Part 4 of 4
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Notes:
1 From a photograph by Mr. Hoffmann.
2 The myth of the snaky-haired Gorgon, and the death-masks found in ancient
tombs of Mycenae, Kertch, Carthage, Mexico, etc.
3 Figured by Gruenwedel, Buddh. Kunst in Indi.
4 sTag-dmar-ch'am.
5 J.R.A.S., New Ser., xii., p. 440.
6 Idem, p. 441.
7 Yule's Cathay, 151, and Marco Polo, i., 303.
8 a-pe-s'a a-me-s'a.
9 Drug-bchu-lchags mk'ar-gyi gtor-rgyags.
10 sTag-(mgrm)-dmar.
11 See page 396, and compare also their relatives, the Cat-devils, which latter take the only form of the cult in Japan.
12 Lo-s'i sku-rim. The term sKu-rim is applied to certain indigenous sacrificial ceremonies, usually with bloody offerings, in contradistinction to the more truly Buddhist ceremonial offerings, which are named "mch'od" and "ch'oga."
13 Notably H. H. Godwin-Austen (J.A.S.B., 1861, 71 seq.) ; H. A. Jaeschke, ibid., p. 77; Schlagt., p. 233; Knight, loc. cit., where several fine photographs of the play are given; A. B. Melville, Proc. B.A.S., 1864, p. 478; and Ramsay's West. Tibet., p. 43.
14 Kan-lin.
15 Tib., mGon-pa.
16 I. Peter, v. 8.
17 Knight, loc. cit., p. 201.
18 After Godwin-Austen in J.A.S.B., loc. cit.
19 The chief of these fiends are Devi, Hayagriva, Khyetapala, Jinamitra, Dakkiraja, bdud-gontrag-sag, lha-ch'en brgya-po, gzah-ch'en-brgyad-po, kLu-ch'en, brgyad-po, etc.
20 Knight, p. 203.
21 Godwin-Austen, loc. cit., p. 73.
22 Compare with the confetti pellets and odoured powders thrown about at western carnivals.
23 Knight, op. cit., p. 207.
24 Cf. page 345. The same motive appears in the Burmese religious dramas at Arakan. — Hardy, East. Monachism, p. 236.
25 Knight, p. 204. These seven masks were, says Mr. Knight, variously explained as being the Dalai Lama and his previous incarnations, while another "explained that these were intended for the incarnations of Buddha, and not the Dalai Lama."
26 Named lin-ka or.
27 Preserved and stored for this purpose at the Ragyab cemetery— in such cases, the Ge-lug-pa Lamas are said not to touch this defiling flesh.
28 The ceremony is called drag-las.
29 Tur-t'od-bdag-po.
30 Cf. Hardy's E. Mon., p. 236.
31 After Mr. Knight.
32 Knight, op. cit., p. 208.
33 Mr. Knight (op. cit., p. 209) notes that "Three horses and three dogs were smeared over with red paint, and thenceforth dedicated for life to the temple, explained as scape-goats for the sins of the people," the red paint being held to represent the sins.
34 These are gyal-ch'en sku lna, yum-lna, Sprul-pu-na and blon-pa.
35 gnas-ch'un, and rdorje grags-ldan— the attendants are male and female with dishevelled hair.
36 Dam-ch'an ch'os-rgyal. By some regarded as Vajrabhairava and by others as Vama or Heruka. On Bull-headed Demons in S. India, cf. Ind. Ant, p. 19.
37 These are made of painted calico or silk.
38 According to the reformed Lamas, these animals have to be considered as representing the Lama who assassinated Lan-darma, and the Demon-king represents the god Mahakala, who delivered Lan-darma into the Lama's hands; and the graveyard ghouls are the scavengers who carried off the king's corpse.
39 gTor-zlog and is extracted from the pu volume of bLa-ma-norbu-rgya-mts'o.
40 Compare this threat with the killing of the gods— in Frazer's Golden Bough.
41 Named Hom-bsreks; Skt., Homa. Cf. Vasil., 194; Schlag., 251.
42 gtor-gyak.
43 At the monastery of Tin-ge, to the west of Tashi-lhunpo, and where this play is conducted, as at other Ge-lug-pa monasteries, at government expense, this procession, I am informed, consists of six pairs of thigh-bone trumpet blowers, five censer-swingers, two pairs of long horn players, several skull libationers, 100 maskers with small drums, 100 maskers with cymbals, and 100 with large drums, behind whom walk the ordinary monks, shouting and clapping their hands, followed by the laity armed with guns and other weapons, and forming a procession over a mile in length.
