XXIX.

1. _Chándra kalamókan búda_, i. e. the situation or state of one against whom sentence has been pronounced, however great he may be, is like the moon when obscured by clouds: like her, his countenance is overcast and gloomy.

2. _Anámon déria_, i. e. a person engaged in a law-suit, who shall change his outward appearance, shall be cast.

3. _Pencháng'ga angudána_, i. e. if one of the wise shall, for the purpose of invalidating the evidence of his adversaries, make any alteration in the disposition of his house or premises, he shall, on conviction thereof, be condemned.

4. _Andáka penjang'ga amóyong_, i. e. one of the wise who has instituted a suit, and becoming himself sick at the time appointed for trial, shall fail to make known whether he wishes the business to be settled or postponed, shall lose his suit.

5. _Andáka kitíran_, i. e. if such party shall fail to appear when summoned, he will be cast, even should he be otherwise in the right.

6. _Ambáli múka amigantáka_, i. e. a person who, taking the law into his own hands, shall seize the property of another, in payment of a debt due to him, shall be held responsible for the same.

7. _Síti tínab'la_, i. e. if a person, in search of any thing he has lost, shall enter a different village to that to which he belongs, without giving due notice to the chief thereof, he shall be held responsible for any misdeed which may at the time have been committed, and if any thing important, he shall be made to pay two-fold.

8. _Ang'rika máya_, i. e. a person who, being in company with a thief, receives a hurt or injury from persons while in the act of apprehending him, cannot obtain redress.

9. _Kabrána páti_, i. e. a person who accuses another, and is himself the more guilty of the two, shall be condemned.

10. _Pátra laksána amáng'un satmáta_, i. e. a person who, in order to get something which is not his own, shall alter what is written in any paper, must be condemned.

11. _Kabáli súra_, i. e. a person who superadds in court something which he urges with violence, shall be condemned.

12. _Kitíran múng'gen káyon_, i. e. one person sends another to demand payment of a debt which is disavowed, a law-suit ensuing, if he who sent the other to demand payment has no other evidence to produce but that person, he shall be cast.

13. _Mántra káchung táka_, i. e. if a person engaged in a law-suit produces, for the second time, before the court, a paper which, on examination, appears to be written in a different hand from what it was before, although the purport, in both cases, be exactly the same, the person who produced such paper shall be cast.

14. _Sangnága amamángsa tanpa taláwang áng'aleákan térka_, i. e. a person, such as a _Mántri_ or _Bopáti_, deputes another to act for him in a law-suit: the person so deputed has no authority to produce of his having been so. If the cause is lost, the person who deputed the other cannot bring it forward again.

15. _Kaputung'an pikúlan_, i. e. if the witnesses of a person engaged in a law-suit shall leave him and go to his adversary, the former shall be cast.

16. _Prája kobáli múrda_, i. e. when the circumstances of a case which one person brings forward are contradicted by those who have an opportunity of knowing them, the former shall be condemned.

17. _Bermara amri sari_, i. e. if a person to whom another is indebted shall, on the supposition of inability to discharge the debt, proceed to seize the property of that other, without previously demanding payment of the debt, he shall be cast.

18. _Síma amot amamángsa tanwir ring báya_, i. e. a person in office, who exceeds his authority, ought to be condemned.

19. _Krúwang lindúng'an perwát_, i. e. if person whose cause is good, and whose evidence is complete and satisfactory, shall insist upon a severe punishment against his adversary, he shall be cast.

20. _Gabus boten ng'lem_, i. e. when stolen goods are discovered, the Raja ought to cause them to be restored to whom they belong.

21. _Guwáta Samirána_, i. e. those who conceal the wife or children of another, ought to be put to death by order of the Raja.

22. _Súlung alebu dían_, i. e. if the relations of one whose guilt is manifest, shall apply to have the punishment awarded transferred to a substitute, they shall be condemned.

23. _Apátra ina percháya_, i. e. a person obtains permission from the Raja to proceed against another, and afterwards, from some consideration, neglects to do so, while that other, in the meantime, appears before the Raja and declares his innocence of what is alleged against him, stating that, if he were guilty, his chief would not have failed to bring him forward: in such case, the former shall be condemned.

24. _Perwáta brámantára_, i. e. if a person is found guilty of circulating false reports, or of magnifying any piece of intelligence, so as to create a great alarm in the country, and put all the people in a ferment, he shall be fined four hundred and four thousand.

* * * * *

ABSTRACT _of some of the_ LAWS _which, according to the tradition of the Javans, were in force against the inhabitants, previous to the supposed arrival of Aji Saka_.

(Collected by MR. MIDDLEKOOP.)

OATHS

Were administered by repeating certain words after the Priest, accompanied by a motion of the head and body, the hands being folded.

ORDINARY FINES

Were levied according to the following gradations:--

tahil.[297] When a subordinate or petty chief, who had people under him, committed a crime, the fine was 5 The eldest son of a prince 5 The son of a chief 2½ A Prince or _Raden_ without employment 1½ A _Menak_ or _Rang'ga_ holding a public office and transacting public duty 5 A _Menak_ or _Rang'ga_ restricted from the performance of public duty 1½ A _Menak_ or _Rang'ga_ who administered a small tract of country 1 Children of a chief _Rang'ga_ or _Menak_ 2½ An ambassador (ordinary) of a prince or principal chief 2½ An ambassador extraordinary 1½ Children of the above 1 A male subject 1½ A female subject 1

Persons having forfeited their right of liberty through misdemeanors, and thus become dependant upon another, pay fifty _pichis_.

All the above fines might be paid in money, goods, gold, silver, horses, buffaloes, and other necessary articles.

THEFT AND ROBBERY.

A free subject having committed a robbery, he was delivered up (on detection) to the chief or tribunal of the place to which he belonged; and if unwilling to restore the stolen goods, or unable to pay the value, he was to be delivered over to the person whom he had robbed, and made to serve him as a bondsman: but no claim whatever was enforced upon the wife or children, who did not, on this account, forfeit their liberty. It was, however, lawful to deprive a thief of his life when caught in the act.

When a robbery was committed by a person in a state of servitude, the proprietor of such person's services was bound to pay the value of the stolen property, or to deliver the person over to the injured party; but on being caught in the fact, and the thief being put to death, the proprietor was no further liable.

Robberies having been committed in the day time, were punished by a fine or by servitude.

If one or more stolen buffaloes were killed in or near a village, and sufficient proof thereof adduced by the owner, the village people were condemned to pay the value of such stolen cattle, unless they produced the thief or thieves.

HOMICIDE AND MURDER.

A free person who killed a male dependant, was punished by a fine of two and a half _tahils_: one who killed a female dependant was fined three and a half _tahils_.

If in an affray between two free persons the one killed the other, and the offender was seized in the act, he could be put to death by the relations or friends of the deceased; but if he succeeded in taking refuge with the head of a village, he was only liable to a fine of five _tahils_ if the deceased was a male, and three and a half _tahils_ if a female.

When a prince, chief, or petty chief, was murdered by one of his subjects, the party was punished by death, for having killed his superior.

But a prince or head chief had the right to deprive his subjects of their lives whenever he chose, though, when one of their sons, either a _Menak_, _Rang'ga_, or other chief, put to death a free person or dependant, he was bound to pay to the friends or master of the deceased two and a half _tahils_, besides a fine for a male person five, and for a female three and three quarters _tahils_. These persons were not liable to be put to death, although caught in the fact.

In case, however, that a prince or chief caused to be put to death a dependant who was not guilty of any offence for which he deserved such punishment, the prince or chief was bound to make good half of the estimated value of the deceased's property, beside being condemned to servitude, and a fine of ten _tahils_.

_Amok_ being cried, it was lawful for every one to destroy such as ran _amok_; but in the event of its being a false alarm, and any one was killed by the crowd, the person that exclaimed _amok_ was liable to be fined.

In a crowd or assemblage of people, if a dispute ran so high that one party was killed in the affray, and lay dead on the ground, the offending party was exempt from fine, but punished by the prince according to the circumstances of the case.

ADULTERY.

A man having received information that his wife had committed adultery, was restricted from believing it, even if he was told by credible persons, unless he found her in the act; he might then deprive her of life. If she escaped, however, and concealed herself among her friends and neighbours, it was not lawful to put her to death; but on complaint being made by her husband, she was prosecuted and punished according to the circumstances of the case.

A man found guilty of adultery was liable to a fine of ten _tahils_, and the woman to the same. Being unable to discharge the sum, they were transferred to the servitude of another, who was willing to pay the amount of the fine, which was then given to the husband of the adulteress.

An adulteress causing her husband to be put to death was also to suffer death.

A man having run away with the wife of another, on her being seized by her husband at their abode, both parties could be put to death; but if they were not discovered for a length of time, during which they kept themselves quiet and had begotten children, the adulterer was only liable to pay, as well for himself as for the woman, a fine of ten _tahils_. He was, however, bound to forfeit the half of the children so begotten for the benefit of the lawful husband, to whom they were transferred in servitude.

DIVORCE.

Lawfully married persons wishing to separate from each other, each retook the property brought at the marriage, and an equal division was made of what had been gained since the marriage. This included the children; the eldest was always to remain with the mother, the second with the father. After the separation on the decease of either, the whole effects were to be taken possession of by those children who, at the separation, had come to the share of the deceased; but they were also obliged to pay the debts of the deceased, whatever the same might amount to. When the number of children was unequal, the odd one was to fall to the share of the wife; but such as were imperfect or deformed were excluded from the division, and maintained by both parties.

FOOTNOTES:

[295] _Pichis_, a small tin coin.

[296] 1. _Hukum_, the law of God; 2. _P'rentah_, the law of the sovereign; 3. _Susahan_, oppression (of the people from the law of the prince).

[297] The money here alluded to is the coin of _Palembang_, subsequently introduced by _Raden Patah_, in consequence of his connexion with _Palembang_. Rice appears to have been the principal medium of exchange previously to this period. The _pichis_ is a small tin coin, of which two hundred make a _wang_, and twenty-eight _wangs_ are equal in value to a Spanish dollar.

APPENDIX, D.

PROCLAMATION.

For the satisfaction of the inhabitants and people of Java, the following provisions are made public, in testimony of the sincere disposition of the British government to promote their prosperity and welfare. The refusal of their late government to treat for their interests, although disabled by the events of war from affording them any further protection, has rendered the consequent establishment of the British authority unconditional. But an English government does not require the articles of a capitulation to impose those duties which are prompted by a sense of justice and a beneficent disposition. The people of Java are exhorted to consider their new connection with England as founded on principles of mutual advantage, and to be conducted in a spirit of kindness and affection.

Providence has brought to them a protecting and benevolent government; they will cheerfully perform the reciprocal duties of allegiance and attachment.

1. His Majesty's subjects in Java will be entitled to the same general privileges as are enjoyed by the natural-born subjects of Great Britain in India, subject to such regulations as now exist, or may hereafter be provided, respecting residence in any of the Honourable Company's territories.

2. They will have the same privilege and freedom of trade to and with all countries to the east of the Cape of Good Hope, and also with His Majesty's European dominions, as are possessed by natural-born subjects of Great Britain.

3. Dutch gentlemen will be eligible to all offices of trust, and will enjoy the confidence of government, according to their respective characters, conduct, and talents, in common with British-born subjects.

4. The vexatious system of monopoly, which is understood to have heretofore prevailed, in some instances to an oppressive and inconvenient extent, will be revised, and a more beneficial and politic principle of administration win be taken into consideration as soon, and to such extent, as full information on the subject can be obtained, as established usage and habit may admit, and as may be consistent with a due regard to the health and morals of the people.

5. The Dutch laws will remain provisionally in force, under the modifications which will be hereinafter expressed, until the pleasure of the supreme authorities in England shall be known; and it is conceived that no material alteration therein is to be apprehended.

The modifications to be now adopted are the following:

First. Neither torture nor mutilation shall make part of any sentence to be pronounced against criminals.

Secondly. When a British-born subject is convicted of any offence, no punishment shall be awarded against him, more severe than would be inflicted by the laws of England for the same crime. And in case of doubt concerning the penalty by English law, reference shall be made to the Honourable the Recorder of Prince of Wales' Island, whose report shall be a sufficient warrant for awarding the penalty stated by him to be agreeable to the laws of England. No sentence against any British-born subject, for any crime or misdemeanor, shall be carried into execution, until a report shall have been made to the lieutenant-governor.

Thirdly. No sentence of death against any person whatever shall be carried into execution, until report shall have been made to the lieutenant-governor.

Fourthly. The lieutenant-governor will have the power of remitting, moderating, or confirming, all penalties; excepting inconsiderable fines, short imprisonment, or slight corporal punishment.

Fifthly. British-born subjects shall be amenable to the jurisdiction of the Dutch tribunals, and to the Dutch laws in all cases of civil complaint or demands, whether they be plaintiffs or defendants.

Sixthly. All British-born subjects shall be subject to the regulations of police, and to the jurisdiction of the magistrates charged with the execution thereof, and with the maintenance of the peace and of public tranquillity and security.

