The Birth and Origin of Dto-mba Shi-lo, the Founder of the Mo-so Shamanism, According to

Mo-so Manuscripts
Author(s): J. F. Rock
Source: Artibus Asiae, Vol. 7, No. 1/4 (1937), pp. 5-85
Published by: Artibus Asiae Publishers
Stable URL: http://www.jstor.org/stable/3250344
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 J. F. ROCK:
THE BIRTH AND ORIGIN OF DTO-MBA SHI-LO,
THE FOUNDER OF THE MO-SO SHAMANISM,
ACCORDINGTO MO-SO MANUSCRIPTS

THE MO-SO ? 9 OR NA-KHI TRIBE WHO BELONG TO THE TIBETO-BURMAN FAMILY

have since centuries or in fad since the beginning of our era made their home in
Southwest China. To be more explicit: they dwell in the northwestern part of the
province of Yuin-nanwithin the greatYang-tzeloop, althoughthey extend much further
north up the Mekong into the southwestern corner of Sz_i-ch'uan. Their capital is
Li-chiang where their kings resided, and whence they ruled their extensive territory
semi-independentlyuntil A. D. 1723. In that year their land became naturalizedand
was henceforth governed by transferableChinese magistrates.
Their religion, if such it can be called, is the almost pure Bon Shamanismwhich has
survived among them in a more or less unadulteratedform. They never had any
temples or lamaseries,neither in the Chinese or Tibetan sense of the word, and all
their numerousceremonieslike those of the ancient Bon were and still are performed
out in the open. Every Mo-so villagehas its own sorcereror ratherpriest whom they
call dto-mba. Not until recently has it become known that the Mo-so or Na-kh'
possess a voluminousliterature,all in manuscriptform. It is true that examplesof this
literature, in the shape of odd manuscripts,have reached the outside world, but it
was not known that they possessed such an extensive literature.The latter is mostly
of a religious nature, although a numberof the books or rather manuscriptsdeal with
their own origin and are thus of historic interest. The majorityof these books are
written in primitivepidographiccharaders,and it is undoubtedlythe only living pido-
graphicwritten language extant. They do however possess besides these pidographs
a phonetic type of script which is nowadays little used and which has been almost

s
forgotten. There are in fad very few Dto-mbas or priests who can read this script,
while all can read the pidographs. It is my belief that the phonetic script is the
older; it possesses in some respe&s a similarity to ancient, or even modern, simple
Chinese charaters or symbols, and some resemble Lo-lo charaders.
The very fad that most of the pidtures of the animals, birds, flowers, and plants, which
occur in their pitographic writings, are found in the region which the Mo-so to-day
occupy, makes me believe that their pidographic writing was not brought with them
when they migrated south from northeastern Tibet, but was originally invented in the
territory they now occupy. In fad in the biography of their ancient kings it is stated
that the script was invented by Mou-pao A-ts'ung i MPf (perhapsthe real found-
er of the Na-khi princely family of Li-chiang) who ruled before the advent of the
Yuan Dynasty, that is, before 1253, or during the close of the Sung Dynasty.
A detailed account of the origin of the Na-khi writing, both phonetic and syllabic, I in-
tend to give in other studies on this tribe, where their literature,religion, ceremonies, &c.
will be fully discussed and explained. I have collected over four thousand Mo-so man-
uscripts which, arranged in sets, belong to about one hundred or more different cere-
monies during which they are chanted in a certain sequence. Some of these ceremonies
are very elaborate and may last from one hour to seven days. Many of them are no
more performed and only few priests or dto-mbas remain who have a knowledge of
these ceremonies, of the objeds used, the sacrifices made, and the books chanted dur-
ing their performance. I have examined all this literature during the last seven years
and have translated hundreds of the most important manuscripts with the help of se-
veral priests, and later with one priest in particular who proved to be the most intelli-
gent, and who, after a few years of translating, realized that he had learned a great
deal about his own books and their contents.
The priests, when performing a ceremony, recite the books at a given time or at
given intervals, when they are not occupied with dancing or fighting sham battles with
demons. The latter are always first invited to the ceremony, then fed, and finally
driven out. When chanting these books, they very often have no clear understanding
of the meaning, and simply recite from memory. Some they know by heart, especially

6
the texts of such ceremonies as are still much in vogue viz: WHar
2la-'lii 3k'6 for the
propitiationof the spiritsof suicides. The pi&ographsa& more as prompters or mile-
stones in a sentence or phrase, for much must be read into a paragraph which is not
written, the pidographssimply helping to refreshthe memory and recall the sentence.
In the present paper I shall give a translationof, and comments on two books deal-
ing with the origin or birth of the founder of the Mo-so or Na-khi Shamanism.
Bacot in his work "Les Mo-so" has given us (p. 8-20) a translationof part of a man-
uscript entitled 3Shi-21o3ssaw. He does not give us that title, nor does he state to
what ceremony his book belonged. The meaning of the title is: "to invite (3ssaw)
3Shi-'lo" that is 'dto-'mba 3Shi-21o, the founder of Mo-so Shamanism. It is the habit
or custom of the Mo-so priests always to relate in their manuscriptsthe origin of the
particularbeing the book deals with, be it demon, god, or spirit. Unless their origin
is related they cannot be invited, beseeched, or suppressed,or even mentioned. In
the book partlytranslatedby Bacot dto-mba Shi-lo is invited to suppressdemons, and
consequently his origin must be related, however briefly, ere he can be invited to
suppressthem. This particularbook belongs to the 2Har'a-'llii ceremony and is the
book chanted. There is however a volume entitled 3Shi-2lo "tCu-3bbueor the ori-
71st

gin of dto-mba Shi-lo which is chanted during a funeralceremony for a Mo-so priest
or dto-mba, and which ceremony is called 3Shi-lo 3nv, or the funeral of Shi-lo. It is
the seventh book in that funeral ceremony and gives a far better account of the ori-
gin of dto-mba Shi-lo than the book 3Shi-'lo 3ssaw, only translatedin part by Bacot.
The word dto-mba is of Tibetan origin and is equivalent to the Tibetan Ston pa
meaning"Teacher,founder or promulgatorof a particulardodtrine";in Chinesethe term
dto-mba is transcribedphoneticallyonly: -%B To-pa.
Dto-mba Shi-lo is none other than the founder of the Bon Religion, Ston pa gshen'
rabs mi po^R^T0^W . The Na-khi or Mo-so and most of the natives of
Yiin-nan are incapable of pronouncing final consonants and furthermorehave no
"r" as the Tibetans have, and thus (shen) Shen-rab becomes She-la or, as they call
him, Shi-lo. Gshen is a patronimic resembling Sakya or Gautamaof the Buddha,
while "rabs"means excellent and noble, and mi po human. His full Tibetan name is

7
 '
Bon ' gshen' rabs*mi *po - ye *gshen or the omniscient human
descendant of Gshen.
According to SaratChandraDas, the Bon period, that is the pre Buddhisticperiod of
Tibet, comprisedthe years from 416 B. C. to A. D. 617, while the Buddhisticperiod
in Tibet commenced with Srong btsan sgam*po, the most accomplishedking of
Tibet, who was born in A. D. 600. According to the 8thbook of the work call-
ed Grub mtha shel kyi me loIn (consisting of twelve books), which treats of the
Bon religion and of which a translationwas published by Das in the Journal of the
Asiatic Society of Bengal(I881),p. I95, in the present Kalpa,from the time when the
duration of the human life was immesurable,till it dwindled to ten years, there are
eighteen divine manifestations(teachers)counting from Kun*tu *bzan pol '~,
(the good to all and everywhere at all times), the chief Bon god, to Thanfima'me*
sgron 8z-,rS) (an epithet of a deity of the Bon pantheon resemblingMaitreyain
his attributes).
Of these teachers the one called Gshen' rabs is the now reigning god of the Bon.
He is said to have appeared when the length of the human life diminished to one
hundredyears. Shen-rab(Gshen rabs) was born accordingto the previouslymentioned
work at '01 mo lunrrifi (5 z,'~ ,or the long valley of 'Ol1mo in the country
of Zhainzhuin C]% 2. According to the work called Vaiduryadkar po or the
white Lapis Lazuli, composed by the illustriousregent of Lhasa Desi Sain ge in the
17thcentury, Buddhabecame incarnate as Gshen rabs mi po in the country of Zhani
zhun to further the moral improvementof the Bon po. He observed the twelve ads
of the Bon Dharmaand taught the nine series of Yanas, opened the door of the gods

Sarat ChandraDas in his Tibetan-EnglishDictionary p. 28 gives the name of the supreme Bon
deity as Kun bzafinrnam gsum 5J'^Qt1-'Wa1' and not Kun tu bzai' po, who is the first Dhyani
Bodhisattva, the equivalent of Samantra Bhadra.
2
'O01mo is a place in Upper Tibet where the Bon doctrine is asserted to have been first spread.
It is also the name of the Paradise of the Bon. Zhain zhuii is the ancient name of Guge in Ngari
Khorsum, West Tibet, and comprised the district bordering to the west of lake Manasarowara where
the Bon religion was first promulgated. It is therefore called Zhani zhuni yul or Zhai *zhuii, the
land of the Bon.

8
(heaven) for those alive and shut the entrance of the graves of the dead, and com-
mitted the living the path of svastikaor Gyuni drun ?c<. 7 1. He also possessed
such powers as foreknowledgeand was able to perform miracles.
When the Mo-so or Na-khi priests perform a ceremony in which demons are to
be evicted or suppressed, a chapel is improvised(Plate ii) in the guest room of the
house, and a scroll, similarto the Lamaisttemple banners,depiding dto-mbaShi-lo, is
hung up among other scrolls representingNa-khi deities. On all the Mo-so banners
or scrolls that I have seen dto-mba Shi-lo's body is always of a green color. The
priests say that because dto-mba Shi-lo was born in the south, in the fire element, he
is of a green color.
The painting representingdto-mba Shi-lo here published(Plate9) depids him sitting
Buddhafashion on a lotus throne below which is a row of IK'o-3o (in Na-khi), or
'akhorlo DpY(5 in Tibetan, that is the wheel or orb of existence2.
Around the body halo are the following animals:The upper is the dragon called '0-
'har 2muan 2ndsher3,the second is the mythicallion aDtu-zp'er2sse-3nge4,and the third
is the elephant or 2Ha-'shi'Ts'o-3ndzi5.
The upper row of sitting figures represent the 2Ha-'ddii or the great gods of the
five elements. From left to right they are: 'Sz(u)-'ggo "ha-ddi, the great god of the
wood element, 'Gyi-'ggo hi-'ddii, the great god of the water element, Dshi-'gg6,

1 The unorthodox form of the svastika with the arms bent to the
right is much used by the Bon
in place of the Buddhist Vajra or Rdo *rje. This svastika cross was said to have been found on the
lake Manasarowaraor Ma dros mtsho. The Na-khi call the svastika ghugh. It is used phonetically
to express the idea of goodness. The Na-khi priests look upon it as the heart of dto-mbaShi-lo,
that is, Gshen rabs mi po.
2 In the Na-khi literaturethere is a book called IK'o-3o 2ttuor the origin of the 'K'o-31o or the
wheel; it belongs to the funeralceremony called 3Shi-'lo 3nv. In it is described the origin of the five
elements zK'o-31oand the air or wind K'o-31o from which everything originated.
3
'O-'har means blue and stands also for turquoise,2muan-2ndsheris the Na-khi name for dragon.
4 2Sse
-nge is not a Na-khi word but an imitation of the Tibetan sei ge for lion; the genuine Na-
khi word for lion is 'shi, dtu-'p'er is the name for the conch shell, 2dtu is probably the Tibetan duni
and 'p'tr is white, and is a Na-khi word.
5
2Ha-shi mleansgolden yellow and 'Ts'o-3ndziis an elephant,although Its'o itself also means elephant.

9
2ha-'ddi, the great god of the earth element, "Mi-2ggoahA-'ddi, the great god of the
fire element, and 'Shu-2gg6 (ha-'ddii, the great god of the metal element. (The word
"ggo denotes the genitive case.)
All the other figures, with the exception of the larger standing female figures beside
the lotus throne, represent disciples of dto-mba Shi-lo. The two female figures re-
present two of the eighteen sisters of Shi-lo and are known as 3Shi-2lo la-2mun 3mi.
In the center below the lotus throne is Shi-lo's horse.
THE ORIGIN OF DTO-MBA SHI-LO
When a dto-mba or village priest dies, all the dto-mba of the neighborhood are in-
vited to perform the funeral ceremony called 3Shi-21o3nv.1
The most important book chanted during the funeral ceremony of a dto-mba is called
3Shi-21o2t'u 3bbue or more corredily 3Shi-21o tt'u agkv 3bbue, or the first appearance of
dto-mba Shi-lo. The title is written thus:
The first charader represents a 2dto-lmba wearing the five-lobed
'Z\ PL : crown called 2K'o or, to give it the full name, 'Sse-3sse 'ba-2k'o;
!
(l q ~ ,~ below the figure of the dto-mba is the chara&er3shi=meat, it is
used as a phonetic and is part of the name of 3Shi-21o;the square charader below 3shi
is read 2dto and represents a board, in fadt a pine board, it is the first syllable of
the word 2dto-'mba. This latter word is however written more properly thus: a4
2dto-'mba; the word 2mba (read in the second tone) is a goitre and is indicated on
the throat of the figure. The second upper charader in the title is read 2t'u and is
the pidure of a wooden trough, and as such it is read in the first tone; read in

1 The word 2nv is written with the

pictograph J| and is pronounced through the nose, first the
consonant n, and then v, the upper teeth touching the lower lip. It is the picture of a pine tree
used at the 2Khi-3nv ceremony, and represents the body of the deceased for whom the ceremony is
performed. A human figure with mouth, eyes, arms and legs is carved out of a piece of pine wood
and this is called 2nv. 3Nv read in the third tone has another meaning, namely, the performing of
a rite by which the souls of the departed are redeemed (from hell). 2Khi=man, 3nv=redeem, when
a funeral ceremony is performed for a layman. 3Shi-210onv is the rite performed for the redemption
of a follower of Shi-lo, namely, a dto-mba or priest. There are many types of funeral ceremonies
which in themselves would fill two volumes.

