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<title>Tư Lương stele (C. 237), 1360 Śaka</title>
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<forename>Arlo</forename><surname>Griffiths</surname>
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<resp>intellectual authorship of edition</resp>
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<forename>Arlo</forename>
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<authority>DHARMA</authority>
<pubPlace>Jakarta</pubPlace>
<idno type="filename">DHARMA_INSCIC00237</idno>
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<licence target="https://creativecommons.org/licenses/by/4.0/">
<p>This work is licensed under the Creative Commons Attribution 4.0 Unported
Licence. To view a copy of the licence, visit
https://creativecommons.org/licenses/by/4.0/ or send a letter to
Creative Commons, 444 Castro Street, Suite 900, Mountain View,
California, 94041, USA.</p>
<p>Copyright (c) 2019-2025 by Arlo Griffiths.</p>
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<date from="2019" to="2025">2019-2025</date>
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<p>The lettering is characteristic of the fifteenth century CE.<!-- The script name(s) will be inserted here at a later stage from the metadata spreasheet. At this stage, you can mention here in a free-text paragraph any characteristics of the writing observed more than once in this inscription that seem unusual/uncommon or otherwise noteworthy given the general characteristics of the script in question. See EGD 11.2. --></p>
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<p>The project DHARMA has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 research and innovation programme (grant agreement no 809994).</p>
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<p><milestone type="pagelike" unit="face" n="A"/><label>Front</label><!-- §5.4. --><lb n="A1"/>svasti madā parama-rājādh<unclear>i</unclear>rāja Ā<lb
n="A2" break="no"/>tmaja di yām̃ pom̃ k<unclear>u</unclear> jayasiṅhavarma vr̥ṣu-vam̃ṅṣa <unclear>pu-po</unclear>m̃
<lb n="A3"/>k<unclear>u</unclear> pura rāja-grāmma ṅauk· glaum̃ vijaya du<choice><sic>ṅ</sic><corr>n</corr></choice>an· dram̃ rāja yvan· kvīra ma<lb
n="A4" break="no"/>rai tupak· ṣuḥ khin· rajan· yuddha</p> <p>trā tam̃l· dvau triṅṣa Abhiśe<lb
n="A5" break="no"/>ka dram̃ Inravarma paṇḍap· dadam̃n· bhaṇḍ<unclear>ā</unclear>ra patryak· lyam̃ kanāya pajem̃
<lb n="A6"/>samram̃ddhipurī</p> <p>di thun· <unclear>bhyā</unclear>gra-ṇakṣatra padam̃ṅ· maṇḍīra ṅan· paṅap·
<lb n="A7"/>sām̃ surak· dadam̃n· Adhvā pavam̃k· vanam̃k· kraum̃ hayāvv· pajem̃ rājadhā<lb
n="A8" break="no"/>ṇnī</p> <p>madā ka tmum̃ kirenra vap· viṅṣa kāla di hayāvv· Amil·
<milestone type="pagelike" unit="face" n="B"/><label>Back</label>
<lb n="B1"/><gap reason="lost" quantity="3" unit="character"/>k· <unclear>pa</unclear>dadam̃n· d<unclear>a</unclear>k· varna trā madā ka tmum̃ dhaval<unclear>a</unclear>
<lb n="B2"/><gap reason="lost" quantity="2" unit="character"/>ra nī putta di vavaḥ Air· laṅuv· tam̃l· Aṣta triṅṣa
<lb n="B3"/><unclear>sām̃</unclear> surak· śilā-likhitta ṇī di rājadhvanna nī <num value="1360">1360</num><g type="ddanda">.</g>
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<lem>vr̥ṣu-vam̃ṅṣa <unclear>pu-po</unclear>m̃<lb n="A3"/>k<unclear>u</unclear></lem>
<note>Or should we read <foreign>vr̥ṣu-vam̃ṅṣa <unclear>pu po</unclear>m̃ kā</foreign>? It's conceivable that <foreign>kā=u</foreign> was engraved, i.e., the consonant <foreign>k</foreign> with two vowel markers (<foreign>ā</foreign> and <foreign>u</foreign>), and that both a syllable <foreign>ku</foreign> and a syllable <foreign>kā</foreign> should be read. Indeed, the sequence <foreign>pu pom̃ ku kā</foreign> is found in contemporary inscriptions <ref target="DHARMA_INSCIC00043.xml">C. 43</ref>, <ref target="DHARMA_INSCIC00057.xml">C. 57</ref> and <ref target="DHARMA_INSCIC00214.xml">C. 214</ref>.</note>
</app>
