Talk:Kamboj in ancient inscriptions

Line 21 and 27 of the Text of Fragment A
Line 21: DUMU m Ka-am-bu-zi-ia LUGAL GAL LUGAL URU an-ša-an DUMU DUMU mKu-ra-áš LUGAL GAL LUGA[L U]RU an-ša-an ŠÀ.BAL.BAL mši-iš-pi-iš LUGAL GAL LUGAL URU an-šá-an

Translation

the son of Cambyses (Kambujiya), great king, king of Anšan, grandson of Cyrus, great king, king of Anšan, descendant of Teispes, great king, king of Anšan,

Line 27: a-na ia-a-ti mKu-ra-áš LUGAL pa-li-ih-šu ù m Ka-am-bu-zi-ia DUMU si-it ŠÀ-bi-[ia ù a-n]a nap-h[ar] um-ma-ni-ia

Translation

He sent gracious blessing upon me, Cyrus, the king who worships him, and upon Cambyses (Kambujiya), the son who is [my] offspring, [and up]on all my army,

See Cyrus Cylinder:

Text of Fragment A
Translation The tyranny of Nabonidus

1 [ì-nu x x x] /x\-ni-šu 	[When...] ...

2 [x x x ki-i]b-ra-a-tì 	[... of the four quar]ters

3 [x x x] /x x\ GAL ma-tu-ú iš -šak-na a-na e-nu-tu ma-ti-šú 	[x x x] /x x\ An incompetent person [i.e., Nabonidus] was installed to exercise lordship over his country.

4 /ù?\ [x x x]-ši-li ú-ša-áš-ki-na se-ru-šu-un 	/and?\ [...] he imposed upon them.

5 '''ta-am-ši-li É-SAG-ÍL i-te-[pu-uš-ma x x x t]ì? a-na ÚRIki ù si-it-ta-a-tì ma-ha-za''' 	A counterfeit of Esagila he ma[de, and...]... for Ur and the rest of the cultic centers,

6 pa-ra-as la si-ma-a-ti-šu-nu ta-[ak-li-im la-me-si x x x la] pa-lih u4-mi-šá-am-ma id-de-né-eb-bu-ub ù /ana ma-ag\-ri-tì 	a ritual which was improper to them, an [unholy] di[splay offering x x x without] fear he daily recited. Irreverently,

7 sat-tuk-ku ú-šab-ti-li ú-l[a-ap-pi-it pél-lu-de-e x x x iš]-tak-ka-an qé-reb ma-ha-zi pa-la-ha dAMAR.UTU LUGAL DINGIRmeš i[g-m]ur kar-šu-uš-šu 	he put an end to the regular offerings (and) he in[terfered in the cultic centers; x x x he] established in the sacred centers. By his own plan, he did away with the worship of Marduk, the king of the gods,

8 le-mu-ut-ti URU-šu [i-t]e-né-ep-pu-/uš\ u4-mi-ša-am-/ma x x\ [x x x ÙG]meš-šú i-na ab-ša-a-ni la ta-ap-šu-úh-tì ú-hal-li-iq kul-lat-si-in 	he continually did evil against Marduk's city. Daily, [...] without interruption, he imposed the corvée upon its inhabitants unrelentingly, ruining them all. Marduk's anger

9 a-na ta-zi-im-ti-ši-na dEN.LÍL DINGIRmeš ez-zi-iš i-gu-ug-m[a x x x] ki-su-úr-šu-un DINGIRmeš a-ši-ib ŠÀ-bi-šu-nu i-zi-bu at-/ma\-an-šu-un 	Upon hearing their cries, the lord of the gods became furiously angry and [x x x] their borders; the gods who lived among them forsook their dwellings,

10 i-na ug-ga-ti-ša ú-še-ri-bi a-na qé-reb ŠU.AN.NAki dAMAR.UTU t[i-iz-qa-rudEN.LÍL DINGIRm]eš us-sa-ah-ra a-na nap-har da-ád-mi šá in-na-du-ú šu-bat-su-un 	angry that he [sc. Nabonidus] had brought them to Babylon. Marduk, the ex[alted, the lord of the gods], turned towards all the habitations that were abandoned and Marduk finds a new king for Babylon

11 ù ÙGmeš KUR šu-me-ri ù URIki ša i-mu-ú ša-lam-ta-áš ú-sa-/ah\-hi-ir ka-/bat\-[ta-áš] ir-ta-ši ta-a-a-ra kul-lat ma-ta-a-ta ka-li-ši-na i-hi-it ib-re-e-ma 	all the people of Sumer and Akkad, who had become corpses. He was reconciled and had mercy upon them. He examined and checked all the entirety of the lands, all of them,

12 iš-te-'e-e-ma ma-al-ki i-šá-ru bi-bil ŠÀ-bi-ša it-ta-ma-ah qa-tu-uš-šu mKu-ra-áš LUGAL URU an-ša-an it-ta-bi ni-bi-it-su a-na ma-li-ku-tì kul-la-ta nap-har iz-zak-ra šu-/um-šú\ 	he searched everywhere and then he took a righteous king, his favorite, by the hand, he called out his name: Cyrus, king of Anšan; he pronounced his name to be king all over the world.

