CHAPTER XVII

DESCRIPTION OF VARIOUS TABLES USED FOR ASTROLOGICAL PURPOSES

IMPORTANCE ATTRIBUTED To ASTROLOGY--I. TABLES FOR INDICATING LUCKY AND UNLUCKY PERIODS. 1. The elements and. cyclic animals. 2. The spirits of the season. 3. Figures and oracles for determining the character of a given day--II. TABLES FOR DIRECTION IN IMPORTANT UNDERTAKINGS 1. The square tortoise. 2. The circular tortoise.--III. TABLES OF DESTINY IN CASES OF SICKNESS. 1. The human figures. 2. Allegorical figures and dice.--IV. TABLES OF MARRIAGE. 1. Table with numerals. 2. Table with cyclic animals.--V. A SOOTHSAYING TABLE WITH NUMEROUS FIGURES AND SENTENCES.

Importance attributed to astrology.

THE Tibetans, like all primitive nations, attribute to the position of the sun in reference to the constellations, to the planets, to the direct active interference of gods and spirits, and such like, a very considerable influence upon the welfare of man in this and in future existences. To their priests, the Lamas, they ascribe the faculty of deciding what circumstances are to be considered as favourable, and what unfavourable, for counteracting the effect of influences prejudicial to man, and for obtaining the assistance of benevolent spirits. These ends they seek to

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attain by the performance of certain ceremonies and the presentation of various offerings; and nearly every individual case requires to be accompanied by a ceremony,[1] the efficacy of which does not, however, depend upon its being performed by any particular Lama, although the services of a Lama in great repute for sanctity are considered to increase the chances of the ceremony's producing the desired effect. But with respect to the science of "divination," having for object the determining of the character of a day, the residence for the time being of the gods, &c., the Lamas are not held to be equally endowed, one as the other. Those who have made a particular study of astrology, are applied to in all important cases having reference to the public welfare, as well as on such occasions as the marriage or the death of men of rank and wealth; whilst for subjects of minor importance every Lama is considered well-informed enough to give the required decision. In every monastery there is at least one divining Lama, who is then styled "the astrologer;" and larger ones even have one of the famous Choichong astrologers.[2] These latter have a particular school in the monastery Garmakhyá at Lhássa, whilst the ordinary astrologers are instructed in the science by an elder priest; the principal part of their preparatory labours is the profound study of numerous mystical works.

The decisions of the astrologers are pretended to be

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the result of mathematical calculations, combined with due observation of the phenomena to be taken into consideration for the case in point. The corresponding phenomena and their value vary considerably; there are, however, certain rules respecting the different modalities, and the explanation of these rules forms the subject of numerous books on astrology. The deference paid to the Lamas in such things depends to a great extent upon the observance of secrecy with reference to the combinations employed and the ceremonies performed; these things are kept a perfect secret to Tibetans as well as to Europeans; and even Chibu Lama, who, in his intercourse with Europeans, had laid aside many a superstition, showed great reserve in communicating to my brother Hermann the clue to symbolical designs, or such like; although neither Chibu nor any other Lama ever showed any particular hesitation to sell such objects, when no detailed explanation was demanded. The St. Petersburg libraries, also, contain but few in which the rules for their interpretation are given. Even the different provinces have each its own peculiar principles of divination, and are but indifferently acquainted with the operations practised by, and the formularies in use among their neighbours. Many of the tables and symbolical diagrams described further on proved quite a novelty to the Lama Gombojew, when he was requested to transcribe for me into capital letters those sentences which in the original were written in the small characters.

To the difficulties of obtaining information was added that arising from the vagueness with which all natives

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speak when attempting any explanation, even of subjects far less mystical than astrology and divination. This may be offered as an excuse for the following details not being so complete and satisfactory as might be desired. And, besides, I could not well alter them much, as in their existing state they were best calculated to make us acquainted with the notions of the Tibetans concerning the natural phenomena and the functions of their gods.

Tables used for the following purposes shall be described:

1. Tables for indicating lucky and unlucky periods.

2. Tables of direction, to determine towards what part of the compass the face of a man is to be turned when praying, and what direction his feet must take when he is about to set out on an important undertaking.

3. Tables of destiny, consulted in cases of illness.

4. Tables of marriage, employed to arrive at a knowledge of the chances of happiness afforded by some proposed matrimonial alliance.

5. A soothsaying table, with numerous figures and sentences.

I.

TABLES FOR INDICATING LUCKY AND UNLUCKY PERIODS.

