HMAUTshognamTib26aHMAUTshognamTib26a-copy

HMA/UTshognam/Tib/25

Date (given on last line): Fire Sheep year, 10th month, 17th day (1907?)
Lines: 26
Script: ’khyug ma tshug
Remarks: first line missing because of damage to paper.

Summary
A legal petition submitted to the court of Baragaon, in Lower Lo by Trogyal of Dzar. The petitioner accuses Ösal Dorje and four other people of beating and robbing him, threatening to kill him with black magic, and falsely accusing him of poisoning someone.

Transliteration

  1. glo smad bha ra gha hung kyi a smal bka’ rtsar ’du | bka’ khrim zhu ba’i don la | ngos dzar ’dod mi khro ’rgyal =ds kho bo tshog snam ’dod mi
  2. ’od gsal (rdoe) rdo rje —1 | kho bas ’bu namkha’ (nam mkha’) 1 | kun mdzom—1 | {1S} sted nyi ma bsam sgrubs—1 | tshugs mo bka’ mi shags bcas mi ngo lnga nas khrim med kyi bdung ’zhur byas
  3. khrogs bcas shaṃ gsal don byas ma zod bar bka’ khrim ’phul ba’i nang bsnying don rtsa | steng skya’i grong nang kyi mi tsang yin kho bo khro gyal [±4S]
  4. [2-3S] zhag yod tshod la ’di thog [1S] kyi phyi phral dang dgos [±5S] yang Zzhabs kyi nang ’phral bcas la phul [2S] byung skyad kyang [1S?]
  5. khyod kyi dngul slang nas ngos kyi grong mi ’di dang dzar sku ’dzaṃ lag brgyud phar mdzong zhes khod kyi phyags rtaṃ slebs rtan | daṃ ’gru ’di thad bla ma kho bor [1S]
  6. grong ’dzin phyir slang kyi glo bo ’rgyal ’zhabs su rtsi ’bul zhu rgyu’i don dang [1S] byud bcas kyi tshong phran yod skor bsong zhes [1S] legs sku zhab ’dzling (’dzam gling) gling nas [1S]
  7. ’babs ltar song ste kho bor sgo rtar sleb skabs | dgongs ltar dngul dang =gs [1S] ’phebs dugs pa sdin (ND sdi ltar) mdzad bris bas | ngos kyis dbu zug stang nas ska= [1S]
  8. {1S} na yod pa ’dir phebs zer ’dugs pa | ’di don zhin bshaṃ sal phya dpang 1S kho ba naṃkha’ (nam kha’) rtsar phyin nas | dngul brgydng (brgyad dang) phyag rtaṃ sprad pa rtsis len gyi phyag
  9. rtaṃ ltas dngul a bhag nang dag tshar ’rjes | ngos dge lung na slebs dgos zer ring bas bu mo rtsa byed bris pas bu mo khrid zer nas blos sleng kha thun
  10. [1-2S] sdi nas [1S] yar gang 1S slebs pa dang | ngos mi 1 la khoo (kho bo) dgong khod rnams ngos nas kho bo naṃkha’i (nam mkha’i) ngos kyi kyis skra nas bzung ste spi | res kas mgo nas [1S?]
  11. res ka rkang pa nas bzungs ste gang gyel du g.yugs nas skra spi u kri zhur dogs ste zhur grang mang byas ste ngos dran med la yud rtsam song ba dang | ngos kyis a bhag bugs
  12. na byi ru dogs che chung sdom nyiu (nyi shu) rtsa gnyis dang dngul lnga yod pa bcas ’khyer nas song gdugs pa | ngos kyang mi mang mi gcig yong bstabs bka’ khrim zhu gro bsaṃ nas a
  13. ci nang na log nas dad pas | yang kho bo ’od gsal rdoe (rdo rje) pha bu rnaṃs sgong star yong nas khyod kyi mi la gdug gter nas bsad yod zer mi ’od gsal rdo rje yin |
  14. ’di dus kyis phya dpang yang yod lags | ’di nas kho bo rnams logs nas rang nang song rje ngos kyang rta bzhon nas ngos nang phyogs yong skabs | kho bo pha bu thog khar thon na
  15. ring na zla bdun nye na zhag dun bar la khyod mi brgyu phyugs 3 med pa zo ma thub na nga yang pha bu 2 gyis min ma bog zer ’byung | ’di dus bya spang yang yod do
  16. gsal ltar dngul rtsis len byas ste bu mo blo slang kyis sprad nas | logs === brags nas mi dngul gnyis ’dzin mi phyogs pa dang ngos mi 1 la dgongs gsal rnaṃs
  17. rub ste mdung zhur skra bcas spi mi dran med nas zos nas a bhags kyi byi ru dngul bcas ’khyer bstor bka’ khrim kyis nye ba snang nas bi khu phyir log byor rnang
  18. yod pa dang mdug sprad nas mi bsad zer pas bskor la | mi bsad ’di dus kyi khung skyel ra sprod byed brgyu yod bshags la | khung skyel ra sprod byed brgyu mi dugs
  19. na mi dkar la zha nag lta’u staṃ chen po dza rta ri shad mi phyogs pas | ’di thogs bka’ khrim stong na yul srol kyis ’byor/’byar pa bzhu rgyu | zhag bdun nas zla bdun
  20. kyis bar la mi rgyu phyugs gsuṃ med bar zo brgyu zer skor | ngos kyi skra bcas spi nas khyer pas bzhi pas mthu gtad dar drags po’i dmags brten ngan pas rkun gsod ji
  21. bgyi rgyu yod pa bka’ khrim kyi nyes chad dang | kho ba bzhag po’i zhag dus 1S kyi mi brgyu phyugs gsuṃ kyis g.yon khag kho bar ’gro min kyi bka’ khrim
  22. kho bo pha bu bcas dgong gsal rnaṃs gang chang kyis | gshaṃ gsal phya dpang bka’ dri thog | en dang yul srol kyi bka’ khrims ’byor snang yod pa
  23. mkhyeen (mkhyen mkhyen) | dgongs don tshang ma grang gtaṃ ma rtogs sdzun rtaṃ med sdzun bar song tshe bka’ khrim nang zhin nyes zhu rgyu’i rtags | phya spang la —
  24. [tapsil?]
  25. brag dkar spen ba — 1 | tshogs rnaṃs dkar phyi — 1 | sted stag lha — 1 | spu rang ang rgyal — 1 | sted kun’ (kun dga’) khyi skyabs — 1 |
  26. tshugs spen pa lha mo 1 | tshugs mdzom pa — 1 | tshugs brags dkar bka’ shegs — 1 | bcas yod lags | me lugs zla 10 pa’i tshe 17 bzang por phul pa’i ltab shil |