13 kurqu-ti-i gi-mir um-man-man-da ú-ka-an-ni-ša a-na še-pi-šu ÙGmeš sal-mat SAG.DU ša ú-ša-ak-ši-du qa-ta-a-šú 	He made the land of Gutium and all the Umman-manda [i.e., the Medes] bow in submission at his feet. And he [i.e., Cyrus] shepherded with justice and righteousness all the black-headed people,

14 i-na ki-it-tì ù mi-šá-ru iš-te-né-'e-e-ši-na-a-tì dAMAR.UTU EN GAL ta-ru-ú ÙGmeš-šú ep-še-e-ti-ša dam-qa-a-ta ù ŠÀ-ba-šu i-ša-ra ha-di-iš ip-pa-li-i[s] 	over whom he [i.e., Marduk] had given him victory. Marduk, the great lord, guardian of his people, looked with gladness upon his good deeds and upright heart. Cyrus takes Babylon

15 a-na URU-šu KÁ.DINGIRmeš ki a-la-ak-šu iq-bi ú-ša-as-bi-it-su-ma har-ra-nu TIN.TIRki ki-ma ib-ri ù tap-pe-e it-tal-la-ka i-da-a-šu 	He ordered him to go to his city Babylon. He set him on the road to Babylon and like a companion and a friend, he went at his side.

16 um-ma-ni-šu rap-ša-a-tì ša ki-ma me-e ÍD la ú-ta-ad-du-ú ni-ba-šu-un gišTUKULmeš-šu-nu sa-an-du-ma i-ša-ad-di-ha i-da-a-šu 	His vast army, whose number, like water of the river, cannot be known, marched at his side fully armed.

17 ba-lu qab-li ù ta-ha-zi ú-še-ri-ba-áš qé-reb ŠU.AN.NAki URU-šu KÁ.DINGIRmeš ki i-ti-ir i-na šap-ša-qí, mdNÀ.NÍ.TUKU LUGAL la pa-li-hi-šu ú-ma-al-la-a qa-tu-uš-šú 	He made him enter his city Babylon without fighting or battle; he saved Babylon from hardship. He delivered Nabonidus, the king who did not revere him, into his hands.

18 ÙGmeš TIN.TIRkika-li-šu-nu nap-har KUR šu-me-ri u URIki ru-bé-e ù šak-ka-nak-ka ša-pal-šu ik-mi-sa ú-na-áš-ši-qu še-pu-uš-šu ih-du-ú a-na LUGAL-ú-ti-šú im-mi-ru pa-nu-uš-šú-un 	All the people of Babylon, all the land of Sumer and Akkad, princes and governors, bowed to him and kissed his feet. They rejoiced at his kingship and their faces shone.

19 be-lu ša i-na tu-kul-ti-ša ú-bal-li-tu mi-tu-ta-an i-na pu-uš-qu ù ú-de-e ig-mi-lu kul-la-ta-an ta-bi-iš ik-ta-ar-ra-bu-šu iš-tam-ma-ru zi-ki-ir-šu 	Lord by whose aid the dead were revived and who had all been redeemed from hardship and difficulty, they greeted him with gladness and praised his name. Cyrus' titles

20 a-na-ku mKu-ra-áš LUGAL kiš-šat LUGAL GAL LUGAL dan-nu LUGAL TIN.TIRki LUGAL KUR šu-me-ri ú ak-ka-di-i LUGAL kib-ra-a-ti er-bé-et-tì 	I am Cyrus, king of the world, great king, mighty king, king of Babylon, king of Sumer and Akkad, king of the four quarters,

21 DUMU mKa-am-bu-zi-ia LUGAL GAL LUGAL URU an-ša-an DUMU DUMU mKu-ra-áš LUGAL GAL LUGA[L U]RU an-ša-an ŠÀ.BAL.BAL mši-iš-pi-iš LUGAL GAL LUGAL URU an-šá-an 	the son of Cambyses, great king, king of Anšan, grandson of Cyrus, great king, king of Anšan, descendant of Teispes, great king, king of Anšan,

22 NUMUN da-ru-ú ša LUGAL-ú-tu ša dEN u dNÀ ir-a-mu pa-la-a-šu a-na tu-ub ŠÀ-bi-šú-nu ih-ši-ha L[UGA]L-ut-su e-nu-ma a-n[a q]é-reb TIN.TIRkie-ru-bu sa-li-mi-iš 	of an eternal line of kingship, whose rule Bêl and Nabu love, whose kingship they desire fot their hearts' pleasure. When I entered Babylon in a peaceful manner, The prince of peace

23 i-na ul-si ù ri-ša-a-tì i-na É.GAL ma-al-ki ar-ma-a šu-bat be-lu-tìdAMAR.UTU EN GAL ŠÀ-bi ri-it-pa-šu ša ra-/im\ TIN.TIRki ši-m[a]/a-tiš\ /iš-ku?-na\-an-ni-ma u4-mi-šam a-še-'a-a pa-la-/ah\-šú 	I took up my lordly abode in the royal palace amidst rejoicing and happiness. Marduk, the great lord, /established as his fate (šimtu)\ for me a magnanimous heart of one who loves Babylon, and I daily attended to his worship.

