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Announcements

  • The Zotero library underlying the CEToM bibliography is now public and can be viewed here.
  • We would like to thank Prof. Dr. Thomas Oberlies and Pratik Rumde from the Seminar für Indologie und Tibetologie of the Georg-August-Universität Göttingen for providing our project with scans of the nachlass of Wilhelm Siegling. The nachlass includes letters to and from Siegling throughout his career that are of great importance to the history of the field of Tocharian studies. This material will be published on CEToM, accompanied by transcriptions of the letters, in the course of 2024.

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PK AS 8A

Known as:PK AS 8A; Pelliot Koutchéen Ancienne Série 8A; M 1
Cite this page as:Georges-Jean Pinault; Melanie Malzahn. "PK AS 8A". In A Comprehensive Edition of Tocharian Manuscripts (CEToM). Created and maintained by Melanie Malzahn, Martin Braun, Hannes A. Fellner, and Bernhard Koller. https://cetom.univie.ac.at/?m-pkas8a (accessed 09 Dec. 2023).

Edition

Editor:Georges-Jean Pinault; Melanie Malzahn
Date of online publication:2014-02

Provenience

Main find spot:Subeši
Specific find spot:Ouest, grande enceinte
Expedition code:M 777.1
Collection:Bibliothèque nationale de France, fonds Pelliot Koutchéen (Paris)

Language and Script

Language:TB; Sanskrit
Linguistic stage:classical
Script:classical

Text contents

Text genre:Non-literary
Text subgenre:Medicine/Magic
Verse/Prose:prose

Object

Manuscript:PK AS 8
Following fragment:PK AS 8B
Material: ink on paper
Form:Poṭhī
Size (h × w):7.4 × 36 cm
Number of lines:8 [recto], 9 [verso]
Interline spacing:Varies between 1.3 and 0.4 [recto]. 1.7 and 0.3 [verso] cm

Images

Images from gallica.bnf.fr by courtesy of the Bibliothèque nationale de France, Département des Manuscrits, Pelliot koutchéen.

