bodies and around their eyelids.52. For their writing (written characters) they take their model from India, and although they (i.e., the forms of the letters) are somewhat mutilated, yet they are essentially the same in form.63 Their language and pronunciation are different from that of other countries. They have a sincere faith ,in the religion of Buddha, and give themselves earnestly to the practice of it. There are several hundreds of saiighdrdmas, with some 10,000 followers; they study the Little Vehicle and belong to the Sarv&stivada school. Without understanding the principles, they recite many religious chants; therefore there are many who can say throughout the three Pitakas and the Vibhdshd (Pi-p'osha).

Going from this south-east 500 li or so, passing the river Sit& and crossing a great stony precipice, we come to the kingdom of Cho-kiu-kia.54

Cho-kiu-kia (chakuka? Yarkiang).

This kingdom55 is some 1000 li or so round; the capital is about 10 li in circuit. It is hemmed in by crags and mountain fastnesses. The residences are numerous. Mountains and hills succeed each other in a continuous line. Stony districts56 spread in every direction. This kingdom borders on two rivers;57 the cultivation of grain and of fruit-trees is successful, principally figs, pears, and plums. Cold and winds prevail

m This is the only translation I can give. Julien renders it, "They have green eyeballs ;" but hia text must differ from mine.

53 This passage, too, is very obscure; Julien has omitted it. As an alternative translation of the whole passage, this may be offered: "They paint their bodies and their eyelids; for their models in these figures (painted letters) they take (those of) India; although they thus disfigure themselves, yet they retain great vigour of form (or body)."

54 Anciently called Tsie-ku.

65 V. de St. Martin identifies Cho-kiu-kia with Yarkiang, but he gives no authority. Dr. Eitel (Handbook, s. v. Tchakuka) states that "it is an ancient kingdom in Little Bukharia, probably the modern Yarkiang." The distance and bearing from KashgSr would point to Yarkand.

56 Compare W. H. Bellew's account of this neighbourhood. Kashmir and Kashgir, p. 365.

57 Probably the Yarkand and Khotan rivers.

throughout the year. The men are passionate and cruel; they are false and treacherous, and in open day practise robbery. The letters are the same as those of K'iu-sata-na (Khotan), but the spoken language is different. Their politeness is very scant, and their knowledge of literature and the arts equally so. They have an honest faith, however, in the three precious objects of worship, and love the practice of religion. There are several tens of saiiglidrdmas, but mostly in a ruinous condition; there are some hundred followers, who study the Great Vehicle.

On the southern frontier of the country is a great mountain, with lofty denies and peaks piled up one on the other, and covered with matted underwood and jungle. In winter and all through the year the mountain streams and torrents rush down on every side. There are niches and stone chambers in the outside; they occur in regular order between the rocks and woods. The Arhats from India,, displaying their spiritual power, coming from far, abide here at rest. As many Arhats have here arrived at nirtdna, so there are many stUpas here erected. At present there are three Arhats dwelling in these mountain passes in deep recesses, who have entered the samddhi of "extinction of mind." Their bodies are withered away; their hair continues to grow, so that Shamans from time to time go to shave them. In this kingdom, the writings of the Great Vehicle are very abundant. There is no place where the law of Buddha is more flourishing than this. There is a collection here58 of ten myriads of verses, divided into ten parts. From the time of its introduction till now it has wonderfully spread.

Going east from this, skirting along the high mountain passes and traversing valleys, after going about 800 li, we come to the kingdom of K'iu-sa-ta-na (Kustana—Khotan).

58 Series of sacred books.

K'lU-SA-TA-NA (KHOTAN).

This country is about 4000 li in circuit; the greater part is nothing but sand and gravel (a sandy waste); the arable portion of the land is very contracted. What land there is, is suitable for regular cultivation, and produces abundance of fruits. The manufactures are carpets, haircloth of a fine quality, and fine-woven silken fabrics. Moreover, it produces white and green jade. The climate is soft and agreeable, but there are tornados which bring with them clouds of flying gravel (dust). They have a knowledge of politeness and justice. The men are naturally quiet and respectful. They love to study literature and the arts, in which they make considerable advance. The people live in easy circumstances, and are contented with their lot.

