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MARCH, 1902.]
THE SPRING MYTH OF THE KESAR SAGA.
149
monta
The name 'a Brugmo is not considered as a contraction of 'a Bruguma by Ladakhis, but is understood to mean she who thunders'; this explanation is quite in accordance with gLing-glu of Khalatse, No, I., and is not an etymology, bat colloquial Ladakhi. If the spelling 'a Bruggums instead of 'a Bruguma could be supported, it would be possible to translate it by little thander'; bat, of course, it will be necessary to support this by documents.
I wish here to remind the reader of the following fact. There is a fundamental difference between the Tibetan list of Buddhist names and the Mongolian list of Buddhist names (compare Grünwedel, Mythologie des Buddhismus). Whilst the Mongolian list in many cases shows the Sanskrit and Tibetan names in Mongolian orthography, the Tibetan list presents most of the originally Indian names in Tibetan translation. The reason is that the Tibetans wish to understand every name. I do not believe that there is a single Tibetan personal name, which is not at once understood by everybody. Names like Henry, Charles, Robert (the meaning of which can be found out only with the help of a dictionary), do not exist in Buddhist Ladakh. If we look at this fact, we do not wonder that the Ladakhis understand almost every one of the names of the Kesar Saga, and when they do not, that they have their own ideas about them.
In the following list, by the letters O. L. it will be indicated that a certain name is colloquial Ladakhi, and that from a Ladakhi point of view there cannot be the lenst doubt about the exactness of my English rendering of the same.
Tibetan Alphabetical List of Proper Names
K.
Kasur is declared by several Ladakhis to have originally sounded Kyo year, which derivation is supported by the dialectical form Kyesar. The falling away of and y is very natural. Dr. Lanfer calls the form «Kyo ysar a later construction. That is hardly possible, because with regard to Ladakbi phonetics it is an easy way from Kye year to Kesar and Gesar (as the Epic has it); but not in the opposite direction. Dr. Lanfer suspects me of patting certain ideas into a man by my questions, but with regard to Kesar the case was as follows: - At first I felt inclined to identify the word Kesar. with Kaisar and asked an educated Ladakhi, who knows English, what his opinion was. He at once told me, that the only Ladakhi explanation was the one given above. Kye year means 'the reborn one (newly born). I am of opinion that this name possibly refers to Kesar's rebirth each spring, but Ladakhis only think of Kegar's birth on the earth after his death in heaven.
Kraph,see, the rat.' Gogzalhamo gives birth to him in the wood. - Addition 3.-O. L. Klurta sngongchung, the little blue water-horse,' on which 1Cogpo rides, -0. L.
Karmo, the white,' name of the she-dog which gives birth to the dog Drumbu brangdkar. - Addition 2. 0. L.
bKurdman rgyalmo, the venerable queen,' the queen of sTang lha. She comes to the earth at the birth of her son Dongrab, and changes herself into Ma dkar thigmo,
Kyangbyung khadkar, the kiang with the white mouth.' Gogzalhamo gives birth to him in the plain. Addition 3.-.O.L.
Kyabsbdun, the seven helps,' a name of the earth. - C. L.
Kyherrdsong snyanpo, the euphonious [well speaking] companion of men,' one of the names of the king of heaven. - C.L.
Kh.
Khrudumitumba, he who is born in . skin,' name of an Aga, who is evidently not very well known.-O. L. The name is vory well understood in the songe given above; bat I cannot offer u explanation socording to Jäschko's Dictionary.