Transliteration

a1vā – [kā] [śe] na ta s[mā] da pi na pā [ñca] [bh](·) ti ka· śa rī r· (–) [ty]· [va] ga tu ma (–) – [bh]· vā ni tyā ha (– –) – pyo ṣa dha ya – (–) ma pā ha· ti ta (– – – – – – – –)
a2na [v]· r – śa mo sti • a [pr]ā ta mi tya tha ma taṃ pra śa maṃ ka ro ti [•] nai vo [ṣ](·) dhaṃ bha va ti pe ya m(·) hā ca re ṇe ti || ci k(·) tso pā laṃ bhi kaṃ tra [y](·) (– –) m[a] [ma] [dhi] [ka]
a3ra ṇa¯ ¯m || || bra hma da ṇḍaṃ pra va kṣyā mi sa rvva śa tru ni ṣu dha ni¯ ¯m ye na ba ddhya nti vai śa tru ḥ kra pū tpū rū ṣa dhā va na¯ ¯m su mu draṃ pra tha ma(·) va nde hi ma va nde ca pa rvva te : me ru pa (–) [ta] rā jā nāṃ : ta thā ga ndha mā dā na¯ ¯m – śa [s]· – – –
a4śī daṃ vai śra ma ṇa sta thā : vā ru ṇaṃ cai va rā jā nāṃ : u bhau ○ nā ra ta di mbu rā • ā di tyā vā sa vo rū dra ḥ a śvi ṇa ma ru da sta thā : si nthu sā mi ryya te ya trā ga ndha rvo ptsa ra se vi tuṃ : du ṣṭhā nāṃ pu rū ṣaṃ cai va : bra [hma] da ṇḍo vi [kra] – [taṃ] –
a5bra hmā yā ñca na ma ḥ skṛ tvā ye na da ṇḍo pra ka lpi ta¯ ¯m a yaṃ da ṇḍo ma hā gho ra śa trū nāṃ hṛ da yaṃ da ha pi ṅga lo vi śa tho ru dra ḥ ru dra ru po su dā ru ṇāṃ : e hi me pre ṣi to ga ccha : a su ko [va] [śa] [mā] [na] [ya] a tha v(·)
a6hṛ da yaṃ hṛ hya ga ccha ndā ga ndha mā da na¯ ¯m a tha vā sya ma na ḥ gṛ hya ḥ va śa mā ne hi mā da na ma thā vā sta mbha naṃ ku ryā tye na ga cche di śo ddi śa¯ ¯m a tha va śo ṣa y[e] dgā traṃ : sā ri maṃ ṇḍaṃ na – – (– – – – – – –)
a7cai va : sa mu draṃ pa śu pā da te : a thā vā sya pra na śyaṃ tu : pu tra – ra dha nā nī ca a tha vā m[u] ñca ti ma gdhi rhṛ haṃ da hmā tma sa rvva ni tā ya kā to • na ma śu lā ya ha la ma sa la dha nu rdha rā ya : – śu la śa raṃ ja ll· dha rā ya • (– – – – –)
a8ṭā ya • e ka jā ṭā ya • hu jā ṭā ya • [e] ka ca ra ṇā ya • dvi ca ra ṇā ya • tra ca ra ṇā ya • ba hu ca ra ṇā ya • śma śā na cā rā ya •
b1[bhī] [ma] [da] [rśa] [ṇā] [ya] • ya syā haṃ pre ṣa ye dda ṇḍaṃ • śi ghraṃ mu ñca tu ji vi ta¯ ¯m • ta tra ma ndra ka pra dā bhā va¯ ¯m si ddha sa rvā tha dha ka¯ ¯m • bra hma pra kra ta ye nā ma : kha li mu kha li : vi li ṅga va li • nā ga tu ṇḍe • pa dma [pa] ti • si ddhi da ṇḍā li bhi bra hmā ya svā (·)[a] (– – – –)