44 This is chiefly attended by old women and children.
45 bSrun-ma.
46 p'an-rgyal-mts'an p'ye-p'ur, s'am-bu, ba-ran.
47 kyab-mgon rin-po-ch'e.
48 zim-ch'un.
49 "The glorious great cymbals."
50 rgal-po.
51 bde-mo rin-po-che.
52 Markh, p. 106.
53 On the 17th February, 1882, by Sarat, in Narrative.
54 u'bag.
55 gser-san.
56 In Sikhim they are made from the giant climber called "zar."
57 Excluding those of the Buddhas, which are not essential to the play, and seldom appear.
58 According to some the Garuda (bya-m'kyun) or Roc should occupy the highest place. It is yellow, with a bird's beak, yak's horns, and erect hair, forming a spiked crest. It is said to be even superior to the sixteen great saints, the Sthavira.
59 He is also identified with forms known as Na-nin-nag-po, Legs-ldan nag-po, Ber-nag-po.
60 Ch'os-skyon brtse-dmar-ra.
61 rgyal-mts'an.
62 dma-c'an c'os-rgyal.
63 This seems intended for the Indian Sambhar.
64 rgyal-ch'en-po bsrungs bstan-po, and seems related to, or identical with the "Flve Kings" and Heroes (dpa-o).
65 Ha-p'ug.
66 These capes generally show the trigrams and other symbols of luck and long life including the Bat.
67 rnon-pa blue masks adorned with cowries, and have kilts of Yak's-hair ropes which fly round at right angles as the men pirouette like dancing dervishes.
68 Ch'os-rgyal-nor-bzan.
69 rgya-za pal-za.
70 rgyal-po don-grub.
71 'rgo-ba-bzan-mo, the consort of kalesvara.
72 Of the ten Great (former) Births (Mahajataka) this is considered the greatest, and it was the last earthly birth but one of the Bodhisat. It purports to have been narrated by Buddha himself at the monastery of the Fig-tree (Nigrodha, Ficus Indica) in Buddha's native country of Kapilavastu, a propos of the over-weening pride of his own kindred. The Milinda dialogues (loc. cit.), written about 150 A.D., contain many references to it.
73 Sung Yun's history, translated by S. Beal, Records, p. 201.
74 See Hardy's Man., pp. 116-124. The late Captain Forbes, in his work on British Burma and its People, says: "One of the best I think, and certainly the most interesting performances I have seen in Burma, was that of a small children's company in a village of about two hundred houses. The eldest performer was about fourteen, the daughter of the head man, a slight pretty girl; the others boys and girls, younger. The parents and villagers generally were very proud of their talents, and they were regularly trained by an old man as stage-manager, prompter, etc. Their principal piece was the Way-than-da-ra, the story of one of the previous existences of Gan-da-ma, in which he exemplified the great virtue of alms-giving, and in itself one of the most affecting and beautifully written compositions in Burma. . . . The little company used to perform this piece capitally, but the acting of the little maid of fourteen in the part of the princess could not be surpassed. She seemed really to have lost herself in her part; and her natural and graceful attitudes heightened the effect. The first time I witnessed the performance in going round and saying a word to the tiny actors, when I came to the little fellow of ten or eleven who had acted the part of the surly and greedy Brahmin, I pretended to be disgusted with his cruelty to the two poor infants. This the little man took in earnest, so much to heart that as I learnt, on my next visit, nothing would induce him to act the part again, and it was not till his father almost forcibly brought him to me and I had soothed him by what was deemed most condescending kindness and excited his vanity, that I could obtain a repetition of the play." Captain Forbes also states that he has seen men moved to tears by the acting of this play.
75 Tibetan Tales, p. lvii.
76 Kah-gyur, iv., ff. 192-200, translated by Schiefner and Englished by Ralston, in "Tibetan Tales," p. 257, who also traces its comparative aspect, p. lvii. In the following account those portions which are identical with the canonical version are put in quotation marks when given in Ralston's words.
77 Wessantara Jataka, Hardy's Manual, 116-124, and East. Monach., 83-428. Milinda loc. cit.; Upham, Hist, and Doct. of Buddhism, p. 25 ; S. de Oldenburg, J.R.A.S., 1893, p. 301.