<app loc="A3"><lem>du<choice><sic>ṅ</sic><corr>n</corr></choice>an·</lem><note>It seems that <foreign>duṅan·</foreign> must be a scribal error for <foreign>dunan·</foreign>, a word found in numerous other inscriptions and sometimes in similar contexts (e.g., <ref target="DHARMA_INSCIC00003.xml">C. 3.2</ref><!--, l. 1-->, <ref target="DHARMA_INSCIC00022.xml">C. 3.2</ref> and <ref target="DHARMA_INSCIC00043.xml">C. 43</ref><!--, A l. 3-->).</note></app>
<app loc="A4"><lem>ṣuḥ</lem><note>This seems to be an apheretic form for <foreign>mr̥suḥ</foreign>, and probably not an error for the same sequence <foreign>ṣuḥ khin·</foreign> also occurs in <ref target="DHARMA_INSCIC00043.xml">C. 43</ref> (B6). The expression <foreign>marai mr̥suḥ/mrasuḥ</foreign> is common, here with inserion of the word <foreign>tupak</foreign>.</note></app>
<app loc="A6"><lem><unclear>bhyā</unclear>gra-ṇakṣatra</lem><note>Rustic spelling for <foreign>vyāghra-nakṣatra</foreign>.<!--Voir infra, n. 22 et, sur la variation v ~ bh, infra n. 43.--></note></app>
<app loc="A6">
<lem>maṇḍīra ṅan·</lem>
<rdg source="bib:Griffiths2020_04">maṇḍī vaṅan·</rdg>
<note>In my previous publication, I misread <foreign>ra</foreign> as <foreign>va</foreign> and wrongly split the words, not recognizing <foreign>maṇḍīra</foreign> as a rustic spelling for Sanskrit <foreign>mandira</foreign>.<!--The quesion I asked about the word vaṅan that I read has thus become obsolete. faut-il corriger vaṅun· et prendre le sens « puits » de la première entrée baṅun dans A&C, p. 318 ?--></note>
</app>
<app loc="A7"><lem>rājadhā<lb n="A8" break="no"/>ṇnī</lem><note>Depending on how we choose to interpret <foreign>rājadhvanna nī</foreign> in B3 (see below), it is conceivable that we must intervene in the text to allow the same reading and interpretation here. But in favor of accepting the word <foreign>rājadhānī</foreign> speaks the fact that it is found in some other inscriptions (<ref target="DHARMA_INSCIC00025.xml">C. 25</ref>, line A17, and <ref target="DHARMA_INSCIC00064.xml">C. 64</ref>, line 3), so that an emendation to <foreign>rājādhva nī</foreign> here seems rather less plausible.</note></app>
<app loc="A8"><lem>madā ka tmum̃</lem><note>The same words occur again below in B1. The string <foreign>madā tmum̃</foreign> occurs in <ref target="DHARMA_INSCIC00030A1.xml">C. 30A1</ref> (7); <foreign>kā tmum̃</foreign> <ref target="DHARMA_INSCIC00030A2.xml">C. 30A2</ref> (7) and <ref target="DHARMA_INSCIC00089.xml">C. 89</ref> (B11 and B14).</note></app>
<app loc="A8"><lem>Amil·</lem><note>Is this a verb related to <foreign>ambil</foreign> <q>take</q> in Malay? Or do we rather have the same word <foreign>amil</foreign> that means <q>tamarind</q> in Modern Cham?<!--Voir Griffiths
et al. 2012, p. 258, n. 125, concernant une autre occurrence possible de ce verbe (la syllabe <foreign>mvil</foreign> après une lacune dans C. 184). --><!--Sur la variation mv ~ m, voir infra, n. 43.--></note></app>
<app loc="B1"><lem><unclear>pa</unclear>dadam̃n· d<unclear>a</unclear>k·</lem>
<note>The reading of this sequence is probably not yet as it was intended. The expression <foreign>(dadam̃n·) dadam̃n· varṇna</foreign> occurs in <ref target="DHARMA_INSCIC00004.xml">C. 4</ref> (A3–4) and <ref target="DHARMA_INSCIC00214.xml">C. 214</ref> (3). As for <foreign>dak</foreign>, this might be the word recorded by <bibl><ptr target="bib:Aymonier+Cabaton1906_01"/><citedRange>213</citedRange></bibl>, with the meanings « <foreign xml:lang="fra">ranger, arranger, placer, etc. …</foreign> ». Reading directly from the stone, I failed to confirm the impression given by the estampage that we should rather read <foreign>dik</foreign>. If nevertheless this is the intended word, it could be a hitherto unattested alternative manifestation of the Sanskrit word <foreign>diś</foreign> that commonly occurs as loanword in Old Cham in the form <foreign>diśa</foreign>. Indeed one reads <foreign>(dadam̃n·) dadam̃n· diśa</foreign> in <ref target="DHARMA_INSCIC00013.xml">C. 13</ref> (B6) and <ref target="DHARMA_INSCIC00056.xml">C. 56</ref> (C3). See also our discussion of the expression <foreign>diśa sā diśa</foreign> in <bibl><ptr target="bib:Griffiths+Lepoutre2016_01"/><citedRange unit="page">270</citedRange></bibl>.</note></app>