Seventhly. All persons belonging to or attached to the army, who are by their condition subject to military law, shall, for the present, be tried for any crimes they may commit only by courts-martial, unless sent by the military authorities to civil courts.

Eighthly. It being necessary in all countries that a power should exist of forming regulations in the nature of legislative provisions, adapted to change of circumstances, or to meet any emergency that may arise, and the great distance of the British authorities in Europe rendering it expedient that the said power should, for the present, reside in some accessible quarter, it is declared, that the lieutenant-governor shall have full power and authority to pass such legislative regulations, as, on deliberation, and after due consultation and advice, may appear to him indispensably necessary, and that they shall have the full force of law. But the same shall be immediately reported to the governor-general in council in Bengal, together with the lieutenant-governor's reasons for passing the said regulation, and any representations that may have been submitted to him against the same; and the regulations so passed will be confirmed or disallowed by the governor-general in council with the shortest possible delay. The mode in which the lieutenant-governor shall be assisted with advice will hereafter be made known, and such regulations will hereafter be framed as may be thought more conducive to the prompt, pure, and impartial administration of justice, civil and criminal.

Regulations respecting the paper currency, as well as the relative value of coins circulating in Java, will be published in a separate paper of this date.

Done at Molenvliet, the 11th September, 1811. By His Excellency the Governor-General of British India.

(_Signed_) MINTO.

REGULATION, A.D. 1814, PASSED BY THE HON. THE LIEUTENANT-GOVERNOR IN COUNCIL, _On the 11th of February, 1814_, FOR THE MORE EFFECTUAL ADMINISTRATION OF JUSTICE IN THE PROVINCIAL COURTS OF JAVA.

The Honourable the Lieutenant Governor in Council being deeply impressed with the necessity of framing one adequate, impartial, and consistent code, for the prompt and equitable administration of justice, in the provincial courts of this island, with a view to give to all ranks of people a due knowledge of their rights and duties, and to ensure to them an enjoyment of the most perfect security of person and property, has been pleased that the following regulation be enacted; which, by assuming as its basis, rather the ancient usages and institutions of the Javans, than any new innovations founded on European systems of internal government, may confidently be expected to be, at once the most pleasing to them, and the best adapted to the existing state of their society.

1. The Resident shall be the Chief Judge and Magistrate in his districts; but the administration of police and justice, in the towns of Batavia, _Semárang_, and _Surabáya_, shall, as heretofore, be entrusted to the particular Magistrates and other officers appointed by government for those places.

2. The _Bopátis_, or chiefs of districts, and all other public officers, who may be retained to carry on the duties of this department, are placed under the immediate authority and control of the Resident himself, or of his Deputy duly empowered by him. These various duties, whether relative or direct, will be clearly defined in the course of the following sections.

3. To render more easy the attainment of justice, and to carry on better the general police of the country, a subordinate jurisdiction shall be constituted in the following manner.

4. The Residency shall be divided into such number of districts, as extent of land, population, former custom, or other circumstances may render necessary. Each of these shall be consigned to the care of a _Bopáti_, or native chief, with such an establishment, as being deemed by the Resident adequate to the purpose, and by him submitted to government, shall have received their sanction.

5. These districts, again, shall be subdivided into divisions, the extent and limits of each of which will be clearly marked out and made known. Their size must, of course, entirely depend on the greater or less propinquity of the villages they contain, and on the more or less numerous population by which these are inhabited; but, generally speaking, no division shall be less than ten, or more than twenty, square miles in extent. It must also be observed, that the limits of the division follow those of the villages; it being quite contrary to a system of good police, that inhabitants of the same place should be subject to different authorities.

6. In each division there shall be fixed a station of police, to which shall be appointed a competent officer, with such number of inferior _Mántris_, _Peons_, &c. as shall be deemed necessary for the execution of the various duties allotted to his office, and the due maintenance of the tranquillity of his division.

7. In each village there shall be a Head-man (whether recognized under the name of _Penting'gi_, _Bakal_, _Lurah_, _Kuwu_, _Mandor_, or otherwise, according to the custom of the country), to be freely elected by the inhabitants of the village itself from among themselves; the only requisites on the part of government being, that he actually reside and hold land in it. Should any of these be found unfit to carry on their respective duties, or other good objection arise to their being continued in the posts they hold, a representation to such effect will be made by the Resident to the villagers, who will accordingly proceed to the nomination of some other person, who, if approved of by the Resident, shall then receive his confirmation.

8. These Head-men shall, in every respect, be considered as the representatives of the villages, and shall be held responsible for all such acts committed within them, as fall justly under that controlling and preventive power vested in them by their fellow-inhabitants.

9. This mode of election and consequent power, it must be observed, are no new introductions, but subsist in immemorial usage, and their nature and limits are well understood by the Javans throughout the island.

10. The Heads of villages will receive and carry into execution all such orders as government, either directly by the Resident, or through the medium of the _Bopátis_ and officers of divisions, may be pleased to issue to them; and they will furnish, at all times, such oral or written information as may be required from them.

11. The care of the police, in their respective villages, shall be entrusted to their charge; and for the due preservation of peace, the prevention of offences, and the discovery and arrest of offenders, they are required to be particularly careful that a sufficient night watch be regularly maintained. For this purpose they are authorized to require each of the male inhabitants to take his turn in the performance of this duty; and, at any time, to call on all to aid in the pursuit and apprehension of offenders, or to execute generally any of the other duties that may occur.

12. The Heads of villages will also be held responsible for the amount of all property belonging to travellers, which may be lost within their villages, provided, however, that the same shall have been placed under their charge; and they are required to take charge of all travellers' property which may be brought to them for that purpose.

13. They are directed to keep a register of all persons under their authority, describing the name, age, country, occupation, size, and appearance of each individual, with any other remarks that may be deemed necessary. They will also, with the assistance of the village priest, form a register of the births, marriages, and deaths, which occur within their jurisdiction.

14. These will be drawn up every six months, according to forms to be furnished to them by the Resident. A copy of each will be retained in the village, and another will be forwarded to the police officer of the station, to be kept by him as records, and to furnish the grounds of such reports as he may be called on to give in.

15. Whenever a stranger arrives for the purpose of settling in a village, or any one of its former inhabitants absconds, the head of it is required to furnish immediately to the officer of the division a detailed account of the particulars relative to either circumstance, who will accordingly take such measures for the apprehension or pursuit of either, or forward such intelligence to his superiors, as the case may require.

16. Any person producing the express permission of the Resident, shall be allowed to settle in a village; but without this, or unless he can procure two respectable inhabitants to become securities for his good behaviour, he shall not be permitted to do so.

17. As well heads of villages as officers of divisions are required to keep a watchful eye upon all new settlers, to ascertain, if possible, their several characters, from their former places of abode; and to observe, most particularly, the conduct of such individuals as have no ostensible means of earning a livelihood. They will, too, follow vigilantly the motions of armed persons, preventing them, as much as they can, from travelling together in large bodies; and, as far as may be practicable, they ought to hinder individuals of every description, but most especially such as are armed with spears, swords, &c. from travelling at all after eight o'clock at night.

18. After this hour they are authorised to stop, and detain in their custody till the next morning, all such persons as may, by having with them more than usual property, or in any other way, justly give grounds for suspicion. But on a summary examination, should nothing further appear against them, they must, on no account, keep them detained beyond eight o'clock the next morning; nor ought detention at all to take place, if the account they first give of themselves be deemed satisfactory.

19. Should any thing further appear against them by complaint or otherwise, they will then be proceeded with as with other accused persons, relative to whom directions will be given in a subsequent section.

20. In the above case only, it is competent to the officers of police to apprehend any person of their own authority, unless detected in the actual perpetration of crime; or to release any person once apprehended.

21. It having been represented, that though when the inhabitants are settled in one place, in habitations contiguous to each other, the duty of the head of a village becomes easy of execution, yet that it is extremely difficult for him to perform it adequately, when, from caprice or other cause, any of its members are allowed to leave the main part, or _désa_, to go and reside in lonely and remote spots, forming thereby small settlements of two or three cottages only together, termed _dukus_, which being necessarily, from their distance, without the guard of night watches, &c. must frequently become liable to be attacked and plundered, or more often, perhaps, from the absence of all controul, will themselves form the resort and shelter of robbers and other abandoned characters; and, on the other hand, it not being wished to repress too much this out-settling, as by the creation of new villages (which must owe their formation to such small beginnings), a great part of the land, at present waste, may be brought into cultivation; it is ordered, that the following be the line of conduct to be observed in these cases.

22. The head of a village shall, in every instance, report to the officer of division when such an out-settlement takes place; who shall then proceed to the spot, and forming a committee of three heads of villages (not to include the one in which the circumstance occurred) shall judge whether or not it be expedient, for the benefit of agriculture, to permit its continuance, and measures shall be taken accordingly. If the new settlement be allowed to remain, a vigilant eye must be kept over its infant state, both by the officer of division and head of the neighbouring village; and when it shall have grown to a size that may admit of this, it ought to be separated from the authority of the mother village, and a similar constitution be bestowed on it.

23. It is the duty of heads of villages, generally, to preserve tranquillity, as far as their authority extends, to obey zealously the orders of their superiors, to furnish every useful information, and, in short, to contribute all in their power to the establishment and preservation of a good state of police.

24. Their rewards for this will be a certain portion of land in each village, and the favouring eye and protection of government.

25. The police officers of divisions are to be considered as immediately under the authority of the _Bopátis_. They will furnish to these all such accounts, reports, &c. as may be required, and will act always on the orders received from them, or, of course, directly from the Resident himself.

26. To the _Bopátis_, or chiefs of districts, they will forward every six months abstract accounts of births, marriages, and deaths which have occurred in their division, and of the general state of cultivation and population, with such remarks accompanying them as may seem requisite.

27. Of these and other papers forms will be furnished them, and they will prepare them from the general account obtained from heads of villages, whom they will, at any time, require to supply them with such further information as may be deemed necessary.

28. On every Saturday they will give in to the _Bopáti_, or chief of the district, a detailed statement of the occurrences of the preceding week, the crimes committed, offenders apprehended, number of new settlers, their employment, from whence arrived, what individuals have emigrated, causes of emigration, and, in short, whatever has happened out of the common track of occurrences.

29. The officers of divisions shall be held responsible for the due administration of the police within their respective jurisdictions; and to enable them better to execute their assigned duties, the heads of villages are placed immediately under their authority. They shall accordingly be watchful that these vigilantly and zealously perform such services as may be allotted to their situation; and they shall report fully to the _Bopáti_ of the district, on the conduct of any heads of villages who may prove neglectful of their charge, or in any way appear remiss in the execution of the duties entrusted to them.

30. They shall, on no account, exert their police authority in any undue interference with the collection of the revenues, that being considered a distinct department, to which they will only render their assistance when called upon under the distinct rules laid down in another Regulation for the guidance of their conduct in it; here only it is considered that they are to lend their aid at such times, and in such manner, as may be expressly pointed out to them in orders from their superiors. But they are at all times, on a regular application being made to them by the inferior officers of revenue, to take charge of, and give effectual escort to, treasure passing from or through their divisions; and after receipt of the same, they will be held responsible for it until such treasure shall have been by them delivered to the next constituted authority.

31. The _peons_, and other inferior servants attached to their offices, shall, of course, be employed in the serving summonses, apprehending offenders, giving escort, and in other regular duties; but when not in any way thus engaged, they shall, as leisure admits, be sent to make the rounds of the division; acquiring, by this means, not only competent information of all that is transacted within it, but serving also, by this occasional and uncertain visitation, materially to prevent the undertaking of nefarious acts.

32. As before observed, the officers of divisions, and those subordinate to them, shall only, of their own authority, apprehend such persons as are taken actually in the commission of crime. They are never empowered to seize others (with the exception of those mentioned in Section 18 of this Regulation) but when a written order for that purpose has been received from their superiors, or when a regular charge of an original nature has been given in against them by any respectable individual.

33. In these cases, they will take suitable measures for the apprehension and securing of the persons complained of; and when once apprehended, they will, on no account of their own authority, again liberate them.

34. Should the persons have been so arrested in consequence of orders received to that effect, the officers of divisions will, in forwarding them to their destinations, be careful to observe such instructions as they may have received on the subject.

35. But should the prisoners have been apprehended on complaints, or other proceedings originating in the division itself, they will, on their arrival at the police station, cause to be written a clear and summary statement of the offence alleged, and of the facts in the case which have come under their observation, whether witnessed by themselves, or borne testimony to by any persons present.

36. They will then, with this statement accompanying, forward under a sufficient guard the prisoner or prisoners, together with the persons complaining or aggrieved, and the witnesses of the facts, towards the chief town of the district where the _Bopáti_ resides.

37. Under no pretence whatsoever, shall any persons be detained at the police station longer than twenty-four hours after their arrest.

38. Should the division in which the arrest has taken place be not that in which the chief town of the district is situated, the officers of it shall make over the charge of persons and papers to the police officers of the division next in the way; and, in similar manner, they shall be forwarded on from station to station, to the chief town of the district, or from thence to the principal seat of the residency.