Emendations
1. bāhragāũ; amāl kacahari; bka’ khrims; sdod mi 2. rdung gzhu byas 3. ’phrog bcas; ma gzod par bka’ khrims; snying don 4. phyi khral; nang khral 5. dngul blangs; phyag tham bslebs rten 6. song zhes; sku zhabs 7. zer ’dug 8. don bzhin sham gsal cha dpang 9. tham ltas; am phrag nang; tshar rjes; blos blangs kha mthun 10. ’bud re ’ga’ 11. re ’ga’; nas bzung; gan rkyal du g.yug; skra ’bud; utri (SMT) gzhu rdog; gzhu grangs; yud tsam; am phrag sbug 12. byi ru rdog; song ’dug; yong stabs bka’ khrims zhu ’gro 13. bsdad pas; gong ltar yong; dug ster nas 14. dus kyi cha dpang; log nas; son rjes; rta zhon; nang phyogs;; ’thon khar ’thon; cha dpang yang 16. blo blangs kyis; ’phrogs nas; mi chog; gong gsal 17. rub ste; rdung gzhu; skra bcad ’bud; bzos nas am phrag gi; ’khyer stor bka’ khrims; nyes pa gnang bas; bikhu (SMT < Nep.?) phyir 18. dug sprad; skor la; khungs skyel; rgyu’i mi ’dug 19. zhwa nag; gtam chen; dza rta ri < Nep.?; shod mi chog; thog bka’ khrims; zhu rgyu 20. bzo rgyu; skra bcad ’bud nas ’khyer; dar drag po’i dmag rten ngan?; kun gsod 21. bka’ khrims; zhag po’i; mi rgyu phyugs; yongka (SMT < g.yong kha?) bka’ khrims 22. gong gsal; sham gsal cha dpang dka’ ’dri; ain dang; ’byor gnang 23. gong don; drang gtam ma gtogs rdzun gtam; bka’ khrims nang bzhin; cha dpang 26. me lug; phul ba’i tapsil

