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has been chiselled is used as an architrave in a rude chapel. Others are doubtless plaistered over in the walls.

The screen is 47 feet in height and a little less in width. The general depth of the building, of which a plan to scale is appended, (vide Plate IH.) is 20 feet interiorly, the centre portion, on which tho Mussulman dome is built, being a few feet more. The block of granite, perhaps 5 feet by 1J, let into the front of the screen—and figured by me—is very curious. It is undoubtedly of great antiquity, and bears the usual Buddhist character of ornamentation as found in this neighbourhood. It at once attracts attention by being altogether out of place. Only one of the "Kangura" or pinnacles remains in the building, but they doubtless extended across to the screen, the small portions of wall where the plaister has fallen, shew the well known scroll denticulated pattern.

Over the south chapel, right across tho centre, has heen constructed an arched chamber, 20 feet by 20, and perhaps 18 feet high. The roof of this has been moulded with pieces of nodular kunkur set in lime, which alone appears to keep it together. The effect is most singular; facing as it does to the East, it would seem that originally there had heen a cloister, the four rude chapels consisting of 16 pillars each, with a larger chapel in the centre for the image. As, however, the whola was rebuilt by the Mussulmans some 430 to 450 years since, the only uchnologcial interest which attaches to the spot is, that it- was undoubtedly once a Buddhist site.

hi the court-yard, now enclosed by a mean brick wall, is a small chaitya, 9 feet square, covering a Mussulman tomb, where four plain pillars support a flat roof with eave-stones of red sandstone projecting 2 feet on each side. The stones composing this evidently came from Agra from the same quarries* which furnished the Raja's Seeundia gardens. I have drawn one »f the capitals which is of the old pattern, *>incwhat altered.

On the road between Etawah and Mynpoorie, several villages built °n high " kheras" or mounds attracted my notice. I hope to explore "win and send you the results, if any there be.

* Tautpur Village, Sahender Fcrganuah, Agra ZillaU.

Translation of an Inscription copied in the temple of Nakhon Yat or the City of Monasteries, near the capital of ancient Kambodia. By Br. A. Bastian.

[Received 16th January, 1867.]

The magnificent monuments of Kambodia give testimony of a bygone civilisation, whose origin remains shrouded in mystery. Their history will be read by the stone-sculptures which cover the walls and portray the nations anciently inhabiting the country, their costumes, manners and customs. There is, besides, scattered over the ruins, a not inconsiderable number of inscriptions to be found, which are written in an antiquated kind of Pali character, and, when deciphered, may assist to obtain the right clue. The following inscription is a more modern one in Kambodian letters, and was copied inside the great temple at Nakhon Vat.

Sapphamasadu: Glory to the holy ones. In the year, which counts 1623 in the era, the year of the dragon, the third month, on a Thursday, in concordance with the Gatha, which are written in Pali, in the raetrum of Phrohma-Kit, on the Phra-Phuttha Rub (the Ftatue of Buddha,) I humbly offer up flowers to Bhagavat, who sits in meditation to observe the precepts (Sila), in the reflecting posture and nndisturbed by the attacks of man (Mara or Satan), on the handsome seat of the Lotus (Phuttang). I offer up to the Pharabat (the holy footstep) of highest excellence. I bend down and raise hands in supplication at the feet of the Lord. I worship in my mind the three jewels (Ratana-trai), laying down flowers and areca on the throne-seat (banlang), which, elegantly ornamented by sculptures, is overhung in fourteen folds with the Baldachin of four kinds of clothes, beautiful all over in perfection, and the whole shining in brilliant splendour, as a cover of Phra-Photisat (the holy Bodhisatwa), who sits motionless in the posture of continual meditation. I present offerings to SakhyaMuni, the Lord of glory, who has preached the true law for guiding all beings on the heavenly road. I do homage under the holy footstep. I worship and adore, raising the hands in supplication before the Lords of religion, the five Buddlias, the three gems : in humble piety I invoke them, devoutly I pray. I offer myself in holy love, never forgetting. I fix my mind, the whole of my mind and soul, on the Phra-Chedi (the holy Chaitya or Pagoda) Chulamani* (the precious diadem of hair) in Traidungsa (Daodungsa or the heaven of setting stars), encircled by the shephada (Devada), whom I reverentially bear on my head. I offer up and bow down before (the figure of) Phra-Patima in his golden abode, the Lord of the three praises, the refuge of all beings. I present offerings to the Phra-Phnttha Rub in the Phra-Sathub (Dagoba) of the Phra-Chedi (Pagoda), the Prasat (palace) of the Vihan (monastery). I present myself in offerings of humble service,—I present myself wholly and entirely.

