Chapter III

Chapter III

The deities who were sent to remove the heavy mountain which weighed down the west end of the earth, were so fatigued with the labour it cost them, that they were all very thirsty. In looking out for wherewithal to quench their thirst, they discovered issuing from the side of the mountain a clear stream, of which they all drank and died shortly after, the water being impregnated with poison.

Sang yang Gúru himself having come to the mountain, and being also very thirsty, drank from the poisonous stream: perceiving, however, in time that the water was not good, he immediately vomited it, and so saved his life. The only bad effects of it was a blackness which remained about his throat, and from which he received the appellation of Níla Kánta. The water was called chála kúta, which signifies the most potent poison.

On a further search, Sang yang Gúru discovered another stream issuing from the summit of the mountain, and of which the water was of an aromatic and excellent quality. The name of this water was kamandálu, and was so called from its having the property of bringing the dead to life.

Instructed by Wisésa, Sang yang Gúru drank of the life-giving water, and at the same time carried with him some of it, in order to give it to those deities who had died in consequence of their having drunk of the death-giving stream. On the water being applied to their lips they all immediately revived.

What remained of the mountain on removing it from the west to the east formed the hill called Tempaka (at Chiríngin, in Bantam).

In the course of the conveyance of the mountain towards the east, a piece of it dropt off, and became the large mountain in Bantam, called Gúnung Kárang. Other pieces falling off became the mountains Hala Húlu, near Pajajáran, Gúnung Géde, the mountain called Chermái (which is in Cheríbon), and the Gúnung Agung, (which is in Tegál).

The fragments which continued to fall all the way along, on either side of the large mountain, during its conveyance from the west to the east, formed the two ranges of hills stretching along the south and north coasts, and known by the name of Gúnung Kéndang.

Two large pieces fell off and formed the Brothers, called Sindóro and Sindári, or Súmbing. The deities employed in transporting the mountain stopped to rest themselves in that part of the country afterwards known by the name of Kedú; and the perspiration which then ran off their bodies was the cause of that country being so well supplied with water.

These deities seeing Ramádi above in the clouds, at his ease compared with them who were working so hard, asked how he came to be there so much at his ease? He replied, that he was ordered by Sang yang Gúru to remain there and work for the gods. High words, and at last a battle, ensued, in which all the deities were defeated. So great was the power of Ramádi, whose mouth sent forth flame, and whose breath was fatal to those exposed to its baneful influence.

Sang yang Gúru interposed his authority, and having appeased the combatants, the deities returned to the work of carrying the mountain. More pieces of the mountain dropped, and formed the mountains Merápi and Merbábu, into which the volcanic fire they have ever since contained was then breathed from the nostrils of the fiery Vulcan Ramádi.

Ramádi then asked Wisésa to give him a son, which was granted, and his son's name was Bráma Kadáli. Bráma Kadáli resembled his father in every respect, and was equally powerful and formidable.

Other pieces of the mountain dropt, and formed the mountains Láwu, Wílis, Antang, and Klut, besides a number of small hills. What remained of the mountain when it had reached the east, was set down and formed the Gúnung Semíru (which is in the country now called Proboling'go), the height of which reached the sky.

Having removed the mountain from the west to the east end of the island, the several deities presented themselves before Sang yang Gúru, who then ordered them to take téja-grained wood, earth, and stones, for the purpose of making him a heaven of the most transcendant beauty, it being his intention to vie with the Almighty himself; and in order that he might be on an equality with the Almighty, he gave orders for the construction of a báli márchu kúnda, which should resemble the âras of the most divine; and like unto the Súrga Púrdos he made the Surga Loka. To resemble the Yamáni he formed a káwah; corresponding to the Wailul, or hell of perishing cold, he made Endut Blagdába, or the place of filth; similar to the bridge Seratal mastakim he made the bridge Ogalágil. He at the same time made himself as many jawátas as the Almighty himself had malaikat (or male angels), also 100,001 widadáris (or female angels), the odd one being Batárī Ráteh. Sang yang Gúru further provided himself with a consort, whose name was Batári Uma.

All this having been accomplished, the Jawátas and Widadáris assembled under the báli márchu kúndo, and began to drink of the térta komandálu, or invigorating beverage, which soon made them quite happy.

While they were still quaffing, Rémbu Chúlung, one of the Rasáksa (who are the dregs of creation) having observed them, descended from above and joined the party. When one of the Jawátas, called Chándra, perceived this, he made a motion to Wísnu to apprize him of it. Before therefore the beverage, which the rasáksa had applied to his lips, had time to descend into his stomach, Wísnu shot an arrow into his throat and stopped his passage. The head only of the Rasáksa (being all that experienced the effects of its immortalizing quality) re-ascended, and became the devourer of the sun and moon (observable at eclipses); the whole of the rest of the body perished. Hence originates the great noise and clamour which is always made on an eclipse of the sun or moon, the object of those who make it being to drive away the animal which on those occasions attacks the luminaries, and thereby produces what are termed eclipses. * * *

(The scene which follows is too indelicate to be inserted).

Sang yang Gúru immediately dispatched all the deities to destroy it, and to prevent its growing into any thing gross or unnatural.

The deities accordingly went forth and commenced their attack, darting all their missile weapons at it. Instead, however, of suffering from the effects of their weapons, it only increased in size, and forthwith began to assume a shape, of which the weapons called cháhra deksána formed the head, those called lampang mang'gala formed the two shoulders, and those called gáda the rest of the body. The former being now complete, and of a very terrific appearance, all the deities were greatly afraid and ran away from Sang yang Kála, the name of the monster, as it continued to pursue them. The deities fled to Sang yang Gúru for protection and assistance, informing him of what had happened, and telling him, at the same time, that the Sang yang Kála was advancing in order to inquire and find out who was his father.

The Rasáksa immediately made his appearance, having eyes like the blazing sun, hair long, lank, and clotted with filth and dirt, his body covered all over with hair like a wild beast, and large tusks sticking out of his jaws.

Thus disfigured, he stood before Sang yang Gúru, and asked him who he was? The latter replied, that he was a powerful being and the ruler of many deities. "If that be the case," said Sang yang Kála, "then must thou be able to tell me who my father was?" Gúru then said, "I know thy father, and will inform thee who and where he is, provided you comply with what I shall require of thee."

Sang yang Kála assented, and then inquired what it was that Gúru wished him to do. "That," said Gúru, "I will point out to you, and if you fail to do it, I will instantly devour you. You must, in the first place, however, make obeisance to me." While the Rasáksa was in the act of prostrating himself before Gúru, the latter plucked two hairs from his head: upon which the former opening wide his mouth, Gúru thrust his hand into it, and wrenched out his tusks and the poison which was at their roots. The poison he deposited in a small vessel, and of the tusks he formed two weapons, called limpung and neng'gála, so heavy that it required seven hundred men to lift one of them.

* * * * *

Sang yang Gúru then confirmed to the Rasáksa the name of Sang yang Kála: after which, becoming greatly enraged with his consort, he seized and held her by the toe, upon which she began to bellow, and was immediately transformed into a female monster, receiving the name of Dúrga. He then gave her to Sang yang Kála for a consort, and allotted them for a place of residence the island called Núsa Kambángan, where they continued to live very happily.

Sang yang Gúru then ordered the deities, Bráma and Wísnu, to go and destroy the forty children of Rémbu Chúlung, the devourer of the sun and moon. They accordingly destroyed all the children except one, named Putút Jantáka, whose severe penance alone saved him.

After this Gúru saw in his sleep an appearance like a rainbow, and which seemed to be portentous of some great event. Sang yang Támban being sent by Gúru to make inquiries respecting the nature and meaning of this sign, which, from its being in the water, he termed súba síta, Támban went under the water, and saw there a devotee, who, notwithstanding his situation, was quite unwet from the water, and undergoing the penance of remaining perfectly still and quiet.

Gúru being informed of this, and feeling jealous of what the devotee might gain by his penance, became very desirous of causing him to break his vow: he accordingly sent a number of Dewátas and Widadáris to tempt the hermit. On their reaching the spot where the latter was, they were not asked to sit down, and were completely disregarded by the hermit. Bráma, who was one of those sent, then observed to the hermit, that such haughty and neglectful conduct was highly unbecoming, and that if it proceeded from ignorance, on his part, of the rank of the persons sent to him, he begged to inform him that they were the messengers of the Great Deity, and ought to be attended to.

These words making no kind of impression on the hermit, who continued obdurately silent, the deity, Sang yang Séwa, then advanced, and addressing himself to the hermit, spoke thus: "Holy hermit, be not offended with what Bráma has just said to thee. I come not to disturb or annoy you, but merely to apply to you for the means of curing the sickness of Batári Uma, who has been taken very ill." Neither this, nor any other of the devices which the rest of the deities successively had recourse to, succeeded in making the hermit break his silence. The deities, however, being determined to do all in their power to make the hermit break his vow of uninterrupted silence, Sang yang Sámbu took a vessel of water and emptied it upon him, while others, at the same time, began to belabour him with sticks. Notwithstanding all this, the hermit persevered unshaken in his resolution of maintaining a dead silence. Seeing this, Sang yang Báyu came up and began to batter his head with stones, which, instead of doing any injury to that usually tender part, were only broken themselves into many pieces. Bráma had then recourse to fire, which he heaped about the hermit, so that he was, for a considerable time, entirely concealed from the view, by the vast flames thereof, and supposed to be completely destroyed. When the fire had done burning, however, the hermit was observed to continue in the same situation as before, uninjured by the destructive element, and, like gold, only the more pure and beautiful.

Astonished and exasperated at all this, the deities then began to assail the hermit with all their various weapons, viz. 1. chákra; 2. kónta; 3. hardadáli; 4. neng'gála; 5. parátu; 6. límpung; 7. pasopáti, and 8. trisúla. The body of the hermit proved invulnerable. The deities then, quite confounded and ashamed of their failure, returned to Gúru, and informed him of all that had been done.

Sang yang Gúru then went himself to the hermit, and asked him what it was he wished to obtain by his penance, telling him at the same time, that if he was desirous of having beautiful and accomplished virgins, he had plenty at his service. Receiving no reply, Sang yang Gúru then said to him, "I know what the object of this penance is, and I should possess very limited power if I did not know every wish of thy heart. Thou art ambitious of supplanting me in the power and rule which I hold in heaven; but thou deceivest thyself. Wert thou to do penance for one thousand years, while I should continue to enjoy myself in a series of uninterrupted pleasures, thou wouldst never be able to come near to me in power or glory; for after Téja or Cháya (which signifies light or brightness), Búmi (the earth), and Lángit (the sky), I stand the next eldest work of creation; and the power superior to these just mentioned is Sang yang Wisésa, who is the oldest and greatest of all." Upon this the hermit could contain himself no longer, but, bursting into laughter, said, "Thou art wrong, and what thou hast said of Sang yang Wisésa, is true of the Almighty himself only, whose displeasure thou hast consequently incurred by what thou hast just stated. Know that I am Sang yang Kanekapútra; and to prove to thee that I know better than to believe what thou hast said of Sang yang Wisésa, I would only ask thee who could have been the cause of those sounds which were heard by Wisésa before the heavens and earth were. Without doubt they were occasioned by a power older and greater than him."

On this Gúru was silenced, and had not a word to say. He then entreated Kanekapútra to tell him who this eldest and most powerful being was, proposing, at the same time, that he should go with him, and become joint ruler over the deities in heaven. "These sounds," answered Sang yang Kanekapútra, "were the voice of the Almighty, signifying his will that there should be created things of an opposite nature to each other, as male and female, above and below, father and mother, beautiful and ugly, &c. &c.--every thing created having its opposite, except thee and me, who are one and the same."

Sang yang Kanekapútra and Sang yang Gúru then ascended to heaven, and seated themselves on the Báli márchu kúnda. After they had remained there for some time, Sang yang Gúru perceiving a case belonging to Sang yang Kanekapútra, to remain constantly shut, inquired of him the cause thereof, and was told by him that it contained the most precious of all precious stones, which had the wonderful power of making the possessor of it feel neither hunger, cold, nor thirst, &c. and which fortified him against the effects of water, fire, &c.

When Sang yang Gúru heard this, he requested to have the stone; but Kanekapútra told him it was of so subtile a nature, that it would pass through the hands of innumerable people, and would never remain with any one but him destined to be the possessor of it. Sang yang Gúru asked Kanekapútra to part with the stone, and give all the other deities an opportunity of getting it, provided it should not remain with him. Kanekapútra then threw up the precious stone, and Gúru caught hold of it. It not only passed through his hands, but also through the hands of all the deities who successively caught and attempted to retain it. The precious stone then falling down upon the first region of the earth, where presides the deity Pratiwi, dropped successively through all the others, without the presiding deities Bagáwan Kusíka, Sang yang Gáng'ga, Sindúla, Drampólan, and Manik Kóga, being able to retain hold of it, till, coming to the last region, Anta Bógo, the presiding deity, who was in shape like a dragon, opened his mouth and swallowed it.

Sang yang Gúru then asked Sang yang Kanekapútra what he should do to become possessed of the precious stone? Kanekapútra replied, he must go and search for it as far as even the seventh region of the earth. Sang yang Gúru approved of this, but at the same time wished that Kanekapútra should go himself, accompanied by all the deities. Kanekapútra accordingly set off, and on his arrival at the different regions, was successively told by the presiding deities, that the retna dumíla had slipt through their hands, and had passed down into the seventh and lowest region. When he came there, he and all the deities who accompanied him, were kindly received by Anta Bógo. Kanekapútra then told Anta Bógo that Gúru was desirous of having the precious stone, and would be greatly obliged by his giving it up to him. Anta Bógo declined compliance, and immediately his body became extended so as to encircle the whole of his region. It is further reported that he had ninety nostrils. Kanekapútra perceiving that Anta Bógo was making a display of the power he possessed, gave orders for all the deities to enter his body by his various nostrils, and to make search for the vessel called chúpu mánek astagíni, in which the rétna dumíla was deposited.

* * * * *

Wisésa seeing what had taken place, reprimanded the parties concerned for their folly and mistake, and at the same time ordered that they should all forthwith depart out of the body of Anta Bógo. He next desired that the body of Anta Bógo should be carried away by the deities, in the same manner in which they had formerly carried the mountain. On their way with it to Sang yang Gúru, the body decreased gradually in size, till it vanished entirely.

Kanekapútra was highly incensed against Anta Bógo for his provoking conduct, and was just going to complain of it to Sang yang Gúru, when, to his surprise, he perceived Anta Bógo himself under the seat of Sang yang Gúru.

Sang yang Gúru seeing Kanekapútra's displeasure increase, he requested he would not be offended with Anta Bógo, as his conduct was merely intended for a little merriment. Sang yang Gúru then desired Anta Bógo to deliver up the chúpu mánek astagína, which he accordingly did.

Sang yang Gúru not being able himself to open the chúpu, handed it over to Kanekapútra; but neither he nor any of the other deities, who successively attempted to open it, could succeed. Anta Bógo was then applied to: but he said, that so long as he had had the chúpu, it opened and shut of itself, without his knowing how. Holding up the chúpu, Sang yang Gúru then threw it down with great violence; upon which it broke in pieces, and vanished from the sight. The chúpu and the rétna dumíla which it contained then became, the former a Báli simarakáta, the latter a virgin, to whom Sang yang Gúru gave the name of Tesna-Wáti, and who continued to remain in the Báli símarakáta till she grew up. Sang yang Gúru afterwards taking a fancy to this virgin, wished to make her his wife. She consented, on condition of his giving her such proof as she required of his divinity and power, and that was by his supplying her with three things, viz.: 1. A suit of elegant apparel, which would last her for ever without being in the least tarnished; 2. A meal which would cause her never to feel hunger more; 3. A musical instrument called gatóplak, of the most melodious sound. All these Sang yang Gúru promised to get for her on her agreeing to prove faithful to him.

In furtherance of his intentions, he ordered the deity Chítra lága to go to Núsa Kambángan and call Sang yang Kála. When Sang yang Kála came, Sang yang Gúru desired him to bring his son, called Kála Gamárang, in order that he might dispatch him in search of the three things required by the virgin, Tesna Wáti.

To induce Kála Gamárang to exert himself in procuring them, Sang yang Gúru told him, that if he should be successful, he would be rewarded by the privilege of coming to heaven whenever he chose, without molestation from the other deities.

Kála Gamárang then took leave, bellowing and making a great noise, so as to alarm and bring out all the deities, whom, as they stood in his way, he insulted and disgraced by striking some, and spitting in the faces of and treading upon others. Highly indignant at such base treatment, the deities, one and all, pronounced a curse upon him, that he should never be allowed to defile heaven with his presence, and that he should be transformed into a wild beast.

Kála Gamárang then proceeded to a place called Táman Banjáran Sári, where he saw Déwi Sri (the wife of Wísnu) bathing in the azure main, (or Segádra Nila). Enamoured by the enchanting display of the naked beauties of that lovely female, his whole soul was fired with such an irresistible desire, and so rivetted and attracted was he, that he unconsciously rushed forward towards her, when she, greatly terrified, and leaving all her clothes behind, ran off with all speed to her husband. Kála Gamárang pursued the lovely fugitive till she reached the abode of her husband Wisnu, and being informed on inquiry of him that she was his wife, Kála Gamárang demanded her of him. Wísnu consented to let him have her, provided she herself would consent. The question being put to her she refused to go to Kála Gamárang, who then said that her not liking to come to him was all a pretence, and nothing more than one of those tricks which the female sex are constantly in the habit of practising. On Kála Gamárang's attempting to carry her away by force, Wísnu whispered her to run off to Mendang Kamúlan, and enter and take refuge in the body of the king's wife, called Dérma Nastíta. Wísnu at the same time disappeared. Kála Gamárang followed, and continued to pursue her over hill and dale, and through jungle and forest, till becoming tired and exhausted, she was on the point of being overtaken, when Wísnu, causing his weapon to be changed into the root end of a rattan, it got entangled about the legs of Kála Gamárang, and threw him down. Notwithstanding that, however, Kála Gamárang still attempted to pursue her, when she, aware of the advantage she then had over him, cursed him, and pronounced him to be a hog, which he immediately became. Kála then attempted to stand upright, but he could not. Resolved, however, not to desist from the attempt to obtain the object of his desire, he said within himself, that he would follow and pursue her into whatever recess she might betake herself. Coming to a river, he saw the image of what he now was.

When Sri reached Méndang Kamúlan she entered the body of Dérma Nastíti's wife, who was most beautiful. Wísnu at the same time went into the body of the king himself, and assuming the title of Prábu mang ngukúhan, became the first king of Java. Sang yang Gúru being informed of the fate of his messenger, Kála Gamárang, sent again to the virgin, Trésna-Wáti, to entreat her to become his. This, however, she positively refused, on any other terms than those she had already made known to him. Upon this, Sang yang Gúru began to embrace her. The resistance she made, joined to the rough and violent manner in which he proceeded, caused her to expire in his arms. He then sent for Kanekapútra to carry her body to Méndang Kamúlan, and there bury it in the wood, called Kéntring Kendayána, which he ordered to be previously put in order for its reception.

The body being buried there, from its head sprung up a cocoa-nut tree, * * *. From the hands grew up plantain trees, from the teeth Indian corn, from other parts pari, &c. &c. The pari was guarded by * * * and over these three was placed a head called Ráden Jáka.

Sang yang Pretanjála, the deity of the north-east, anxious to know where Wísnu was, ascended into the air, and having looked down and seen some fine rice growing, he immediately descended in the shape of a bird, and began to devour it. Ráden Jáka perceiving this, threw a stone at the bird and frightened it away.

Kála Gamárang (the hog) having ascertained where Sri was deposited, went to the wood Kéntring Kendoyána, and began to eat of what grew there. When Wísnu saw this, he changed his weapon from the root end of a bambu into that of pointed bambu stakes, which being trod upon by the hog, caused blood to issue. * * *

The birds which came to eat the pari, and which were frightened away by those who guarded it, flew up into a tree, which, from the retreat it afforded to the birds, received the name of Arén (Lirénan, signifying a place of refuge). Ráden Jáka Púring then ordered the protectors of the pári to make a flight of steps up the tree, and to lop off the branches. In doing this, the juice which issued from the tree being tasted, was found to be sweet and capable of making sugar, which was then first discovered.

Some of the juice of the tree being carried and presented to Wísnu, was ordered by him to be taken to Sang yang Gúru by Kanekapútra.