10
the second tone it has the meaning of to originate, to come forth, an abstrad idea
impossible to be written with a pidograph. The third charader below 't'u is read
3bbue; in the third tone it means to move, to rise and is equivalent to the Chinese
charaderch'ien e to move, to remove;3bbueis also used to express the risingof a bird
from the nest for the first time. The charader 2bbuerepresentsan Artemisiatwig and
as such is read in the second tone. The Artemisiais used in the purificationof a room
before spiritsare invited. Quantitiesof the 2bbue are placed on a door step in the place
of a matt, to remove all uncleanness,but such of an immoralnatureonly, not dirt.
The book in question consists of fourteen thick leaves, or twenty eight pages. Each
page is divided into three lines and each line into a numberof rubrics,and each rubric
contains a phrase rather than a single sentence. The charadersare pidographswritten
with a bamboo stylus. The first page is partly illuminated,and on the left side is a
pidure of dto-mba Shi-lo. His body is green and his garment red. He sits on a red
lotus (Nelumbiumspeciosum)in the Vara-mudra.
The adual text relatingto the origin of dto-mba Shi-lo commenceson page four, with
the second rubricof the last line. The text of the previouspagesrelatesto the deceased
dto-mbafor whom the funeral ceremony is being performed.It deals with the sins of
omission and commission accumulatedduring the life of the deceased dto-mba while
performingceremonies&c. While the sins of the deceaseddto-mba are adually meant,
they are recited as if they were those committed by dto-mba Shi-lo. These sins are
considered to have become personifiedand are thus capableof hinderinghis progress
in the nether world, as by closing the bridge over which the soul has to pass &c.
In order to explain the text and the method of writing I shall transcribeor romanize
a few rubricsonly, analysingthe charaders,and at the same time I shall give the literal
translationof the text and then a free one. Beginning with the first rubric of our
text relatingto the birth of dto-mbaShi-lo on page four, second rubricof the last line,
it will be noticed that in this rubric there are adually eleven charaders,yet thirty-four
syllablesare read. To transcribeand explain the entire book (manuscript)would lead us
too far and thereforeI shall simply give a translationof the text, indicating each page
and rubric, so that the meaning of the original text can easily be recognized.

II
 THE TEXT OF 3SHI-'LO 2T'U 2GKV 3BBUE

This is the first rubric of our text and is read in Na-khi as follows:
2A l2a 'muan 3sher 2ba tuii'dzhi,

2muan 'na 'dii la 'muan 'tu 2'tii ddii 'dzhi,

'bi 'ni 'li la a muan 2t'u 2t'ii ddii 'dzhi,
gkii 'nai 'zaw la 'muan t'u 2t'ii 'ddii 'dzhi.
The first sentence is only expressed by the tiger head, read 1a. Nearly all books
commence with this phrase,and the head of the tiger, often colored, precedes all other
pidographs.
The meaningof the first sentence is: "A is merelyan exclamation,'la ancient, 'muan
=nothing or void, 3shr =distind, 2ba= do, t'u = that, 'dzhi= time. Now the letter 'A
is equivalentto the Tibetan letter 5%N A and the meaning is implied that in the be-
ginning, before there was anything, there was A. The sentence must be understood
to mean "when there was no one to do anything",or in other words "in the be-
ginning of time".
The second sentence translated reads: 2muan heaven, 'na=and, 'dii-land, 2la is a
postfix difficult to explain, it is often affixed as emphasisand takes the place of an
impersonalpronoun especiallyindicating a dual, in this case heaven and earth, "they"
is perhaps the best rendering; 'muan t'u=not come forth, t'ii 'ddii 'dzhi=that one
time. This may be rendered: before heaven and earth had existed at that time. As
to the pitographs, the first uppermostcharaderrepresentsthe vault of heaven, underit
is the charaderfor 2muannot, it representsan animaltrap in which nothing has been
caught, hence a negation; the third charater is read 2t'u and, as alreadyexplained,re-
presents a trough, but has here the meaning "to come forth" or ,,originate";the last
charadterunder 2t'u is read 'dii and represents the earth. It can be seen that al-
though only four charaters are written, nine words are read.
The third sentence translatedreads: 2bi= sun, 'na = and (this is not written), '1=-
12
moonl, the remainderis the same as in the foregoing sentence. This may be render-
ed: Before sun and moon had existed at that time.
The fourth sentence reads:'Gkuii stars,this is indicatedby the three oval bodies under
the sun and moon, 'zaw the planets2, represented by the charader under the three
stars, the remainderof the sentence is the same. It will be noticed that the charadcers
for 2muan2t'u are written only once, but they are read twice. This may be render-
ed: Before the stars and planets had existed at that time.
The whole paragraphreads:
i) In the beginningof time, beforeheavenand earthhad existedat thattime, beforethe sun
and moon had existed at that time, before the starsand planetshad existedat that time.
2) Before the existence of mountains and valleys and streams, before the rocks and
trees were born8.

The sun in Na-khi is called 2nyi-2ma and the moon 2ha-2ma, 2bi and 'ai are literary names for
sun and moon and occur only in the written language.
2 There are two types of 'zaw, a benign and a malevolent type, the latter are demons and are be-
lieved to cause eclipses of both sun and moon. The benign 'zaw are planets, but I believe 'zaw
really represents a comet, as in the dto-mba books all 'zaw are depicted with a fiery tail with three
eyes. The Na-khi Izaw is equivalent to the Tibetan Gza RQ;meaning a planet. The 'zaw-demons
of which there are believed to be nine, cause not only eclipses of the sun and moon, but they are
also believed to be able to devour children as well as living animals. The only deity able to sup-
press the 'zaw is 4Dta-'la, equivalent to the Tibetan y'r Lta lha. He is picturedstandingYi-dam
fashion on two naked demons with a snake over one shoulder, the head and tail of the snake being
entwined in front of his navel; around his loins he wears a tiger's skin. In one hand he holds the
heavens, in the other the earth. It is also believed, however, that the Tibetan deity Chana dordje
'
(Phyag na rdo rje '7T ), whom the Na-khi call 3Ts'a-3na-'du2dzhi, is also able to suppress
the xzaw.According to a Na-khi manuscriptentitled 'Zaw 2t'u 3bbue or the origin of the 'zaw, the
father of the 'zaw was 2Ssu 2bbu-lewr- san 2ngv- gv who dwelt on the top of 'Ngyu- na Shi-210 'ngyu,
i. e. on Mt. Sumeru; the mother of the 'zaw was 2Mi.-ma-2kCo-3mi-'ma, and she dwelt in the lake
2Muan-3llhu-2nda-'gyi 3khii, that is, in the lake Manasarowara. As the two could never meet, he spat
from the top of Mt. Sumeru into the lake, that is, she caught the spittel in her hand and swallow-
ed it, whereupon the nine 'zaw were born.
3 The lower character on the left is read 'ngyu = mountain, adjoining it is the character for
valley
read 2k'a; the middle upper character is read 'gyi and is a stream, water is
issuing from a spring;
the tree which here is represented by a pine on a clump of rocks is read
Indz(er), and the rocks 21v.

13
3) In the dim past (this is indicatedby a crowing rooster,the first sound to herald the
day, and the charader'ch'ung coral, here used as a phonetic only, the two cha-
raters are read 3dgyui-'ch'ung=the first, 'ch'ung itself means "in the beginning" or
in ancient times, but this would be unintelligableif written with the coral charader
only, hence a crowing rooster is added), there came forth from on high a sound,
and from below a breath (or mist may also be understood).
Page 5, 1t line:
I) The sound and the breath had intercourse,
2) and there came forth a brilliant(0) soul, 'dsa 3gkv 'p'-r 2u-2a (a brilliantscintil-
lating objed whence 2Muan-1li1-'du-2ndzi,the father of the human race, had origin-
ated). These two changed into a being with a fine voice.
From this being came forth
3) 2Ha-'ddii 0-Ip'cer(the great god with the white bones) (Plate iO), he caused to ap-
pear 0-'gko-2aw-'gko (this deity is indicated by the Tibetan charader k' A, the
Na-khi representation of the Tibetan charater stands for the name of their per-
haps supreme deity of which no pidures nor description exist in Na-khi manu-
scripts. The dto-mba are not very consistent, sometimes 20-'gko-2aw-'gko is placed
first and from him all other deities originated, sometimes, as in this case, 2Ha-'ddii

2-'p'6r is placed first, and again the deity 'Ssaw-2yi-2wua-2de,this latter deity is
said to have meditated on 20, or rather A in Tibetan [that is the first great cause],
whereupon O2-'gko-2aw-'gko became a reality).
And from him came forth 'Ssaw-yi-zwua-2de, and from him 2Muan-3llii-'du-'ndzi1;
the two latter caused to appear a white heaven and a white earth,
2nd line:
I) a white sun, moon, stars and 'zaw or planets, and there also came forth a white lake.

1 2Muan-31lu-du-2ndzi, often
only called 'Du, is in all probability equivalent to the Chinese god of
longevity or Shou-shen l j~t. The Na-khi depict him similarly to the Chinese with a very high
forehead. In paintings he is always accompanied by a stag. Na-khi books relate that his enemy
2Muan-3llu-ssu-2ndzienticed him into the nether world where his soul become lost; the stag came
and guided him, that is his soul, back to his own realm.

14
2) One day 2Muan-3llu-'du-"ndziwalked to 'Du 3khiu-'p`er,the white lake of Du (his
own lake Du); there he saw his refledion in the water; in the evening he thought
of a companion (a wife), and in the morning he thought of a son.
3) He longed for a companion to help him in farming and in tending his flock of
sheep (he can be seen working the land, and the grain is sprouting,the charaCter
for stone or rock is used as a phonetic, and read in the third tone 31v means
21v=
a shepherd. The three last charadersare: the upper a musk deer read 2la,the se-
cond a pig read 'bu, and the third fire read 2mi; all three serve as phonetics only
and are read 21a'bu 2mi meaning to wish for, long for as a companion).
4) From 2Muan-3lii-'du- ndzi's mouth came forth white foam,
3d line:

I) from his eyes came forth tears (he wept), and his flesh turned blue and yellow,
he gatheredhis tears and the foam from his mouth and threw them into the lake
(this part is indicated in the last rubric of the second line).
2) After three nights something nice came graduallyto the surface, and something
bad went down.
3) After three nights in the early morning, there came forth a brilliantwater maid,
scintillatingand moving.
4) There was no one to give her a name, so he called her 2Ts'u-3dzhwua-2gyi-2mun-
3mi. (The word 3mi read in the third tone means simply female.)
5) The two then became one family, and there were born to them nine sons who
dwelled in nine houses (that is, they establishednine householdsof their own).
Page 6, lst line:
i) Nine (it should read seven) daughterswere born to them, and they dwelt in nine
(seven is corred) lands (daughters are given in marriageand become scattered,
hence each one lived in a differentplace).
2) From the white spittel and foam of "Muan-3lii-'du-2ndzi
there came forth a white
lake, and from the latter five white eggs.
3) From one egg came forth 'Yi-3shi-'o-2zo (he was the dto-mba of 'Muan-3llii-
'du-'ndzi).
15
4) From one (other) white egg came forth 2Muan-'p'a-2k'o-2lo(a 3Llii-'bbu or 2San-
'nyil [he was 'Du-2ndzi's 3Llii-'bbu]) (Plate 15), from another white egg came
forth his
2nd line:
i) white yak.
2) From one other white egg came forth the white horse of 2Muan-1liiu-du-'ndzi.
3) Frome one other white egg came forth his white goats and white sheep.
4) From the shell of the egg came forth a white heaven, a white land, sun, moon,
stars and 'zaw.
5) From 2Ndzi-'wua 2wua-'ssii2 the five elements (wood, fire, iron, water, and
earth) ......
3d line:

i) came forth three eggs, a green one, a yellow one, and a spotted one.

1 The 3Llh-bbu is a derogatory term not used in their presence) are the genuine sor-
(2San-'nyi
to the 2dto-'mbawho are the priests. They are employedto enter into
cerersin contradistinction
communication with souls of departedbeings. They are alwaysdepictedin the Mo-somanuscripts
as femaleswith flowinghair. The 3Llui-'bbuare said to be followersof the sister of Chiang-tzu-ya
X f * or Lui-shang g fp, the former was a Tuan-kung A &Aor Shaman or Shih-niang fifi
or sorceresswith flowinghair. The Na-khi protectingspirit of the 3Lli-'bbu is the great Sa-don
or 2Sa-2dto (he is none other than the great warrior Sa-tham of the Mo-so, but called Sa-tham by
the Tibetans, with whom the famous Ge-sar fought many battles; Li-chiang is named after him thus
by the Tibetans). He is the mountain god of the Li-chiang snow range called Yii-lung shan 3 ia ll
or the Jade Dragon mountain. His brother 2A-'wu- 2wua who dwells in a cave on the western slopes
of the snow range at T'ai-tzui tung J f Mil is also a patron of the 3Llui-'bbu and is invoked by
them in their shamanistic rites. The 3Ll-'bbu wear perforated paper flags stuck in their girdles on
their back,and a blood red turbanwoundaroundtheir head. In ancientdays they were all women,
but now only male 3Llu-'bbupracticetheir black art.
2 is the collective name given to the five elements, here depicted by a flying bird, fly-
2Ndzi-Iwua

ing being called 2ndzi in the literary language, 'mbi in the colloquial; 2wua is five, it is written
only once but is read twice, the first time in the first tone and the second time in the second
tone, and is indicatedby the five short verticallines; 'wua-'ssii meaningfive kinds. The cha-
racter'ssii is used phoneticallyas it representsthe metal lead, and when so used is read in the
third tone.

I6
2) 'ndz(er)', and from the spotted egg
From the green egg came forth 'Ha-2yi-2bua-'da
cameforth 'Ngyu-3na3Shi-'lo'ngyu2.
3) From the golden egg came forth 3Dsa-2dsa'ha 'v 'ma8.
4) From the inner skin of the egg came forth 2Muan-3ll1i-2nda-'gyi3khii (the lake
Manasarowara).
5) While on the top of 'Ngyu-3na3Shi-21o'ngyu sat 'Ssaw-2yi2wua-'de.
Page 7, 1stline:
i) From his mouth proceeded white grain which he blew out and planted.
2) The good grains sprouted above, the bad ones down below the ground.
3) ISsaw-2yi-2wua-2de, 2Muan-3llii-'du-2ndzi,and 'Yi-shi-'6-'zo conferred together in re-
gard to the birth of heaven and earth.
came forth white spittel
4) From 2Muan-311ii-du-'ndzi
2nd line:

1) which he put into a silver cup.

2) He placed the silver cup on his head whereupon heaven's sun, moon, stars, and
planets appeared.
3) He put the silver cup on his foot, whereupon there came forth the earth'smoun-
tains, valleys, rocks and trees.

