandris/dand’ris

[S. tantra; Tib. rgyud; Mong. ündüsün]; tantra; see Lessing, 1191:

Manjušari-aèa ündüsün dandris ba šastir-nu(ud-tur nom'la(san 1v; burqan-u nomla(san

733

GLOSSARY sudur dand’ris kiged ilang(uy-a Èa(-un kürdün 2r; Manjušari-yin ündüsün dandris-dur nomlar-un 2r; dand’ris-tur nomlar-un 37v. darasun

wine: nara Qumqan-u ger-dür oro(san-u tula. yirtinèü-teki darasun amtatu

bolumui 8r; darasun iskebesü 23r, 23v; darasun idegen uèaram 50r; darasun idegen-dür uèiraqu 58r; darusun uu(ubasu 57r. darasun iskebesü

if one ferments wine (23r, 23v).

darusun uu(ubasu if one drinks wine (57r). daru- to suppress, crush, i.e., an enemy or demon; to press down: dayisun darubasu 21v; dayisun-i [=dayisun-u] ner-e-yi ¯irubasu darubasu 27v; dayisun-u èereg-ün noyan-u ner-e-yi qabtasun-dur bièi¯ü yabuqu mör-dür talbi¯u ¯egün köl-iyer dolo(ata darubasu dayisun-i daruyu 24r; èidköd-i darubasu 26r, 27r; üküger-ün èidköd-i darubasu 48v; öèügüked-ün eliy-e(-yi) darubasu 27r, 28v, 30v, 30v, 31v; eliy-e(-yi) darubasu 29r, 32r, 41r; dayisun-u èereg-ün noyan-u ner-e-[y]i bièi¯ü (al-dur tüleged isün adqu široi isün aya(-a usun-iyar sönöge¯ü daru(ad suu ¯ali-yu(an takiju örön-e ¯üg uduridbasu dayisun-i daruyu 22r; dayisun-u noyan-u ner-e-yi ¯iru¯u(aqay-yin tolo(ai-dur dürü¯ü usun-dur daru(ad örön-e ¯üg èereg uduridbasu dayisun-i daruyu 23r; dayisun-u èereg-ün noyan-u ner-e-yi bièi¯ü dolo(an alqu (a¯ar-a isün doboèa( široi door-a daru(ad 23v; dayisun-i daru(ad 25v; dayisun(-i) daruqu üiles 23v, 26r, 29r, 31r, 42v; dayisun-i daruqu 45r; èidköd-i daruqu 45r; nigen em-e isün er-e-yi daruqu odun 59r; dayisun-i daruqui üiles 46r; dayisun-i daruyu 22r, 22r, 23r, 23r, 23v, 23v, 24r, 24r, 24v, 24v, 29r; dayisun-i darui-dur daruyu 22r; bayiri-dur ken urida mordobasu tere daruyu 22v.

734

GLOSSARY daru(ul-

[caus. of daru-]; 1. to cause to suppress, e.g., a demon; 2. to repeat, e.g., a

blessing; see Mostaert, MMAD, 65, note 132; Mostaert, DO, 124b, 406b (under jusu): èidködi buu daru(ul 34v; adis ülü daru(ulqu 61v; daru(ulqui-yin üiles 35v. darui

immediately: darui oldayu 28v; qa(an sonosu(ad uridu yosu(ar darui takil-i

beledèü 32v; dayisun-i darui-dur daruyu 22r; darui-dur eribesü oldayu 30v; dalal(-a dalalbasu darui-dur qoor qomsa boluyu 34r; qur-a orobasu darui-tur oroqu 61v. dayang

[Ch. dayang/ta-yang]; the sun; the yang principle (Lessing 1951: 158); while

Chinese taiyang refers to the sun, the reference here is to an asterism, dayang, so named because it marks the path of the sun (Schlegel, 1967: 113, 818-819, nn. 365-369); see also the Mongolian star naran (TU, 903): dayang kemekü edür mör (arbasu ma(u 49v. dayisun [Tib. nad-dgra]; enemy: èisun ese orobasu dayisun boluyu 17r; dayisun darubasu 21v; dayisun daruqu üiles 31r; dayisun esergü ire- 22r, 24r, 24v; köbegün töröbesü dayisun olan bolu(ad 28v; ese sana(san (ajar-aèa dayisun bolqu 42v; dayisun ¯ol(aqu 49v, 49v, 49v, 50v, 50v, 50v; dayisun uèaraqu 49v; dayisun bolqu 50v; nigen kümün ki¯a(ar dayisun daru(èi odun 59r; dayisun-a ¯ol(a- 34v, 50v, 60v; èinadus-un dayisun-dur odbasu 22r; dayisun-dur ¯ol(o-/¯ol(a- 27r, 28r, 29r, 29v, 30v, 34v, 49v, 50v; dayisun-i esergü ireküi-tür 21v, 23r, 23v; dayisun-i darui-dur daruyu 21v; dayisun-i nomo(odqabasu 22r; dayisun-i daru- 22r, 22r, 23r, 23r, 23v, 23v, 24r, 24r, 24v, 24v, 25v, 29r, 45r, 46r; dayisun-i daruqu üiles 23v, 26r, 29r, 42v; dayisun-i kesegeküi mandal egüdbesü 31v; dayisun-i qari(ulun èidamu 32v; dayisun-lu(-a (adquldubasu 29v, 32r; dayisun-lu(-a buu (adquldu 34r; dayisun-lu(-a (adqulduqui edür-ün sayin 48v; dayisun-u èireg-ün noyan 21v, 22r, 23v, 24r, 24v; dayisun-u noyan 23r; dayisun-u

735

GLOSSARY ner-e-yi bièibesü sayin 27r; dayisun-i [=dayisun-u] ner-e-yi ¯irubasu 27v, 32r; dayisun-u qariyal qari(ulbasu 27v; dayisun-i [=dayisun-u] ed mal abubasu 27v; dayisun-i [=dayisun-u] ayul bolqu 46r; Šuša( Ašuvani Mig Udaribalguni dayisun-u odun bui 60v; dayisun-u qotan bal(asun-i quriyaqui 61v. if one suppresses an enemy (21v).

dayisun darubasu

dayisun esergü irebesü dayisun-a ¯ol(abasu

if one goes against an enemy (22r).

if one meets an enemy (34v, 60v).

dayisun-dur ¯ol(obasu

if one meets an enemy (27r, 28r, 29r, 29v, 30v, 34v).

dayisun-i nomo(odqabasu

if one pacifies the enemy (22r),

dayisun-lu(-a (adquldubasu

if one fights with an enemy (29v, 32r).

dayisun-i [=dayisun-u] ed mal abubasu

if one takes an enemy’s possessions or livestock

(27v). dayisun-u ner-e-yi bièibesü

if one writes the name of an enemy (27r).

dayisun-i [=dayisun-u] ner-e-yi ¯irubasu dayisun-u qariyal qari(ulbasu dayiwang tayiqu

if one writes the name of an enemy (27v, 32r).

if one replies to an enemy’s curse (27v).

[?Ch. daiwang; Ch. taihu/t’ai-hou (Mathews, 6020.a.10)]; ?empress

Daiwang: dayiwang tayiqu 53r; beri-yin dörben šilmus kemebesü dayiqu šitügen eke. lii külil tngri-yin noqai ede-[y]i keèiyen ü¯ekü kereg-dü bolai 52r. deb phase; stage: qoyar deb-dür edür söni saèu(uu bolu(san 6r; tere èa(-tur qoyar deb-dür edür söni urtudqu ba oqor bolumui 6r.

736

GLOSSARY debel robe, caftan: šin-e debel emüs- 4v, 21v, 28v, 56r; debil [=debel] emüsküi 46r; èa(an debel emüsügsen 4v; èereg-ün noyan ula(an debel emüsèü 21v; debel ba ger ed'kebesü 35r; debel ed'kebesü 22v, 24r, 25r, 25v, 26r, 26v, 26v, 27r, 27v, 27v, 28r, 28r, 28v, 29r, 29v, 29v, 30r, 30v, 30v, 31r, 31r, 31v, 31v, 32r, 34v, 36r, 36r, 36r, 36v, 37r, 46v; debel eskebesü 23v, 25r, 29r, 30r; debel eskeküi 55v; šin-e debel abubasu 25r; debel ed'kebesü emüsbesü 31r; šin-e debel ¯okiyabasu 32r; debel tülebesü 57r, 57r, 57r, 57v, 57v, 57v, 58r, 58r; debil x 58r; debel qulu(an-a qa¯abasu 57r; debel tülebesü qa¯ibasu 58r, 58r; debel qayabasu 58r; šin-e debel buu eske buu emüs 34r; ula(an debel buu ed’ke buu emüs 34r; ula(an altatu debel buu emüs buu ed'ke 34v; eriyen debel buu ed'ke. buu emüs 34v; no(o(an debel buu ed'ke buu emüs 34v, 35v; qa(uèin debel buu tan-a 34v; qara debel buu ed'ke buu emüs 34v, 35r; qas debel buu ed'ke buu emüs 35r; šara debel buu ed'ke buu emüs 35r; ala( debel buu ed’ke buu emüs 35r; èa(an debel buu ed'ke buu emüs 35r; debel quya( mese qara-nu(ud-i èime¯ü 23r; beri-yin maqabud-un öngge-yin debel emüsteküi 52r; debel qubèasun eskeküi edürün sayin 55v; debel emüskü sayin edür 56r; ula(an debeltü kümün 4v; öèim ula(an debeltü 22v; nökögesün debeltü köke èarai-du ba nöröge èirai-tu isün kümün 22r. debel ba ger ed'kebesü debel ed'kebesü

if one cuts out material for a robe or tent (35r).

if one tailors a robe; G. Kara in Asiatische Forschungen VI, shows that

edke- is written in the the pre-classical calendar fragments from Turfan for classical eske-. Thus, he translates, "if one cuts out the material for a cloak" (Kara 1984: 348); the same form is found throughout the Turfan calendar fragments. See also Haenisch, H. Franke, and Cerensodnom and Taube; as Mostaert notes, the form is sometimes written in the manual as

737

GLOSSARY edeke- (MMAD, 20, #57); debel ed'kebesü 22v, 24r, 25r, 25v, 26r, 26v, 26v, 27r, 27v, 27v, 28r, 28r, 28v, 29r, 29v, 29v, 30r, 30v, 30v, 31r, 31r, 31v, 31v, 32r, 34v, 36r, 36r, 36r, 36v, 37r, 46v. debel ed'kebesü emüsbesü debel eskebesü

if one tailors a robe or wears one (31r).

if one tailors a robe; eske- is the classical form of pre-classical edke- (see

Kara, 1984: 348); debel eskebesü 23v, 25r, 29r, 30r; debel eskeküi 55v. debel qayabasu

if one discards a robe (58r).

debel qulu(an-a qa¯abasu debel tülebesü

if one burns a robe (57r, 57r, 57r, 57v, 57v, 57v, 58r, 58r, 58r)

debel tülebesü qa¯ibasu debisker

if one’s robe is bitten by a mouse (57r).

if one’s robe is burned or bitten (58r, 58r).

[Tib. gding-ba]; a small rug; a variegated rug is the symbol of the day the gods

and demons battle; the square black rug is this symbol of the day the graha (planets) run in search of food; cf. RRS, 452; tngri šim[n]us (adqulduqu belge ala( debisker bui 20v; ala( debeskir bui 43r; gara( ideši erikü edürün belge dörbel¯in qara debisker 20v; dörbeljin qara debesker ene debür

bui 44r.

roof: debür büribesü 42r.

debür büribesü

if one covers a roof (42r).

degde- to fly up: salbarun ¯ul¯a(an degde¯ü nisümüi 12r šir(ol¯i terigüten amitan degde¯ü o(tar(ui-dur (arumui 15r. deged doorad ügülegèi em-e kümün

a prattling woman (22r).

738

GLOSSARY degedü

higher; highest, supreme, noble, sublime, eminent: degedü medekü-yin nigülesküi

usun bari(èid 1v; degedü amu(ulang 38r; degedü amu(ulang-un tariyan-i oro(ula(èid 1v; degedü Abidarm-a-yin ta(alal 3r; degedü merged-ün ta(alal 4r; degedü töröl 22r, 29r, 30r; degedü Uma neretü (adasun 32v; degedü šidi olqu 38r; degedü qa(an 39v; degedü beri 52r. degedüs [pl. of degedü] ancestors; saints; see Chabros 1992: 37; ma(ad degedüs-ün ¯ergedür oroqu 24r; degedüs-i kündülebesü 30r, 34r; degedüs-i takiqui 61r. degedüs-i kündülebesü degelbür

if one respects the saints (30r, 34r).

felt covering of the upper part of a ger: degelbür talbibasu 44v.

degelbür talbibasu if one places the felt covering on the upper part of the tent (46v). robbery; banditry; pillaging; violence: degerem qula(ayièi 4v;

degerem/degerm-e

degerem qula(ai yabubasu 34r; degerme odbasu 29v; degerm-e odbasu 35r; èireg degerm-e odbasu 31r; èirig degerm-e kiged do(šin üiles 40r; degirm-e [=degerm-e] qula(ai odqui ba buliyan qula(ay-u [=yin] üiles 46r; degerm-e qula(ai-tur yabuqui 61v; degerem-e odbasu 25v. degerem qula(ayièi

robber; bandit (4v).

degerem qula(ai yabubasu degerme odbasu

if one goes to pillage or steal (34r).

if one goes to pillage (25v, 29v, 35r).

degerükei superior; haughty: degerükei sedkilten degür-

haughty-minded ones (28v).

to be full; to wax, i.e., of the moon: sar-a-yi ali na(šidar inu ekilekü degürkü ba.

bara(daqui medekü kereg 4v; sara degürküi bara(daqui-yi medegdeküi 4r; bey-e inu (urban tib-i degürümüi 55r. 739

GLOSSARY degüreng sang

?full treasury: degüreng sang mör (arbasu sayin 49r.

degüü younger sibling, relative or companion: degüü 51v, 51v; aqa degüü 26r; aqa degüü qoyar 25v, 26r, 30r. deled- to beat, pound, strike: bal(asun deledbesü 25v, 34r, 35r; šarid deledbesü 28v, 30v; èang kenggerge deledbesü 28v, 34v, 35r; küriy-e deledbesü 31v; qota deledbesü 32r; sasa deledbesü 42r. ding 1. [Ch. ding/ting (Mathews 6381)]; the 4th Heavenly stem; 2. [Ch. ding/ting (Mathews 6393); Mong. to(ta(èi]; to make stable; 5th of the twelve lords of the day (see Mostaert MMAD, 21, #61): ding 52r; ding šim yile 7v; ding šim edür 7v; ding taulai sara 7v; ding taulai èa( 7v; ding mo(ai sara 7v; ding mo(ai èa( 7v; ding qonin sara 7v; ding qonin èa( 7v; ding takiy-a sara 7v; ding takiy-a èa( 7v; ding (aqai sara 7v; ding (aqai èa( 7v; ding üker sara 7v; ding üker èa( 7v; bing ding 52r, 52r, 52r, 52r, 52r; Kitad üsüg-dür. ¯an èuu man bing. ding gi pô üi. èeng šiu ke bi. kemen ungšimui 35v; ding to(ta(èi edür 36r. diyan/dayan

[S. dhyâna]; meditation, contemplation: diyan-u üile üiledbesü 31r; öber-ün

dayan-u küèün yeke bögesü ber em-e köbegün kiged. ed ada(usun-dur qoor qomsa yeke bolqu 39r. diyan-u üile üiledbesü doboèa(

if one performs meditation rites (31r).

heap, mound: isün doboèa( široi door-a daru(ad 23v.

dobtul- to attack, charge: morin buu dobtul 33v, 34r; morin dobtulbasu 22v, 23v, 30v, 31v, 35r.