<!-- C. 13 tūy· nau di dadam̃ṅ· dadam̃ṅ· diśa -->
<!-- C. 116 diśa sā diśa ECIC VII, p. 270 -->
<app loc="B1"><lem>dhaval<unclear>a</unclear><lb n="B2"/><gap reason="lost" quantity="2" unit="character"/>ra</lem><note>A hypothetical restoration, based on the parallelism with the phrase <foreign>Un·karśa-dhavala-gajādi</foreign> (that I assume to be a rustic spelling for <foreign>utkarṣa-dhavala-gajādi</foreign> in Sanskrit) found in <ref target="DHARMA_INSCIC00056.xml">C. 56</ref> (A9–10) would be <foreign>dhavala-gaja-vara</foreign> <q>excellent white elephant</q>.</note></app>
<app loc="B2"><lem>di vavaḥ Air· laṅuv·</lem><note>It might also be possible to read <foreign>Uvaḥ</foreign>. But see <ref target="DHARMA_INSCIC00056.xml">C. 56</ref> (B1–3) <foreign>di vabaḥ <unclear>c</unclear>rauḥ laṅuvv·</foreign>.</note></app>
<app loc="B3"><lem>rājadhvanna nī</lem><note>There are a number of angles for interpreting this sequence, which I am tempted, within this inscription itself, to compare with the words <foreign>Adhvā</foreign> and <foreign>rājadhāṇnī</foreign> in A7–8, while more distant comparisons are also conceivable, such as <foreign>rājamāna</foreign> <q>royal dignity</q> (an expression that seems to appear in <ref target="DHARMA_INSCIC00225.xml">C. 225</ref>, line 9) or <foreign>rājadharmma</foreign> (<ref target="DHARMA_INSCIC00042.xml">C. 42</ref>, line 13). It is imaginable that we are dealing with a rustic spelling of <foreign>rājadhānī nī</foreign> (<q>this capital</q>), but I tentatively assume that it is rather to be understood as <foreign>rājādhvā nī</foreign> (<q>this royal road</q>).</note></app>
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<div type="translation" resp="part:argr">
<p n="A1-A4">Hail! There was a supreme sovereign of kings, son of His Majesty <supplied reason="explanation"><foreign>yāṅ poṅ ku</foreign></supplied> Jayasiṅhavarman of the line of Vr̥ṣu, my lord <supplied reason="explanation"><foreign>pu-pov ku</foreign></supplied> of the city of royal residence <supplied reason="explanation"><foreign>rājagrāma</foreign></supplied> Ṅauk Glauṅ Vijaya. <supplied reason="subaudible">When</supplied> this one <supplied reason="explanation"><foreign>dunan</foreign></supplied> took the kingship, the Viets <supplied reason="explanation"><foreign>yvan</foreign></supplied> and the Khmers <supplied reason="explanation"><foreign>kvīra</foreign></supplied> attacked openly <supplied reason="explanation"><foreign>tupak</foreign></supplied>, wishing <supplied reason="explanation"><foreign>khin</foreign></supplied> to make war.</p>
<p n="A4-A6">And in <supplied reason="subaudible">the year</supplied> thirty-two, he received consecration, taking <supplied reason="subaudible">the name of</supplied> Indravarman,<note>The same event is mentioned in <ref target="DHARMA_INSCIC00056.xml">C. 56</ref>.</note> awarded various estates <supplied reason="explanation"><foreign>bhaṇḍāra</foreign></supplied>, by his grace <supplied reason="explanation"><foreign>kanāya</foreign></supplied> had a prince crowned <supplied reason="explanation"><foreign>pa-tryak</foreign></supplied>,<note>This translation is probably to be revised. My interpretation of <foreign>patryak</foreign> as <q>had crowned</q> was only based on the unproven supposition that the base <foreign>tryak</foreign> in Old Cham can be connected with the entries <foreign>tvak/trvak</foreign> « <foreign xml:lang="fra">coiffer, poser sur, mettre comme coiffure, endosser</foreign> » in <bibl><ptr target="bib:Aymonier+Cabaton1906_01"/><citedRange>199 and 203</citedRange></bibl>.<!--Maybe an -an- derivation from kayā 'wealth' (AC 62), not so far attested in OC. But the MC entries for kanāy in AC do not really suggest this.--> Under <foreign>kanāy</foreign> (p. 56), the dictionary quotes a phrase <foreign>kanāy malyaṅ patau</foreign> « <foreign xml:lang="fra">roi clément en magnifique (expression usitée en parlant du roi)</foreign> ». This is very reminiscent of the phrase <foreign>patryak· lyam̃ kanāya</foreign> that we have here.</note> founded <supplied reason="explanation">the temple called</supplied> Samr̥ddhipurī.<note>Samr̥ddhipurī is probably the name of a temple, for in inscription <ref target="DHARMA_INSCIC00042.xml">C. 42</ref>, l. 10, is is the name of a <foreign>rumaḥ</foreign>. See <bibl><ptr target="bib:Hardy2019_01"/><citedRange unit="page">231</citedRange></bibl>.</note></p>