1 'Ha-2yi-2bua-'da 'ndz(er)is the wishing tree of the Tibetans dpag bsam *Ijon shiniwhich grows half
.

way up the side of Mt. Sumeru. In the Na-khi the tree has nine names as also apparentlyin Ti-
betan; one Na-khi name equivalentto the above mentionedTibetan name is 2Bpa-2sso 2dzu-'shi, 'Ha-
2yi-2bua-'da 'ndz(er) is however the genuine Na-khi name, Indz(er) meaning tree. The character
shows the tree growing at the foot of the mountain.
2 * l *
'Ngyu-3na 3Shi-21o 'ngyu is identical with Mt. Sumeru, the Ri rab Ihun po of the Tibetans. The
meaning of the Na-khi name is: 'Ngyu =mountain, 3na =great and 3Shi-210 the Shen-rab of the
Bon who is believed to dwell on the top of that mountain.
3 3Dsa-2dsa 'ha 21v 2ma is a mythical large rock of gold which the makers of the earth 'Ssa-3mi-

2sher-3gku (the seven 'Ssa-3mi, 3mi is a girl and 'ssa is apparently identical with the Tibetan sa N'
earth, 'ssa seems here to be used as if it were a personification,and the 'Ssa-3mi 2sher-3gkuwere ap-
parentlythe seven daughtersof the earth spirit ISsa) used in filling a huge void as they had not enough
material to build the earth. It is possible that the 'ha-21v 2ma is equivalent to the gold foundation
of the Tibetan universe.

17
3d line:
i) He put the cup on his left arm and there came forth a mountain of gold and a
turquoise valley.
z) He placed it on his right arm and there came forth a mountain as white as a conch-
shell and a coral valley.
3) Heaven and earth thereupon had intercourse and there came forth 'Ha-'shi
'gyu'ts'i 3khii (a lake). (Here now begins the story of the birth of dto-mba
Shi-lo.)
4) From inside this lake appeareda golden egg.
Page 8, ist line:
i) From the egg came forth a golden yellow chicken, and from the latter five kinds
of 'No (down feathers).
2) From the five kinds of 'No came forth five different kinds of clouds, a white, a
black, a red, a yellow and a green cloud.
3) The yellow rooster crowed towards heaven and
4) 2Muan-1ii-2yu-'yu,
2nd line:
x) the great great great &c. grandmother,the first generation of dto-mba Shi-lo, came
forth. Then 3Lli-'yu 2T'u-}t'u, the second generation,was born.
2) NT'u-'teu Nyi-2wua,the third generation (maternalside), came forth.
3) 2Nyi-2wua 'Ssaw-'ssaw, the fourth generation, came forth.

4) 2Ssaw-'ssaw 'Ssaw-'la, the fifth generation, came forth.

3d line:
i) Ssaw-'la 2Ngyu-'dzu, the sixth generation, came forth.
z) 2Ssaw-'zaw-'ler-3dzi2i-gyi-mun,the seventh generation, was born (she was the mother
of dto-mba Shi-lo).
3) Dto-mba Shi-lo had not yet been born,
4) there were seven (it should read nine) paternalgenerationsbefore him.
next line)
5) 'Gyi-'sso-'ch'ung (the name is continued on the
Page 9, 1's line:
I) 'mbu ('Gyi-2sso-ch'ung-mbu),his greatgreatgreatgrandfatherof the first generation,
was born.
2) Then there came forth the second generation,'Ch'ung-'mbu2Dto-2dzhi.
3) 2Dto-2dzhi 3Sse-'dto,the third generation,was born.
4) 3Sse-'dto'Ba-3na,the fourth generation,came forth.
5) 2Ba-3na(the name is continued on the next line)
2nd line:
1) 'a-2wua(2BA-3na
'A-2wua),the fifth generation,was born.
2) 'A-2wua Llii-2de',the sixth generation,was born.
3) Then there came forth the seventh generation, Gyu-'la-2bpa-3go-3dti.
4) 'Gyi-:bbu "T'u-3go,the eighth generation,came forth.
3d line:
I) 'La-2bbu2T'u-go, the ninth generaton, came forth (he was the father of dto-mba
Shi-lo; there has been a mistakein the manuskript,the eighth generationhas been
quoted as the ninth and the ninth for the eighth).
2) Dto-mba Shi-lo had not yet been born and there had preceded him nine pater-
nal generations.
3) Dto-mba Shilo had not yet been born
4) andtherecameforth the 2ndzi-'wua wua-'ssii(the five elements),these had intercourse
Page io, Istline:
x) and there came forth the cloud IK'o-3loof the wood element.2
2) There came forth the cloud IK'o-31oof the fire and metal element;

3) there came forth the cloud IK'o-3lo of the water and earth element.
4) From these six clouds 'K'o-3o (which had intercourse)

1
The word 2de is of Tibetan origin and is equivalent to the Tibetan bdun =seven, hence the cha-
racter for seven which would otherwise be read 2sher = seven in Na-khi.
2
Instead of the dto-mba drawing a IK'o-310 or wheel he substituted the nearest character to the
sound 'K'o, namely 2K'u gate; IK'o-31o is really meant or the Tibetan K'or-lo, the Na-khi have no
distinct "r" in their language. It is the Tibetan Si-pa K'or-lo (Srid *pai *khor lo), the
revolving world,
the transmigratory system or the cycle of existence.

19
2ndline:
i) there came forth the five elements.
2) These had intercourse,and there came forth the 33 lands of the 'Ha-2ghuigh
or the
good gods.
3) Then there came forth the 2Nyi-'wua 3ch'wua-'dii,the six realms in 2Nyi-2wua,
namely 2Nyi-2wua, then the land of the black sparrow, the land of the black hawk
and the black turnip (2Ngyii= Brassica rapa depressa.)
4) Then the realm of the 2Yi-3nda
3dline:
I) came forth2.
2) Then came forth the realm of the 'Khyii-'dso (or the beasts Du-do [Dud 'agro
in Tibetan and Tiryak in Sanskrit])and the realm of the 'Ba-'ds'i-'zi or 'Ts'o
human beings ('Ba-'ds'i-'zi means a man born into one generation).
3) Then came forth the realm of 2Gyu-lgkaw 'na-bbu (he is an Asura or Lha'ma'yin
in Tibetan, they are called 2Haw-2ma-4yi in Na-khi, also 2La-4mi, the Tibetan lha min).
4) Then came forth the realmof the gods. In the East came forth the land of the gods
'Sa-'yu-'ler-2bpa-3p'u(the word 2t'u "came forth" is in the first rubric of the next line).
1 2Nyi-2wua is the equivalentof the SanskritNarakaand the TibetanMyal-k'am(dmyal*khams).
When the Na-khi speakin their books of the 2Nyi 2wua3ch'wua-'du,they mean the six realmsin
which man can be reborn into one of the six classes of beings. The sequence however varies. Be-
sides these 2Nyi- 2wua 3ch'wua-'dii there is also a 2Nyi-2wua 'ts'a-3ho 'dii or 18 hells. 2Nyi-2wua
is also occasionally written 'Mi-'wua. The land of the black sparrow and the black rat is the first
of the I8 hells, and the land of 2Ngyii-'na or black turnip is the land of a demon called 2Ngyii -na,
probablythe fatherof the 'La-3ch'oudemonscalled'Dto-dzhi 2ngyii-na; the La-3ch'ouare per-
sonificationsof what the Tibetansterm TKc' bar-chod,thatis thatwhichinterferes,a hindranceby
sin. After the chantingat funeralsof what is knownas the 'Ha-2zhi'p'i books whereinthe soul is
directed on its road, six books are chanted which are called 2Nyi-'wua 3ch'wua-'dii, these consist of
3Hua-l2iu or Dharaniby means of which a soul is retrieved from a particularhell or realm. The first
is called 2Bbue-'dto 'ddii-du or the one realm of 2Bbue-Idto, then the 2La-4mi, the 'Ts'o, 'Khyu-
2dso,'Yi-3ndaand 'Nyi-wua. Like the Mongolsthe 'Na-'khi place the Lha-ma-yin beforethe
zi whichalso meansman or people.
realmof the Mi or man,the Na-khi'Ts'o or rather2Bad-ds'i-
2 The 2Yi-3nda are equivalent to the Sanskrit Preta and the Tibetan Yi-dag (Yi dvags); they are
here pictured as demons with huge bellies.

20
Page i, Istline:
I) In the South came forth 'Ha-'yu-'lv-'ndso -mbo-'1i, the land of the 'Na- khi.
2) In the West there came forth 'Khyii-'nun-2bpa-'lo-'dsu,the land of the 'Gv-'dzu,
that is the Tibetans.
3) In the North came forth 'Khyii-'yu-'da 'muan-'dgyu,the land of the 'Go-'lo-'ho-
'bpo-'chi-'mbu (the meaningof the name of the land is: no definite place to live,
nomad land in other wuords,and the name of the tribe is that of the Go-lok, the
wild tribe west and south of the Yellow River near its source).
2nd line:
i) There came forth the 33 scintillatingrealms (the charaderfor scintillatingis in the
last rubric of the first line).
2) There came forth the beautifulrealms of the 33 gods.
3) There came forth the white heaven, white land, white mountainsand valleys;there
came forth the white yak, the white ox and horse of the gods,
3d line:
and the white goat and sheep also came forth (now follows a new paragraph).
2) 'La-2bbu-2t'u-'go and 'Ssaw-'zaw-'ler-'dzi-'gyi-'mun became one family (the former
was the dto-mba of the 'Ha-'zo 'ngv-'gku or the nine male gods).
3) In the East 'K'o- ts'a-ts`a-'mbu, he proteded them.
4) In the South 'Sse- zhi-'ma- ngu,
Page 12, 1st line:
I) he proteded them.
2) In the West 'Na-'sse-'ch'ung-'lu, he proteded them.
3) In the North 'Gv-'sse-k'o-'mba, he proteded them.
4) In the center 2Sso-'yu-'dzi-'gv, he proteded them.'
5) and 2d line:
i) At the time when there were nine suns and thirteen moons, and dto-mbaShi-lo
was about to be born,
1 These were the five
regional 'Bo-'mbo or dto-mba; they were collectively called Khyiu-'zher 'bo-
'mb6 and were the five maternal oncles of dto-mba Shi-lo.

21
2) dto-mba Shi-lo said to his mother (while still in her womb):
3) What road will I come?
4) His mother answered him: An ancient road there is whence all men issue, but he
replied:that road is unclean, that road I will not come.
5) After three nights in the morning,
3d line:

I) I will be born from your left side.

2) After three days in the morning the celestial 'Tsu, 'Dtu, and 'Dsa said to his pa-
rents: Last night there was born to you a son we have heard (the three figures
below the vault of heaven are three types of demons, the idea of their having
heard is indicated by one large ear and a line entering)
3) differentfrom others (other sons),
Page 13, Ist line:
I) bring him for us to see.
2) His mother replied: The tigress' own young are born and she defends them, I
will not show you mine.
3) Dto-mba Shi-lo said: I am indeed a differentchild, to the demons I can be shown.
2"d line:

i) To illustratethis paragraphI am transcribingit in Na-khi and am also giving a

literal and a free translationof it.
L -

5
<25^ ^^f~e
^-^y -
.
'Ssaw-'zaw-'ler- dzi-'gyi-'mun 'yu-'ai 'ts'u 'k'o 'ddii "ssu 'na;
ts u 'chi-'wua 'miu 'nyu 'ddii 'lii 'na 'ts'u 'ndsher 'miu 'bu 2yu;
'k'u 'nyu 'ddii 'lii 'na 'tsu 'ndzi 'k'u 'bu 'yu;
'la 'nyu 'ddii 'i i 'na 'ts'u 'ssii 'la 'bu yu;
'k'6 'nyu 'ddii 'lii 'nai 'ts'u 'zs(er) 'k'o 'bu 'yu.
The first sentence reads: 'Ssaw-'zaw-'ler-'dzi-'gyi-'mun(name of his mother) 'yu-
21a-took, ts'u demons, k'o= bring, 'ddiiu=once, "ssu=glance at, 'n =thus;
22
 the second sentence: 'ts'u demons, 2chi-'wua= all, 'myu = eyes, 'nyu =upon,
cddii= once, 'li = see, 'na = thus, 'ts'u demons, 'ndsh6r--frighten, 'miu = eyes,
'bu=carry or possess, 'yu indeed has (the word 'yu indeed is really an affirm-
ative and correspondsto the Chinese , at the end of a sentence);
the third sentence: 'k'u= mouth, 'nyu upon, ddii= once, 'lii=glance at, 'na
=thus, 'ts'u demon, 2ndzi= eat, k'u = mouth, 'bu= possess, 'yu = indeed;
the fourth sentence: 'la= hand, 'nyu = upon, 'ddii once, 'lii glance at, 'na=
thus, Its'u demon, 'ssii = kill, 'la=hand, 'bu = possess, -yu = indeed;
the fifth sentence: 2k' = foot, 'nyu-upon, 'ddii =once, 'lii= glance at, 'nai=thus,
Itseu demon, 'zs(er) = suppress, 'k'o = foot, 'bu = possess, 'yu indeed.
This may be rendered as follows: 'Ssaw-'zaw-'ler-'dzi-'gyi-'munbrought dto-mba
Shi-lo to the demons, all the demons looked at his eyes and saw that he had eyes
which could frighten demons; they looked at his mouth and saw that he possessed
a mouth which could devour demons; they looked at his feet and saw that he
possessed feet which could suppress demons.'
2) All the demons respeCtedhim, and they cried (the characlerwith tears issuing from
the pair of eyes indicates this phrase),a tear dropped out; there was no place for
the demons in all the land.
3) Dto-mba Shilo ascended to the 18thheaven to dwell, he sat in a silk tent and med-
itated on the 'P'er 'na 'ndsh6r2(they are indicatedby the two 'ggo-'ba charaders).
3d line:
i) When he had arrived in the house of the gods he meditated on the gods.