78 "The Story of We-than-da-ya," Englished from the Burmese version of the Pali text by L. A. Goss, Rangoon, American Bap. Mission, 1886.
79 Translated from the MS. of a company of Tibetan actors from Shigatse. It generally agrees with the version in the Manikah-bum.
80 Dri-med-kun-ldan (pronounced Ti-med Kun-den).
81 Namo aryalokesvara.
82 In the Mani-kah-bum it is called "The Sounding" (sGra-chan). In the Kah-gyur "Visvanagara" It is believed by Tibetans to be the ancient Videha which they identify with the modern "Bettiah" in northern Bengal, but it was evidently in northern India.
83 According to the Kah-gyur, Visvamitra; the Mani-kah-'bum gives "the Voice of the Drum-Sound" (sgra-dbyang-rnga-sgra), and the Pali "Sanda" and Burmese "Thain See." — Goss, loc cit., p. 7.
84 Lha-ch'ung dri-ma med-pa.
85 Tib. Nor-bu dgos-'dod-dbung-'jom.; Skt., Ointamani. Its properties are analogous to La Mascotte. The Lamas say it was given to Buddha Amitabha by a white Naga of the ocean. In the Burmese version (loc cit., p. 12), it is made to be the white elephant; but the word Naga means both elephant and the serpent-dragons, or mermen, the guardians of treasure.
86 Shin-thi-bstan.
87 mt'a-'k'ob bye-ma-s'in drun. Kalinga (on the west of the Bay of Bengal). The Ceylon version (Hardy's Manual, p. 116) makes the rain-producing elephant be brought from Jayatura, the capital of Sibi, by Brahmans sent by the king of Kalinga.
88 Skt., Chandal.
89 Ni-zla-sgron-ma, daughter of king Grags-pa (=Skt., Kirti). Another account says he also married "The Lamp of the Sky" (Namk'ai sgron-ma), daughter of king Dri- ma-Med-pa, of the "Lotus" country. And these two are said to have been first met by him carrying udumwara flowers on one of his charitable rounds of visiting the temple of Buddha Yes'e-hod-mdsad-tok, or "the Buddha of the Light Diadem of fore- knowledge." The Burmese version states (Goss' trans., p. 11) that he visited "The Six Temples" six times every month, mounted on his white elephant Pis-sa-ya.
90 Another version gives three children.
91 The place of banishment, according to the Pali, was Vankagiri.
92 Named 'Od-zer-tok, and Utpalmani. The southern version gives the name of the son as Jalin and of the daughter as Krishnajina.
93 In Hardy's Southern Recension, the boy is called Jaliya and the girl Krishnayina (Manual, p. 116). - Schiefner.
94 The chief trees were "Ka-det" (Cratoeca Roxburghii).
95 "Zoo-za-ga" of Don-nee-wee-ta in Kalinga, according to the Burmese (Trans., loc. cit., p. 35).
96 Properly, "lotus arrow." According to Maximowicz the young lotus leaves are reed-like or arrow-like in appearance.— Schiefner.
97 Ralston, op. cit.
98 Cf., The "Sibi Jataka."
99 This is rattier absurd, but it is supposed to have happened before Sakya's birth.
100 Beal's Records, etc., 157, chap, xxxviii.; also Raj Mitra, Nepalese Skt. Lit., p. 62.
101 By Upham, under name Sudana or Sutana; cf. Spence Hardy's Manual, p. 116.
102 Nor-bzan.
103 Csoma. Analy., p. 542.
104 Op. cit., xlviii.
105 I obtained the MS. from a strolling company of actors who visited Darjiling under the auspices of the Tibetan commissioner. I have curtailed it in places, on account of the inordinate length of the original narrative.
106 The Tibetan words are romanized according to Csoma de Koros' method of transliteration.
107 The arrow was the primitive national weapon of the Tibetans; and their military chief or general is still called mDaj-dpon, or "Commander of the Arrows"; and a golden or gilt arrow is a symbol of military command in Tibet.
108 Nan-sa is held to be an incarnation of the Buddhist goddess Tara.
109 Known as gNas-snin-bZun-'p'hrug.
110 dgra ch'en.
111 A wandering Lama of the Kar-gyu-pa sect and contemporary of the great Mila-ras-pa in the eleventh century A.D.
112 'das-log.