740

GLOSSARY do(alang eremdeg kümün a crippled person (23v); do(olang yerimdeg [=¯eremdeg] a(sad (a¯ar 24r. do(šid

[S. raudra; Tib. drag gshed/drag po]; the ferocious or ruthless ones; Buddhas or

Bodhisattvas who guard the external world. They are terrible in appearance. There are many of them but eight or nine principle ones; see Lessing, 1167, RRS, 90, 402-403, 418; do(šid-un üile(s) 25r, 28r, 29r, 30v, 32r, 34v, 35v; do(šid-un sedkil (angqui na(šidar 29v; do(šid-un tarni uribasu 34v. do(šid-un tarni uribasu do(šid-un üile(s)

if one recites the dhâranî of the fearsome ones (34v).

rites of the fearsome ones (25r, 28r, 29r, 30v, 32r, 34v, 35v); these rites,

in their elaborate form, did not begin in Mongolia earlier than the 1870s; for a description of the Mongolian do(šid services, see RRS, 417-443. do(šin

violent, fearsome: do(šin edürün belge inu qara jva üsüg bui 20r; baling do(šin

güikü edür; baling do(šin güikü edürün belge nigen ula(an dusul bui 20v; saran-lu(-a edür qamtuddu(san-iyar gara(-ud-un ideši ereküi-yin ¯arudasun baling do(šin 39v; baling do(šin qami(-a 40r, 41r; do(šin üile(s) 38r, 38r, 39r, 39r, 40r, 41v, 45r, 61v; aliba do(šin qata(uu üiles 45r; do(šin gara( 43r; 'al odun kemebesü asuri-narun gara( büküy-yin tula (al-un èinar bui. do(šin gara( kememüi 22v; ginggang kemebesü nara sara bari(èi do(šin gara( 42v; gara(-ud-un do(šin ideši eriküi inu 43v; do(šin qariyal kikü 42v; do(šin kereg kibesü 45r; Ardar Burvabalguni Èista Mul eden dörben odun qata(uu do(šin obo(-tan buyu 61v; köbegün töröbesü qata(uu do(šin aburitu 61v; tere maši qata(uu do(šin-u tulada. ¯ayila(daqui 43r.

741

GLOSSARY do(šin edür the fearsome day: do(šin edürün belge inu qara jva üsüg bui 20r. do(šin gara(

fearsome planet: do(šin gara( 43r; 'al odun kemebesü asuri-narun gara(

büküy-yin tula (al-un èinar bui. do(šin gara( kememüi 22v; ginggang kemebesü nara sara bari(èi do(šin gara( 42v; gara(-ud-un do(šin ideši eriküi inu 43v. do(šin qariyal do(šin kereg

a fearsome curse: do(šin qariyal kikü 42v. a fearsome implement: do(šin kereg kibesü 45r.

do(šin kereg kibesü

if one makes a fearsome implement (45r).

do(šin üile(s) fearsome deeds, rites: 38r, 38r, 39r, 39r, 40r, 41v, 45r, 61v. dolo(an

seven: dolo(an 56v; nara emüneši odqui eèüs-dür kürèü nara bayiqu düng¯i edür

düli dolo(an qubitu modun-i tübšin (a¯ar-a bayi(ulju ü¯ebesü 6r; dolo(an qubi-du modun-u següder inu ¯ir(u(an qubi bolumui 6r; nara umar-a ¯üg odqu-yin eèüs-dür kürügsen šaji edür düli dolo(an qubi-du modun-u següder ügei bolumui 6r; dolo(an qubi-du modun-iyar èa(i medegdeküi tegüsbe 6r; Dolo(an (sar-a) 14r, 38v, 39r, 39v, 39v, 40r, 41v, 41v, 42v, 43r, 43v, 43v, 44r, 44r, 47r, 47r, 47r, 47r, 47v, 48r, 48r, 48r, 50v, 56v, 60r, 60v; Mong(ol-dur Dolo(an sar-a 14r; qorin naiman na(šidar-lu(-a dolo(an gara( odun-i tokiyaldu(ul¯u uèaralun sayin ma(u-[y]i üjekü kürdün ene bui 21r; dolo(an odun-i ünen-iyer aril(an to(ola[(]daqui 24v; dolo(an gara( odun-u mör (arqu ¯üg-un sayin ma(u-[y]i ü¯ekü kürdün 50v; dolo(an odun 59v; dolo(an ba ese bögesü isün qono(-tu oldayu 23r; dolo(an edür-e oldayu 27r, 29v; dolo(an edür-dü oldayu 29v; dolo(an edür oldayu 31r; ene dolo(an edür (a¯ar köndebesü gemügei 58v; dolo(an alqu (a¯ar-a 23v; dolo(an kümün 29r; adu(usun ¯ibqarabasu doron-a ¯üg-ün dolo(an kümün qula(u¯u amu 27r; doron-a ¯üg-ün modun-u

742

GLOSSARY dolo(an na(šidar-un to(-a tegüsbe 27r; emün-e ¯üg-ün (al-un dolo(an na(šidar anu tegüsbe 29r; örön-e ¯üg-ün altan-u dolo(an odud-un to(-a tegüsbe 31r; umara ¯üg-ün usun-u dolo(an na(šidar tegüsbe 32r; Rôkini Èista Anurad Ardar Udarisad Tanista Abaji ede dolo(an na(šidar široy-yin èinar bui 45v; Sadabis Udaribadaribad Rivadi Burvasad Mul Asali( Širvan ede dolo(an na(šidar usun-u èinar 45v; Kerteg Barani Šuša(Burvabadaribad Pus Mig Burvabalguni ede dolo(an na(šidar (al-un èinar bui 45v; Ašivani Burnavasu Suvadi Margišar Udaribalguni Qasta Jayitari ede dolo(an na(šidar key-yin èinar bui 45v; dolo(an orong(-a-du tama(-a-dur sang-un egüüde buu nege 33v; dolo(an oronggi-du [=orong(-a-tu]tama(-a Udarisad buyu 34r; odun na(šidar qamtuddu(san-iyar dolo(an rašiyal uèiral bolai 44v; odun na(šidar qamtuddu(san-iyar dolo(an ölji qutu( oroši(san-u uèaral bolumui 44v; odun na(šidar qamtuddu(san-iyar šim[n]us-un dolo(an edür bolumui 45r; šim[n]us-un ila(u(san dolo(an edür 45r; dolo(an dolo(an isün isün-e ma(u 53r; dolo(an öl¯eyitü bayan odun 59r; dolo(an šin-e 8v, 9v, 10v, 11r, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 37v, 40r, 41v, 43r, 43v, 43v, 44r, 44r, 44v, 47r, 47r, 49r, 49r, 49r, 49v, 49v, 50v, 50v; ¯a(ur-a boro bo(šir(a dolo(an šin-e-de ¯irgemüi 8r; šinein dolo(an 12r, 38r, 38r; dolo(an-a 56r; dörben dumdadu sarayin (urban dolo(an-a èi(ulumui 38r; yerü (urban dolo(an-a beri buu ab 51v; dolo(anta qa[š]k[i]rèu 21v; ¯egün köl-iyer dolo(ata darubasu dayisun-i daruyu 24r. dolo(an gara(/odun the seven “wandering” stars, i.e., Sun, Moon, Mercury, Mars, Venus, Jupiter, Saturn; the week: qorin naiman na(šidar-lu(-a dolo(an gara( odun-i tokiyaldu(ul¯u uèaral-un sayin ma(u-[y]i üjekü kürdün ene bui 21r; dolo(an odun-i ünen-iyer aril(an

743

GLOSSARY to(ola[(]daqui 24v; dolo(an gara( odun-u mör (arqu ¯üg-un sayin ma(u-[y]i ü¯ekü kürdün 50v; dolo(an odun 59v. dolo(an ¯a(un qorin dolo(an odun

seven hundred twenty: dolo(an ¯a(un qorin èa( bui 33r.

[see under dolo(an gara(]

dolo(an qubi-tu modun

the pole with seven portions, i.e., the gnomon. the gnomon

referred to in the manual measures the “common” unit of 30 qubi per day; see Stone, 1981: 181-183; For a further description of the gnomon see Needham (1959): 284; nara emüneši odqui eèüs-dür kürèü nara bayiqu düng¯i edür düli dolo(an qubitu modun-i tübšin (a¯ar-a bayi(ulju ü¯ebesü 6r; dolo(an qubi-du modun-u següder inu ¯ir(u(an qubi bolumui 6r; nara umar-a ¯üg odqu-yin eèüs-dür kürügsen šaji edür düli dolo(an qubi-du modun-u següder ügei bolumui 6r; dolo(an qubi-du modun-iyar èa(-i medegdeküi tegüsbe 6r. Dolo(an (sar-a)

the seventh month (14r, 38v, 39r, 39v, 39v, 40r, 41v, 41v, 42v, 43r, 43v,

43v, 44r, 44r, 47r, 47r, 47r, 47r, 47v, 48r, 48r, 48r, 50v, 56v, 60r, 60v; Mong(ol-dur Dolo(an sar-a 14r). dolo(an šin-e the seventh day of the month (8v, 9v, 10v, 11r, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 37v, 40r, 41v, 43r, 43v, 43v, 44r, 44r, 44v, 47r, 47r, 49r, 49r, 49r, 49v, 49v, 50v, 50v; ¯a(ur-a boro bo(šir(-a dolo(an šin-e-de ¯irgemüi 8r; šinein dolo(an 12r, 38r, 38r). dong(od-

to call, cry, sing, make sound, i.e., of animals: Luu sara mön-ü tula. belge inu

a(ur oroqui-dur luu dong(oddumui 10r; ¯a(ur-a kökeg[e] šiba(un dong(oddumui 11r; èarèa(-a qošiyalan dong(oddumui 14r. dooridu ma(u kümün

a bad lowly person (5r).

744

GLOSSARY dorm-a/rdovarm-a/rdovarma/rdovrma/dovrm-a

[S. bali; Tib. gtor ma “strewing-

oblation, an offering brought to malignant demons, either as a kind of exorcism or as an appeasing gift, in order to prevent their evil influence upon man,” (Jäschke, 210a)]; they are made of barley flour and decorated with intricate designs (Beyer 1973: 24); dorm-a a(urbasu 23v, 27v; dorm-a o(orbasu 29v, 31v; rdovarm-a a(urbasu 35v; dovrm-a duvngli (ar(abasu 41r; rdovrma duvngli kibesü 47r; rdovarma dungli (ar(abasu 47r; yasun ba rdovarma (ar(abasu 55v. [dorm-a a(urbasu] if one abandons a dorma; dorm-a a(urbasu 23v, 27v, 29v, 31v, 35v [dorm-a dungli] (ar(abasu if one sets out a thread-cross; dovrm-a duvngli (ar(abasu 41r, 47r [dorm-a dungli] kibesü

if one makes a thread-cross; rdovrma duvngli kibesü 47r.

doro(ši downward: doro(ši qandu(san (adusun 39r; naiman ayima(-un èi(ul'qu edürün belge inu doro(ši qandu(san (adusun bui 20r; ükükü edürün belge inu doro(ši qandu(san erdini bui 20r; doro(ši qandu(sun subur(-a 45r; šim[n]us-un edürün belge inu doro(ši qandu(sun subur(-a 20r; qariqui edürün belge inu doro(ši qandu(san šara sar-a bui 20r; tngri-yin noqai ideši erikü edürün belge doro(ši qandu(san qara sara bui 20v; doro(ši qandu(san jindamuni 45r. doron-a/dörön-e/dorona east: doron-a 8r, 8r, 8v, 8v, 8v, 8v, 8v, 8v, 8v, 8v, 8v, 9r, 9r, 9v, 9v, 9v, 9v, 9v, 9v, 9v, 9v, 10r, 10r, 10v, 10v, 10v, 11r, 11v, 11v, 11v, 11v, 11v, 12v, 12v, 12v, 12v, 12v, 12v, 13r, 13v, 13v,13v, 13v, 14r, 14v, 14v, 14v, 14v, 14v, 15r, 15v, 15v, 15v, 15v, 15v, 15v, 15v, 15v, 15v, 15v, 16r, 16v, 16v, 16v, 16v, 16v, 16v, 16v, 17r, 17r, 17v, 17v, 17v,

745

GLOSSARY 17v, 17v, 18r, 18r, 18v, 18v, 18v, 18v, 18v, 18v, 18v, 19r, 19v, 19v, 19v, 19v, 19v, 19v, 19v, 19v, 40r, 40r, 40r, 40r, 40r, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 50r, 50r, 54r, 54r, 55r, 55r, 55r, 55r, 55v, 55v, 58v/dörön-e 13v, 40r/dorona 60v; doron-a örön-e 18v; örön-e doron-a 33v; doron-a ¯üg 23r, 24v, 25v, 27r, 27r, 27r, 28v, 40r, 42r, 49v, 50v, 53v; doron-aaèa örön-e ¯üg güimüi 42r; örön-e doron-a-yin èi(ta(-a Kert[e]g buyu 34r. doron-a emün-e

southeast: 8r, 9v, 10v, 10v, 11v, 12r, 12r, 12v, 13v, 15r, 16r, 16v, 17v,

18v, 19r, 30v, 40r, 40r, 40r, 40r, 40r, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 55; doron-a emün-e ¯üg 25r. doron-a umara

northeast: 10r, 13v, 14r, 18r, 40r, 40v, 40v, 40v, 40v, 55r, 55v/dörön-e

umara 40v, 40v, 40v, 40v, 40v; umara doron-a 8v, 8v, 10v, 10v, 10v, 11v, 11v, 12v, 12v, 12v, 13v, 13v, 14v, 15v, 16v, 17v, 17v, 24v, 40r, 40r, 40v, 54r/umara dörön-e 40r. doto(adu ordo internal palace; the northern circumpolar stars; in China, India and ancient Mesopotamia the sky is divided into three divisions, outer, middle, and inner, the middle being the stars of the ecliptic, outer, the stars south of the ecliptic; and inner, the northern and circumpolar stars (Needham, v. 3, 1959: 242-243, 255-257); a binary division of the sky is also found, in which the “inner palace” refers to the stars beyond the twenty-eight lunar mansions (Ch. xiu); this again indicates the northern circumpolar stars (Allred, 2002: 12; Needham, v. 3, 1959: 242-243); the inner palace is also represented by specific constellations, the six stars of gouzhen (angular arranger, in Ursa Minor, Camelopardalis, and Cepheus), nine stars of wei (the tail, the 6th xiu) and four stars of ji (the basket, the 7th xiu [Ho 1966: 67, 9798]): doto(adu ordo mör (arbasu sayin 49r. 746

GLOSSARY doto(adu to(-a internal mathematics, one of the three kinds of mathematics, i.e., external, internal and secret, according to the Kâlacakratantra (cf. Cornu, 25-26): (ada(adu doto(adu ni(uèa (urban to(-a 1v. döèin dolo(an forty-seven: önggeregsen döèin dolo(an-u on-u aliba sara saban bögesü tere sara edüge irekü on-u saban sarayin qoyin-a oroši(ulqu bui 6v; döèin dolo(an on-du saban ügei bögesü uridu qoyitu edür-i tegši ü¯egdeküi 6v. dörbel¯in

square: gara( ideši erikü edürün belge dörbel¯in qara debisker 20v; (a¯ar-un

noqai ideši erikü edürün belge inu (urban nidütü dörbel¯in bui 20v; belge inu dörbeljin qara debesker ene

bui 44r; belge inu (urban nidütü dörbel¯in 44r; dörbel¯in küri odun 59r.

dörben four: dörben 27r, 38r, 39v; nara emüneši odqui ba. umar-a odqu èa(-daki dörben qono( tasuraqui 3v; nigen èa(tur naiman möèe dörben qubi (urban adqu bui 6r; qulu(an-a èa(-un uridu dörben möèe mön edür-dür (ada(adu bui 6v; qoyitu dörben möèi mana(ar-un edür-dü (ada(adu bui 6v; dörben šin-e 8v, 9v, 10v, 11v, 12v, 13r, 13v, 14r, 14v, 15v, 16v, 17v, 18v, 19v, 40r, 43v, 44r, 46v, 47r, 49r, 49r, 49r, 49v, 49v; šinein dörben 44v; arban dörben 3v, 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 38r, 39v, 40v, 40v, 41v, 47r, 49r, 49r, 49r, 49v, 49v, 53r, 56v; qorin dörben 6r, 6v, 8v, 9v, 10v, 11v, 12v, 13r, 13v, 14v, 15v, 16v, 17v, 18v, 19r, 19v, 39v, 41v, 44r, 49r, 49r, 49r, 49v, 49v, 53r, 53r, 55v; (uèin dörben 8r, 12r, 14r, 18r; Dörben sar-a 11r, 37v, 38v, 39r, 39r, 39v, 40r, 41v, 41v, 42r, 43r, 43v, 43v, 44r, 44r, 47r, 47r, 47r, 47r, 47v, 48r, 48r, 48r, 50v, 60r, 60v; Mong(ol-dur. Dörben sar-a 11r; dörben kümün 27r, 31r; dörben odun 59v, 59v, 59v, 59v, 59v, 61r; dörben odun-u düri inu jindamuni metü bui 28v; dörben odun-u düri a(ula metü 29r; dörben odun-u düri inu 747

GLOSSARY segül metü bui 30r; dörben odun-u düri inu erdeni morin metü bui 30v; dörben odun-u düri vaèir metü bui 31r; dörben ekin sara 38r; dörben terigün sara 41r, 48r, 48v, 49r; dörben dumdadu sara 38r, 41v, 48r, 49r; dörben dumda sara 48v; dörben eèüs sara 38r, 41v, 48r, 48v, 49r; qoyar sarayin arban ¯ir(u(an-a söni düli dörben èa(-iyan-iyar küriyelegül¯ü èi(ulumui 38v; dörben šimnus-ud 38v; dörben maqabud-un sayin ma(u uèiral Èa(-un kürdün-ü yosu(ar ¯okiyasu(ai 45r; qulu(an-a üker-lu(-a Nara Saran 'al Široi ede dörben odun uèarabasu dayisun-i [=dayisun-u] ayul bolqu 46r; dörben dörben ma(u 48v; dörben ¯obkis 54r, 54r; dörben ¯obkis-dur odbasu 49v, 50v; beri-yin dörben šilmus 52r; qa(aèiltu dörben edür anu 59r; dörben èa(-un a(ur oroqu-yin uridu nigen edür bolai 59v; dörben ür-e tasura(san odun kemebesü Asli( Šuša( qoyar. Abaji Barani qoyar buyu 61r; dörben tan odun kemebesü Rokini Udaribalguni qoyar. Mul Rivad'i qoyar 61r; dörben belbesün odun kemebesü Kerteg Èistan Burvabalguni Širvan kiged buyu 61r; Bus Qastan Abaji Ašivani eden dörben odun dörben kürdün obo(-tan buyu 61r; Rokini Udaribalguni Burvasad Udaribadaribad eden dörben odun èingbatu obo(-tan buyu 61r; Ardar Burvabalguni Èista Mul eden dörben odun qata(uu do(šin obo(-tan buyu 61v; dörben terigün odun-dur adis ülü daru(ulqu 61v; dörben eèüs odun-dur qutu( ülü oroši(ulqu bui 61v; ed mal ¯ibqarabasu qoyarba dörben ba ba(ura(san bandi bombo qoyar-un nigen köbegün oroldun qula(uyu 24v; dörben-e 38r, 55v, 56r; arban sarayin arban dörben-eèe arban ¯ir(u(an kürtel-e 38v; önör dörben-dü kümün 24v. dörben belbesün odun

the four widow stars: dörben belbesün odun kemebesü Kerteg

Èistan Burvabalguni Širvan kiged buyu 61r.