1. The elements and cyclic animals.

Rules and regulations connected with or having reference to the calendar, as is the case with the table here described,

{p. 294}

are mostly combinations of the figures used in chronology, viz. the twelve cyclic animals and the five elements. The technical term for such a table is Gabtsis (see p. 274). In the present case their divinatory combination forms part of a large roll not unlike in form to the documents of classical antiquity, on which are also delineated most of the diagrams subsequently described. It came from Lhássa, and Hermann, meeting with it at Darjíling, seized the opportunity and bought it. The Gabtsis is composed of eight lines.

Total length: 2 Engl. ft., 1 inch; breadth: 4 inches.

The first and second lines are each subdivided into thirty compartments; the upper line contains the conventional figures for the elements,[1] the lower their colours. The series of these figures and colours, and the objects represented are the following:

{p. 295}

THE ELEMENTS AND CYCLIC ANIMALS

We see from this list, that in four instances the same element returns after having been succeeded by three

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others, and in two instances this is the case after it had been followed by six.

The third line shows the twelve cyclic animals in the form of human figures, standing upright and clad in the religious garment; but the head is that of an animal. The colours of the head, garment, and girdle are the following:

The colour of the head is important for the luckiness and unluckiness of days; if it be the same with the colour of the birthday, the day is an unlucky one, but the probability of misfortune can be counteracted by offerings to the tutelary genii.

The fourth, fifth and sixth lines contain Tibetan numerals in compartments tinted with the colours belonging to the respective numbers. 180 numbers are inscribed, 60 in each horizontal series. They follow each other in the order here given:

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Each number has a colour which is not a different one for every one of the nine numbers, but which is never changed for the same number; 1 is white; 9 is red; 8 is white; 7 is red; 6 is white; 5 is yellow; 4 is green; 3 is blue; 2 is black. These numerals so coloured are called "the nine blots," in Tibetan Meba gu, in Mongolian Mangga.[1] The succession of the Mebas is considered as important in many respects; its chief use is to indicate the years particularly dangerous to existence, which, according to the notions of the Tibetans return every tenth year; these are the years, they say, in which "the birth-meba has to consolidate." As birth-meba is taken that number in the fifth line (the second line of the series here detailed), which happens to be just beneath the animal in the sign of which a man has been born; and in the arrangement described this Meba returns every tenth year, and is also the central number of nine compartments, the single numbers of which are exactly identical with those of a group ten, twenty years, &c., distant. The dangers of these critical years, coinciding with the "consolidations of the birth-meba," can be averted by the ceremony Ruibal chenpoi dokjed, "to turn back (the evils) in the name of the great tortoise,"[2]

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which the rich generally have performed for them by the Lamas in such years.

In the seventh line thirty sentences had been written, but they had been almost entirely blotted out already when Hermann got the original.

In the eighth line the heads of the sixty animals are repeated, two in one compartment, to indicate the phases of the moon.

Another table for the same purpose obtained by Adolphe in Gnári Khórsum has the form of a square; round a tortoise in the Centre are grouped three times the twelve cyclic animals; in the first series each is repeated once, in the two other series they are repeated five times, to constitute the number of sixty. As a curious deviation from the list of the animals given above, I have to mention that, instead of the ox, we meet an elephant. Between the two spaces filled with the animals, are traced the 180 compartments, tinted with the colour of the Mebas and containing the corresponding numerals. In other divisions of the Square the symbols of the sun, the moon, and the planets Mars, Mercury, Jupiter, Venus and Saturn (see p. 289) are added, alternating with Squares containing the nine Mebas.

2. The spirits of the season.

Amongst the causes of the luckiness and unluckiness of days are included the periodical migrations of the spirits inhabiting the regions above the earth. The two kinds of spirits, the good and evil ones, are supposed to shift their

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abodes, partly every day, partly contemporaneously with the phases of the moon, the commencement of a new season, &c. They perform their migrations with unequal velocity, and therefore, the combination of the spirits varies for every day. It is very important to man, as is believed, to know which kind of spirits have arrived the very day on which he begins an undertaking; if the good spirits are more numerous than the bad ones, the day will be a lucky one, and the more so if the man's tutelary deity is amongst the good spirits. This belief naturally offers a wide field of intrigue to the Lamas, who alone are able to decide the actual movements of the spirits. Amongst the evil spirits particular attention is to be paid to the abode of four demons, who, in astrological maps of the sky, are typified by the following figures: a black dog; a monster with a human body and the tail of a dragon, meaning a Mahôraga, in Tibetan Tophye chenpo; a man on horseback; and, finally, the fabulous bird Garuda. Their images are always encircled by a double square frame; the inner one is divided into twelve compartments, in each of which the name of a cyclic animal is written; the outer frame contains Dhâranîs supposed to be able and willing to hinder obnoxious attempts of the evil spirits. To each of these demons also a season is assigned; the black dog rules the spring, the Mahôraga the summer, the man on horseback the autumn, the bird Garuda the winter.