On Kanekapútra's opening the hollow bambu in which it was contained, previously to presenting it to Sang yang Gúru, the fermented liquor flew up into his face, and caused him, when he tasted it, to put out and smack his lips with pleasure and satisfaction. Sang yang Gúru then ridiculed him for his simplicity, and pronouncing in ironical terms his opinion thereof, the words were irrevocable, and Kanekapútra then had his lips turned up, his hinder parts pointed and projected, a gruff voice and a pot-belly.

* * * * *

Of the children of Pútut Jantáka, the first was in form like a white rat and about the size of a dog, and was named Tíkus Jenánda: he had an innumerable host of followers. The second was in shape like a hog, and was named Demálung: he also had thousands of followers. The third was in shape like Kutíla, and had likewise many followers. The fourth was like a buffalo, and was called Maisa Dánu. The fifth and sixth were Kála Sering'gi and Kála Músti, and resembled the male and female bánténg, or wild bull and cow. The next was Ujang, and was in shape like a kídang, or small deer. The next, Kirandé, was like a stag. The next, were like sea and land tortoises.

All were greatly distressed for want of food, and annoyed their parent by constant craving for it. The father then told them to go to Méndang Kamúlan, where they would find all sorts of produce; enjoining them, however, to take nothing without first asking for it. The children, one and all, immediately answered in an assenting voice, and forthwith repaired to Méndang Kamúlan, where they arrived in the middle of the night, and being very hungry began to help themselves to what they saw before them, without leave or ceremony. The persons who guarded the pari (júru sáwah) heard the noise they made, and were at a loss to know what it was. At last one of them came out with a torch in one hand, and a large knife in the other. When the son that was like a hog saw him, he ran towards him to attack him, and received a cut in the head, which, as he was invulnerable did him no harm. When the júru sáwah found that he could not cut the hog, he immediately assembled all his fellows, who commenced an attack upon the hog, and whose numerous torches made the night as light as the day. Unable, however, to hurt him, they went with Ráden Jáka Púring to report to Prábu Méndang Kamúlan what had happened. The king then gave orders for all his people to go with whatever weapons they could muster, and use their utmost endeavours to kill the animals which had got amongst and were destroying the various plants. With the king at their head, all the people who could be assembled went forth to destroy the noxious animals. When the latter saw the host approaching, they made a vigorous charge and dispersed the enemy, who were unable to make any impression on their invulnerable bodies, but received themselves many wounds in various parts of the body. The king then recollecting something prophetic of the event, instantly retreated with all his people, pursued by the victorious animals to a considerable distance.

The king then dispatched his younger brother, the Júru Sáwah Ráden Jáka Púring, to his old friend at Méndang Agung, who was called Andong Dadápan, and also to Ké Géde Pengúkir, who was along with the former, to solicit their assistance in extirpating the wild animals, which had, as they must well know, overcome the king and all his people.

Andong Dadápan and Ké Gedé Pengúkir were found sitting. Another, named Ráden Séngkan, then came up, as also Ráden Jáka Púring himself, who kissed the feet of the two first mentioned, having his own feet kissed in turn by Ráden Séngken.

Ráden Jáka Púring then began to inform them of all that had taken place; but Andong Dadápan told him there was no occasion to proceed, as, from his divine power, he was perfectly acquainted with the circumstances.

Andang Dadápan and Ké Gedé Pengúkir signified to their respective sons, that they wished them to call their warriors, whose names were Wáyu yang and Chándra Máwa. The first, who belonged to Andang Dadápan, was black, short, stout, round-shouldered, pot-bellied, with a short neck, large ears, whence exuded a waxy substance, red eyes, a projecting forehead, a snub nose, with long hair hanging over his forehead. The second, who belonged to Ké Gedé Pengúkir, was short, of an awkward appearance, having a long neck and a small head.

When those two extraordinary persons made their appearance, their masters placed them under the orders of Jáka Púring, and at the same time furnished him with a short spear and a stick, instructing him, when he unsheathed the former, to keep it always pointed towards the ground. Ráden Turúnan and Séngkan, which were the names of the sons of the two warriors, also presented Jáka Púring with a bambu cane, with which they instructed him to beat violently, when he should be in need of their assistance, promising that they would immediately be with him.

Jáka Púring then returned to the king of Méndang Kemúlan, and presented to him the two warriors, &c. The king then ordered all his people to prepare for an attack upon the wild beasts, which was not attended with any better success than before.

The two warriors, who had remained behind drinking, the one cocoa-nut water, and the other rice water, being perceived by the queen (Déwi Dérma Nastíti), were reprimanded by her for skulking, while all the others were engaged in fight, and were accordingly recommended by her, in the event of their not choosing to bestir themselves, to return whence they came.

Ashamed of themselves, the two warriors began to weep, and having entreated her forgiveness, they repaired with the rapidity of lightning to the scene of action. When they reached it, Wáyu yang had himself washed with rice water, and the dirt which was scraped off his body was formed into a black dog, with a streak of white extending from the tip of his nose along the ridge of his back, to the extreme point of his tail. This dog was called B'lang Wáyung yang. Chándra Máwa having had his body cleaned with cocoa-nut water, the dirt which was got off it became a white cat, with a corresponding black streak from the tip of its nose to the end of its tail.

This wonderful dog and cat were then directed to go and attack these destructive animals. Commencing with the hog, the dog, after having dispatched him and all the more fierce and strong animals, killed the monkeys, and others which he could not follow up the trees they ascended, by the powerful sound of his voice alone; while the cat busied herself in putting an end to the rats, and such other animals as she was peculiarly calculated to destroy.

Kalamúkti and Kála Seréng'gi, distressed and enraged on account of the death of their brothers (the noxious animals), who had thus been exterminated, petitioned their father, Pútut Jantáka, to permit them to go and revenge themselves on the authors of such a dire calamity. This being granted, these powerful personages, whose bones were as hard as iron, their skin like copper, sinews like wire, hair like needles, eyes like balls of fire, feet like steel, &c. went forth, and in the strength of their rage made a road for themselves, by tearing up trees by the roots, and removing every other obstacle which stood in their way.

The two Kálas attacked them with such fury, that the warriors flew up into the air, and then darting down, carried off the almost dead dog and cat, which they then put down again in a place of safety at some distance, where they washed their bodies with cocoa-nut and rice water, and rubbed them with bambu leaves. In shaking themselves to dry their skins, a number of hairs fell out of both dog and cat, and became respectively so many more animals of the same species.

All of the dogs and cats thus produced commenced an attack upon the Kála, but without being able to make any impression on them. Compared to them, they were only like so many ants by the side of the mountain Merápi.

Ráden Jáka Púring perceiving that the dogs and cats were no match for the Kálas, immediately began to beat with the bámbu which was given him to use in times of distress. Ráden Séngkan and Turúnan forthwith made their appearance. Being armed each with a rattan, seven cubits in length, and of a most exquisite polish, they beat the Kálas till they were nearly dead. Wáyu yang and Chándra Máwa then secured the two Kálas with ropes, and tied them to a tree.

On recovering from the miserable state into which they had been beaten, the two Kálas began to lament this unhappy fate. Their father, Pútut Jantáka, hearing their cries, determined to attack the enemy himself. Proceeding with Ujong Randi, he found on his way a large square stone, measuring ten fathoms: throwing this stone high up in the air, and placing himself under it, so as to receive it upon his head, the stone, instead of breaking his head, was itself broken into several pieces.

At this mighty deed he became transformed into a large and frightful monster. In this new shape he attacked the enemy, who being dreadfully alarmed at this horrid appearance, betook themselves for protection to their master the king.

Ráden Jáka Púring then coming out and pointing his unsheathed spear towards the ground, it immediately sent forth a huge snake, in size like a tall tree, and whose poisonous breath was like the smoke of a crater. This snake was a species of the sáwah kind.

On Pútut Jentáka's reaching the royal presence, he found that the king no longer appeared in his former and assumed character, but had returned to that of himself, viz. Wísnu. Jentáka was so much confounded and alarmed at this unexpected and wonderful event, that he was greatly terrified, and ran away to hide himself among the scarecrows in the rice fields. The king pursued him for a short distance, and then returned with all his people. On their way back one of the jùru sáwahs, called Kiai Túeh, began to boast of Jentáka having run away from him, and the ludicrous manner in which he spoke of Jentáka occasioned great merriment among the party. While holding forth in his own praise, and in disparagement of Jentáka, he happened to come against the scarecrow where Jentáka was, upon which Jentáka immediately shewing himself, put on such a horrible look as quite petrified Kiai Túeh, and made him drop apparently dead with fear. The king being informed of this then came up, when Kiai Túeh seeing the king, and being no longer afraid of Jentáka, got up, and walked off. This circumstance occasioned all the people to laugh very heartily.

On the king's approaching Jentáka, the latter addressed him thus: "I beg your pardon for what has happened. I have no wish or intention to be your enemy: on the contrary, I am ready to become your humble slave, and to do whatever you command me." The king accepted his proffered friendship and services, and told Jentáka that he would dispose of him as follows, viz. that he should reside under lúmbungs (or granaries), and live upon such quantities of rice as should exceed that which the owner calculated upon having. That he, and all his family and posterity, should also inhabit the troughs in which rice is beaten out, and the fireplaces of kitchens, also the front courts of houses, of the highways, and dunghills, &c.

The king then commanded that all persons, after beating out rice, or after washing it in the river, or after boiling it, should leave a small quantity, as food for Jentáka and his family.

The snake of the sáwah species, above spoken of, having gone over all the cultivated grounds which had been destroyed by the wild and noxious animals, and caused them all to be restored to their former state, extended itself along the ridges of the rice fields and died. The king hearing this was greatly distressed, and on approaching to the place where the snake had expired, instead of its dead body he beheld a beautiful virgin, elegantly dressed out in maiden attire. The king was struck with her appearance, and going up to her spoke thus: "Lovely damsel, my only life, behold thy brother, who comes to carry you to the palace he has prepared for you, and in which he will be ever happy to guard and protect you; when there thou shall reign sovereign mistress."

The virgin, who was called the Lúeh Endah (or the most beautiful damsel), replied that she felt much honoured by his handsome compliments and kind intentions, and that she would be most happy and willing to meet his wishes; but as a proof of the sincerity of his protestations of love and affection, she required of him that he should come every morning and evening to the rice fields, and that on his having done so she would consent to be his wife. Having spoken to this effect, the lovely virgin disappeared. The king was at first inconsolable for the loss of her, but recovering himself, he returned to his palace with all his retinue.

The country became very rich and productive, living and provisions of all kinds being very cheap and the people all good and happy.

APPENDIX I.

_TRANSLATION of an INSCRIPTION in the ancient JAVAN, or KAWI Character, on a Stone found near SURABAYA, and sent from thence to Bengal, to the Right Honourable the EARL of MINTO._[302]

(Date) 506. Verily know all the world, that the Pandítas wrote on this object of veneration describing the greatness of the Rátu, and that the whole is inserted on a stone prepared for the purpose.

When first this large stone was considered a place of worship, people were accustomed to swear by it: it was held in great respect, and considered a repeller of impurity. To this is added, with truth and sincerity of heart, a relation of the perfection of the monarchy, the provinces of which are flourishing. His empire is renowned for the excellence of its laws, and his knowledge most evident and undoubted: the Rátu's name Srí Wíjáya, and place of residence Lorkóro. Certainly he is firm who gives stability to virtue. His Pepáti is named Bráta Wismára, celebrated in the world: whose advice is constantly had recourse to by the Rátu, and necessary to him like the Beryl of the ring to the stone, because he assists him in the conduct of affairs, and is quickly heard by the Déwas. When at war he can increase the arms an hundred-fold to annoy the foe. And that Páti is admired by the women; but this does not withdraw him from attention to the country, and the Rátu confides in the conduct of the Páti, and the Ratu gave orders to make images. No other than archas were made, fifty in number, all erect; and they are deified, being placed to that end in order, on consecrated ground.

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The Rátu is not sparing of his own property, and continues seeking the comfort of his chiefs. He arranges all kinds of pictures agreeable to their respective stations in the apartment of his queen. It is related of that kadáton, that figures of rhinoceroses are carved on the walls, which are railed with iron and barred across; its floor most clean and shining, a stream of water running along the foot of the wall, with a flood-gate to open or shut exactly where it should be; and the chief of the watchmen distributes the guard to their respective posts.

* * * * *

Be watchful of such knowledge as is real. The virtue of good men is like gold which is hoarded up; apparently they possess nothing, but in reality what they develop is sharpened by addition: they are spoken of throughout their career as blameless until their death, their ashes are then adorned and embellished, as well as held in veneration, and the virtues these possess are very great and without fail. If difficulty should arise, do you ask assistance with a heart pure and undefiled; and if you have any urgent petition to make, do it with submission. Clothe yourself entirely clean, throw off what is not so, and what you have to bring forward let it be with propriety. When it is known to the deity what your wishes are, they will be quickly complied with openly to your satisfaction, and made to correspond with the devotion manifested. And the knowledge of what is requisite in sincere supplication is this: to punish yourself; to divest yourself of hearing; to reject evil-doing of all kinds; to have your eye fixed on one; to seek the road to the bestower of benefits; to desire without delay, and not to trifle. Yea, the formed stone which is reverenced, is to be considered only a veil between you and the real divinity. Continue to supplicate for whatever are your desires that they may be known: when the blood will have stopped three times your object will be gained; verily, it will be added to, there will be no obstacle to its full completion. By one saying your solicitation is directly expressed, and correctness of life is obtained. And what you say is like the sun and moon: in proportion as reverence is paid to the deity, men know that their supplication will be listened to, and the Batára become familiar and much attached. Your existence will be as bright as the sun and its splendour, which is evident, truly beautiful. When you die you will be guarded and aggrandized, and not without companions. Such will be his lot who seeks the good of the country, for he furthers the happiness of the people.

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Do you observe this course until you excel in it. Make figures of stone like human beings, which may be supplicated; persons who reject them will suffer sickness and ruin until their death, which will be most bitter: on that account it is necessary to entreat and pray for the favour of the Déwas. Stones situated in places of worship are ornamented with many articles of state; they are feared by those who wish to ask forgiveness, and cannot be destroyed.

It is related, that only persons who are stedfast in the acquirement of letters, cause such as the following to be made (here follow fifteen cabalistic characters, which are totally unintelligible): those will certainly serve the purpose of your forefathers, who have been the medium of existence; they are the veil which separates you from that which is exalted, and also written on the stone. Give credit to them in a moderate degree.

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First, let all pray to and seek the favour of the deity in this and the next world, and each require an interpreter who will obtain his pardon: but he must reject fickleness to arrive at a discriminating heart. Speak with reverence to your parents, their existence is replaced by those who are named after them. In the place of worship, when the ornament of good works is shewn, it is mentioned in the same manner as delight, as established gratification. It is difficult to cause advantage to the workings of the heart; your faith, which you received from Sang yang Sudriya and Sang yang Táya is acknowledged by the extent of your ability, and is different from other feelings.

* * * * *

Different are the rewards of those who come to heaven; happiness is bestowed on them; delightful their state; verily they have arrived in the land of silver. Whatever your reward at your death may be fixed at, when obtained it cannot be lost: all is settled, the whole is distributed, as well as the certainty of death. Truly you are directed to a place which is exalted, pointed out by Déwas, who preside at death and become your guide; because the dead are mixed in a land which is wide and level, are given occupations and quickly go, each flying to the first place until they arrive at the seventh. Verily they at length come to the extremity with those who accompany: there are none among them who have been terrified: the existence of the body is dissolved and lost. There are none acquainted with books who are terrified.

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TRANSLATION of another INSCRIPTION in the ancient JAVAN, or KAWI, Character, on a Stone found in the interior of the District of SURABAYA.

On the Face of the Stone.

The year of this inscription being made on a solid stone was 467, in the season Katíga. It was made by a Pandíta skilful, and who performed wonders; to relate, explain, and make known the greatness and excellence of the Rátu (prince), in order that your actions too may speedily become clear and manifest; yes, that will be your kadáton. That Sri Rája, ever surrounded by majesty and his family, observes a correctness of conduct grateful to the pure Déwas, and by Mántris exalted by the Rátu Bráma Wijáya, celebrated in the universe for his eminence, whose empire is firm and not to be shaken. Such is the Rátu; yes, he who caused to be inscribed on a stone all these his actions, observant to the utmost of the forms of worship, moderate in his complaints of distress, whose appeals are correct and most true and without guile, and have enabled the slave to associate with the divinity, without there being a difference between them. He is my father, who is implored and who caused my existence: do not trifle; there is no one greater than he. What remains to you to solicit, mention it with humility; yes, that too is what mankind must observe. Do you watch and observe the duties of mankind, and you will certainly profit; reject entirely sayings which are improper and untrue, and avoid theft, robbery, anger, boasting of prowess and false promises, for they are despicable, and their effect, like the atmosphere, giving heavy rain which overflows, to the accomplishment of wishes, improving the cultivation, making all fresh and equally bright and sparkling; but the wind of which is presently strong and cuts off the buds. If you ever wish to fortify your soul, go to the summit of a mountain, which is the place for earnest supplication in silence, awaken your firm and sincere heart, let there not be any dregs of your nature; but let the soul assume non-existence and pray. Be aware of the disorders of the demon of bad actions, who inimically annoys and misleads; undoubtedly, if you conduct yourself with firmness, you will approach to perfection, and seclusion will truly be there. Let there not be a mixture of discontent of mind. Cast away the veil however delicate it may be; truly it is better conversing with letters which have been written; what they convey to you will be most painful to the body, but your hopes will be accomplished. Do not give place to the evil thoughts which have occupied the minds of men and are most vexatious; fortify yourself so that you recede not; remember well the three established powers of mankind. Commune with the wise in words which are seen proceeding from the mouth; truly faith is different from what is heard of your corrupt body, which is the ornament of human life. Let the actions of superior men who seek stability be examples to you like the krangrang ant; the indication which you make cannot be disapproved, those persons certainly may be accounted near to the wishes of the country. Sometimes clear, sometimes obscure, yes, such indeed let your situation be, so that the train of your actions may become most direct and manifest, as by day the sun lights all places, so their benefit be not thrown away, and you may cast off care and sorrow. Truly the departure of life is most uncertain. Human nature, when it will not receive advice, is like a stony plain without grass, animals will not approach, all remain at a distance from it. I will teach you: pay attention and fail not to receive instruction, so that you approach most nearly; but first purify your heart which pays reverence, not reverence which is heard by the ear. Yes, that is indeed true devotion which I have taught you, and without which there is no purity, for a perfect heart is derived from the Deity. Words proceeding from the mouth are vain to the utmost, their effect not to be depended on. The devotion of a pure heart is like moonshine, not hot but cool and delightful; the beauties you see in which the stars are scattered over as though in attendance on the moon, adding to the grandeur of the scene. And also a person becoming a Rátu commands his subjects and distinguishes good people from bad, for the limits of this country are all under his orders. The Rátu selects from his subjects such as are eligible to be his associates, and they are four, who become the pillars of the state, and cause its happiness and welfare; he thereby shews a pattern for future Rátus. Further, too, as you have been given life, do not reject the precepts of the Sástra, which have been diffused through the world by the virtuous, but weigh them in your mind, for that is the duty of a slave; bad and good are from your Lord. So the wisdom of man is extended like the firmament, immeasurable even by the bird garúda, which knows how to fly in the heavens, though he should arrive at the extremity of space; such is human wisdom. Do not be surprised at people's conversation, though it correspond not with the dictates of the Sastra; yes, that is most injurious to morals. Even should one become a Rátu, if he knows not this he certainly will not succeed, he will not arrive at the height of his wishes; because the action of a vicious heart is different from the inclination of a pure one, which is in attendance on its Lord. And a living man should know the advantages of these places, which are, the earth, the sky, and the space between; for to-morrow, when dead, your body and soul will be there; before it knows the road it will change its habitation into a living being; there, if you find enjoyment, you may search for a place, because you have discernment from the heart. But a man who is so while he lives, effects it by abstinence and moderation in eating and drinking. Yes, in the time of Rátu Dérma Wangsa, when he began to benefit the country, that Rátu, it is related in history of former times, would not depart from his word, and all his subjects were devoted to him. And when the Rátu sat in his kadáton, his conversation with his wives was very sweet, as well as his playfulness with them. His wives were therefore much attached to him, and by the Rátu's wisdom being so great, he was sought after by women, and was very watchful in his attentions to them: of that there is no doubt, and thus too the wisdom of the Pandíta is like that of the bird garúda, in obtaining food without trouble from the very great power and sagacity which it possesses; the same arises from the Pandíta. Yes, the reason of letters having been formed by the point of a knife is that you should recollect the way which is correct, and that is no other than reverence to the Batára; yea, devoting yourself to the Batára is the height of human excellence. While a man lives, he should day and night ask pardon from the Batára. For what was first written in letters, and they are a cause of eminence to him, was by the Pandíta Pangéran Aji Saka; yes, he who has left his mark to the Rátus of Java, for those Rátus made places of worship, named Sangga Pamalungan, and placed in them drawings of their forefathers: but when they prayed they petitioned the Batára only for their existence, that when they died they should inhabit their places, quickly changing their bodies, because their former bodies had returned to the pristine state, that is to say, earth, water, fire, air. So says the Sástra.