748

GLOSSARY dörben èa(

the four times, i.e., the four kalpas, kalpa of formation, continuance, decline

and disintegration; cf. DBT,118; these, as the twelve sitün barildaqui, are derived from the horoscope; arban ¯ir(u(an-a söni düli dörben èa(-iyan-iyar küriyelegül¯ü èi(ulumui, 38v; dörben èa(-un a(ur oroqu-yin uridu nigen edür bolai 59v. dörben dumda/dumdadu sara

the four middle months of the year: 38r, 41v, 48r, 48v,

49r. dörben eèüs sara

the final four months of the year (38r, 41v, 48r, 48v, 49r).

dörben ekin sara

the first four months; cf. also dörben terigün sara (38r).

dörben ¯obkis

the four ordinal directions, i.e., southwest, northwest, northeast, southeast

(54r, 54r; dörben ¯obkis-dur odbasu 49v, 50v). dörben kürdün obo(

the four-wheels clan: Bus Qastan Abaji Ašivani eden dörben odun

dörben kürdün obo(-tan buyu 61r. dörben maqabud

the four elements, i.e., earth, air, fire and water: dörben maqabud-un

sayin ma(u uèiral Èa(-un kürdün-ü yosu(ar ¯okiyasu(ai 45r. Dörben sar-a the fourth month (11r, 37v, 38v, 39r, 39r, 39v, 40r, 41v, 41v, 42r, 43r, 43v, 43v, 44r, 44r, 47r, 47r, 47r, 47r, 47v, 48r, 48r, 48r, 50v, 60r, 60v; Mong(ol-dur. Dörben sar-a 11r). dörben šimnus-ud

the four demons (šimnus-ud): 1. those of heaven which instigate

lasciviousness; 2. those of the body which bring ignorance; 3. those of the spirit which cause anger; and 4. those of the king of death which promote avarice (RRS, 645): 38v.

749

GLOSSARY dörben šin-e

the fourth day of the month (8v, 9v, 10v, 11v, 12v, 13r, 13v, 14r, 14v, 15v,

16v, 17v, 18v, 19v, 40r, 43v, 44r, 46v, 47r, 49r, 49r, 49r, 49v, 49v; šinein dörben 44v). dörben tan odun

?the four tan nakshatra (indicating significance for those of rank, to

whom tan is used as an honorific): dörben tan odun kemebesü Rokini Udaribalguni qoyar Mul Rivad'i qoyar 61r. dörben terigün sara the first four months; cf. also dörben ekin sara: 41r, 48r, 48v, 49r. dörben ür-e tasura(san odun

the four stars that cut off descendants: dörben ür-e

tasura(san odun kemebesü Asli( Šuša( qoyar. Abaji Baraniqoyar buyu 61r. dötüger

fourth: dötüger arban qoyar ¯ilün sayin ma(u-yi ügülesügei 34r.

dula(an

warm: (a¯ar-tur dula(an-u a(ur öèüken oromui 8r; (a¯ar-tur dula(an-u a(ur

oromui 9r; (a¯ar-dur dula(an-u tegši oromui 10r; arban dörben-e èasu ese orobasu ebül dula(an bolqu 19r. dumda

middle; fair: dumda 53r, 56v, 61v; tere gara( tegüs inu sayin. meküs inu dumda

24v; önüèin köbegün dumda büküi yeke (a¯ar-i bariqu na(šidar bui 27r; dumda büküi-yi to(orin yabu(èi odun 32v; Qulu(an-a Morin Takiy-a Taulai edür dumda amui 42r; (urban sayin (urban dumda. (urban eèüs 46r; Usun Modun Altan ede edüd sayin. Saran odun dumda 'al Široi odun èirig-eèe busud-dur ma(u 48v; süèing kemekü edür mör (arbasu dumda 49v; gem-ügei dumda 49v, 49v, 49v; dumda sayin 50r, 50r, 50r, 50v, 52v, 52v, 54r; meküs dumda 52v; ede dumda beri bui. okin törömüi 52r. dumdadu

middle: qaburun dumdadu sara 4r; Èa(-un kürdün-dür qaburun dumdadu

Jayitari sara 3r, 10r; tariyaèin-dur qaburun dumdadu sara 8r; qara Kitad-un to(aèin-dur 750

GLOSSARY qaburun dumdadu sara 9r; Qulu(an-a Morin ¯il-e qaburun dumdadu ür-e tasulu(èi 41rl ¯un-u dumdadu sar-a 4r; tariyaèin-dur ¯un-u dumdadu sar-a 11r; qara Kitad-un to(aèin-dur ¯un-u dumdadu sar-a 12r; Enedk[e]g-ün Èa(-un kürdüèin-dür ¯un-u dumdadu sar-a 13r; Taulai Takiy-a ¯il-e ¯un-u dumdadu ür-e tasulu(èi 41r; namurun dumdadu sara 4r, 56v; tariyaèin-dur namurun dumdadu sar-a 14r; Kitad-un to(aèin-dur namurun dumdadu sar-a 15r; Enedk[e]gün Èa(-un kürdüèin-dür namurun dumdadu Ašivani sara 16r; namurun dumdadu ügegüregülegèi 41r; ebülün dumdadu sara 4r, 5v; tariyaèin-dur ebülün dumdadu sar-a 17r; Kitad-un to(aèin-dur ebülün dumdadu sar-a 18r; Enedk[e]g-ün Èa(-un kürdüèin-dür ebülün dumdadu Bus sar-a 19r; ebülün dumdadu ügeyiregülegèi sara bui 41r; Široi odun kemebesü dumdadu bükü (a¯ar-un e¯in-ü gara( 24r; dörben dumdadu sara 38r, 48r, 48v; dörben dumdadu sarayin niru(u-i qara 41r; dörben dumdadu sarayin mör (arqu kürdün ene bui 49r. dungli/duvngli

[Tib. mdos]; a cross formed of two small sticks, the ends of which are

connected with colored strings, and used in various magic ceremonies (Jäschke, 274a; SE II, 176-198; RRS, 356; Nebesky-Wojkowitz 1950: 65-87): dungli (ar(abasu 22r; rdovarma dungli (ar(abasu 47r; dovrm-a duvngli (ar(abasu 41r; rdovrma duvngli kibesü 47r. dungli (ar(abasu

if one sets out a thread cross (22r).

dusul [Tib. thig le; S. bindu]; drop; essential drops of energy; cf. Lessing, 1167; Cornu, 2930; 1. a unit of time = 24 minutes; dusul-iyar to(alaqui 5r; bertegèin arad nigen amisqaqu-yin ¯a(uraki-yi to(ala¯u (urban ¯a(un ¯iran bol(abasu nigen dusul bolumui 5v; nigen qubi-dur nigen dusul 5v; 2. a unit of matter; yirtinèü-deki dusul terigüten-i èinglegüür-iyer èinglemüi 16r; 3. a symbol, attribute; ginggang güikü edürün belge inu qoyar qara dusul bui 20v; belge 751

GLOSSARY inu qoyar qara dusul bui 43r; baling do(šin güikü edürün belge nigen ula(an dusul bui 20v; belge inu nigen ula(an dusul bui 40r; öèüken qara edürün belge nigen qara dusul bui 20v; belge ene qara dusul 41v; qo(osun edürün belge (urban qara dusul bui 20v; belge inu (urban qara dusul ene bui 46v; (uyila(èi-yin (ar qo(osun qariqui belge ala( dusul bui 20v; belge inu ala( dusul bui 43v. dügürügèi

[Ch. man, “full,” (Mathews 4326)]; the one that fills; 3rd of the twelve lords of

the day: mong(ol üsüg-dür e¯ilegèi aril(a(èi dügürügèi tübšidkegèi to(ta(èi saki(èi ebdegèi tü[g]šigèi bütügèi quriya(èi negegegèi qa(a(èi kemen ungšimui 35v; man dügürügèi edür 36r. Dülb-a

the Vinaya section of the Kanjur; see RRS, 677; Dülb-a-yin yosu 3v.

düli middle; middle of the day or night, i.e., noon or midnight: nara emüneši odqui eèüsdür kürèü nara bayiqu düng¯i edür düli dolo(an qubitu modun-i tübšin (a¯ar-a bayi(ulju ü¯ebesü dolo(an qubi-du modun-u següder inu ¯ir(u(an qubi bolumui 6r; nara umar-a ¯üg odqu-yin eèüs-dür kürügsen šaji edür düli dolo(an qubi-du modun-u següder ügei bolumui 6r; edür düli 24v, 39r, 39r, 40r; èerig mordobasu edür düli morda 23r; söni düli 38v, 38v, 39r, 39r, 39r, 40r, 40r, 40r, 40r, 42r; edür söni düli 42r, 42v, 42v; Rokini Burnavasu Suvadai Šuša( Anurad Udarisad Abaji Širvan Tanis Ašivani ede edüd šin-e debel emüsbesü sayin: Ardar Mig ma(u. busu odun düli bui 56r; edür düli-dür qarimui 39r; edür düli-eèe söni kürtele èi(ulumui 38v; èereg mordobasu söni düli-yin urida morda 24r; (urban sarayin qorin qoyara söni-yin düli-yin urida dörben šimnus-ud ba eke-ber küriyelegül¯ü èi(ulumui 38v.

752

GLOSSARY düng¯i

[Ch. dong zhi]; the winter solstice (Mathews, 6603 [p. 963]); nara emüneši odqui

eèüs-dür kürèü nara bayiqu düng¯i edür 6r; basa düng¯i bolbasu ebülün nara bayiqu egü[n]-eèe qoyin-a edür ulam urtudumui 6r. düri

appearance, form, i.e., description of the nakshatra: ¯ir(u(an odun-u düri inu üsün

düyilü(èi tong(ori(-dur adali bui 25r; tabun odun-u düri inu tergen-ü kürdün metü bui 25v; (urban odun-u düri inü görögesün-ü terigün metü bui 26r; isün odun-u düri inu. kirüge-metü bui 26r; (urban odun-u düri inu. tul(-a-yin modun metü bui 26v; (urban odun düri inu kir(a(ul metü bui 27r; ¯ir(u(an odun-u düri inu mo(ay-yin terigün metü bui 27r; ¯ir(u(an odun düri inu qoši(u metü bui 27v; qoyar odun-u düri inu qulu(an-a metü bui 27v; qoyar odun-u düri inu ildün metü bui 28r; tabun odun-u düri inu (ar metü bui 28r; nigen odun-u düri inu bata metü bui 28v; dörben odun-u düri inu jindamuni metü bui 28v; dörben odun-u düri a(ula metü 29r; ¯ir(u(an odun-u düri inu ¯a(an-u terigün metü bui 29v; (urban odun-u düri inu görögesün-ü qan metü bui 29v; (urban odun-u düri inu görögesün-ü qan-u terigün-ü üsün metü bui 30r; dörben odun-u düri inu segül metü bui 30r; tabun odun-u düri inu ¯a(an metü bui 30v; dörben odun-u düri inu erdeni morin metü bui 30v; (urban odun[-u] düri inu ¯a(an-u terigün metü bui 31r; dörben odun-u düri vaèir metü bui 31r; qoyar odun-u düri inu ürgül¯i seèig metü bui 31r; qoyar odun-u düri inu tergen metü bui 31v; qoyar odun-u düri inu ¯ele-yin (adasun metü bui 31v; (uèin qoyar odun düri inu ong(uèa metü bui 31v; (urban odun[-u] düri inu morin terigün metü bui 32r; (urban odun-u düri inu lingquu-a metü bui 32r; na(šidar-un ner-e odun-u to(-a bui düri ba maqabud ene bui 59v.

753

GLOSSARY ebdegèi

[Ch. po/p’o “to break” (Mathews 5344)]; the destroyer; 7th of the twelve lords of

the day: mong(ol üsüg-dür e¯ilegèi aril(a(èi dügürügèi tübšidkegèi to(ta(èi saki(èi ebdegèi tü[g]šigèi bütügèi quriya(èi negegegèi qa(a(èi kemen ungšimui 35v; ebdegèi edürün belge inu qada(ur bui 20v; pô ebdegèi. edür 36r; yirti[n]èü-yi ebdegèi qara orong(-a bari¯u 39v; ebdegèi qara qada(ur bari(èi (a¯ar-un e¯in güiküi edür 43v. ebderekü disintegrating; one of the stages of the horoscope, i.e., the ascendent: 8v, 8v, 8v, 8v, 9v, 9v, 9v, 9v, 10v, 10v, 10v, 10v, 10v, 10v, 10v, 11v, 11v, 11v, 11v, 11v, 12v, 12v, 12v, 12v, 13v, 13v, 13v, 13v, 14v, 14v, 14v, 14v, 14v, 14v, 14v, 14v, 14v, 14v, 15v, 15v, 15v, 15v, 15v, 15v, 16v, 16v, 16v, 16v, 17v, 17v, 17v, 17v, 18v, 18v, 18v, 18v, 18v, 18v, 18v, 18v, 18v, 19v, 19v, 19v, 19v, 19v; buyan kešig ebderekü 21v; gara( tegüs inu sayin. meküs inu dumda ebderekü ba(uram qoyar-du aliba üiles ülü üiledkü 24v. ebedèin

illness; disease; sickness: kümün-dür ebedèin bolu(ad 15r; köbegün töröbesü

ebedèinügei nasun urtu bolqu 32r;luus-un qad-un ebedèin kürteyü 34v; ebedèin bari(ulbasu 35v; ebedèin baribasu 37r; ebedèin kürtebesü ana(aquy-a berke 40r; ebedèin kürtebesü edegeküy-e berke 42v; ebedèin ada uèaraqu 50r, 50r; ebedèin emle- 28r, 56v, 61r; ebedèin taqul bolqu 57v, 57v; ebedèin bolumui 58r; ebedèin-dü uèaraqu 50r; ebedèin-dür uèaraqu 50r; otaèi-yi erin ebedèin-i ü¯igülbesü 36r; ebedèin-i ¯asabasu 36v; ebedèin-ü kümün saki(ulsun üiledbesü 28v; ebedèitü bolumui 28v. ebedèin ada

illness demons: ebedèin ada uèaraqu 50r, 50r.

ebedèin baribasu

if one arrests an illness (37r).

ebedèin bari(ulbasu

if one brings an illness under control (35v). 754

GLOSSARY ebedèin emlebesü

if one treats an illness (61r).

ebedèin kürtebesü

if one catches an illness (40r, 42v).

ebedèin-i ¯asabasu

if one treats the illness (36v).

ebedèin-ü kümün

a sick person: ebedèin-ü kümün saki(ulsun üiledbesü 28v.

