DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.39768#0201
191
(15) mamo kliampa, the brown ewe.
(16) khyimo ltom dkar, the bitch with a white belly.
(17) bimo khrasug, the many-coloured she-cat.1
Kesar said in reply to ’aBrnguma s song, that there would be little,
ones to be a comfort to the wailing animals. This is a list of them :—
(1) spriu togom zam zhig, a cloud of the size of a saddle-cloth.
(2) gangs melong zam zhig, ice of the size of a mirror.
(3) brag parpur, some little rock.
(4) spang togom zam zhig, a meadow of the size of a saddle-
cloth.
(5) chu mig kyal kyil, some wells here and there.
(6) thangbu kyar kyir, a little plain,
(7) luugpa sna khuug zam zhig, a valley of the size of nostrils.
(8) thserma par pur, a few thorns.
(9) ’abu dmar lam bstan thepong, Agu ‘ Redworm, way-leader
thumb.’
(10) agu dpalle, Agu dPalle, the ‘ glorious one.’
(11) thurru kerze zam zhig, a little foal of the size of a lentil.
(12) mdzo phrug rama zam zhig, a Dzo-calf of the size of a goat.
(13) kurug bila zam zhig, a little donkey of the size of a cat.
(14) rigu kha sngon, the blue-mouthed kid.
(15) lnggu dromo, the lamb called ‘ heat.’
(16) khyigu khra chuug, the little particoloured dog.
(17) latirra, a weasel.2
1 The song consists of two parts : the first part comprises Nos. 1-8 of the
lists, the second part comprises Nos. 9-17. The principal idea of the first part is,
that (in winter probably) the glory of certain places will come to an end, and that
in consequence of this the creatures living there will have a sad time. Even sun and
moon are considered as creatures feeding on the sky. The principal idea of the
second part of the song is that all male creatures will leave their female fellow-
creatures (winter is not a suitable time for breeding on the whole), and that for
this reason the female creatures will be wailing. In the Sheh-version the first part
only of this song occurs. According to it the creatures complain, not because the
places will lose their glory, but (which is practically the same) because Kesar will
leave the places. In the next fascicle it will be interesting to meet with a song,
according to which, together with rKyung rgod dbyerpa’s return to gLing, the animal
life altogether wakes up again.
2 It is not impossible that there existed answers only for the second part of
the song (9-17) originally; 9-17 may have been quite a separate song, and its
principal idea may have been this : when the male animals leave the female ones,
the latter have the comfort of new offspring in different stages of development.
Later on, when the first part of the song was united with the second part, it
was considered necessary to invent little ones for the different places.
(15) mamo kliampa, the brown ewe.
(16) khyimo ltom dkar, the bitch with a white belly.
(17) bimo khrasug, the many-coloured she-cat.1
Kesar said in reply to ’aBrnguma s song, that there would be little,
ones to be a comfort to the wailing animals. This is a list of them :—
(1) spriu togom zam zhig, a cloud of the size of a saddle-cloth.
(2) gangs melong zam zhig, ice of the size of a mirror.
(3) brag parpur, some little rock.
(4) spang togom zam zhig, a meadow of the size of a saddle-
cloth.
(5) chu mig kyal kyil, some wells here and there.
(6) thangbu kyar kyir, a little plain,
(7) luugpa sna khuug zam zhig, a valley of the size of nostrils.
(8) thserma par pur, a few thorns.
(9) ’abu dmar lam bstan thepong, Agu ‘ Redworm, way-leader
thumb.’
(10) agu dpalle, Agu dPalle, the ‘ glorious one.’
(11) thurru kerze zam zhig, a little foal of the size of a lentil.
(12) mdzo phrug rama zam zhig, a Dzo-calf of the size of a goat.
(13) kurug bila zam zhig, a little donkey of the size of a cat.
(14) rigu kha sngon, the blue-mouthed kid.
(15) lnggu dromo, the lamb called ‘ heat.’
(16) khyigu khra chuug, the little particoloured dog.
(17) latirra, a weasel.2
1 The song consists of two parts : the first part comprises Nos. 1-8 of the
lists, the second part comprises Nos. 9-17. The principal idea of the first part is,
that (in winter probably) the glory of certain places will come to an end, and that
in consequence of this the creatures living there will have a sad time. Even sun and
moon are considered as creatures feeding on the sky. The principal idea of the
second part of the song is that all male creatures will leave their female fellow-
creatures (winter is not a suitable time for breeding on the whole), and that for
this reason the female creatures will be wailing. In the Sheh-version the first part
only of this song occurs. According to it the creatures complain, not because the
places will lose their glory, but (which is practically the same) because Kesar will
leave the places. In the next fascicle it will be interesting to meet with a song,
according to which, together with rKyung rgod dbyerpa’s return to gLing, the animal
life altogether wakes up again.
2 It is not impossible that there existed answers only for the second part of
the song (9-17) originally; 9-17 may have been quite a separate song, and its
principal idea may have been this : when the male animals leave the female ones,
the latter have the comfort of new offspring in different stages of development.
Later on, when the first part of the song was united with the second part, it
was considered necessary to invent little ones for the different places.