39. In this transmission, the officers of divisions will take

## particular care that as little delay as possible occur; any unnecessary

infringement on the personal liberty of the subject, being that of which this government will ever be most jealous.

40. Whenever a human body is found dead, of which it is not certainly known that the death was natural, or even though such illness precede it as might be considered as possibly the cause, should any suspicious circumstances or appearances attend the death, it will become the duty of the head of the village in which this may occur, to take cognizance of the fact; and ordering it so that every thing remain in the state first found, he shall report the circumstances, without delay, to the officer of the division, who will immediately appoint a commission of three heads of villages, assisted by himself or officers, to proceed to the actual spot where the body lies, and there make due inquiry into every particular that may serve to elucidate the affair. For this purpose, such evidence will be taken as may, in any way, be thought to bear on the subject.

41. When the investigation is completed, the persons appointed for the inquest shall deliver to the officer of division a statement of what they have done, seen, or heard, and annex to it the opinion they have finally formed of the manner of death, or degree of guilt any where attaching.

42. The officer of division shall forward this statement, without delay, to the superior authorities; from whom, in return, he will receive instructions.

43. But should any degree of guilt be imputed, in the opinion expressed by the commissioners acting on this inquest, the officer of division shall, without loss of time, proceed to apprehend the suspected person or persons, and take such other measures upon that opinion, as he would, had a complaint to the same effect been regularly lodged.

44. As it is most necessary that the cultivators of the soil, and other industrious inhabitants of a village, should not, on every frivolous or inconsiderable occasion, be taken away from their labours to attend a distant seat of justice, where, even though it be more equitably and impartially administered, the benefit of this is, in many cases, quite counterbalanced by the loss of time and expenses of the journey and suit,--it is ordered, that there be a subordinate jurisdiction constituted, by means of which the distribution of justice will be rendered far more easy to the governing power, and the acquisition of redress will be presented to every one aggrieved, with the greatest facility, and the least possible expense of money or time.

45. The heads of villages are required to look on themselves, and to act with regard to the persons under their controul, as fathers of families; to maintain, to the extent of their power, a spirit of harmony and tranquillity in the villages entrusted to them; to curb every approach to feud and litigation; and, with the aid of their officers, to interpose their authority in settling, with justice and impartiality, all such petty quarrels as may arise among the inhabitants.

46. Should, however, the dispute be of sufficient magnitude to entitle it to higher consideration, courts are regularly established to which it may be referred.

47. The officers of division shall, at least once a week, or oftener, attend in some open place at the station of police, with their _mantris_, or other subordinate servants, for the purpose of inquiring into and deciding on all such complaints as may be given in to them, for petty offences committed within their divisions, as abusive language and inconsiderable assaults or affrays.

48. These, if satisfactorily proved, they shall be authorized to punish, by fine not exceeding ten rupees, of which fine the one-half shall be given to the individual or individuals aggrieved, the other be carried to the account of government.

49. They shall also be empowered to hear and determine on all such petty civil cases as may be referred to them, provided the amount at issue exceed not the sum of twenty rupees.

50. And further, they shall investigate the trifling disputes that may be brought before them about trespass, nuisance, the irregular distribution of water, encroachment on boundaries, and other such minor grievances of usual occurrence in villages.

51. Whether civil or criminal, they shall not, in any case, be authorized to arrest or imprison.

52. But the complaint having been given in, the person complained of, if not present, shall be summoned to appear by the next day of sitting, when the cause shall be heard and decided on without delay. In failure of attendance on the part of the plaintiff, the case shall be dismissed; on the part of the defendant, the cause shall be proceeded with _ex parte_. The sentence, whatever it may be, shall be carried into execution, by means of the authority vested in the heads of villages.

53. Should any persons refuse to obey their award, they shall be committed for trial before the Resident, who will not only cause the original sentence to be carried into execution, but, at his discretion, order a punishment suited to their contumacy.

54. An appeal may be made in the usual manner, in civil cases, from the officer of the Division's Court to that of the _Bopáti_ at the chief town of the district; and any complaint for unjust or arbitrary proceeding, on the part of the subordinate police officers, will likewise be received there.

55. Of every proceeding of this court a regular record shall be kept; one copy to remain at the police station, and another to be forwarded to the chief of the district.

56. A fee of half a rupee from each party shall be levied prior to hearing the cause, to be divided among the officers of police; and ten per cent. on the amount of the sentence in civil cases is, according to the custom of the country, to be taken from the loser of the suit, to be carried to the account of government.

57. The officers of divisions will be held fully responsible for a zealous and conscientious discharge of the important duties entrusted to them, and shall meet with exemplary punishment, in the case of any negligence or corruption being established against them.

58. To the _Bopátis_, or heads of districts, is consigned the general superintendance and care of their respective districts. But as these high officers must frequently be required to attend at the place where the Resident himself lives, that their districts may not suffer any inconvenience from their absence, they are empowered to delegate their full authority to their deputies, or _Pátehs_, who shall preside in their courts, and issue and receive orders, in every respect, like themselves.

59. They shall, every six months, furnish to the Resident abstract accounts of the state of cultivation and population within their districts, according to forms which will be given to them, and accompanied with such remarks as may suggest themselves.

60. On every Monday morning they shall deliver to the Resident a detailed statement of the proceedings of the foregoing week, containing an account of new settlers, persons emigrated, offences committed, offenders apprehended, and in short, of every thing remarkable.

61. The heads of districts shall receive all orders directly from the Resident, and take due measures for carrying them into immediate execution. The officers of divisions, heads of villages, and all other police servants within the district, are placed immediately under their control; and they will most vigilantly watch over the conduct of them, reporting instantly to the Resident every instance of negligence or crime that may fall under their observation.

62. They will be open to receive complaints or petitions of every description; reporting and issuing the necessary orders on them without delay.

63. In forwarding persons apprehended within their districts to the seat of the residency, they will be particularly careful that the least practicable delay occur; no prisoner, on any account, being detained by them, of their own authority, for a longer space of time than twenty-four hours.

64. In forwarding persons, papers, or treasure, they will observe the mode prescribed in Section 38 of this Regulation.

65. On the receipt of an inquest report from the officers of divisions, it shall be submitted to the chief _Jáksa_ and _Panghulu_ of the district for their opinion, and on this opinion the necessary measures shall be taken.

66. At the chief town of each district a regular court shall be established, in which the _Bopáti_ or, in his absence, the _Páteh_, shall preside, assisted by the _Jáksa_, _Panghulu_, and other law officers appointed.

67. This court shall be held in some open spot in the town, at least twice a week, or oftener, if necessary.

68. Its authority shall, however, be confined entirely to civil matters; all cognizance of criminal cases, beyond that already allotted to the officers of divisions, being vested solely in the court where the Resident himself presides.

69. In the _Bopáti's_ court shall be received appeals from those of the officers of divisions, on institution of which the appellants shall pay a fee of one rupee.

70. Before deciding on these causes, the record of the former trial shall be read, and such new evidence taken as may be produced.

71. If the former sentence be reversed, the costs which shall have been kept in deposit shall be refunded to the appellant, and levied from the other party.

72. And in confirming it, an enhancement of these costs is left to the discretion of the court; provided, however, the whole never exceed fifteen per cent. on the sum originally sued for.

73. A second appeal to any other authority shall, in no instance, be permitted.

74. The _Bopáti's_ court shall be competent to receive complaints in civil cases, where the amount at issue is not less than twenty, nor exceeds fifty, rupees.

75. This complaint being filed, a copy of it shall be sent to the person complained of, with an order to answer it at most within a week; and, on receipt of this answer, notice shall be given on what day (at farthest a week from the time of the receipt) the cause will be tried. Such witnesses as are necessary will be summoned; and, on the day prescribed, the complaint and answer being read, and evidence being taken, the court shall give its decision.

76. In failure of the complainant's appearance, the cause shall be dismissed; and on the part of the defendant, if he give not in his answer as required, or appear not when summoned, the case shall be proceeded with, and sentence given on _ex parte_ evidence.

77. The _Bopáti_, or his deputy, shall require the _Jáksa_ and _Panghulu_ to assist him with their advice throughout the trial, and to expound the law where it is not sufficiently clear. Should their opinions concur with that of the president of the court, he shall pass his decision, and carry it into execution without further delay; but when their opinions are at variance with his, he shall, previously to pronouncing sentence, refer the case, with the several reasons detailed which have influenced each opinion, to the Resident, who shall consult with the chief _Jáksa_ and _Panghulu_ of the residency, and return his orders on the subject.

78. A fee of one rupee shall be taken from each party, on giving in the complaint and answer; and ten per cent. on the amount of the sentence shall be levied from the loser of the suit. The fees to be divided among the officers of the court, and the costs to be carried to the account of government.

79. All proceedings are to be carefully noted down, and preserved as records. One copy to be kept in the archives of the _Bopáti_, and another to be forwarded to the Resident.

80. An appeal, in causes originating in this court, shall lie to that of the Resident; provided notice of the appeal being intended to be made, be given in on the day of trial, and the appeal itself be made within a week after.

81. In this case the costs shall, nevertheless, be immediately levied, and held in deposit till the appeal be decided on. Sufficient security shall also be given for the amount of the sentence.

82. Moreover, on the first institution of all civil cases, in this and every other court, good security must be taken for the amount of possible costs, both from the complainant and person complained of.

83. The _Bopáti_ will be held responsible for the faithful and just discharge of these his high duties. To him does government look, not only for the vigilant administration of police, and impartial distribution of justice throughout his district, but for the zealous execution of every measure that can at all conduce to the preserving that district in a flourishing and happy state.

84. The duties attached to the office of Resident itself are fully explained in the general instructions given to that officer on his first entering into his situation. In this regulation only such parts of the charge committed to him will be dwelled on, as belong properly to the judicial department of his service, to his deliberative and executive powers as chief judge and magistrate of the province.

85. As, however, the due exertion of these powers may require a much larger portion of time than can be possibly devoted to them by a single individual, and more particularly, as much of his attention must be directed to other objects, he is empowered to delegate their full

## participation to his deputy or assistant, whether in presiding in his

court, or in issuing and receiving such orders and instructions as the government of his residency may render necessary.

86. The several Residents, and their deputies or assistants, previously to entering upon the execution of the duties of their office, shall take and subscribe the following oath before the Honourable the Lieutenant-governor in Council, or such person as he may appoint to administer the same.

"I,----, solemnly swear that I will truly and faithfully execute the duties of my office; that I will administer justice to the best of my ability, knowledge, and judgment, without fear, favour, promise, or hope of reward; and that I will not receive, directly or indirectly, any present, either in money or in effects of any kind, from any party in any suit or prosecution, or from any person whomsoever, on account of any suit, prosecution, or other legal proceeding to be instituted, or which may be depending, or have been decided, in any court under my jurisdiction; nor will I, directly or indirectly, derive any profits from my station, except such as the orders of government do or may authorize me to receive.--So help me God."

87. The presidents of other subordinate courts shall take and subscribe before the Resident, oaths of a similar nature and form, to be administered by the priests, according to the custom of the country.

88. The _Jáksas_ and _Panghulus_ shall likewise be required to take and subscribe an oath in the following form:

"I, ----, _Jáksa_ (or _Panghulu_), do solemnly swear, that I will faithfully execute the office entrusted to me; I will answer truly to the questions put to me in writing, or by word of mouth, by any judge of the courts to which I belong, declaring or writing down freely, without fear or partiality, what is the written acknowledged law or local long established usage; and I will declare or give in writing nothing that is not warranted by the law or custom. And I promise and swear not to accept of any consideration, in money or otherwise, for any opinion or declaration of the law or custom I may deliver, as _Jáksa_ (or _Panghulu_) of any court."

89. In the sixth clause of the Proclamation by government, dated 21st January, 1812, provision was made for the establishment of a Landrost's court; but, in the present state of circumstances, government deeming it advisable that a considerable extension of the powers vested in that court should be given, for the more prompt and effectual administration of justice, it is ordered, that the following sections be considered as an enlargement and modification of that clause, and that in lieu of the landraad therein appointed, there be constituted a court, to be in future called the Resident's.

90. This court shall be composed in the following manner. The Resident or his assistant shall sit in it as sole judge or magistrate. The _Bopátis_ of the several districts, or their deputies, shall attend to assist the Resident, through every stage of the proceedings, with their advice, or with such information as he may require. The head _Jáksa_ and _Panghulu_ shall be in waiting to expound, where necessary, the law, to state the local usage, and to take down notes of the evidence. The _Jáksa_ of that district in which any crime has been committed, shall be the public prosecutor, where no private one appears. The other native officers shall be such as have been used heretofore to compose courts of this nature.

91. This court shall be held at least twice in every week, or oftener if necessary, in the _Passerban_, or Residency public court-room, for the purpose of hearing complaints of every description that may be brought before it, of examining into all offences reported to have been committed, and trying all causes, whether civil or criminal, that occur in the Residency; with the exception only of those that will, in a subsequent section, be pointed out, as belonging to another and higher authority, the Court of Circuit.