24 um-ma-ni-ia rap-ša-tì i-na qé-reb TIN.TIRki i-ša-ad-di-ha šú-ul-ma-niš nap-har KU[R šu-me-ri] /ù\ URIki mu-gal-[l]i-tì ul ú-šar-ši 	My vast army marched into Babylon in peace; I did not permit anyone to frighten the people of [Sumer] /and\ Akkad.

25 /URUki\ KÁ.DINGIR.RAki ù kul-lat ma-ha-zi-šu i-na ša-li-im-tì áš-te-'e-e DUMUmeš TIN.TIR[ki x x x š]a ki-ma la ŠÀ-[bi DING]IR-ma ab-šá-a-ni la si-ma-ti-šú-nu šu-ziz-/zu!\ 	I sought the welfare of the city of Babylon and all its sacred centers. As for the citizens of Babylon, [x x x upon wh]om he [i.e., Nabonidus] imposed a corvée which was not the gods' wish and not befitting them,

26 an-hu-ut-su-un ú-pa-áš-ši-ha ú-ša-ap-ti-ir sa-ar-ma-šu-nu a-na ep-še-e-ti-[ia dam-qa-a-ti] dAMAR.UTU EN GA[L]-ú ih-de-e-ma 	I relieved their wariness and freed them from their service. Marduk, the great lord, rejoiced over [my good] deeds.

27 a-na ia-a-ti mKu-ra-áš LUGAL pa-li-ih-šu ù mKa-am-bu-zi-ia DUMU si-it ŠÀ-bi-[ia ù a-n]a nap-h[ar] um-ma-ni-ia 	He sent gracious blessing upon me, Cyrus, the king who worships him, and upon Cambyses, the son who is [my] offspring, [and up]on all my army, Religious measures

28 da-am-qí-íš ik-ru-ub-ma i-na šá-lim-tì ma-har-ša ta-bi-iš ni-it-t[a-al-la-ak i-na qí-bi-ti-šú] sir-ti nap-har LUGAL a-ši-ib BÁRAmeš 	and in peace, before him, we mov[ed] around in friendship. [By his] exalted [word], all the kings who sit upon thrones

29 ša ka-li-iš kib-ra-a-ta iš-tu tam-tì e-li-tì a-di tam-tì šap-li-tì a-ši-ib n[a-gi-i né-su-tì] LUGALmeš KUR a-mur-ri-i a-ši-ib kuš-ta-ri ka-li-šú-un 	throughout the world, from the Upper Sea to the Lower Sea, who live in the dis[tricts far-off], the kings of the West, who dwell in tents, all of them,

30 bi-lat-su-nu ka-bi-it-tì ú-bi-lu-nim-ma qé-er-ba ŠU.AN.NAki ú-na-áš-ši-qu še-pu-ú-a iš-tu [ŠU.AN.NAk]i a-di URU aš-šurki ù MÙŠ-ERENki 	brought their heavy tribute before me and in Babylon they kissed my feet. From [Babylon] to Aššur and (from) Susa,

31 a-kà-dèki KUR èš-nu-nak URU za-am-ba-an URU me-túr-nu BÀD.DINGIRki a-di pa-at kurqu-ti-i ma-ha-z[a e-be]r-ti ídIDIGNA ša iš-tu pa!-na-ma na-du-ú šu-bat-su-un 	Agade, Ešnunna, Zamban, Me-Turnu, Der, as far as the region of Gutium, the sacred centers on the other side of the Tigris, whose sanctuaries had been abandoned for a long time,

32 DINGIRmeš a-ši-ib ŠÀ-bi-šú-nu a-na áš-ri-šu-nu ú-tir-ma ú-šar-ma-a šu-bat da-rí-a-ta kul-lat ÙGmeš-šú-nu ú-pa-ah-hi-ra-am-ma ú-te-er da-ád-mi-šú-un 	I returned the images of the gods, who had resided there [i.e., in Babylon], to their places and I let them dwell in eternal abodes. I gathered all their inhabitants and returned to them their dwellings.

33 ù DINGIRmeš KUR šu-me-ri ù URIki ša mdNÀ.NÍ.TUKU a-na ug-ga-tì EN DINGIRmeš ú-še-ri-bi a-na qé-reb ŠU.AN.NAki i-na qí-bi-ti dAMAR.UTU EN GAL i-na ša-li-im-tì 	In addition, at the command of Marduk, the great lord, I settled in their habitations, in pleasing abodes, the gods of Sumer and Akkad, whom Nabonidus, to the anger of the lord of the gods, had brought into Babylon. Cyrus' prayer

34 i-na maš-ta-ki-šu-nu ú-še-ši-ib šú-ba-at tu-ub ŠÀ-bi {ut} kul-la-ta DINGIRmeš ša ú-še-ri-bi a-na qé-er-bi ma-ha-zi-šu-un 	May all the gods whom I settled in their sacred centers ask daily

35 u4-mi-ša-am ma-har dEN ù dNÀ ša a-ra-ku U4meš-ia li-ta-mu-ú lit-taz-ka-ru a-ma-a-ta du-un-qí-ia ù a-na dAMAR.UTU EN-ia li-iq-bu-ú ša mKu-ra-áš {-áš} LUGAL pa-li-hi-ka u mKa-am-bu-zi-ia DUMU-šú 	of Bêl and Nâbu that my days be long and may they intercede for my welfare. May they say to Marduk, my lord: "As for Cyrus, the king who reveres you, and Cambyses, his son,