1 His mother can be seen holding the boy dto-mba, from his eyes lines
protrudewhich indicate "to
see", a demon is falling over and below is a phonetic 'ggo-'ba character T read 'ndsher= fear,
fright; the character for mouth is here 2k'u really meaning a gate; below it a demon is being devour-
ed that is read Its'u-2ndzi= demon-eaten; hand is not written at all, the killing is indicated by the
sword and the suppressing of the demon by a foot treading on one.
2 These two characters can also be read 'P'er 'na
'ssa. The word 'p*er means white, but also re-
presents spirits or gods, and 'ndsher their protectingpersonalitiesor their powers,which all dto-mbas
invoke the gods to grant to them, when they are engaged in driving out demons. When the characters
are read 'Per 'na 'ssa, the 'P'er-'zo 'ngv-'gku or the nine male 'P'er, the makers of the heavens,

23
2) Dto-mba Shi-lo with three 'Boa-'ndii 'la-'ma sat down and wrote books which
they recited, and thus establishedthat custom.
3) To illustratethis paragraph,I transcribeit in Na-khi and give a literal as well as
a free translation.

a: n l

'Boa-'ndii a-'ma 'nn; dtzii

yu-gko 'tsc'u-ndzi 'la
'tuii 'khii(r) -'kaw;
'dto-'mba'Shi-'lo 2tseu-'ndzi"la't'iiu'u 'muan"shou.
The first sentence reads: 'Boa-'ndii 'la-'ma is the Tibetan Ba-nde, and the Indian
Pandita, it was also a term of the Bon la-ma, 'nnii-he, 2yu-gko house inside,
2tsu-2ndzi= breakfast eat, '"a-t'ii = tea drink, 'khii(r) gone, Tt'iiu-kaw then, that
is when he had gone, 'dto-'mba 'Shi-'lo, 'ts'u- ndzi breakfasteat, lIa-tii = tea
drink, 'lu =come, 2muan-8shou=not say.
Free translation: The 'Boa-lndii la-'ma went into their home to eat breakfastand
drink their tea, but they did not ask dto-mba Shi-lo to come with them to eat
breakfastand drink tea.
4) 'Dto-'mba 'Shi-'lo
Page 14, ISt line:
l) was displeased,whereupon he caused a magic and from the left came white wind,
and from the right came black wind which carried off the leaves of the book.
2) The top leaves were at the bottom
3) and the bottom leaves were at the top.
4) The 'Boa-'ndii "la-'maasked 'dto-'mba 'Shi-'lo: have you observed or noticed
that misdeed?
2ndline:
i) While we went into the house to eat and drink,

and the 'Ssa or 'Ssa- mi 2sher-'gku, the seven female makers of the earth are meant. In the word
'P'u-'la=god the word 'p'u is always written with the character Ip'er, but only in conjunction with
'la as in Vp'u-'la.

24
2) the book was blown about by the wind, and now we do not know which leaves
are first and which are last.
3) 'Dto-'mba 'Shi-1'o said: I will put them in order.
3d line:

I) The first part where it belongs, and the last part where it belongs. (The first and
last is expressed by the charaders for 'gkv=head, the first charaderon the top,
and 'man = tail.)
2) I will againput them in order so thatthey shallnot be mixed up, the headandthe tail.1
3) The three la-mas said
4) to 'dto-'mba 'Shi-21o: to give or to provide
Page 15, Istline;
i) things we have none.
2) They gave him their 'gyi-3dtu (a pair of trousers of great width formerly worn
by the dto-mbas,in olden days Na-khi men also wore very wide trousers,so wide
that a child could hide within one leg; the first charadteris a garment read 'gyi,
the second below it is the pidure of a 'dtu demon here employed as a phonetic;
in colloquial a pair of trousers are called 21a,read in the second tone) of white
crepe silk; thence originated the wearing of trousers by dto-mba Shi-lo (and his
followers) and the trouserlessstate of the la-ma.
3) They gave him a square piece of cloth from the back part of their garment and
thence originated the wearing of a patch in the vest of the la-mas. They gave
him a sleeve which they cut off from their garments and thence originated the
custom of wearing sleeveless garmentsby the la-mas.
4) The gods gave him power to suppressdemons.

1
The three characters in the second row from top to bottom read 'muan 'nder 'nder-to have
committedno error, 'nder is a pond, but it is here used as a phoneticfor 'nder error,mixed,
wrong,false. The three last charactersread 21a'ba "dsi,writtenwith the head of a muskdeer read
1Na,here it stands for 'la - again; 'ba is a hoe digging up the ground, it stands here for the verb
to do, perform, make; the goat's head is read 8dsi, but read in the first tone it means to come, the
literal translation is: again do come, or I will come and make the head and tail again
right.

25
2nd line:

i) They gave him the power to send the souls of the dead to the realm of the gods.
2) In the land ('Dzi-'gyu-'la-ler 'dii) there lived a female demon called 'Ssu- mi-2muan-
"dta-2k'aw-2sso-'ma, she wore for a hat a copper pot with eight handles,in her
hand she carried eight ropes and eight 'nda, (or sickles, the Na-khi sickle differs
from all other sickles in not being curved but elongate and in having a serrated
edge) and on her shouldershe carried nine black trees and nine bags. She led be-
hind her 360 demons, and after having killed men she devoured them.
This phrase is depided as follows:

'Dzi-'gyu-'la-'lr 'dii 'Ssu-'mi-'muao-dta-k'aw- sso-'ma'erh'bbu 'ha-'tsu'ho 'p'u 'dzu;

'gkv 21a2t'a 'ndz(er) 'na 2ngv 'ndz(er) 'k'wua 'la 'mbu;
'gkyi-'ber'ngv 'k'o 'k'wua 'la 'lo;
'nda 'shu 'ngv 'kto 'la 'p'u dtii;
'dta-'dtu 'ngv 'lii 2k'wua2la 'ha;
'tsu '6 'ssu-'khi'ch'wua-tz(er) 'ngu 'nnii 'ssu;
'Dzi 'k'o 'ts'o 2ndzi'na.
For these 64 words or rather syllables there are actuallyonly 17 charaders, three
of these are not separatelywritten but are part of the pidure of the demoness,
as the tree and ropes in her right hand and the sickle in her left. The aCdionsas
"leading"and "devouring"are expressed:in the former case by a foot stepping for-
ward, and in the latter by an open mouth in which the head of a ts'o or elephant
(the charader is a phonetic and represents the offspringof 'Ts'o- dze- lli-2ghugh,
one of the ancestors of the Na-khi race, always written with the elephant head
for the first syllable in his name) appears in part within the mouth of the de-
moness. The adion of killing is simply expressed by the sword above the heads
of the two animals. The literal translationis as follows:
Man run vast 'la-'l1r land, 'Ssu-'mi-'muan-'dta-'k'aw-'sso-'ma copper pot ears
26
 eight ('p'u is an enumeratorand is used with ear, hand, foot, breast, ox, cow, and
chicken egg, it is used generallywith animalobjeds except dog, horse, pig, chicken,
rat, cat and all birds, these have the enumerator2ma),'dzu=born with, (the word
'dzu or born with really means that she is the possessor or carrierof something,
as in this case of a copper pot with eight handles,or as here said with eight ears;
a tree or plant is said to be 'dzu=born, but a person is 'khi=born) head again
wear, tree black nine tree shoulderagain carry (the word 'mbu to carry is only us-
ed for carryingobjedts over the shoulder,to carry anythingon one's back is called
"bpa-'bpa,while a load or a burden is called 'gu) 'gkyi-'brr=pack rope (a rope
used for tying a packageor a load on a pack saddle is called 'gkyi-'ber) nine (ok'o
is an enumeratorfor rope, road, hair,spear,stick or cane) shoulderagainplace (put);
sickle iron nine ('k'i) hand (2p'u is the palm of the hand) take;
2dta-'dtu= haversack(a bag for food or grain carriedwhen travelling),nine, 21ii
is an enumeratorfor all round objeds as fruits, head, pen, finger, eyes, shoulder
again 2ha= hang on;
'Ts'u-'2 demon clan (the demons of one clan are meant, the word 6= clan is
here represented by a bone called 2', hence also a clan, that is people of one
bone or stock) 360 behind her leads (360 is indicated by the three crosses each
one denoting 1oo, and the six lines stand for sixty, when the crosses are not ver-
tical but diagonalX then each one stands for ten and the individuallines each
for one unit; this is however not rigidly adheredto in the Mo-so manuscripts);
men kill men eat thus (to kill a person is called"ssUi,while to kill a pig is called
k'o, this latter word is here used in contempt).l

1 In the last sentence which reads 'Dzi k'o 'ts'o 2ndzi 'na the word 2dzi represents a jackal (in the
colloquial called 'p'a) and is always used in denoting non-Na-khi people, in fact the Lo-lo tribes are
meant, hence also the contemptible character skco used in connection with the killing of the2dzi in-
stead of the word 'ssui used when a human being, but of the Na-khi tribe, is spoken of as
being
killed. There is an interesting legend regardingthe origin of the Lo-lo as related by the Na-khi.
This legend would also explain the use of the word 2dzi=jackal for a non-Na-khi,
especially for a
Lo-lo. The legend relates that once there was a king whose wife was suffering from an
eye dis-
ease which no physician was able to cure. The king promised that whoever should be able to cure

27
3) and 3d line:
i) Hence no people dwelt in 2Dzi-'gyu-'a-'ler 'dUi.
2) The 360 demons were scattered all over the land.1
3) The people of the land held a conference and they said: if it were not for 'dto-
'mba 'Shi-'lo, the demons cauld not be suppressed.
Page i6, Ist line:
i) Whom could we send, or who could invite 'dto-'mba 'Shi-'lo? La-'wu-la-'ssaw
zo then mounted his white horse 'La-'dta, and IHa-2yi-2dzi-bua-'p'ermounted
the 'Khyu-'gu2, and they were sent to the 18th heaven where they arrived face

his wife's illness, to him he would give his daughter in marriage. Suddenly a jackal entered the room
of the queen, unobserved by anyone, and started licking her eyes, after which she could see, and
her illness was cured. She related this to her husbandand also told him that the jackalwas still
in the room and refusedto leave. As her husbandhad proclaimedthat anyonewho couldcurehis
wife would receive his daughter in marriage, there remained nothing for him to do but to give his
daughterto the jackal. Thus they both left the house, the king's daughterand the jackal, after
they had been assuredthat the king would look afterthem. The wild jackalthen carriedoff his
wife into the dense forest, where he chased wild animals every day, and gave her their flesh to eat.
Once the king made a tour and came to an alpine meadow, and there he sat down under a tree at the
edge of the forest. He lamentedhis daughter,and speakingto himselfaloud, wonderedwherehis
daughtermight be. The latterheardhim but was afraidto appearbeforehim as she was naked,
having lived so long in the wilderness.She told him afterhavingbeen askedby her fatherwhat
food she ate, that daily she ate the meat of wild animals.She said she could not returnto her
home as she had no clothes. Thereuponthe king left his large ceremonialumbrella,whichone of
his retainersstuck into the ground. From this umbrellawhichhad flauncesshe made herself a
skirt (fromthat day originatedthe wearingof long skirtswith flauncesby the Lo-lo women). She
then returnedto her father'shouse, but havinglived on raw meat so long she could not eat their
forests.
food, and thinking of her offspring, a son and a daughter, she wished again to return to the
Her mother gave her cooking pots and cups and other utensils, and she returned to her jackal hus-
band. These two are now consideredto be the ancestorsof the Lo-lo.
1 The 'ts'u are the demons, their being scattered all over the land is indicated by the many dots
and also by the character 'ssaw = breath to the right of the character for 360 indicated by the three
crosses, Sssawbeing here used as a phoneticfor 'ssaw to scatter.
call-
2
'La-8wu-l2a-'ssaw 2zo is always mentioned as a messenger in Mo-so manuscripts. In a book
ed 'Muan-'bpo-2dzi-'szu it is relatedhow 'La-'wu-'la-
8ssawor the invitingof 2Muan-'bp6-'dzi-'szu
dzi-'szu. The latteraskedhim about
'ssaw 2zo was sent to the i8th heavento invite 'Muan-'bpo-
28
 to face with 'dto-'mba 'Shi-'lo, who wondered what they might have come for.
Ha-'yi-2dzi-'bua-per then said: We have come to fetch you.
2) (He also told him) that in the realm of the people there was a demoness called
'Ssu-mi- 'muan-8dta-k'aw-'sso-'ma who killed the people und devoured them (a
full descriptionis again given of her as appearingon p. 15, 2nd line, 2nd rubric).
2"dline:

i) There was no place for the people to dwell, no perch for the birds, and no place
to tie up the cattle.
2) Hence the people of the realm held a conference and sent us to fetch you
3) and requestyou to descend to 'Dzi-'gyu-'la-2er 'dii to suppressthe demons (a foot
can be seen tramplingon a demon above the land; the last three charaders are
read 'ddii 'zaw 'ndu = once descend, 'ndu is not translatable,the word 'zaw is
the pidure of a comet and is here used as a phonetic for the word to descend=
'zaw, the line beneath 'zaw is indicative of the adion of descending).
3d line:
i) In the heaven 'Ssu-'bbu-'mber-'yu'muan the 'O-'na-'ha=the gods and goddesses
and 'dto-'mba 3Shi-'loheld a conference with all the gods (2P'u-'lawritten Ip'6r-
21a=white and a tiger head, both charadersonly being used phonetically).
2) If it were not for 2dto-'mba3Shi-2lo,the people of the land could not be proteCed.
3) If it were not for the people of the land, the gods, the 2O-'na-'ha and 2dto-'mba

his origin. It is from that book only that we learn something of the origin of this messenger. 'La-
'wu-'la-'ssaw is his name while 'zo means male. He told 2Muan-'bpo-'dzi-'szuwho is a celestial
dto-mba that his grandfatherwas 'Ha- ddi 'o- p'er (the great god with the white bones) and his
grandmother'Lo- dsho- yu-2sso 'mi; his father was 'Ngv-'la-'go-'bbu and his mother 'Ngv-'chwua-
'go-'mun. He told him that he lived on the meat of the unicorn and that he carries a torch which
will burn for ever, and that he possesses a bag full of food which does never become
empty &c.
The 'Ha-'yi-'dzi-'bua-'per is the white bat who also plays the part of a messenger, it was he who
was sent to the realm of the goddess 'P'er-'ndzi-'ssaw-ma to fetch the books of divination;he always
rides the 'Khyu-8gu, that is, the female Garuda. 'La-'wu-'la-'ssaw 'zo can be seen riding his horse,
and the bat the female Garuda; the characternear the top between the two figures is read 'ssaw
and is used as a phonetic and is part of the name of the first messenger. Dto-mba Shi-lo can be
seen reposing above the vault of heaven beneath which is the figure x8,
indicating the 18th heaven.