On the Left Side.

And the powers of letters, which are forty-seven, keep those in your mind, so that they be within you all of them. I will establish them in such a manner that they can be brought forth by your three fingers; those who are skilful may make good letters. Do not neglect the application of letters, give each its proper place, for those letters are most useful in the transactions of the people of this world during their continuance in it. Thus the use of letters to the nations of the world is to open the hearts of ignorant men, and to put in mind persons who forget; for I give directions to men who can write, in order that the whole of the knowledge I have in my breast may be known: and this I have taught you, because that knowledge is the essence of the body and illuminates it. And you who have wives and children to look after, do not make light of it, for a woman, if she truly do her duty to her husband, is invaluable; she is a printer of clothes, a spinner, weaver, sempstress, and embroiderer; a woman such as this do you cherish, for it will be creditable to you. If a married couple love each other, whatever they wish they can effect, that is the way by which you can attain your wishes. So too a woman towards her husband, even to death; yes, she follows to the pasétran (place of depositing the corpse) or the place of self-sacrifice; this is taught in letters which have been written on tablets; truly those writings are like histories, which explain every kind of science. But the fate of man cannot be learned or known by letters; such as a person's being able to acquire profit, knowledge, poverty or distress: of these there is no certainty. However, do not you reject the sayings of letters. It is your evil inclinations that destroy your bodies; for he who first made war, his magic was very great, because he could throw off the passions of mankind, like Arjuna, whose power in war and in mounting his chariot was celebrated, for he was guarded by all the Dewas; yes, he could become a tapa (a devotee, released from the wants, &c. incident to mankind) and pray fervently. Arjuna, when he became a tapa, annulled his body, his heart did not stray from his duty to the Dewas; his wishes were therefore complied with until his death; yes, Arjuna was indeed favoured by his Dewas. And on any one of your forefathers dying and ascending to heaven, do you immediately make a picture to personify that forefather; and do you adorn and provide it with all sorts of eatables, and respect it as your forefather who has descended to you, and will administer to all your wants: such will be the case with a person who pays respect to his forefathers. At night burn incense and many lamps: truly Sang yang Jagat (the omnipotent) and Sang yang Suria (the sun) will be favourable to you; for Sang yang Suria is the enlightener of the world, and every day gives light to darkness. A man who has arrived at the half of his term of life conceives well the separation of his soul from its covering; your existence is like that of the moon, that is to say, from the new to the full, and from that to its extreme wane on the twenty-ninth day of its age. When the moon is thus lost from the east, it will then certainly appear in the west, and recommence the first day of its age. While you live ask from those who know the setting of the soul; a person who knows that is certainly discovered by his actions. But it is best losing that covering by four causes, water, fire, air, earth; if it is lost by means of those four, the body will certainly quickly be removed, in the same manner as gold which is purified, verily, its colour will become like that which is old. Thus the Pandíta makes preparations for prayer. The best mode of praying is by familiarizing ourselves with seclusion, which is by excessively torturing the body; but if you should have been much reduced, your soul will not arrive at those three places. Should a man become a Rátu, his soul is one selected by the Dewas which has been introduced into a covering, and that covering is not a covering which has not been favoured by the Dewas, truly a covering which has been elevated by the Dewas, for its good fortune has been very great. The descending of that good fortune from heaven is not like clouds dropping rain, which, if it fall, does so equally on all vegetations. Look at mankind; if you contemplate its state when living, its existence is no more than that of a herb which shoots up on the face of the earth. Concerning your soul, it is like dew, which hangs on the points of grass: such is its state.

On the Back of the Stone.

It is further related of the three particulars of his state, which it is requisite should be the ornament of a man, as well as of a man becoming a Rátu. Those three things are a handsome woman, arms, and a house; the first, because a woman is the dispeller of grief from a heart which is sad; the second, because arms are the shield of life; the third, because a house is medicine to a fatigued body. Let not a man be at a distance from the above-mentioned, for they are the ornament of a living man. This stone is the means of facilitating the access to the Dewas of your supplications, for human nature is feeble and very faulty towards the Supreme. And moreover, if you have formed any wish in the world, then ask assistance from that stone, and adorn that stone with all kinds of perfumes and eatables which are most grateful. If you do so, certainly the Batára will be ashamed not to grant you whatever you desire, because the life and death of man are the same; but his body, to appearance, is worthless when deserted by the soul, and remains of no further use in the earth: it is better, therefore, that it should be lost, so that it return to its original. It is different when the soul is there during life. If you wish to seek for food there are many modes to adopt, so that you gain a subsistence, such as becoming a blacksmith. There are some who are goldsmiths; others who draw figures of different kinds; some practice cookery; those who understand no trade gamble; some thieve; some plunder. Yes, such as these are influenced by the passions, which are violent in their action and make the faculties morbid. Of the things forbidden by the Sástra, the first is deceit; the second, pride; the third, hypocrisy: cast these away from you. If you are a good man, do not make a habit of mixing with the bad; for those bad persons have been marked by the Dewas, because they cannot do good. You do well in associating with learned people, who have followed the sayings of the Sástra; make those your inseparable companions and attach yourself to them. But do you not despise the poor and the timorous, and do not be ashamed before the bold and the rich; do not very much elevate yourself, better you be humble amongst men: curb your passions, for your passions are an enemy within you. So, too, it is with pleasure and pain; they are like the mayang flower without fruit, truly as yet uncertain. It is the same with a living person who has not yet arrived at the end of life, he will be very much misled by his riches: there are poor who become rich. Like the state of a fool who is unconscious of his real situation, that fool suffers pain from himself, because his actions are of his own dictating. In his own mind he asks, Who is there like me? I have a gada (a warlike instrument), who dares cope with me? Such a person is like a mountain which thinks, "I am large! I am high!" Afterwards it is trodden under foot and defiled by all kinds of animals, but is unconscious; so too says the fool, but no one cares for him. As to the sign by which to know such a fool, you have it from his harsh speaking and obstinate heart; he is without politeness and has confidence only in his own powers. And that fool, if he become great, uses an umbrella on a moonlight night: surely, one who does so, has no shame, no sense; a white ant seeking its food does not act in that manner. Let the wise man observe the conduct of the white ant, its caution in searching for food; even a large tree, an embrace in size, becomes consumed. So can men do who are united, whose wishes are similar, for there is no performance of living men so well executed as by unanimity. All great actions are owing to the union of many men, not to violence; for if your conduct be true and sincere, your heart, in whatever your wishes may be, will be enlightened by the Supreme. And besides, if in like manner you pray to and adore the Dewas, certainly the Batára and all the Dewas will bestow favours on you. Such as I have mentioned are the precepts held out by virtuous men of former times: different from the subject of animals being brought up by men.

In case a man in the service of a Rátu be at length advanced to dignity by that Rátu, and is given a village, if he fail to weigh how much he should with propriety be in attendance on that Rátu, and this arise from being engaged in his own pleasures, he must certainly lose his situation. It is the same with a man being a Rátu who is not provided with scales, and investigates matters too superficially to benefit his subjects; he is, in truth, like a pond without water, which of course is entirely void of fish: account him one who has received favour. And again, do you evermore obey the commands of the Pandítas, and do not deceive your guru (spiritual guide), or you will surely go to hell eternally. Better you obey your guru: your excellence will descend to your sons and grandsons, who will profit by your goodness. Oh! living man, do not fancy your life permanent, although you are great, little, rich, or poor. When you have arrived at the end of life your body will be corrupt, it cannot be otherwise: yes, all are earth. When alive, people gather together wherewithal to bury their body, so that it mix not with the earth, and that is only by paying reverence to the Batára. All that live in the world are not like mankind, who have been given wisdom and excellence by the Batára. Although the rátu (king) lion is said to be the chief of animals, yet he is held captive by man: the same with the garuda, the king of birds, which resides in the air, it is likewise subject to the commands of man. It is different with the sun, the moon, the earth, the sea, the air, the firmament, the stars; they certainly are not under the orders of man, but they are subject to be accounted good or evil in their course; like clouds which discharge rain, and that in the rainy season are delightful to the husbandman. But be it known to the cultivator, that he who superintends the implements of tillage is the son of a Dewata, named Sang yang Kalamerta; he is very good, for he protects all the cultivation in the country. It is that Sang yang Kalamerta who, from the first, has caused terror to all such subjects as do not obey the commands Batára Guru: because that Sang yang Kalamerta has been empowered by Batára Guru to destroy first all vicious persons; secondly, evil speakers; and thirdly, liars. These three vices do you reject; and you will do well in asking forgiveness from the Batára, so that you avoid the fury of the Sang yang Kalamerta.

On the Right Side.

And such is the case with merchants, who understand circulating money, and can calculate on the return it makes for five times; such as the profits of money laid out, and how much that will amount to which has been laid out, and how much the loss on that money will be, and how much the profit thereon, so that, by that means, they may be satisfied during life. Concerning those men who seek wealth: before they commence gaining all persons laugh at them; but when they profit, those who before laughed approach and ask their favour. Persons who profit are compared by Pandítas to flowers after a shower of rain, in appearance very beautiful, but in existence not permanent. And let not a living man discontinue supplicating his Déwa, so that the favours bestowed on him by the Déwa may not leave him during life: but whether that living man be a poor man or a Rátu, let every one seek to acquire what is permanent, that by so doing there may be no other knowledge than that which is perceived within the heart. A great man and rich man who is wise, must commence with the road to knowledge, which is undeviating. Concerning real knowledge, with all its excellencies and utilities, it is respected by the virtuous: that real knowledge is certainly sent by the Déwa to favoured men. And do you not indulge your passions, as is forbidden by the Sastra; better had you preserve your heart pure, for that pure heart will for ever be your companion. And do you not associate and communicate with bad men, but remove to a distance from them. It is best as much as possible, to curb pleasure and ill-timed laughter; putting a check to them is far removed from a bad heart: the fault of a person fond of ill-timed laughter is that he suffers pain. It is unfortunate that man forgets such information as is worthy of being remembered, and recollects such as is not worth remembering. In like manner, you eat food which should not be eaten, and do not eat that which is wholesome. A person acting thus is void of sense, and similar to a porter; although the viands are very agreeable to you, if you load yourself with them immoderately, the weight you carry will certainly distress your body. Moreover, if you meet with any thing of such estimation as to be worth imitating, do you immediately write it down, so that you thereby acquire a good name, and men may look up to you, and to the end that the Rátu may have confidence in you, because that Rátu can act well and ill; but let the Rátu not neglect the commencement, middle, and end, for there is nothing in the world of greater excellence than mankind; different from the existence of a Rasaksa, whose actions cannot be spoken of; like those of a fish in the sea, which no one knows except the Omnipotent, who alone is acquainted with the truth thereof.

TRANSLATION of another JAVAN INSCRIPTION of the same description.

Truly the reckoning of the year when this was composed was 1216, named Milir, written on a tablet the fifth of the moon on its wane, the mind tallying with the season, precisely in the Wukun Manda Kung'an. It is a description of the kraton and its arrangements, put into writing in the country of Mauspati, of which the chief is exalted, merciful, wise, and discerning; at this period, the greatest in the world, and adapted to the situation he fills and its duties; on that account, women say they are fond of him: powerful, skilful, a sovereign whose commands to his subjects are undisputed, unequalled in politeness, guarded by genii, and having a large army, all-skilful in their profession when at war: the arrangements of his troops superior, and they and their arms excellent; his army, too celebrated. At that time those troops guarded well his country, and the orders issued by his relations were correct. That Rátu never punished his children: he was good, and did not inflict punishment on them.

It is related of the Sri Maharája that he intended going to the high mountains: leaving his country and arriving at the declivity, the boundary of Gedung Peluk, his army soon met the enemy, and engaged. So it is related in history.

* * * * *

That army of the Sri Jaya being established, the Ratú formerly considered beneficial to the country, giving firmness to the country of Kedíri. What the Sri Jaya says is certain; all the people are glad; a large and faithful army is established there.

* * * * *

Be cautious but firm; the Sri Maharaja cannot injure the descendants of Prabu; great their wisdom, impatient their sway, extensive their power. Young men fearless and bold; the army followed, and were taken by the enemy, because the Sri Nara Nata so intended. Sri Kerta Najura, when he died, died like a Buda man. Formerly, Sri Jaya Katong came from Gegelang, and entered like a man in desperation; sent to Kerta Niaka requesting assistance of foreigners, and desired them to advance in front. Sri Kerto Najara went into that country, and assembled the arms of the Sri Jaya Katong, with the son-in-law and brother-in-law of Ng'uda Raja and the Sri Nara Nata. Of Sri Nara Najura and Ng'uda Raja they were seated in the centre, their brightness shining in the halting place; their symmetry like Sura Denawa, majestic as well as awfully powerful, and their hearts at rest. Such was the truth. They were prevented by the magic of fire; supremely powerful the Sri Maharaja; the enemy's army was destroyed by fire. The Yewang Derma advanced and assisted in the labours of the Rátu. Kerta Jaya was beaten and fled, his power destroyed, afterwards the whole army fled, and met the army of the insurgents. A Mantri rallied the good army, that the Mantri might be able to fight; the battle was commenced in Sela Sringing. The Sri Maharaja coming to his ground, was firm at the foot of the mountains, and he came to Yewang Derma to request food for his people and chiefs: he got as much as he wished with an open heart. Thus may that army continue until the end of time, until death, in the fulfilment of their wishes.

FOOTNOTES:

[302] "I am very grateful for the great stone from the interior of your island, which you tell me, in your letter of the 5th May, was put on board the Matilda. The Matilda is not yet arrived, so that I have not received Colonel Mackenzie's account of this curiosity, which, in weight, at least, seems to rival the base of Peter the Great's statue at Petersburgh. I shall be very much tempted to mount this Javan rock upon our Minto Craigs, that it may tell eastern tales of us, long after our heads are under smoother stones."

Letter from the late Earl of Minto, 23d June, 1813.

APPENDIX K.

ACCOUNT OF BÁLI.

To the east of Java lies the island of Báli. This interesting spot exhibits the same mineralogical structure as Java, and probably at one period composed a part of the same island. Possessing the same climate and a similar soil, having mountains of a proportionate height, and streams equally fitted for the purpose of irrigation, it enjoys the same degree of fertility; but having an iron-bound coast, without harbours or good anchorage, it has been in a great measure shut out from external commerce, particularly with traders in large vessels.

Like Madúra, it seems naturally situated for being a tributary to Java. But the most striking features in the character and institutions of its inhabitants are owing to that long independence on the greater island and its fortunes, which has preserved to them many traces of their original condition, many of their distinctive laws and religious rites.

The natives of Báli, although of the same original stock with the Javans, exhibit several striking differences, not only in their manners and the degrees of civilization they have attained, but in their features and bodily appearance. They are above the middle size of Asiatics, and exceed, both in stature and muscular power, either the Javan or the Maláyu. Though professing a religion which in western India moulds the character of the Hindu into the most tame and implicit subserviency to rule and authority, and though living under the rod of despotism which they have put into the hands of their chiefs, they still possess much of the original boldness and self-willed hardihood of the savage state.

Their general indifference to the oppression which they endure, their good humour and apparent satisfaction, together with their superior animation and energy, give to their countenances, naturally fairer and more expressive than those of the Javans, a higher cast of spirit, independence, and manliness, than belongs to any of their neighbours. They are active and enterprising, and free from that listlessness and indolence which are observable in the inhabitants of Java. To a stranger their manners appear abrupt, unceremonious, coarse, and repulsive; but upon further acquaintance this becomes less perceptible, and their undisguised frankness commands reciprocal confidence and respect. Their women, in particular, who are here on a perfect equality with the men, and not required to perform many of the severe and degrading labours imposed upon them in Java, are frank and unreserved. In their domestic relations their manners are amiable, respectful, and decorous. The female character, indeed, seems to have acquired among them more relative dignity and esteem than it could have been expected to have attained where polygamy has been long established.

The conduct of parents to their children is mild and gentle, and it is requited by unreserved docility and obedience. To their chiefs they show a respectful deference: among themselves they stand on a footing of equality, and feeling no dependence pay little homage. The abject servitude of Asia has not proceeded further with them than necessary obedience to indispensable authority. Their prince is sacred in their eyes, and meets with unreserved obedience; but their minds are not broken down by numerous demands on their submission, nor are their manners polished by the habit of being frequently with superiors. An European or a native, therefore, who has been accustomed to the polite and elegant manners of the Javans, or with the general courtesy of the Malayus, is struck with the unceremonious, rude, and uncivilized habits of the people of Báli.

In the arts they are considerably behind the Javans, though they seem capable of advancing rapidly. They are happily not subjected to a frame of government so calculated to repress their energies, or to waste their resources. They are now a rising people. Neither degraded by despotism nor enervated by habits of indolence or luxury, they perhaps promise fairer for a progress in civilization and good government than any of their neighbours.

They are strangers to the vices of drunkenness, libertinism, and conjugal infidelity: their predominant passions are gaming and cock fighting. In these amusements, when at peace with the neighbouring states, all the vehemence and energy of their character and spirit is called forth and exhausted. Their energy, their modes of life, and their love of independence, render them formidable to the weaker states in their neighbourhood, and secure them against all attacks from any native power in the Indian Archipelago. What they now are it is probable that the Javans once were, in national independence, as well as in religious and political institutions.

The island of Báli appears to be divided at present into seven different states, each independent of the other, and subject to its own chief.

The population of these states is estimated to amount in all to above eight hundred thousand souls. This estimate is formed from the numbers of males whose teeth have been filed, which in the different states stood in round numbers as follows:

Klongkong 30,000 Karang Asem 50,000 Badung 20,000 Bliling 30,000 Tabanan 40,000 Mengui 20,000 Giangar 15,000 Taman Bali 10,000 ------- 215,000 -------

As the operation of filing the teeth immediately precedes puberty, this list of course excludes all males who have not arrived at that period, as well as all females whatever. From the early age at which marriages are contracted, those who have undergone the operation may for the most part be considered as having entered into family connections[303], and a calculation of four to a family will give the same result. This great population has doubtless increased since the abolition of the slave trade.

Of this heptarchy, Klóngkong is admitted to be the most ancient sovereignty. Its princes are said to have originally emigrated from Java, and a period is recorded when the whole island of Báli acknowledged their authority. Even still they retain evidences of their former dignity, and traces of their former influence. Among the regalia are still preserved a kris, and other articles that belonged to Majapáhit, and the other princes of the island recognize them as the stock from whence they sprung, though they limit their fealty to general respect, and jealously maintain their own independence.

Báli is generally supposed to have been originally peopled from different parts of Celebes. The first person who is said to have established the religion and government which still exist, was Déwa Agung Kátut, son of Rátu Browijáya of Majapáhit in Java. The cause of his quitting Java is related by the Balians as follows.

"The father of Browijáya was informed by his head Bramána, that it was written in a sacred book that after the expiration of forty days the title of Rája of Majapáhit should be extinct: to which the Raja gave such implicit credit, that at the expiration of that time he caused himself to be burnt alive. His son, not daring to disobey the sentence of the book, removed to Báli with a number of followers, and established his authority at Klóngkong, taking the title of supreme sovereign, which title still continues hereditary in the Rajas of Klóngkong."

The inhabitants of Báli, like those of Java, are principally employed in agriculture. The fertility of the island may be inferred from the number of people maintained on so limited a spot. Rice is the chief produce of the soil, and of course the chief article of subsistence.

From the mountainous nature of the country, advantage cannot so easily be taken of the periodical rains for the purpose of the rice irrigation, but the lands are irrigated by an abundant supply of water from streams and rivers. In some places, as in Kárang Asem, two crops of rice are obtained in one year; but over the greatest part of the island only one. In the dry season the sáwahs yield a crop of maize. The natives reckon from fifty to sixty fold of increase in the rice cultivation no extraordinary produce. The women are not employed, as in Java, to plant the pári: their assistance in the field is only required to reap it. The implements of husbandry are of the same simple construction as those on Java, and nearly similar in form.