Text of Fragment B
36 /x\ [x x x- i]b šu-nu lu-ú /x x x x x x x x\ ÙGmeš TIN.TIRki /ik-tar-ra-bu\ LUGAL-ú-tu KUR.KUR ka-li-ši-na šu-ub-ti né-eh-tì ú-še-ši-ib 	[end of prayer]." The people of Babylon blessed my kingship, and I settled all the lands in peaceful abodes. Building activities

37 [x x  x KUR.]GImušen 2 UZ.TURmušen ù 10 TU.GUR4mušen.meš e-li KUR.GImušen UZ.TURmušen.meš ù TU.GUR4mušen.meš 	I [daily increased the number offerings to N] geese, two ducks, and ten turledoves above the former offerings of geese, ducks, and turtledoves.

38 [x x x u4-m]i-šam ú-ta-ah-hi-id BÀD im-gur-dEN.LÍL BÀD GAL-a ša TIN.TIRk[i ma-as-s]ar-/ta\-šú du-un-nu-nù áš-te-'e-e-ma 	[...] Dur-Imgur-Enlil, the great wall of Babylon, its de[fen]se, I sought to strengthen

39 [x x x] ka-a-ri a-gur-ru šá GÚ ha-ri-si ša LUGAL mah-ri i-p[u-šu-ma la ú-ša]k-/li-lu\ ši-pi-ir-šu 	[...] The quay wall of brick, which a former king had bu[ilt, but had not com]pleted its construction,

40 [x x x la ú-ša-as-hi-ru URU] /a\-na ki-da-a-ni ša LUGAL ma-ah-ra la i-pu-šu um-man-ni-šu di-ku-u[t ma-ti-šu i-na (or: a-na) q]é-/reb\ ŠU.AN.NAki 	[...who had not surrounded the city] on the outside, which no former king had made, (who) a levy of work[men (or: soldiers) had led] in[to] Babylon,

41 [x x x i-na ESIR.HÁD.RÁ]/A\ ù SIG4.AL.ÙR.RA eš-ši-iš e-pu-uš-ma [ú-šak-lil ši-pir-ši]-in 	[... with bitumen] and bricks, I built anew [and completed th]eir [job].

42 [x x x gišIGmeš gišEREN MAH]meš ta-ah-lu-up-tì ZABAR as-ku-up-pu ù nu-ku-š[e-e pi-ti-iq e-ri-i e-ma KÁmeš-š]i-na 	[... magnificent gates of cedar] with a bronze overlay, thresholds and door-sockets [cast in copper, I fixed in all] their [doorways].

43 [ú-ra-at-ti x x x š]i-ti-ir šu-mu šá mAN.ŠÁR-DÙ-IBILA LUGAL a-lik mah-ri-[ia šá qer-ba-šu ap-pa-a]l-sa! 	[x x x] An inscription with the name of Aššurbanipal, a king who had preceded [me, I s]aw [in its midst].

44 [x x x]/x x x\[x x x]-x-tì 	[...]

45 [x x x]/x x x\[x x a-na d]a-rí-a-tì 	[...] for eternity.

Inscriptions

 * 26 - thâtiy
 * 27 - Dârayavaush xshâyathiya ima tya manâ kartam pasâva yathâ xshâyathiya
 * 28 - abavam Kabûjiya nâma Kûraush puc*a amâxam taumâyâ
 * 29 - hauvam idâ xshâyathiya âha avahyâ Kabûjiyahyâ brâtâ
 * 30 - Bardiya nâma âha hamâtâ hamapitâ Kabûjiyahyâ pasâva Kabûjiya
 * 31 - avam Bardiyam avâja yathâ Kabûjiya Bardiyam avâja kârahyâ
 * 32 - naiy azdâ abava tya Bardiya avajata pasâva Kabûjiya Mudrâyam
 * 33 - ashiyava yathâ Kabûjiya Mudrâyam ashiyava pasâva kâra arika abava
 * 34 - pasâva drauga dahyauvâ vasiy abava utâ Pârsaiy utâ Mâdaiy utâ
 * 35 - aniyâuvâ dahyushuvâ thâtiy Dârayavaush xshâyathiya pasâva
 * 36 - I martiya magush âha Gaumâta nâma hauv udapatatâ hacâ Paishiyâuvâdâyâ
 * 37 - Arakadrish nâma kaufa hacâ avadasha Viyaxnahya mâhyâ
 * 38 - XIV raucabish thakatâ âha yadiy udapatatâ hauv kârahyâ avathâ
 * 39 - adurujiya adam Bardiya amiy hya Kûraush puc*a Kabûjiyahyâ brâtâ
 * 40 - pasâva kâra haruva hamic*iya abava hacâ Kabûjiyâ abiy avam
 * 41 - ashiyava utâ Pârsa utâ Mâda utâ aniyâ dahyâva xshac*am hauv
 * 42 - agarbâyatâ Garmapadahya mâhyâ IX raucabish thakatâ âha avathâ xshac*am
 * 43 - agarbâyatâ pasâva Kabûjiya uvâmarshiyush amariyatâ
 * 45 - â Kabûjiyam aita xšaçam  hacâ  paruviyata amâxam taumâyâ â
 * 46 - ha pasâva Gaumâta hya adînâ Kabûjiyam utâ Pârsam utâ
 * 48 - thâtiy Dârayavaush xshâyathiya naiy âha martiya
 * 49 - naiy Pârsa naiy Mâda naiy amâxam taumâyâ kashciy hya avam Gaumâtam
 * 50 - tyam magum xshac*am dîtam caxriyâ kârashim hacâ darsham atarsa
 * 51 - kâram vasiy avâjaniyâ hya paranam Bardiyam adânâ avahyarâdiy
 * 52 - kâram avâjaniyâ mâtyamâm xshnâsâtiy tya adam naiy Bardiya
 * 53 - amiy hya Kûraush puc*a kashciy naiy adarshnaush cishciy thastanaiy
 * 54 - pariy Gaumâtam tyam magum yâtâ adam arasam pasâva adam Auramazdâm
 * 55 - patiyâvahyaiy Auramazdâmaiy upastâm abara Bâgayâdaish
 * 56 - mâhyâ X raucabish thakatâ âha avathâ adam hadâ kamnaibish martiyaibish
 * 57 - avam Gaumâtam tyam magum avâjanam utâ tyaishaiy fratamâ martiyâ
 * 58 - anushiyâ âhatâ Sikayauvatish nâmâ didâ Nisâya nâmâ
 * 59 - dahyâush Mâdaiy avadashim avâjanam xshac*amshim adam adînam vashnâ
 * 60 - Auramazdâha adam xshâyathiya abavam Auramazdâ xshac*am manâ frâbara