29
 'Shi-'lo would not be propitiated (this is ITsu-2bpa 'ba would not be performed
for them. This last sentence is indicated by a stand with three flames on which
a juniper bough is being burned, above the juniperthe smoke rises. 'Tsu-'bpa 'ngi
is the adual reading of that character, 'ngi means to burn and the words 'Tsu-
'bpa are borrowed from the Tibetan and are equivalentto the Tibetan shug pa
1'' = juniper. The word 'ba is here used instead of 'ngi, the former meaning
to do, to perform,in other words the burning of a juniperwould not be perform-
ed for them; the negative is expressed by the charader 'muan, an empty trap).
4) 2Dto-'mba'Shi-'lo,
Page 17, 1stline:
i) please descend and suppressthe demons.
2) His father 'Gyi-'bbu-t'u-'g6 (it should read 'La-'bbu-'tcu-3go, the former was his

grandfather)gave him power by means of the 'ba-'k'o (an iron hat with iron
spikes on top, such hats are still worn at ceremonies by the leading dto-mba;
porcupine quills and the tail feathers of the Amherst pheasant [Chrysolophus Am-
herstie] are also worn; the latter apparentlyonly since their arrivalin Li-chiang,
for the ancient manuscriptstell of the placing of the feathersof the 'Khyu-'gu 'go-
'na on the 'ba-'k'o, those are the feathers of the large black vulture Aegypusmo-
nachusso common in the grasslandsof Northeast Tibet, but not in Li-chiang)and
an iron trident.
3) His mother 'Ssaw-'zaw-'ler-dzi- gyi mun gave him power by means of
2"d line:
i) a black boot which would enable him to suppress demons.
2) The 2O-'na-i'hain heaven gave him power by means of 99 sets of books,
3) and by a 2Ha-'shi'tz-'ler, 2Dti-'khyang,'O-'har 2ndaw-'k'o,'Dtu-'p'er 'mber-2k'o,
and a 'Ts'u-sssii p'o-'bio, an iron spear, a sharp sword, a bundle of arrows and
a white felt tent.

1 The 'Tz-'ler is a very flat bell-like cymbal of metal, with a beetle, it is used only by the dto-
mbas, never by the lamas, to it are tied the claws of the blood pheasant Ithaginis which the Na-
khi call 'Bi-'tz-'ler, in the literary language the bird is called 2Tz-'ler 2man-'p'er or the 'Tz-'ler

30
3d line:
i) Such were given him to suppress the demons.
2) 'Dto-'mba Shi-'lo descendedfrom the i8th heaven riding a white horse, while 'Ha-
2yi-'dzi-'bua-'p'erand 'La-'wu-'la-'ssaw 'zo led the way.
3) The 99 sets of books were carriedon a yak and on a half breed yak with long horns.
Page i8, 1st line:
) 2Ha-'shi 'ts'o-'ndzi the golden elephant carried the 'P'er-'na-'ndsher (the word
'p'gr = white here represents the spirits, and 'ndsher their proteding personality).
2) He (dto-mba Shi-lo) led the three-winged 'Ngaw-'la, the three-clawed 'Ngaw-'la,
and the three-cloven-hoofed'Ngaw-'la1;these he led behind him and descended.
3) His 36o disciples followed him, and they descended as well as an army of P'ePr-
na - ndsher.
2nd line:
i) And 11oo (this number among the Na-khi takes the same place as the number
o1,ooowith the Chinese and means really all) 2Ngaw'na 'wu2 he led and they de-

with the white tail; a silk scarf is also tied to it; the word 'ha-'shi refers to the golden color of
the 'Tz-'ler. The 'Dti-'khyang are a small pair of cymbals and are apparentlyof Chineseorigin. The
name 'dti-'khyang is an imitatation of the Chinese name Ti-hsiang a .. 2-'ha'r 'ndaw-'k'o is a
small hand drum such as also the Tibetan la-mas use, the word '6-'har refers to the color of the
drum, in this case turquoise blue, 'ndaw- 'ko is the name of the drum, it is the Tibetan rnia chuii
.tc4; or damaru, the tambour or hand drum. The 2mber-'k'ois a yak horn and the 'Dtu-'p'er is
the conch, and the 'mber-'k'o has reference to the fact that the conch can be blown like a yak horn.
A 2P'o-'bo2 is a triangular dagger and is the equivalent of the Tibetan P'ur-bu, the thunderbolt
dagger,
the prefixed words 'ts u-'ssii mean demons kill, or the P'ur-buable to kill demons.
'Ngaw is a flag and is here written as such; the bird here depicted is the Garuda. The 'Ngaw-
1

'la always represented by a flag are protecting and aiding spirits; the three winged 'Ngaw-'la are
'p'er-'khyu - 'chyu = Garuda, 'Ha- 'shi - 'muan- 'yu golden peacock, and the 'Go- 'peer the white
'DL)tu-
crane of the gods. The clawed 'Ngaw-'la are 'O-'har 'muan-'ndshe'r=the blue dragon,
'Dtu-'p'er
2sse-2nge = the white-bellied lion (but really a lion as white as the conch is meant), and 'Boa-'dii la-
'h6-= the red tiger of the land of the 'Boa= Hsi-fan L |. The cloven-hoofed
'Ngaw-'la are 'Gyi-
'gwua 'mber-'gwua the white yak (the meaning of 'Gyi-'gwua has been lost), 'Ha- gg6o ch'wua-'p'er
=the white stag of the gods, and the 'Ngaw-'gg6 'ghigh-'p'yer the white ox of the
'Ngaw.
2
The 2Ngaw and their attendants the 'wu, a 'wu is a slave.

31
 scended like the thunder and the earthquake(the heavens and the earth are de-
pided trembling,by wavy lines).
2) They arrived in the celestial realm of 'Na-'bbu-'sse-'ngu1,and like him dto-mba
Shi-lo's disciples together suppressedthe demons of that realm.
3) They arrived in the realm of the 'dto-'mba of the sun ('nyi-'ma) 'dto-'ma-'dto-
'dzhi (Bacotdoes not give his name but simply callshim Gnimepumbo,which should
read 'Nyi-'ma 2bo-'mboor 'Nyi-'ma 2gg6 2bi-'mbi, or the bo-mbo or dto-mba of
the sun). The name of this dto-mba is indicated by the figure six read here in
Tibetan, and the charader 'ma for butter.
3d line:

i) And all together they suppressedthe demons of that realm.

2) They arrivedin the realm of the dto-mba of the moon 'Gkyi- t'a-'gkyi-'yu (Ba-
cot calls him Hemepumbo-Kitakia,this should read 'Ha-ma = moon, 2bo-'mbo
dto-mba, or the dto-mba of the moon 2Gkyi-Bt'a-'gkyi-'yu,
he translates:they de-
scended on the moon and called it &c.), and together they suppressedthe demons
of that realm. His name is indicated by the two charaders 'gkyi=cloud, and 'yu
=a wilted leaf, both are under the figure.
3) They arrivedin the realm of the dto-mba of the stars 'Lo-'bpa- zsu-'zho and to-
gether they suppressedthe demons of that realm (Bacot writes: puis sur les etoiles
et les appela Kengeupumborapazija, this should read: 'Kgiir 'gg6o'b-'mbo- the
bo-mbo of the stars).
4) They arrived in the realm of the dto-mba of the clouds 'Gkyi-'la-'bpa-'di (or
also written 'dti) and they suppressedthe demons of that realm.
Page I9, Ist line:
i) They arrivedin the realmof the dto-mbaof the rainbow3Gkv-2ta-'gg6o-wuand they
suppressedthe demons of that realm (Bacot writes the name Zagapumbokotangaoua,

1
He is a celestial dto-mba and is depicted riding a dragon, Bacot, 1. c. 19 calls him Mougeu-pum-
bonabousengou, this should read: 'Muan 'ggo 'bo-'mbo =celestial bo-mbo or 2dto-'mba 'Na-2bbu-
2sse-3ngu; Bacot's Mou= Muan= heaven, geu =2ggo the genitive and equivalent to the Chinese
Z. Bacot's translation is completely wrong.

32
 the rainbow in the literary languageis called 'zho, this is the Za of Bacot, his ga
is equivalentto his previous geu properly2gg6 the genitive; in the colloquial rain-
bow is called Mual i-3khu-'gyi-'t'u,meaning heaven liberate lake water drink).
2) They arrivedin the realm of the dto-mba of the 'dtu-demons 'Dtu-3t'a-Imb6r-'yu
and they suppressedthem.
3) They arrivedin the realmof the dto-mbaof the 'dsa-demons 'Dsa-2shi-'na-'do
and they suppressedthe demonsof that realm.-
4) They arrivedin the realm of 2Llu-2mun
2nd line:

I) and the dto-mba IYu-3nyi-'gkyi-'ngu

and they suppressedthe demons.
2) They arrivedin the realmof the 2Nyi 2liu-'mun2or fish '2lu-2munand their dto-
mba 2T'u-2t'u-'gko-3wua,and they suppressed the demons. (This is Bacot's Gnegue-
which he says is the ether, his Gne is equivalentto the 2Nyi
pumbotontonkogna
or fish ['llii-'mun, geu 'gg6 the genitive, pumbo= 2b-'mbo, and the rest is the
name badlymisspelled.)
3) They arrived in the realm of the 2Ssa-3nda211ii-'munand his dto-mba 'Ssaw-'t'u-
'gyi-2wuand they suppressedthe demons. (Bacotcalls this Chugenbemposatudiaouo,
the monde des esprits, his Chu is the 'Ssu or serpent [2llii-'mun] to which the
2Ssa-3nda2lu-'mun belong, gen is equivalent to his previous geu== ggo the genitive
particle,and bempo is 2bo-'mbohis formerpumbo, the remainderis the name
misspelled.)

1 The 'dtu 'na 'dsa or the 'dtu-and 'dsa-demonsare alwaysmentionedtogether. The formerare
equivalentto the Tibetanbdud- ' demons. The Na-khi 'dsa are demonswith split headsand
may be equivalentto the Tibetan'adreQ .
There are specialbooks belongingto the 'Har-'la-'llu-'k6ceremonyperformedfor the suppression
of the spiritsof suicides,in which the origin of the 'dtu- and 'dsa-demonsis given. The 'dtu are
alwaysdepictedwith a cornucopiatype of head, usuallyblack,whilethe 'dsa have split heads. The
book in which their origin is relatedis called 'Dtu-'bpo 'dsa-'bpo.
2 The 'Llu-'mun
of whomthereare thousands,manybeinglocal serpentspirits,are dividedinto two
maingroupscalledthe 'Ssu 'na 'nyi, that is, the snakeand the fish 'lli-2mun.
They are equivalent
to the TibetanLu, i klu, and the IndianNaga.

33
4) They arrived in the realm of the 2Dti-'2ggo2u-2mun and the dto-mba Dtii-'la-'bpa-
3di (his name is similarto cloud dto-mba,which see) and they suppressedthe demons.1
3dline:
i) They arrived in the realm of the 3Ch'ou and the 'Yu-3nv 'bo-'mbo and they sup-
pressed the demons.2
2) They arrivedin the realm of the 2Ts'u demons and the dto-mba 'Zab-'bo-'o3gko
and they suppressedthe demons.3
3) They arrived in the realm of the 'Dter demons and the dto-mba 'Dt6r-'wu-'sso-
'gyi and they suppressedthe demons.4
Page 20, iSt line:

i) They arrived in the realm of the 'Mi-'ts'u (the demons of fire) and they sup-
pressed them.5
z) They arrivedin the realm of the 'Mbue demons and they suppressedthem.6
1 There is a large ceremony called 2Ssu-'gv in which all the different '11u-2munare propitiated. They
are all mentioned by name and their origin is fully explained; during that ceremony over Ioo vo-
lumes, all of which I have translated,are chanted.
2 The 3Ch'ou are demons of impurity, the word 'ch'ou is depicted by the character for embryo, that
is a human embryo, which is considered 'chWou, that is impure. There is a large ceremony called
'Ch'ou-'na-'gv in which all the demons of impurityare propitiatedand then vanquished. In the many
books pertaining to that ceremony the origin of all the 'Ch'oudemons is given. The only 'dto-'mba
or 'bo-'mbo able to suppress these demons is 'Ch'ou-'shu-'gyi-'mber, and it is this 'dto-'mba's name
which should here appear and not the 'Yu-'nv 'bo-'mbo who controls another type of demons whose
ceremony of propitiation and eviction he alone is able to perform.
" The name should read 'Za-'bbu-'lo-8chi who controls the 'Ts'u demons, that is the demons of
suicide, a demon can be seen suspended from a rope; the dto-mba 'Za-'bbu-'lo-'chi was the first
to have performed a 'Har-'la-'llu ceremony for the spirits of suicides.
4 The 'Dter demons are headless; their origin is described in a book called 'Dter 't'u 'bbue or the
origin of the 'Dttr. Several ceremonies are performed for their propitiation, as the 'Dter 'la-'21u 'k6o
and the 'Dter-'ts'u 't'u or driving out the 'Dter demons, as well as the funeral ceremony called 'Dter 'nv
for persons who died a violent death, as having been shot, devoured by wild animals, or killed by
falling trees or rocks &c. The dto-mba able to suppress the 'dter demons is 'Dter-'wu-'sso-'gyi.
5 There is a ceremony called 'Mi- sz(er) 'bpo for the suppression of the 2Mi-'ts'u or demons of fire.
6 The 'Mbue are demons of sterility, they cause women to be sterile. The character for 'mbue is a

woman constantly menstruating which is considered the cause of sterility. In this case a menstruat-

34
3) They arrived in the realm of the 3T'i-2ua demons and they suppressedthem.'
4) They arrivedin the realm of the 2Mundemons and they suppressedthem.2
5) Dto-mba Shi-lo arrivedon the top and on the halfwayslopes of 'Ngyu-na 3Shi-
(Mt. Sumeru) and at the foot of the mountain;
21o

2ndline:

i) he arrivedwhere 'Dtu-2nder-3t'khyu-2bpa21la-'lliu
with his army of I1oo'dtu holding
a black mountain in his hand blocked dto-mba Shi-lo's road.8
2) This rubric is written as follows:

I ^ ?
iA^O^.~
II
II 1S

Transcribed it reads: 2Dto-'mba 3Shi-2lo 2nnii 'Dtu 'ngyu-'na 'ma 2gg6 21ai ts'u;

'Dtu-2nder-3t'khyu-bpa-2la-llii 'muan la 3ssii;

'Dtu 'ts'u 'ddii-'dtu 'ddiiu-gkii'muan 'a 3sii.
A literal translation reads: 'Dto-'mba 3Shi-21o'Dtu mountain black it up again kicked;
'Dtu-'nder 3t'khyu-2bpa-'la-'lliibelow again kill;
'Dtu 'ts'u one thousand one hundred below again kill.

ing demon is figured to representthe 'Mbue-'tscu.A ceremonyperformedfor the propitiationof these

demons is called 'Mbue-'bpo.The ceremonyis performedwhen the house and land of a family
which has become extinct is taken over by others, to prevent the spirit of the deceased to cause
the new family taking over the house to become extinct, that is, to have no male offspring;females
not being able to inheritproperty.
1 The 3Ti-'lua demons or 'T'i-lua 'ts'u are described in a book called "T'i-'lua 'ts'u t'fuor the
origin of the 'T'i-'lua demons; this book belongs to a ceremony of the same name, but the word Yt'u
in the lattercase meansto drive out. The 'T'i-'luademons are believedto be capableof causing
girls to be raped and made pregnant; they are also able to make springs dry and homes to be
burned;unluckyyears are also ascribedto their machinations.
2
The 'Mun 'na 'ghiigh, but especially the 'Mun, are water demons and cause people to drown and
to be drowned.They are propitiatedand evictedin a special ceremonycalled 'Mun ghiigh 'bpo.
is equivalentto the Tibetan 95q''VVqIr' C Bdud khyab pa*lag'
" 'Dtu-'nder-tkhyu-'bpa-'la-'llu
rifn,the long-armeddevil who measuredlanceswithSton pa gshen rabs,the teacherof the Bonsect.
BacotwritesDugenpembotchopalali which is a mixtureof demonand dto-mba.