Bullocks of the Bánteng, or wild breed, and of very fine quality, are almost invariably used in husbandry. The price of a pair of oxen of this kind, fit for the plough, is generally about six Spanish dollars, and seldom exceeds eight. The ordinary price of a pikul (133¼ pounds English) of rice, is about three-fourths of a Spanish dollar.

The tenure by which land is held differs widely from that which exists at present in the native provinces of Java. The sovereign is not here considered the universal landlord; on the contrary, the soil is almost invariably considered as the private property of the subject, in whatever manner it is cultivated or divided. It may be sold, let, pledged, devised, or otherwise disposed of, at the option of the proprietor, and without any reference to the will of the superior. The divisions of this property are generally very minute, and the mode of measurement not very defined, and there are instances of great irregularity, even in the application of the same mode of measurement.

The measure of land is expressed by the quantity of seed required to sow it, and said to be so many tánas. Some proprietors possess fifty tánas, while others hold not more than one or two. The private estate of the elder Raja of Bliling did not exceed a few hundred tánas, nor did that of the younger much surpass it.

But though the prince is not considered as actual proprietor of the land of his dominions, he receives a certain share of the produce in the way of tax. This tax is either paid in a small Chinese coin, called képeng, or in kind, at the rate of about five tánas of produce for every tána of seed sown.

Though in the lower districts the food of the people is universally rice, in the higher and more mountainous parts they subsist principally on sweet potatoes and Indian corn. The principal animal food that they use is swine flesh, which is found in great abundance. The price of a grown hog seldom exceeds a dollar, and scarcely ever amounts to a dollar and a half.

The habitations of the Bálians differ from those of the Javans, in being generally constructed of mud walls and surrounded by walls of baked or unbaked bricks; in consequence of which, and the peculiar formation of the entrances and doorways, the principal towns are said to resemble the Hindu towns on the continent of India.

The arts are little practised. Though the island produces cotton of the most excellent quality, and in great abundance, the natives have not generally learned the art of painting or printing the cloth, which they manufacture from it. The women here, as on Java, are the manufacturers of all the cloth used by their husbands or families. Their principal manufacture is in kríses and warlike instruments; they make fire-arms, and ornament the barrels, but purchase European locks.

The principal exports are rice, birds'-nests, coarse cloths, cotton yarn, salted eggs, dínding, gámbir, and oil: the principal imports are opium (which the inhabitants are unfortunately much addicted to), káyu pélet, betel-nut, ivory, gold, and silver. The Bálians dislike a seafaring life, and hold the profession of a merchant in disrepute. Their fairs and markets are few and little frequented. The trade that was at one time carried on with the greatest success was the traffic in slaves. The usual price of a male slave was from ten to thirty dollars, of a female from fifty to one hundred. This disgraceful traffic, it may be hoped, will soon be entirely annihilated. While it existed in its full vigour, all prisoners taken in war, all who attempted to evade the laws by emigration, all insolvent debtors, and a certain class of thieves, were subjected to the sad condition of slavery. These laws still subsist, and are enforced, as formerly, for the purpose of procuring the home supply; but the diminution of the foreign demand must limit exceedingly their exercise, and in a short time ameliorate the state of the unhappy individuals who had suffered by them[304].

But the most interesting character of the Bálians arises out of the frame of their government, the code of their laws, and the system of their religion. I have, in one part of this work, particularly described, and in others repeatedly alluded to, the traces of Hinduism on Java; and if these traces had not been decided and manifest in themselves, their interpretation would have been rendered manifest by what occurs in Báli.

In Báli not more than one in two hundred, if so many, are Mahomedans, and the great body of the people profess the creed and observe the institutions of a religion which has become extinct in the rest of the Archipelago. On Java we find Hinduism only amid the ruins of temples, images, and inscriptions; on Báli, in the laws, ideas, and worship of the people. On Java this singular and interesting system of religion is classed among the antiquities of the island. Here it is a living source of action, and a universal rule of conduct. The present state of Báli may be considered, therefore, as a kind of commentary on the ancient condition of the natives of Java. Hinduism has here severed society into casts; it has introduced its divinities; it has extended its ceremonies into most of the transactions of life; it has enjoined or recommended some of its severest sacrifices, such as the burning of a widow on the funeral pile of her husband: but yet the individual retains all the native manliness of his character and all the fire of the savage state.

By this system the Bálians are divided into four casts: 1. The Bramána, 2. Rusi or Satria, 3. Wisia, and 4. Sudra. The princes of the island are generally, but not always, of the Bramána cast: the present Raja of Bliling is of the second class. The government is despotic, there being no check on the will of the chief nor any sharer of his power[305]. He is assisted in his internal administration by a head Parbákal; and in the general affairs of his government, the management of foreign correspondence, and the superintendence of his foreign relations, by an officer called Ráden Tumúng'gung.

The system of village government is established here as on Java. The constitution of each village is the same. The head, or chief, is termed Parbákal, and the assistant Kalían Témpek: these officers are invariably selected from among the people of the village which they are appointed to govern. The office of Parbákal is considered hereditary, if the successor is competent; and on a vacancy occurring, the Parbákal recommends the successor of a Kalían Témpek.

Under the head Parbákal, who is termed Parbákal Rája, are several inferior Parbákals, as assistants to that officer in conveying his orders to the heads of villages; and under the Ráden Tumúng'gung is placed a similar establishment, consisting of about a hundred persons, with the rank and title of Kalían Témpek.

Many of the Parbákals of villages in Bliling have the title of Gústi, which descends in their families, and which serves to distinguish them as nobles. These probably originated in their conduct in war. The command of the military is at present vested in a chief of the Bramána cast, styled Rája Bángen Senapáti; Bángen being the district which contains the principal Braminical establishment. He seems to receive honours and respect next to the Rajah himself.

The heads of kampongs in which foreigners reside are termed Pang'gáwa; and in speaking collectively of the heads of villages, the Raja uses the term Papang'gáwa.

The administration of justice is generally conducted by a court, composed of one Jáksa and two assistants: in addition to whom, in the determination of any cause of importance, several Bramánas are called in. Their decisions are guided by written laws. The civil code is called Degáma, the criminal code Agáma. Before these courts three or four witnesses are required to substantiate any criminal charge. Their witnesses are examined on oath, and people of any cast are competent to take such oath and to be so examined. The form of administering the oath requires of the person who takes it to hold a bason of water in his hand, and after repeating, "may I and my whole generation perish, if what I allege is not true," to drink the water.

The form of procedure requires the prosecutor or plaintiff to be heard first on oath: his witnesses are next examined, then the prisoner or defendant and his witnesses, after which the court decides on a general view of the whole of the evidence submitted to its consideration. No torture is employed to procure evidence: mutilation is unknown. The usual punishments are death, confinement, and servitude. The laws, in some instances, are severe, in others lenient. In the execution of the punishment awarded by the court there is this peculiarity, that the aggrieved party or his friends, are appointed to inflict it: for though the judge steps in between the prosecutor and person whom he pursues, so as to restrain the indiscriminate animosity of the one and to determine the criminality of the other, the Bálians have not advanced so far in the refinement of criminal justice, as to consider criminal offences in the nature of offences perpetrated against the state, and punishable by its officers.

Theft and robbery are punished by death inflicted by a krís; murder and treason are punished in some cases by breaking the limbs of the convict with a hatchet, and leaving him to linger some days in agony till death ensues. Adultery is punished with death in the man and perpetual servitude to the prince in the woman. This severity restrains the crime; but in the small state of Bliling there occur sometimes several trials for it during the year.

The Raja must confirm every criminal sentence before it is executed, and every civil decision that involves the servitude of the party. Confiscation of the culprit's property follows capital punishment only, the amount of which is divided between the prince and judges. In other cases there is no confiscation.

The laws of Báli differ from those of Java with respect to marriages and divorces. In the former island, divorces are permitted under no circumstances whatever; in the latter, almost every caprice is sufficient to procure one. In Báli the husband generally buys his wife by paying a sum of money to her parents: thirty dollars is the common price. If unable to pay this sum, he becomes, as in the patriarchal times of scripture, the servant of the party to whom he thus becomes indebted, and resides along with his wife in the house of his father-in-law. His services are received in diminution of the dowry; and if he acts so as to please the family of his wife, the exaction of it is either in part or in whole remitted.

Without entering into any theory concerning the history of the religious system of Báli, or any detailed comparison of it with systems in India, the following notices may be thought interesting.

The inhabitants, as before stated, are divided into casts, named Bramána, Sátria, Wísia, and Súdra. The Bramánas are of two descriptions, Bramána Séwa and Bramána Búda. The former are most respected, and refrain from eating all animal food, except that of ducks, goats, and buffaloes: hogs' flesh and that of the cow are forbidden. The Bramána Búda eat indiscriminately of animal food.

The Bramána Séwa are said not to perform worship in the temples: this is left to the lowest orders, generally the Súdras. The worship of the lower orders, as performed in the temples, cannot be called Hindu. In these temples, which are very numerous, mud figures are placed, representing the tutelar deities of each particular country.

The Bramánas of all descriptions are held in great respect, and never condescend to pay compliments to any person whatever. The respect in which they are relatively held, seems to be in proportion to the age of the person, and his supposed learning and accomplishments. A Bramána may eat from the hands of another of a similar age, but not from those of a junior.

The Bramána are said not to worship idols, nor do they perform public worship in the temples, but in their private houses only.

A Bramána may marry a woman of an inferior order, but the offspring of such a marriage is called Bujánga, which forms a distinct class.

There is in Báli a class of outcasts, called Chandálas, who are not permitted to reside in villages; are generally potters, dyers, dealers in leather, distillers, and retailers of ardent spirits. The dancing women are of the Wisia and Sudra castes.

A Bramána cannot be in any servile occupation. He cannot sit on the ground, nor perform obeisance to any other class.

The religion of Báli has been considered as of two descriptions, that of Budh and that of Bráma. The Budhists are said to have come first to the country. Of the Bramánas of Séwa nine generations are said to have passed over since their arrival. The name of the principal Bramána of the caste of Séwa, who first settled on Báli, is said to have been Wútu Ráhu: he came from Telingána, and on his way is said to have touched at Majapáhit.

The Rajas of Báli are generally of the Satria caste; but this does not always hold.

From information obtained at Bliling, it would appear that the greater part of the population of Báli follow the worship of Séwa. The Budhists are said to be rare, and the names of three districts only could be stated, where the Budhist religion is supposed to prevail.

The sacrifice of the widow on the funeral pile of her husband is frequent. All classes may perform this sacrifice, but it is most common with the Satría. Force is said never to be had recourse to on these occasions. The number of women who sacrifice themselves is extraordinary:--the father of the present Raja of Bliling was followed by no less than seventy-four women. The dead body is usually preserved in these cases for many months, and even for a year. The corpse is preserved by daily fumigations with benzoin.

The bodies of the dead are burnt, except in the case of children before they have shed their teeth, and of all persons dying of the small pox: as in the latter case the body cannot be preserved, and it is usual, even with the lower orders, to keep the body for two months. Among some, however, it is said to be usual to throw the dead bodies into the sea.

The flesh of the cow is eaten by all except the Bramánas who have led a life of austerity: these refrain from eating even rice, and live wholly upon roots and fruit.

The Budhists are said to be so little scrupulous in their diet, as to eat not only the flesh of the cow, but even that of dogs and all other animals. Milk is never used as an article of food.

These particulars respecting the religious observances of the Bálians were obligingly communicated to me by Mr. Crawfurd, who visited the island in 1814. In the following year I visited Bliling myself; but my stay was too short to obtain any very detailed information on this interesting particular, further than a collection of their different manuscripts, which have been brought to this country, and already adverted to under the head of Javan literature.

On inquiring into the rank of their deities, they replied at once:

The first is Batára Gúru. The second Batára Bráma, emblematical of fire. The third Batára Wísnu, emblematical of water. The fourth Batára Séwa, emblematical of air.

Besides these they have several other deities, not however termed Batára, as:

Déwa Géde Segara, the deity of the sea.

Déwa Géde Dálam, emblematical of death.

Déwa Géde Báli Agung, the deity in whose temple (which is near the kadaton of the Raja), the common people on particular days pay worship.

Déwa Géde Gúnung Agung, a deity still more generally worshipped, and to whom all the Rajas and people of Báli pay adoration.

The deity Mahadéwa is known and mentioned in the religious books, but is not an object of worship.

Batára Gúru is considered as the highest object of worship below the divinity. Sang yang Túng'gal (the Lord who is one).

I shall close this account of the religion of Báli with the following literal translation of an account of the Hindu religion, furnished to me by an intelligent Mahomedan, a native of the island.

"The religion of Búdh, as it exists on Báli, is divided into Sakálan and Niskálan. The first regards all worldly concerns, such as the orders of the prince, the laws of the land, &c., including the common affairs and transactions of life; the second comprehends all the duties and ceremonies of religion, the conducting of which is in the hands of the Maperwíta, or learned Brahmins called Padénda.

"The different kinds of worship attached to this division of the religion, are those of Batára Permisti Gúru, Batara Naráda, Batara Sang yang Túng'gal, and all his descendants; of all of whom images are made, some of gold, some of silver, some of bell-metal, and some in iron; and to whom are dedicated temples and places for the reception of their images on Gúnung Agung, Gúnug Bátu, Gúnung Baturkahu, and Gúnung Predung; but it is Gúnung Agung that is the famous place for them; and those figures are the objects of worship to all the princes of Báli.

"When there happens to be a mabántan, which signifies a festival on some grand occasion, all the Rajas, with their families, descendants, and subjects, repair to Gúnung Agung and invoke all the deities, the Maperwíta Bramána being summoned to attend and conduct the ceremonies.

"On occasions of less importance, those images only of the deities which are behind their houses are worshipped, a Maperwíta Bramána being called to attend and officiate.

"At the Pembákaran, or place where the bodies of the princes are burned, there are also figures of the different deities, in places made for their reception.

"Marriages (mabandángan) are sanctified by their being borne witness to by the Maperwíta Bramánas, as well as all the deities who are invoked on the occasion.

"On the new moon, and on the eighth and twenty-third of the month all the deities are worshipped, every one joining in the ceremonies. Should any of the Rajas attend on those days, he of the greatest rank, and power orders the attendance of the Maperwíta Bramánas. Great offerings being made to the deities, thousands of people are afterwards fed with their consecrated fragments. On these occasions the Maperwíta Bramána, called Padénda, administers to the people holy water, which they both drink and perform ablutions with.

"On the day of the new year, the deities are worshipped, ablutions performed, and offerings made. Cloths and money, &c. are offered twice a year, Bramána Padénda attending and invoking the deities.

"On the day támpak klíwon, the Bramána Padénda performs prayers, using holy water.

"When it is támpak wáyang, which means the new year wáyangs, offerings are made and placed at all the outer doors, but no worshipping takes place.

"At the annual festivals of támpuk kándang, there are offerings made on account of all the different animals.

"There is also the fast of Nyualátu, which lasts a day and a night, during which time food and sleep must be abstained from. This fast must be held on the first or the fifteenth of the month."

FOOTNOTES:

[303] In the estimate is probably included the population of those districts on the island of Sasak or Lombok, which are subject to the chiefs of Bali.

[304] Having repeatedly had occasion, in the course of this work, to advert to the slave trade, and the sources whence the supplies of slaves were obtained, it may not be uninteresting to introduce to the reader a native of Papua, or New Guinea[306], stolen from his country in the course of this traffic. The lad represented in the plate came into my service at Bali under very peculiar circumstances, and has accompanied me to England. Since his arrival he has excited some curiosity, as being the first individual of the woolly haired race of Eastern Asia who has been brought to this country. It is known, that on the Malayan Peninsula, in Luconia, Borneo, and most of the larger islands of the Eastern Seas, there are occasionally found in the mountainous tracts a scattered race of blacks entirely distinct from the rest of the population. Some have conceived them to be the aborigines of these countries; others considering them as of the African race, adduce them in proof of an early and extensive intercourse between Africa and these islands. I shall content myself with observing, that they appear at the present day to form the bulk of the population of Papua or New Guinea. The following remarks upon the individual now in England, whom we sometimes call Papua, and sometimes (more to his satisfaction) Dick, were obligingly communicated to me by Sir Everard Home, Bart.

"The Papuan differs from the African negro in the following particulars. His skin is of a lighter colour, the woolly hair grows in small tufts, and each hair has a spiral twist. The forehead rises higher, and the hind head is not so much cut off. The nose projects more from the face. The upper lip is longer and more prominent. The lower lip projects forward from the lower jaw to such an extent that the chin forms no part of the face, the lower part of which is formed by the mouth. The buttocks are so much lower than in the negro as to form a striking mark of distinction, but the calf of the leg is as high as in the negro."

[305] This description is taken from Bliling, one of the independent states, and with slight variations may be considered as applicable to all.

[306] Couto, on the 3d chapter of the 3d book of the 4th Decada, gives an account of the discovery of Papua by Don Jorge de Meneges (about the year 1528 or 1533) who, in a calm was hurried by a strong current with extraordinary rapidity to the eastward, until he arrived at a country inhabited by a race as black as negroes, or the natives of the southern coast of Africa, from the Cape of Good Hope to Mosambique; they visited the king on shore, who was as black as the others.

The monsoon detained Meneges here some months, during which time he had a friendly intercourse with the natives, who became very familiar, supplying him in barter with what he wanted; but they informed him that in the interior there were men who eat human flesh.

"Here," says he, "our people saw both men and women as white and as fair as Germans, and on asking how those people were called, they answered 'Papuas,' and on account of the little knowledge which we had at that time of the country, we concluded that they were islands. But from what we afterwards understood, this must be the country which Marco Polo, the Venetian, calls Lechac, and which he says is very rich in gold."

APPENDIX L.

PROCLAMATION, declaring the PRINCIPLES of the INTENDED CHANGE of SYSTEM.

The Right Honourable Lord Minto, previous to his departure from Java, having adverted to the general system of the administration, and of the internal management established under the former government of this island, was pleased to suggest and recommend such improvements, as upon correct information, and an adequate knowledge of the state of society amongst the native inhabitants, might be deemed conducive to the advancement of individual happiness and of public prosperity.

With a view to promote so desirable an event, the Honourable the Lieutenant-Governor in Council nominated a Committee, of which Lieutenant-Colonel Colin Mackenzie was president, who, with the zeal, talent, and industrious research which characterize that officer, obtained, with the aid of the members of the Committee, authentic statistical accounts of this island; while the fund of valuable information, thus acquired, has been increased from other respectable channels of communication.

The Honourable the Lieutenant-Governor in Council has, therefore, after the most mature consideration, deemed it advisable to establish an improved system of political economy throughout this island, with the intention of ameliorating the condition of all its inhabitants, by affording that protection to individual industry, which will insure to every class of society the equitable and undisturbed enjoyment of the fruits of labour; and while it is confidently expected that private happiness and public prosperity will be advanced under this change of system, such alterations and amendments will be hereafter adopted, as experience may suggest, or the improving habits and manners of the body of the people may seem to require.

The following principles form the basis of the new arrangements, and are made public for general information.

1. The undue influence and authority of the native chiefs have been restricted: but government will avail themselves of their services in the important department of the native police, which will be arranged upon fixed principles, adapted to the habits and original institutions of the people. A competent provision in lands and in money has been allotted to such chiefs, and it therefore naturally becomes both their duty and their interest, to encourage industry and to protect the inhabitants.

2. The government lands will be let generally to the heads of villages, who will be held responsible for the proper management of such portions of the country as may be placed under their superintendence and authority. They will re-let these lands to the cultivators, under certain restrictions, at such a rate as shall not be found oppressive; and all tenants under government will be protected in their just rights, so long as they shall continue to perform their correspondent engagements faithfully; for it is intended to promote extensive industry and consequent improvement, by giving the people an interest in the soil, and by instituting amongst them an acknowledged claim to the possession of the lands, that they may be thus induced to labour for their own profit and advantage.

3. The system of vassalage and forced deliveries has been abolished generally throughout the island: but in the Batavian and Preangen Regencies such a modification of the former arrangements has been carried into execution, as it was found practicable, under existing circumstances, to introduce; and provisionally the Blandong system will be continued to a certain extent in the central Forest Districts.

4. To encourage the cultivation of so important an article of export as coffee may become, when the trade of Europe and America may be thrown open to free competition, government have stipulated to receive any surplus quantity of that commodity from the cultivators, at a reasonable and fixed rate, when a higher price for it cannot be obtained in the market.

5. To extend free trade and commerce, and to promote a spirit of enterprise and speculation amongst the inhabitants, the Bhoom farms have been abolished, the duties upon the principal articles of export have been taken off, and it is intended to modify and amend the custom-house regulations before the 1st January next. The toll-gates and transport duties of the interior have been diminished as much as possible, and in the gradual progression of improvement they will be finally abolished.