The linear arrangement of such a table is here given: the squares show the position of the respective four demons, the surrounding numbers the succession of the names of

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the twelve cyclic animals; the outer space is that containing the Dhârânîs.

###

3. Figures and Oracles for the Character of a day.

A day which, according to its number in the series of the days of a year, should be lucky, may for the individual man become fatal by circumstances originating from the time of his birth and other important epochs in his life. But there are days which are lucky under all circumstances, whilst others are invariably unfavourable. The stability as well as the variable character of the thirty days of each month is illustrated by tables divided into thirty principle compartments; the compartments show the symbolical figures of the single days, and below each is written a mystical sentence which reveals its character. Such a table allows one to predict whether the chances of an undertaking are increased by the character of the

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day, or whether man needs the assistance of a Lama, to tell him from which spirit or from what direction danger threatens, as also to indicate the means of averting it. The answer is considered to be derived from most complicated computations; the cyclic animals and the elements of the present year, the abode of the tutelary deity, the birth-meba, and many other things must be taken into consideration. Only the most expert astrologers are believed to have the necessary knowledge, and consequently the remuneration demanded for their assistance and cooperation is high; so that none but the great and wealthy possess the means of getting indicated the reasons which render one day lucky, another unlucky. Chibu Lama said that such tables were generally consulted only by Rajas, and that copies of the book in which this kind of calculation is detailed are very rare in every Buddhist country; no copy had to be was in Síkkim.

The table which will be here described also forms part of the great roll which was bought by Hermann during his travels in 1855, who even obtained some explanations about the general meaning of the sentences. When I continued the analysis, first by getting transcribed the sentences which in the original are written with small characters, which could be done but very imperfectly, as by the frequent use of the roll about one-half of the squares had become quite illegible by friction, I found, also here, so many words used not introduced into Tibetan literature as known hitherto, that all that could be deciphered with sufficient accuracy was

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some few words; these I add in brackets to the verbal native information.

I now give the description of the table. In the upper left-hand corner (in space No. I.) Manjusrî[1] is represented sitting upon a throne; in the opposite corner (in No. II.) is the sword of wisdom, an emblem of his superior knowledge. Each of these two figures occupies the longitudinal space of two squares and the breadth of ones. The rest of the plate is filled up by the following thirty figures and their corresponding sentences.

###

Although the arrangement is very plain, the delineation combined with the numbers; will facilitate the representation to the reader of the position of the symbols.

1. A bird; good.

2. An elephant; middling.

3. The bird Garuda; good.

4. A wheel, the Buddhist symbol typifying the preaching of the Buddhas, as also the circle of existences, and the supreme power of. the fabulous fabulous {sic} kings Chakravartin.[2] Good.

5. A bird; bad. (Words below: nine, bird, danger, evil spirit, tiger; dgu, bya, gnod, 'dre, stag.)

6. A box within a frame; middling.

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7. Pot to keep water for worship. Good. (Thirteen, mouse, ox, two; bchu-gsum, byi, glang, gzhis.)

8. The nine Mebas distributed in a circle similar to the centre of the tortoise described in one of the subsequent Nos.; middling.

9. A leopard; good.

10. A lion; good.

11. The three holy beings, Buddha, Dharma, Sangha,[1] typified by three gems set in a golden case. Good. (Seventeen, armour, shield, good, staff, bird, ape, two, from, perpetual; bchu-bdun, go, khrab, bjang, ber, bya, sprel, gzhis, nas, rtag.

12. A deer; not very good.

13. Nine human skulls; bad.

14. An instrument for rattling at worship; good.

15. Two peacocks; middling.

16. A horse; good.

17, Another bird; middling.

18. A serpent; middling. (Three, dorje, a young sheep, bird, serpent, two, from, perpetual; gsum, rdorje, lu-gu, bya, sbrul, gnyis, nas, rtag.)

19. The tree of blue colour of turquoise; good.

20. A sleeping sick man leaning back in a chair; bad. (Two, hare, sleeping, refreshment, motiv, {sic} man, from, perpetual; gnyis, yos, nyal-du, sim, rgya, mi, nas, rtag.)

21. A three-headed man; bad. (The twenty-ninth, head, three, hog, hare, perpetual; nyer-dgu-pa, mgo, gsum, phyag, yos, rtag.)

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22. The Svastica, a Buddhist symbol most frequently met with in images; good.