35
 The first charader shows Dto-mba Shi-lo kicking the black mountain of the 'dtu
demons; the two uppermost charaders next to the figure are read 2dto 3shi, the
first one stands for dto-mba, the second for Shi-lo; the charaCer to the right of
the mountain is read 2nnuiiand is the pidure of a heart called 2nnii, here used pho-
netically for 2nnii =he. The figure partly under 2nnii = heart is that of a 'dtu
demon and stands both for 'Dtn-inder-3t'kyubpa-la-'ll and the 10oo'dt demons.
The two charaders above the reclining demon are read 2bpa=frog, and 'lii = tick,
both are used as phonetics and form part of the name of the demon, only two
charaders of the name being written. The upper two charadCersat the end of
the rubric are read 'dtu= 10ooo,and 'gkii==10, the word "ddii-one is not written
but read; the two lower characdersat the end of the rubric are read (the upper)
= ssii,
ssii-= to kill, and 'muan down below, the first one represents a piece of lead
but is used phonetically, the second is read 'muan but can also be read 2mi fire, when
used as in this case the charaCer is not as high as when it stands for 2mi=fire.
A free translation of this sentence reads: Dto-mba Shi-lo kicked and upset the
bpa-2la-'llu and he killed him and his lioo 'dtu
black mountain of 'Dtu-2nder-3t'khyu-2
demons below.
'dii and there he met 2Ssu-3mi-2muan-
3) Dto-mba Shi-lo arrived in 2Dzi-'gyu-2la-21er
3dta-'k'aw-2sso-'maand he respeded her (this is rendered: he was frightened of her
and not again not).
3d line:
I) The translation of this phrase has been overlooked, and as much must be read in-
to a sentence which is not written, it is now impossible to give the meaning in
absence of a dto-mba or priest.
2) She blocked his (dto-mba Shi-lo's) road and also the bridge he had to cross (he
can be seen stepping along),
3) and she said to him: You have come down from your white felt tent (yurt) in
the 18'h heaven, is meditating on the 'P'er 'na 'ndsher and on the gods in the temples
Pages 21, i'" line:
i) not good or proper?

36
2) She continued: 2Dzi-'gyu-'la-lr 'dii is indeed an impure place, it is a 'Nyi-'wua
(hell), what did you come to say, what do you seek?
3) Dto-mba Shi-losaid to her: (the charader_ identicalwith the Chinesechara6er
is however a Mo-so phonetic or 'ggo-'ba charader and is read 3shou and not
shang as in Chinese, and means to speak) I have 99 wives;
4) the hundrethone is missing(this is rendered"one insufficientto makeone hundred").
2nd line:

I) I heard that in 2Dzi-'gyu-21a-lr 'dii there was an extra wife,

2) and so I came to buy (here expressedby the charaderfor gold 'ha, for 'ha to
buy) a wife.
said: Did you come to buy me?
3) 2Ssu-3mi-2muan-dta-2k'aw-2sso-'ma
4) Will you really buy me?
5) and 3dline:
I) Will you come and give me quickly a joint of white bone into the gate (open-
ing)? (the meaning is: will you have sexual intercoursewith me?)
2) Dto-mba Shi-lo replied:If I do not buy you,
3) the white yak of my maternal uncles and of the gods will die (this is indicated
by the yak upside down).
4) My white horse will also die.
Page 22, It line:
*) He said: I have 99 wives in heaven,
2) and not one has taken with her the things you wear and carry, you need not
take these things with you and you shall indeed become a good woman.
3) She said to herself: really that may be so, I think he is right.
4) She then threw away the nine pots, nine sickles, nine trees and ropes, and did
not carry them with her.
2"dline:

i) 'Dto-'mba 3Shi-'lo and Ssu-3mi-'muan-dta-'k'aw-'sso-lmabecame one family (ex-

pressed by their living under one roof). She then said: I will make a demon able
to give illness to people.

37
i) Dto-mba Shi-lo then said: I will make a man able to chant (perform a ceremony
to suppressdemons).
3) On the edge of heaven aGko-lp'er 'zo-3gkyi, and on the land 2K'a2me 3mi-gkyi1
became ill,
4) and they sent for dto-mba Shi-lo.
3dline:
I) The demoness said: The landlord'spresents you must not accept,
2) my insides will otherwise come out (that is: I will suffer terrible pains).
3) 2ko-'p'r 2zo-3gkyi and 2Ka-2me3mi-3gkyithen invited dto-mba Shi-lo to chant.
Page 23, 1t line:
i) They gave him presents of silver, but he did not accept them.
2) They gave him turquoise and coral, but nothing that they gave him he accepted.
3) The landlord said: Unless you accept presents,you will not chant or performwell
(the ceremony to drive out the demons who caused the illness), you will not keep
your promise, and people will say that it is not the proper custom.
2ud line:
I) Unknown to dto-mba Shi-lo the landlord tied a piece of turquoise the size of
a pigeon egg under the front hair of his horse's head; dto-mba Shi-lo then rode
back to his house.
2) At home the demon wife was very ill (she is seen in a reclining position within
the house, the lines on her body represent hair; it is believed that all demons
and ghosts are covered with hair) and delirious.
3) She said to dto-mbaShi-lo:You have eaten other peoples bones (you have accepted
presents, and I have told you not to do so).
3d line:
I) I have not permitted you to accept presents, and yet you have done so.

1 Gko-'p'er 2zo-3gkyi and 2K'a-me 3mi-3gkyi were the son and daughterof 'Ts'o-2dze- ll3i-ghigh,
the post-flood ancester of the Na-khi race. The story of their illness is also told in a book called
2Bpo-2bpa-gko-'shu. In this book is also related the origin of the Nakhi books by the chanting of
which both were healed.

38
2) Dto-mba Shi-lo said: Who ate other peoples' bones? The landlord wished to give
me silver, gold, turquoise,and coral, and yet I have accepted nothing.
3) She said to dto-mba Shi-lo: You have accepted nothing, you say?
Page 24, 'stline:
I) Go and look under your horse's front hair!
2) He went at once to look and found a piece of turquoise, the size of a pigeons

egg, under his horse's front hair.

3) Dto-mba Shi-lo felt badly (he thought evil); he who rears pigs and sheep usually
kills them.1
2nd line:

i) He who plants grain harveststhem (cuts them).

2) Dto-mba Shi-lo meditatedon the 'P'Fr 'na 'ndsh6r as is the custom.
3) He sent his 360 disciples to kill the demoness there.
4) With the nine sickles they killed her, with the nine ropes they bound her, and
with the nine trees they burnt her, and with the copper pot with the eight hand-
les they covered her up.
3d line:
i) The demoness half dead (here expressed dead not dead) swore three times.
2) She said to dto-mbaShi-lo: You have 99 wives, take another still better than I am.
3) Provide yourself also with a new case for your 'tz-'ler and take a bad dto-mba
for your companion.
Page 25, 1st line:
i) Exchange your horse for a bad one.
2) Dto-mba Shi-lo, when you have killed me, take your fill of everything;
3) like the headmanof the village, whatever wealth you now possess, you shall have
no more after this.

' The firstcentralcharacterrepresentsa rice grainand is read 'khi, it is here used

phoneticallyfor 'khi to be
born,to rear,to bringup;belowit is thecharacter
for'yii=sheep, and undertheswordwhichhererepre-
sents the idea of killingis the pig, below it is the character'gyu or 'dyu that readin the Isttone
representsa
bracelet,readinthe2dtoneit standsforthe verbto haveor thereis andis equivalent
to the Chineseyu 1.

39
4) Dto-mba Shi-lo, eat your fill of meat.
5) Dto-mba Shi-lo he listened
2nd line:
I) and believed her and did not kill (all her followers), but liberatedthem, hence he
was an idiot.
2) The 360 demons of 2Dzi-Igyu-'la-'ler'dii he did not kill, but he liberatedthem and
they escaped.
3) Dto-mba Shi-lo ereded in the East on 2Ts'a-2tsa-'khyu-'chyu'ngyu (the name of
a mountain, it is written 2ndzi-2ndzi instead of 2Ts'a_2ts'a, the Garudais seen in
the mountain as a phonetic in the name) a white 2na-'dsal.
3d line:
1) Over that pass the demons cannot pass nor escape, for the 2na-'dsa is a demon-
suppressinginstrument.
2) In the South he ereded on 'Muan-3mi-'bo-'l2r'ngyu2(Platei6) a turquoise 2na-'dsa
to suppressthe demons.
3) In the West he ereded a coral 2na-'dsa on 'P'a-'dsi-'p'a-'yu 'ngyu (mountain) to
suppress the demons.
4) In the North he ereded a golden 2na-'dsa on Dta-'mun-3fu-'fu 'ngyu, a high mountain
to suppressthe demons.8

1 A 'na-'dsa is equivalent to the Mongol O-bo and the Tibetan QIt lab rtse. It is a pile of
stones, into which sticks or poles are pitched, to which inscribed flags are attached, and the mountain
gods are invited to help the travellers. The Na-khi 2na-'dsa here pictured is a pile of rocks with
juniper poles or branches called 8khyii and canebrake, a thin bamboo protruding.
2
The 'Muan- mi-2bo-l2er 'ngyu is none other than the Rma 'chen 'spom 'ra iisja'' a or the Amnyi
Machen range within and somewhat north of the knee of the Yellow River. The deity believed to
dwell in the mountain is called by the Na-khi 'Muan-'mi-'bpa-21o, his wife is said to be the daughter
of one of the Iluii-'mun(klu) or Nagas.
The 2Zher-'khin tribe who inhabit the hotter valleys of the districts to the north of Li-chiang and
who also have manuscript books of a religious nature, call the mountain Ma-ni pu-ra, this comes still
closer to the Tibetan name. This also points to the northern origin of the Na-khi tribe. The
Chinese call the mountain [ ; lI Chi-shih-shan.
8 The characters read 8fu-2fu represent a saw and act as a phonetic in the name of the mountain.

40
Page26, I'tline:
x) In the centralregion he ereded a spotted'na-'dsalon 3No-'sse-'p'i-'bi'ngyu to
suppressthe demonsand to preventthem from escaping.
2) The 360 demons of 2Dzi-'gyu-la-2er 'dii he suppressed.
'dii, the cattle could be tied
3) Now the people could again dwell in 2Dzi-'gyu-'la-'2lr
up, and the birdshad a perch.
4) 'Ts'o-dze-3Hii-ghighofferedyak and sheep,
2nd line:

I) wine and food, and lean meat, and performed3Tsu-2bpa-'ba (incense offering of
juniper boughs, 2b=to do) dto-mba Shi-lo thereupon could protet him.
2) All the demons think alike (all their efforts are devoted to giving illness and to
committingbad deeds).
3) Dto-mba Shi-lo said: I can purify people,
4) and theirimpurities
3d line:
i) revert to me.
2) When I confer benefits on the people,
3) then theirwickednessrevertsto me; when I have compassionon the people,then
4) their miseriesrevert to me.
5) Other people'sdemonsI can drive out,
6) my own demons
Page 27, Is line:
1) I cannot drive out.
2) Other people'sguests I can take care of (the guestshere meant are the demons
in a householdwho are fed and propitiated).
3) My own guestsI cannot take care of.
1 The five regional colors are here given as by the conch==white in the east,
by the turquoise= green
in the south, by the coral= red in the west, by gold = yellow in the north, and by the 2ch'ung-
'ndsa, a piece of coral of uneven color, hence spotted in the central region. The 2po-'bb, Tibetan
p'urbu, a triangulardagger, is introduced as a phonetic into the name of the mountain.

41
4) Other people I can promise to perform a ceremony,
5) but for myself I cannot do as much.
6) Dto-mba Shi-lo
2ndline:

i) then suppressedthe 360 demons of "Dzi-'gyu-`la-3l6r

'dii (the last part is in rubric
six of the previous line).
2) Dto-mba Shi-lo then returned on high.
3) He arrivedat the foot of 'Ngyu-3na3Shi-'o'ngyu, and there he met three Hua-'p'er'.
4) Dto-mba Shi-lo said to the pheasants: You are unclean, and he despised them,
you feed on poisonous plants, and dig up poisonous roots with your claws.
3d line:
1) The three 'Hua-'p'crsaid: You cannot accuse us of these three things.
2) The three 2Hua-'p'er then said to dto-mba Shi-lo: The mosquitoes and flies on
other people's necks you point at,
3) yet the demons the size of a yak and tiger on your own back you cannot see.
The rubrics 2 and 3 appearin the book as follows:
Rubric 2:
r 1

Transcribed it reads: 'Hua-'p:er 3ssu 'ma '1a 3shou 'ma;

'khi-ggo 'gku-'ngu 'mb&r-'dzi
'mber-'lrr'ssu 2muan'ngyu;
2nnu- nnu 'la-'nyi t'khi 'yu 3dzi.

