| Dongba | |
|---|---|
 | |
| Script type | Pictographic |
Period | At least 30 CE to the present |
| Direction | Left-to-right |
| Languages | Naxi language |
| ISO 15924 | |
| ISO 15924 | Nkdb(085), Naxi Dongba (na²¹ɕi³³ to³³ba²¹, Nakhi Tomba) |
TheDongba,Tomba orTompa orMo-so symbols are a system ofpictographic glyphs used by the²dto¹mba (Bon priests) of theNaxi people in southern China. In theNaxi language it is called²ss ³dgyu 'wood records' or²lv ³dgyu 'stone records'.[1] The first artifacts with this script on them originate from approximately 30 CE.[2]
The glyphs may be used asrebuses for abstract words which do not haveglyphs.[citation needed] Dongba is largely amnemonic system, and cannot by itself represent the Naxi language; different authors may use the same glyphs with different meanings, and it may be supplemented with thegeba syllabary for clarification.[citation needed]
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The Dongba script appears to be an independent ancient writing system, though presumably it was created in the environment of older scripts. According to Dongba religious fables, the Dongba script was created by the founder of theBön religious tradition of Tibet,Tönpa Shenrab (Tibetan:ston pa gshen rab) or Shenrab Miwo (Tibetan:gshen rab mi bo),[3] while traditional Naxi genealogies attribute the script to a 13th-century king namedMóubǎo Āzōng.[4] From Chinese historical documents, it is clear that Dongba was used as early as the 7th century, during the earlyTang dynasty. By theSong dynasty in the 10th century, Dongba was widely used by theNaxi people.[3] It continues to be used in certain areas; thus, it is the only pictographic writing system in the world still actively maintained.
Chinese historical documents referred to Naxi 納西 as Mosuo or Moso (麽些mósuò, "tiny little"), The Dongba script was called Les Mo-So: Ethnographie[5] des Mo-so Écriture by Jacques Bacot on 1913.Dongba means Priest.[6]
After the conclusion of theChinese Communist Revolution in 1949, the use of Dongba was discouraged.
In 1957, the Chinese government implemented a Latin-based phonographic writing system for Naxi.[7]
During theCultural Revolution, thousands of manuscripts were destroyed. Paper and cloth writings were boiled into construction paste for building houses. About half of the Dongba manuscripts that survive today had been taken from China to the United States, Germany and Spain.
Today Dongba is nearly extinct, and the Chinese government is trying to revive it in an attempt to preserve Naxi culture.[8]
The script was originally used as a prompt for the recitation ofritual texts.[9] For inventories, contracts, and letters, thegeba script was used. Milnor concludes it is "unlikely that it [the Dongba script] would make the minor developmental leap to becoming a full-blown writing system. It arose a number of centuries ago to serve a particular ritual purpose. As its purpose need not expand to the realm of daily use among non-religious specialists—after all, literate Naxi today, as in the past, write inChinese—at most it will presumably but continue to fulfill the needs of demon exorcism, amusing tourists and the like."[10]
The script is also present in modern settings, especially in the Ancient City of Lijiang, where tourists may see Dongba used alongside Chinese and English on business signs and public spaces. This usage emphasizes its role as a cultural symbol that represents the Naxi people's heritage.
Today, Dongba continues to be used in religious contexts, such as ceremonial chants and rituals, while also appearing in artistic and commercial forms. Dongba symbols are incorporated into local crafts, souvenirs, and artwork, providing a visual link to Naxi cultural identity. This integration supports its visibility and contributes to local cultural tourism.
Dongba is bothpictographic andideographic.[11] There are about a thousand glyphs, but this number is fluid as new glyphs are coined. Each glyph in the Dongba script can have multiple meanings or serve various functions depending on its context. For example, a single pictogram could represent an object, an idea, or even a sequence of actions. This inherent ambiguity allows for creativity and adaptability but also means that texts are often personalized by the author’s unique use of symbols.
Priests drew detailed pictures to record information, and illustrations were simplified and conventionalized to represent not only material objects but also abstract ideas. Glyphs are often compounded to convey the idea of a particular word. Generally, as a mnemonic, only keywords are written; a single pictograph can be recited as different phrases or an entire sentence.
Examples of Dongba rebus include using a picture of twoeyes (myə3) to representfate (myə3), a rice bowl for bothxa2 'food' andxa2 'sleep', and a picture of agoral (se3) stands in for anaspectual particle. It has two variantsma˧lɯ˥ma˧sa˧ (玛里玛莎文) andʐər˧dy˨˩/ʐər˧k’o˧ (阮坷文).[12]
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The Naxi name of the script, 'wood and stone records', testifies that Dongba was once carved on stone and wood. Nowadays it is written on handmade paper, typically from the treesDaphne tangutica andD. retusa.[13] The sheets are typically 28 by 14 cm (11 by 5.5 in), and are sewn together at the left edge, forming a book. The pages are ruled into four horizontal lines.[14] Glyphs are written from left to right and top to bottom.[1] Vertical lines are used to section off elements of the text (see image above), equivalent to sentences or paragraphs. Writing utensils include bamboo pens and black ink made from ash.
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