eber horn: bu(u-yin eber ur(umui 12r; orong(u-yin eber 60r; yama(an-u eber-dü dürü¯ü 21v; bu(u-yin eber-ün a(ui odun 59r. ebesü(n)

grass, hay, herb: tariyaèin-u ebesü tegüküi èa( 12r; èo( neretü ebesün

èindaralamui 16r; ebesün qubaraqui èa( 16r; ebesün èiddlan idemüi 19r; tariyan-u ebesün tegübesü 30v, 42r; üker ebesün-eèe (al-du qoroqai törömüi 13r; Mig sara ebesün-ü ündüsün kökemüi 2r. ebügen old man: ükügsen kümün-ü yasun tüleküi-dür ötegüü ebügen emegen buu od 27r; eremdeg ebügen 31r. ebül

winter: èasu ese orobasu ebül dula(an bolqu 19r; Ba’jar dagini-yin ündüsün kiged

Jagr-a-sambur-a-yin yosu(ar Margišar sara-yin arban ¯ir(u(an ebülün nara ba(uqu edür šinelemüi 3r; ebülün naran ba(uqu èa( 18r; ebülün nara bayiqu 6r; tariyaèin-dur ebülün terigün sara 16r; Kitad-un to(aèin-dur ebülün terigün sar-a 17r; Enedk[e]g-ün Èa(-un kürdüèin-dür ebülün terigün Margišar sar-a 18r; ebülün terigün ügeyiregülügèi sara bui 41r; ebülün dumdadu sara 4r, 5v; tariyaèin-dur ebülün dumdadu sar-a 17r; Kitad-un to(aèin-dur ebülün dumdadu sar-a 18r; Enedk[e]g-ün Èa(-un kürdüèin-dür ebülün dumdadu Bus sar-a 19r; ebülün dumdadu ügeyiregülegèi sara bui 41r; Enedk[e]g-ün Èa(-un kürdüèin-dür ebülün eèüs Mig sara 8r; tariyaèin-dur ebülün eèüs sar-a 18r; Kitad-un to(aèin-dur ebülün eèüs sar-a 755

GLOSSARY 19r; ebülün eèüs ügeyir[e]gülügèi sara bui 41r; ebülün (urban sara 42r, 55r; ebülün (urban sarada Üker Mo(ai Noqai èa( qara bolumui 42r; qabur namurun qu(us ¯un ebülün tüil-ün edür bolai. aliba sayin üiles-i èigerle 59r. ebülün eèüs sara

the final month of winter: Enedk[e]g-ün Èa(-un kürdüèin-dür ebülün

eèüs Mig sara 8r; tariyaèin-dur ebülün eèüs sar-a 18r; Kitad-un to(aèin-dur ebülün eèüs sar-a 19r; ebülün eèüs ügeyir[e]gülügèi sara bui 41r. ebülün dumdadu sara the middle month of winter: ebülün dumdadu sara 4r, 5v; tariyaèindur ebülün dumdadu sar-a 17r; Kitad-un to(aèin-dur ebülün dumdadu sar-a 18r; Enedk[e]g-ün Èa(-un kürdüèin-dür ebülün dumdadu Bus sar-a 19r; ebülün dumdadu ügeyiregülegèi sara bui 41r. ebülün (urban sara the three winter months: ebülün (urban sara 42r, 55r; ebülün (urban sarada Üker Mo(ai Noqai èa( qara bolumui 42r. ebülün nara ba(uqu the winter solstice: Ba’jar dagini-yin ündüsün kiged Jagr-a-sambur-ayin yosu(ar Margišar sara-yin arban ¯ir(u(an ebülün nara ba(uqu edür šinelemüi 3r; ebülün naran ba(uqu èa( 18r. ebülün nara ba(uqu edür

the winter solstice; Ba’jar dagini-yin ündüsün kiged Jagr-a-

sambur-a-yin yosu(ar Margišar sara-yin arban ¯ir(u(an ebülün nara ba(uqu edür šinelemüi 3r. ebülün nara bayiqu

the winter solstice (6r).

ebülün naran ba(uqu èa( the hour of the winter solstice; ebülün naran ba(uqu èa( 18r. èasu ese orobasu ebül dula(an bolqu 19r. 756

GLOSSARY ebülün terigün sara

the middle month of winter: tariyaèin-dur ebülün terigün sara 16r;

Kitad-un to(aèin-dur ebülün terigün sar-a 17r; Enedk[e]g-ün Èa(-un kürdüèin-dür ebülün terigün Margišar sar-a 18r; ebülün terigün ügeyiregülügèi sara bui 41r. ebülün tüil-ün edür

the winter solstice: qabur namurun qu(us ¯un ebülün tüil-ün edür

bolai. aliba sayin üiles-i èigerle 59r. eèige father: köbegün töröbesü eèige inu üküyü 29v; eèige aba(-a-yin yasun bulabasu 42v; ni(un töröbesü do(šin gara(-un dotor-a oroši¯u eèige eke-yu(an [=yügen] ¯arumui 43r; ede sarada eèige eke-de ma(u 51r, 51r; eèige eke degüü amidu bögesü mön tegün-dü ma(u 51v. ed

possessions: ed mal (ada(ši ögbesü 18r, 41v; ed mal ögbesü 31v, 36v; ed mal

¯ibqarabasu 22v, 24v, 25r, 25v, 26r, 28r, 28r, 28v, 28v, 29r, 29v, 30r, 30v, 30v, 31r, 31v; ed ada(usun ¯ibqarabasu 24r, 26r, 26v, 27r, 27v, 29r; ed adu(usun abubasu 24r, 27v; ed ada(usun-dur qoor qomsa yeke bolqu 39r; ed mal ada(usun ögbesü 24v; ed adu(usun neme¯ü 25v; ed adu(usun elbeg bolqu 26v; ed mal abubasu 27v, 30r, 31r; ed mal ögbesü abubasu 43v; ed mal olqu 50r; ed mal aldaqu 50v, 50v; ed mal qorom¯i bolqu 56r; ed mal ülü (ar(amui 60v; ed tavar-iyan aldaqu 41r; ed tavar olqu 46v, 50r, 50r, 57r, 58r, 58r; ed tavar ügületel-e ¯a(un amin-dur kürümüi 47v; ed tavar uèaraqu 50r, 50r; tavar ed yekede olqu 50r; ed tavar yekede olqu 50r, 50r; ed tavar qoor qomsa bolqu 57r; ed ¯ibqarabasu 23r, 23v; ed bütügebesü 23v; ed idegen oldayu 45v; ed idegen-iyen barayu 46r; ed a(urasun nemekü sayin 46v; ed oldaqu bayasqulang 50r; ed oldaqu sayin 50r; ed olqu 50r, 50r, 50r, 50r, 50r; ed baraqu 50r; ed idegen olqu 56v; ed bara(daqu 59v. ed adu(usun abubasu

if one receives a possession or animal (24r, 27v). 757

GLOSSARY ed ada(usun ¯ibqarabasu

if possessions or animals are missing (24r, 26r, 26v, 27r, 27v,

29r). ed bütügebesü

if one achieves possessions (23v).

ed ¯ibqarabasu

if a possession is missing (23r, 23v).

ed mal abubasu

if one takes possessions or livestock (27v, 30r, 31r).

ed mal ada(usun ögbesü ed mal (ada(ši ögbesü ed mal ¯ibqarabasu

if one gives away possessions, livestock or animals (24v). if one gives out possessions or livestock (18r, 41v).

if possessions or livestock are missing (22v, 24v, 25r, 25v, 26r, 28r,

28r, 28v, 28v, 29r, 29v, 30r, 30v, 30v, 31r, 31v). ed mal ögbesü

if one gives away possessions or livestock (31v, 36v).

ed mal ögbesü abubasu

if one either gives or receives a possession or livestock (43v).

ed tavar chattels; everything material; see RRS, 452; ed tavar-iyan aldaqu 41r; ed tavar olqu 46v, 50r, 50r, 57r, 58r, 58r;ed tavar ügületel-e ¯a(un amin-dur kürümüi 47v; ed tavar uèaraqu 50r, 50r; tavar ed yekede olqu 50r; ed tavar yekede olqu 50r, 50r; ed tavar qoor qomsa bolqu 57r. edege-

to recover, i.e., from an illness: ebedèin kürtebesü edegeküy-e berke 42v.

edke-/ed’ke- to cut out material, e.g., for clothing; to tailor; pre-classical form of eske-; (cf. Kara, 1979: 195; 1984: 348): buu ed’ke 34v, 34v, 34v, 34v, 35r, 35r, 35r, 35r, 35r, 35v; ula(an debel buu ed’ke buu emüs.34r; ger ed'kebesü 22v, 28v; debel ed'kebesü 22v, 24r, 25r, 25v, 26r, 26v, 26v, 27v, 27v, 28r, 28r, 28v, 29r, 29v, 29v, 30r, 30v, 30v, 31r, 31r, 31v, 31v, 32r, 34v, 36r, 36r, 36r, 36r, 37r, 46v; debel ba ger ed'kebesü 35r. 758

GLOSSARY edüd

[pl. of edür]; days: edüd 38r, 38v, 39r, 43v, 44v, 47r, 47r, 47r, 48v, 50v, 50v, 56r,

56v, 56v, 61v; edüd-tü 46v, 60r; edüd-dür 39r, 39v, 39v, 41v, 42r, 43v, 44r, 44r, 44v, 44v, 45r, 45r, 45r, 45r, 46v, 47v, 47v, 47v, 48r, 48r, 48r, 48r. edüge

now; at present: edüge 7r, 50v; tere sara edüge irekü on-u saban sarayin qoyin-a

oroši(ulqu bui 6v. edüged ?a variant form of edüge: edüged-ünedüged-ün nigen on (urban ¯a(un ¯iran edür bol(a¯u 6v. edür the day, esp., the period of daylight: edür 4v, 31r, 37v, 37v, 38r, 43r, 50v, 53v, 54v, 55r, 58v, 59v, 61r, 61v, 61v; Modun odun-lu(-a Bus na(šidar uèira(san edür 2v; edür söni 2v; edür söni saèu(uu bol- 5v, 6r; edür söni qubi saèu(u bol- 10r, 16r; edür söni-yin a(ur 5v; edür söni qoyar-yi ulam ne¯iged ne¯iged möèi-ber nemekü 5v; ba(uraqu-bar edür söni inu urtu ba oqor bolumui 5v; edür söni urtudqu ba oqor bolumui 6r; edür söni teng šiu ¯un bolbasu 6r; naiman sarada edür söni teng kem-iyer bayiqu 6r; ebülün nara ba(uqu edür šinelemüi 3r; edür ülü tasuraqu 3v; edür qono( tasura(san-i uqa(daqui 3v; edür söni sar-a ¯il bol(a¯u to(alaqui 5r; edür arban tabun tedüiken qubi 5v; edür ¯ir(u(an èa( söni ¯ir(u(an èa( bol(a¯u 5v; nara emüneši odqui eèüs-dür kürèü nara bayiqu düng¯i edür 6r; edür ni¯iged ni¯iged qubi següder (arumui 6r; nara umar-a ¯üg odqu-yin eèüs-dür kürügsen šaji edür 6r; nigen edür qoyar söni-dür ¯a(un möèi buyu 6r; ebülün nara bayiqu egü[n]-eèe qoyin-a edür ulam urtudumui 6r; ¯ir(u(an edür (inu) ülemüi 6v, 6v, 6v; (uèin ¯ir(u(an edür bolumui 6v; ¯a gi edür 7v; ii keng edür 7v; bing šin edür 7v; ding šim edür 7v; uu küi edür 7v; edür qorin ¯ir(u(an qubi söni (uèin dörben qubi 8r, 18r; edür qorin naiman qubi söni (uèin qoyar qubi 759

GLOSSARY 9r, 17r; edür (uèin qoyar qubi. söni qorin naiman qubi 11r, 15r; edür (uèin dörben qubi. söni qorin ¯ir(u(an qubi 12r, 14r; edür (uèin ¯ir(u(an qubi. söni qorin dörben qubi 13r; edür qorin dörben qubi. söni (uèin ¯ir(u(an qubi 19r; luu edür 8r, 13r, 34v, 42r, 42v, 42v, 42v, 46v, 48v, 50r, 57v, 58v; mo(ai edür 8r, 8r, 11r, 12r, 14r, 16r, 17r, 19r, 34v, 42r, 42v, 42v, 48r, 48v, 48v, 48v, 50r, 53r, 57v; qulu(an-a edür 8r, 12r, 12r, 13r, 16r, 34r, 42r, 48v, 50r, 50v, 50v, 50v, 53v, 57r, 58v; üker edür 9r, 10r, 10r, 16r, 19r, 34r, 37r, 37r, 37v, 42r, 42r, 42r, 42v, 46v, 48r, 48v, 48v, 50r, 51r, 55v, 57r, 58v; üker kemebesü yeke kölge-yi orèi(ulqu edür buyu 34v; baras edür 2r, 9r, 13r, 16r, 17r, 17r, 34v, 42r, 42r, 42r, 42r, 48v, 48v, 48v, 50r, 57r; taulai edür 9r, 13r, 15r, 17r, 34v, 37r, 42r, 46v, 50r, 50v, 50v, 50v, 53v, 56r, 57r, 58v; takiy-a edür 9r, 9r, 11r, 12r, 14r, 15r, 15r, 18r, 19r, 35r, 42r, 46v, 48r, 48v, 50r, 50v, 50v, 50v, 53v, 56r, 56r, 58r, 58v, 60v; noqai edür 10r, 19r, 35r, 42r, 42v, 42v, 42v, 46v, 48r, 48v, 48v, 50r, 53r, 55v, 58r, 58r, 58v; (aqai edür 10r , 14r, 14r, 17r, 18r, 35v, 42r, 42v, 42v, 50r, 53r, 55v, 58r, 60r; morin edür 10r, 14r, 15r, 18r, 18r, 34v, 37v, 42r, 50r, 50v, 50v, 50v, 53r, 53v, 55v, 57v, 58v, 60r; qonin edür 11r, 16r, 35r, 37r, 37v, 42r, 42r, 42r, 42v, 46v, 46v, 48v, 50r, 51r, 55v, 56r, 57v, 58v; beèin edür 11r, 11r, 15r, 18r, 19r, 35r, 42r, 42r, 42r, 42r, 46v, 50r, 51r, 53r, 58r; nigen edür 22r; edür düli 24v, 38v, 39r, 39r, 39r, 40r; èereg mordobasu edür düli morda 23r; ükükü edür 27v; nigen ¯il-dür (urban ¯a(un ¯iran edür bui 33r; ügegürekü ma(u edür bui 34v; öl¯i qutu(tu edür 34v; ¯an e¯ilegèi edür 35v; èuu aril(a(èi edür 35v; man dügürügèi edür 36r; ping tübšidkegèi edür 36r; ding to(ta(èi edür 36r; saki(èi edür 36r; pô ebdegèi edür 36r; üi tü[g]šigèi edür 36v; èeng bütügèi edür 36v ; šiu quriya(èi edür 36v; ke negegèi edür 36v; bi qa(a(èi edür 37r; qota bal(asun bariqu sayin edür 37r; qan oron-a sa(uqu ba noyan isanglaqu 760

GLOSSARY èola abqu sayin edür 37r; süm-e keyid ba ger bariqu sayin edür 37r; süm-e keyid ba nom burqan šitügen-i qutu( oroši(ulqu sayin edür 37v; süm-e keyid ba subur(-a burqan nom kiged-i oroši(ulqui rabnas keyiküi sayin edür 37v; saran-lu(-a edür qamtudu(san-iyar naiman ayima(-ud-un èi(ul(an 38r; èi(ulqui edür 38r; sara-lu(-a edür qamtudu(san-iyar luus-un qad-un èi(ulqu edür 39r; luus-un qad-un qariqui edür 39v; saran-lu(-a edür qamtuddu(saniyar gara(-ud-un ideši ereküi-yin ¯arudasun baling do(šin 39v; ¯il kiged sar-a edür èa(-un qara-yi il(a¯u beèisügei 41r; öèüken edür 41v; yeke qara edür 41v; ügeyiregülügèi qara edür 41v; bütükü edür 42r; ba(uqu edür 43r, 43r; tngri šilmus (adqulduqui edür 43r; ebdegèi qara qada(ur bari(èi (a¯ar-un e¯in güiküi edür 43v; (uyirinèi-yin (ar qo(osun qariqu edür 43v; (a¯ar-un e¯in noqai ideši eriküi edür 44r; odun na(šidar qamtuddu(san-iyar šim[n]us-un dolo(an edür bolumui 45r; šim[n]us-un ila(u(san dolo(an edür 45r; Maqagala ba(uqu edür 46v; Okin tngri ba(uqu edür 47r; arban qoyar sarayin èo(tu edür 47r; aliba sarayin ülü sedükü edür 47v; ula(an ša¯a(ai kemekü ma(u edür 48r; tngri-ner (aši(udaqu edür 48r; èidköd (aši(udaqu edür 48v; èing gii edür 48v; bi pô edür 48v; èireg mordaqu edür 48v; tngri-yin mör kemekü edür 49r; dayang kemekü edür 49v; èuèa( kemekü edür 49v; vimading kemekü edür 49v; süng kemekü edür 49v; süèing kemekü edür 49v; dada qan kemekü edür 49v; arban qoyar edür èa(-un sayin ma(u-i ü¯ekü kürdün 50v; ibegel edür ba(u(daqui 52r; beri ba(ul(aqu ba okin bo(tolaqu sayin edür 53r; öšiyerkü qara edür 53r; ginggang šingpüng güiküi edür 53r; köbegün-e ömèi ülü ögküi. okin-dur in¯i ülü ögküi ma(u edür 53v; šin-e kümün-i ülü asaraqu ba gerte ülü oro(ulqu edür 53v; arban kümün-eèe isün kümün-i ükükü maši ma(u edür bui 53v; okin-u mör (arqu edür 54r; tariyan tariqu sayin edür 55v; debel 761