Having done worshipping, having finished the offerings, I pray to become perfect in wisdom, to know all kinds of sciences without error and mistake, after having been born in the next existence for seven years. When I shall have accomplished all knowledge of letters, 1 pray that I may become well versed in the Trai-Pidok, that I may be able to answer every one's questions, to solve all riddles proposed, that I may know the Trai-Phet (three Vedas) and the Sinlaprasta (the magic of the stones). May I be blessed to meet Pra Sijabn (Sri-Ariya or Arimathiya, the future Buddha) in the next existence. May I be surrounded by numberless attendants ; if 11,110 follow, it will be enough. May I be so shiningly beautiful, as to move all hearts, like those women, who having taken holy orders, shall be reborn relacent of radiant beauty, in recompense for their pious deeds, and by virtue thereof. May I become great and mighty, of such power, that even Phra-Phrohm (Brahma) could never put any obstacles in my way. And when the circle of transmigrations leads me to be reborn again in a new existence, I pray, that I may become Baddha, and attain the holy law, pervading all existence,—that I may become equal to the perfected ones in the world.

Now in regard to these people here, who are called respectively Ming, Behn, Sok by their surnames, they desire to become handsome and delicate in figure, of such a shape, as it makes women beloved. This prayer I put in, on behalf of the aforesaid persons of the village Tabungkram. And two of them, Ming and Behn, have still another wish in their heart, namely: to become rich in honours and dignities, beautiful like painted pictures. May they, on leaving the present existence, which is an imperfect and unsatisfactory one to them, may

* Built by Indra over Gautama's hair, which he cut off with hia sword.

thoy hereafter be reborn as brothers, and may the sinful consequences which have separated them, be exhausted, so that they will remain together and united always, and that ultimate death shall take them away simultaneously at one and the same day with their wives. May there be no grief, no sorrow then, as now oppresses them, now in the present existence, when the bones of mother and child are buried under a Phra-Cbedi, which is erected above them, as a meritorious work. May mother and child remain united in the next existence.

And furthermore, there is a person here, called Im, who has restored a venerable Phra (idol), which had lallen in ruins, and lay there all cut to pieces. It had broken its neck ; its hands and feet were lost. He built it up anew, he mended it, he made it handsome aud pretty. It was covered with gold, it was surrounded by other Phra, 137 in number. All these figures, great and small, were clothed in a twofold set of garments; they had their praises written upon them. And after that, meritorious works were performed in the Phra-Chedi, which also had been rebuilt and embellished. For five ordinations the expenses were paid, and a Phra of gold was placed in remembrance. A great deal of money has been expended, the monks have been loaded with presents, a Vihan and a preaching-hall have been adorned, a priast was helped on in his consecrations, a slave was liberated, and all the other works of merits cannot be counted : they ore too numerous. How often alms have been given is beyond recollection ; times innumerable presents were brought to the priests. And these priests, after having received their presents, have vouchsafed pardon for all faults committed, have promised indemnity from all misfortunes. I pray to the Lord, that happiness may be in store for mo, and that in the coming existence I may enjoy my blissful state, without being pestered by people who are envious of it. May I go through the future existences, free of calamities, full of wisdom and knowledge. May no sickness befall me. May I happily live, joined to my wile and my children, and attain a high and serene age, not knowing mishaps. May the evil consequences of former sins not reach me, may I never be oppressed by poverty. May I remain liberated from hell for ever. May my thoughts, now small and narrow, expand in the next existence, that I may understand the precepts

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