Translation
26 Darius the King 27 declares: This is what was done by me when the king 28 I did become. The son of Cyrus, of our family, Cambyses by name -- 29 he was the king here. Of that Cambyses [there] was a brother, 30 Smerdis by name, having the same mother and father as Cambyses. And then Cambyses 31 struck down that Smerdis. When Cambyses struck down Smerdis, 32 it did not become known among the people that [he] had struck down Smerdis. And then Cambyses 33 went to Egypt. And when Cambyses went to Egypt, the people grew treacherous, 34 and thus deceit rose rampantly in both Persia and Media and 35 in the [Empire's] other lands. Darius the King declares: Later, 36 there was one man, a Magian, Gaumata by name, and he rose up from Paishiyauvada. 37 [There is] a mountain in Persia named Arakadri. From there, when fourteen days of the month of Viyakhna 38 were completed, he rose up, [and] he deceived the people [saying] thus: 39 "I am Smerdis, the son of Cyrus who [is] brother of Cambyses." 40 Thereupon, all the people became rebellious against Cambyses and went over to him, [Smerdis], 41 Persia and Media and the other lands, [and] he seized the kingdom. 42 Nine days were completed in the month of Garmapada [when] he seized the kingdom thus. 43 And then Cambyses died by his own hand ... 44...Darius the king declares: The kingdom of which Gaumâta, the Magian, dispossessed Cambyses...45...Darius the king declares: After that Gaumâta, the Magian, had dispossessed Cambyses...48 ... Darius the king declares: There was no man, 49 neither Persian nor Median nor any among our family who could render that Gaumata 50 kingdom-deprived. The people feared him greatly, 51 lest he would strike down the numerous people who knew him previously as Smerdis; 52 lest he would strike down the people on account of this: "Lest he who would know me [would know that] I am not Smerdis, 53 the son of Cyrus." No one dared to say anything 54 against Gaumata the Magian until I came. After that, 55 I asked Ahura Mazda for help, [and] Ahura Mazda bore me aid. 56 Ten days of the month of Bagayad were completed when, with a small number of men, 57 I struck down that Gaumata the Magian and those men who 58 were his foremost allies. [There was] a fortress called Sikayauvati, a land called Nisaya, 59 in Media, [and] there I struck him down. I seized the kingdom [from] him, [and] by the will 60 of Ahura Mazda, I became king. Ahura Mazda bestowed the kingdom to me.

'''Extracts taken from: Scott L. Harvey, Winfred P. Lehmann, and Jonathan Slocum: (http://www.utexas.edu/cola/centers/lrc/eieol/aveol-8-R.html: produced with gratitude)'''


 * Note: Kabûjiya = Cambyses = Kambujiya = Kambaujiya

H. C. Rawlinson on KABUJIYA/KAMBOJA relationship
Kabûjiy-a = Cambyses;  Kabûjiy-ahyâ  = Cambysis;  Kabûjiy-am    = Cambysem;  Kambûjiy-â  = Cambyse.