23. A temple in the Lhássa style; good.

24. A Yak; good.

25. A Dorje; good.

26. A dragon; good. (The fourth, of the Bon, sheep, two, from, perpetual; bzhi-pa, bon-kyi, lug, gnyis, nas, rtag.)

27. Another bird; bad. (The nineteenth, bird, mouse, ox, two, from, perpetual; bchu-dgu-pa, bya, byi, glang, gnyis, nas, rtag.)

28. A headless man; the wont. (Twenty-three, man, dead-body, eight, of the belly, bird, ape, from, the upper, perpetual; nyer-gsum, mi, ro, brgyad, grod-gyi, bya, sprel, nas, yas, rtag.)

29. The Dorje; good. (Twenty-seven, ape, perpetual; nyer-bdun, sprel, rtag.)

30. The tortoise-shell; good. (Thirty, lotus-flower, leaf, eight, dog, thunder, two, the first, perpetual; sum-bchu, padma, 'dab, brgyad, gyi, 'brug, gnyis, yas, rtag.)

II.

TABLES FOR DIRECTION IN IMPORTANT UNDERTAKINGS.

1. The square tortoise.

The essential figure of such tables is a tortoise, the feet of which are often drawn as hands (see Plates XIV., XV., XVI.); its shell is divided into numerous compartments, in each of which an allegorical figure is traced symbolizing

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some part or direction of the universe. The tortoise is considered by the Tibetan Buddhists to support the universe; and it is in allusion to this belief that it is generally drawn surrounded by water, signifying the ocean which washes the shores of the different continents. The legend having reference hereto, and which Pallas[1] also found to be spread amongst the Mongolian tribes, is this: As often as the universe, after its destruction, has to be re-moulded, the chaos, a fluid and incoherent mass, is somewhat dried by the winds, and the liquid ingredients separated from the solid. At the time of the creation of the present world, Manjusrî caused a tortoise of enormous size to emanate from him and to float in this chaos. Then considering, as god of wisdom, that the continents to be formed needed a solid basis, he rose up into the atmosphere and discharged a golden arrow, which struck the tortoise in its right side causing it to turn over and sink down through the chaotic mass, dropping blood from its wound, leaving behind its excrements, and vomiting fire, thus increasing the elementary parts dissolved in the waters; and when the consolidation took place, it furnished the basis of the universe, which now rests upon the flat under side of its shell.

This surface is quite distinctly characterised, in all representations I have before me, as the under shell, not as the back of the tortoise. The head is turned upwards to show the face, and what makes it more evident still,

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the human hands connected with the tortoise, have distinctly a position of the thumb which shows the lower part to the observer. For astrological purposes this lower part of the tortoise-shell is drawn either square or circular, which necessarily also causes a very different arrangement of its component parts. The shell here described is a square one. The. accompanying sketch shows the distribution of the compartments; the numbers I have inserted have reference to the figures, which will be subsequently explained.

###

In the centre is traced a circle with eight Mebas in this order: ###; the central square is here empty, but in other diagrams of the tortoise it contains a numeral. A square frame surrounding the circle is the next division, and contains compartments with the twelve cyclic animals (their position is indicated in the sketch by the numerals from 1 to 12); it also contains the symbolical signs of the four principal corners of the universe: No. 13, fire (flames) = north; No. 14, iron (two angles meaning the Phurbu) = east; No. 15, water (waves) = south; No. 16, tree (leaves) = west. The rest of the shell is divided into eight principal divisions

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(No. 17 to 24 of the sketch), which are distinguished by a frame of double lines; each is subdivided again into nine compartments. In the central part of every one of these groups we find a mystical sign, one of the "eight symbolical forms," in Tibetan Parkha chakja chad, meaning one of the eight regions of the universe, of which there are ten in all.[1] For astrological purposes mystical names are given to them, and generally they are symbolized by the following signs (see also Plate XIV., XV.):

### North. Li, fire. (In No. 17.)

### North-east. Khon, earth. (In No. 18.)

### East. Da, iron. (In No. 19)

### South-east. Khen, heaven. (In No. 20.)

### South. Kham, water. (In No. 21.)

### South-west. Gin, mountain. (In No. 22.)

### West. Zin, tree. (In No. 23.)

### North-west. Zon, air. (In No. 24.)[2]

These signs, however, are not exclusively introduced in this form: other types may be occasionally considered

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to be more useful, or more damaging to the influence of evil spirits; and famous astrologers do not unfrequently invent quite new ones; a specimen of such a deviation is that printed on Plate XVI. where the signs are these:

The remaining eight figures in the smaller squares are in each group the same; they are likewise symbols of the eight regions, and have besides each a mystical meaning. The trident is the north; the Phurbu is the east; by five dots, ###, five of the dreaded demons are symbolized whose appearance causes "untimely death," and other misfortunes; they mean the south. The Dorje is the west. Amongst the other figures parts of the human body partly male partly female may still be particularly mentioned. Their relative position varies, and each different combination shows the region desired for a specific purpose, such as whither to direct the prayers and the Phurbu in order to ward off successfully the demons; what direction a bridegroom or a warrior must take on leaving the house, &c.