6. Every facility will be afforded towards obtaining teak timber for the construction of small craft, and of such additional tonnage as, upon the improved system, will be undoubtedly required.

7. Government have taken upon themselves the exclusive management of the salt department. It appears, that the inhabitants in most parts of the island paid a very irregular and exorbitant price for this necessary article of consumption; while the system adopted by the farmers was radically vicious, and equally oppressive and vexatious to the people, as it was detrimental to the immediate interests of government.

Such an improved system for the supply of salt will be immediately adopted, as may appear advisable; and in this and every other arrangement, the government propose the advancement of the interests and the happiness of the people at large, and the promotion of the public prosperity of this colony.

Given at Batavia, this 15th day of October, 1813.

By me, the Lieutenant-Governor of the Island of Java and its Dependencies, T. S. RAFFLES.

By order of the Honourable the Lieutenant-Governor in Council,

C. ASSEY, Secretary to Government.

COUNCIL CHAMBER, Oct. 15, 1813.

APPENDIX L. No. II.

REVENUE INSTRUCTIONS.

The Honourable the Lieutenant-Governor in Council having taken into mature consideration the state of the Land Revenue of this Island, and being impressed with the necessity of establishing one uniform, equitable, and adequate system for its assessment and realization, has been pleased to direct that the following instructions be sent to the Residents, Collectors, and other officers, to whom are consigned the charge of the several provinces under his authority.

1. It is the object of government to separate, in a great measure, the revenue from the judicial branches of the internal administration, it being deemed that a more lucid and simple arrangement of the public business will be formed thereby; and that the relieving the residents from a part of their at present too extensive and complicated duties, will ensure so much easier and better execution of the remainder, as fully to counterbalance any additional expense that may be incurred by the adoption of the measure.

2. For this purpose it has been resolved, that collectors shall be appointed immediately to the various districts, whose office shall consist in the sole and entire superintendance of the land revenue, and to whom therefore shall be made over by the Residents the complete charge of that department, with all such papers, documents, &c. as are in any way connected with it.

3. In some instances, however, from strong local, political, or other reasons, it is considered advisable, that several branches of the public duty remain still vested for a time in the Resident alone. As this necessity shall cease, care will be taken, by the introduction of separate collectors, to attain uniformity. But, in the mean time, it is particularly enjoined to such Residents as are continued in this double capacity of revenue and judicial superintendants, to take due care that these several branches be not blended in the execution, but that each part of their duty be discharged according to the department to which it belongs, and that their several proceedings be recorded in their proper departments only, distinct from all others.

4. A similar line of conduct will be observed in the maintenance of the establishments necessary for carrying on the business of these several departments; these establishments being kept as much apart, and as much confined to their distinct details, when the duties of collector and judge and magistrate are exercised by the same person, as when there are different officers appointed for the superintendance of each.

5. Those Residents, therefore, to whom will still be entrusted the collection of the land revenue, will consider the following instructions to collectors as addressed to themselves in that capacity. Each collector shall forward to government a list of such establishment (with the salaries to each individual that he would recommend) as he deems adequate to carrying on the business in his head office, where the general papers, accounts, &c. will be prepared, and which will be conducted under his own immediate inspection.

6. This establishment may consist of one native assistant and such number of writers (Javans and English) opasses, and other servants, as may be necessary. This native assistant ought to be a man of rank, respectability, and information, that he may be at once competent, by his knowledge of the manners, characters, and habits of the native inhabitants, to assist the collector in advising measures best suited to each occasion, and by the estimation in which he is held by the people, to lend a considerable aid in carrying those measures duly into execution.

7. His salary may amount to from one to two hundred rupees per month, or a quantity of land equal to such sum may be allowed him rent free.

8. It may be advisable to employ for this situation some of the Bopatis, Patehs, or Tumunggungs, who have been, but are not now, in the actual service of government. This, as salaries or pensions are, in many instances, already allowed in the manner of sinecures, may prove a considerable saving to government; and, at the same time, the having a duty annexed to their present receipts, which will carry with it a considerable degree of authority and consequence, may be more pleasing to many, than the idle enjoyment of a sum of money, for which they must feel that they are at present making no adequate return.

9. For the outer establishments, those necessary for carrying on the details in each village or division, it is not intended to create any new officers; those at present entertained, and who have as yet very well executed the double duties of police and revenue, being deemed the most competent and best fitted for continuing to manage the business of these several departments.

10. It is not the additional expense which would arise from the appointing a new description of revenue officers, that is alone considered in this arrangement. The formation of a distinct revenue establishment throughout the interior is, on many other accounts, deemed an innovation that would be attended with considerable trouble, that would prove less pleasing to the inhabitants themselves, and that would not be nearly so adequate to the management of the collections, as the collection of the combined establishment at present existing.

11. The head inhabitant of a Javan village has, from immemorial usage, been considered to have vested in him the general superintendance of the affairs relating to that village, whether in attending to the police, settling the minor disputes that occur within its limits, or of collecting its revenues, or more often its services. For this purpose, his office has been elective, and the powers he exercises entrusted to him by his fellow inhabitants.

12. A writer, priest, and other subordinate officers and servants, completed its regular establishment. From harassing wars, long oppression, feudal tyranny, and European innovation, it is true that, in many parts of the country, scarcely a vestige remains of that species of constitution; but it is universally acknowledged that such was once its pure form throughout the island, and such is it still existing in many places.

13. This simple mode of village administration Government cannot but admire and entirely approve of; and deeming it at once the best suited to the genius of the people, and as promising to be the most conducive to the interest of the ruling power, they have resolved that such system shall be acknowledged and encouraged, by every means in their power, throughout the provinces under their authority.

14. The head inhabitant therefore (whether recognized under the name of the Petingi, Bukul, Lura, Kuwu, Mandor, or otherwise), according to the custom of the country, shall have entrusted to him the management of the revenue concerns of his village; a duty which his personal influence, and minutely intimate acquaintance with the situations and concerns of the several inhabitants of it, will render him better than any other qualified to discharge. He shall furnish such accounts and statements as he may from time to time be required to do; and shall obey such orders as he may receive directly from the collector or his assistant, or from the officer of the division in which his village is situated.

15. These officers of division shall likewise be continued in the double capacity of superintending both the judicial and the revenue proceedings within the limits of their official range. This practice, indeed, is consonant with the immemorial customs of the country, and deemed most calculated to render benefit in the conduct of either department.

16. By the judicial regulation lately enacted, the officer of division has been empowered to settle such minor disputes as may be considered as belonging to the revenue branch, such as the determining contested boundaries, trespass, irregularity in the dispositions for irrigation, &c. and by extending this authority so as to empower him to take regular cognizance of all transactions respecting revenue collections, and to inspect whenever he pleases the several village accounts, it is deemed that his office will become one of very great utility; serving, in future, by its records, to refer to on every occasion, when it may be wished to ascertain the precise nature of any permanent property or local usage within the division.

17. To them, therefore, shall be considered in every way subordinate the heads of villages; and it is trusted that they will prove a most useful check on them.

18. The officers of division shall furnish to the collector all such papers as may be required, and shall diligently execute any orders that they may receive, either from him or from his native assistant.

19. Respecting the salaries for these inferior servants of government, they have already been in most instances fixed; certain allotments of land, rent free, or sums of money monthly, being given to them.

20. The money salaries of those servants who are connected with the Resident, shall be continued to be paid by him as they are at present.

21. The allotments of land shall fall under the collector's superintendance, and he shall set down among the charges of collection, sums of money equal to what would be the monied rent of those lands were they not free. For this purpose, they shall be assessed, and regularly entered among the other lands in the general lease of the village: but the collection of this assessed rent shall not be actually made; it shall only appear in the accounts, as that it had been realized, and paid to the several officers.

22. For the other officers attached to the collector, namely, those in his head office, some it is concluded will be paid by portions of land being made over to them, others by monthly sums of money. The accounts of the former will be settled as already mentioned. The salaries of the latter will be drawn for by bills on the Resident, who will continue to be the sole treasurer of the district.

23. The collector will accordingly forward to him the several sums of money he may receive in his collections, whenever they amount to five hundred rupees.

24. It is trusted that the placing the heads of villages and officers of divisions, in some measure, under two authorities, to whom they must separately report, will not be attended with any eventual evil or confusion. When these arrangements become well matured, and the exact limits of their several duties clearly defined, the subordinate officers will not find any difficulty in their execution. For the attainment of this desirable end, however, much must depend upon the conduct of the Resident and collector. They are placed in these districts, not as persons who are to serve in any way as checks upon each other, but who are required to act together for the general good; mutually to assist each other to the extent of their power, and by preserving between themselves a good understanding, to carry on better their respective duties.

25. Should, in any case, a disagreement of opinion arise on any subject between them, a reference will be immediately made to the Honourable the Lieutenant-Governor, who will without delay pass on it his decision.

26. It need hardly be observed, that the collectors will possess no magisterial authority whatsoever: application will be regularly made by him to the Resident, as judge and magistrate, whenever it becomes necessary to call on that officer for aid in either capacity, whether to punish the misconduct of servants, or to realize by civil suit any part of the dues of government. The process to be observed, in either case, will be precisely similar to what is prescribed where the two parties in the suit are private individuals: government by no means wishing to enjoy themselves any better security of right, than that which they would ensure to the meanest of their subjects, nor to possess a greater facility of redress than is provided by their regulations to be offered to any individual who shall consider himself as aggrieved.

27. As the first step towards the introduction of an adequate system of internal administration, it becomes positively necessary that government should be furnished with the fullest and completest view of the actual resources of the country.

28. The minutest details must be collected, arranged, and considered, before any system can be properly reduced to practice, or any assessment can be justly made.

29. But when once this body of information is obtained, the business of the revenue settlement will become comparatively light, and will be able to be proceeded with on the clearest and most equitable principles. It will serve too, on all future occasions, as a complete collection of the most valuable data to which to refer back for any purpose, or on which to ground any measures that may, in future, be deemed advisable. The obtaining this, government are fully aware, must be a work the most laborious: but placing the fullest reliance on the zeal, industry, and talents of those officers through whom they expect to derive such information, they look forward with confidence to its accomplishment in a manner as complete, and in a period as short as is possible, where inquiries are to be made at once so minute and so extensive.

30. It must be considered too, that however heavy, at first, this compilation may prove, it will ultimately most materially save both the time and trouble of the collectors. Daily occurrences will constantly require that information which it is now desired should be at once obtained; and by possessing such a standard for conducting the business, a simple reference to it will very often be sufficient, when otherwise there would arise a necessity for instituting inquiries of the same nature, numberless and troublesome, on every new, however trivial, occasion. Every collector, in short, who is anxious to perform well the duties entrusted to him, must wish to be in possession of such a mass of information as is now proposed to be collected.

31. The best mode to be adopted will be as follows:

The collector, attended by his native assistant, and such servants as are necessary, must himself proceed to the chief station in each division, where he will cause to be assembled the head inhabitants of the several villages contained in it. To these he must clearly explain the nature of the information desired; and through their means it is expected that it will be obtained without difficulty.

32. Whenever it may be necessary, the collector will visit the village itself, and on the spot cause such inquiries to be made as are requisite.

33. The officers of survey, lately attached to the Residents, will accompany the collectors through this tour, and give such professional aid as may be desired.

34. They will make one general survey of the whole collectorship, forming therefrom a map, on an uniform scale of one English inch to an English mile: in this the limits of each village and of each division will be accurately defined, and the direction and situation of forests, rivers, roads, mountains, &c. will also be correctly delineated.

35. By this general plan, the collector will know exactly the amount of land to be accounted for by each village; and the several lesser sums, as they will be thus brought together, will serve to prove the truth of the aggregate statement.

36. These surveyors will further take any such lesser surveys or measurements as they may be directed to do by the collectors.

37. The papers to be furnished by each village are three; forms for which are the enclosures marked A, B, and C. Some observations are necessary in explanation of these.

38. From the detailed papers of cultivators, and householders not cultivators, will be framed the general account of the village. The reason for separating the inhabitants into these two classes is obvious. It is wished that the exact resources of the country may be seen at one view, to know what part of the population are actually employed in the cultivation of the soil, and to learn in what way the remainder are disposed of. It is also considered but just, that to equalize in some measure the payments from all ranks of people, a tenement tax (or more properly a small rent for the ground on which their houses stand) should be levied from those who contribute nothing to the land rents.

39. But as the extension of this through all the petty villages might be deemed vexatious, and as, in reality, in those very small communities the payment by any party is virtually a payment by the whole of the inhabitants, it is resolved that such tax shall not be levied there. But there is no reason for including in this indulgence the inhabitants of towns; these, as in some places already ordered, should by means of such tax contribute their just share of the payments to government.

40. The assessment and collection of this shall form part of the collector's duty. The principle on which it must proceed will be to divide the houses into three classes, according to their size and the general circumstances of their owners.

41. These will be assessed according to the class, at three, two, or one Javan rupee per annum; and where, in any instance, from the indigence of the householder, even this small payment could become a hardship, the collector shall not include him at all in the assessment. This measure will secure a considerable revenue to government, and by experience in some districts already, it is known that it will not be considered as vexatious or unjust by the inhabitants: they will deem it no hardship to pay so small a sum annually, to be secured in the unmolested possession of the ground and enclosure in which their houses stand: more especially now that they are freed from all forced deliveries and services, without adequate payment either to government or to the native chiefs, and are left at liberty to enjoy the fruit of their labour.

42. The paper C. requires few observations: it explains itself. Every householder shall have a number given to him; for in registering names alone, very great confusion may arise, not only by the same being possessed by numerous individuals, but by the singular practice which frequently occurs among the Javans, of persons, from the most capricious motives, assuming new appellations. The number being once fixed on each, there will be no difficulty in always identifying them.

43. In the paper B., for the same reason above given, a number will be added to each individual cultivator's name; that is, to each who will, in the detailed system to be carried into effect, become an actual renter of land from government.

44. With respect to the quantity of land, of produce, or of money, as it is most desirable that there should be one uniform standard for the whole island, to which every other measurement, weight, or currency may be reduced, a circular letter has been written, dated 11th February, 1814, on the subject of currency, weights, and measures, and the collectors will be in future strictly guided by that, keeping their accounts only in the terms therein authorized.

45. In estimating the produce, the average of several former years will be the surest criterion. All sawah lands will be considered solely as to what quantity of paddy they might produce. Where other species of cultivation occurs, it shall nevertheless be estimated only with reference to this standard, or what might have been the value of the crop had the land been sown with rice.

46. In similar manner, the tegal lands (under which description are comprehended all lands not subject to irrigation) shall be estimated, in their produce, at what would be the quantity of maize from them were that the sole crop.

47. These two kinds of cultivation are the most usual throughout the island for these descriptions of land, and will be easy to form an assessment where these two are only considered. The profit or loss, in substituting other crops, must be the sole concern of the individual cultivators.

48. In the value of the produce, the prices for both the paddy and the maize must be taken as they exist in the cheapest season of the year, and actually procurable on the spot.

49. By assuming other rates than these, as for instance, the prices the articles may bear in periods of the year when a greater scarcity prevails, or at what they would sell were they disposed of in large towns, a false estimate will be taken; and depending on such contingencies, a failure in the realization of the assessed revenues might frequently occur.

50. In the remarks that may be made opposite to each cultivator, if necessary, any circumstance may be entered that may be deemed by the collector deserving of mention;--but principally will fall under this column the statement of such reasons as entitle the individual to a remission of rent, such as the being an officer of government, a pensioner, &c. The general account A. will throw into one view the whole resources and actual state of the village.

51. Each of these villages must have a number given to it by the officer of division.

52. On the principles of complete survey, even the smallest quantity of land must be accounted for; and the general division into such as are or are not in use, naturally suggests itself. These are again subdivided into other classes. The "cultivated land" will be formed by bringing together the totals of the paper B.; "free land" will include generally all such as are at present enjoyed by the village inhabitant, free of assessment, as the area of the village itself, with its gardens, commons, &c. The "coffee grounds" still remaining in the possession of government will be next entered; but it will be the duty of the collectors to let these out, where they can, like other lands, to be converted to whatever purpose the tenants may please.

53. The extent of the "teak forests" must likewise be given; and to this will follow what are termed "government lands," that is, generally, whatever is held by them for their own or the public benefit, exclusive of the two foregoing classes. In the "general remarks" it will be necessary to advert to the particular nature of this entry, specifying what lands have formed it.

54. Of "lands not in use," the most important part is that which specifies what are capable of being cultivated. The several qualities of these cannot in every instance be quite correctly defined; but as far as practicable, it is desirous to arrange them in the manner pointed out, that is, into the two general descriptions of Sawah and Tegal. Next will follow lands decidedly "unfit;"--and finally, what are termed "jungle lands;" these are such as do not produce teak. "In the general remarks," it will be necessary to take notice of this latter class, specifying, as far as possible, to what kind of land they belong, whether by clearing they might be susceptible of cultivation, or are naturally unfit for it. The remaining heads in the paper need no observation: they explain themselves, and will be at once filled up from the accounts B, and C.

55. Each officer of division shall, from these village accounts, frame one general one of the district under his authority. The form is shewn in the paper D. The only additional information to be furnished by him in it, is the quantity of lands lying waste and uninhabited, which have not been portioned out into villages; and in the "general remarks" subjoined, it will be necessary to advert to these, pointing out their nature, and the reasons for their being in such desert state.

56. Each division shall be regularly numbered.

57. The account marked E. is intended to give to government one general view of the whole collectorship; at once showing into how many divisions it is portioned out, and in each of those how many villages there are, the general population under its several descriptions, the total amount of land, what quantity of it is cultivated, how much is capable of being so, the estimated value of the entire produce, the riches of its inhabitants, which are chiefly comprised in the number of buffaloes and horses possessed by them, &c. &c. And attached to these, any such observations may be made as may suggest themselves to the collectors.

58. The collection of papers thus framed, will, it is deemed, put government fully in possession of all the information they require.

59. On the first attempt by the British power to introduce an amended system of land revenue through this island, from our paucity of information on the subject, and the extreme caution with which it was necessary to proceed, it was thought requisite to have recourse to an intermediate class of persons between the actual sovereign and the cultivator of the soil, or to let out the whole lands of each village to its principal inhabitant.

60. But by this mere grant of lease, it was not by any means understood that any acknowledgment was made of proprietary right to the soil existing in those heads of villages. It was simply a step, arising from the necessity of the occasion, from the impracticability of at once entering upon a more detailed plan, and which at the moment of its adoption was meant to be considered as temporary, to be no longer adhered to, if, on the acquisition of further knowledge, a more particular system of management should be deemed advisable.

61. The nature of landed tenure throughout the island is now thoroughly understood. Generally speaking, no proprietary right in the soil is vested in any between the actual cultivator and the sovereign; the intermediate classes, who may at any time have enjoyed the revenues of villages or districts, being deemed merely the executive officers of government, who received those revenues only from the gift of their lord, and who depended on his will alone for their tenure. Of this actual proprietary right, there can be no doubt that it originally vested solely in the sovereign; but it is equally certain, that the first clearers of the land entitled themselves, as their just reward, to such a real property in the ground they thus in a manner created, that whilst a due tribute of a certain share of its produce for the benefit of being well governed was paid to the sovereign power, that in return was equally bound not to disturb them or their heirs in its possession. The disposal of this government share was, therefore, all that could justly depend on the will of the ruling authority, and consequently the numerous gifts of lands made at various periods by the several sovereigns, have in no way affected the right of the actual cultivator:--all that any government could alienate was merely its own revenue or share of the produce. This subject has come under full discussion; and the above result, as regarding this island, has been quite satisfactorily established.

62. The continuance, therefore, of the village system becomes only a matter of consideration, on the grounds of whether it is more beneficial than any other to government, or most likely to be conducive to the general prosperity and welfare of the mass of the population.

63. No doubt, however, remains on the mind of government on this question. The agency of the intermediate renters is considered as quite unnecessary to be adopted in future. It is deemed, that such a plan of settlement will leave the interest of the bulk of the people entirely at the mercy of a set of numerous petty chiefs, who, however well they may have hitherto conducted themselves, would certainly, in such case, possess an ability of injury and oppression, against which the ruling power would have left itself no adequate means of prevention or redress, and which cannot therefore be permitted, consistently with the principles of good government.