Literallytranslatedit reads:2Hua-'p'crthree pieces ('ma is an enumeratorfor birds,

horse, flies, rat, inse&s &c.) again said: yes;
(other) men = khi, 'ggo= belong (the genitive case), :gku-'ngu = neck, 'mber-'dzi
- mosquitoes, 'mb6r-3ler_flies, 'ssu==quantity, not have.2

1 The 'Hua-e'per is the Tibetan eared pheasant Crossoptilon Crossoptilon (Plate I3). Its range does
not extend into Kansu nor into the Koko-nor but is confined to Yiinnan and Szu-ch uan.
2
The three 'Hua-'p'er can be seen speaking, in addition there is the character 3shou Jt= to speak,

4t
 Rubric 3:

Transcribed it reads: 'Dto-'mba 3Shi-21o2nnii ggo 2gv-'mun ts'u 'k'wua

'mb-r 2ddii
21a 2ddii nnii 'ngu 'ngyu, 21i 'dto 2muan-'lo 3dzi.
Literal translation:Dto-mba Shi-lo, your body demons bad yak large, tiger large
you behind you have, again see unable?1
4) He replied to three pheasants or 'Hua-'p'rr:
Page 28, 1st line:
i&2)The meaning of these two rubrics has been lost.
3) Dto-mba Shi-lo took off his hat and gave it to the 2Hua-'p'er,his white felt cloak
he took off and gave them, he took off his long red boots and gave them to the
2Hua-'p'pr.
4) The 2Hua-'per's black top (on his head) he received from dto-mba Shi-lo and that
is its origin, their red legs and their white body they received from dto-mbaShi-lo,

to tell; the figure with the rice grain on the head is read 2khi=men or people, men or women are
meant here, without the rice grain 2khi the character would be read 2zo male, a boy; the word
2ggo is representedby the characterfor 'ggo = bench under the figure, but read in the second tone
it serves to denote the genitive case. The word for mosquitoes is not written,but 2mber-81er= flies
is written, it is a picture of a fly in the characteristicattitude of rubbing its front legs; the idea of
seeing is expressed by two eyes with lines protruding.
The characterbelow the fly is read 2dzi and representsa tied knot, alo the verb to tie up, it is used
here phonetically only and is part of the words 'yu-'dzi.
' The two characters
arrangedvertically next to the figure of dto-mba Shi-lo are read from top to
bottom 2gv-2mun, 2gv represents an egg, and 'mun a winnowing tray, both are used phonetically
for 'gv-'mun=body. A yak and below it a tiger come next, the head to the right of the yak is
that of a musk deer called 'Ia, but is here used phonetically for la= again. The characterbelow
21a is a pair of eyes with lines protrudingand therefore read 'dto to see. The last two characters
are read 2muan-'lo=unable, the first is a negation symbolized by an empty hunter's trap, and the
second below is the characterfor the yoke of an oxen called 'lo, this latter characteris used pho-
netically only for 'lo= able.

43
2nd line:
I) and that is their origin.
2) The three 2Hua-'p'6rsaid to dto-mba Shi-lo:

3) In 'Dzi-gyu-la-'ler 'dii you killed 2Ssu-3mi-muan-dta-'k'aw-'sso-'ma, her demon as

large as the yak and the tiger overshadowsyou.
4) Dto-mbaShi-lo,your mind is ill at ease.
3d line:
i) Your heart is full of sin, and your mind confused by the demons.
2) Dto-mba Shi-lo, your heart is wrapped in iniquities.
3) They continued: Fetch a Tibetan 'Bo-'mbo, a 'La-'bbu 'Bo-'mbo, and a 'Na-'khi
'Bio-mbo to perform a ceremonyl.
Page 29, i' line:
i) Dto-mba Shi-lo, then indeed you will be able to perform IIoo transformations.
2) When dto-mba Shi-lo had arrived in his home he sent a child to fetch nine to
ten 'bo-i-mbo2, a Tibetan, a 'La-'bbu and a 'Na-'khi8.

1 The 'Na-2khi call the Min-chia a * tribe who inhabit the country to the south of them 2La-'bbu.
They are the original inhabitantsof the land which comprised the Nan-chao ij g kingdom. The
'Na-2khi speak of two older brothers, namely, the 2La-'bbu and the Tibetans. According to Na-khi
manuscriptsdto-mba Shi-lo had three sons, the first one was called 'Ddii-'sso- 8chi-'mbu, (the actual
founder of the Kar ma pa sect was also called Dii sum * ch'en * pa, written "pla,4'' Dus
* ' he became the dto-mba of the Tibetans (of the Bon) and dwelt at 2La-Jsa-'dto-
gsum mkhyen pa),
2k'b-Ip'epr;the second was 'Lii-2shi-'ma-'nda, who became one of the co-founders of the dto-mba
religion and followed in his father's footsteps. His third son was 'Sse-'gkyi-'yu-'lv, he became the
dto-mba of the 2La-2bbu (Min-chia)and lived at 2Zhi-'zaw-2man. The meaning of the place-name is:
Road descend tail==that is the tail end of the road, in other words south at the end of the trail
leading out of Na-khi land.
2 The word 'bo-'mbo or 2bpi-'mb6 may be equivalent to the Tibetan %' Bon-po, but the
literal translationof the Na-khi word is 'bp6=-to chant, to worship, to performa religious ceremony,
and 2mbo to divide, to separate (that is in this case the demons from the people), a 2bpo-'mbo
or 2bo-'mbo is therefore a person able to chant and to separate the demons from the people. (The
tones change when the two syllables are pronounced together.)
3 The 'Na-'khi 2Bo-dmbo is identifiableby the black spot read 'na=black, the Mo-so call themselves
'Na-'khi which should mean black people, however a black man is called 'khi-'na and not 'Na-2khi,

44
3) They then ereded a 'Zhi-21v(this is the first charader in the rubric)' (Plateii),
offeredsilver,gold, turquoiseand coral.
2ndline:
i) They offeredyak, sheep, wine, and food, and performed3Tsu-2bpa2ba (burnedju-
niper boughs) to propitiatethe gods.
2) Nine tree trunks and nine black trees they stuck into the ground, and blackrocks
they placed at the base of the trees, as is the custom.
3) Dto-mba Shi-1o2 broke off relationship with 2Ssu_.3mi-2muan-3dta_2k'aw-2sso-5ma(this

so it is doubtful if the name 'Na-'khi really means black people; they themselves cannot give any
explanationas to the origin of the name.
A 'Zhi-'v is an improvised altar consisting of a table over which a gray felt has been spread, this
is represented by lowerthe
part of the character; on the felt is placed a small ploughshare specially
made for the purpose of glittering metal, in the absence of the latter a real ploughshare is used.
This is the central part of the characterand represents'Ngyu-'na'Shi-210 'ngyu, that is, Mt. Sumeru.
On the sharp apex of the ploughshare some butter is placed representingthe snow on Mt. Sumeru
(Mt. Kailas), sheep wool is stuck around the point a little below the apex, this representsthe clouds
hovering around the summit of the mountain. A small juniper twig is stuck in the apex center of
the ploughsharein the wool, this represents 'Ha-2yi-'boa-'da 'ndz(er),the mythical tree said to grow
on Mt. Sumeru or 'Ngyu-'na 8Shi-210o'ngyu; one of its Tibetan names is dpag bsam Ijon pa, the
wishing tree. According to the Na-khi the tree has nine names, one of which is identical with the
Tibetan one mentioned above, its Na-khi name is 2Bpa-Isso-2dzu-'shi. The character 'p'er= white
above the apex of the ploughsharestands for P'er-'Ia or 2P'u-'la-the gods, who dwell on Mt. Su-
meru, and the four round bodies, two on each side, the grains offered to the gods.
2 Dto-mba Shi-lo is here representedby the character 'ssu which really represents the master of a
household. A 8ssu is also the ancient ancestor of a family whose spirit has joined the realm of the
gods, and who has himself become a demigod. 'Ssu is also an old man. The 8ssu is also the house
god of the Na-khi who protects the family. The characterrepresents a basket (as such it is called
8ssu-'dtu and is equivalent to the spirit hamper called lo-lo by the Lo-lo, whence their name origin-
ated, and to the soul tablet of the Chinese) into which is placed a 'ta or pagoda made of juniper
wood this latter represents the house god; an arrow made of bamboo with an iron point, a 'ssu-
'ndso =or white pine-wood ladder and a square stick of oak are also placed into it. To this is
added a white stone or Ndu-lv representingthe first great cause or the supreme god, apparentlya
remnant of their ancient monotheistic religion of which the ceremony called 2Muan-'bpo or the pro-
pitiation of heaven which is performed by the laymen without the assistance of a dto-mba has still
survived.

45
 is indicated by the division between the charadter3ssu and the charader2 = bone,
meaning that the demoness and he are no more of one household).
4) The dto-mbas took her soul and buried it nine storeys deep between P'Pr-3na-'dii-
2gka-3chung1, and they killed her soul.
3d line:
i) His sin and crime they placed upon the monkey, dog, and bat,2 (on their heads
his guilt they gave them to carry). They divested themselves of their guilt.
2) The dto-mbas gave the three animals a bit of the tongue of the 2tz-'ler (cymbal)
and a bit of the strap of the hand drum (this is depided in the rubric by a sword
cutting a string).
3) Their sins they gave to the demoness Ssu-mi-muan-dta-k'aw-sso-'ma and the
demon Dtu-nder-3t'khyu-bpa-2a-Illuto carry off.
Page 30, 1st line:
i) Dto-mba Shilo then could performiioo transformations,and he againbecameperfed.
2) The sun became great and brilliant, the moon became brilliant and laughed.
3) Dto-mba Shi-lo arrivedin the realm of the 33 gods, his body became brilliantand
it scintillated.

1 The realm between the white land and the black land of the demons (2gka-8chung where the
two adjoin).
2 The monkey, dog and bat representa 2dto-'ma equivalentto the Tibetan j5aN' gtor ma, a
sacrificialobjectwhichis strewnor scatteredor given away. This particular2dto-2mais an offering
of tsam-padough (barleyflourmixed with yak butter)and is called 2K'aw-lu dto- ma. There is
a book called 2K'aw-l8u2dto-'maVp'i=throwingout the 2K'aw-s8u 2dto-'ma. It is used at several
of the larger ceremonies and at the very close of them, when the dto-mbas chant this book and place
all the sins of commission and omission perpetrated during the ceremony on this 2dto-2ma, which
when thrown out is to carry off all these sins. Effigies of the three animals are made which lean
against the central part of the 2dto-'ma. In the above-mentioned book it is related that before man
had appeared there was 'Ha-'shi 'yii-'shi, the golden monkey, 20-'har 2dzi-'boa, the blue bat, and
2Dtu-p'er 2k6o-'p6,the white wild dog; these three form the dto-ma. The offeringsmadeto this
dto-ma consist of wine, tea, a bowl of grain, cooked food, and a raw egg. A piece of pork fat is
also burnton a tile with charcoal,the odor only being offeredto the 'dto-"ma.The word 2K'aw-'lu
or 'K'aw-'lvmeansa loaf of bitterness.

46
 THE MO-SO MANUSCRIPT CALLED 'SHI-2LO SSAW
The book called 3Shi-lo 3ssaw,==Inviting dto-mba Shi-lo, is used or chanted towards
the end of several ceremonies in which demons are evided or suppressed. The dto-
mbas invoke their founder to descend and assist, by grantingor conferring his power
on the dto-mbas, to suppressthe demons. It is the custom of the Na-khi dto-mbas
before invoking the deity, spirit,or demon, with which the particularmanuscriptdeals,
to first relate their origin. The version is not always the same, althoughin some it
is more fully given than in others. The particularbook in question belongs to the
2Hdr-2la-'llu3k'o ceremony in which the spirits of suicides are evidted and suppressed.
The copy in question is a particularlybeautifulone. It is part of a set which like
the book 3Shi-21o2t'u 3bbue belonged to a dto-mba of the village of 2Ghiigh-'k'o,
Ch'ang-shui R 7 in Chinese, a few li west of the city of Li-chiang in the county
of La-sha or La-sha-li * , ._. The dto-mba's name is Yang Fu-kuang ~ i 1,
and I was able to buy his whole library. His father inherited the manuscriptsfrom
his ancestors;they were painstakinglywritten, and many of them handsomelyillumin-
ated. The son who inherited the office as well as the books, neither intelligent nor
interested in the dto-mba business, cared little for the books. Just before I had pur-
chased his books, over one hundred had been burned by accident, and the rats were
beginning to eat the rest in the attic where they were kept. No doubt all this made
him desirousof disposing of the books which in such more or less complete sets, are
most difficult to get at by. As his manuscriptswere well written and the texts most
complete, they served in the major part as the basis for our translations.
In the manuscripthere in question the story of the birth of dto-mba Shi-lo begins on
the fifth page (adualtext, not includingcover) with the thirdrubricof the first line.
The first part of the story is abbreviatedand the birth of the gods and of 2Muan-
3lii-'du-2ndzi has been omitted, neither are the previous generationsof dto-mba Shi-
lo given. In this manuscript dto-mba Shi-lo is called 'Ba-2zo 'ler-3ssa-3gkyi-2nyu'zo
and a few passagesI give here are different from the first manuscript, but as far as
the origin of dto-mba Shi-lo is concerned the story is the same.
On page 5, 2nd line, 3d rubric his mother is seen pregnant, and in the first rubric of

47
the third line she tells him that he will be born by the ordinary route, to which he
objed; in the second rubric he is being born from the side (under the armpit) of
his mother.
The third rubric of the third line reads as follows: Three days had not yet passed
(after his birth) when 'Ba-'zo was able to make six remarks1.
The fourth rubric of the same line reads: In the land of 'Dzi-'gyu-'la-2r 'dii all the
demons conferred with each other.
(Here is to remark: On page 6, the second rubric of the first line is identical with
the first rubric of the second line, of page 13, of the 3Shi-'lo 2t'u 3bbue manuscript).
The next few rubrics which are omitted in the latter read as follows in the 3Shi-
210o 3ssaw book:

Page 6, 1stline:
3) All the demons said:
2ndline:

I) This child must not be allowed to live in the realm where men are born under
heaven. The 360 demons carried him off where the thousand cross roads are (2Dtu-
'dtu 2ngv-2zhi 'dzu), and there they placed a pot with eight handles on a fire place
and boiled him, putting the cover on the pot. ITs'u-'zo 'si-'mi (a demon baby

boy) fed the fire with wood.

2) After three days the demons said: He is now parboiled and dry-boiled; so they
lifted the cover of the pot and found 'Ba-zo unhurt; he rose and, grasping a white
steel sword, killed the 2Ts'u-'yu,
3d line:

i) the 'dt6r-'la, 'dtu, "dsa, the cloud, wind, and Mun demons, and all the 360 de-
mons2. (The remainder is pradically the same as in the 3Shi-'1o 't'u-3bbue book.)