''This is a true vernacular orthography of the name which is written as Kambyses by the Greeks and as Kavaus in the Zend and which in the Arabic and modern Persian has given birth to the two distinct forms Kabus  and Kavus or Kaus. Mr Burnouf has examined in the most elaborate manner the etymology of  Zend Kavaus , and has endeavored to show the true signification to be the intelligent king. It is indeed very possible that the desire to obtain this meaning in the sacred language may have induced the compilers of the Zend Avesta, under the Sassanians to disfigure the original form of the name, then only known in popular traditions; but I imagine no one will at present pretend  to compare the  relative antiquity of the  forms of the Kavaus  and Kabujiya any more than it would be allowable  to derive Kurush from Hycrava, and if we are to seek for the primitive derivation of the name, we must follow the cuneiform rather than the Zend orthography. I suppose, Kabujiya then to signify literally “a bard” from Kab:  “to praise”   or color  and uji: “a speaker”; and I further conjecture that  from the king of that name was derived the geographical title Kamboja which, retained to the present day in Kamoj of Cafferistan, became also by a regular orthographical procession Kabus, Kabur and Kabul .....In the old Persian, mb was impossible articulation, and the Median confounding as usual the two powers,  give the reading of Hamuchiya for the Persian Kabujiya, so that it is not immediately apparent from whence Herodotus obtained his orthography. The native kings of Persis, agreeable to the usual system of oriental nomenclature, appear for several generations  to have born the names of  Cyrus and Cambyses. The two immediate ancestors of Cyrus the great are named named Cyrus and Cambyses by Herodotus and according to doubtful passage of Diodorus Siculus, preserved by Photius, there was still another Cambyses, the fifth in ascent from the Kabujiya of the inscriptions "''.

Rock Edict V
Beloved-of-the-Gods, King Piyadasi, speaks thus:10 To do good is difficult. One who does good first does something hard to do. I have done many good deeds, and, if my sons, grandsons and their descendants up to the end of the world act in like manner, they too will do much good. But whoever amongst them neglects this, they will do evil. Truly, it is easy to do evil.

In the past there were no Dhamma Mahamatras but such officers were appointed by me thirteen years after my coronation. Now they work among all religions for the establishment of Dhamma, for the promotion of Dhamma, and for the welfare and happiness of all who are devoted to Dhamma. They work among the Greeks, the Kambojas, the Gandharas, the Rastrikas, the Pitinikas and other peoples on the western borders. They work among soldiers, chiefs, Brahmans, householders, the poor, the aged and those devoted to Dhamma — for their welfare and happiness — so that they may be free from harassment. They (Dhamma Mahamatras) work for the proper treatment of prisoners, towards their unfettering, and if the Mahamatras think, "This one has a family to support," "That one has been bewitched," "This one is old," then they work for the release of such prisoners. They work here, in outlying towns, in the women's quarters belonging to my brothers and sisters, and among my other relatives. They are occupied everywhere. These Dhamma Mahamatras are occupied in my domain among people devoted to Dhamma to determine who is devoted to Dhamma, who is established in Dhamma, and who is generous.

This Dhamma edict has been written on stone so that it might endure long and that my descendants might act in conformity with it.

Rock Edict XIII
Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years after his coronation. One hundred and fifty thousand were deported, one hundred thousand were killed and many more died (from other causes). After the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong inclination towards the Dhamma, a love for the Dhamma and for instruction in Dhamma. Now Beloved-of-the-Gods feels deep remorse for having conquered the Kalingas.

Indeed, Beloved-of-the-Gods is deeply pained by the killing, dying and deportation that take place when an unconquered country is conquered. But Beloved-of-the-Gods is pained even more by this — that Brahmans, ascetics, and householders of different religions who live in those countries, and who are respectful to superiors, to mother and father, to elders, and who behave properly and have strong loyalty towards friends, acquaintances, companions, relatives, servants and employees — that they are injured, killed or separated from their loved ones. Even those who are not affected (by all this) suffer when they see friends, acquaintances, companions and relatives affected. These misfortunes befall all (as a result of war), and this pains Beloved-of-the-Gods.

There is no country, except among the Greeks, where these two groups, Brahmans and ascetics, are not found, and there is no country where people are not devoted to one or another religion. Therefore the killing, death or deportation of a hundredth, or even a thousandth part of those who died during the conquest of Kalinga now pains Beloved-of-the-Gods. Now Beloved-of-the-Gods thinks that even those who do wrong should be forgiven where forgiveness is possible.

Even the forest people, who live in Beloved-of-the-Gods' domain, are entreated and reasoned with to act properly. They are told that despite his remorse Beloved-of-the-Gods has the power to punish them if necessary, so that they should be ashamed of their wrong and not be killed. Truly, Beloved-of-the-Gods desires non-injury, restraint and impartiality to all beings, even where wrong has been done.

Now it is conquest by Dhamma that Beloved-of-the-Gods considers to be the best conquest. And it (conquest by Dhamma) has been won here, on the borders, even six hundred yojanas away, where the Greek king Antiochos rules, beyond there where the four kings named Ptolemy, Antigonos, Magas and Alexander rule, likewise in the south among the Cholas, the Pandyas, and as far as Tamraparni. Here in the king's domain among the Greeks, the Kambojas, the Nabhakas, the Nabhapamkits, the Bhojas, the Pitinikas, the Andhras and the Palidas, everywhere people are following Beloved-of-the-Gods' instructions in Dhamma. Even where Beloved-of-the-Gods' envoys have not been, these people too, having heard of the practice of Dhamma and the ordinances and instructions in Dhamma given by Beloved-of-the-Gods, are following it and will continue to do so. This conquest has been won everywhere, and it gives great joy — the joy which only conquest by Dhamma can give. But even this joy is of little consequence. Beloved-of-the-Gods considers the great fruit to be experienced in the next world to be more important.