64. It has, therefore, been resolved, that this intermediate system be entirely done away, the government determining to act, in future, through its immediate officers, directly with each individual cultivator, and to stand forward, in short, the sole collector and enjoyer of its own revenues. On every view, indeed, of the subject, the tiang-halit (or as it is termed in Western India, where it is understood to have been advantageously introduced, the ryot-war settlement) is considered as that which will at once prove most satisfactory to the people, and most beneficial to the government.

65. In the period that has elapsed since the first settlement, a sufficient knowledge has been obtained, by the most scrutinous investigation into the whole minutiæ of the revenue affairs of the country, to render government now fully competent to carry into execution that more detailed plan, which it was always in their contemplation to introduce, as early as might be practicable.

66. The several collectors will therefore take suitable measures for carrying into effect the desired change, as soon as this may, from local or other circumstances, be possible.

67. Of course, the expiration of the former leases must, in every instance, be awaited; but the several preliminary steps may be proceeded in without further delay. On no account must such leases be renewed.

68. As the term of the greater part of them will be closed by the ensuing puasa, and as the business of the assessment and survey, as above ordered, may with great advantage be carried on together, the principles on which that settlement will proceed will be briefly laid down here. Much however must be necessarily left to the discretion and judgment of the officers to whom its conduct will be entrusted, and on whose zeal, industry, and ability, this government fully relies.

69. As a general rule for the guidance of the collector, he shall continue in possession all such persons as he finds actually holding and cultivating land, and shall receive them as the renters from government in the new settlement. Even though such cultivators shall not be able to adduce proofs of any real property in the land, yet long occupancy, improving culture, and general good conduct while in its possession, are deemed to be claims of no weak nature, and certainly constitute a right, in equity and sound policy, of being considered preferably to any others, who have no such claims; and this right government is determined to respect.

70. It must, however, be clearly understood, that no positive rights of any nature will be infringed by this settlement. Every claim to property in land must be freely heard, and fully inquired into, by the collectors; and it is necessary, in doubtful cases, to submit the claim for the decision of the Honourable the Lieutenant-Governor.

71. There have been, it is known, in many parts of the country, grants from the sovereign of lands in perpetuity, which are regularly inheritable, and relative to which the original documents still exist. Of these some have been made for religious purposes, others as rewards or provision for relatives or the higher nobility. These alienations, as far as it was justly in the power of the sovereign to make them, will certainly not be set aside. Equity and good faith forbid it; but they equally enjoin, that the extent of these alienations be clearly defined, and that the rights of others be not compromised by them. The government share, where granted away, will not be claimed, for this affects the government alone. But there are certain other rights, those of the cultivators, which cannot be admitted to have been in the slightest degree affected by such grants; and in the enjoyment of them, therefore, they must be duly protected by the government. Such proprietors of revenue, as they may be termed, shall in short be allowed to act, with regard to the cultivators, only as government themselves act toward theirs; that is, receiving a fixed share of the produce: but whilst that is delivered, neither exacting more, nor removing any individual from his land.

72. On these subjects it will become the duty of the collector to be particularly careful and circumspect; to hear all claims, but to admit none lightly, giving to each the fullest investigation prior to acknowledging their validity.

73. When the collector shall have thoroughly acquainted himself with the actual state and resource of each village, he shall proceed, as quickly as he can, to the assessment of the land revenue, to be realized, not from the village generally, but from each individual cultivator inhabiting it.

74. The head of the village shall be considered as the officer of government to be employed in the collection of the revenue; for which a certain portion of land shall be allowed to him. In consideration of this, and possessing, as he will, due powers for its realization, he shall be considered as responsible for its whole amount. By this means, every advantage of the general village settlement will be obtained, without any of its evils.

75. It must be observed, that all allotments of land, whether as pensions or salaries, are to be made only provisionally; and in such grants the government share will be all that is to be affected by them.

76. One lease shall be made for the whole village, according to the form laid down in the enclosure F.

77. This will give to each individual a full knowledge of his rights, and of what are the only dues to be expected from him by government. No extortion or injustice can then exist, without being liable to instant detection and punishment. To attain still further this end, it is ordered, that a copy of this lease be lodged with the officer of division, and another be kept for public inspection in the village office.

78. The head of the village shall also give to each renter an exact account, according to the form in enclosure G.

79. By this the renter will know exactly the state of his affairs, and the examination of these lesser papers will at once discover any fraud on the part of the village officer; for he most, on each receipt of money or kind, mark it in their accounts.

80. The officer of division will, in like manner, acknowledge on the back of the general lease the several sums received by him from the head of any village. The receipt of kind collections will, in the same way, be acknowledged at the collector's office, when they are delivered in.

81. The manner of assessing the government share will proceed, as far as practicable, as follows:

82. As the inferior descriptions of land require greater labour in their cultivation, and as the actual quantity of produce left from each for the use of the renter, is wished to be nearly the same, a different rate in assessing must be observed for each.

83. The following is considered as the fairest scale for fixing the government share from each species of land, and ought to be referred to, as much as possible, as the general standard:

For Sawah Lands. 1st sort, one-half of the estimated produce. 2d, two-fifths ditto. 3d, one-third ditto.

For Tegal Lands. 1st sort, two-fifths of the estimated produce. 2d, one-third ditto. 3d, one-fourth ditto.

84. It must be expected, that less than this will be levied in many places for some time to come. Various reasons will induce a low rental being established at first, as the energies of many impoverished and long oppressed districts are to be brought forth by every encouragement that government can give; but when cultivation has reached what may be considered as its state of perfection, and the settlement is completely matured, the above must form the general rates of assessment.

85. Government think it necessary also explicitly to declare, that they will be satisfied when the land revenue shall be productive to them in these proportions, determining, at no future time, to raise that scale; that the inhabitants, being thus exactly acquainted with what will form the utmost demand on them, and resting in full confidence that government will not exact any thing further, may, in that security, enjoy their possessions in undisturbed happiness, and apply their utmost industry to the improvement of their lands, assured that, while they conduct themselves well, that land will never be taken from them, and that the more productive they may be able to render it, the more beneficial will it be to themselves.

86. The head of the village will deliver his money collections to the officer of division, in such instances as may be directed by the collector; but all payments in kind must be made actually into the collector's office at the head station, the expenses of bringing it falling entirely on the renters. This is done chiefly with a view to discourage such species of payments, government wishing to receive, as far as practicable, their revenues in money alone. In ordering this, regard has also been had to former custom, the contingent under the Dutch administration having always been thus delivered in.

87. The option of kind payment is still left to the renter on many accounts; in consideration, partly, of the present scarcity of specie throughout the country, partly as being agreeable to their ancient usages, which will always be paid the greatest attention to; but chiefly, as by leaving this double mode of payment open, the assessment, both in this and future settlements, will be able to be proceeded with on the justest and best principles. Enhancement or remissions will be equitably regulated by it; and, in short, by keeping the actual produce always in view, the shares of the government and of the cultivator must always preserve their due relation towards each other.

88. Pari or rice, however, are the only two articles to be received. Maize is considered, in estimating the produce of the tegal lands, to produce the justest assessment; but this must be invariably commuted for a money rent on fair principles. To sawah landholders only will the option of pari or rice deliveries be given. As cultivators, in most cases, hold some of each description of land, this distinction will not be felt as a hardship.

89. To guard against any failure in the estimated revenues, the value of the produce will be calculated at the sum which it commonly sells for in the village itself, immediately after the gathering in of the harvest; and the money commutation will proceed on this principle. The renters, therefore, will obviously be encouraged to pay money preferable to kind; but should they nevertheless give in the latter, the head of the village must, if he can, turn it into specie, so that the estimated value be obtained. Should, in spite of these precautions, any quantity of pari or rice arrive at the head station, the collector will deposit it in the storehouses, and report in what manner he is of opinion it can be most advantageously disposed of. Generally speaking, government wish to derive no extra profit from this branch of their revenues, and will approve of immediate sale, in every instance where the assessed price can be obtained.

90. As arrears are to be as much guarded against as possible, remissions of rent must sometimes be made. The mode of regulating these will be as follows. When such calamity of season or other cause, occurs, as may be supposed to entitle the cultivator to indulgent consideration in some deduction of rent, a report must be made by the head of the village before gathering the harvest, and the collector will then order the officer of division, or send some trusty servant from his own office, to survey the crop, and inquire into the causes of its falling short of the estimate. Such orders will afterwards be issued, whether remitting any part or the whole of the dues of government, or enforcing their strict collection, as may be deemed necessary. Whenever a real, unavoidable suffering has been sustained, a remission of rent must be granted, government deeming it far preferable to conciliate their subjects by every reasonable favour, and even to submit to a slight loss, than to disaffect them by the continual harassing which the strict exaction of heavy arrears must occasion. Nor will, indeed, any real gain accrue from being thus always unrelenting; for, in most cases, the liquidation of the debts they may have incurred will only be effected by the sale of buffaloes, horses, and other property, on the possession of which must entirely depend the good performance of their future engagements; so that, in fine, by resorting to this measure, the debt may be discharged, but very frequently the cultivator will be lost.

91. As the first settlement, according to this amended system, cannot be expected to attain as accurate an assessment as is desirable, it is not deemed advisable that the leases to be granted should exceed the period of one year.

92. From the nature of the foregoing instructions, the collectors cannot fail to observe the importance and extent of the obligations imposed on them by the office intrusted to their charge. It is not enough that the government lay down the principles of a benevolent system intended to introduce the practical freedom which has been bestowed on all the nations subject to the honourable Company's dominions; it is with them that the application of these principles is entrusted, and to their temper, assiduity, judgment, and integrity, that the people have to look for the enjoyment of the blessings which it is intended to bestow upon them. They have, in short, the national character, as well of their own personal reputation, to support; and while the Lieutenant Governor in Council feels it unnecessary to rouse that spirit of public virtue in which it is the pride of a Briton to excel, or to advert to the shame that must follow a neglect of these important duties, he deems it proper to remark, that his most vigilant attention will be given to the progress of the great work which has been commenced, and that it will always afford him the highest gratification to bring to public notice, and reward the examples of industry, honour, and integrity, which he constantly expects to meet with.

(Signed) T. S. RAFFLES.

Buitenzorg, Feb. 11, 1814.

APPENDIX M.

MEMORANDUM respecting WEIGHTS, MEASURES, &c.

The weights and measures not only differ, both nominally and essentially, in the several districts of Java, but are often subject to such varieties, even within the same district, that the greatest confusion in accounts, and endless peculations, are almost inevitable. The native denominations and divisions are blended with the Chinese and European, and even the latter have been made to vary so much, that it is difficult to refer them to one common standard. The uncertainty of the native measures has, however, been considerably removed, by the reference constantly had by the Chinese to the weight of the article, instead of the bulk, which is the usual measure of the Javans.

The measure of weight which may be considered as the most general standard throughout the country, is the Chinese kati, equal to about 1¼ lb., or about 20 ounces avoirdupois; 100 katis make a pikul of 125 lbs. Dutch, or 133⅓ English, 30 pikuls or 3,000 katis, being 3,750 lbs. Dutch. The Dutch standard koyan, however, is only 3,400 lbs., and in general is considered equal to a last, or two tons; but this weight, by which the rude produce of the country is generally calculated, is subject to innumerable varieties. In order to cover the wastage, it was the rule of the government that there should be one rate for receipt of goods, and another for their delivery. This varied according as the article was perishable or otherwise, or to the degree of peculation established by usage. This applied to all measures and weights by which goods were received and issued at the government stores, and the rates were different in different districts. A koyan among private individuals at Batavia is generally considered as 27 pikuls, equal to 253 gantons, or 2,700 katis; at Semárang as 28 pikuls, but by the natives generally as 30 pikuls. The koyan, however, by which the contingent was formerly delivered to government, at Demak was no less than 4,250 lbs. Dutch.

Pári, or rice in the husk, is generally calculated by the amat, and in some districts by the sáng'ga. When the pári is reaped, which is invariably done by snapping or cutting each separate straw a few inches below the husk, the sheaf or bundle as it accumulates is laid in the left hand, between the thumb and middle finger: the quantity which can be thus held is termed sa agem, which is therefore equivalent to a handful. Three of these make a pochong, a quantity which can be clasped between the two hands. The sheaf is then bound. Afterwards, when the grain and straw are dry, two of these pochongs are bound together in one larger bundle, which is termed gedeng. Four gedengs make one bawon, and five gedengs one sang'ga: three bawon make one wuwa, and two wuwa one amat; the gedeng is sometimes four, five, and even sometimes nine katis.

In the Semárang districts alone, the amat varied from 200 to 600 katis in weight. In the western and Sunda districts pari is measured by the chain, of which there are the common and the mountain chain, the one being equal to 4,000 lbs. Dutch, the other about 1,000 katis. The kati, however, is the usual measure.

Land measure is by the natives regulated in general by the bawat, a measure of length, formed of the staff stick of the payong, or umbrella, which the Bópati, or native chief of a province, receives on his investiture. The length of this stick, when drawn from the umbrella, is termed a changkal, and is from nine to twelve feet. The principal divisions of land are into the bahu and jung. Four of the former make a jung; but these not only differ in size according to the length of changkal, but the situation of the land and the nature of the soil; the jungs of rich land, and in the vicinity of the principal towns, being much smaller than the poor lands situated at a distance. The endless varieties of these measurements it would be tedious to detail. One jung in the Semarang districts is equal to three others, to five, to six, seven, and even so many as ten, in other parts. From this perplexing inequality of measurement arose formerly, in many instances, the comparative disproportion of the cultivator's contributions to the state, as each jung of every size was assessed with the payment of a fixed contingent. In many instances the jung was rather to be considered the measure, not so much of the land as of its produce.

The advantage of reducing these vague and uncertain measures to some fixed standard, had in some degree attracted the attention of the Dutch government, during the administration of Marshal Daendels, who directed that the lands in several districts should be measured according to an average jung of two thousand square rods or changkals of twelve feet Dutch. This measurement being generally known as the government jung, although it had only been very partially introduced in one or two districts, was made the standard in the recent agricultural survey of the country; and although it was not deemed advisable to introduce at the moment an entire change in the local usages of each district, the public officers were directed to refer to it on all occasions; and in the statistical and other returns, the local measurement of the place has accordingly been invariably reduced to this standard. The government jung of two thousand square changkals of twelve feet English, is equal to 6⁷⁴⁄₁₂₁ English acres; and the government amat, by which the produce is weighed, being fixed at two thousand katís, is equal to two pikuls, or 266⅔ lbs. English.

In reducing the coins circulating in Java into English money, in the course of this work, the Spanish dollar has been considered as equal to five shillings English, and the rupee to half a crown. In the local currency of Java, ten copper doits make one wang (a small silver coin), and twelve wangs one rupee.

The following Table shews the current value of the different Coins circulating in Java:

4 doits make 8 stiver. 10 doits or 2 stivers and a half 1 dubbeltje. 30 ditto or 7 stivers and a half 1 schelling. 60 ditto or 15 stivers {Half a Batavian, Surat, or Arcot { rupee. 63 ditto or 15 stivers and three} quarters} Half a sicca rupee. 120 ditto or 30 stivers 1 Batavian, Surat, or Arcot rupee. 126 ditto or 31 stivers and a half 1 sicca rupee. 132 ditto or 33 ditto Half a Spanish dollar. 160 ditto or 40 ditto Half a ducatoon. 190 ditto or 48 ditto 1 rix dollar. 240 ditto or 60 ditto 1 American or Austrian dollar. 264 ditto or 66 ditto 1 Spanish dollar. 312 ditto or 78 ditto 1 old ducatoon. 320 ditto or 80 ditto 1 new ducatoon. 528 ditto or 132 ditto, equal to } 2¾ rix dollars } 1 gold ducat. 960 ditto or 240 ditto, equal to } 5 rix dollars } Half a gold rupee. 1920 ditto or 480 ditto 1 gold rupee. 10 Spanish dollars 1 American gold eagle. 16 ditto ditto 1 doubloon.

N. B. The Java gold rupee is equal to sixteen Java silver rupees; the gold ducat fluctuates in value, but circulates in general for silver rupees.

THE END.

PRINTED BY GILBERT AND RIVINGTON, ST. JOHN'S SQUARE, LONDON.

THE FOLLOWING WORK,

In one large Volume 4to., price 2l. 12s. 6d.

MAY BE HAD OF

JOHN MURRAY, ALBEMARLE STREET.

A MEMOIR

OF THE

LIFE AND PUBLIC SERVICES

OF

SIR THOMAS STAMFORD RAFFLES, F.R.S. &c.

PARTICULARLY IN THE GOVERNMENT OF JAVA, 1811-1816,

AND OF

BENCOOLEN AND ITS DEPENDENCIES, 1817-1824;

WITH DETAILS OF THE

COMMERCE AND RESOURCES OF THE EASTERN ARCHIPELAGO,

AND

SELECTIONS FROM HIS CORRESPONDENCE.

BY HIS WIDOW.

INDEX.

ADI SAKA, ii. 71; his character, ii. 72.

Admixture of European with native customs, i. 346.

Agriculture, i. 77; its importance to Java, i. 117; principal pursuit of the people, i. 118; causes of its obstruction, i. 168; of its improvement, i. 179.

Agricultural survey, i. 7.

Alluvial districts, i. 25.

Alphabet, peculiarity of the Javan, i. 400-405; specimens of its mystical meaning, Appendix, lxxxii.

Ambassadors, forms relating to, i. 351.

American trade, i. 242, 245.

Amusing description of Javan character by the Dutch, i. 283.

Anchar described, i. 51; poison prepared from, i. 53.

Animal kingdom, i. 51; horses, i. 53; domesticated tribe, beasts of prey, i. 56; birds, i. 57; their habits, i. 58; amphibious tribe, i. 59; serpents, fish, i. 60; insect tribe, shells, i. 61.

Ancient customs relating to births, marriages, and deaths, i. 360.

Ancient mythology of the Javans, i. 418.

Antiquities, i. 5; where found, ii. 6; ruins at Brambanan, ii. 7; temple of Kobon Dalam, ii. 8; temples of Loro Jongran, ii. 12; remains at Dinangan, ii. 24; temple of Kali Sari, ii. 25; of Kali Bening, ii. 27; Hall of Audience, ii. 29; temple of Boro Bodo, ii. 30; ruins at Kediri, &c. ii. 35; at Singa Sari, &c. ii. 44; temples at Suku, ii. 49; figures, ii. 56; enormous tank, ii. 57; images, ii. 58; casts, ii. 59; inscriptions on stone, ii. 60; on copper, ii. 63; tombs, coins, ii. 64; remarks on their origin and purpose, ii. 66.

Ants used as food, i. 107.

Arabic literature in Java, i. 445.

Arab tract quoted, i. 2; settlers, i. 82; turban imitated by the priests, i. 99; missionaries, ii. 122-128; their exertions, ii. 143.

Arabs, first visit to Java, i. 212; their hypocrisy, i. 253; their lunar year adopted, i. 530.

Archipelago, islands of the, productions, i. 227; commerce and policy, i. 246; prevalence of piracy, i. 247-258; resources, i. 248; sovereignties, i. 249; Chinese, i. 250; Arabs, i. 253; Dutch monopoly, i. 255, 256; riches, i. 258; slavery, i. 259; Mahomedanism, i. 261; Christianity, i. 262.

Architecture, style of, i. 93; remains, i. 529; ii. 6-68.

Archives of the princes, ii. 67.

Arithmetic, i. 529.

Arjúna mountain, i. 13.

Armies, native, i. 329.

Arrack, manufacture of, i. 196; exported, i. 238; price, i. 239.

Asiatic Researches quoted, i. 2, 63.

Aspect of the country, i. 23.

Astrology, ii. 69.

Astronomy, i. 530; division of time, i. 531; signs of the zodiac, i. 534.

Athenians, or Iones, i. 2.

Augury, belief in, ii. 70.

BAKER, CAPTAIN GEORGE, ii. 8.

Balambangan, i. 268.

Bali, account of, Appendix, cxxxviii. language, i. 398; writing, i. 406; literary works, i. 438; vestiges of antiquity, ii. 65.

Bantam described, i. 9; height of mountain, i. 13; language, i. 400; arrival of the Dutch, ii. 164; their negotiations with the King, ii. 166, 200, 249; its condition under the Dutch, ii. 265; resigned to the British government, ii. 267; general account of the population, ii. 268.

BARON VAN IMHOFF, ii. 233-245.

Batavia described, i. 10; ii. 270; environs, ii. 271; harbour in the roads, i. 12; its unhealthiness, i. 36-38; supposed cause of it, Appendix, ix; its check to the population, i. 71-76; new capital of the Dutch, i. 210; compared, i. 213; annual number of vessels arrived under the British government, i. 215; mercantile enterprize at, i. 233; price of sugar at, i. 236; commerce, i. 242; Chinese in, i. 250; their temple, ii. 58; diamonds at the court, i. 266; rebellion of the Chinese at, ii. 231; list of the population, births, marriages, and deaths, Appendix, iv.