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Plate XVIII.

DIVINATION FORMULÆ.

TAKEN PROM FIGURE-TABLES PROM LHASSA.

1. To calculate the direction favourable to an undertaking.

###

2. For learning beforehand the issue of an illness.

###

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In order to discover the region required, various circumstances have to be taken into consideration; of the numerous books in which they are detailed the greatest variety of rules is contained in the books Yangsal Domi (already quoted p. 280), Chungpa kundus tsis, and Thangshin-gi tsis. The astrologers are very reserved in communicating these laws; this would make their art too popular and would deprive it of the character of sublime mysticism and science, with which they now array it. All I can say is this: A quantity of numerals corresponding to the number of years of the questioner is inscribed successively in the nine compartments of a circle in the order in which the symbolical names of the quarters of the world are enumerated in the following verses:--

The centre means the nadir, the tenth of the regions of the universe which the Tibetans acknowledge (the ninth region, the zenith, is omitted). From the number which takes the place of the nadir, the succession of the others depends; which number has to occupy the centre I do not know, I have been only informed that attention must be paid to the sex, as the central number is one with males, another with females.

{p. 310} When the central number has become known, the other numerals are grouped so that the next higher is written in the compartment heaven, the next higher in the compartment iron, and so on as detailed in the verses. If the number 9 is reached, it is not 10 which follows but the series is continued again with 1, 2, &c., till the quantity of the numerals inscribed is identical with the number of years of the questioner. The highly mystical character of the rules concerning the distribution of the Mebas seems to be well illustrated by those respecting the influence of the sex upon the calculation; they are brought in the form of verses, and run thus:

For facilitating the correct inscription of the numerals in the succession required, such representations of the tortoise have not only in their own centre a circle with nine compartments and the numerals inscribed in due order, but beneath the tortoise an appendix of eight other circles is added, which show the due succession of the numerals in case any one of the nine numerals should fall into the central position. Also our large roll contains, in Tibetan characters, the following eight combinations bordered by circles:

###

2. The circular tortoise.

The shell of the tortoise drawn as a circle is particularly used for calculating from the combination of the planets with the constellations at the time of one's birth, from the birth Meba, and other moments, which deity an individual man has to address as tutelary god in every year of the sixty years circle. Its surface shows:

Head of the Tortoise.

###

Tail of the Tortoise.

1st. Compartment. A central circular space containing

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the nine Mebas, identical with the central part of the square tortoise-shell described p. 305.

2nd. to 9th. Compartments. These consist of eight concentric divisions subdivided by eight radii into eight parts each; the resulting 64 spaces contain inscribed the numbers I here give in their cyclic succession; and I begin where I have placed the numbers in the preceding diagram of concentric circles going through the circle from left to right.

The elementary name of each space and its respective position in the compass I have added in explanation at the foot of the numbers; and if we look again for these elementary colours in the succession of heaven, iron, mountain, fire, water, earth, tree, air, we at once remark that then the horizontal succession of the numbers is exactly the same as in the eight groups of nine divisions each, page 310, where the next higher Meba is also inscribed in the succession of heaven, iron, &c.

10th. Compartment. This last circle is divided into

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64 spaces; in 60 the names of the cyclic animals (byi, glang, &c.) are written; the four remaining symbolical figures of the four principal points of the compass occupy a position as on our geographical maps; fire, or the north, being next to the head of the tortoise; Phurbu, or east, to the right; water, or south, at the tail; leaves, or west, to the left.

III.

TABLES OF DESTINY IN CASES OF SICKNESS.

1. The human figures.

Sixteen human figures are drawn in two rows; in cases of sickness seeds or small pebbles are cast upon them to foretell the development and final result. The succession of these human figures and their appendices are:--

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2. Allegorical figures and dice.

A rectangular table 6 inches long, and 4 inches broad, divided into 24 parts.