<p n="A6-A8">In the year of the Tiger <supplied reason="explanation"><foreign>vyāghra-nakṣatra</foreign></supplied>,<note>See <bibl><ptr target="bib:Coedes1935_01"/><citedRange unit="page">319</citedRange></bibl> on the use of the cycle of twelve animals in Modern Cham, <bibl rend="ibid"><ptr target="bib:Coedes1935_01"/><citedRange unit="page">323-324</citedRange></bibl> on the use of the term <foreign>nakṣatra</foreign> in the sense of <q>year</q> in this context. On this last point, see also <bibl><ptr target="bib:Eade1995_01"/><citedRange unit="page">31</citedRange><citedRange unit="note">27</citedRange></bibl> and <bibl><ptr target="bib:Ferlus2010_02"/></bibl>.</note> he founded temples <supplied reason="explanation"><foreign>maṇḍīra</foreign></supplied> and built houses of letters<note>
<q>Houses of letters</q> is a translation for the words <foreign>sām̃ surak</foreign> that reappear below in B3. The implication of this expression is uncertain. Perhaps <foreign>sām̃</foreign> simply means <foreign>dwelling, container</foreign> instead of <foreign>house</foreign>, while <foreign>surak</foreign> surely means <foreign>letter</foreign>, so <foreign>sām̃ surak</foreign> may refer to the inscription itself. If so, <foreign>sām̃ surak śilālikhitta</foreign> in B3 could be translated as <foreign>the inscription engraved in stone</foreign> (since <foreign>śilālikhitta</foreign> literally means <q>engraved in stone</q>).<!--« Maisons de lettres » est une traduction pour les mots sām̃ surak qui réapparaissent dessous à la ligne 3 de la face B. La signification de cette expression n’est pas évidente. Peut-être que sām̃ signifie simplement « demeure, récipient » au lieu de « maison », tandis que surak veut à coup sûr signifier « lettre », de sorte que sām̃ surak peut désigner l’inscription elle-même. Si c’est le cas, sām̃ surak śilālikhitta à la ligne 3 de la face B pourrait être traduit par « l’inscription gravée dans la pierre » (car śilālikhitta signifie littéralement « gravé dans la pierre »).--></note> <supplied reason="subaudible">on</supplied> various roads <supplied reason="explanation"><foreign>adhvā</foreign></supplied>,<!-- Le mot Adhvā, auquel nous prêtons le sens sanskrit de « route », figure également dans C. 43, du site de Drang Lai (sud de l’actuel Gia Lai). Cf. Griffiths et al. 2012, p. 215 n. 56. Les routes
mentionnées dans C. 43 faisaient certainement partie du même réseau de « diverses routes » qui est évoqué ici. --> laid dams across the Hayāv river, founded the capital.</p>
<p n="A8-B3">It happened that he met <supplied reason="explanation"><foreign>madā ka tmuv</foreign></supplied> the Montagnards <supplied reason="explanation"><foreign>kirendra</foreign></supplied><note>The meaning of the phrase <foreign>madā ka tmuv kirendra</foreign> (and of <foreign>madā ka tmuv dhavala<gap reason="ellipsis"/></foreign> in B1–2) is very uncertain, the meaning of each word being debatable. On <foreign>tmuv</foreign>, in particular, a useful discussion can be found in <bibl><ptr target="bib:Finot1903_04"/><citedRange unit="page">640</citedRange><citedRange unit="note">2</citedRange></bibl>, although the author does not take into account the obvious etymological connection with <foreign>təmu</foreign> <q>to meet</q> in Malay. See also <foreign>mahnā kirendra</foreign> in <ref target="DHARMA_INSCIC00056.xml">C. 56</ref>, C8–9.<!-- La signification de l’expression madā ka tmuv kirendra (et de madā ka tmuv dhavala…, B l. 1-2) est très incertaine, le sens de chaque mot étant discutable. Sur tmuv, notamment, on trouve une discussion utile dans Finot 1903, p. 640 n. 2, quoique l’auteur ne tienne pas compte du lien étymologique évident avec təmu « rencontrer » en malais. Voir aussi mahnā kirendra dans C. 56, C l. 8-9, infra. -->