Batavian or Priangen regencies, ii. 271.

'Batavian Transactions' quoted, i. 14--26.

Bazars, i. 220.

Beasts of prey, i. 56.

Beauty, picture of a Javan, i. 102.

Bedui, account of the, i. 372; ii. 144.

Bees, i. 61.

Bich de mar, trade in, i. 232.

Birds, i. 57; their habits, i. 58; held in veneration, ii. 70; trade in nests, i. 229; how collected, i. 230.

Births, ceremonies at, i. 352; ancient customs at, i. 360, 368.

Borneo, its distance from Java, i. 2; productions, i. 263; gold mines, i. 264; diamonds, i. 265; Dutch territory in, i. 267; English possessions, inhabitants, i. 268; anecdote of the king, i. 529; the Dayas, ii. 70.

Boro Bodo, temple of, ii. 30; when completed, ii. 85; origin of the name, ii. 66.

Brambanan, ruins at, ii. 7-91.

'Brata Yudha,' or the War of Woe; a Javanese classic poem, analysis, i. 465-524; remarks, i. 458-461; alluded to, ii. 80.

Brick buildings, i. 90.

Bricks of various sorts, i. 184.

British government in Java, i. 170; allow free cultivation, i. 144; commerce, i. 234-241; at Borneo, i. 267; alter the civil and criminal code in Java, i. 321; the system of revenue, i. 339; establish the freedom of the subject, i. 340; arrival of the forces in Java, ii. 253; changes introduced by the government, ii. 265; proceedings at Cheribon, ii. 274; trade with Japan, Appendix, xxx.

British troops in Java, i. 36; table of deaths in the seventy-eighth regiment, Appendix, xv. note xvi.

BUCHANAN, DR. FRANCIS, quoted, i. 63.

Budhist religion, ii. 67.

Buffaloes used for ploughing, i. 122; combat with the tiger, i. 386.

Bugis settlers, i. 83.

Bull-fighting, i. 389.

Cables, how made, i. 43.

Camphor tree, i. 49; Chinese, i. 231.

Cape of Good Hope compared, i. 213.

Capitals in Java, i. 11; how formed, i. 42.

Carpentry, i. 194.

Carriage, water and land, i. 218.

Casts in metal, ii. 59.

Celebes, account of, Appendix, lxxxv.

Celibacy, i. 78.

Cessions, ii. 199-211.

Chace, the, i. 386.

Chance, games of, i. 391.

Chandi Sewu, or the thousand temples, ii. 16; when completed, ii. 85.

'Chandra Sangkala,' numerals according to the, Appendix, cix.

Character of the Chinese, i. 251; of the Javans, i. 274; by the Dutch, i. 283.

Cheribon described, i. 10; ii. 274; under the British government, ii. 275; cultivation and population, ii. 278-9.

Chess, game of, i. 390.

Chetik described, i. 52; poison prepared from, i. 53.

Children, chiefs have many, i. 81, 282; orders distinguished, i. 97.

China, its commerce with Java, i. 228-232.

Chinese settlers, i. 82; how governed, i. 83; first visit to Java, i. 212; ii. 98-138; collectors of duties, i. 221; coasting trade carried on by, i. 222; camphor, i. 231; oppression in Java, i. 250; miners in Borneo, i. 263; farming duties, i. 340; rebel at Batavia, ii. 231; lay siege to Semarang, ii. 240; attack the Susunan, ii. 243; trade with Japan, Appendix, xvii.

Chronological table of events, ii. 255.

Chronology, prophetic, ii. 73.

Climate, i. 35.

Coasting trade, i. 222.

Coasts, north and south, i. 12-22.

Cocoa-nut, i. 136.

Code of law, i. 312-321.

Coffee, cultivation of, i. 138; ground prepared, i. 139; various kinds, i. 140; crops, i. 141; depots, i. 142; quantity produced, i. 143; price, i. 144-242; quality compared, i. 145; exported, i. 235; quantity, i. 237.

Coins, ii. 64.

Colouring articles of food, i. 108.

Commerce, advantageous situation of Java for, i. 210; appreciated by the Dutch, i. 213; evils of their monopoly upon, i. 214; extent, i. 215; maritime and inland, i. 225-245.

Commercial speculation, opening for, i. 235.

Commissioners, Dutch, on the landed tenure, i. 157; recommend the prohibition of opium, i. 114.

Comparative vocabulary of languages, Appendix, lxxvii.-lxxx. continued, Appendix, cv.

Cooking, manner of, i. 108.

Copper, Japan, i. 243; Appendix, xvii; cups, ii. 60.

Cottages described, i. 88.

Cotton, cultivation of, i. 148; cloths, weaving, spinning wheel, i. 187; process of dyeing, i. 189; exported to China, i. 232; English prints imported, i. 241.

Court or full dress described, i. 100.

Court, ceremonies of the, i. 343.

Courts of justice, i. 311.

Crater described, i. 14.

Crawfurd, Mr. quoted, ii. 275.

Credulity, i. 273.

Criminals, exposure of, i. 388.

Crocodile, i. 59.

Cruel punishment, ii. 197.

Cultivation of substances for dyeing, i. 43; of the teak tree, i. 44; of timber, i. 46; of spices, the vine, i. 49; its importance to Java, i. 116; rice, i. 129; maize, i. 135; cocoa-nut, i. 136; sugar-cane, i. 137; coffee, i. 138; pepper, i. 145; indigo, i. 146; cotton, i. 148; tobacco, i. 148; wheat, potatoes, &c. i. 150.

Customs, relating to births, marriages, and deaths, i. 360; of the Kalangs, i. 365.

Customs and usages, i. 392.

Cutlery, i. 193.

Dance of the Javans, i. 379; figure, i. 381; posture, i. 383.

Dancing girls, first rank of, i. 379; their costume, i. 380; common sort, i. 381; their dress, i. 382.

Daniel, reference to chaps. x. and xi. vol. 1. 2.

Day, division of the, i. 530.

Dayas, the, ii. 70.

Deaths, ancient customs relating to, i. 361.

Deed, conferring the sovereignty of Java on the Dutch company, ii. 249.

Deference to superior rank, i. 343; in language, i. 345.

Diamond, cutters, i. 194; mines, i. 265; a celebrated, i. 266.

Dinangan, remains at, ii. 24.

Distinctions, of character, i. 276; between the common and the polite language, i. 345, 409.

Districts, situation and division of, i. 12; alluvial, i. 25; Eastern, under the Dutch, ii. 280; consequences of their measures, ii. 282.

Divisions, of Java, i. 9.

Division, of farms among inhabitants of villages, i. 169; of time, i. 530.

Divorce, i. 357.

Dramatic entertainments, i. 374.

Dress, i. 95; principal article, i. 96; while abroad, i. 97; value, i. 98; in war, i. 100; at court, ibid; substitute for the golden crown, i. 101; ornaments disused, i. 102.

Dutch, influence, i. 71; rapacity of the Company, i. 168; sanction English proceedings, i. 180; estimation of teak forests, i. 205; select Batavia for their eastern capital, i. 210; withering influence of their mercantile monopoly on commerce, i. 214; restrictions, i. 222, 243; prohibitions to the native traders, i. 223; favourite policy, i. 249; Chinese agents, i. 250; manœuvres in spice, i. 255; policy compared, i. 257; idea of colonies, i. 258; territory in Borneo, i. 267; ludicrous description of Javan character, i. 283; legislation, i. 313; check pilgrimages to Mecca, ii. 3; arrive in Java, ii. 163; massacre the natives, ii. 165; contract with the native princes, ii. 166; capital besieged, ii. 170; treat with the acknowledged sovereigns of Java, ii. 172; oppose the Makassars, ii. 176; agree with the Susunan, ii. 179; interview of the officers with him, ii. 182; dispatch troops to arrest Surapati, ii. 192; obtain cessions for their services, ii. 199, 211; contract with the Sultan of Bantam, ii. 200; with the chiefs of Cheribon, ii. 202; defeat Surapati, ii. 214; perfidy to the Susunan, ii. 215; oppose the Chinese rebellion, ii. 232; garrison massacred, ii. 241; oppose the rebel chiefs, ii. 248; obtain the sovereignty of the island, ii. 249; trade with Japan, Appendix, xvii.

Dwellings, of bámbus, i. 88; construction, i. 89; of brick, i. 90; nobles' and governors', i. 94.

Dyeing, vegetable substances used in, i. 43; cotton, i. 188; improvement in the British mode suggested, i. 241.

Dyes, i. 189.

Ear, custom of distending the lobe, i. 106, 392.

Ear-rings, of what kind, i. 97.

Eastern islands, productions, i. 227; commerce and policy, i. 246; prevalence of piracy, i. 247, 258; resources, i. 248; sovereignties, i. 249; Chinese, i. 250; Arabs, i. 253; Dutch monopoly, i. 255; riches, i. 258; slavery, i. 259; Mahomedanism, i. 261; Christianity, i. 262.

Eggs, manner of dressing, i. 109.

Egypt, ancient worship of, ii. 50; Java originally colonized by, ii. 69.

English, arrival of the forces in Java, ii. 253; changes introduced by the government, ii. 265; proceedings at Cheribon, ii. 274; trade with Japan, Appendix, xxx.

Environs of Batavia, ii. 271.

Ethics, Javan, i. 285-295, 436.

European, residencies, i. 9; articles required in Java, i. 240.

Exports, i. 227; to China, i. 232; to Bengal, &c., i. 235; to England, Ceylon, &c., i. 216, 240; to the Isle of France, Cape of Good Hope, i. 242; excess over the imports, i. 245.

Exposure of a criminal, i. 388.

---- to night air, its bad effects, Appendix, xvi.

Extent of Java, i. 8.

Ezekiel, chap. xxvii quoted, i. 2.

Fecundity, i. 78.

Fermenting liquors, i. 112.

Festivals, i. 373.

Fights, tiger and buffalo, i. 38; bull, i. 389.

Figure dance, i. 381.

Fisheries, i. 207.

Flowers, i. 41.

Food, i. 106.

Foreign settlers, i. 82.

Form of the island, i. 8; conjectures on the, i. 28; changed by volcanoes, i. 29.

Frenzy, its cause, i. 279; in battle, i. 332.

Furniture of houses, i. 94.

Fur trade, i. 233.

Games of skill, i. 390; of chance, i. 391.

Garrison, massacre of the Dutch, ii. 241.

Genesis, chap. x. quoted, i. 2.

Geographical situation, i. 1.

Geology, i. 25.

Glass, process of making, unknown, i. 184.

Gold, ornaments wrought, i. 194; mines, i. 263.

Government, of Java, i. 296; form and principle, i. 297; union of authority, i. 299; departure from its original constitution, i. 300; remarks on its principles, i. 301-308.

Gradations of rank, i. 88, 298.

Gresik, ii. 122, 128.

Grobogan, cultivation and population of, ii. 298.

Guntur volcano, described, i. 17.

Hair, how worn, i. 99.

Hall of audience, an ancient, ii. 29.

Handicrafts, Javan names for the, i. 183.

Harbours, i. 12, 217.

Hats, of what form, i. 98; of bambu, i. 186.

Herodotus, reference to, i. 2.

Heroism, precept on, i. 294; verse, i. 331.

Hills, i. 25.

Hindu religion, i. 5; in the Teng'ger mountains, i. 367; subverted by Mahomedanism, ii. 1; declines, ii. 9.

Hindu sovereigns who ruled in Java, ii. 85.

Hinduism, centre of, ii. 16.

Historical works, i. 439.

History of Java, origin of the people, ii. 69; augury, ii. 70; era of Adi Saka, ii. 71; his character, ii. 72; prophetic chronology consulted, ii. 73; Tritresta, ii. 75; princes, ii. 77; legends, ii. 78; Hindu sovereigns, ii. 85; chronology of the princes, ii. 87; proofs of the establishment of Hindu worship at an early period, ii. 91; intercourse with India, ii. 93; exploits and adventures of Panji, ii. 94; intercourse with China, ii. 98, 138; first mention of the Mahomedan religion, ii. 104; arrival of Arabian missionaries, ii. 122, 128; their exertions, ii. 143; progress of that religion, ii. 131; origin of the kingdom of Majapahit, ii. 105; different account of that event, ii. 108; its princes, ii. 115; its pre-eminence, ii. 131; success of its arms, ii. 132; Mahomedan army marches against it, ii. 136; fall of the city, ii. 137; retreat of the prince, ii. 141; two governments again formed, ii. 150; arrival of the Dutch, ii. 164; their aggressions, ii. 165; contract with the princes, ii. 166; native account of their proceedings, ii. 167; another account, ii. 168; sultan besieges their capital, ii. 170; their treaties with the acknowledged sovereigns, ii. 172; massacre of the priests, ii. 174; first establishment of the Makassars, ii. 176; opposed by the Dutch, ii. 177; they agree with the sultan, ii. 179; siege of Kediri, ii. 185; history of Surapati, ii. 190; cession to the Dutch, ii. 199, 211; Chinese rebel, ii. 231; massacre of the Dutch garrison, ii. 241; Chinese besiege Semarang, ii. 240; are reinforced by the Javans, ii. 242; attack the Susunan, ii. 243; are defeated, ii. 244; rebellion of the chiefs, ii. 247; sovereignty of the island conferred on the Dutch, ii. 249; treaty between the Sultan and Susunan, ii. 251; arrival of the British forces, ii. 253; line of Mahomedan sovereigns, ii. 254; chronological table of events, ii. 255.

HOGENDORP, Mr., on the cotton of Java, i. 232; on coffee and pepper, i. 237; character of the Chinese, i. 251; on the feudal system, i. 301; on the religion of Java, ii. 1.

Holland, imports from, i. 244; exports to, i. 245.

Honesty of the Javans, i. 279.

Horses, i. 53.

HORSFIELD, Dr., on volcanos, i. 14; on mineral wells, i. 26; his acquaintance with natural history, i. 39.

Hot wells, i. 26.

Humanity of a chief to his slaves, i. 87.

Humboldt's Essay on New Spain, ii. 93.

Hunting, i. 386.

Hypocrisy of the Arabs, i. 253.

Implements of husbandry, i. 124.

Imports, from adjacent islands, i. 226; from China, i. 228; from Western India, i. 234; from Europe, i. 240, 241; of precious metals, i. 244.

Improvement in British manufacture suggested, i. 241.

Inconsistent jealousy, i. 278.

India, distance of Java from the Eastern Peninsula, i. 2.

India Cloths, prohibited by the Dutch, i. 243.

Indian rubber, preparation of, i. 48.

---- corn, manner of roasting, i. 108.

Indigo, varieties of, i. 146; advantages of Java for its cultivation, i. 147.

Indolence of the Javans, charge refuted, i. 280.

Inhabitants of the Teng'ger mountains, i. 367.

Inscriptions, ancient, i. 413; ii. 60; translations, Appendix, cxxvii. cxxix. cxxxvi.

Instructions, Revenue, Appendix, cli.

Interest, Javan rate of, i. 394.

Interment, ceremonies at, i. 358, 369.

Iron, its value, i. 191; imported, i. 240.

Irrigation, i. 119; natural and artificial, i. 120; of rice, i. 132.

Islands of the Archipelago, commerce and policy, i. 246; prevalence of piracy, i. 247, 258; resources, i. 248; sovereignties, i. 249; Chinese, i. 250; Arabs, i. 253; Dutch monopoly, i. 255; riches, i. 258; slavery, i. 259; Mahomedanism, i. 261; Christianity, i. 262.

Japan trade, i. 270; Appendix, xvii.

Japan copper prohibited by the Dutch, i. 243; Kæmpfer's History quoted, ii. 73; ii, 91.

Japara and Jawana, cultivation and population, ii. 302.

Jipang, cultivation and population, ii. 298.

Javan beauty, picture of a, i. 102; what a youth of family should be, i. 104.

Javanese, origin, i. 61; ii. 69; a distinct race, i. 63; compared with Malayus and Bugis, i. 64; comparative progress of the three races, i. 65; foreign influence, persons described, i. 66; complexion, features, i. 67; manners, i. 68; population, i. 69; census by the British government, i. 70; reduced by Dutch policy, i. 71; that of the capital contrasted with the cities in British India, i. 72; early period of marriage, i. 77; polygamy, i. 80; not general, i. 81; fecundity, i. 78; foreign settlers among them, i. 82; slaves, i. 84; titles, i. 87; dwellings, i. 88; furniture, i. 94; dress, i. 95; war dress, i. 100; court or full dress, i. 101; picture of a beauty, i. 102; of a young man of family, i. 104; custom respecting the teeth, i. 105; food, of what kind, i. 106; worms and ants eaten, i. 107; mode of cooking, utensils, i. 108; salted eggs, how dressed, i. 109; meals, i. 110; attention to servants on occasions of festivity, i. 111; hospitality, fermented liquors, i. 112; use of opium, i. 113; its effects on the human frame, i. 114; importance of agriculture to them, i. 117; cultivation of the soil, i. 118, 119; state of the peasantry, i. 120; subsistence, i. 121; agricultural stock, i. 122; implements of husbandry, i. 124; seasons, i. 126; rice cultivation, i. 129; maize, i. 135; cocoa-nut, i. 136; sugar-cane, i. 137; coffee, i. 138; pepper, i. 145; indigo, i. 146; cotton, i. 148; tobacco, i. 149; wheat, potatoes, &c. i. 150; tenure of landed property, i. 151; rights of the proprietor and tenant, i. 155; proportion of the produce paid for rent, i. 164; division of farms among the inhabitants of villages, i. 169; under British protection, i. 170; leases granted, i. 176; diffusion of the new system, i. 177; beneficial effects of British administration, i. 178; manufactures, i. 182; handicrafts, i. 183; structures, i. 184; thatch, mats, i. 185; cotton, i. 186; cotton cloths, i. 187; coloured cloths, i. 188; dyes, i. 189; tanning, i. 191; metallurgy, i. 192; cutlery, i. 193; carpentry, i. 194; manufacture of paper, i. 195; sugar, arrack, i. 196; salt, i. 197; process of manufacturing it, i. 198; price, i. 199; manufacturing industry, i. 200; saltpetre, i. 201; teak timber, i. 202; fisheries, i. 207; pearls, i. 209; commerce, i. 210, 223; native trade, i. 218; roads and land carriage, i. 219; public markets, i. 220; coasting trade, i. 222; character, i. 272, 284; ethics, i. 285-295; government, i. 296-308; administration of justice, i. 309-327; military establishment, i. 328-333; revenue, i. 334-342; ceremonies of the court, i. 343; deference to superior rank, i. 344; regalia, processions, pomp, i. 346; rank and titles, i. 347; ambassadors, i. 351; customs at births, i. 352; at marriages, i. 353; marriage contracts, i. 354; divorce, i. 357; customs at interment, i. 358; ancient customs relating to births, marriages, and deaths, i. 360; customs of the Kalangs, i. 365; of the inhabitants of the Teng'ger mountains, i. 367; account of the Bedui or adherents to the Hindu religion, i. 372; ii. 144; festivals, i. 373; national drama, i. 374; the dance, i. 379; dress of the dancing girls, i. 380, 382; tilts and tournaments, i. 385; the chace, i. 386; tiger fights, i. 387; bull fights, i. 389; games of skill, i. 390; of chance, i. 391; other customs and usages, i. 392; languages, i. 397-416; literature, i. 417-446; poetry, i. 447; analysis of a celebrated poem, i. 465-524; music, i. 525; painting, i. 528; arithmetic, sculpture, and architecture, i. 529; astronomy, division of times, i. 530; signs of the zodiac, i. 534; augury, ii. 70; princes, ii. 77; legends, ii. 78; Hindu sovereigns, ii. 85; chronology of the princes, ii. 87; first connection with India, ii. 93; first intercourse with China, ii. 98, 138; origin of Majapahit, ii. 105; its princes, ii. 112; its pre-eminence, ii. 131; success of its arms, ii. 132; fall of the city, ii. 137; retreat of the prince, ii. 141; two governments again formed, ii. 150; account of Dutch proceedings, ii. 167; their treaties with the acknowledged sovereigns, ii. 172; massacre of the priests, ii. 174; cessions to the Dutch, ii. 195; massacre of the Dutch garrison, ii. 241; rebellion of the chiefs, ii. 247; confer the sovereignty on the Dutch, ii. 249; chronological table of events, ii. 255.