I have had this Dhamma edict written so that my sons and great-grandsons may not consider making new conquests, or that if military conquests are made, that they be done with forbearance and light punishment, or better still, that they consider making conquest by Dhamma only, for that bears fruit in this world and the next. May all their intense devotion be given to this which has a result in this world and the next.

Mathura Lion Capital Inscriptions of Mahakshatrap Rajuvula

 * A1 mahaksha[tra]vasa rajulasa
 * A2 agra-maheshi ayasia
 * A3 kamuia dhida
 * A4 kharaostasa yuvarana
 * A5 mada nada-diakasa [taye]
 * A6 sadha matra abuhola[e]
 * A7 pitramahi pishpasia bhra
 * A8 tra hayuarana sadha hana dhi[tra]
 * A9 a[te]urena horaka-pa
 * A10 rivarena isha pradhravi-prade
 * A11 she nisime sharira pradithavido
 * A12 bhakhavado shakamunisa budhasa
 * A13 muki-[shiri]-raya sashpa [a]bhusavi[ta]
 * A14 thuva ca sagharama ca cadu
 * A15 dishasa saghasa sarva
 * A16 stivadana parigrahe
 * E1 kharaosto yuvaraya
 * E’ kamuio
 * E2 khalamasa kumara
 * E3 maja kanitha
 * E4 saman[u] moda
 * E’’ kha karita
 * B1/B2 mahakshatravasa va[ra]julasa putra
 * C1 kalui a
 * C2 varajo
 * C3 sudase kshatrave
 * D1 nauludo
 * M1 kshatrave sudise
 * M2 imo padhravi
 * M3 pradesho
 * I1 veyaudirna kadhavaro busapa
 * I2 ro kadha
 * I3 varo
 * I4 vi ya u
 * J1 rvaraparena palichina
 * J2 nisimo karita niyadido
 * H'dhamadana
 * H guhavihare
 * KL1 ayariasa
 * KL2 budhadevasa
 * KL3 udaena ayimi[ta]
 * F1 budhilasa nakharaasa
 * F2 bhikhusa sarvastivadasa
 * G1/G2 mahakshat[r]avasa kusul[u]asa patikasa mevaki[sa] miyikasa kshat[r]avasa puyae
 * J3 sarvastivadana parigrahe
 * N1 ayariasa budhilasa nakharakhasa bhikhu
 * N2 sa sarvastivadasa pagra
 * N3 na mahasaghiana pra
 * N4 ma navidave khalulasa
 * O1/O2 sarvabudhana puya dhamasa puya saghasa puya
 * P1/P2 sarvasa sakhasta nasa puyae
 * Q1 khardaasa
 * Q2 kshatravasa
 * R1 takshilasa
 * R2 kroninasa
 * J'1 khalasamu
 * J'2 so

Contents of Apracaraja Indravarman's Silver Reliquary
Following are the transliterated and translated contents for the Inscriptions relevant to this article:

Transliterated contents


 * Inscription I: [nam ]
 * Inscriprion II: [mahaksatrapa putrasa yagu.ramna kharayopsta 20 4 4 ana 4 ma 2.]
 * Inscriprion III: [idravarmasa kumarasa sa 20 4 4 dra 1.]
 * Inscriprion IV: [iṃdravarmasa kumararasa sa 20 20 1 1 1.]
 * Inscriprions V & VI: [vispavarmasa stretegasa putre Iṃdravarma kumare sabharyae ime śarira pratithaveti tanuakami thubanmi vispavarmo stratego śiśirena ya. stratega-bharya puyaïta. iṃdravasu aparaja vasumitra ya jivaputra puyaïta(m) iṃdravarmo stratego puyaïta. utara stratega-bharya puyaïta viyeemitro avacarayo (a) sabharya puyaïta. sarvañadi-sagho puyaïta sarva-satva ya puyaïta sarva-satva parinivatïto.].

Translated contents


 * Inscription I: [Name (initial or monogram of the artisan who made the artifact).]
 * Inscriprion II: [(''Property) of the son of Mahaksatrapa, of Yaguraja Kharayosta. 28 (sateras), 4 (dhānes?), 2 m(āsas?).]
 * Inscriprion III: [(Property) of prince Indravarmana. 28 s(taters), 1 dra(chma).]
 * Inscriprion IV: [(Property) of prince Indravarmana. 43 s(taters).]
 * Inscriprions V & VI: [Prince Indravarman, son of Commander Viśpavarman together with (his) wife establishes these body-relics in his own stüpa. Commander Viśpavarman and the commander's wife Śiśirena are (hereby) honored. The Apraca raja Indravasu and (his wife) Vasumitra, (mother) of living son, are honored. Commander's wife Uttara is honored. And the Avaca king Viyemitra, together with wife, is honored. The community of his relatives is honored. And all beings are honored. All beings are caused to attain nirvana .].