###

The squares 1, 2, 3, 4 are filled up by representations of the twelve cyclic animals, in groups so arranged that one animal is ridden by three others. They are considered here as introductory figures and have their particular importance when a marriage is contracted, but not in reference to sickness; they shall be explained in the subsequent section, IV. Squares 5 to 16 are the spaces which contain the objects and sentences consulted in illness; they are: 5. Two coniferous trees. 6. Buildings during inundation. 7. Two coniferous trees. 8. One tree. 9. Two sacred buildings. 10. Two eyes. The sentences in 10 to 16 are written in running-hand with abbreviations, so that a literal transliteration was not possible for square 12. These sentences' follow in the succession my diagram gives:--

11. The flourishing (green) tree of life will be broken now or later--No. 1.

12. [The golden tree will now be broken].--This, however, stands under the image of the buildings in inundation, in which no allusion to a tree could be discovered.

13. The tree of the blue colour of turquoise will be broken now or later--No. 2.

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14. The tree dPag-bsam-shing[1] will be broken now or later.--No. 3.

15. The celebrated houses and enclosures will be destroyed now or later.--No. 4.

16. Now or later the eyes of death shall meet you.--No. 5.[2]

The spaces 19 to 24 represent the six surfaces of a die. The dots upon dice used for soothsaying purposes show here. the following arrangment, one half of the dots being white, the other black.

###

The dice are either cubes, like the European ones, or rectangular parallepidedons, sometimes comparatively very long. The latter, in consequence of their form, have two sides blank.

IV.

TABLES FOR MARRIAGE.

1. Table with numerals.

One diagram of this kind shows a table of nine squares, each divided again into nine spaces; the central is a rectangle, in which is inscribed a short sentence; the eight surrounding

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spaces contain each the number of a Meba. The arrangement of the numerals is as given in the accompanying figure.

###

The sentences in the rectangles were explained to Hermann to run thus:[1]

I. Medicine of the sky, true.

II. Medicine of the sky, middle.

III. Medicine of the sky, partly true.

IV. Imaginarily true according to man's knowledge.

V. Of middle fortune, mediocre (the Lama said: Imaginarily true, but doubtful).

VI. Imaginarily true, and bad by imagination.

VII. Utterly bad.

VIII. Likely to be bad.

IX. A little better than the regular bad ones.

This table is consulted by the parents of the young people to be married, who throw a sacred seed upon it;

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the inscription of the square upon which the seed rests, is taken as the general character of the answer as to the felicity of the ensuing marriage, but the answer allows a variety of interpretations, according to the birth Meba of the young people, and to the Meba of the square, if the seed happens to rest upon a numeral and not upon the inscription. Also the elements under which they were born, are taken into consideration. In this respect it is universally admitted that the circumstance, that the elements under which the young people were born are not the same would entail discord and strife, if the element which is superior in power were not neutralized by ceremonies which, of course, can only be performed with efficacy by the Lamas. The relations of the elements are detailed in the following sentences; their Tibetan text is given in Plate. XIX., II.

These notions[1] are evidently founded upon considerations on the conditions of growth and decay of the existing objects; for wood, or the plants, grow in

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the earth and are fed by water; wood furnishes the material for fire, but wood, or trees, are felled by iron. Iron (shovels) are indispensable for irrigation-canals, to furnish the plants (wood) with the necessary water, of which, however, they are deprived to a certain extent by the earth, into which a part sinks and is lost.[1] Fire again renders possible the use of water for cooking, and thus increases its importance for man.

2. Table with cyclic animals.

All the tribes of Central Asia[2] suppose that the different natures of the elements which constitute the cycle of twelve years, cause mutual affection or aversity; the rules, however, which the Tibetans have established on this head, are very arbitrary; they believe, e. g. that the bird would pick the horse, &c. They speak of six varieties of relative feelings, viz.: very great affection; mediocre affection; indifference; disinclination; great hatred; deadly hatred. Deadly hatred is incurable, and under such auspices young people should, properly, not be permitted to marry; but if the parties are wealthy and liberal, the hatred may be prevented from breaking out. All other relations of the animals can be modified--the influence of the unfavourable weakened or totally counteracted, that of the favourable strengthened and increased.

Diagrams in the divisions of which such groups of animals are formed, are very frequent; their arrangement

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PLATE XIX.

DIVINATION FORMULÆ.

TAKEN FROM FIGURE-TABLES FROM GNÁRI KHÓRSUM.

1. For the interpretation of oracles. The oracles to which they refer are given on Plate XX.

###

2. Rythmical sentences concerning the influence of the elements, for good or bad, upon a proposed marriage.

###

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is either that the head of two animals are delineated within one division, or that their names are inscribed instead: occasionally also an animal is ridden by a monster in human shape with the heads of one or even more of the cyclic animals. Whether the hatred or disinclination will become fatal to the couple, is determined by the casting of dice.