b2[svā] [ha] • pi – lā ya svā ha • e ka jā ṭā ya svā ha • dvi jā ṭā ya svā ha • tra jā [ṭa] ya svā ha • ba hu jā ṭā ya svā ha • ma hā jā ṭā ya svā ha • śi vā ya svā ha • śri ga ndha rā ya svā ha • śve tā ya svā ha • śve ta gri vā ya svā ha • ni lā ya svā ha • nī lā ga ndha ya svā ha • ba (·)[u] (– – –)
b3svā ha • a ne ka rū pā ya svā ha • ra tna ha stā ya svā ha • ra tna śi rṣā ya svā ha • ra tna ke śā ya svā ha • ra tna ka rṇā ya svā ha • ra tna a kṣā ya svā ha • ra tno ṣṭā ya svā ha • ra tna na kha dā ya svā • ra tno da rā ya svā ha • ra tno ttrā ya svā ha • ra tno ttrā ya svā ha • (–) tna [m](·) (– –)
b4svā ha • dra vyā yya svā ha • ru dhi ra ṅgā ya svā ha • pra jā ṇḍā ya svā ha • [a] yaṃ bra hma da ṇḍo nā ma pra ti ha to • na mo bra hma cā ri tri yā svā ha : || cwi wi jya tse se u pa cā rra • ke rti¯ ¯k nä kṣā ta rne yä kwe ñña ko lyi lyka śke wa wā ltsau sa • ke rca pa ññe ya sa rsa ṣpa (–)
b5ṣ[l]e • ke te ñe mttsa pwa rne ho myā maṃ su mā wa lke na ṣṭa || ro hi ṇi ○ nä kṣā tä rne knā tra • lāṃ¯ ¯nt • a mā cä nta wa¯ ¯t e ka lmī yā mttsi : kau nya ṣi a na hā rṣma le ta ka a rkwa ña ṣṣa tā no pu wa rne ho mya ma s̝a le cai¯ ¯y e ka lmī ma ske ntra [2] || mra ga ś(·)i r[o]
b6ne pa knā tra e ṅkweṃ e ka lymī yā mtsi • ko¯ ¯s ya¯ ¯p cwi ñe ○ mtsi pwa rne ho mya ma s̝a le e ka lmī ma ske t·· || 3 ā rta rne pa knā tra klai e ka lmī yā mtsi nai ne ysi ssi yo ñye ṣṣe to pwa rne ho mya ma s̝a le s[ā] e ka lmī ma ske tra || [4]
b7pu na rwa su ne pa knā tra e kweṃ klai wa tno e ka lmī yā mtsi mo ro śka ṣṣa pyā pyo pwa rne ho mya ma s̝a le ce e ka lmī ma ske ntra || p[u] s̝a nä kṣā tä rne pa knā tra i ñce wra tsa e lmī yā mtsi su mo p[w]a (–) h[o] mya ma s̝a le –
b8su e ka lmī ma ske tra || a śle ṣñe ·[kre] – pai yye śā ñca po [ṣ]· lype pwa rne ho mya ma – le ke te ñe mtsa yā ma su mā wa l(·)[e] śa wa s̝aṃ 7 || ma ghaṃ ne sa naṃ [t](·)e ma tsi cwi ya¯ ¯k pai yye [ṣe] (·)[e] (– –) rne ho mya ma s̝a [le]
b9[ke] (–) ñe mtsa yā maṃ cwi [śau] la mpa sā¯ ¯m yo lo ma ske tra 8 || pha (–) ṇi ka (–) rpla ṅkā (·)i s(·) ku rka la pwa rne ho [m] (– –) [s̝a] le ka ryo¯ ¯r pla ṅ[k]e (–) t[e] yä kne sā¯ ¯k u tta ra pha (– – – –) ma ṣa le 10 || –