Paschimabhag Plate (or Sylhet Plate) of king Sricandra (C 925 -975 AD)

 * Ksiroda=anu Devaparvata iti srimat=sad-etat=puram
 * Yatr=agantu-janasya vismaya-rsah Kamboja-vart-adbhutaih |
 * Latambi-vanam=atra navika=satair=anvisya siddh-ausadhi-
 * Vyahara iti ha srutas =Samatatan=nirjitya yat-sainkaih||

(Studies in the Geography of Ancient and Medieval India, 1971, p 150-51; Epigraphic Discoveries in East Pakistan, 1924, p 24, D. C. Sircar; Encyclopaedia of Bangladesh, p 35, fn 138, Nagendra K. Singh).

Karandai (Tanjavur or Tanjore) inscription

 * Kamboja-rajo ripu-raja sena-jaitrena yen= ajayad=ahaveshu |
 * tarn prahinot prartthita-mitra-bhavo yennai ratham || [209].

(::Extracted From: Sanskrit section of Sangham Copper Plate Charter, See: Journal of Indian History: Golden Jubilee Volume‎, 1973, p 114, T. K. Ravindran, Trivandrum, India (City). University of Kerala. Dept. of History, University of Kerala; The Journal of Oriental Research, 1952, p 151, Kuppuswami Sastri Research Institute, Indo-Aryan philology)

Chidambaram Inscription

 * Rajendra sola devarku Kambosha-rajan katchiyaaga kattina kallu, idu
 * udaiyar rajendra sola devar tiruvaai molindaruli udaiyar
 * tiruchrirramblam udaiyar koyilil mun vaittadu indakkallu tiruvedir
 * ambalattu tiru kkai sarattil tiru mum pattikku melai ppattiyille vaittadu
 * (Epigraphia Indica, Vol V, pp 105-106, (Editor) E. Hultsch)

Some ancient inscriptions of Sinhala (Sri Lanka)
SOME ANCIENT INSCRIPTIONS REFERING TO KAMBOJAS IN ANCIENT SRI LANKA....THE MOST REFERENCED ETHNIC COMMUNITY IN THE ANCIENT SINHALESE INSCRIPTIONS BELONGING TO THIRD/SECOND CENTURY BCE.

[1] no. 622:

'Gamika-Kabojhaha lene'

The cave of the village-councillor Kamboja;

Paranavitana, 1970:

[2] no. 623:

'Gamika-Siaa-putra gamika-Kabojhaha lene'

The cave of the village-councillor Kamboja, son of the village-councillor Siva'

Paranavitana, 1970:

[3] (no. 625) (1)

'Cam ika-Siua-putra gamika-Kambojhaha jhitaya upasika-Sumanaya lene.'

The cave of the female laydevotee Sumana, daughter of the village-councillor Kamboja.

Dr. S. Paranavitana, 1970

[4](no 625) (2)

'gamika Kabojhaha ca sava-satasoyesamage pati'

The cave of the son of the village-councillor Siva. May there be the attainment of the Path of Beatitude for the village-councillor Kamboja and for all beings. 75 J. Bloch, 0950: 103, 130), ...

Dr. S. Paranavitana, 1970

[5](no. 553):

'Kabojhiya-mahapugiyana Manapadaiane agataanagat-catu-disa-agaia'

[The cave] Manapadassana of the members of the Great Corporations of Kambojiyas, [is dedicated] to the Saiügha of the four quarters, present and absent.

Dr. S. Paranavitana, 1970

[6] (no. 990):

'Gota-Kabojhi(ya]na parumaka-Gopalaha bariya upasika-Citaya lepe iagaio'

The cave of the female lay-devotee Citta, wife of Gopala, the chief of the incorporated Kambojiyas, [is dedicated] to the Saiügha.

Dr. S. Paranavitana, 1970

[7]

A Mediaeval era Inscription found from Polonnaruva in 1887 near Vishnu Temple relates to Maharaja Kalinglankeshwara Bahu Veer-raja Nissanka-Malla Aprati Malla Chakravarati who caused one Charity House to be constructed and named after him as Nissankamalla-Daan-Griha. The southern gate of this Charity House is named as Kamboja Vasala

Discovered in 1887 by S. M. Burros.

(Ref: Journal of Ceylone B Branch of Royal Asiatic Society., Vol X., X No 34, 1887, pp64-67).

[8]

Mediaval age inscription (1187-1193 AD), found from Ruvanveli Dagva, in Anaradhapura in Sri Lanka.

It refers to Kambojdin people, which is modified version of Kamboja.

(Ref: Don Martino de Zilva Wickeremsinghe, Epigraphicia Zeylanka, Vol II., Part I & II., p 70-83; Rhys David, Journal of Royal Asiatic Society Vol VII., p 187, p 353f; Muller. E. AIC., No 145; Journal of Royal  Asiatic Society Vol XV., 1914, pp 170-71).

See below the wording of this inscription written in Sinhali belended with Sanskrit.

'Nuvarata hatapsin sat gavak pamanah tan haam satun no narye hakhye abhaya di ber lava dolos meh va tan masut abhaya de Kambojdin ran pili aadibhu kamati vastu de paksheen no badan niyayen samat kot abhaya dee'

(Epigraphia Zeylanka Vol II., p 80).

See original text quoted above found in: Ancient Kamboja, People and Country, 1981, p 354, Dr J. L. Kamboj; Epigraphicia Zeylanka, Vol II., Part I & II., p 70-83, Don Martino de Zilva Wickeremsinghe, ).