GLOSSARY emüskü sayin edür 56r; em neyilegülküi sayin edür 56r; abašig abqu sayin edür 56v; ¯obalangun tngri yabuqu edür 56v; qa(aèiltu dörben edür 59r; qabur namurun qu(us ¯un ebülün tüil-ün edür bolai 59r; ed bara(daqu kešig ba(uraqu edür 59v; suèuli saèuqu esü( ¯ula(-un negegemel edür 60v; edür-e 26v, 27r, 29v, 58v, 60v, 60v, 60v, 60v, 60v, 60v, 60v, 60v, 60v, 60v, 60v, 60v; do(olang jerimdeg a(sad (a¯ar-aèa (urban edür-e (armui 24r; (urban edüreèe anggida Altan odun 38r; baras edür-i kölgelen ködelge¯ü 2r; (urban ¯a(un ¯iran ¯ir(u(an edür-i nigen on bol(aju 6v; (uèin edür-i inü nigen saban sara bol(abasu 6v; üligsen ¯ir(u(an edür-i nigedbesü 6v; döèin dolo(an on-du saban-ügei bögesü uridu qoyitu edür-i tegši ü¯egdeküi 6v; arban qoyar sarayin yang gung ¯ii kemekü arši-narun ügülegsen ma(u edür-i ü¯ekü anu 47r; aliba sarayin mör (arqu edür-i tngri-yin ene kürdün ü¯egtün 49v; tabun dakini-yin mör (arqu edür-i ene kürdün-dür ü¯egdeküi 49v; odun-u sayin-i edür-iyer il(ayu 46r; yeke qara edür-lu(-a èöm tokiyaldumui 41v; edür-lu(-a odun qamtudu(san-iyar uèiral-un sayin ma(u-yi bièisügei 44r; edür-lu(-a [=edür-lüge] qamtuddu(san-iyar tüleküy-yin uèaral boluyu 44v; edür-tü 27r, 29v, 33r, 41v, 42r; qoyitu dörben möèi mana(ar-un edür-dü (ada(adu bui 6v; qoyitu qoyar on-u qorin dörben edür-dü uridu 6v; edür-dür (ada(adu bui 6v, 6v, 6v; tabun edür-dür oldayu 22r; ene kedün edür-dür 47v; edür-ün ilegüü duta(uu 2r; edür-ün (ada(adu na(šidar 3v; edür-ün odun-i/odu-yi mede5r, 5r; öl¯ei qutu( oroši(san edürün belge ögede qandu(san jindamuni bui 20r; rašiyan edürün belge erdini bui 20r; èo(tu edürün belge qumq-a bui 20r; naiman ayima(-un èi(ul'qu edürün belge inu doro(ši qandu(san (adusun bui 20r; qariqu edürün belge inu ögede qandu(san (adusun bui 20r; luus-un qad èi(ul'qu edürün belge köke na(ur bui 20r; qariquu

762

GLOSSARY edürün beleg inu ula(an nara bui 20r; (a¯ar-un e¯ed èi(ul'qu edürün belge inu ula(an sa bui 20r; qariqui edürün belge inu qara sa üsüg bui 20r; ükükü edürün belge inu doro(ši qandu(san erdini bui 20r; šim[n]us-un edürün belge inu doro(ši qandu(sun subur(-a 20r; šim[n]us-i il(u(san edürün belge inu qara nara bui 20r; Maqagala-yin ba(uqu edürün belge inu tong(ori( bui 20r; Okin tngri ba(uqu edürün belge inu gabala bui 20r; erketen èi(ul'qu edürün belge inu ögede qandu(san šara sar-a bui 20r; qariqui edürün belge inu doro(ši qandu(san šara sar-a bui 20r; naiman ayima( èi(ul'qu edürün belge inu vaèir bui 20r; qariqui edürün belge inu ¯arimdu( vaèir bui 20r; arši-narun ügülegsen edürün belge ula(an aa üsüg bui 20r; kelinèitü edürün belge inu qara èindamuni bui 20r; kegüür ülü oroši(ulqu edürün belge solbi(san ala( ¯iruqai bui 20r; do(šin edürün belge inu qara jva üsüg bui 20r; šingbüng güikü edürün belge qara jii üsüg bui 20v; Bati bata güikü edürün belge inu ala( nidün bui 20v; ginggang güikü edürün belge inu qoyar qara dusul bui 20v; baling do(šin güikü edürün belge nigen ula(an dusul bui 20v; öèüken qara edürün belge nigen qara dusul bui 20v; ügegürügülügèi edürün belge (urbal¯in ula(an bui 20v; yeke qara edürün belge inu (urbal¯in qara bui 20v; tüliküi edürün belge solbi(san qara ¯iruqai bui 20v; qo(osun edürün belge (urban qara dusul bui 20v; (uyila(èi-yin (ar qo(osun qariqui [edürün] belge ala( dusul bui 20v; tngri šim[n]us (adqulduqu [edürün] belge ala( debisker bui 20v; gara( ideši erikü edürün belge dörbel¯in qara debisker 20v; tngri-yin noqai ideši erikü edürün belge doro(ši qandu(san qara sara 20v; ginggang ideši erikü edürün belge qara ging üsüg bui 20v; ebdegèi edürün belge inu qada(ur bui 20v; (a¯ar-un noqai ideši erikü edürün belge inu (urban nidütü dörbel¯in bui 20v; tüleküi edürün belge anu solbi(san qara ¯iruqai ene ilegüüdebei 20v; edür-

763

GLOSSARY ün odun-u sayin uèiral 38r; qariqui edür-ün belge inu ¯arimda( vaèir bui 38r; mör (arqu edürün sayin 48v; dayisun-lu(-a (adqulduqui edür-ün sayin 48v; Nagajun-a ba(ši-yin nomla(san aliba sarayin mör (arqu edür-ün sayin ma(u-i ü¯ekü kürdün bui 49v; arban qoyar edür-ün mör (arqu ¯üg-ün sayin ma(u-yi ü¯ekü kürdün 50r; debel qubèasun eskeküi edürün sayin 55v; bièig to(-a sur(aqu ba oroši(ulun toyin bolqu edürün sayin 56v; abašig abqu edürün sayin 56v. edür-ün ilegüü duta(uu

the addition and subtraction of days, i.e. of calendar reckoning

(2r). egeèi elder sister; elder female relative; elder female person: egeèi kümün-dür ¯ol(oqu 4v. egüd- to create, originate: mandal egüdbesü 31v; (urbal¯in mandal egüdbesü 31v; odèa( egüdbesü 43v;burqan-u šitügen egüdbesü 46v; egüdkü 47v; egüdügsen isün tngri-yi uribasu 28v. egüdügsen isün tngri the nine creator gods; see A. Sárközi, BTD, 177, #2288; for the gods who created the nine dwelling places of human beings; egüdügsen isün tngri-yi uribasu 28v egüdügsen isün tngri-yi uribasu

if one summons the nine creator gods (28v).

egüde(n)/ egüüde(n) [Tib. sgo; Uy. išik]; gate, passageway. The term has both physical and metaphysical connotations; gates are given in ancient Babylonian sources. Tamsyn Barton writes that "In Babylonian astrology each band of stars in a constellation is envisaged as the path of one of the gods, who enter through the gates on the horizon (Barton, p. 13). Thompson describes the "gate" in terms of an "interruption" of the halo around the sun when it is low on the horizon (Thompson, p. xxv). A full description of the term is given by René

764

GLOSSARY Guénon in Richer's Sacred Geography of the Ancient Greeks, tranl. Christine Rhone, where it says: The vertical axis, in so far as it unites the two poles, is evidently a north-south axis. In the transition from a polar to a solare symbolism, this axis will have to be, as it were, projected onto the zodiacal plane, but in such a way as to keep a certain correspondence . . . . that would be as exact as possible with the original polar axis. Now, in the annual cycle, the winter and summer solstices are the two points that correspond respectively to the north and to the south in the order of space, just as the spring and autumn equinoxes similarly correspond to east and west. The axis that will fulfill the desired condition is thus the one that joins the two solstitial points; and it can be said that this solstitial axis will then act as a relatively vertical axis . . . . The cosmic cavern could have two opposed "zodiacal" gateways, in accordance with the axis that has just been envisaged, which would correspond respectively to the two solstitial points, one being the entrance and the other the exit. The notion of these two "sostitial gateways" is explicit in most of the traditions, and is generally given great symbolic importance. The entrance is sometimes called the "gateway of humanity" . . . . The exit is then by contrast known as the "gateway of the gods" . . . . (Richer, pp. 63-64) "On this point, as on many others," Richer says, "the Pythagoreans were transmitting an ancient tradition which is also clearly expressed in the Bhagavad Gita" (Richer, p. 64); cf. also Rachmati, 395; ger-ün egüüde 23v; tngri-yin egüüde/egüde 33r, 33r, 49v; tngri-yin egüden-dür 49r; (adquldu(èi tngri-yin egüden odun 59r; (a¯ar-un egüüde 33r, 33r; sayin egüüde 33r; ma(u egüüde 33r; sang-un egüüde buu nege 33v; egüde-eèe buru(u to(ala 60r. egülen

clouds: o(tar(uy-yi egülen bürkü¯ü 4v.

egür birds nest: šiba(un-u egüüri-yi [=egür-i] tüimeriddügèi odun 33r; šiba(un-u egüüri-yi [=egür-i] (al-dur tüimeriddügèi 33v; qong keriy-e egür-iyen ¯asamui 8r, 19r. egüride

always, constantly, forever: egüride 46r; egüride-yin uèiral 46r.

egüske- to cause to originate: süsüg sedkil egüske¯ü 4v.

765

GLOSSARY e¯ed/e¯id

[pl. of e¯en]; lords, masters, rulers, owners; refers to spirits: (a¯ar usun-u e¯id 2v;

(a¯ar-un e¯ed èi(ul'qu edürün belge inu ula(an sa bui 20r; (a¯ar-un e¯id luus-un qad-un ada adalamui 34v; (a¯ar-un e¯id luus-un qad-i takibasu 39v; luus-un qad (a¯ar-un e¯id-i ¯asabasu 30r; (a¯ar usun e¯id-i takibasu 39v; luus-un qad (a¯ar-un e¯id-i buu taki 43r. e¯elegèi

[Ch. jian/chien, “to establish,” (Mathews 853)]; the one that establishes, founds;

1st of the twelve lords of the day: mong(ol üsüg-dür e¯ilegèi aril(a(èi dügürügèi tübšidkegèi to(ta(èi saki(èi ebdegèi tü[g]šigèi bütügèi quriya(èi negegegèi qa(a(èi kemen ungšimui 35v; ¯an e¯ilegèi edür 35v. e¯en/e¯in

lords, masters, rulers, owners; refers to both people and spirits: ükülün e¯en

8r/ükülün e¯in 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r; burqan-u e¯in mese-dür üküyü 34v; debel ba ger ed'kebesü e¯in inu ükükü 35r; arban qoyar e¯in 35v; tngri-yin Vim-a neretü degedü qa(an (a¯ar-un qara qarèa(ai kemekü qoyar-aèa törögsen köbegün inu (a¯arun e¯in qa(an kemegdeyü 39v; ebdegèi qara qada(ur bari(èi (a¯ar-un e¯in güiküi edür 43v; (a¯ar-un e¯in noqai ideši eriküi edür 44r; šin-e ger-dür orobasu gerün e¯in qa(acaqu 47v; tngri (a¯ar-un on sara edür èa( möèe. odun gara( ede bügüde-yin e¯in inu tngri-yin qara noqai ba(umu 55r; (anèa önöèin ulus-un e¯in odun 59r; šin-e asaraqu ba da(a(ulbasu e¯in-dü ma(u 53v; (a¯arun e¯in-i takibasu 34v; (a¯ar-un e¯in-ü gara( 24r. eke 1. mother; refers to both people and spirits; 2. origin source; see also eki: šitügen(-ü) eke 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r; šitügen eke Takiy-a (a¯ar-a 8r; šitügen-ü eke Üker (a¯ar-a 9r; beri-yin dörben šilmus kemebesü dayiqu šitügen eke. lii külil tngri-yin noqai ede-[y]i keèiyenü¯ekü kereg-dü bolai 52r; dayiwang tayiqu qangpan qongpan šitügen-ü

766

GLOSSARY eke šabšu kiged-ün ¯üg buu yabu 53r; eèige eke degüü amidu bögesü mön tegün-dü ma(u 51v; dörben šimnus-ud ba eke-ber küriyelegül¯ü èi(ulumui 38v; ede sarada eèige eke-de ma(u bui 51r; ede sarada qadam eèige eke-de ma(u 51r; qo(olai-dur qadam eke-de ma(u 52v; basa nigen eketü 37r, 38r, 38r, 39r, 39r, 39v, 41r, 41r, 41r, 41v, 42r, 42r, 42v, 43r, 43v, 43v, 43v, 44r, 44r, 44v, 44v, 44v, 45r, 45r, 45r, 45r, 45r, 46r, 46v, 47r, 47r, 47v, 48r, 48r, 55r, 56r, 60v; nigen eketü 52r; eèige eke-yu(an [=yügen] ¯arumui 43r. eke [Tib. ma-mo]; Hâriti, the child-eating yakshini and queen of the pretas, mother of the daitya-demons (Waddell, 99, 369); dörben šimnus-ud ba eke-ber küriyelegül¯ü èi(ulumui 38v. ekener [Tib. ma-mo]; mother-she-devils (Ma-mo), black colored, the “disease mistresses”; they are sometimes the spouses of the other malignant demons and cannot be very sharply demarcated from other she-devils (Waddell, 370; Poppe 1967: 85); Cornu describes them as, “a very numerous class of fierce female deities. Although they predate Buddhism, they have been assimilated to the Matrika, a type of sorcerer of the charnel grounds. These black goddesses personify natural forces that become destructive when disturbed. They carry bags full of disease germs and comprise the retinue of the Great Dharma Protectresses (Cornu, 252); ekiner-ün ayima(-iyar küriyelegül¯ü 38v. ekin

source; origin: Mig sara-yi qaburun ekin Baras sar-a bol(a¯u 2v; qaburun ekin 7r;

ekin eribesü 30r; (a¯ar usun-aèa ekin eribesü 34v; dörben ekin sara 38r. ekin eribesü elèi

if one seeks an origin (30r).

messenger; ambassador: elèi ¯arubasu 31v.

767

GLOSSARY elèi ¯arubasu

if one sends a messenger (31v).

eliy-e One meaning for eliy-e is as a hawk-like bird, another is a kind of demon; in the preclassical language initial h- distinguished bird (heliy-e) from demon (Golden 2000: 198A6, 186C20, 200A25); Bawden, citing Kowaleski, describes the eliy-e as "an evil hostile spirit in the form of a bird, goblin, devil," Tib. 'gon po. Tib. 'gon po, he notes, is equivalent in the pentaglot dictionary to Mo. kölèin, Manchu ekèin, "an ugly demon," cf. Hauer. "Eliy-e," is given here he says, "as a terrifying demon . . . . mentioned as the agent of disease or death without any indications that would serve to define its nature more exactly." However, the pentaglot dictionary gives for eliy-e Tib. bya 'dre, which Jäschke translates as "a winged diabolical creature, harpy." Cf. Bawden SE I, pp. 243-245; ¯i(ur-a [=¯a(ur-a] eliy-e šiba(un qošiyalamui 9r; eliy-e da(a(san kümün 22v; eliy-e üldebesü 27r; öèügüked-ün eliy-e darubasu 27r, 28v, 30v, 30v; eliy-e-yi darubasu 29r, 41r; öèügüked-ün eliy-e-[y]i darubasu 31v eliy-e darubasu 32r; abu(èi eliy-e odun 59r. eliy-e üldebesü

if one expels a demon (eliy-e) (27r).

eliy-e-yi darubasu em

if one suppresses a demon (eliy-e) (29r, 31v, 41r).

medicine: em neyilegülbesü 11r; em neyilegülküi sayin edür 56r; em èungla(ulbasu

21v, 22r, 27v, 28v, 28v, 30r, 31v, 31v, 32r, 35r, 35r, 45v, 46v; em buu èungla(ul 35r; em ¯asal èungla(ulbasu 35v; em èu(la(ulbasu 22r; bièig to(-a em sur(abasu 26r; em u(uubasu 26v/em uu(ubasu 36r; ¯obalang-un tngri yabuqu edür em ülü u(uuqu 56v; em emlebesü 28r, 61r; em ¯okiyabasu 34v; em nidübesü 35v, 36r, 37r; em ögkü-dür sayin 56r; Qonin edür em ülü idekü 57v.