92. The court shall be held open from the hour of ten in the fore to that of three in the afternoon.

93. For greater precision, the court days may be fixed to the Monday and Thursday of every week. It is, however, left to the Resident to alter these days of sitting, whenever he may deem that there is sufficient reason for so doing, observing, in such cases, to give public notice of the intended change at least one court day preceding it.

94. The chief _Jáksa_, who will have the custody of all persons apprehended and brought into the town until regularly committed to gaol, shall immediately, on opening the court, present to the Resident a list of such prisoners as have been confided to his care since the last court day, stating from whence they came, what the nature of the offence alleged against them, the names of the witnesses brought to prove it, and other necessary information connected with their apprehension.

95. The Resident shall then commence on the investigation of the cases, ordering in each that the report of the officer of division, and original complaint, be first read, and proceeding afterwards to the examination of the witnesses.

96. Should it appear to the Resident that there is not sufficient evidence against the accused, and should the complainant not be able to adduce any further, the prisoner shall be immediately released out of custody.

97. But should the complainant state that he can produce more witnesses, he shall be required to enter into a penalty-bond for their appearance on a given day (that day to be as little distant as possible, nor, if practicable, to exceed a week from the time of this first examination), and the prisoner shall, in this case, be admitted to bail, provided the offence be of a bailable nature.

98. If the offence charged against him be one that does not admit of bail being taken, the Resident shall sign a warrant to the gaoler, to receive and hold him in safe custody until he shall be discharged by due course of law.

99. On the second examination, should the innocence of the prisoner appear sufficiently clear, he shall be forthwith released; but should, on either the first or second day of inquiry, such presumption of guilt be established, as to render necessary a regular trial, the prisoner shall stand fully committed for it, and be remanded to gaol, there to remain until that day of trial arrive.

100. If the crime imputed to him be murder, treason, gang-robbery, or any other for which the sentence may amount to death, the Resident shall not himself proceed further in the case, but commit him to prison, to take his trial before the Court of Circuit, of which more shall be said hereafter.

101. Should the offence with which he is charged be one of any less magnitude than capital, the Resident shall, in ordering him to jail, notify to the prisoner on what day his trial shall come on before himself. That day must not, without some good and sufficient reason, to be reported to government, exceed the distance of a week from the day of his commitment to prison.

102. On the day of trial, the prisoner being brought up, the former proceedings shall be read, and the witnesses again examined, and such further evidence, on the part of the prosecution, be taken as may be necessary. The prisoner shall then be called on for his defence, and the witnesses adduced by him be heard and examined.

103. The Resident shall finally sum up the evidence, and stating the reasons that have influenced his opinion, and the law of the case, pronounce sentence accordingly.

104. In these, and all other cases, whether civil or criminal, which come, before him, the Resident shall be guided in his decisions by the existing native laws, and ancient customs of the island; provided the same be not decidedly at variance with the universal and acknowledged principles of natural justice.

105. In every instance where the opinions of the _Panghulu_ and _Jáksa_ are in accord with the judgment of the Resident, and in which the punishment fixed to the crime does not amount to imprisonment or transportation for life, the sentence of the Resident shall be final, and be immediately carried into execution.

106. But whenever the opinions of the _Panghulu_ and _Jáksa_ shall be in opposition to that of the Resident, or in which the punishment of the crime shall amount to imprisonment or transportation for life, all the proceedings shall be immediately transmitted to government, with the Resident's statement of the reasons and regulations on which he has formed his opinion; but he shall delay the pronouncing sentence, until the approval of the Honourable the Lieutenant-Governor shall have been obtained.

107. In all cases whatever of trial before this court, the Resident shall transmit to government, in English, a statement of the offence charged against the prisoner, the substance of the evidence on the prosecution and defence, the law of the case as it exists in the regulations of government, or in the written or customary laws of the island, and the particular reason on which he has formed his own opinion. The _Jáksa_ and _Panghulu_ are required to take notes of the evidence, and to state their respective opinions on the case in the vernacular language; which document, signed by them, shall be transmitted to government by the Resident, together with his own statement of the case.

108. The civil jurisdiction of this court shall be constituted as follows:

109. It shall be competent to receive original complaints of every description, and to try such appeals as may be made to it from the decisions of the _Bopáti's_ court.

110. On receipt of this complaint, if the amount at issue exceed not twenty rupees, the Resident, at his pleasure, may refer it to be inquired into and tried by the court of the officer of the division in which the matter complained of occurred; or should the amount be not above fifty rupees, he may make it over to the authority of the _Bopáti's_ court of that district in which the subject at issue has originated. But all complaints which concern a sum of money exceeding this, must be tried only by the Resident's court.

111. It is also competent to this court alone to take cognizance of any suits, however trivial the amount at issue, which may be considered as involving in them any of the rights of government.

112. In trying appeals from the _Bopáti's_ courts, after reading the proceedings on the former trial, and re-examining such old, or hearing such new evidence as may be adduced, the judgment which shall then be passed shall be considered as final.

113. In reversing the former decree, the appellant shall have refunded to him the costs which have been kept in deposit, and these shall be then levied from the other party; but if confirming the former judgment, it shall be left to the discretion of the Resident to enhance those costs as he may think fit; provided, however, that the whole sum do not exceed fifteen per cent. on the amount of the sentence.

114. The appellant, on the institution of the suit, shall pay such fees as are customary in the institution of original suits; but the other party shall not be charged with any fees whatever.

115. When an original complaint is given in, it shall be filed, on a fee of one rupee being paid, and sufficient security given for the possible amount of costs.

116. A copy of this shall then be sent to the person or persons complained of, who shall be required, within a certain given time, not to exceed a fortnight, to send in the answer; at which time they will also pay a fee of one rupee, and give good security for the amount of possible costs.

117. On receipt of this reply, a day shall be appointed for the trial of the cause, notice of which shall be given to each of the parties; and both they and such others, witnesses or accessaries, as may be necessary, shall be summoned to attend on that day. The cause shall then come to a regular hearing, and be decided on, according to the mode already laid down for the inferior courts.

118. On the decision of the suit, a fee of two rupees from the gainer, and of one from the loser of it, shall be received; and costs, at the rate of ten per cent. on the amount of the sentence, being the custom of the country, shall be levied from the party against whom the decision has been given.

119. In all causes originating in the Resident's court, an appeal shall be permitted to the Honourable the Lieutenant-Governor; provided that notice of such intention be given on the day of trial, that the costs be lodged in court, and sufficient security offered for the amount of the sentence, or that amount be paid in, to be kept in deposit until the appeal shall have been determined on.

120. Appeals from the Resident's decisions are limited to the space of one month from the day of trial.

121. The Honourable the Lieutenant-governor will, of course, after due investigation, alter, reverse, or confirm the former sentence, with remission or enhancement of costs, as to him shall seem best.

122. Whenever the two parties in a civil suit, in any stage of it previous to the decree, shall give in to any of the courts an agreement signed by both, stating that they are willing that all further judicial proceedings in the case be dropped, as being satisfied with what has already passed, or mutually content to settle whatever further is requisite between themselves, or by the arbitration of friends, the court shall place this paper among their records, and cause the proceedings in such suit to be immediately closed.

123. In these cases, half costs, or five per cent, only on the amount of the suit, shall be levied. Of this the two parties shall pay an equal share, or two and a half per cent each, with a fee also of a rupee each to the court.

124. All fees will be divided among the officers of the court, and all costs be carried to the account of government, for the purpose of defraying the expenses to which they are put in the establishment of these courts.

125. The same attention shall be paid to the opinions of the _Jáksa_ and _Panghulu_ in civil as in criminal cases; namely, that when at variance with that of the Resident, reference shall be made to the Honourable the Lieutenant-Governor, accompanied by the detailed statements, and the decision only carried into execution when his instructions, in reply, shall have been received.

126. A record of each trial shall be kept in the archives of the court, consisting of the original complaint, the reply to it, a statement of the proceedings that ensued, and the judge's final decision.

127. Copies of any of these shall be given to any one who may apply for them, on the payment of half a rupee for each paper.

128. Registers shall be framed from these records, one in English and one in the vernacular language (of course separate ones for civil and criminal matters), stating the charges, names of parties, of witnesses, nature of evidence, sentence passed, &c. according to forms to be furnished to the Resident; and of these, one copy shall be kept in the court, and another shall be transmitted, before the 5th of every month, to the Honourable the Lieutenant-governor.

129. A register shall also be framed, and sent at the same time, of all persons apprehended, but afterwards released, stating their names, crimes imputed to them, nature of evidence for and against, and reasons for releasing them.

130. Quarterly reports shall likewise be furnished by the Resident of the general state of the districts entrusted to his care; and every six months abstract accounts must be forwarded of the increase or decrease of population, the general condition of the cultivation, number of new settlers and persons emigrated, and generally of whatever relates to the details of his administration, with such remarks and comments as he may deem necessary.

131. In summoning persons to attend his court, he shall have a certain regard to the loss or inconvenience those persons may sustain in being taken away from their usual employments or duties. The cultivator of the soil, in particular, is not unnecessarily to be brought from his fields; and, in many cases, a slight delay of trial may be better than causing the industrious inhabitant to lose the fruits of his labour by attendance at court, when harvest, or other rural duty, demands his presence and entire attention. This, however, is an evil that cannot always be guarded against; but it ought to be so, to the extent of the Resident's power, and as far as the satisfying the more important ends of justice will admit of.

132. As an additional check to its occurrence, a discretionary power is vested in the Resident, of punishing by fine the complainant in such suits as may, in the opinion of the Resident, be satisfactorily established to have owed its origin to grounds merely vexatious, and this fine will of course be given to the person who has suffered by the process.

133. As it is most essential that access to justice and redress be rendered as easy and free as possible to the injured, the Residents are ordered to receive at all times, and to pay the utmost attention, to every petition that may be presented to them.

134. But as, in the ordinary course, the officers or servants of government, or others, may, from interested, partial, or resentful motives, find means to debar approach to the Resident in his house, he shall cause a box to be placed at the door of the court, into which petitions may be dropped; of this he shall himself keep the key, and, on going into court, open it with his own hand, and have the contents read to him. He shall, at the same time, in the open space before the court, invite the giving in to him any complaints from persons who may consider themselves as aggrieved.

135. It must be observed, that in all causes which come into the courts, the respective parties in them shall plead in their own behalf. It not having been heretofore usual to employ _Vakeels_, or native lawyers, for this purpose; no persons of this description shall be admitted. And it is trusted that litigation will be considerably reduced and discouraged by this measure, as the trouble of it will then fall heavily and entirely on the principals themselves; that class of people not being allowed to exist, who, as deriving from litigation their sole subsistence, may fairly, and without invidiousness, be considered as having some interest in increasing the business of the courts.

136. The Resident is particularly enjoined to pay the greatest attention to the state of the persons in confinement by his orders.

137. There shall be one gaol only in each Residency, and that at the place where the Resident himself resides. He shall visit it at least once a fortnight, and redress all complaints that may be preferred to him by the prisoners of ill treatment, punishing amply every instance that shall come to his knowledge, of misconduct in the gaoler or other officers in charge of the prison.

138. He shall take, too, the necessary measures for the preservation of the health and cleanliness of the prisoners; requiring the Surgeon of the Residency to visit them at least once a day, and to administer to the sick. The Surgeon shall be further directed to deliver in a monthly report to the Resident on this subject, stating the number of sick, nature of disease, cause of it where assignable, and result of his medical operations in the several cases. To this may be added any suggestions that may be deemed beneficial.

139. The internal arrangements of the gaol ought to be so ordered, that the prisoners shall not be confined together promiscuously, but different apartments be allotted, not only for persons of different sexes, but also for those in confinement for different gradations of offence. For the following descriptions of prisoners, separate wards ought to be formed. Prisoners under sentence of death. Prisoners confined under sentence of the Court of Circuit or of the Resident. Prisoners committed to take their trial before the Court of Circuit. Prisoners committed to take their trial before the Resident. And one spacious and airy apartment should be reserved for such persons as are awaiting the preliminary examination in the court.

140. All prisoners or witnesses detained in criminal cases shall be maintained at the expense of government. But the subsistence of persons confined on civil accounts shall be furnished in the usual manner by the complainants in those suits.

141. The rate of maintenance must depend on the general price of food in the district where the confinement takes place. It ought to be sufficiently ample to secure the necessaries of life, but by no means any thing further; it ought not, in short, to be higher than the price for which the lowest description of labour could be obtained. On this principle the Residents will regulate the allowance for prisoners, and when settled and approved of by government, it shall be considered as fixed, and be publicly made known.

142. The Residents finally shall see that the prisoners receive all the comforts compatible with their respective situations, and that the allowance granted by government, or others, for their support, be properly applied.