(continues on PK AS 8B)

Transcription

a1 vā – kāśena tasmād api na pāñcabh(au)tika(ṃ) śarīr(m) (i)ty (a)vagatum a – – bh(a)vān ity āha – – – pyoṣadha ya – – m apāha(ṃ)ti ta – – – – – – – –
a2 nav(a)r(ujā) śamo sti • aprātam ity atha mataṃ praśamaṃ karoti • naivoṣ(a)dhaṃ bhavati peyam (i)hācareṇe ti ॥ cik(i)tsopālaṃbhikaṃ tray(odaśa)mam adhika-
a3 -raṇam ॥ ॥ brähmadaṇḍaṃ pravakṣyāmi sarvvaśatruniṣudhanim yena baddhyanti vai śatruḥ krapūt pūrūṣadhāvanam sumudraṃ prathama(ṃ) vande himavande ca parvvate : merupa(rva) tarājānāṃ : tathā gandhamādānam – śa s· – – –
a4 śīdaṃ vaiśramaṇas tathā : vāruṇaṃ caiva rājānāṃ : ubhau nāratadimburā • ādityā vāsavo rūdraḥ aśviṇa marudas tathā : sinthu sāmiryyate yatrā gandharvoptsarasevituṃ : duṣṭhānāṃ purūṣaṃ caiva : brähmadaṇḍovikra – taṃ –
a5 brähmāyāñ ca namaḥskṛtvā yena daṇḍo prakalpitam ayaṃ daṇḍo mahāghora śatrūnāṃ hṛdayaṃ daha piṅgalo viśatho rudraḥ rudrarupo sudāruṇāṃ : ehi me preṣito gaccha : asuko vaśam ānaya athav(ā)
a6 hṛdayaṃ hṛhya gacchandā gandhamādanam athavāsya manaḥ gṛhyaḥ vaśam ānehi mādanam athāvā stambhanaṃ kuryāt yena gacche diśoddiśam athava śoṣayed gātraṃ : sārimaṃṇḍaṃ na – – – – – – – – –
a7 caiva : samudraṃ paśu pādate : athāvāsya pranaśyaṃtu : putra(da) radhanānī ca athavā muñcati magdhir hṛhaṃ dahmātma sarvvanitāyakāto • nama śulāya halamasaladhanurdharāya : – śulaśaraṃjal l· dharāya • – – (yatiyā)-
a8 -ṭāya • ekajāṭāya • hujāṭāya • ekacaraṇāya • dvicaraṇāya • träcaraṇāya • bahucaraṇāya • śmaśānacārāya •
b1 bhīmadarśaṇāya • yasyāhaṃ preṣayed daṇḍaṃ • śighräṃ muñcatu jivitam • tatra mandrakapradā bhāvam siddhasarvāthadhakam • brahmaprakrataye nāma : khali mukhali : viliṅgavali • nāgatuṇḍe • padmapati • siddhi daṇḍālibhi brahmāya svā(h)a (•) (rudrāya)
b2 svāha • pi(ṅg)lāya svāha • ekajāṭāya svāha • dvijāṭāya svāha • trajāṭaya svāha • bahujāṭāya svāha • mahājāṭāya svāha • śivāya svāha • śrigandharāya svāha • śvetāya svāha • śvetagrivāya svāha • nilāya svāha • nīlāgandhaya svāha • ba(h)u(rūpāya)
b3 svāha • anekarūpāya svāha • ratnahastāya svāha • ratnaśirṣāya svāha • ratnakeśāya svāha • ratnakarṇāya svāha • ratna akṣāya svāha • ratnoṣṭāya svāha • ratnanakhadāya svā«ha» • ratnodarāya svāha • ratnottrāya svāha • ratnottrāya svāha • (ra)tnam(edhāya)
b4 n1n2 svāha • dravyāyya svāha • rudhiraṅgāya svāha • prajāṇḍāya svāha • ayaṃ brahmadaṇḍo nāma pratihato • namo brahmacāritriyā svāha : ॥ cwi wijyatse se upacār ra • kertik näkṣātärne yäkweñña kolyi lykaśke wawāltsausa • kercapaññe yasarsa ṣpä(rka)-
b5 -ṣle • kete ñemttsa pwarne hom yāmäṃ su mā walke naṣṭa ॥ rohiṇi näkṣātärne «pä»knāträ • lāṃnt • amācänta wat ekalmī yāmttsi : kaun yaṣi anahār ṣmale taka arkwañaṣṣa tāno puwarne hom yamaṣäle caiy ekalmī mäskenträ 2 ॥ mrägaś(i)iro-
b6 -nen3n4n5n6 päknāträ eṅkweṃ ekalymī yāmtsi • kos yap cwi ñemts{i/a} pwarne hom yamaṣäle ekalmī mäsket(rä) ॥ 3 ārtärne päknāträ klai ekalmī yāmtsi naine ysissi yoñyeṣṣe to pwarne hom yamaṣäle sā ekalmī mäsketrä ॥ 4
b7 n7 punarwasune päknāträ e«ṅ»kweṃ klai wat no ekalmī yāmtsi morośkaṣṣa pyāpyo pwarne hom yamaṣäle ce ekalmī mäskenträ «5» ॥ puṣ«†ä» näkṣātärne päknāträ iñcew ra tsa e«ka»lmī yāmtsi sumo pwa(rne) hom yamaṣäle –
b8 su ekalmī mäsketrä «6» ॥ aśleṣñe (s)kre(nṣe) paiyye śāñcapo ṣ(a)lype pwarne hom yama(ṣä)le kete ñemtsa yāmä«ṃ» su mā wal(k)e śawaṣäṃ 7 ॥ maghaṃne sanaṃt(s)e matsi cwiyak paiyyeṣe (m)e(ku) (pwa)rne hom yamaṣäle
b9 ke(te) ñemtsa yāmäṃ cwi śaulampa sām yolo mäsketrä 8 ॥ pha(lgo)ṇi ka(ryo)r pläṅkā(ts)is(a) kurkalä pwarne hom (yama)ṣäle karyor pläṅke(trä) «9» te-yäknesāk uttarapha(lgoṇine) (ya)maṣale 10 ॥ –

(continues on PK AS 8B)