768

GLOSSARY if one gathers medicines (22r).

em èu(la(ulbasu em èungla(ulbasu

if one gathers medicines (21v, 22r, 27v, 28v, 28v, 30r, 31v, 31v, 32r,

35r, 35r, 45v, 46v). em emlebesü

if one treats an illness with medicine (28r, 61r).

em ¯okiyabasu

if one concocts medicine (34v).

em neyilegülbesü em nidübesü em u(uubasu emèi em-e

if one mixes medicine (11r).

if one grinds medicine (35v, 36r, 37r). if one takes medicine (26v, 36r).

doctor, physician: emèi otaèi kümün 4v. female; woman: em-e kümün 15r, 22r, 23r; em-e kümün-dür ¯ol(aqu 5r; belbesün

em-e kümün 25r, 29v; belbesün em-e abubasu 25r, 32r; em-e abubasu 28v, 36v, 37r, 53r, 53r; šin-e er-e em-e qamtudbasu 35r; öber-ün dayan-u küèün yeke bögesü ber em-e köbegün kiged. ed ada(usun-dur qoor qomsa yeke bolqu 39r; nigen eketü ber'i ba(ul(aqui ¯üg kemebesü er-eyin em[-e] ¯üg-eèe ba(u(daqui 52r; em-e sar-a-yi segül-eèe buru(u 52v; em-e abqu er-e kümün-ü nasun ü¯egdeküi 53r; er-e em-e qolbaqu ibegel ü¯ekü 54v; qoyar qulu(an-a ¯iltü er-e em-e bolbasu [. . .] 54v; taulai qonin (aqai ¯ilten ¯okiqu sayin ede ¯ilten er-e em-e bolbasu uru( olan bolu(ad ari(un sayin köbegün törökü bui 54v; nigen em-e isün er-e-yi daruqu odun 59r; ed mal ¯ibqarabasu doron-a ¯üg-ün kümün qula(uyu belbesün em-e-dür qudaldu¯u amu 25v; sara ba(-a bögesü em-e-eèe buru(u to(ola 51v; köbegün töröbesü em-e-lüge-ben ülü ¯okildun bo(o¯u ükümüi 30r; nigen em-e-yi isün er-e-yin ni(ur ü¯igülegèi Anurad buyu 34r. em-e abubasu

if one takes a woman (28v, 36v, 37r, 53r, 53r). 769

GLOSSARY em-e sara

female month, i.e., a month with 29 days (fewer than 30 days): em-e sar-a-yi

segül-eèe buru(u 52v. emegel emegen

saddle: morin dobtulbasu morin inu üküyü. ese bögesü emegel qa(arayu 35r. old woman; wife; grandmother: ükügsen kümün-ü yasun tüleküi-dür ötegüü

ebügen emegen buu od 27r; eremdeg ebügen emegen ba. bandi bombo kümün-e temdegtü mal (ada(ši (ar(abasu 31r; emegen-ü sünesün na(šidar 31v. emle- to treat an illness: ebedèin emlebesü 61r; em emlebesü 28r, 61r; aliba sarayin noqaidur ebedèin emleküy-[y]i èigerlegülün nomla¯uqui 56v. emün-e south: emün-e/emün-e 8r, 8v, 8v, 8v, 8v, 8v, 8v, 8v, 9r, 9r, 9v, 9v, 9v, 9v, 9v, 9v, 9v, 10r, 10v, 10v, 10v, 10v, 10v, 10v, 11r, 11r, 11v, 11v, 11v, 11v, 11v, 11v, 12r, 12v, 12v, 12v, 12v, 12v, 12v, 12v, 12v, 12v, 12v, 12v, 12v, 12v, 13r, 13r, 13v, 13v, 13v, 13v, 13v, 13v, 13v, 14v, 14v, 14v, 14v, 14v, 14v, 14v, 14v, 15r, 15v, 15v, 15v, 15v, 15v, 15v, 16v, 16v, 16v, 16v, 16v, 16v, 16v, 16v, 16v, 17r, 17v, 17v, 17v, 17v, 17v, 17v, 17v, 18v, 18v, 18v, 18v, 18v, 19r, 19v, 19v, 19v, 19v, 19v, 19v, 22r, 26v, 29r, 31r, 31r, 40r, 40r, 40r, 40r, 40r, 40r, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 40v, 42r, 42r, 49v, 50r, 50r, 50r, 53v, 54r, 54r, 55r, 55r, 55r, 55r, 55v, 55v, 58v, 58v, 58v, 58v, 60v; emün-e ¯üg uduridbasu 23v; nara emüneši odqui (ba) 3r, 3v, 5v, 6r kökege šiba(un emüneši qarimui 14r. emün-e ¯üg uduridbasu Enedkeg

if one leads them to the south (23v).

India; Indian; old form was endkeg (Kara, 1984: 201-202); Enedk[e]g-eèe

orèi(ulu(san Manjušari-yin ündüsün dandris 2r; Enedk[e]g-ün yosu(ar 2v, 2v; Enedk[e]g-ün

770

GLOSSARY Èa(-un kürdüèin 8r, 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r; Enedk[e]g-ün keleber 32r. Enedk[e]g-ün keleber enele-

Sanskrit (32r).

to suffer pain of body or mind; to grieve, lament, be distressed: eneleküi ¯obalang-

iyar qoqui kemen ¯oba¯u yabumui 47v. enggelegür engküri

the breast: enggelegür sayin 52v.

dear, favorite, beloved, tender; a kind of demon: engküri köbegün 28r, 35r, 44r;

engküri èidköd 35v; engküri-yi nomo(odqabasu 25r. engküri èidköd-i nomo(odqabasu engküri-yi nomo(odqabasu erdem

if one pacifies the demons of one’s beloved (35v).

if one pacifies the demons of one’s beloved (25r).

knowledge, learning; science; skill, art, ability; wisdom; virtue; merit: erdem

sur(abasu 11r, 25r, 31r, 31v, 32r; bièig to(-a erdem uqa(an sur(abasu 23v; erdem bilig kiged nom-un ¯üil-dür duratai buyu 25v; odun erdem-i to(olabasu 60v. erdem bilig

wisdom: erdem bilig kiged nom-un ¯üil-dür duratai buyu 25v.

erdem sur(abasu

if one teaches science (11r, 25r, 31r, 31v, 32r).

erdeni/erdini [Tib. nor zhags]; jewel; (cf. ODT, p. 18); ene erdeni busu 10v; rašiyan edürün belge erdini bui 20r; ükükü edürün belge inu doro(ši qandu(san erdini bui 20r; Altan odun kemebesü kešig erdeni qa(an-u gara( büküi 23v; tüšimed erdeni bolqu na(šidar bui 30v; dörben odun-u düri inu erdeni morin metü bui 30v; degegši qandu(san erdeni 44v; ögede qandu(san jindamuni erdeni

ene bui 44v; erdeni terigüten-i uralabasu 61v; aliba do(šin

771

GLOSSARY üile üiledbesü matar-un qo(olai-dur oro(san erdeni-dür adali ma(u 39r; tngri-yin erdeni-dür mör (arbasu sayin 49r. er-e/ere

male; the male principle; man: ¯ir(u(an ere sarada (uèi(ad qono( bui 3r; er-e

sar-a-yi aman-a‡a ¯öb to(ola em-e sar-a-yi segül-eèe buru(u 52v; er-e (a(èa kümün-ü köbegün qula(u¯u amu 23v; šin-e er-e em-e qamtudbasu 35r; em-e abqu er-e kümün-ü nasun ü¯egdeküi 53r; er-e em-e qolbaqu ibegel ü¯ekü anu 54v; ede ¯ilten er-e em-e bolbasu uru( olan bolu(ad ari(un sayin köbegün törökü bui 54v; qoyar qulu(an-a ¯iltü er-e em-e bolbasu 54v; ede sarada er-e-dü ma(u bui 51r; sara yeke bögesü er-e-eèe ¯öb to(ola 51v; nigen em-e isün er-e-yi daruqu odun 59r; nigen em-e-yi isün er-e-yin ni(ur ü¯igülegèi Anurad buyu 34r; ber'i ba(ul(aqui ¯üg kemebesü er-e-yin em[-e] ¯üg-eèe ba(u(daqui 52r; er-e-yin ¯il-ün eki èa(tu ba(uqu bui 52r. er-e em-e bolbasu ere sara

if two become man and wife (54v).

male month, i.e., a month with thirty days: ¯ir(u(an ere sarada (uèi(ad qono(

bui 3r; er-e sar-a-yi aman-a‡a ¯öb to(ola em-e sar-a-yi segül-eèe buru(u 52v. eregün the jaw, chin: eregün-dür dumda sayin 52v. erekei

the thumb: erekey-yin èinegen bey-e-tei qulu(an-a-yin èinegen morin unu¯u 39v.

eremdeg invalid, crippled: do(alang eremdeg kümün 23v; eremdeg ebügen 31r; eremdegdür ada(usun ögbesü 31r. ergü- to raise up; to offer: èabda(ur saèuli er<e>gübesü qamu( burqad tngri-ner bayasun sayišiyamu 60v; ergüküi üiles 46r. ergüküi üiles offeretory rites (46r).

772

GLOSSARY eriyen

motely, variegated, particolored; speckled, spotted; striped; streaky: eriyen debel

buu ed'ke. buu emüs 34v. erke [Tib. dbang]; power; mastery; see ED 474a; köbegün töröbesü erke 28r; kümün-i erkedür-iyen oro(ulbasu 31r; erkedür oro(ulqui keèiyeküi üiles 13r; yeke erketü široy-yin èinar buyu 24r; erketü (a¯ar buu könde 34v; ed-ün ündüsün erke-yi bütügeküi 45v; erke-yin üiles 46r. erke-dür(-iyen) oro(ul- [S. vaúiravana "striving to attain power"]; to bring (others) under one’s sway; erke-dür-iyen oro(ulbasu 31r; erkedür oro(ulqui keèiyeküi üiles 13r. erkeèi iribasu erketen

?if a Christian comes (36v).

[S. indriya; Tib. dbang po] powerful ones; a kind of demonic spirit; various lists

are given, the most common referring to the five senses (Lessing 1169; cf. KOT 72, 107, passim; Aalto 1961: 23; Poppe 1967: 27); erketen èi(ul'qu edürün belge inu ögede qandu(san šara sar-a bui 20r; okin töröbesü erketen-dür uèaraqu luus-un qad adalamui 26v; erketen-i takibasu 27v; erketen-i nomo(odqabasu 28r; Burvasad na(šidar kemebesü erketen-ü na(šidar bui 30r. erlig [S. yama; Tib. gshin-rje; Mong. ükülün ejin]; king of hell; god of death; comparable to Pluto; Erlig is the king of the underworld, but as Bawden says "the term is also used to designate his minions: here it may be equivalent to Tib. gshin-rje, a class of death-bringing demons for which see Oracles and Demons, p. 82" (Bawden SE I, p. 238, n. 70); modun erlig 8r, 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r; Arban nigen sarayin qorin qoyar-aèa

773

GLOSSARY (uèin kürtel-e erlig-üd-iyer küriyelegül¯ü 38v; ükübesü erlig-üd-ün udusq-a bui 28v; erlig-ün èinu-a güikü na(šidar 28r; Burvabadaribad Udaribadaribad Qasta Abiji erlig-ün odun bui 60v. erte

early: mana(ar erte bosu(ad 4v; èereg mordobasu erte mana(ar morda 23v.

erümel erübesü

if one digs an excavation (12r, 42r, 42v).

eske- to cut out material: šin-e debel buu eske buu emüs 34r; debel eskebesü 23v, 25r, 29r, 30r; debel qubèasun eskeküi edürün sayin 55v; debel eskeküi 55v. esü(

fermented mare’s milk (see Mostaert, Dictionnaire ordos, 249): suèuli [=saèuli]

saèuqu esü( [=esüg] ¯ula(-un negegemel edür 60v. esüg ¯ula( an aspersion of fermented mare’s milk (see Mostaert, Dictionnaire ordos, 249): suèuli [=saèuli] saèuqu esü( [=esüg] ¯ula(-un negegemel edür 60v. eyetü- to be harmonious: èi(ul(an eyetübesü 31v; eyetün èi(ul’qui 61r; eyetüldübesü 29v; eyetüldükü 45v. eyetüldübesü

if one is harmonious with others (29v).

(abiy-a merit, achievement; heroism, valor; worthy service: (abiy-a-du üiles bütükü 50r; (abiy-a-tu sarayin šinede ibegel edür ba(u(daqui 52r. (abiy-a tusa

merit: kimusu ta(aribasu (abiy-a tusa yeke bolqu 57r; nayitabasu (abiy-a

tusa yeke bolqu 57v. (abiy-a ügei (ada(adu

without merit: qoyar ¯aya(an-u üile-dür (abiy-a ügei bolumui 27r. outside, external: (ada(adu doto(adu ni(uèa (urban to(-a 1v; edür-ün

(ada(adu na(šidar 3v; mar(ada-yin (ada(adu na(šidar 3v; söni-dür (ada(adu 6v, 6v; edürdür (ada(adu 6v, 6v, 6v; (ada(adu Kitad-un na(šidar bui 29r. 774

GLOSSARY (ada(adu doto(adu ni(uèa (urban to(-a the three kinds of mathematics, i.e., external, internal and secret, according to the Kâlacakratantra (cf. Cornu, 25-30); (ada(adu doto(adu ni(uèa (urban to(-a 1v. (adasun [Tib. mdung]; nail; lance; the term refers to a weapon, a ritual instrument, symbol or attribute (cf. ODT, 15-16); and to stars; in ancient Greece Anaximenes draws a basic distinction between the planets and the fixed stars; the stars are fastened “like nails” in the “ice-like” vault of the sky (Burkert, 311); this concept is similarly held by the Mongols; thus, the term does not merely refer to the north pole (altan (adasun), but to other stars as well; the idea of the north pole as a nail is also widely held; the harmony of the spheres is a world conception of three “domains” and seven or nine skies, one over the other, with corresponding underworlds, and a “world pillar,” the axis mundi, running through the center of the whole system, crowned by the “north Nail” or “world nail” (Polaris) (De Santillana, 123); doro(ši qandu(san (adusun 20r, 39r; ögede qandu(san (adusun bui 20r, 39r; (adasun qari(ulbasu 23v; qoyar odun-u düri inu ¯ele-yin (adasun metü bui 31v; degedü Uma neretü (adasun 32v; (adasun qadququi 38v. (adquldu-

to fight with another; to do battle; the initial consonant reflects Ordos

pronunciation, the common classical form being qadquldu (see Poppe, 1955: 134): dayisunlu(-a buu (adquldu 34r; (adquldubasu 21v, 22r, 24v, 32r, 35r; dayisun-lu(-a (adquldubasu 29v, 32r; (adquldumui 43r, 43r; qubi sarayin šinein (urban tabun qorin-a (adquldumui 43r; tngri šim[n]us (adqulduqu belge ala( debisker bui 20v; tngri šilmus (adqulduqui edür kemebesü 43r; dayisun-lu(-a (adqulduqui edür 48v.