143. With respect to the authority of the Resident's Court over Europeans, Chinese, or other foreigners, though it has not heretofore been ordered that they be amenable to any but the courts of justice in Batavia, _Semárang_, and _Surabáya_; yet as great inconvenience may be, and has been experienced, from their being under a separate jurisdiction from their fellow-inhabitants, and as it is the wish of government that they be allowed to partake of every benefit afforded to its other subjects, of which a prompt and easy access to justice must be considered as the chief, the following orders are issued respecting them.

144. No Europeans, Chinese, or other foreigners, at present settled, or who, in future, may wish to settle in the interior, shall be allowed to reside in any part of the country without the immediate limits of the towns of Batavia, _Semárang_, and _Surabáya_, unless they present themselves to the Resident, to be regularly enrolled in a register to be kept for that purpose, and obtain from him a license for remaining. This license shall not be granted, unless each individual enter into a penalty-bond of five hundred rupees, that he will abide by the civil decisions of the Resident's Court to that amount; but if this be agreed to, the license shall on no account be withheld, unless the Resident can, and does, give such reasons for withholding it as the government shall approve of. No fee whatsoever shall be given for these licenses.

145. Should it, at any time, happen that a cause, in which more than five hundred rupees is at issue, should come before the Resident, wherein a foreigner living in the interior is concerned, the Resident shall call on him to execute a further bond, which may cover the amount of the suit; and in case of refusal to do so, he shall not be permitted any longer to reside within his jurisdiction.

146. After taking out these licenses, foreigners shall, in every respect, be considered in the same light as other inhabitants, and sue and be sued precisely in the same manner as the natives.

147. Should any foreigner, after these precautions, refuse to abide by the decision of the Resident, a report on his conduct shall be forwarded to government, and he shall instantly be made to leave the interior, and be prosecuted for the amount of the penalty he has incurred, in the established manner, in the courts of justice at Batavia, _Semárang_, and _Surabáya_.

148. In criminal cases, where a foreigner is charged with any offence, the Resident shall execute the duties of a justice of the peace, issuing a warrant for his apprehension, examining into the evidence adduced, and, according to circumstances, releasing him forthwith, or committing him to take his trial before the Court of Circuit.

149. It must be understood, that the term here of "foreigners" is intended only to include Europeans, Chinese, Arabs, Mussulmen from the various parts of India, or, in short, the natives of any country that is without the limits of the Malayan Archipelago. But as there will resort to the coasts of Java, in small trading vessels, very many of the inhabitants of the neighbouring islands, to whom the entering into bonds, or being subject to other such legal forms, would prove a serious inconvenience, serving perhaps eventually to discourage them considerably from engaging in such commercial adventures, which it is rather the wish of this government in every way to promote; and as by the religion, laws, and usages of this and the various islands in the vicinity, being, both in form and substance, nearly identified (differing only in some few instances in shades slight and of little moment), it cannot be considered as repugnant to the principles of justice, that they be at once held amenable to the jurisdiction established for this island, during their continuance on it; and it is therefore ordered, that they be looked on and proceeded with in manner no way differing from that prescribed for the actual natives of Java.

150. In the event of the death of any British inhabitant or passenger within his district, it is the duty of the Resident to place the seals of office immediately on the effects of the deceased, after defraying the expense of interment; and to report the same immediately for the further orders of government; and, in the event of the death of Burghers, Chinese, Mussulmen, or others, he will be guided by the laws and regulations existing on that head. In all cases, he will be careful that no injustice be practised in this important subject, and that where arrears are due to government, no property be transferred or sold until the same have been satisfied, or until the pleasure of government is known.

151. The Court of Circuit has already been established by the fifth clause of the Proclamation by government, dated the 21st January, 1812. But as the taking away at once the president and one member from the courts of justice rendered those courts, in their absence, incompetent to carry on the current business of their districts, and as a more

## particular definition of the duties attached to this department is

deemed necessary, the following sections must be considered as an enlargement and modification of that clause.

152. In order to ensure the regular, certain, and impartial administration of justice throughout the different districts of the island, one member of the Supreme Court of justice at Batavia, and of the courts of justice at _Semárang_ and _Surabáya_, shall four times in the year, at stated periods, or oftener if necessary, make a circuit through the districts, under the jurisdiction of their respective courts, for the purpose of hearing and trying all such offences and criminal cases within the same, as shall have been made over to them by the magistrates appointed for that purpose.

153. Previously to entering upon the execution of the duties of his office, each of these judges shall take and subscribe, before the Honourable the Lieutenant-governor in Council, or any person appointed by him to administer the same, an oath in the same form as already laid down for the Residents in section 86 of this Regulation.

154. Upon the arrival of the judge of circuit, the Resident or magistrate shall have in readiness to deliver to him a list of the persons committed to prison, or held to bail, for trial, together with the copies of the charges preferred against each, their confessions, if any have been made (but these, it must be observed, must always be received with circumspection and tenderness), or if they have pleaded not guilty, the depositions of the witnesses, and all other proceedings held by him in the respective cases, previously to their commitment to prison, or being held to bail.

155. He shall likewise submit to the judge of circuit, on his arrival at the station, a separate list of all such persons as he may, within the last three months, have apprehended and discharged for want of sufficient evidence against them; that is, of all such as would, had presumption of guilt been sufficiently established, have been made over to the court of circuit for trial.

156. The judge of circuit shall then proceed to hold his court. Such officers shall belong to it as he may have brought with him for that purpose, and he shall be attended by all such others belonging to the Resident's establishment, as he may deem necessary.

157. The court shall be held in the _Paserban_, or usual chief room of justice belonging to the station; and the Resident, in carrying on any judicial or magisterial proceedings, during the continuance of the judge of circuit at his station, shall use for that purpose some other convenient place.

158. On opening the court the head _Jáksa_ shall present a list of persons summoned to act as jurymen; out of which five shall be taken in the usual manner, and be empanelled.

159. The persons composing this jury ought to be as near on an equality as to rank in life with the prisoner as possible. But no one under the rank of a head of a village shall be competent to act as a juryman, as persons below that office, or in the very lower orders of life, cannot be supposed to possess either independence or knowledge sufficient to qualify them to execute justly the duties of the situation. The person senior in dignity among them shall be appointed to act as foreman; and, for this purpose, it may be as well that one of higher rank than the other four should be always selected in the first nomination of the jury.

160. A right of challenge shall belong, as in the English courts, to both the prosecutor and the prisoner.

161. The head of the village in which the offence is alleged to have been committed, shall not be permitted to act as juryman in the trial.

162. No other prescribed disqualification exists against persons of that or higher rank; the right of challenge being deemed sufficient to secure the forming of a competent, unbiassed, and independent jury.

163. The cause shall then be proceeded with; and sentence being passed, it shall become the duty of the Resident to see that it be carried duly into execution, a warrant for that purpose being given to him, under the seal and signature of the judge of circuit.

164. The circuit judge, throughout the conduct of the cause, in his mode of proceeding, of summing up the evidence, receiving the verdict of the jury, and passing sentence on the prisoner, shall be guided entirely by the established rules of his court, the regulations of government, and the general instructions he will receive.

165. And with respect to the law which must guide him throughout, he must, in the first instance, take down the native law in the case as may be expounded by the _Panghúlu_ and _Jáksa_; and modify thereon his decision, according to the provisions of the colonial law, and the acknowledged principles of substantial justice.

166. He shall not only try such cases as may have been made over to his court, previously to entering the district, but also any such as the Resident may make over to him while there.

167. He shall, on closing his court at each station, forward to the Honourable the Lieutenant-governor, a clear and full report of all his proceedings, stating the names of the prisoners tried by him, the nature of the evidence adduced on behalf of both prosecution and defence, the verdict of the jury, and his consequent sentence thereon.

168. If, in any case, his opinion differ from that of the jury, he shall detail the reasons which have influenced him in that difference; and he shall always state any such circumstances as may warrant a mitigation, or even total remission of the punishment.

169. The approval of these proceedings, and the instructions on them from the Honourable the Lieutenant-governor, must be received prior to his issuing his warrants to the Resident.

170. But as this communication, and the reply to it, may induce too great a delay, the judge of circuit must, on shutting his court, remand the prisoner to gaol, and move on himself to the next district he has to visit; from whence he will be able to send back the warrants to the Resident, when an answer to his report shall have been received.

171. Accompanying this report, the judge of circuit shall forward to government a detailed opinion on the state of the Residency, with respect to its police, its general administration, and other circumstances connected with its actual condition; suggesting, at the same time, any such improvement as, in his opinion, would be conducive to its general prosperity.

172. It remains, finally, to be observed to the Residents, that as the police of different districts must be, in some measure, adapted to various circumstances and localities, they are authorized to enlarge upon these general regulations for the administration of that department within their respective jurisdictions, reporting their suggestions of improvement to government. But it is recommended to those officers to become well acquainted with the ancient usages and institutions of the people placed under their authority; and in submitting their observations, they will be solicitous rather to improve upon the solid foundations of ancient regulations and customs, both acknowledged and understood by the people, than to invent new systems of administration, which for some time must, of necessity, be quite unintelligible to the inhabitants, and which, after the experience of a few years, may probably be found to be by no means congenial to their genius or habits.

173. Copies of this Regulation shall be forwarded to the various officers of government concerned in the carrying it into execution; and translations of it, in the Javan and Malayan languages, shall be furnished to the _Bopátis_ and other native officers. It shall be the duty of these to explain and cause to be made known its purport throughout the country; and for the doing this the more effectually, copies shall always lie on the tables of the several courts, to be open for public reference and inspection.

APPENDIX E.--No. I.

A COMPARATIVE VOCABULARY OF THE MALAYU, JAVAN, MADURESE, BALI, AND LAMPUNG LANGUAGES.

+-----------+----------------+ |ENGLISH. | MALÁYU. | | | + | | | +-----------+----------------+ | | | |God |túhan; álah' | | | | |Creation |ka-jádian | |Eternity |kakálan | | | | |Angel |maláikat | |Soul |jíwa; niáwa | |Life |idup; hidop | |Demon | | | or ghost |hantu | |World |dúnia | |Heaven |súrga | |Sky |láng'it | |Light |cháhia | |Star |bintang | |Halo of | | | the moon |pagar-búlan | |Planet |bintang-berjálan| |Saturn |bintang zahil | |Jupiter |bintang mastri | |Mars |bintang marikh | |Venus |bintang zahára | |Mercury |bintang átarad | |Sun |mata-hári | |Moon |búlan | |A comet |bintang ber-ikur| |The milky | | | way |bima-sákti | |Sunrise |terbet-máta-hári| |North pole |bintang-utára | |South pole |bintang-selátan | |Equator |{gáris-sa- } | | |{teng'ah-dúnia} | |Ecliptic |âlan-máta-hári | |Aries |bintáng-hamel | |Taurus |bintáng-thur | |Gemini |bintáng-júza | |Cancer |bintáng-sertan | |Leo |bintáng-ásad | |Virgo |bintáng-sánbla | |Libra |bintáng-mírzan | |Scorpio |bintáng-kála | |Sagittarius|bintáng-kos | |Capricorn |bintáng-jádi | |Aquarius |bintáng-dálu | |Pisces |bintáng-hot | |Rainbow |úlar-dánu | |East |timur | |South |slátan | |West | bárat | |North |útára | |Earth |búmi | |Island |púlau | |Mountain |gúnung | |Stone |bátu | |Rain |újan | |River |súngái; káli | +-----------+----------------+

+-----------+-----------------------------------------------------+ |ENGLISH. | JAVAN. | | +------------------+---------------+------------------+ | | Jáwa. | Bása kráma. | Súnda. | +-----------+-----------------------------------------------------+ | |{yéwang wídi;} | |{hongyéwang; | |God |{pang'éran; } |-- |{sang-yéwang; | | |{gusti; alah } | | | |Creation |ka-dádian |kadadósan |ka-jádian | |Eternity |kaleng'gang'an |-- |{kakálan | | | | |{láng-geng'an | |Angel |maláikat |-- |mala-ékat | |Soul |niówo; yétmo |-- |súkma; niáwa | |Life |úrip |gesang |irup | |Demon | | | | | or ghost |antu |-- |antu | |World |jágat |búwana |dúnia | |Heaven |súwarga |súwarg'i |súrga | |Sky |láng'it |akása |láng'it | |Light |cháhia |-- |cháhia | |Star |lintang |-- |benteung | |Halo of | | | | | the moon |kaláng'an-wúlan |kalang'an-sási |kaláng'an-búlang | |Planet |lintang lúmáku |lintang-lúmampa|bentéung-léumpang | |Saturn |lintang zohal |-- |bentéung-júhel | |Jupiter |lintang mústarí |-- |bentéung-mustari | |Mars |lintang marih |-- |bentéung-marih | |Venus |lintang johra |-- |bentéung-júhára | |Mercury |lintang átarad |-- |bentéung-utára | |Sun |sreng'eng'é | súria |matápoék | |Moon |wúlan; rembúlan | sási |búlan | |A comet |lintang-kumúkus |-- |bentéung-buntútan | |The milky | | | | way |bima-sákti |-- |bima-sákti | |Sunrise |plétek-sreng'éng'é|médal-súria |bijel-matápoék | |North pole |lintang-útára |-- |bentéung-útára | |South pole |lintang-slátan |-- |sela-búmi | |Equator |{gára-s -} |-- |{gáres-} | | |{teng'ah-jágat} |-- |{siteng'ah-jágat} | |Ecliptic |dálan-sreng'éng'é |margi-súria |jàlan-máta poék | |Aries |lintáng-kámel |-- |bentéung-kámel | |Taurus |lintáng-táred |-- |bentéung-sur | |Gemini |lintáng-jus |-- |bentéung-júja | |Cancer |lintáng-sertan |-- |bentéung-sertan | |Leo |lintáng-ásad |-- |bentéung-ásad | |Virgo |lintáng-sumbúla |-- |bentéung-sanblah | |Libra |lintáng-mízan |-- |bentéung-mérjan | |Scorpio |lintáng-kála |-- |bentéung-kála | |Sagittarius|lintáng-kos |-- |bentéung-kus | |Capricorn |lintáng-júdi |-- |bentéung-jadi | |Aquarius |lintáng-dálwi |-- |bentéung-delu | |Pisces |lintáng-khot |-- |bentéung-hut | |Rainbow |kúku-wung |-- |kúku-wung | |East |wítan; timur |-- |timur | |South |selátan |-- |perna-ang'in | |West | bárat |-- | bárat | |North |útára |-- |utára | |Earth |búmi |buntála |tánéu | |Island |púlo |núsa |núsa | |Mountain |gúnung |rédi |gúnung | |Stone |wátu |sela |bátu | |Rain |údan |jáwuh |újan | |River |kali; bang'awan |lépen |wálung'an; káli | +-----------+-----------------------------------------------------+