Translation

a1+ Sanskrit
b4 Sanskrit The practice of the magic of that one [= the Brahmadaṇḍa] [is] somehow the following: in the lunar mansion Kṛttikā [= the Pleiades], a horse hoof [has to be] finely ground [and] to be dissolved with ass blood.
b5 In whosever name one makes an oblation in the fire, that one before long [will be] "lost" [= Skt. naṣṭaḥ]. In the lunar mansion Rohiṇī [if] one intends to make subject the king or [his] ministers, one should remain a day [and] a night without food [= Skt. anāhāraḥ], but nevertheless a grain of Clerodendron siphonantus [is] to be put [lit. made] as an oblation into the fire, [and] these ones will become subject. 2. In [the lunar mansion] Mṛgaśiras
b6 [if] one intends to bring a man under one’s control, as much barley in his name [is] to be put [lit. made] as an oblation into the fire, [and] he will become subject. 3. In [the lunar mansion] Ārdrā [if] one intends to bring a woman under one’s control, to make [her] nipples excited, a hair (?) of [her] domain (?) [is] to be put [lit. made] into the fire as an oblation, [and] she will become subject.
b7 In [the lunar mansion] Punarvasu [if] one intends to bring a man or a woman under one’s control, a morośka flower [is] to be put [lit. made] into the fire as an oblation, [and] these ones will be subject. In the lunar mansion Puṣya [if] one intends to bring whomever under one’s control, a sumo [flower?] [is] to be put [lit. made] into the fire as an oblation [and]
b8 this one will become subject. In [the lunar mansion] Aśleṣa, a foot of a pigeon, Dalbergia sisu [and] oil, [all that is] to be put [lit. made] in the fire as an oblation. In whose name one does [it], this one will not live long. 7. In [the lunar mansion] Maghā, head hair of an enemy [and] from the very same one a (nail) of his foot [is] to be put into the fire as an oblation.
b9 In whose name one makes [the oblation], this one has equally trouble for the rest of his life. 8. In [the lunar mansion] Phalguṇī, for the sake of selling the bought [goods] bdellium [is] to be put [lit. made] into the fire as an oblation, [and] the bought [goods] are sold. In exactly the same way [it] should be done in [the lunar mansion] Uttaraphalguṇī. 10.

(continues on PK AS 8B)

Other

b5 In whosever name one makes an oblation in the fire, he perishes within long. (cf 97) (Peyrot 2013c: 707)
b5+ If one intends to bring a man under one’s control in Mṛgaśiras, as much millet in his name [is] to be made as an oblation in the fire. (cf 98; 79) (Peyrot 2013c: 705)
b7 Wenn einer im [Sternbild] Punarvasu beabsichtigt, einen Mann oder aber eine Frau sich zu Willen zu machen, [dann ist] eine Morośka-Blume im Feuer als Spende darzubringen. (Schmidt 1974: 148)
b8 In whosever name one makes [the oblation], he does not live long. (cf 98; 79) (Peyrot 2013c: 708)
b9 In whosever name one makes [the oblation], he has evil for the rest of his life. (cf 98; 79) (Peyrot 2013c: 708)
b9+ [Im Mondhaus] Phalgunī [ist] zum Verkauftwerden des Eingekauften Kurkal im Feuer als Spende darzubringen: Das Eingekaufte wird verkauft. Auf eben diese Weise [ist] (im) [Mondhaus] Uttarapha(lgunī) zu verfahren. Eine ...-Blume [ist] im Feuer als Spende darzubringen: Das Eingekaufte wird verkauft. (Schmidt 1974: 249-50)

Commentary

Linguistic commentary

There are some late/colloquial spellings showing monopthongization (e.g., ce for cai), geminate simplification and on the other hand double tt-spelling in yāmttsi and ñemttsa. Note the constant spelling yamaṣäle for standard yamaṣṣälle and late yamaṣle. There are also several mistakes in the Sanskrit part; both parts also show careless spellings including missing akṣaras or wrong vowels (e.g., ñemtsi for ñemtsa).