Tables of this sort had been appended to the astrological roll from Lhassa (see p. 293).

The one which shows the combinations of animals between which feelings of averseness very probably exist, has 36 compartments; the twelve squares of the first two lines have the heads of the animals drawn turned away from each other; the remainder contain their names; the entire series is this:--

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Another combination shows the animals which may but do not necessarily prove unfavourable; it comprises four divisions, and in each is seen an animal ridden by a monster with the heads of three animals. In the first division the hog is ridden by the bird, serpent and dog; in the second the ape by the mouse, sheep, and tiger; in the third the tiger by the horse, ox and ape; in the fourth the serpent by the dragon, the hog and hare. These figures are the same as those which occupy the four first spaces of the table which is described on p. 313, as used for consultation in cases of sickness.

V.

A SOOTHSAYING TABLE WITH NUMEROUS FIGURES AND SENTENCES.

It was but after great hesitation on the part of the Lamas that Adolphe and Robert obtained this table at Mángnang, in Gnári Khórsum; they were repeatedly assured that no other copy could be procured, except after much delay, direct from Lhássa. As my brothers did not succeed in obtaining information from the Lamas of Mángnang concerning its application, I addressed myself to Mr. Schiefner, in order to obtain details about analogous objects; but though he inquired with his usual kindness about such materials, I remained limited to the translation of the inscriptions, and, for the interpretation of the figures, to the analogy of the forms with those on other tables.

{p. 321}

The original is 21 inches long, and 18 inches broad; its principal part is divided into 78 rectangles which contain either a figure, or a sentence, or both combined; some, however, are empty. Along its sides two vertical stripes are left to receive explanatory directions for the use of the table; of these, however, one is empty. In order to facilitate the explanation, I give as usual the outlines of the compartments; where a number is omitted, the space is empty.

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In the translation here given the sentences, in order to the distinguishing of them from the figures, are placed between marks of quotation.

{p. 322}

A.. The central table with its figures and sentences.

The numbers at the commencement of the line have reference to those in A of the preceding diagram; the numbers at the end of the sentences refer to Plate XX., where the respective sentences are printed in Tibetan characters.

1. "The celestial chair, is it empty or not?" (No. 1.)

2. A lion.

3. "The twisted snare, Shall it slip through (under the object) or not?"[1] (No. 2.) A twisted rope.

4. The skin of a man.

5. The walls of a religious establishment.

6. "Shall every track be lost of the residence of the king of eloquence. or not?"[2] (No. 3) A Lama.

7. "The peacock beneath the throne of lions,[3] shall it be victorious or not." (No. 4)

8. The peacock riding a lion: this is a symbol of the throne of lions.

'9. "The residence of turquoise colour, shall it be destroyed or not?" (No. 5) The figure is meant for an altar with a cone of sacrifice (Zhalzai)' upon it.?[4]

10. A string of beads, symbolizing human skulls.

11. The vessel Namgyal bumpa,[5] with flowers put into the neck.

12. "The golden Dorje, shall it open itself like a

{p. 322a}

Plate XX.

QUERIES AND ANSWERS.

TAKEN FROM A SOOTHSAYING-TABLE FROM GNÁRI KHÓRSUM.

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{p. 323}

flower (appear) in the sky?" (No. 6.) A Dorje, the symbol of power.[1]

13. "The bad speech of the unbelievers,[2] Will it Come forth or not?" (No. 7.)

14. An unbeliever.

15. "The mat, shall it be made to melt (be destroyed) by fire or not?" (No. 8.) A figure similar to a chess-board.

16. The Phurbu, the symbol of power over the evil spirits. (See p. 257.)

17. A circle for divination.

18. Twisted ropes, meaning the snare. (Comp. Fig. 3.)

19. "The celestial .... and the twisted .... shall they be cut or not? "[3] (No. 9.)

20. The figures of "Byang-bu" and "Thal;" the former is a stalk with green leaves, the latter a parallelogram fastened to a stick.

21. The snare (comp. Fig. 3). No meaning found for the respective sentence.

22. An arrow with ribands.

23. Two astrological instruments.

24. The trident, the symbol of power over the evil spirits. (See p. 215)

25. "The magistrate's residence shall it become empty or not." (No. 10)

26. A bridge, of which three arches are seen.

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27. "The magic wand, shall it break or not?" (No. 11.) Two staffs, one standing upright, the other with its upper end bent.