775

GLOSSARY (adquldubasu (ai qarši (a¯ar

if one fights with another (21v, 22r, 24v, 32r, 35r).

harm: (ai qarši yeke bolqu 47v.

earth, ground; the mundane: (a¯ar usun-u e¯id 2v; (a¯ar usun e¯id-i takibasu 39v;

(a¯ar usun èöm gesümüi 9r; (a¯ar usun èöm amin nüke kürümüi 18r; (a¯ar usun-aèa ekin eribesü 34v; aman-a (a¯ar usun-i taki 55v; Luu Noqai Üker Qoni Taulai edür (a¯ar-un sünesü (a¯ar usun-a ba(uqu 58v; tariyan-u köröngge (a¯ar oroba 10r; Luu (a¯ar 18r; (a¯ar tal-a ödken èasun bolumui 19r; šin-e (a¯ar bariqu 24r; (a¯ar ködelbesü 25r, 25v, 26r, 26r, 26v, 27r, 27r, 27v, 27v, 28r, 28r, 28v, 28v, 29r, 29r, 29v, 30r, 30r, 30r, 30v, 30v, 31r, 31r, 31v, 31v, 31v, 32r, 32r, 37r; (a¯ar baribasu 30v; (a¯ar könde- 34v, 35v, 36r, 36r, 37r, 37r, 42r, 42r, 42r, 42r, 42v, 42v, 42v, 42v, 44r, 58v, 58v, 58v; bariqu (a¯ar eribesü 42r; tariyalang-un (a¯ar qudalduqui 45v; belbesün em-e kümün bükü (a¯ar bariqu na(šidar kemeyü 29v; aqui (a¯ar èinu qami(-a bui 32v; tariyan-u (a¯ar olqu 46v; qola (a¯ar ¯oriqu 58r; šin-e (a¯ar il(abasu 61r; (a¯ar-a 6v, 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 19r; dolo(an qubitu modun-i tübšin (a¯ar-a bayi(ulju 6r; arban alqum nigen giškim (a¯ar-a 6v; Takiy-a (a¯ar-a 8r; dolo(an alqu (a¯ar-a 23v; örön-e umara qandu(san (ool-dur šara široi-du (a¯ar-a ni(u¯u 24r; tngri-yin (a¯ar-a ra(šis-un o(talda(san na(šidar 28v; qola (a¯ar-a qudaldu odbasu 36r; qola (a¯ar-a odqui 47v; qola (a¯ar-a mör (arbasu 47v; öni qola (a¯ar-a 57r; qola busu (a¯ar-a odqu 61v; do(olang jerimdeg a(sad (a¯ar-aèa (urban edür-e (arumui 24r; qa(urai (a¯arèa usun (ar(an èidamu 32v; ese sana(san (a¯ar-aèa dayisun bolqu 42v; qola (a¯arèa ¯oèid irekü 57r; süme keyid bariqu (a¯ar-i beleglebesü 23r; qada (a¯ar-i nuqubasu 23v; önüèin köbegün dumda büküi yeke (a¯ar-i bariqu na(šidar bui 27r; ki¯a(ar (a¯ar-i baribasu 31r; èireg ki¯a(ar

776

GLOSSARY (a¯ar-i baribasu 32r; (a¯ar-i tübšidken èidamu 32v; tngri (a¯ar-i taki 32v; tngri (a¯ari takibasu 35r; köbegün töröbesü eèige inu üküyü. ösügsen qoyin-a (a¯ar-ta(an ülü aqu bui 30r; (a¯ar-tur dula(an-u a(ur öèüken oromui 8r; (a¯ar-tur dula(an-u a(ur oromui 9r; (a¯ar-dur dula(an-u tegši oromui 10r; (a¯ar-tur èakirma(-un èièig delgeremüi 11r; (a¯ar-tur qamu( nabèi ündüsün ur(umui 12r; (a¯ar-dur qala(un a(ur yeke bolu(ad lungru neretü èièig delgeremüi 13r; (a¯ar-dur serigün següder una(ad qulan una(an-iyan telèiyemüi 14r; (a¯ardur ¯ülge-yin èièig neretü seèii delgeremüi 15r; (a¯ar-dur èo( neretü ebesün èindaralamui 16r; (a¯ar-tur qala(un-u a(ur (aru(ad küiten-ü a(ur oromui 17r; (a¯ar-tur ¯egeren taki qošiyalamui 18r; qadatu (a¯ar-tur taribasu 35v; (a¯ar-un ene oron 3r; tngri (a¯ar-un qorin dörben a(ur èa( 6r; (a¯ar-un (al 8r, 9r, 10r, 11r, 12r, 14r, 16r, 17r, 18r, 19r; (a¯ar-un e¯en/e¯id [S. bhûmipati; Tib. sa-bdag]; lords of the earth, spirit lords of the soil; genius loci (cf. TEDP, 419); (a¯ar-un e¯ed èi(ul'qu edürün belge inu ula(an sa bui 20r; (a¯ar-un e¯in noqai ideši eriküi edür 20v; dumdadu bükü (a¯ar-un e¯in-ü gara( büküi 24r; luus-un qad (a¯ar-un e¯id-i ¯asabasu 30r; (a¯ar-un e¯id luus-un qad-un ada adalamui 34v; (a¯ar-un e¯in-i takibasu 34v; (a¯ar-un e¯id luus-un qad-i takibasu 39v; (a¯arun e¯in qa(an 39v; luus-un qad (a¯ar-un e¯id-i buu taki 43r; ebdegèi qara qada(ur bari(èi (a¯ar-un e¯in güiküi edür 43v; (a¯ar-un noqai ideši erikü edürün belge inu (urban nidütü dörbel¯in bui 20v; (a¯ar-un egüüde ali bui 33r; (a¯ar-un egüüde mön Barani 33r; tngri-yin Vim-a neretü degedü qa(an (a¯ar-un qara qarèa(ai kemekü qoyar-aèa törögsen köbegün 39v 44r; tngri (a¯ar-un on sara edür èa( möèe. odun gara( ede bügüde-yin e¯in 55r; (a¯ar-un ba(atud 58v, 58v, 58v; (a¯ar-un sünesü 58v; Luu Noqai Üker Qoni Taulai edür (a¯ar-un sünesü (a¯ar usun-a ba(uqu 58v.

777

GLOSSARY (a¯ar baribasu

if one builds on the land (assuming the dat.-loc. ending is implicit) 30v.

(a¯ar ködelbesü

if there is an earthquake (25r, 25v, 26r, 26r, 26v, 27r, 27r, 27v, 27v, 28r,

28r, 28v, 28v, 29r, 29r, 29v, 30r, 30r, 30r, 30v, 30v, 31r, 31r, 31v, 31v, 31v, 32r, 32r, 37r). (a¯ar köndebesü if one disturbs the ground (36r, 36r, 37r, 37r, 42r, 42r, 42r, 42r, 42v, 42v, 42v, 42v, 42v, 44r, 58v, 58v). (a¯ar usun

earth and water: (a¯ar usun-u e¯id 2v; (a¯ar usun e¯id-i takibasu 39v; (a¯ar

usun èöm gesümüi 9r; (a¯ar usun èöm amin nüke kürümüi 18r; (a¯ar usun-aèa ekin eribesü 34v; aman-a (a¯ar usun-i taki 55v; Luu Noqai Üker Qoni Taulai edür (a¯ar-un sünesü (a¯ar usun-a ba(uqu 58v. (a¯ar usun-u e¯id guardian spirits of a place. In the manual they are composed according to the Chinese tradition (2v). Cf. Waddell, p. 372; (a¯ar usun-u e¯id 2v; (a¯ar usun e¯id-i takibasu 39v. (a¯ar usun e¯id-i takibasu (a¯ar-un ba(atud

if one sacrifices to the lords of earth and water (39v).

the heroes of the earth (58v, 58v, 58v).

(a¯ar-un egüüde [Tib. sa-sgo]; the earthly gate; a celestial passageway, counterpart to the heavenly gate (tngri-yin egüüde); in the manual the earthly gate refers to the nakshatra Barani (S. Bharanî); through these gateways spirits pass, often bringing negative influence (TEDP, 86; ODT, 285-298; Krueger 1976: 207, 234, 253, 272; Sárközi 1989: 320; Dollfus 1994); (a¯ar-un egüüde ali bui 33r; (a¯ar-un egüüde mön Barani 33r. (a¯ar-un e¯en/e¯id [S. bhûmipati; Tib. sa-bdag]; lords of the earth, spirit lords of the soil; genius loci; the number of the various lords of the earth is said to be infinite; the prinary 778

GLOSSARY source enumerating them is the ‘Byung-ba rin-chen kun-‘dus [Gathering of all precious elements] (cf. TEDP, 120, 419); see also Waddell, 371-372; (a¯ar-un e¯ed èi(ul'qu edürün belge inu ula(an sa bui 20r; (a¯ar-un e¯in noqai ideši eriküi edür 20v; dumdadu bükü (a¯ar-un e¯in-ü gara( büküi 24r; luus-un qad (a¯ar-un e¯id-i ¯asabasu 30r; (a¯ar-un e¯id luus-un qad-un ada adalamui 34v; (a¯ar-un e¯in-i takibasu 34v; (a¯ar-un e¯id luus-un qad-i takibasu 39v; (a¯arun e¯in qa(an 39v; luus-un qad (a¯ar-un e¯id-i buu taki 43r; ebdegèi qara qada(ur bari(èi (a¯ar-un e¯in güiküi edür 43v. (a¯ar-un (al

fire of the earth; perhaps this is associated with what is given in the Indian

Sûrya Siddhânta as "malignant aspects of the sun and moon" (Burgess, 379-383); these malignant aspects are said to result in "consuming fire" and at these moments the time is "forbidden for all works. This, then, seems to be the context as well for ülü sedükü, which follows tngri-yin (al. Sara-yin (al, which begins to occur in these lists of influences in the following month, is also associated with “consuming fire.” For more direct references of these terms to the context given here I have only been able to find a relevant term for sara-yin (al, which is given in Cornu as "Fiery lunar days" (p. 212); (a¯ar-un (al 8r, 9r, 10r, 11r, 12r, 14r, 16r, 17r, 18r, 19r. (a¯ar-un noqai

the dog of the earth; mundane or earthly counterpart to the Dog of Heaven

(tngri-yin noqai): (a¯ar-un noqai ideši erikü edürün belge inu (urban nidütü dörbel¯in bui 20v. (a¯ar-un sünesü the spirit of the earth: (a¯ar-un sünesü 58v; Luu Noqai Üker Qoni Taulai edür (a¯ar-un sünesü (a¯ar usun-a ba(uqu 58v.

779

GLOSSARY (al fire; the planet Mars (Tuesday); one of the four elements; one of the five elements: (al 20r, 20r, 20r, 20r, 20r, 20r, 20r, 20r, 20r, 20r, 20r, 20r, 20r, 20r, 21v, 45v, 59v, 59v, 59v, 59v, 59v, 59v, 59v; 'al (odun) 8v, 8v, 8v, 8v, 9v, 9v, 9v, 9v, 9v, 10v, 10v, 10v, 10v, 10v, 11v, 11v, 11v, 11v, 12v, 12v, 12v, 12v, 13v, 13v, 13v, 13v, 13v, 14v, 14v, 14v, 14v, 14v, 15v, 15v, 15v, 15v, 16v, 16v, 16v, 16v, 17v, 17v, 17v, 17v, 17v, 18v, 18v, 18v, 18v, 18v, 19v, 19v, 19v, 19v, 20r, 20r, 20r, 37v, 38r, 43r, 44r, 44v, 44v, 44v, 45r, 45r, 45r, 45r, 45v, 46r, 46v, 46v, 48v, 48v, 50v, 52r, 53r, 56r; 'al odun bögesü ¯egerde qal¯an morin una(san ba. bombo kümün ba ula(an debeltü kümün ba ese bögesü degerem qula(ayièi ba keregür bara(ur-tur ¯ol(oqu 4v 'al odun kemebesü asuri-narun gara( büküy-yin tula (al-un èinar bui 22v; tngri-yin (al 8r, 9r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r; Morin edür tngri-yin (al ba(umui 10r; (a¯ar-un (al 8r, 9r, 10r, 11r, 12r, 13r, 14r, 16r, 17r, 18r, 19r; sarayin (al 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r; (al mandal tüle- 10r, 38v, 61v; Naran odun kemebesü tngri-nerün gara( kememü (al èinar bui 21v; 'al odun kemebesü asuri-narun gara( büküy-yin tula (al-un èinar bui 22v; Kerteg Barani Šuša(Burvabadaribad Pus Mig Burvabalguni ede dolo(an na(šidar (al-un èinar bui 45v; Mig Burvabalguni Udaraba[l]guni Qastan Jayitar Suvadai eden (al bui 61r; (al takil takibasu 21v, 31v, 35r; (al takibasu 35v, 36v, 37r; qoyar (al uèarabasu delgereküi-yin uèaral[.] delgereküi uèaral-iyar ed idegen oldayu 45v; (al kei qoyar uèarabasu yeke küèütü uèaral böged. küèün tegüs uèiral-iyar öl¯i-dür bolumui 46r; (al široi qoyar uèarabasu tüleküi-yin uèiral. tüleküi-yin uèiral-iyar ¯obalang-i törögülüyü 46r; usu (al qoyar uèarabasu ükül-ün uèiral bui ükülün uèaral-iyar amin nasun-i boliyu 46r(al tülegèi 52v; beri (al-du mörgügülkü èa( 53v; üker qonin ¯iltü okin-i Takiy-a èa(-du (al-du mörgügül 53v;

780

GLOSSARY dayisun-u èereg-ün noyan-u ner-e-[y]i bièi¯ü (al-dur tüleged 22r; debel eskebesü (al-dur tüleyü 25r; šiba(un-u egüüri-yi [=egür-i] (al-dur tüimeriddügèi Rivadi buyu 33v; qulu(an-a morin ¯iltü okin-i 'aqai èa(-tu (al-dur mörgügülbesü sayin 53v; baras beèin ¯iltü okin-i 'aqai èa(tu (al-dur mörgügül 54r taulai takiy-a ¯iltü okin-i Noqai èa(tu (al-dur mörgügül 54r; luu noqai ¯iltü okin-i Taulai èa(tu (al-dur mörgügül 54r; mo(ai (aqai ¯iltü okin-i Beèin èa(tu (al-dur mörgügülbesü sayin 54r; (al-tu qoroqai üker ebesün-eèe (al-du qoroqai törömüi 13r; (altu tor(on ergiküi modun odun 59r; (al-un takil (al-un takil takibasu 22r, 23v, 34v; (al-un takil üiledbesü 34v; emün-e ¯üg-ün (al-un dolo(an na(šidar anu tegüsbe 29r; (al-un galab bol(a(èi odun ali 33r; (al-un galab bol(a(èi Barani bui 33r; (al-un oèi-du tülekü 55v, 56r. (al èinar the essence of fire, i.e., the element fire: Naran odun kemebesü tngri-nerün gara( kememü (al èinar bui 21v; 'al odun kemebesü asuri-narun gara( büküy-yin tula (al-un èinar bui 22v; emün-e ¯üg-ün (al-un dolo(an na(šidar anu tegüsbe 29r; Kerteg Barani Šuša(Burvabadaribad Pus Mig Burvabalguni ede dolo(an na(šidar (al-un èinar bui 45v; Mig Burvabalguni Udaraba[l]guni Qastan Jayitar Suvadai eden (al bui 61r; qoyar (al uèarabasu delgereküi-yin uèaral[.] delgereküi uèaral-iyar ed idegen oldayu 45v; (al kei qoyar uèarabasu yeke küèütü uèaral böged. küèün tegüs uèiral-iyar öl¯i-dür bolumui 46r; (al široi qoyar uèarabasu tüleküi-yin uèiral. tüleküi-yin uèiral-iyar ¯obalang-i törögülüyü 46r; usu (al qoyar uèarabasu ükül-ün uèiral bui ükülün uèaral-iyar amin nasun-i boliyu 46r. (al mandal tülebesü

if one burns a fire mandala (10r, 61v).

781

GLOSSARY 'al (odun)

fire star, i.e., Mars, Tuesday: 8v, 8v, 8v, 8v, 9v, 9v, 9v, 9v, 9v, 10v, 10v, 10v,

10v, 10v, 11v, 11v, 11v, 11v, 12v, 12v, 12v, 12v, 13v, 13v, 13v, 13v, 13v, 14v, 14v, 14v, 14v, 14v, 15v, 15v, 15v, 15v, 16v, 16v, 16v, 16v, 17v, 17v, 17v, 17v, 17v, 18v, 18v, 18v, 18v, 18v, 19v, 19v, 19v, 19v, 20r, 20r, 20r, 37v, 38r, 43r, 44r, 44v, 44v, 44v, 45r, 45r, 45r, 45r, 45v, 46r, 46v, 46v, 48v, 48v, 50v, 52r, 53r, 56r; 'al odun bögesü ¯egerde qal¯an morin una(san ba. bombo kümün ba ula(an debeltü kümün ba ese bögesü degerem qula(ayièi ba keregür bara(ur-tur ¯ol(oqu 4v; 'al odun kemebesü asuri-narun gara( büküy-yin tula (al-un èinar bui 22v. (al takil takibasu (al takibasu (al-tu qoroqai

if one offers the fire sacrifice (21v, 31v, 35r).

if one offers the fire [sacrifice] (35v, 36v, 37r). firefly: üker ebesün-eèe (al-du qoroqai törömüi 13r.