Philological commentary

The Sanskrit and the Tocharian text were written by the same scribe, but the Tocharian text is not a translation of the preceding Sanskrit one. The Sanskrit text contains a charm named brahmadaṇḍa- (b4), lit. 'Brahman's rod'. The Tocharian text teaches the practical aspect of the magical procedure of this charm. For a translation and commentary of the Sanskrit text, see Filliozat 1948: 95-97. Since the Sanskrit charm was apparently regarded as very powerful (and hence not recommended to be used), the Tocharian version gives more practical advice (as a consequence, the Sanskrit text does not help with the interpretation of the Tocharian one).
n1 For the meaning of kolyi 'hoof', see Adams 1987.
n2 Filliozat and Sieg read upacārr\, but there is no virāma and in addition the geminate rr would be unexpected. Note, however, that in kurkal (b9) virāma is also missing.
n3 The manuscript has the reading ypa for yap 'barley', maybe due to a miscopying from a(n older?) manuscript where yap\ was written with virāma of the akalk-type.
n4 This manuscript differentiates 〈na〉 and 〈ta〉 very slightly. Therefore, one may hesitate between reading taine or naine. naine was read by Schmidt 1997b: 256 and interpreted as dual form '(female) bottom' with further examples; but note that TA neyaṃ in A 414 a4 cannot mean 'bottom' either and in the unclear passage m-pkas12l a 2 it is uncertain whether one can read and separate naine at all. A more straightforward possibility is to compare Chinese 奶 năi 'women's breast, nipple'. yoñyeṣṣe can be interpreted as a late form for yoñyaiṣṣe 'pertaining to the passage, domain', compare ce for cai in b7. Differently, Adams 2013a: 554 sets up yoñiye* ‘± groin, pubis’ also said to be attested in yoñiyene in PK AS 8B a4. As for to, the only certain related form is tonta in m-w2 a6, where it corresponds to ratre krāke 'menstrual blood'.
n5 One has to read klai, not klaiṃ (pace Filliozat), because the alleged dot on top of the sign is a blotch (one would expect an anusvāra dot to the right not to the left of the ai-vowel).
n6 One can actually read the feminine pronoun , because the traces of the alleged u-vowel below it belong to the next line (and the sign would be far too short for a ‹u›, which is written with a long stoke in this manuscript). There is a trace of the ā-vowel visible to the right of the sign.
n7 sumo recurs in Or 6402A 1.3 = W 15 a 4, as per Sieg (pace Filliozat); it is a medical ingredient, maybe a flower and to be connected with Skt. suma- 'moon', n. 'kind of flower'.

Remarks

An almost complete leaf with several damages on top of the recto side and the right margin; the paper is almost erased there. The script size and line distance are not uniform, starting with large script in the first two lines until the beginning of line 3; afterwards, the script becomes smaller and uneven. Apparently, the paper has not been ruled before writing, which also explains why there is no string hole space. The script itself is, however, not the so-called cursive of business documents, but rather a less diligent kind of the formal script, and it was written with a calamus (not with a brush).
By the time the picture for the edition by Filliozat was taken, some passages were still better preserved than they are now.
This leaf is immediately continued by PK AS 8B.

References

Edition and translation

Filliozat 1948: 89-91, 95-98; Sieg 1955: 78-80

Translations

Peyrot 2013c: b5 (707), b5 b6 (705), b6 (705), b7 (705), b8 (708), b9 (708); Schmidt 1974: b7 (148), b9 PK AS 8B a1 (249-50)

Bibliography

Adams 1987

Adams, Douglas Q. 1987. “Marginalia to the Tocharian lexicon.” Tocharian and Indo-European Studies 1: 1–9.

Adams 2013a

Adams, Douglas Q. 2013a. A dictionary of Tocharian B. Revised and greatly enlarged. 2nd ed. Amsterdam/New York: Rodopi.

Filliozat 1948

Filliozat, Jean. 1948. Fragments de textes koutchéens de médecine et de magie. Texte, parallèles sanskrits et tibétains, traduction et glossaire. Paris: Librairie d’Amérique et d’Orient Adrien-Maisonneuve.

Peyrot 2013c

Peyrot, Michaël. 2013c. The Tocharian subjunctive. A study in syntax and verbal stem formation. Vol. 8. Brill’s Studies in Indo-European Languages & Linguistics. Leiden/Boston: Brill.

Schmidt 1974

Schmidt, Klaus T. 1974. “Die Gebrauchsweisen des Mediums im Tocharischen.” PhD thesis, Universität Göttingen.

Schmidt 1997b

Schmidt, Klaus T. 1997b. “Liebe und Sexualität im Spiegel der tocharischen Sprachzeugnisse.” In Eros, Liebe und Zuneigung in der Indogermania. Akten des Symposiums zur indogermanischen Kultur- und Altertumskunde in Graz (29. – 30. September 1994), edited by Michaela Ofitsch, 227–62. Arbeiten aus der Abteilung “Vergleichende Sprachwissenschaft” in Graz 11. Graz: Leykam.

Sieg 1955

Sieg, Emil. 1955. “Die medizinischen und tantrischen Texte der Pariser Sammlung in Tocharisch B.” Zeitschrift für Vergleichende Sprachforschung 72: 63–83.