216 Sarat Chandra Das — Contributions on Tibet. [No. 3, 
distinguished by the surname De. All the queens of the above monarchs 
were believed to be superhuman beings, such as fairies and sirens, who 
or enjoyment of earthly pleasures had assumed human forms. They 
were believed to have gone to heaven with their bodies, taking their hus¬ 
bands with them. 
In fact those princesses were not chosen from Tibetan subjects but from 
the families of the independent sovereign princes of the border countries. 
In Tibet a princess is called Lhamo or goddess. The queens who came next 
in succession were generally taken from among the subjects, and were there¬ 
fore of human origin. It was in the 27th generation of the royal succession 
that the Bon religion rose to the zenith of its power, and when the sun of 
Buddhism was shining in its meridian lustre all over Jambudvipa (says 
s%j 
the Debther Nonpo), snow-girdled Tibet remained buried in the impenetrable 
darkness of Bon mysticism. King Tori was married to Din tsun Chyan-ma 
who gave birth to Su-Thi-tsan who being married to the Princess of Man 
named Thi-Kar begat Thi-da-Pun-tsan. This last prince also married 
a Princess of lower Kham named Lu ten by whom he got Thi-thog 
Jetsan. All these princes are said to have been peculiarly favoured by 
Chenressig, though Buddhism was as yet unknown in Tibet. All these 
five kings were known under the title of Tsan. 
In the year 441 A. D. 26 was born the famous Tibetan king Lha-tho- 
thori ^"an-tsan, believed to be the incarnation of Kuntu Ssanpo. 27 He 
ascended the throne in the 21st year of his age. When he reached the 
80th year of his age, in the year 521 A. D., there fell from heaven on the 
top of the great palace of Yumbu Lagan a precious *chest, which when 
opened was found to contain the following objects: 
(1.) Dode-Ssamatog (Sutranta Pitaka). 
(2.) Ser-kyi-Chhorten (a golden miniature shrine). 
(3.) Pan-kon Chhyagya-Chhen po (a sacred treatise on palmistry and 
mysticism). 
(4.) Chintamani Norpo and Phorpa (a Chintamani gem and cup). 
Being the first prince who was favoured by heaven with the precious gift 
of the sacred treasures, Lha-thothori has been deified by the Tibetans, 
As the king, sitting in council with his ministers, was debating on the 
value and merit of the divine gift, there was heard a voice from heaven, 
26 Various authors give different dates regarding the hirth of this monarch. The 
chronology adopted by me tallies with facts. Nan-tsan was his real name, Lha 
thothori was the name of the place where he was born. In Tibet all great personages 
are called after the name of their birth places ; for instance the great reformer 
of Tibet Lo-Ssan tag-pa is called TsonKhapa from TsohKha his native place. 
Tson means onion, Ivha a bank. 
27 Kuntu Ssan-po is also the name of the supreme god of the Bon religion. 
