An Mỹ fragment (C. 227), 9th century Śaka

Editors: Salomé Pichon, Arlo Griffiths.

Identifier: DHARMA_INSCIC00227.

Language: Old Cham.

Repository: Campa (tfc-campa-epigraphy).

Version: 2024-12-11 03:39 (63066aa), last modified 2024-11-19 14:51 (a6557aa).

Edition

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⟨Face A⟩ ⟨A1⟩ po[m̃] ku sa […] ⟨A2⟩ top· dravya yām̃ pu pom̃ ku siniy· si […] ⟨A3⟩ top· humā yām̃ dandau yām̃ krauṅ· vaṁk· prauk· yām̃ […] ⟨A4⟩ dlai yām̃ top· Aṭul· top· sulā supā(y·) […] ⟨A5⟩ dlai dyā sulā supāy· ndop· kaIn· ne[…] ⟨A6⟩ siy· Urām̃ pamataḥ matandās· niy· […] [aso] ⟨A7⟩ v· vañāk· hitaṁ putiḥ […] ⟨A8⟩ [1+] Urāṅ· nan· […]

⟨Face B⟩ ⟨B1⟩ […] humā ⟨B2⟩ […] (vi)hāra trā ⟨B3⟩ […] (ya) doṁ di vāyavya sā ⟨B4⟩ […] dauk· kadyaṅ· humā (va) ⟨B5⟩ […] cal· sulauṅ· humā (d)i (ka) ⟨B6⟩ […] yām̃ (pamataḥ) h(u)mā yām̃ pu ⟨B7⟩ […] (va)ñāk· hitaṁ putiḥ sa ⟨B8⟩ […] di naraka avīci madyān· (ga) ⟨B9⟩ […] [Urā]ṅ· nan· dauk· di naraka Avista la ⟨B10⟩ […] (c)iy· humā lu(v)[uk](·) […] ⟨B11⟩ […] (ticcau A) […] ⟨B12⟩ […] (n)āya […]

Apparatus

⟨B6⟩ (pamataḥ) ⬦ [3+] CIC.

⟨B11⟩ (ticcau A) ⬦ (ticcau) CIC.

Translation by Griffiths et al. 2012

(A1–A8) […] my lord […] destroy the property of my lord the god of this place […] destroy the rice-fields of the god, the ponds of the god, the dikes and the prauk¹ of the god […] forest² of the god, destroy the aṭul,³ destroy the leaves⁴ of the Supāy [trees]⁵ […], forest dyā⁶ leaves of the Supāy [trees?], ndop⁷ the cloth⁸ […] whichever man breaks or annuls this [grant] […] many black and white dogs [visit] […] that man […]⁹

(B1–B12) […] rice-field […] monastery too […] all that is in the north-west, one […] resides at Kadyaṅ. Rice-field […] Sulauṅ. Rice-field at […] god […]. Rice-field of his highness […] many black and white [dogs visit] […] in the hell Avīci madyān […] that man will reside in all hells […] rice-field Luvuk […]

Commentary

The museum holds two fragments that were found during excavations at An Mỹ, in Quảng Nam province, in the year 1982. We consider it possible that they belong to one original object, along with a third inscribed fragment, that is currently held by a villager close-by the site (inscription C. 229, see ECIC III Griffiths et al. 2008–2009, p. 454). The fragment bearing C. 227 shows text on two faces and is nicely readable, but given the fragmentary state, with not a single line completely preserved, it is nearly impossible to extract any coherent sense out of it. Things are even worse for C. 228 (which is virtually unreadable on the estampages), and the same seems to be true for C. 229, which is illegible on photos and for which we do not have any estampage at all. For this reason, the remainder of this entry will deal only with C. 227

Bibliography

First edited with translation into English by Arlo Griffiths et al. (2012, pp. 273–275). The inscription is re-edited here by Salomé Pichon based the EFEO estampages n. 2077 and n. 2078.

Primary

[CIC] Griffiths, Arlo, Amandine Lepoutre, William Aelred Southworth and Thành Phần. 2012. Văn khắc Chămpa tại Bảo tàng Điêu khắc Chăm - Đà Nẵng / The inscriptions of Campā at the museum of Cham sculpture in Đà Nẵng. Ho Chi Minh City; Hanoi: VNUHCM Publishing House and Center for Vietnamese and Southeast Asian Studies University of Social Sciences and Humanities Vietnam National University Hồ Chí Minh City; École française d’Extrême-Orient. [URL]. Pages 273–275.

Secondary

Griffiths, Arlo, Amandine Lepoutre, William Aelred Southworth and Thành Phần. 2008–2009. “Études du corpus des inscriptions du Campā, III: Épigraphie du Campa 2009-2010: prospection sur le terrain, production d'estampages, supplément à l'inventaire.” BEFEO 95, pp. 435–497. DOI: 10.3406/befeo.2008.6118. [URL]. Page 450.