Translation

Lines 1–3
To the government court of Baragaon, in Lower Low. The subject of this legal petition is as follows. Clearly set out below is an account of how these five people: Ösal Dorje, a resident of Tshognam; his son, Namkha; Kundzom; Nyima Samdrub of Te, and Kemesha, a woman of Tshug, did, in a lawless manner, beat and rob me, Trogyal, who live in Dzar. Since I was unwilling to put up with that, I have brought this legal case.

Lines 3–10
The account given in this passage is a complicated one, and since the text is damaged in a number of critical places it is not possible to reconstruct a coherent narrative. The passage refers to the settlement of Tangkya, two days’ walk to the north of Tshognam, and a disagreement over the payment of “internal” and “external” taxes.

Translation contd.

Line 10–26
The lama’s son Namkha grabbed me by the hair. Some of them seized me by the head and others by my legs and forced me to the ground. They pulled my hair and kicked me repeatedly and for a short time I lost consciousness. In the folds of my garment I had twenty-two corals of varying size and five rupees. These they stole from me, and left. I thought that, since they were many people against one, I should bring a case against them, and went to my sister’s house. But in the evening lama Ösal Dorje and his son came, as before, and accused me of poisoning someone. The person who said that was Ösal Dorje. I have witnesses who heard him say that.

They then returned, and went home. I also mounted my horse and rode home. But as they were on the point of leaving, they said “if, between a maximum of seven months and a minimum of seven days we are unable to annihilate your family, your property and your cattle, we, father and son, are not the heirs of our name (?)”. There is a witness to this. As explained clearly, after the payment of the money, they gave their daughter freely and willingly [as a servant]. That should not be allowed to seize people and property after robbing… and that those who are named above should have ganged up on me, a single individual person, and after beating me and pulling out my hair and knocked me unconscious, and stealing the corals and money from the fold of my robe—after they have been given a punishment for this according to the law they should return the equivalent value (bi khu). As for them saying that I killed someone by poisoning him/her, they should provide proof of my having killed anyone. If they do not provide evidence, they should not be allowed to tell lies of such great significance, like [the proverb of] the white man with the black hat (see note).

And on the matter [mentioned earlier in this petition] of them saying to me that, between seven days and seven months from that moment my family, my property and my cattle would be wiped out: they’d pulled out some of my hair and taken it, and the four of them said that they would kill us all with the magical spell called “The Evil Warrior-support of the Fierce Silken Cloth”. They should receive a punishment in accordance with the law. They should also receive a penalty for the original fault (g.yon khag < g.yong kha?) of specifying a period within which my family, my property and my cattle would be annihilated. On the basis of the testimonies of the witnesses named below, I request that the father and the son whose names are clearly given above should receive a judgment in accordance with national law and local custom.

Everything stated above is nothing but the truth, with no falsehood; and if there should be any falsehood, may I receive a judgment in accordance with the law. To this I set my mark. The witnesses are: Penba of Braga; Karci of Tshognam; Taglha of Te; Angyal of Purang; Kunga Khyikyab of Te; Penpa Lhamo of Tshug; Dzompa of Tshug; Kasheg of Braga, in Tshug. This list was drawn up on an auspicious day, the 17th day of the 10th month in a Fire Sheep year.

Note
Line 19, mi dkar la zha nag lta’u staṃ chen po dza sta ri, “…lies of such great significance like [the proverb of] the white man with the black hat”. The paraphrase here is highly speculative. The proverb in question is unknown to me; and other than being of probable Nepali derivation it is not clear what dza sta ri signifies. The context suggests that it represents a term related to falsehood (e.g. jhuṭei), but this is uncertain.