+-----------+----------------------------------------+ |ENGLISH. | MADURESE. | | +-----------------+----------------------+ | | Madúra. | Sumenáp. | +-----------+----------------------------------------+ | | | | |God |pangéran |álah | | | | | |Creation |ka-dádian |ka-dádian | |Eternity |kaláng-gang'an |láng-gang | | | | | |Angel |malaékat |mala-ékat | |Soul |niába |niáwa | |Life |ódi |údi | |Demon | | | | or ghost |anto |antu | |World |dúnia |dúnia | |Heaven |seárga |súar-ga | |Sky |láng'it |láng'é | |Light |sadja; cháhia |cháhia | |Star |bintang |bintang | |Halo of | | | | the moon |-- |kalang'an-búlan | |Planet |bintang-ájalan |bintang-ájalan | |Saturn |bintang-jóhal |bintang súhal | |Jupiter |bintang-mustári |bintang-mustári | |Mars |bintang-maríh |bintang marih | |Venus |bintang-johro |bintang-súhara | |Mercury |bintang-ng'alárid|bintang álarad | |Sun |ng'areh |áré | |Moon |búlan |búlan | |A comet |-- |bintang-abúntok | |The milky | | | | way |-- |preng-sadápur | |Sunrise |kalúar-áreh |kalúar-ári; medal ári | |North pole |bintang-útára |bintang-kelod | |South pole |bintang-salátan |bintang-salátan | |Equator |{gáris-sátan-} |{gáris-sátan-} | | |{g'ah-dúnia } |{g'ah-dúnia } | |Ecliptic |jálan-áreb |jálan-ári | |Aries |bintang-kámel |-- | |Taurus |bintang-tor |-- | |Gemini |bintang-jus |-- | |Cancer |bintang-sertan |-- | |Leo |bintang-ásad |-- | |Virgo |bintang-sanbla |-- | |Libra |bintang-mérgan |-- | |Scorpio |bintang-kála |-- | |Sagittarius|bintang-kos |-- | |Capricorn |bintang-júdi |-- | |Aquarius |bintang-dálui |-- | |Pisces |bintang-khot |-- | |Rainbow |kóbong |andang | |East |timur |témor | |South |slátan |slátan | |West |bárat |bárat | |North |témor-dáya |utára | |Earth |tánah; búmi |búmi; tána | |Island |póloh |púlau; gili | |Mountain |gúnung |gúnung | |Stone |báto |bátu | |Rain |újan |újan | |River |song'ai |song'ai | +-----------+----------------------------------------+

+-----------+----------------+-----------------+ |ENGLISH. | BÁLI. | LAMPUNG. | | + | | | | | | +-----------+----------------+-----------------+ | | | | |God |batára |alah; gusti | | | | | |Creation |ka-dádian |ka-jádian | |Eternity |{kúkuán; } |ka-kálan | | |{láng-gang} | | |Angel |dewáta |mali-kat | |Soul |jiwa; átma |nia-wa | |Life |úrep |húghé | |Demon | | | | or ghost |mamídi; antu |hántu | |World |marcha-páda |dún-nia | |Heaven |úarga |sáwa-ghága | |Sky |angkása; lang-it|lang'it | |Light |depta; cháhia |chaháya | |Star |bintang |bintang | |Halo of | | | | the moon |káng'an-búlan |kandok-búlan | |Planet |pelálintáng'an |-- | |Saturn |-- |-- | |Jupiter |-- |-- | |Mars |-- |-- | |Venus |-- |-- | |Mercury |-- |-- | |Sun |mata-nai; súria |mata-gháni | |Moon |búlan; sásih |búlan | |A comet |bintang-kúkus |bintang-bugúndang| |The milky | | | | way |láwat yih-patánu|-- | |Sunrise |handag-matánai |máta-ghánichá ka | |North pole |-- |-- | |South pole |bintang-kája |-- | |Equator |{gui-tang'ah} |-- | | |{-marcha-páda} |-- | |Ecliptic |margan-matánai |-- | |Aries |-- |-- | |Taurus |-- |-- | |Gemini |-- |-- | |Cancer |-- |-- | |Leo |-- |-- | |Virgo |-- |-- | |Libra |-- |-- | |Scorpio |-- |-- | |Sagittarius|-- |-- | |Capricorn |-- |-- | |Aquarius |-- |-- | |Pisces |-- |-- | |Rainbow |yang-lálah |ghóneh | |East |témur |ka-ng'in | |South |kája |-- | |West |kao |-- | |North |klod |-- | |Earth |gúmi |búmi | |Island |púlo |púlau | |Mountain |gúnung |ghú-gok | |Stone |bátu |bátu | |Rain |hujan; sábéuh |lábong | |River |túkad |bátang-ághi | +-----------+----------------+-----------------+ _Memorandum._--The above Comparative Vocabulary was formed in the following manner.--Copies of the Vocabulary, in the Malayan character, arranged by the late Dr. Leyden, were circulated in different parts of Java, and completed in the different languages and dialects by the natives. After collections of these were made, several intelligent natives were, from time to time, assembled from different parts of the island, and also from _Báli_, _Lampung_, _Madura_, and _Sumenap_, and the Vocabulary in each language was carefully revised in concert with them, at the same time that it was re-copied in the native and roman characters.

EXTRACT FROM THE DASA NAMA.[298]

1. Madia ning mangsa from ordinary thought comes knowledge of time or season. _j.b._ Mángsa season, time. _j.b._ Kála time. _k._ Dók the same. _b._ Tak-kála the same. _b._ Panjenáng'an the time, as applied to the reign of a sovereign or governor, a dynasty, a rule. _j.b._ Jáman the same. _k._ Titika, or kútika the same. _b._ Dáweg or dáwak present time. _j.b._ Láji future time. _j.b._ Waktu time. _j.b._ Usum the season of any thing, as the paddy season or fruit seasons, season for breed of cattle. _j.b._ Mangsa ren-dang season or time of rain. _j.b._ Ka-telu (3) commencement of the rain. _j.b._ Ka-pat (4) rains. _j.b._ Ka-lima (5) ditto. _j.b._ Ka-nam (6) ditto, rivers full. _j.b._ Ka-pitu (7) heavy rains. _j.b._ Ka-wólu (8) rains commence falling off. _j.b._ Ka-sáng'a (9) rains nearly over. Mangsa trang dry or clear seasons. _b._ Kása-dása (10) commencement of dry season. _j.b._ Dasta autumnal, or season of the falling of the leaves. _j.b._ Sadá season of heavy dews. _j.b._ Kása clear, dry, and cloudless season. _j.b._ Káro the season in which trees commence to throw out their leaves and flowers. 2. Mangsa ren-dang the rainy season comes from the hills or ing ardi mountains. _k._ Parwáka mountains from which wind comes. _k._ Gíri stupendous, abrupt mountains, which create awe on looking on them. _k._ Purwáta original mountains, the first or primitive mountains. _k._ Chála mountain. _k._ Mandála the base or foot of a mountain. _k._ Liwáwan, or distant mountains. himáwan. _b._ Ardi stupendous mountains. _j.b._ Gúnung. mountains or hills. _j.b._ Kendeng low ranges of hills. _j.b._ Sengkan the acclivity of a hill. _j.b._ Mádik the same. _j.b._ Jujúrang the space between two hills above the valleys. _k._ Sárung the valley or bottom of the space between two hills. _j.b._ Papéreng the steep part of a hill which cannot be ascended. _j.b._ Héring or iring the same. 3. Ardi akátah séla the hills have many stones. _b._ Séla stones, large stones. _j.b._ Ka-rikil small stones, pebbles. _j.b._ Kamlása small fine stones, gravel. _j.b._ Wátu stones. _k._ Mánik. a kind of hard black stone. _j.b._ Párang a sort of stone neither hard or soft. _k._ Redjeng the same. _j.b._ Gamping lime stone. _j.b._ Wádas a kind of stone. _j.b._ Chúri a particular kind of stone, rather harder than redjeng. _k._ Cháni a sort of stone which when taken from the quarry is soft and easily cut, but afterwards becomes hard on exposure to air.

APPENDIX E.--No. II.

COMPARATIVE VOCABULARY OF THE SANSCRIT, KAWI, AND PALI.

----------+---------------------+---------------------+------------- ENGLISH. | SÁNSCRIT. | KÁWI. | PÁLI. ----------+---------------------+---------------------+------------- One |eka |eka |ek-ka. Two |dui |dui |do. Three |tri |tri |tri. Four |chátur |chátor |chatwa. Five |pancha |pancha |pancha. Six |shash or shat |sat |cho. Seven |sapta |sapta |sap. Eight |ashta |asta |at-tha. Nine |náva |náwa |no-wa. Ten |dása |dása |thotsa. Man (homo)|manúshya or manúsha |manúsa |manut. Man (vir) |jána, purúsha |jána, purúsia |burútsa. Woman |strí, varángána |istri, waranggána | ---- Father |pita or pitri |pita |bida. Mother |máta or mátri |máta |manda. Head |mastáka |mastáka |két. Eye |nétra, akshi, cháksu |sótia |nét. Nose |nása, ghrána |grána | ---- Hair |késa |késa |késa. Teeth |danta |dánti |thanta. Belly |garbha, udára |gerba |úthon. Hand |hasta |asta |hat-tha. Foot |páda |páda |bát. Blood |lohita, sonita, | | | rudhira, &c. |rah, ludira |lóhit. Day |dina, divása, &c. |dina, méra | ---- Night |rátri |rátri, kúlam |rátri. Sleep |nidra |nindra |nitsa. Dead |préta, párata, mrita |parátra |muai. White |sita |séta | ---- Black |kála |kála, krísna | ---- Bad |dushkrita |dústa | ---- Fire |agni |agni, bráma, geni |ak-khi. Water |jála, ápa, &c. |jalánidi |khongkha. Stone |sila |séla |sinla. Hog |varáha, sukára |wráhas, sukára |súkon. Bird |paksha |paksi |paksa, paksi. Egg |anda |endog | ---- Fish |mín, massya |mína, matsia |min. Sun |súrya, prabáhkara, |súria, prabang-kára, |súria, áthit. | áditya | raditia | Moon |chandra, sitángsu |chandra; sitángsu |pera-chan. Stars |tára |tára |dara. God |iswára (Lord), |déwa (a god) |pra, pra-chao. | déva (a god) | | Eating |bhojanam |bója |swoi, chhan. ----------+---------------------+---------------------+--------------

APPENDIX E.--No. III.

VOCABULARY OF KAWI WORDS, WITH THE MEANING ATTACHED TO THEM BY THE PANAMBAHAN OF SUMENAP.

ENGLISH. KAWI.

