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JULY, 1902.]
12. rgyal leang leanggi leang stodna
13. lhamo kun skyodded lei
14. lha skad cig diriri
15. jojo 'abruguma skyod tsana
16. lha skad cig diriri
17. shel Icam 'abruguma skyod tsans
18. Iha akad cig diriri
Notes.
1. bltamspari, for participles ending in pari, compares ong No. XVII. Note on6. 2. 4. khyangs; just as khyabpa was derived from 'agebspa, khyangpa was derived from 'agengspa. 3. kun, for kun, in the sense of and so on,' compare unte, "Spring Myth of the Kesar Saga," Philological Notes, No. VI., 19. 5. rgyal lcang, originally probably rgya leang, the willow with far-spreading [branches]. The prefixed of the second syllable was sounded with the first. It is the tree of the world, mentioned in Ladakhi Wedding Ritual, Songs Nos. V., VI., VII., and VIII. 8. rgyallham, for the addition of final m, compare ante, "Spring Myth of the Kesar Saga," Philological Notes, No. V., 1. 18. skyodded-skyoddad, see Ladakhi Grammar, present tenses.
1. thangka bdemoi kha mdā shing legsmo rig yod.
2. thang de bdemoi kha mda shing legamo rig yod.
3. mda shing ringmobo
Song No. XXII.-Dedication of the Arrows. Text.
agui mda shing zhig yin lo
4. dezuggi mda shingbo
agubai lagtu phul 5. dezuggi mda shingbo
LADAKHI SONGS.
agu drungbabai lagta phul lei
6. mđã shing chung chungbo jojobai phang shing rig yin 7. dezuggi phang shingbo aneyi lag de la phul
8. dezuggi phang shingbo
ane bkur dmanmoi lag de la phul lei
Notes.
5, 6, 7. the syllable ba in agubai, drungbabai, jojobai was inserted only for the sake of singing. 7. jojo, the reiterated form, is always used with the feminine, jo with the masculine.
12. On the top of the willow of the world 13. There are walking three goddesses. 14. There is a hum of heavenly voices. 15. When the noble 'aBruguma is walking, 16. There is a hum of heavenly voices.
17. When 'aBruguma, the crystal wife, is walking,
18. There is a hum of heavenly voices.
Notes.
If I am not altogether mistaken, this hymn contains an explanation of the phenomenon of thunder. It is thought to be caused by the walking of the gods. The word Ihaskad, which I translated by 'heavenly voices,' may be taken for any sound, caused by the mouths, hands or feet of the gods. The idea of thunder is not so very far-fetched, if we consider that, according to Song No. XXIX., lightning is called Kesar's sword,' and that the word diriri may have been originally Idiriri, which is used to express the rolling of thunder.
Translation.
1. On the beautiful plain there is a fine arrowtree,
2. On that beautiful plain there is a fine arrow
tree.
8. The long arrow-shaft
is an arrow-shaft of the Agus.
805
4. Such arrow-shafts
offer to the hands of the Agus!
5. Such arrow-shafts
offer to the hands of those who are before the Agus !
6. The short arrow-shaft
is a spindle-stick of the ladies.
7. Such spindle-sticks
offer to the hands of the wife [of the heavenly king]!
8. Such spindle-sticks
offer to the hands of Ane bKurdmanmo!
Notes.
All the arrows, used at the Kesar Festival, are to be considered as being dedicated, the longer ones to the Agus, the shorter ones to the heavenly queen Ane bKurdmanmo.