Notes

1. prauk: in this context, the sense of this word (which elsewhere means ‘squirrel’ or ‘divinities, spirits, ancestors’) still eludes us.
2. dlai: this inscription yields some of the few attested cases of the word dlai, which seems to be the older form of the word that later became glai, as seen in numerous Cam inscriptions of later centuries, and still used in the modern Cam language. An example of a related sound change is seen in the word tluv, observed in some inscriptions of the first millennium, where it means ‘three’, and which obviously constitutes an etymologically more authentic form of the word that became and still is klov. Cf. also the word draṁ/graṁ, as discussed in this catalog under C. 150, pp. 235–236 and C. 43, p. 216 n. 73.
3. aṭul: one could possibly read aṅul·. Either way, the word is unknown to us
4. sulā: possibly to be translated rather as ‘wood chip’.
5. supāy: our supposition that this denotes some kind of tree is a pure contextual guess.
6. dyā: we do not know such a word. Possibly emend vyā?
7. ndop·: this is the only occurrence of this word in the entire corpus, and the word is not recorded in the available Cam dictionaries. We only find the form mandop, probably derived from base ndop by prefix ma-, in C. 108, face B, l. 5: vr̥liy urāṅ mandop sarvvākarādāna du yāṅ pov mahāliṅga. Huber (1911, p. 276) translated this “si un homme détruit les biens du dieu Mahāliṅga”. If this translation is correct, then mandop would mean ‘destroy’ and the base ndop would be a synonym of the word top that is repeatedly used in this inscription. But Huber gives no arguments and his proposal seems to us rather unlikely to be correct (among other reasons because sarvvākarādāna can hardly mean ‘goods’).
8. kaIn: this is very likely the same as the word kain in Malay, which was likewise spelled kaIn in Old Malay (cf. Griffiths 2011, p. 148). It is found once elsewhere in Cam inscriptions, in C. 106, face A, l. 11, but was not recognized by the editor Finot (1904, p. 101), who separated ka in (and did not translate).
9. hitaṁ putiḥ … urāṅ nan: these words are found in other inscriptions too, always with the word asov ‘dog’, and are a typical part of the admonitory formulas. Dreadful black and white dogs will visit him who does not respect the grant. From other inscriptions, one expects inā urāṅ nan ‘that man’s mother’, for it is usually she who will be the victim of her son’s wrongdoings, but it seems impossible to read (i)nā at the beginning of line 8.

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<lb n="B7"/><gap reason="lost" extent="unknown" unit="character"/> <unclear>va</unclear>ñāk· hitaṁ putiḥ sa

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<lb n="B9"/><gap reason="lost" extent="unknown" unit="character"/> <supplied reason="lost">Urā</supplied>ṅ· nan· dauk· di naraka Avista la