"Jáya Langkárá" quoted, i. 104.

JONES, Sir William, ii. 72.

JOURDAN, Mr., quoted, i. 167.

Justice, administration of, i. 309; supreme courts, i. 310; officers, i. 311; laws, i. 312; Dutch legislation, i. 313; criminal jurisdiction, i. 315; in villages, i. 316.

KÆMPFER'S "History of Japan," ii. 73, 91.

Kalangs, customs of the, i. 366.

Kali Sari temple, ii. 25.

---- Bening, temple, ii. 27; remains at, ii. 229.

Kamtschatka, trade with, i. 234.

Kawi, or classic language of Java, i. 411; remarks on the Brata Yudha, in that dialect, i. 458; analysis of the poem, i. 465-524; vocabulary, Appendix, lxxxi.; inscriptions translated, ii. cxxvii. cxxix. cxxxvi.

Kediri, ruins at, ii. 37.

Kedu, cultivation and population, ii. 294.

Khójas, Javan aversion to, ii. 168.

Kóbon Dálam temple, ii. 8.

Kris, use of the, i. 392; remarks, i. 393; introduced by Panji, ii. 97.

Lakes, i. 22; formed of craters, i. 23.

Land, its different kinds, i. 128.

Land of barley, Java so termed, i. 4.

Lands, tenure of, i. 150-181.

LANGHORNE'S "PLUTARCH," i. 323.

Language, distinctions between the common and polite, i. 345, 409; the Javan little known to Europeans, i. 397; compared, i. 398; alphabets, i. 400; characters, i. 402-405; parts of speech, i. 406; what remarkable for, i. 408; Kawi or classic, i. 411; inscriptions in ancient characters, i. 413; mystical, i. 414; general character, i. 415; minerals, i. 416.

Latitude and longitude, i. 1.

Laws, i. 312, 321.

Legends, ii. 78.

Liquors fermented, i. 112.

Line of the Mahomedan Sovereigns of Java, ii. 254.

---- Hindu Sovereigns, ii. 85.

Literature, divisions of Javan, i. 417; mythological works, i. 418-435; ethics, i. 436; historical works, i. 439; romance, i. 441; Arabian books in Java, i. 445.

Loom described, i. 187.

Loro Jongran temples, ii. 12.

MACKENZIE, Colonel, i. 201, ii. 8.

Madura, peculiar appearance, extent, dependencies, i. 8; population, ii. 70; bull fighting, i. 389; language, i. 398; divisions, i. 399.

Mahomedan sovereigns of Java, ii. 254.

Mahomedanism, the established religion of Java, i. 261; when introduced, ii. 1; first mentioned in history, ii. 104; Arab missionaries to preach, ii. 122, 128; its progress, ii. 131.

Maize, cultivation, i. 135.

Majapahit, remains of grandeur at, ii. 57; ruins, ii. 66; origin of the name, ii. 105; first establishment of the empire, ii. 110; princes, ii. 134; its pre-eminence, ii. 131; success of its arms, ii. 132; Mahomedan army marches against it, ii. 136; fall of the city, ii. 137; retreat of the prince, ii. 141; ancient faith still adhered to, ii. 144; articles removed from the city and preserved, ii. 145; artizans dispersed, ii. 146.

Malayan, Java one of the islands, i. 1; depression of the tribe, i. 259; sources of slavery in the countries, i. 260; Mahomedanism, i. 261; progress of Christianity, i. 262; annals quoted, i. 277; ii. 97; language, i. 406.

Malayus settlers, i. 82.

'Manek Maya,' translation of the, Appendix, cxii.

Manufacture of paper, i. 43, 195.

Manufactures, i. 182.

Manufacturing industry of the country, i. 200.

Map explained, i. 6; native provinces, i. 9.

MARCO POLO, application of his 'Java Minor,' i. 4; Introduction, xxii.

Maritime customs, i. 224.

Markets, public, i. 220.

Marriage, early period of, i. 77; polygamy not general, i. 81; ceremonies, i. 353; contracts, i. 354; ancient customs relating to, i. 360; in the Teng'ger mountains, i. 368.

Marsh, miasmata, Appendix, x.

Massacre of the Dutch garrison, ii. 241.

Mats, how made, i. 43; of various kinds, i. 185.

Meals, mode of eating, i. 110; in the highlands, i. 111.

Mecca, pilgrimages to, checked by the Dutch, ii. 3.

Medicinal plants, i. 42.

'Memoir on the Japan trade,' Appendix, xix.

Metallurgy, i. 192.

Metals, i. 33; the precious imported, i. 244.

Military establishment, i. 328.

Mimicry, i. 383.

Mineral wells, i. 25; of what composed, i. 26.

Mineralogical constitution of the country, i. 28.

Minerals, i. 25, 33.

Mines, gold and diamond, i. 263, 4, 5.

Minute of British police regulations, i. 322.

Miscarriage, cause of, i. 78.

Money transactions, i. 394.

Monopoly of the Chinese, i. 252; of the Dutch, Introduction, i. xxxi, 255; of the Malayan chiefs, i. 262.

MONTESQUIEU, reference to, i. 81.

Monthly returns of sick, Appendix, xiii. xiv.

Months, i. 533.

Moor settlers, who meant by, i. 83.

Mountains, i. 13; general affinity, i. 24; secondary, i. 25.

MUNTINGHE, Mr., Introduction, xxxv.

Music, its Orphean power, i. 384; instruments, i. 524; how played, i. 525, 26; national airs, i. 527.

Musk, how procured, i. 57.

Mystical meaning attached to the alphabet, Appendix, lxxxii.

Mythology, i. 418.

Name of Java, European and native, i. 1; support of tradition, affinity to the Scripture Javan, i. 2; how designated by the Arabs, common to other Malayan islands, how corrupted, i. 3.

Names for the handicrafts, i. 183; of princes, &c. i. 462.

NATA KASUMA, his collection of legends, ii. 78.

National drama, i. 374; airs, i. 527.

Nationality, spirit of Javan, i. 275; remarks, i. 281-334.

Native provinces, i. 11; trade, i. 218; comparison with the Dutch, i. 332.

Natural history of Java--Vegetable kingdom--its variety, i. 39; productions for food, i. 40; fruits, flowers, i. 41; fibrous bark, stalks, &c. converted into various articles, i. 42; substances used in dyeing, i. 43; teak tree, i. 44-202; its growth, i. 45; various trees described, i. 46-48; spices, the vine, i. 49; the upas, i. 50; the anchar, i. 51; the chetik, i. 52; rice, i. 129; maize, i. 135; cocoa-nut, i. 136; sugar, i. 137; coffee, i. 138; pepper, i. 145; indigo, i. 146; cotton, i. 148; tobacco, i. 149; wheat, potatoes, &c. i. 150; Animal kingdom, i. 51; horses, i. 53; buffalo, i. 122-124; ox and cow, i. 123; domesticated tribe, beasts of prey, i. 56; birds, i. 57; their habits, i. 58; amphibious tribe, i. 59; serpents, fish, i. 60; insect and shell tribes, i. 61.

Nature's profusion to a country, paralyses the exertions of its inhabitants, i. 120.

Navigable rivers, i. 218.

Nets, how made, i. 207.

New Holland, distance of Java from, i. 2.

Night, division of the, i. 531.

Night air, bad effects of exposure to, Appendix, xvi.

'Niti Sastra Kawi' quoted, ii. 76.

Nobility, i. 298.

Numerals, according to the Chandra Sangkala, Appendix, cix.

Nusa Jawa, native appellation for Java, i. 1.

Officers of the State, i. 299.

Opium eaten and smoked, i. 113; mode of preparing for use, i. 114; its prohibition recommended by the Dutch commissioners, i. 114-117; Dutch restrictions on, i. 243.

Oppression of the Chinese, i. 250; of the chiefs, i. 337.

Ox of Java, i. 123.

Painting, i. 528.

Pakalong'an, cultivation and population, ii. 288.

Palace of the prince, i. 92; its compartments and architecture, i. 93.

PANJI, the hero of Javan story, his exploits and adventures, ii. 94.

Papandayang volcano described, i. 17.

Paper, manufacture of, i. 43, 195.

Parts of speech, i. 406.

Patriarchism of the Javans, i. 275.

Pearls, i. 209.

Peasantry, condition of the, i. 120; improved under the British government, i. 171; their subsistence, i. 121.

Penalties, i. 243.

Pepper, cultivation of, i. 145; exported, i. 235; remarks on, i. 237; restricted by the Dutch, i. 243.

Picture of a Javan beauty, i. 102.

Picturesque scenery, i. 91.

Piece-goods, trade in, i. 234.

Pilgrimages to Mecca, ii. 3.

Piracies in the Eastern Archipelago, i. 247-259.

Pirates, i. 222.

PITT, Mr. i. 259.

Plains, i. 23.

Plants, medicinal, i. 42.

Plough described, i. 125.

'PLUTARCH,' LANGHORNE'S, i. 333.

Poetry, various measures of Javanese, i. 447; remarks on the 'Brata Yudha, or War of Woe,' i. 458; analysis of that celebrated poem, i. 465-524.

Poison, how prepared, i. 53; its effects, i. 54.

Police, European, unnecessary in Java, i. 397.

Police regulations, minute of British, i. 322.

Policy of the Dutch, i. 257.

Political importance of Java to Great Britain, Introduction, xxiii.

Polygamy, i. 80; not general, i. 81; its unfavourable influence, i. 282.

Population of Java, its inequality accounted for, i. 68; Table No. I. i. 69; No. II. i. 70; decrease, i. 71; its cause, i. 72-75; increase explained, i. 73-79; checks to its increase, i. 80.

Population of Bantam, general account of the, ii. 268; of Batavia and its suburbs, ii. 270; of the Batavian regencies, ii. 273.

Population tables, ii. 286, &c.

Ports of Sunda, Introduction, xvii.

Posture dances, i. 383.

Portuguese description of Java, Introduction, xix.

Potatoes, cultivation of, i. 150.

POTTER'S 'Archæologia Græca,' i. 2.

Power of music, i. 384.

Precepts, or Ethics of the Javans, i. 285-295, 436.

Precious metals imported, i. 244.

Priangen or Batavian Regencies, ii. 271; general account of the population and cultivation, ii. 273.

Priests, dress of, i. 99; how provided for, ii. 3; gradations, ii. 4.

Princes, Princesses, &c. names of, i. 462.

Principles of the British government in Java, i. 170.

Printed cottons, English imported, i. 241.

Process of dyeing cotton, i. 188.

Processions, i. 346.

Proclamations, Appendix, liv. cxlviii.

Produce paid for rent, i. 164.

Prohibitions on trade by the Dutch, i. 222-243.

Prophetic chronology, ii. 73.

Proprietor, his rights, i. 159.

Public markets, i. 220.

Public sales at Batavia, Introduction, xxx.

Punishments, severity of the Dutch, i. 276, 321.

Punishment, a cruel, ii. 197.

Rank, gradations of, i. 88, 347-50.

Rapacity of the Dutch company, i. 168.

Rebellion of the Chinese at Batavia, ii. 231.

Redress of Chinese abuses by the British government, i. 340.

Refinement in arbitrary power, i. 345.

Regalia, i. 346.

Regencies, Batavian or Priangen, ii. 271.

Regulation for the administration of justice, Appendix lvi.

Religion, Mahomedanism the established, i. 261; when introduced, ii. 1; natives attached to ancient institutions, ii. 2; pilgrimages, priestly influence, ii. 3; circumcision, ii. 4; plan for restoring the Hindu faith, ii. 5.

Religious enthusiasm, i. 274.

Religious precepts, or ethics of the Javans, i. 285-295, 436.

Rent, produce paid for, i. 164.

Residencies, European, i. 9.

Resin, i. 49.

Restrictions on trade by the Dutch, i. 222, 243.

Retrospect of the trade and commerce of Java, i. 242.

Revenge, i. 278.

Revenue, i. 334; its sources, i. 335; system altered by the British government, i. 339; total, i. 342; instructions, Appendix, cli.

Revenue instructions, on the landed tenure, i. 155.

Rice, the grand staple of Javan cultivation, i. 120; mode of dressing, i. 108; fermented liquors prepared from, i. 114; price, i. 121; crops, i. 129; different kinds, i. 130; mode of cultivation, i. 131; irrigation, i. 132; seed-time, i. 133; harvest, i. 134; exported, i. 240.

Rings worn by the natives, i. 97.

Rivers, numerous, i. 19; course, navigation, i. 20; inferior, i. 21; principal, i. 22; impregnated, i. 26; navigable in the interior, i. 217.

River fish, methods of taking, i. 208.

ROBERTSON, Mr. on the climate of Batavia, Appendix, ix.

Romance, a Javanese, i. 441.

Ropes, how prepared, i. 42, i. 191.

Sacred isles of the Hindus, i. 5.

Saka, that term explained, ii. 72.

Sales, public, at Batavia, Introduction xxx.

Salt, i. 107; an important manufacture, i. 197; process of making, i. 198; price, consumption, i. 199; compared, i. 200.

Salted eggs, i. 109.

Sanscrit, Java derived from a term, i. 4; words in the language, i. 412.

Scenery, striking, i. 13; rich and magnificent, i. 23; picturesque, i. 91, luxuriant, i. 119.

Seasoning of food, i. 108.

Seasons, i. 34; their mildness, i. 35; described, i. 126; the twelve, i. 533.

Semarang, cultivation and population, ii. 290.

Serpents, i. 60.

Shame, Javan sense of, i. 277.

Shells, i. 61.

Sicily, why it resembles Java, i. 28.

Signs of the zodiac, i. 534.

Silk worms, i. 61.

Silver ornaments, i. 194.

Simile for Dutch policy, i. 257.

Simple construction of farming implements, i. 124.

Singa Sari, &c. ruins at, ii. 44.

Skill, games of, i. 390.

Slaves, whose property, i. 84; condition ameliorated by the English, i. 85; different from those in the West Indies, i. 85; effects of the traffic on the natives, i. 87.

Slavery, alterations in the code respecting, i. 86; measures adopted by the British Government, i. 87; in the Malay countries, i. 259; its sources, i. 260.

SMITH, ADAM, on the advantages of Java, for commerce, i. 213; on the spice trade, i. 255.

Soap-tree, i. 48.

Soil, its excellence, i. 33; variety, i. 34; native fitness for the husbandman, i. 77; advantages, i. 118, 233.

Solo River, the most considerable in Java, i. 6; its navigation, i. 7, 20.

Specimen of the mystical meaning attached to the Alphabet, Appendix, lxxxii.

SPEELMAN, ADMIRAL, ii. 178, 179.

Spices, Dutch restriction on, i. 243; exported from Java, i. 255.

Spinning-wheel described, i. 187.

Stag-hunt, i. 386.

Stanzas, Javanese, i. 446.

State of the peasantry, i. 120.

Stic-lac, its use, i. 232.

Sugar, how prepared, i. 107; quality compared, i. 196; exported, i. 235, 237; price, i. 236.

Sugar-cane, cultivation of, i. 137; for molasses, i. 138.

Suku, temples at, ii. 49.

Sumatra, distance of Java from, i. 1; no traces of the ancient Hindus in, i. 5.

Sunda, island described, introduction, i. xvii; language, i. 399; traditions of the people, ii. 107, 144; difference between them and the Javans, i. 276.

Superstitions, i. 274.

Surabaya, harbour, i. 12; river, i. 21; delta, i. 24.

SURAPATI, exploits of, ii. 190; his death, ii. 214.

Surat silks, prohibited by the Dutch, i. 243.

Surface of the island, i. 17.

Suria Alem, translation of a modern version of, Appendix, xxxviii.

Susuhúnan, or sovereign, i. 297; his body-guard, i. 328; deference to, i. 344; at court, i. 345; royal seat, regalia, attendance, i. 346; titles, i. 349.

Swamps, i. 23.

Swedish iron, its price in Java, i. 240.

Table of Chronological Events, ii. 255.

Tables of cultivation and population, ii. 286, &c.

Tables of the population of Java and Madura, i. 69, 70.

Tallow-tree, i. 49.

Tana Jawa, native appellation for Jawa, i. 1.

Tankuban Prahu volcano, i. 14; described, i. 15.

Tanning, i. 191.

Taprobane of the ancients, difficulty of applying that term to Ceylon, i. 4; derivation, claims of Java to the title, i. 5.

Taxes, i. 335.

Teak-tree, abundance, i. 44; time and manner of growth, i. 45; cutting and dragging the timber, i. 202; price, i. 204; important to the Dutch, i. 205; their monopoly in, i. 234.

Teeth, curious custom respecting, i. 105, 392.

Tegal, cultivation and population, ii. 286.

Temples described, of Kobon Dalam, ii. 8; Loro Jongran, ii. 12; the Thousand, ii. 16; of Kali Sari, ii. 25; of Kali Bening, ii. 27; of Boro Bodo, ii. 30; of Suku, ii. 48.

Tenant, rights of the, i. 160.

Teng'ger, mountains, account of the inhabitants, i. 367.

Tenure of landed property, i. 150-181.

Thatch, of what composed, i. 185.

Thief, singular mode of securing a, i. 396.

Thousand temples, ii. 16; when completed, ii. 85.

Tiger fights, i. 386.

Tilts and Tournaments, i. 385.

Timber, cultivation of, i. 46; mode of cutting and dragging, i. 206.

Time, division of, i. 531.

Tin, i. 227; restricted by the Dutch, i. 243.

Titles, i. 347.

Tobacco, in general cultivation, i. 149.

Tombs, ancient, ii. 64.

Tomboro mountain, account of the eruption from, i. 29; its effects at Java, i. 30; sufferings of the people, i. 32.

Tonnage, average annual, cleared out from different ports in Java, i. 216.

Towns, how formed, i. 92.

Trade, native, i. 218; coasting, i. 222.

Trade, Japan, i. 270; Appendix, xvii.

Traditions, of the name of Java, i. 2; of its disruption, i. 28; on the sense of shame, i. 277; of the Sunda people, ii. 107, 144.

Translation of the "Brata Yudha," i. 465--524; of the "Manek Maya," Appendix, cxii.

Translations of inscriptions, Appendix, cxxvii. cxxix. cxxxvi.

Trási, population of, i. 109.

TRITRESTA, another name for ADI SAKA, ii. 75.

Upas, or poison tree, i. 50.

Usages or customs, i. 392.

Utensils, cooking, i. 108.

VAN IMHOFF, baron, ii. 233, 245; his memoir on the Japan trades, Appendix, xix.

Vessels, number entering the port of Batavia in a year under British government, i. 215.

Villages, how formed, i. 90; their community, i. 91; justice administered in, i. 316.

Vine, remarks on its cultivation, i. 49.

Vocabulary of Kawi words, Appendix, lxxxi.

Vocabularies, comparative, of different languages, Appendix, lxxvii--lxxx; continued, cv.

Volcanos, i. 13; their attribute, i. 14; three described, i. 14, note; general affinity, i. 24; enrich the soil, i. 49.

Voyage to Japan in account current contra, Appendix, xxxii-xxxvi.

War-dress described, i. 100.

Water, a principal beverage, i. 110; flavoured, i. 111; plentiful supply, i. 119.

Water carriage, i. 218.

Wax-tree, i. 48.

Weapons, i. 329.

Weaving, the operation of, i. 187.

Weeks, division of, i. 532.

Wells, mineral, i. 25.

Wheat, cultivation, i. 150.

White ants, used as food, i. 107.

WILFORD, Major, notices by, i. 2; on the derivation of Taprobane, i. 5; quoted, ii. 72.

Women, curious office for, i. 395.

Worms, used as food, i. 107.

Writing, Javan mode of, i. 406.

Yellow, colour, esteemed, i. 392.

Youth of family, description of a, i. 104.

"Yudha, Brata," or war of woe, a Javanese classic poem, i. 445-524; alluded to, ii. 80.

YULE, Major, on the landed tenure, i. 156.

Zabaja, a corruption from Java, i. 3.

Zodiac, signs of the, i. 534.

TRANSCRIBER'S NOTES

Supplied missing PREFACE heading for Vol. I p. vii.

Missing English stanzas in Vol. I: # 593 on p. 513, # 609 on p. 520, and # 615 & # 616 on p. 521.

Missing item in Vol. II: J in list on p. vi.

Out of sequence dates in Vol. II: 1494 on p. 258 and 1610 on p. 261.

Many tables have uncorrected addition errors. Silently only corrected totals with independent verification, e.g. horizontal total correct but vertical total incorrect.

Silently corrected simple spelling, grammar, and typographical errors.

Retained anachronistic and non-standard spellings as printed.

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