Chapter 1 - Country of Tsu-ku-ch’a (Tsaukuta)

Note: For some reference to the country Tsaukūṭa, see ante, vol. i. p. 62, n. 218. Cunningham identifies it with the Arachosia of classical writers (Anc. Geog. of India, p. 40).

This country is about 7000 li in circuit, the capital, which is called Ho-si-na (Ghazna), is about 30 li round. There is another capital, Ho-sa-la,^[1] which is about 30 li round. Both of them are naturally strong and also fortified.^[2] Mountains and valleys succeed each other, with plains intervening, fit for cultivation. The land is sown and reaped in due season. Winter wheat is grown in great abundance; shrubs and trees grow in rich variety, and there are flowers and fruits in abundance. The soil is favourable for the "yo-kin" plant (turmeric) and for the "hing-kiu";^[3] this last grows in the valley Lo-mo-in-tu.^[4]

In the city Ho-sa-lo is a fountain, of which the water divides itself into many branches, and which the people utilise for the purposes of irrigation. The climate is cold; there are frequent hail and snow storms. The people are naturally light-hearted and impulsive; they are crafty and deceitful. They love learning and the arts, and show considerable skill in magical sentences, but they have no good aim in view.

They daily repeat several myriads of words; their writing and language differ from those of other countries. They are very specious in vain talk, but there is little body or truth in what they say. Although they worship a hundred (many) spirits, yet they also greatly reverence the three precious ones. There are several hundred saṅghārāmas, with 1000 or so priests. They all study the Great Vehicle. The reigning sovereign is sincere and honest in his faith, and is the successor of a long line of kings. He applies himself assiduously to religious work (merit) and is well instructed and fond of learning. There are some ten stūpas built by Aśoka-rāja, and several tens of Deva temples, in which sectaries of various denominations dwell together.

The Tīrthaka^[5] heretics are very numerous; they worship principally the Deva Kṣuṇa (T'seu-na). This Deva formerly came from Mount Aruṇa ('O-lu-nao) in Kapiśa, and took up his abode here in the southern districts of this kingdom, in the Mount Sunagir.^[6] He is severe or good, causing misfortune or exercising violence. Those who invoke him with faith obtain their wishes; those who despise him reap misfortune. Therefore people both far off and near show for him deep reverence; high and low alike are filled with religious awe of him. The princes, nobles, and people of this as well as of foreign countries assemble every year at a season of rejoicing which is not fixed, and offer gold and silver and precious objects of rare value (choice trifles), with sheep, and horses, and domestic animals; all which they present in simple and confiding trust, so that though the earth is covered with silver and gold, and the sheep and horses fill the valleys, yet no one would dare to covet them: they consider them as things set apart for sacred purposes. The heretics (Tīrthakas), by subduing their minds and mortifying their flesh, get from the spirits of heaven sacred formulæ. By the use of these they are frequently able to control diseases and recover the sick.

Going from this northwards 500 li or so, we come to the kingdom of Fo-li-shi-sa-t'ang-na.

Footnotes and references:

[1]:

The identification of Ho-si-na with Ghazna was first made by M. V. de St. Martin; he also proposed to restore Ho-sa-la to Hazāra, but General Cunningham remarks that this name, as applied to the district in question, is not older than the time of Chinghiz Khan; he, therefore, proposes Guzaristan, on the Helmand, the Ozola of Ptolemy, as the equivalent of the Chinese symbols (ibid., loc. cit.)

[2]:

For the strength of Ghazna see Cunningham (op. cit., pp. 41, 42).

[3]:

Hiṅgu, assafœtida (Julien).

[4]:

Rāmendu? (Julien).

[5]:

The symbols Wai-tao may denote the Tīrthakas, as Julien seems to suppose; or they may be simply equal to "only the greater part are Wai-tao," the symbols "wai-tao" are generally applied to the Tīrthakas, for which see Eitel, Handbook, sub voc.

[6]:

For this mountain see ante, vol. i. p. 62. It may be restored to Kshuṇa Hilo or Hila.