28. The walls of a religious building. (Comp. Fig. 5.)

29. A Lama.

30. A Lama.

31. "The enclosure of the fire-place of the followers of the Bon religion, shall it be empty or not?" (No. 12.)

32. A priest of the Bon religion, holding a sword and a shield.

33. "The excellent horse[1] and the man, shall they go away in opposite directions or not?" (No. 13.) A man on horseback.

34. A sword.

35. A bow in a case, and a quiver with four arrows.

36: An arrow without ribands.

37. "The shoes, shall they be carried away by the water or not?" (No. 14.)

38. Two shoes standing on the slopes of a hill.

39. "The divine astrology, shall it become known or not?" (No. 15.) Two astrologers in religious garments.

40. A. bow and a arrow.

41. Two fishes swimming in water.

42. A bird sitting upon a flower.

43. Water. (Comp. Fig. 49.)

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44. "The garment and the umbrella with the handle of turquoise, shall it fall down (to the earth) or not?" (No. 16.) The handle of a turquoise.

45. "The lodgings, shall they be destroyed by the servant, or not?" (No. 17.) Walls.

46. A Lama wearing the magic mirror.

47. A snare hanging down from a rope. (Comp. Fig. 3.)

48. Several snares hanging down from a rope.

49. "The spring of the universe, shall it dry up or not?" (No. 18.) It must refer to Fig. 43.

50. "The paternal house, shall it come into the possession of the enemies, or not?" (No. 19.) Walls.

51. "The magic mirror, shall it appear or not?" (No. 20.) The mirror supported by a flower.

52. Three Lamas.

53. A full-blown flower.

54. Five arrows and a bow.

56. "The pillars (of the Buddhist faith) and the thousand offerings, shall they be spread far and wide, or not?" (No. 21.) Three vessels for offerings upon a table.

57. Three Lamas, the first clad in red and green; his two companions are left uncoloured.

58. A Lama with the magic mirror.

59. A Lama clad in red, leaving the house.

60. Its upper part is filled with the point of the arrows and bow (comp. Fig. 54.); to its lower and reaches the flower from the square underneath.

61. "The white genius of the excellent land, shall he submit himself or not?" (No. 22.)

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62. A sentence, but no meaning was found.

63. A conch, with which the Lamas are summoned to prayers.

64. The magic mirror.

65. A leaf.

66. An open flower, its upper part is formed by the magic mirror.

68. A hog.

69. A pillar (supporting a monastery, or Buddhism in general).

70. An altar with an offering vessel, and a flame burning under it.

71. Walls.

72. A house.

75. The black celestial dog.[1]

76. A yak.

77. A tiger.

78. A hare.

B. Directions for finding out the due answer.

The numerals at the commencement are those in B of the diagram on p. 321, and those at the end of the line refer to the Tibetan texts in Plate XIX, 1.

I. "Begin to count the terrestrial fortress from the celestial king." (Manjusrî.) (No. 1.)

2. [The quantity of letters which could be read was not sufficient to guess the meaning]. (No. 2.)

3. "Count the water from the tiger." (No. 3.)

4. "Count the earth from the tiger." (No. 4.)

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5. "Count the iron from the tiger and the hare." (No. 5.)

6. Count the fire from the hare." (No. 6.)

7 Count the wood from the hare." (No. 7.)

8. "Count the water from the hare." (No. S.)

9. "Count the preceding (hare) from these three (elements)." (No. 9.)

10. "Count the fire from the tiger." (No. 10.)

11.. "Count the water from the ape." (No. 11.)

12. "Count the preceding (ape and tiger) from the five (elements)."' (No. 12.)

13. "Count the subsequent from the five." (No. 13.)

14. "Count from the year of the heaven." (No. 14.)

Having arrived at the conclusion of the descriptive part of this volume, I may be allowed to add still a few remarks, though of a general bearing, in allusion to the contributions which the inquiries into Buddhism have afforded for the explanation of monumental remains in Europe, particularly in Norway, as well as for the interpretation of ancient mythological terminology. Prof. Holmboe of Stockholm, when comparing the tumuli and long walls extant in many parts of Norway with the Topes in India and Afghanistan and the Chortens and Manis of Tibet, found so many surprising analogies, that he at length declared that, in his opinion, it is highly probable, "the teachers of Buddhism advanced as far as Scandinavia, after having passed through the vast provinces

{p. 328}

of Russia."[1] And, what may be more unexpected still, even in Mexico Buddhism was discovered to have had followers as late as the 13th century, a circumstance made evident from the details and descriptions contained in a Chinese author of the end of the fifteenth century of our era concerning "the far distant land into which pious men and heavy storms had transferred the sacred doctrine."[2]

{p. 329}