This country is renowned for its music;69 the men love the song and the dance. Few of them wear garments of skin (felt) and wool; most wear taffetas and white linen. Their external behaviour is fall of urbanity; their customs are properly regulated. Their written characters and their mode of forming their sentences resemble the Indian model; the forms of the letters differ somewhat; the differences, however, are slight. The spoken language also differs from that of other countries. They greatly esteem the law of Buddha. There are about a hundred sanghdrdmas with some 5000 followers, who all study the doctrine of the Great Vehicle.

The king is extremely courageous and warlike; he greatly venerates the law of Buddha. He says that he is of the race of Pi-shi-men (Vaisravana) De va. In old times this country was waste and desert, and without inhabitants. The Deva Pi-shi-men came to fix his dwelling here. The eldest son of Asoka-raja, when dwelling in Takshaslla,

58 Compare the remark of Fa-hian general abundance of the district (chap, iii.), "They love religious round Khotan consult Marco Polo, Music." For the products and Yule's notes, voL i. pp. 174, 175

Laving had his eyes put out, the King Asoka was very angry, and sent deputies to order the chief of the tribes dwelling there to be transported to the north of the snowy mountains, and to establish themselves in the midst of a desert valley. Accordingly, the men so banished, having arrived at this western frontier (of the kingdom), put at their head a chief of their tribe and made him king. It was just at this time a son of the king of the eastern region {China) having been expelled from his country, was dwelling in this eastern region. The people who dwelt here urged him also to accept the position of king. Years and months having elapsed, and their laws not yet being settled,60 because each party used to meet by chance in the hunting-ground, they came to mutual recriminations, and, having questioned each other as to their family and so on, they resolved to resort to armed force. There was then one present who used remonstrances and said, " Why do you urge each other thus to-day? It is no good fighting on the hunting-ground; better return and train your soldiers and then return and fight." Then each returned to his own kingdom and practised their cavalry and encouraged their warriors for the fray. At length, being arrayed one against the other, with drums and trumpets, at dawn of the day, the western army (lord) was defeated. They pursued him to the north and beheaded him. The eastern king, profiting by his victory, reunited the broken parts of his kingdom (consolidated his power), changed his capital to the middle land.61 and fortified it with walls; but, because he had no (surveyed) territory, he was filled with fear lest he should be unable to complete his scheme, and so he proclaimed far and near, "Who knows how to survey a dominion?" At this time there was a heretic covered with cinders who carried on his shoulder a great calabash full of water, and, advancing to the king, said,

60 I.e., the mutual relations of the 61 That is, according to Julien

two. The passage respecting the (note, p. 225), "the land between

"western frontier" refers to the the eastern and western states." frontier of the "western kingdom."

"I understand a method" (a territory), and so lie began to walk round with the water of his calabash running out, and thus completed an immense circle. After this he fled quickly and disappeared.

Following the traces of the water, the king laid the foundation of his capital city; and having retained its distinction, it is here the actual king reigns. The city, having no heights near it, cannot be easily taken by assault. From ancient times until now no one has been able to conquer it. The king having changed his capital to this spot, and built towns and settled the country, and acquired much religious merit, now had arrived at extreme old age and had no successor to the throne. Fearing lest his house should become extinct, he repaired to the temple of VaisYavana, and prayed him to grant his desire. Forthwith the head of the image (idol) opened at the top, and there came forth a young child. Taking it, he returned to his palace. The whole country addressed congratulations to him, but as the child would not drink milk, he feared he would not live. He then returned to the temple and again asked (the god) for means to nourish him. The earth in front of the divinity then suddenly opened and offered an appearance like a pap. The divine child drank from it eagerly. Having reached supreme power in due course, he shed glory on his ancestors by his wisdom and courage, and extended far and wide the influence of hislaws. Forthwith he raised to the god (Vaisravana) a temple in honour of his ancestors. From that time till now the succession of kings has been in regular order, and the power has been lineally transmitted. And foi this reason also the present temple of the Deva is richly adorned with rare gems and worship is punctually offered in it. From the first king having been nourished from milk coining from the earth the country was called by its name (pap of the earth—Kustana).

About 10 li south of the capital is a large safigJtdr&ma,