(altu tor(on lit. “fiery silk”; flaming fire; a wall of fire: (altu tor(on ergiküi modun odun 59r. (al-un galab

the kalpa of fire: (al-un galab bol(a(èi odun ali 33r; (al-un galab bol(a(èi

Barani bui 33r. (al-un takil the fire offering; see Mostaert, “A propos d’une prière au feu,” 1962: 191-223; Bawden, Ch.,1963: 281-303; cf. also Atwood, 1996: 112-139: (al takil takibasu 21v, 31v, 35r; (al takibasu 35v, 36v, 37r; (al-un takil takibasu 22r, 23v, 34v; (al-un takil üiledbesü 34v. (al-un takil takibasu (al-un takil üiledbesü

if one offers an offering of fire (22r, 23v, 34v). if one makes an offering of fire (34v).

782

GLOSSARY (ala(un

goose: anggir (ala(un qarimui 16r.

(anèa ü¯ügür-dü sedkil-ün èinar

the quality of a single-pointed mind; single-minded

concentration; the term refers to the desired outcome of yogic practice; cf. Lopez 1995: 15; Beyer 1973: 71; Waddell, 141: (anèa ü¯ügür-dü sedkil-ün èinar 1v. (ang

drought: (ang bolqu 12r, 17r, 25r; (a'ng bolqu 61r.

(angla(ur [=(angna(ur] soldering metal: šiker qangla(ur terigüten. tu(-un išin-du uya¯u 50v. (angqui (aqai

to be satisfied: do(šid-un sedkil (angqui na(šidar kemeyü 29v

pig; one of the twelve animals: 'aqai sara 41r, 40v, 40v, 51r, 51r, 51r, 51r, 51r, 51r,

51r, 51r, 51r, 51r, 51r, 53v, 53v, 53v; 'aqai sara-dur (uèinügei 3v; ii (aqai sara 7v; ding (aqai sara 7v; gi (aqai sara 7v; šin (aqai sara 7v; küi (aqai sara 7v; Töbed-dür 'aqai sar-a 17r; 'aqai èa( 50r, 53v, 53v, 54r; ii (aqai èa( 7v; ding (aqai èa( 7v; gii (aqai èa( 7v; šin (aqai èa( 7v; küi (aqai èa( 7v; 'aqai (edür) 10r, 11r, 14r, 14r, 14r, 17r, 18r, 19r, 35v, 42r, 42v, 42v, 42v, 46v, 47v, 48r, 48r, 48v, 50r, 53r, 53v, 53v, 55v, 58r, 58v, 58v, 59v, 59v, 60r, 60v, 60v, 60v, 60v, 60v; 'aqai ¯il 41r, 48r, 51r, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 55v, 55v, 58v; (aqai ¯ilten 22r, 54r, 54v, 54v; (aqai ¯iltü 53r, 53v, 54r, 54r, 54v, 54v; 'aqai (a¯ar-a 14r; (aqai bolqui 8v, 8v, 9v, 9v, 9v, 10v, 10v, 11v, 11v, 11v, 12v, 12v, 13v, 13v, 13v, 14v, 14v, 15v, 15v, 15v, 16v, 16v, 17v, 17v, 17v, 18v, 18v, 19v, 19v, 19v; (aqai nasu to(alan ¯ul¯a(alamui 17r; šira (aqai uu gii [. . .] qara bui 41r; (aqai qoši(utu 55r; 'aqai edür okin ülü ögkü. (aqai ülü alaqu miq-a ülü idekü 58r; (aqay-yin 59r; dayisun-u noyan-u ner-e-yi ¯iru¯u (aqay-yin tolo(ai-dur dürü¯ü 23r; bodong (aqay-yin soyo(-a 60r.

783

GLOSSARY 'aqai sara

Pig month: 'aqai sara 41r, 40v, 40v, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r, 51r,

51r, 51r, 53v, 53v, 53v; 'aqai sara-dur (uèinügei 3v; ii (aqai sara 7v; ding (aqai sara 7v; gi (aqai sara 7v; šin (aqai sara 7v; küi (aqai sara 7v; Töbed-dür 'aqai sar-a 17r. 'aqai èa(

Pig hour: 'aqai èa( 50r, 53v, 53v, 54r; ii (aqai èa( 7v; ding (aqai èa( 7v; gii

(aqai èa( 7v; šin (aqai èa( 7v; küi (aqai èa( 7v. 'aqai (edür)

Pig day: 'aqai (edür) 10r, 11r, 14r, 14r, 14r, 17r, 18r, 19r, 35v, 42r, 42v,

42v, 42v, 46v, 47v, 48r, 48r, 48v, 50r, 53r, 53v, 53v, 55v, 58r, 58v, 58v, 59v, 59v, 60r, 60v, 60v, 60v, 60v, 60v; 'aqai edür okin ülü ögkü. (aqai ülü alaqu miq-a ülü idekü 58r. 'aqai ¯il Pig year: 'aqai ¯il 41r, 48r, 51r, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 52v, 55v, 55v, 58v; (aqai ¯ilten 22r, 54r, 54v, 54v; (aqai ¯iltü 53r, 53v, 54r, 54r, 54v, 54v. 'aqai (a¯ar-a

Pig place: 'aqai (a¯ar-a 14r.

(aqai bolqui 8v, 8v, 9v, 9v, 9v, 10v, 10v, 11v, 11v, 11v, 12v, 12v, 13v, 13v, 13v, 14v, 14v, 15v, 15v, 15v, 16v, 16v, 17v, 17v, 17v, 18v, 18v, 19v, 19v, 19v. (ar hand: (ar ni(ur-iyan ugiya¯u 4v; (ar qo(osun 49v; (uyila(èi-yin (ar qo(osun qariqui belge 20v; (uyirinèi-yin (ar qo(osun qariqu edür 43v; (ar metü 59v; tabun odun-u düri inu (ar metü bui 28r; (ar-ta(an qada(ur bari(san beri 54r; kam-dur uèira(san beri (ar-ta(an odèo( bari(san bui 54r; sön-dür uèira(san beri (arta(an širbegel bari(san bui 54v; tegünü (artur nigen širbegel bari(ul¯u 54v. (arul(-a

damage, loss: yeke (arul(-a-u 59v.

(asalang-un mör the path of affliction: umara (asalang-un mör 54r; örön-e (asalang-un mör 54r; doron-a (asalang-un mör 54r; dörben ¯obkis (asalang-un mör 54r. 784

GLOSSARY (aši(udaqu edür

a day to lament: tngri-ner (aši(udaqu edür 48r; èidköd (aši(udaqu

edür 48v. (aši(un ¯obalang

bitter suffering: nara sara ükübesü tere ulus-dur (aši(un ¯obalang-dur

ayul bolqu 27r. (ayila(daqu üiles

deeds to be rejected, considered taboo: èa( kiged (ayila(daqu üiles

anu 42r. (ayiqamši( (ayitu (okimui

wonderful: okin töröbesü (ayiqamši( oyun-a ta(alal-du boluyu 26r

unlucky, unfortunate: quda anda bolqui-du (ayitu bui 56r. withering; Ordus pronunciation of qokimai "dry, dried up" (Lessing, 956); term

has many meanings, including: the Buddhist idea of "the misery of the gods" when their merit is finally exhausted; after almost incalculable time "this lake of nectar dries up" (Waddell, 8889); Hindu eschatology states the world will perish because of the conjunction of 12 suns, which will destroy the earth by withering all substances (Sachau 1971: 325); it also refers to the image of a skull pan, made of dough, which is placed on a pyramid, also made of dough, in a religious service known in Tibetan as zor (RRS 493) and dried up bones, especially the dancing skeletons in the Tsam ceremony (RRS 510-511; Poppe 1967: 60); the form here is short for modun (okimui; this is wood which may be decorated with cloth and expelled as a ransom figure (Bawden SE II, 173, n. 78): (okimui 8r, 9r, 10r, 11r, 12r, 13r, 14r, 15r, 16r, 17r, 18r, 19r; modun (okimui 48r.

785

GLOSSARY (olomta

hearth; fireplace in a tent: (olomta ba(urai nutu( qa(al(-a sayin bui 51v;

(olomta ger nutu( mör ede sayin bui 51v; nutu( ger (olomta degüü ede sayin bui 51v; qa(al(-a (olomta nutu( egüüde anu sayin 60r; sara yeke bögesü (olomta-aèa ¯öb to(ola 51v. (ool river: qo(osun (ool ba qo(osun bal(asun-dur qara modun-u door-a ni(u¯u amu 24v; örön-e umara qandu(san (ool-dur šara široi-du (a¯ar-a ni(u¯u 24r. (ool ¯irüken

aorta; the small objects placed inside a buddha image to enliven it: burqan

ong(od-un dotor-a (ool ¯irüken oro(ulbasu 36v. (uèi(ad thirty each: ¯ir(u(an ere sarada (uèi(ad qono( bui 3r. (uèin

thirty: (uèin 40v, 41v, 44r, 53r, 53r; degedü Abidarm-a-yin ta(alal-dur qaburun

terigün Baras sar-a-dur (uèin qono( bui bögetel-e 3r; Taulai sara-dur (uèin qono(ügei 3r; Luu sara-dur (uèin qono( bui 3v; Morin sara-dur (uèin qono( bui 3v; Qonin sara-dur (uèin qono(ügei 3v; Beèin sara-dur (uèin qono( bui 3v; Noqai sara-dur (uèin qono( bui 3v; 'aqai sara-dur (uèinügei 3v; Qulu(an-a sara-dur (uèin qono( bui 3v; (uèin qono( nigen sar-a 5r; (uèin qono( bolbasu nigen sar-a bolumui 5v; (uèin möèi nigen qubi 5r; (uèin qubi nigen qono( 5r; (uèin edür-i inü nigen saban sara bol(abasu ¯ir(u(an edür inu ülemui 6v; Naiman sarayin arban-aèa (uèin kürtel-e ya(šas-un ayima(-ud-iyar küriyelegül¯ü 38v; Isün sarayin naiman šin-e-eèe (uèin kürtel-e naiman ayima(-ud küriyelegül¯ü 38v; Arban nigen sarayin qorin qoyar-aèa (uèin kürtel-e erlig-üd-iyer küriyelegül¯ü 38v; (uèin-a 8v, 9v, 10v, 11v, 12v, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 37v, 37v, 39r, 39v, 39v, 49r, 49r, 49r, 49v, 49v, 53r, 56r, 58v.

786

GLOSSARY (uèin qoyar thirty-two: edür qorin naiman qubi söni (uèin qoyar qubi 9r, 17r; edür (uèin qoyar qubi. söni qorin naiman qubi 11r, 15r; (uèin qoyar odun 59v; emegen-ü sünesün na(šidar (uèin qoyar odun düri inu ong(uèa metü bui 31v; (uèin qoyar okin tngri 32v. (uèin dörben

thirty-four: edür qorin ¯ir(u(an qubi söni (uèin dörben qubi 8r, 18r; edür

(uèin dörben qubi. söni qorin ¯ir(u(an qubi 12r, 14r. (uèin ¯ir(u(an

thirty-six: arban qoyar sar-a-yi ¯ir(u(an yeke ¯ir(u(an öèüken sar-a

bol(a¯u to(alabasu basa ¯ir(u(an edür ülemüi. (urban on-dur (uèin ¯ir(u(an edür bolumui 6v; edür (uèin ¯ir(u(an qubi. söni qorin dörben qubi 13r; edür qorin dörben qubi. söni (uèin ¯ir(u(an qubi 19r. (uèin qono(

thirty days: degedü Abidarm-a-yin ta(alal-dur qaburun terigün Baras sar-a-

dur (uèin qono( bui bögetel-e 3r; Taulai sara-dur (uèin qono(ügei 3r; Luu sara-dur (uèin qono( bui 3v; Morin sara-dur (uèin qono( bui 3v; Qonin sara-dur (uèin qono(ügei 3v; Beèin sara-dur (uèin qono( bui 3v; Noqai sara-dur (uèin qono( bui 3v; 'aqai sara-dur (uèinügei 3v; Qulu(an-a sara-dur (uèin qono( bui 3v; (uèin qono( nigen sar-a 5r; (uèin qono( bolbasu nigen sar-a bolumui 5v. (uèin edür thirty days: (uèin edür-i inü nigen saban sara bol(abasu ¯ir(u(an edür inu ülemui 6v. (urba(ad

three by three: (urba(ad (urba(ad 3v

(urba(ula three together (26r). (urbal¯in

triangle: (urbal¯in ula(an 20v (urbal¯in qara 20v; (urbal¯in mandal egüdbesü

31v.

787

GLOSSARY (urbal¯in mandal egüdbesü (urban

if one creates a triangular mandala (31v).

three: (urban 27r, 37v, 37v, 37v, 38r, 38r, 38r, 38r, 38r, 38r, 38r, 39r, 43r, 51v,

53r, 53r, 53r, 53r, 55v, 56v, 56v, 56v, 60r; (urban èa( 1v, 1v; (ada(adu doto(adu ni(uèa (urban to(-a 1v; (urban ¯üil 46r; qono(-un (urban ¯üil 2r; (urban ¯il 3r, 4r, 42r, 58v, 58v; (urban on 6v; 'urban sar-a/sara 5v, 10r, 10r, 38v, 39r, 39r, 39v, 40r, 41v, 41v, 42r, 43r, 43v, 43v, 44r, 44r, 46v, 46v, 47r, 47r, 47r, 47v, 48r, 48r, 48r, 50v, 60v; qaburun (urban sara 42r, 42r, 55r; ¯un-u (urban sar-a 42r, 42r, 55r; namurun (urban sara 42r, 42r, 55r; ebülün (urban sara 42r, 42r, 55r; (urban adqu 6r; (urban šin-e 8v, 9v, 10r, 11v, 12v, 13r, 13v, 14v, 15v, 16v, 17v, 18v, 19v, 39r, 39r, 39r, 40r, 43v, 43v, 44r, 44v, 47r, 47r, 49r, 49r, 49r, 49v, 49v, 50v; (urban qara dusul 20v, 46v; (urban nidütü dörbel¯in 20v, 44r; (urban edür 24r, 38r; (urban odun 26r, 26v, 27r, 29v, 30r, 31r, 32r, 32r, 56v, 59v, 59v, 59v, 59v, 59v, 59v, 59v, 59v; (urban kümün 28v; (urban köl 32r; (urban (urban-du ma(u 37v; (urban sayin (urban dumda. (urban eèüs 46r; (urban kürdün 48v, 51v; (urban tib 55r; (urban-a 44r; (urban (urban-du ma(u 37v. (urban èa( the three times, i.e., past present and future (Lessing, 369); (urban èa( 1v, 1v. (urban ¯a(un ¯iran

three hundred sixty (5r, 6v, 33r).

(urban ¯a(un ¯iran ¯ir(u(an (urban ¯üil

three hundred sixty-six (6v).

[see under qono(-un (urban ¯üil].

'urban sar-a/sara

the third month: 5v, 10r, 10r, 38v, 39r, 39r, 39v, 40r, 41v, 41v, 42r,

43r, 43v, 43v, 44r, 44r, 46v, 46v, 47r, 47r, 47r, 47v, 48r, 48r, 48r, 50v, 60v

788

GLOSSARY (urban sara

the three months, i.e., of each season of the year: qaburun (urban sara 42r,

42r, 55r; ¯un-u (urban sar-a 42r, 42r, 55r; namurun (urban sara 42r, 42r, 55r; ebülün (urban sara 42r, 42r, 55r. (urban šin-e

the third day of the month: 8v, 9v, 10r, 11v, 12v, 13r, 13v, 14v, 15v, 16v,

17v, 18v, 19v, 39r, 39r, 39r, 40r, 43v, 43v, 44r, 44v, 47r, 47r, 49r, 49r, 49r, 49v, 49v, 50v. (urban to(-a the three kinds of mathematics, i.e., external, internal and secret, according to the Kâlacakratantra (cf. Cornu, 25-26); (ada(adu doto(adu ni(uèa (urban to(-a 1v. (urban èa( 1v, 1v. (uyila(èi

[S. bhikshu; Tib. dge slong]; beggar: bayan bögesü (uyila(èi bolqu 41v;

(uyila(èi-yin (ar qo(osun qariqui belge ala( dusul bui 20v. (uyil'(-a

alms: busud-aèa (uyil'(-a abubasu 25r.

(uyiranèi

beggar: (uyiranèi kümün-dür altan ol(a(ulu(èi odun ali bui 33r; tüšimed

ba(ura¯u (uyiranèi bolumui 42v; mal adu(usun idegen (ada(ši (ar(abasu (uyiranèi bolumui 43r; qoyitu ür-e (uyiranèi bolumui 47v; (uyirinèi-yin (ar qo(osun qariqu edür 43v. gabala [Tib. thod pa; S. kapâla]; skull cup; a ritual impleme