God sang yang-jágat-ke-rána, sang-yang-suksma, yang-wídi, murbeng buána, yang-táya, sang-yang-wisésa, sang-yang-jágat, ráya, sang-yang-mánon, yang'ing-jágat, mur-ba wi-sésa, hong. Make, do; or work ang'dé, andé, ayása, kirtia, panéron, amáng'un. The work; what wináng'un, inámer, iniket. is made or done Pen tanáser. Paper delánchang. A vessel; pot; tapéla, pranji, gáta. receiver Heaven súra láya, indra-kila, súra-lóka suréndra, kayáng'an. Situation, sing'ng'angsána, pa-paláng-kan, patma-sána. place, office World rat, buána, marcha-páda, jamánda, yatri. Place patmánda, kahánan, sána, láya, astána, lóka, panápa. Hell tambra-gomúka, ya-máni, tambra-múka, yáma, pápasána. Sky gagána, diu, baráka, antariksa, ambar-tála, marútoam, marutpála, margawútma, nasúnia, sam-bára, biuma, aksa, 'ngáh. Atmosphere wiat, madia-gantang, táwang, láyang. (between the sky and the earth.) Light prába, kúmut-deú-jiu, tesa, téja, máya. Sun baskára, raditia, pra tangga-páti, arúna, hári, karába, tála, súbandagni, angka, náku, kanúman, asúman, diankára, dáta-páti, niwása, súria, sasra-súman. Moon chándra, sadára, sas-ángka, idupáti, sú-ma, sasálan-chána, nisáka, sitángsu, si-tarasmi, sási, ráti, basánta, indung. The first day of the month (moon) sukla-paksa. The sixteenth day of the moon krisna-paksa. Names of the tití-mása, púspita-war-si, kusúma-wichitra, months puspa-darsina, dar-ma kusúma, anta warsi, rahúwandáni, warsan dáni, chakra kulána, sandáya kráma, dirga moriang, renji sári, rasmin-dran déni. Neither east nor sunia darsári. west Day mahira. Sunday riti or dite. Monday sóma. Tuesday ang'gára. Wednesday budha. Thursday raspáti. Friday sukra. Saturday sanischára. Star tranggána, úyut, turá-sa, tindra, úchu, tá-rang, manggárang. Wind marúta, sámi-rána, prábanchána, anila, báyu, lisus, indria, pancha, waráyang, sabda-gáti, aníla, ganda-wasta, nása-mira, sarsa, práli wawálar, sindung. Clouds widi-yúta, sadáli, da-wáta, ambúsun, am-báka, samíta, gána, toyáda, páyuwáha, trangga, ambu-mor-cha, ima-ima, jála-dára, jaláda, imang kamúra, imaláya. Rain warsa, jáwah, truh, trah, riris, wresti. Dark anda, taméra, áwuk. Cold mertia, sátis, átis. Hot usna, tiksna, landap.

APPENDIX E.--No. IV.

_SPECIMEN of the MYSTICAL MEANING, attached to the Letters of the Alphabet, &c. according to the Interpretation of the PANAMBAHAN of SUMENAP._

+-------------+------------------------------------------------------+ | LETTERS | MEANING ATTACHED IN | | of the +------------------+-----------------------------------+ |ALPHABET, &c.| JAVAN. | ENGLISH. | +-------------+------------------+-----------------------------------+ |Ha |áh | | |Na |anáne |it is or it was. | |Cha |etcha-nána |the test of. | |Ra |wádon |woman. | |Ka |iku |that. | |Da |tatkála |when. | |Ta |sira |thou or thee. | |Sa |káya |alike or as a. | |Wa or va |wong |man. | |La |lanji |remove. | |Pa |pasti |certainly. | |Dha |ásor |low. | |Ja |kárep |wish (to). | |Ya |panedáne |request. | |Nia |---- | | |Ma |tanárep |do not want, or do not wish. | |Ga |asmára |love, or to love. | |Ba |káduk |cannot help. | |Ta |ála |bad or badness. | |Nga |sira |thee or thou. | |Ha-na |wonten |it was, there was, or were a. | |Cha-ra |satria |a nobleman. | |Ka-da-ta |aráne Aji sáka |named Aji sáka, or his name was | | | |Aji sáka. | |Sa-wa-la |wuskóchap jero |was mentioned in the writing, or | | |túlis |among the letters. | |Pa-da-ja |sáking núsa jáwa |on the Island of Jáwa, or in the | | | |city of Jáwa (hi). | |Ya-nia-ma. |dádi-bujángga |became a great writer. | |Ga-ba |ing buána |in the world or of this world. | |Ta-nga |kang kedep |who know, or whose eyes are open. | |Hang |ápa |what. | |Nang chang |tinálinan |to tie or make fast. | |Rang kang |gódong'i Pandan |leaf of the Pandan. | |Dang tang |kangginúba |which is made. | |Wang |dening wong |by the people. | |Lang |dadíne |it became. | |Pang |ápang |branches. | |Pang |muláne |because. | |Sang |tudúhe |it is pointing. | |Dang jang |kabángkit áne |his knowledge or art. | |Yang |gusti |God or the Lord. | |Yang |bágus |handsome or beautiful. | |Niang |ing álap |taken up. | |Mang |mangke |by and by, afterwards. | |Mang |kaláyan |with or with the. | |Gang |árum |sweet scent. | |Bang |kambang |flowers. | |Tang |sinéleh or sinálah|to lay upon. | |Ngang |rambut |the hair. | |Hi-ni |kaláwan |with or by. | |Chi-ri |túlis pratánda |the mark or sign of writing. | |Ki |iki |this. | |Di-ti |áji-sáka | | |Si |kang apásian |who have given. | |Wi-li |wúruk |to teach or give instruction. | |Pi-di-ji |máring rátu |to the rátu or king. | |Yi-nyi |páda hestú-kena |every one might agree to it. | |Mi-gi |niáta |clear, quite plain. | |Bi-ti-ngi |úlih kagúng'an |to have property. | |Hing |áng'ing |but. | |Ning |ána |is, was, were. | |Ching |ka-ting'al |appear. | |Ring |lámun |if or if it. | |King |lára-bránta |the pains of love. | |Ding |dadálan |in the way. | |Ting |sang'at |very much. | |Sing |bárang |any thing. | |Wing |kang wenang |suitable; proper. | |Ling |pang'úchap |word or words. | |Ping |ing'at |remember. | |Ding |suára |sound or voice, noise. | |Jing |jeng'er |see or look at. | |Ying |bániu |water. | |Nying |mánah |the mind or heart. | |Ming |ewuh |don't know what to do. | |Ging |bódo |foolish or stupid. | |Bing |gáwok |astonished or surprised. | |Ting |seng'it |hate or dislike. | |Nging |sira |you or thou, thee. | |Hu |ang'úndang |to call or bawl out. | |Nu |ing teng'ah marga |on the way or at road. | |Chu |pegel |quite tired. | |Ru |ang'uláti |seeking for. | |Ku |ingsun |me. | |Du |kanching |buttons. | |Tu |kalámbi |garment or jacket. | |Su |lu-wih |more or much more. | |Wu |ewuh |lost, confused. | |Lu |sang'et |very much. | |Pu |súsah |troublesome or tedious. | |Du |srúne |crying, or the sound of crying. | |Ju |iman or eman |pity. | |Yu |áyu |beauty. | |Niu |sira |thou or you. | |Mu |tan-árep |do not wish. | |Gu |meneng |be quiet or silent. | |Bu |lemah |the earth or ground. | |Tu |nguláti |behold or look at. | |Ngu |ngupáya |seeking. | |Hung |sembah |to make obeisance. | |Nung |langgeng |eternal or for ever. | |Chung |sánget |very. | |Rung |mádep |to give up the mind to any thing. | |Kung |asmára |thoughtful. | |Dung |panebúti |the offering. | |Tung |landep |sharp. | |Sung |pápa-ring'e |his gift or present. | |Wung |málih |more. | |Lung |lukta |always. | |Pung |karépi |desire, or his desire. | |Dung |páda |the same as, or equal to. | |Jung |prau |a boat or vessel. | |Yung |páyung |an umbrella. | |Niung |sira |thou or you. | |Mung |ang'éprih |wishes. | |Gung |águng |great or large. | |Bung |gamlan |music. | |Tung |úng'ele |sound or voice. | |Ngung |sira |thou or you. | +-------------+------------------+-----------------------------------+

FOOTNOTES:

[298] _j._ is intended to shew that the word is used in the common or Javan dialect.

_b._ ---- that it is used in the _Basa_ or _Basa Krama_, the polite language.

_k._ ---- that it belongs to the _Kawi_ language; where two initials occur it is used in both.

APPENDIX F.

ACCOUNT OF CELEBES.

Celebes is an island of which hitherto the public has had but very scanty accounts. The part of it best known to Europeans is _Makásar_, situated nearly at the southernmost extremity of the western side: it was here the first European settlement on the island was established. On the south part of Celebes there are not any ascertained volcanos, but some are said to exist in the northern division. Some of the mountains are very high. The Bontain mountain, called by the natives _Lámpo Bátan_ (big belly), is the highest on the south part of the island, and being seen at the distance of one hundred and twenty miles, must be about eight thousand five hundred feet above the level of the sea.

The largest river on the southern limb is that called _Chinrána_, which formerly constituted the boundary between the kingdoms of _Bóni_ and _Lúwu_. It rises on the north side of the Bontain mountain, and runs northward as far as _Mario_, whence, inclining towards the north-east, it passes through part of _Sóping_, and then, turning to the east, enters _Wáju_, after having received a navigable stream from the _Laut-Sála_, or Fresh-water Lake. After passing through _Wáju_ it follows a south-east course, and falls into the bay of _Bóni_, a few miles below the town of _Chinrána_. This river is navigable for boats as far as _Mário_, and admits of the passage of _práhus_ of five or six _kóyans_ as far as the fresh-water lake. Along the whole of the coast, at no great distance from each other, smaller streams fall into the sea, some of them being so considerable as to admit of a navigation of five or six miles, and many of them at their mouths affording shelter to trading _práhus_. Among the most considerable are _Baróbo_, _Linjé_, and _Kájang_, to the east; _Duniáng_, _Lémbang_, _Halikóngkong_, _Pónre_, and _Jenepónto_, on the south; and _Chikoang_, _Tape Jára_, _Sándra bóni_, _Gúa_, _Télu_, _Mā́ros_, _Benáng'a_, _Langkára_, and _Pontiána_, on the west.

It has not been ascertained by whom, or at what particular time, the name of Celebes was conferred on this island. It is generally attributed to the Portuguese, and certainly is of foreign origin: none of the natives, except those who have intercourse with Europeans, recognize either the whole island or any part of it under this appellation; even among those who make use of the word, it is applied to _Sumbáwa_, an island about two hundred and fifty miles to the south-west of it, as well as to what we call Celebes.

In the south-western limb of the island there are two principal languages, called by Europeans the _Makásar_ and _Búgis_, and by the natives _Mengkása_ or _Mengkasára_, and _Wági_ or _Ugi_. The former, or some dialect of it, is spoken in all the districts extending from _Bálu kúmba_ to _Segére_. The petty states included in this compass are _Bálu kúmba_, _Bontain_, _Tarabáya_, _Gúa_, _Máros_, and _Segére_. The _Búgis_ is much more general beyond and over the whole tract extending from _Bóni_ to _Lúwu_, comprehending the four great states of _Lúwu_, _Bóni_, _Wáju_, and _Sóping_, besides their numerous dependencies.

In _Mándhar_ and its vicinity is spoken the _Mándhar_ language. The centre and body of the island to the northward is distinguished by being inhabited by the _Turájas_ or _Harafúras_, who speak a more simple dialect, and are considered the aborigines of the island; and on the north-east corner of the island at _Manádu_ and _Gúnung télu_, the inhabitants are distinguished by some peculiarities.

The following observations must be understood as principally referring to the south-western limb, the part of the island which fell under the influence of _Makásar_.

It is impossible to ascertain, with any degree of precision, either the origin of the inhabitants or their present numbers. From the most correct accounts that could be obtained, it would appear that the southern limb contains a population of about half a million; but from the quantity of land now lying waste, which bears the appearance of having been once cultivated, from the number of decayed and half-choked water-cuts, evidently once used for the purpose of irrigation, and the multitude of spots where ranges of cocoa-nut trees mark out the sites of villages and cottages no longer in existence, we may infer that the number of inhabitants has greatly declined. At present there seem to be no serious checks to population, except the wars and the lawless violence of the people, and what often occasions, and always aggravates them, slavery and the slave trade. The people seem to procure a sufficient subsistence without much exertion. The climate is salubrious, and there is abundance of water. Marriages are early. In the history of the island the years of famine are particularly noticed. The women are held in more esteem than could be expected from the state of civilization in general, and undergo none of those severe hardships, privations, or labours, that restrict fecundity in other parts of the world. Polygamy prevails, the number of wives being limited only by the means of the husband to purchase or support them. It is more difficult to procure a wife than a husband; a female slave bears a higher price in the market than a male; and the compensation fixed for the murder of a man is only thirty dollars, while that required for the life of a woman is forty.

It cannot be known with certainty, whence the aboriginal inhabitants of Celebes emigrated to this island. The countenances of the natives,

## particularly of the women, more nearly resemble the Tartar features

than any other. There are no early or generally received traditions concerning the time when the island was first peopled, or the adventures of the first race. Each state, however, has its traditionary tales, most of which relate to remote antiquity, or to a condition of society very different from that which at present exists. In the _Búgis_ states, the earliest stories refer to a period subsequent to the _Galígas_ of _Sawéra Gáding_, and in the _Makásar_ states to the _Rupáma_ of _Ma Beséang_, which will be mentioned hereafter. The _Galígas_ contain an account of the peopling of _Lúwu_ or _Láwat from heaven_.