</note> a total <supplied reason="explanation"><foreign>vap</foreign></supplied> of twenty times in Hayāv <gap reason="ellipsis"/> he again put the various social classes <supplied reason="explanation"><foreign>varṇa</foreign></supplied> in order. It happened that he obtained this white <supplied reason="lost">excellent elephant</supplied>.<note>Cf. <ref target="DHARMA_INSCIC00056.xml">C. 56</ref>.</note> He washed <supplied reason="explanation"><foreign>putta</foreign></supplied> himself at the mouth of the Air Laṅuv. In <supplied reason="explanation">the year</supplied> thirty-eight <supplied reason="subaudible">was built</supplied> the house of letters of this stone inscription on the royal road. <supplied reason="subaudible">It was in the year Śaka</supplied> 1360.</p>
</div>
<div type="translation" xml:lang="fra" source="bib:Griffiths2020_04">
<p>Salut ! Il y eut un suzerain suprême des rois, fils de sa Majesté (<foreign>yāṅ poṅ ku</foreign>) Jayasiṅhavarman de la lignée de Vr̥ṣu, mon seigneur (<foreign>pu-pov ku</foreign>) de la cité de la résidence royale (<foreign>rājagrāma</foreign>) Ṅauk Glauṅ Vijaya. (Lorsque) celui-ci (<foreign>dunan</foreign>) prit la royauté, les Viets (<foreign>yvan</foreign>) et les Khmers (<foreign>kvīra</foreign>) attaquèrent ouvertement (<foreign>tupak</foreign>), souhaitant <supplied reason="explanation"><foreign>khin</foreign></supplied> faire la guerre.</p>
<p>Et en (l’année) trente-deux, il reçut la consécration, prenant (le nom d’)Indravarman, attribua divers domaines <supplied reason="explanation"><foreign>bhaṇḍāra</foreign></supplied>, par sa grâce <supplied reason="explanation"><foreign>kanāya</foreign></supplied> eut un prince couronné <foreign><foreign>pa-tryak</foreign></foreign>, fonda (le temple appelé) Samr̥ddhipurī.</p>
<p>En l’année du Tigre <supplied reason="explanation"><foreign>vyāghra-nakṣatra</foreign></supplied>, il fonda des temples<note>My previously published translation <q>fonda le Maṇḍī Vaṅan</q> is now obsolete.</note>, construisit des maisons de lettres <supplied reason="subaudible">sur</supplied> diverses routes, construisit un barrage sur la rivière Hayāv, fonda la capitale.</p>
<p>Il arriva qu’il rencontrât les Montagnards un total <supplied reason="explanation"><foreign>vap</foreign></supplied> de vingt fois à Hayāv <gap reason="ellipsis"/> il mit à nouveau les divers rangs <supplied reason="explanation">de la société</supplied>)en ordre. Il arriva qu’il obtînt cet <supplied reason="lost">excellent éléphant</supplied> blanc. Il se lava <supplied reason="explanation"><foreign>putta</foreign></supplied> à l’embouchure de l’Air Laṅuv. Dans <supplied reason="explanation">l’année</supplied> trente-huit <supplied reason="subaudible">fut construite</supplied> la maison de lettres de cette inscription sur pierre sur la route royale. <supplied reason="subaudible">Ce fut en l’année Śaka</supplied> 1360.</p>
</div>
<div type="commentary"/>
<div type="bibliography">
<!--bibliography encoded as per section §9.4 -->
<p>First published, with a translation into French, in <bibl><ptr target="bib:Griffiths2020_04"/></bibl> on the basis of direct inspection of the stone as well as photographs and estampages. The present edition and translations are based on those of the mentioned publication, with some improvements.</p>
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<bibl><ptr target="bib:TranKyPhuong+al2015_01"/><citedRange unit="page">439, 467</citedRange><citedRange unit="figure">36.21, 36.22</citedRange><!--L’inscription est mentionnée dans Trần Kỳ Phương, Thonglith Luongkhote & Phon Kaseka 2015, p. 439 (avec les illustrations 36.21 et 36.22 à la page 467).--></bibl>
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