1The word 'Ba is derived from the hat called 'Ba-2k'o which the baby Shi-lo is wearing. This hat
is crowned by trident-like arranged spikes; it is worn by the leading dto-mba in a major ceremony.
The word 'zo stands for male or boy.
interesting to note that a counterpart of dto-mba Shi-lo's experience is to be found in the le-
2 It is

gend dealing with the origin of Kesar. According to A. H. Francke Kesar as a child was also boiled

48
The last two rubrics I am transcribinghere in part to illustratethe text.

'Erh-'bbu'ha-'dsu 3ho-'p'u'dzu 2'm Itca21a'ddii;

'Ba-'zo ndshr 'ddii t'a 'nyu 3dgyu;
'Mber-'bi 2gkv-3gkaw 'tad 'nyu 3gkaw;
'ts -2zo 3si-2mi 2yU 2SS 'yu 2mi 3kci 'dshir;
3Ssu 2haw 2yi 'sso 'gv;
Idgyu 'la 3mi 'ngi 'gg6 'mbu 'la 3t'khye'ngi "ggo;
'mber-'bi gkv-3gkaw'ggo 'la 'p'u 'la 'ddii 'lii 'na;
'Ba-'zo 'ndshar 'ddii 3aw mun 'muan 3gkyi 'ssu;
'B*a-zo 'ndsh6r 'ddii dtii 'a 'tsi;
'Ts'u 3ssii 'yu 3Sii 'muan 'la 3ssi.
The literal translationis as follows:
Copper pot ears eight born, and here again place;
'Ba-'zo majesty (aw) great here inside boil;
'mber-'bi 'gkv-3gkaw(the name of the cover made of twisted yak hair) here on
cover;
demon small 3si-'mibaby wood take fire light send;

by the demons we read in his book "Geisteslebenin Tibet" page 29 as follows: 'Auch die Teufel
wufiten,daL das Kind die Welt erobern wiirde, und machten Versuche, seiner habhaftzu werden, in-
dem sie sich als Geistlicheverkleideten.Wenn es ihnenauch gelang,das Kind in den heiten Kes-
sel zu stecken, so kam dasselbe doch schnell wieder heraus und warf die Teufelspriesterstatt seiner
hinein. Die einzigeFolge des heilen Badesfur Kesarwar die, daf er starkerals zuvorund unver-
letzlichaus demselbenhervorkam.'AnotheranalogywithKesarwe find in the lattergoing northto
fight the "Nordriesen"(giant) Khyab pa la rii, who is none other than our 'Dtu-'nder 't'khyu-'bpa-
'la-'llu, who must also have been a giant, or else he could not have met dto-mba Shi-lo with a
mountainin his hand, which the latter kickedover with his foot. In the same work the word
agu is often mentioned. The Na-khispeak of an Agu, A-gu or A-gv as the protectorof the child
and of more importancethanthe father. Childrenwill addresstheirfathereven as A-go, whichreally
meansmaternaloncle. There are manuscriptsabout the A-go in the Mo-soliterature.

49
 three nights (one) morning past boil;
boiled done time past steam again roast time past;
2mber-'bi2gkv-3gkawabove again open once see thus;
'Ba-2zomajestygreatnot afraid(the idea conveyed is that no harmhad come to him);
'Ba-2zomajestygreat rise again come the 2Ts'u (demons) killed, 'Yu (demons) kill-
ed, below again kill.
In the 3Shi-21o
3nv (funeral)ceremonyamong the many books chanted, there are three
volumes called 2K'aw-'sso-'ma 3nv, gkv-3chung, 3ii-3chung, and 3man-3chung, meaning
the funeral of 'K'aw-2sso-'ma vol. i=head; vol. 2=middle; and vol. 3= tail. A sort of
funeral service is thus performedfor the demon wife of dto-mbaShi-lo. In these three
volumes the story of her being killed is again related. An effigy of the demoness is
made of canebrake(a small species of bamboo, ArundinariaFaberi) dressed in paper
clothes, within the body a dried pig's stomach filled with fresh blood is placed. The
figure is then tied with a chain, which is also wound around the neck, and is placed
outside the door of the house in which the funeral ceremony is performed.
When the officiating dto-mbas dance they strike down the effigy of the demoness
and spill her blood by sticking the sword into the blood-filledpig's stomach to make
it more realistic.
Her spirit is thereupon escorted to the nine black mountains, nine black cliffs, and
into the nine black lakes.

NOTES ON THE PRONOUNCIATION OF MO-SO OR NA-KHI WORDS

a is pronounced as in the English father.

aw as in law.
k' is an aspiratedk.
nn is like a double n in German, the mouth is nearly closed and the tip of the
tongue pressed againstthe upperteeth, and then it is pronouncedthroughthe nose.
50
gg is an emphasizedg and the following vowel is short and broad as in ggo, the tip
of the tongue being pressed against the lower teeth.
dd as in the word ddii, the mouth is closed or nearly so, and the tongue is pressed
againstthe upper teeth.
dt as in the word dtii, the dt is neither a d nor a t, but halfway between the two,
the mouth is slightly opened and the tongue pressed againstthe upper teeth, the
i in this case is like the GermanUmlaut ii, while after dd the ii sound is muffled.
bb is an emphasizedb, and is pronounced by closing the lips and then giving a sort
of explosive sound.
bp is neither a soft b nor a hard p but is between the two.
gh is the Arabic Ghain , a soft gutturaltermed "r grasseye"in French.
gk is neither a soft g nor a hard k but is between the two.
a is like the German Umlaut i.
6 is the German Umlaut o.
i is like the German i.
u is as in English food.
r is like an English r and is always a final consonant, it is pronounced as in the
English word her.
e is always short and is pronounced as in the English word her.
z is pronounced as in English.
n is always a final consonant and indicates that the foregoing vowel is a nasal one,
the mouth is nearly closed and the sound is produced under the upper lip and
through the nose.
kh is the German ch and pronounced as in ich.
a is pronounced very short, as in the English word harbour.
11is pronouncedwith a closed mouth and the tongue is slightlypressedagainstthe upper
teeth, it occurs only with the Umlaut ui, the latter is then very short and muffled.
ss is like the German A or double ss.
gkv, the mouth is closed and the tongue pressed againstthe lower teeth, the v is as
in the English word vow.

51
zh is like the French je.
sh as in English shelf.
Ca is equivalent to the Arabic 'Ain , a guttural, draw lower jaw sharply back when

pronouncing a.
nv the n is very nasal and hardly pronounced, the v is very soft as in vow and pro-
nounced as if it were followed by another nasal n.
ch as in English.
ue as in the Na-khi word bbue, this word is somewhat of an explosive type, the e is
hardly audible and the u somewhat nasal and very short.
o is pronounced deep in the throat with the lips rounded.
lv is often pronounced lu, the 1 is very short and so is the v.
w as in English.
sz is similarto the humming of a bee.
sz(er), the er is hardly audible and is similarto ir in the English word sir.
z as in English.
y as in the English word yard.
wua, the ua is pronounced together quickly as if it were one sound.
In the Na-khi language there are four tones, three of which are very common, the
fourth tone is very rare and occurs mainly in loan-words either from Chinese or
Tibetan. The tones are like those in the ChineseMandarin(Kuan-hua).The numbers',
, , 4 before the Na- khi words indicate the tones.

52
THE BIRTH AND ORIGIN OF
2DTO-'MBA 3SHI-2LO

PLATES
 On the opposite PLATE I:
8SHI-2LO 2T U 2GKV 8BBUE
Cover, pp. 4, 5 & 6.
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3SHI-2LO 2T'U 2GKV 3BBUE
PP. 7, 8, 9 &1 0.
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 On the opposite PLATE 3:
'SHI2-LO 2T'U 2GKV 8BBUE
pp. II, 12, 13 & 14.
 af

59
 On the opposite PLATE 4:
'SHI2-LO 2T'U 2GKV 8BBUE
pp. 15, i6, 17 & I8.
 ~ ~ ~ -O
-"
i?~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~M

-- 1-- R --E 'i i-

On the opposite PLATE 5:
'SHI-2LO 2TtU 2GKV 3BBUE
pp. 19, 20, 21 & 22.
y464:
:Q^

63
On the opposite PLATE 6:
3SHI-2Lo 2TCU 2GKV 3BBUE
PP. :23, 24, :25 & 26.
I,

kaf
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65
On the opposite PLATE 7:
3SHI-2Lo 2TCU 2GKV 3BBIJE
PP. :27, :28, 29 & 30.
67
 On the opposite PLATE 8:
The Mo-so manuscriptcalled 3SHI-'LO 'SSAW
p. i. p. 6: The boiling of Dto-mba Shi-lo.
 jo~~~~~~~~~~~~~~~~~~~~~~~~~~
::

,
IC -ii_iii:-ii:- : ii:i-iiiiiiji:jiii:,

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"44~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
 On the opposite PLATE 9:
2DTO -MBA 3SHI- LO
Photograph of a dto-mba scroll used in the Na-khi ceremonies when driving out demons; it is hung
up in an improvised chanting room in the house where the ceremony is performed.
The first row of figures represents the great gods of the five elements, from left to right they are:
the wood element, his body is white; the water element, his body is also white; the earth element,
his body is yellow; the fire element, his body is green; the metal element, his body is red. For
remainder of description see text, pp. 9 & 10.
 :; , -:-_i_-::::
::::::"::-?
?::::'"rBWs
I iis :-1 1BI : :---PlelC
a
ri
P iii

-i : ii i ri.iiiii:

iiiii?
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iiiii: Clsr -LIX ?1889:
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:iii
,iii
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::::
i
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if
 On the opposite PLATE 1o:
'HA-'DDt 20'-P' ER, the great god with the white bones.
His body is white. In the center, top, is the Tibetan syllable Om. To the left is the Garuda, the
Na-khi 'Dtu-'p'er 'khyu-'chyu, to the right 'O-'har 8tkhye-'bpu, the cuckoo; below the Garuda is
the dragon 'O-'har 'muan- ndsher, opposite is the red tiger 2Boa-'dii 'la-'ho; on the left and right
are nine 'P'er-zo 'ngv-8gku or the nine male 'P'er, the makers of the heavens, four on the left and
five on the right. At the bottom are the 'Ssa-8mi 2sher-sgku or the seven female makers of the
earth, 'Ssa.
lajlI
Bla
I L/

?lllsll

I'
"

;I P% jp

Il;i
ii
iii
,, i P'
ii'
i r

I:

b,is ?' I
 On the opposite PLATE rl:
An improvised chanting room arranged by the Na-khi Dto-mbas prior to performing a ceremony.
At the opening of the ceremony Dto-mba Shi-lo and the gods are invoked to descend and assist
the officiating dto-mbas in evicting the demons. At the close of the ceremony the gods are again
escorted to theirther ee
respective realms while dto-mbas chant a book called P'u-la ggo bpu. In
the center, on the table behind the incense burner, is the 'Zhi-21v, a plougshare representing 'Ngyu-
3na 3Shi-2lo 'ngyu or Mt. Sumeru. For description of the latter see pp. 17 & 45.
75
 On the opposite PLATE 12:
Na-khi Dto-mbas dancing and fighting sham battles with the demons during the performance of the
2Zs-3chung 'bpo ceremony for the prolongation of life. The dto-mbas wield the sword and the peculiar
cymbal called 2Tz-'ler during their shamanistic rites. In the center of the picture between the two
trees sits the deity 2Muan- ll8'du-2ndzi, a celestial being considered as the first ancestor of the Na-
khi race. This ceremony was performed in the author's house in the Na-khi village of 2Nv- lv 2k'o
at the foot of the Li-chiang snow range in northwest Yun-nan.
77
 On the opposite PLATE i3:
The Hua-'r or Tibetan eared pheasant, Crossoption Crossotionn this bird which is of large size
is common in the alpine regions of northwest Yiin-nan and western Szu-ch'uan at altitudes ranging
fromn14000 to I5o00 feet. The bird is often mentioned in the Na-khi books. See p. 42.
79
 On the opposite PLATE I4:
The sacred grotto 'Shi-'lo 2Ne-'k'o in which an incarnation of Dto-mba Shi-lo lived and whence he
spread his doctrine. The grotto is situated high on a mountain side in the district of 'Ber-'der in
the Chung-tien Magistracy, northwest Yiin-nan. Every dto-mba desires at least once in his life to
visit this cave sacred to the memory of Dto-mba Shi-lo. It is situated in the most inaccessible
district in which only Na-khi dwell. There they live in the most primitive way uncontaminated by
the Chinese.
The author's dto-mba who accompanied him on the pilgrimage to the cave is seen sitting and re-
citing the book 8Shi-210o ssaw.
 On the opposite PLATE 5s:

A 'Llii-'bbu or 'San- nyi, a genuine Na-khi sorcerer. They are quite distinct from the dto-mba.
Their patron is the great spirit 'Ssa-2dto, the Tibetan Sa tham, now the mountain god of the Li-
chiang snow range or Yii-lung shan 3` ? iEl (see p. I6). A temple to this spirit is situated at the
foot of this range and thither the Llii-bbu repair to invoke his spirit. They always wear a scarlet
turban with pieces of paper, inscribed with prayers to Ssa-dto, in the pictographic script, stuck in
the back. They always use a gong and never a 'Tz-e'lr.
 On the opposite PLATE i6:
'MUAN- 8MI- BPA-'LO or 'MUAN- MI-'BO - LO
He is the Tibetan Amnyi Machen, the mountain god of the (Amnyi) Rma- chen spom ra, a snow
range north of the source of the Yellow River and within the knee of it, in northeast Tibet. The
top row of figures represents the great gods or 'Ha-'ddii of the five elements; to both sides of the
central figure are the nine male 'P'er or 'P'er-2zo 'ngv-8gku, the makers of the heavens; the last
of the five figures on the right is a dto-mba blowing a conch. Bottom row: the first figure on the
right is the terrestrial 'Lliu- mun king (Naga) 2Tso-'na- lo-8chi who is said to dwell in 'Muan-llui-
2nda-'gyi-8khii or Lake Manasarowara; the second is the daughter of the first and wife of 2Muan-8mi-
'bpa-'lo; the central figure is 2Bpa-2wua-Its'o-'bpo, of a famous Na-khi family, and the last is 2K'o-
sher- luii-'ma holding a bow.
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