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<p n="A1-A8"><gap reason="lost" extent="unknown" unit="character"/> my lord <gap reason="lost" extent="unknown" unit="character"/> destroy the property of my lord the god of this place <gap reason="lost" extent="unknown" unit="character"/> destroy the rice-fields of the god, the ponds of the god, the dikes and the <foreign>prauk</foreign><note><foreign>prauk</foreign>: in this context, the sense of this word (which elsewhere means ‘squirrel’ or ‘divinities, spirits, ancestors’) still eludes us.</note> of the god <gap reason="lost" extent="unknown" unit="character"/> forest<note><foreign>dlai</foreign>: this inscription yields some of the few attested cases of the word <foreign>dlai</foreign>, which seems to be the older form of the word that later became <foreign>glai</foreign>, as seen in numerous Cam inscriptions of later centuries, and still used in the modern Cam language. An example of a related sound change is seen in the word <foreign>tluv</foreign>, observed in some inscriptions of the first millennium, where it means ‘three’, and which obviously constitutes an etymologically more authentic form of the word that became and still is <foreign>klov</foreign>. Cf. also the word <foreign>draṁ</foreign>/<foreign>graṁ</foreign>, as discussed in this catalog under <ref target="DHARMA_INSCIC00150.xml">C. 150</ref>, pp. 235–236 and <ref target="DHARMA_INSCIC00043.xml">C. 43</ref>, p. 216 n. 73.</note> of the god, destroy the <foreign>aṭul</foreign>,<note><foreign>aṭul</foreign>: one could possibly read <foreign>aṅul</foreign>·. Either way, the word is unknown to us</note> destroy the leaves<note><foreign>sulā</foreign>: possibly to be translated rather as ‘wood chip'.</note> of the Supāy <supplied reason="subaudible">trees</supplied><note><foreign>supāy</foreign>: our supposition that this denotes some kind of tree is a pure contextual guess.</note> <gap reason="lost" extent="unknown" unit="character"/>, forest <foreign>dyā</foreign><note><foreign>dyā</foreign>: we do not know such a word. Possibly emend <foreign>vyā</foreign>?</note> leaves of the Supāy <supplied reason="subaudible">trees?</supplied>, <foreign>ndop</foreign><note><foreign>ndop</foreign>·: this is the only occurrence of this word in the entire corpus, and the word is not recorded in the available Cam dictionaries. We only find the form <foreign>mandop</foreign>, probably derived from base <foreign>ndop</foreign> by prefix <foreign>ma</foreign>-, in <ref target="DHARMA_INSCIC00108.xml">C. 108</ref>, face B, l. 5: <foreign>vr̥liy urāṅ mandop sarvvākarādāna du yāṅ pov mahāliṅga</foreign>. Huber (<bibl rend="omitname"><ptr target="bib:Huber1911_01"/><citedRange unit="page">276</citedRange></bibl>) translated this “si un homme détruit les biens du dieu Mahāliṅga”. If this translation is correct, then <foreign>mandop</foreign> would mean ‘destroy’ and the base <foreign>ndop</foreign> would be a synonym of the word top that is repeatedly used in this inscription. But Huber gives no arguments and his proposal seems to us rather unlikely to be correct (among other reasons because <foreign>sarvvākarādāna</foreign> can hardly mean ‘goods’).</note> the cloth<note><foreign>kaIn</foreign>: this is very likely the same as the word <foreign>kain</foreign> in Malay, which was likewise spelled <foreign>kaIn</foreign> in Old Malay (cf. Griffiths <bibl rend="omitname"><ptr target="bib:Griffiths2011_01"/><citedRange unit="page">148</citedRange></bibl>). It is found once elsewhere in Cam inscriptions, in <ref target="DHARMA_INSCIC00108.xml">C. 106</ref>, face A, l. 11, but was not recognized by the editor Finot (<bibl rend="omitname"><ptr target="bib:Finot1904_01"/><citedRange unit="page">101</citedRange></bibl>), who separated <foreign>ka in</foreign> (and did not translate).</note> <gap reason="lost" extent="unknown" unit="character"/> whichever man breaks or annuls this <supplied reason="subaudible">grant</supplied> <gap reason="lost" extent="unknown" unit="character"/> many black and white dogs <supplied reason="subaudible">visit</supplied> <gap reason="lost" extent="unknown" unit="character"/> that man <gap reason="lost" extent="unknown" unit="character"/><note><foreign>hitaṁ putiḥ … urāṅ nan</foreign>: these words are found in other inscriptions too, always with the word <foreign>asov</foreign> ‘dog’, and are a typical part of the admonitory formulas. Dreadful black and white dogs will visit him who does not respect the grant. From other inscriptions, one expects <foreign>inā urāṅ nan</foreign> ‘that man’s mother’, for it is usually she who will be the victim of her son’s wrongdoings, but it seems impossible to read (<foreign>i</foreign>)<foreign>nā</foreign> at the beginning of line 8.</note></p>

<p n="B1-B12"><gap reason="lost" extent="unknown" unit="character"/> rice-field <gap reason="lost" extent="unknown" unit="character"/> monastery too <gap reason="lost" extent="unknown" unit="character"/> all that is in the north-west, one <gap reason="lost" extent="unknown" unit="character"/> resides at Kadyaṅ. Rice-field <gap reason="lost" extent="unknown" unit="character"/> Sulauṅ. Rice-field at <gap reason="lost" extent="unknown" unit="character"/> god <gap reason="lost" extent="unknown" unit="character"/>. Rice-field of his highness <gap reason="lost" extent="unknown" unit="character"/> many black and white <supplied reason="subaudible">dogs visit</supplied> <gap reason="lost" extent="unknown" unit="character"/> in the hell Avīci <foreign>madyān</foreign> <gap reason="lost" extent="unknown" unit="character"/> that man will reside in all hells <gap reason="lost" extent="unknown" unit="character"/> rice-field Luvuk <gap reason="lost" extent="unknown" unit="character"/></p>

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<p>The museum holds two fragments that were found during excavations at An Mỹ, in Quảng Nam province, in the year 1982. We consider it possible that they belong to one original object, along with a third inscribed fragment, that is currently held by a villager close-by the site (inscription C. 229, see ECIC III <bibl><ptr target="bib:Griffiths+al2008-2009_01"/><citedRange unit="page">454</citedRange>

</bibl>). The fragment bearing C. 227 shows text on two faces and is nicely readable, but given the fragmentary state, with not a single line completely preserved, it is nearly impossible to extract any coherent sense out of it. Things are even worse for C. 228 (which is virtually unreadable on the estampages), and the same seems to be true for C. 229, which is illegible on photos and for which we do not have any estampage at all. For this reason, the remainder of this entry will deal only with C. 227</p>

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<p>First edited with translation into English by Arlo Griffiths et al. (<bibl rend="omitname"><ptr target="bib:Griffiths+al2012_01"/><citedRange unit="page">273-275</citedRange></bibl>). The inscription is re-edited here by Salomé Pichon based the EFEO estampages n. 2077 and n. 2078.</p>

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