The first of the two following accounts was given by the _Búgis_ ambassador; the other is an extract.

"In the first place, there was a supernatural being of the female sex, who, being married to _Taja Rasupa_, a person sprung from under the earth, had issue a boy and a girl, who were named _Ladiwati_ and _Chuli-puji_.

"_Chuli-puji_ married _Lasikati_, and by her had a son, called _Léptau_, who had two or three other names besides, _viz. Matan-tika_, _Malati-saprang_, and _Pulu Datu Pamusu_.

"_Pamusu's_ place of residence was in the country of _Teku_, afterwards known by the name of _Boni_. At this time _Pamusu_ and all his children dying, the country of the _Bugis_ was left without a raja, and remained so for about seven generations; at the end of which period a raja springing up among the _Bugis_ themselves, government was again introduced into the country.

"On one occasion there came a storm of thunder and lightning, so violent as to rend the earth and cause it to rock like a boat tossed by the waves of the sea. On the thunder and lightning abating, and the earth ceasing to be longer agitated, there was observed in the middle of a plain, dressed in white, one of human shape, who was generally supposed to be a supernatural being, and to whom many people went up in a body, saying to it, 'remain then here and fly not about from place to place.' To them the being replied, 'what you say is well; but you cannot take me from your raja, as I am myself but a slave. If, however, you are really desirous of having a raja, there is my master at your service.' The _Boni_ people then observed to the being, 'how can we make a raja of him, whom having never seen, we cannot tell what he is like?' 'If,' answered the being, 'you do really desire it, he shall be shewn to you.' They said, 'we do earnestly wish it, and request thou wilt be so kind as to carry us where we may see him of whom thou speakest.'

"When these people of _Boni_, together with the being who led them, had reached the open plain called _Matajam_, there came on a violent storm, accompanied with thunder and lightning, which rent and shook the earth. There arose, at the same time, a thick fog, which totally obscured every thing.

"As soon as the storm was over, and the earth no longer continued to be rent and shaken by the thunder and lightning, the clearness which immediately succeeded discovered to the view, seated on a stone, four supernatural beings, of whom three were separately employed in holding the umbrella, fan, and siri-box of the other, who was dressed in yellow. The being dressed in yellow then said to him in white, 'What would'st thou?' The being in white replied, 'I have conducted hither those people of _Boni_ whom you now see before you;' and then said to the _Boni_ people, 'Behold my master, of whom I spoke to you.' Those people went up to the supernatural being in yellow, and thus addressed him: 'We, the slaves of your mightiness, have come to present ourselves before you, to solicit that you will favour and oblige us, by remaining among us as our raja, and that you will not continue to wander about from place to place.'

"The being complied with the wishes of the people of _Boni_ and settling at _Matajam_ had issue five children, of whom the first was a son and the four succeeding ones daughters. One of the daughters was married to a man of _Palaka_. The son was married to a _Bóni_ woman.

"After being forty years in _Bóni_, the supernatural being disappeared, and was succeeded by the son, who, in point of size and height, had not his equal in _Bóni_, neither could any one be compared to him for strength or valour, or for the adulation which was paid him. He was the first who introduced the manufacture of krises, which he could model out of pieces of iron, by means of his fingers alone."

* * * * *

"_Bitara Gúru_ was the eldest son of _Déwata Pitutu_ by _Déwi Paléng'i_, and inhabited the seventh heaven. _Déwata Pitutu_ had a brother, called _Gúru Réslang_, who held the rule of the region under the earth. _Déwata Pitutu_ had nine children in all.

"When _Bitara Gúru_ was sent down upon earth by his father, _Déwata Pitutu_, he was provided with the following articles, viz. _Telatingpéba_, _Siri ataka_, _Telarasa_, _Wampung_, _Wanu_, _Chachu-bana_.

"From these, which were scattered about, every thing living and dead, in the animal, vegetable, and mineral kingdoms, which are to be found in the country of _Lawat_, originated. Preparatory to this, _Déwata Pitutu_ having compounded a medicine, of which the juice of chewed betel was an ingredient, rubbed _Bitara Gúru_ all over with it, which immediately occasioned him to swoon. _Déwata Pitutu_ then put his son into a hollow bambu, and, having rolled this up in a piece of cloth, and caused the gates of the sky to be opened, he hurling sent down his son to earth, amidst a tremendous storm of thunder, lightning, wind, and rain, which arose on that occasion. Having reached about half way between the earth and sky, _Bitára Gúru_ (dreadfully alarmed at the situation he was in) threw abroad all the articles which had been given to him, agreeably to the instructions of his sire. After his arrival on the earth, _Bitara Gúru_ remained for three days and three nights shut up in the bambu, without food or drink. By his exertions, however, the bambu at last burst, when, getting out, he wandered through the woods till he came to the side of a river, where he met with a king of the gods dressed in yellow. One night there arose a violent storm of thunder, lightning, wind, and rain. On its clearing up there was seen a fine country, with a superb palace and fort, and houses, &c. &c. of the most beautiful structure. In this beautiful country _Bitara Gúru_ sat himself down as sovereign, with a complete establishment, and gave it the name of _Lawat_."

No account can be procured of any intercourse having subsisted between this island and Western India or China, prior to the introduction of Mahomedanism. No inscriptions or other monuments, indicating the former prevalence of the Hindu worship over Celebes, have as yet been found. There not having been found, however, is no proof that they do not exist, for the wars that have lately prevailed have prevented Europeans from exploring in search of such objects in that part of the country where they are most likely to present themselves. The best informed natives call themselves descendants of Hindus, and the names of their divinities, _Batara Gúru_, _Baruna_, &c. seem to indicate either a common origin or a former intercourse. It is also remarkable, that some of the inhabitants of _Lúwu_ and the neighbouring state of _Bontain_ are said to dress in the same manner as the Hindus of Western India, and that Hindu temples are reported to exist in some parts of this state. _Brahma_ and _Budha_ have, however, never been heard of; and though _Déwas_ are often mentioned, their attributes are equally unknown.

The intercourse of these islanders with the natives of Java seems to have been ancient and frequent. The earliest records of the _Búgis_ and _Mákasar_ states denote not only an early communication with Java, but render it highly probable that a colony from Java settled in the south-west limb of Celebes. In no other way can we account for the transfer of the names of places from the former to the latter island, such as those of _Majapáhit_, _Grésik_, _Japan_, and some others. In the genealogy, too, of the sovereigns of _Lúwu_, one of the first of their _Déwa_ princes is said to have been married to a princess of _Majapáhit_ on Java.

Though some of the _Búgis_ states have a good deal of trade, they principally depend upon themselves for subsistence. The mode of husbandry is, of course, very rude, and feudal institutions stand in the way of their improvement; but private property in the soil is established, and lands are held in free tenure or by rent-hold. The amount of the rent, in the latter case, is generally one-third of the produce, paid in kind; the cultivator is entitled to one-third, and the owner of the buffaloes or bullocks which assist is entitled to the remaining third. Labourers employed to reap are paid a sixth of what they collect. No class is excluded from a proprietary right in the soil, and the proprietor can dispose of his land by sale whenever he chooses.

The people of Celebes are active and enterprising traders; the character of a merchant is held in esteem, and the sovereign princes reckon it no disgrace to enter into commercial speculations. Unfortunately, however, they are actuated by the narrow spirit of the trader, to the prejudice of the liberal policy of the monarch, and make their power subservient to their love of gain, by establishing in their own favour monopolies against their subjects. Monopolies are common in every state on the island, but most of them are only of a temporary nature. The sovereign of _Lúwu_ monopolizes the trade in brass; the Raja of _Sóping_ that of _siri_ (betel leaf), which yields him three hundred dollars a month; and the Raja of _Sedendreng_ that of salt and opium.

So strong is the spirit of commercial enterprise among the inhabitants of this island, that they frequently borrow sums for the purchase of commodities on which they expect profit, and stake their personal liberty, and that of their families, on the success of an adventure. In their trading voyages each person in the _práhu_ has his own share of the cargo, and conducts business on his own account: each person likewise carries his own provisions; the latter practice, especially, is never departed from. The owner of the vessel agrees to undertake the voyage with a number of people, great or small, in proportion to its size, and apportions the vessel among them in the following manner. The two _júru múdus_, or steersmen, receive one _pétah_ (or division) before the _sanketan_, and the whole space abaft of it; the owner is entitled to two _pétahs_ in the broadest part of the boat; and the two _júru bátus_ to the whole space between the masts; the remaining _pétahs_ are divided among the crew, from whom the owner, or _nakóda_, receives a freight of one-tenth or one-twentieth of the price of all the commodities they sell, according as they are bulky or small, in proportion to their value. The _júru múdis_ and _júru bátus_ only pay one-half of the proportion of freight paid by the rest of the crew. Sometimes the owner supplies the crew with an advance of money for an adventure, and receives at its termination not only re-payment of his loan, but a third of the profits of the speculation.

The principal articles of trade are cotton, which is imported from the surrounding islands, and re-exported after being manufactured into cloths, known by the name of _Búgis_ cloths, which are in great demand throughout the Archipelago, and, in general, of a more delicate texture than those manufactured in Java; birds' nests, _trípang_ (sea slug), shark's fins, tortoise-shell, _ágar ágar_, hides, and other articles calculated for the Chinese market, are collected in considerable quantities, and furnish return cargoes for the annual Chinese junks which visit Celebes. Gold is obtained on Celebes, but in much smaller quantities than on Borneo or Sumatra.

Although the _Búgis_, in general, are considered as great traders, the foreign commerce seems to be almost exclusively confined to the people of _Wáju_. These people are settled in considerable numbers in all the trading ports, from Acheen to Manilla, and it is they who form the crew of almost all the _Búgis práhus_ that navigate the eastern seas.

Several _Búgis práhus_ from _Mákasar_ annually visit the northern coast of New Holland and the Gulf of Carpentaria in search of _trípang_, and sometimes a small party is left to collect the _trípang_ in readiness for the arrival of the _práhus_ in the following year.

The _Búgis_, indeed, is the great maritime and commercial state of the Archipelago. The cargoes of their vessels, particularly in opium, gold, and cloths, often amount to fifty or sixty thousand dollars each, and the people who navigate and are concerned in them are acknowledged to be fair and honourable traders.

The natives of the southern limb of Celebes are of a light active form of body, generally well made, and rather below the middle stature. They are said to be revengeful; but during the period of the British government at _Makásar_, few, if any, examples occurred to support such an assertion. Certain it is, that in no single instance, was the death of those who fell in a recent war between the two parties of the _Makásar_ nation, avenged by their relations, although the persons by whose hands they had fallen were perfectly well known.

They attach themselves to their chiefs principally for their own convenience, but, in some cases, they have evinced a devoted fidelity. They often change their chief, but scarcely any thing can induce them to betray the chief they have left. In no instance has the _práhu_ of a Dutchman or Chinese been carried off when navigated by _Makásar_ or _Búgis_ people. Agreements once entered into are invariably observed, and a _Búgis_ is never known to swerve from his bargain. "That natural politeness which characterises the various nations distinguished by wearing what is termed the Malayan _kris_, is no where more forcibly exhibited than among the inhabitants of Celebes. Their minor associations are held together by all the attachment and warmth which distinguished the clans of North Britain:--the same bold spirit of independence and enterprize distinguishes the lower orders, whilst the pride of ancestry and the romance of chivalry are the delight of the higher classes. Attached to the chase as an amusement, rather than as the means of subsistence, the harvest is no sooner reaped, than each feudal lord, with his associates and followers, devotes himself to its pursuits. The population being equally at the command of the feudal lord, whether in time of peace or war, agricultural pursuits, beyond a bare subsistence, are but little attended to." On the other hand, they are throughout notorious thieves, and scarcely consider murder as a crime. Instances of cold-blooded barbarous murders frequently occurred within two miles of the European fort, previously to the arrival of the British and the abolition of the slave trade. The unfortunate people who had been kidnapped and brought down to _Makásar_ for sale, were often murdered to prevent discovery where a ready sale was not found.

Many of their customs are also extremely savage. The head of an enemy of rank is invariably severed from the dead body, and instances have more than once occurred of the heart being cut out and eaten by the conquerors. They are fond of the blood and raw flesh of animals. _Láwar dára_, which is the liver and heart of a deer, cut into slices and mixed raw with the warm blood, is esteemed their favourite dish.

The present form of government in all the states, except _Wáju_, appears to be legal, fettered by a powerful aristocracy who elect the monarch: in _Lúwu_, particularly, the sovereign possesses a title, with more pomp and state attached to it than any other on the island, but with scarcely a shadow of authority. In _Sedéndreng_ he is the most despotic, which has enabled him to become the richest and best armed prince in the island. A species of feudal system prevails throughout, but it does not extend to property in the soil. Each individual of a state considers himself the liege subject of some petty chieftain, who is himself equally bound to a more powerful one, and so on, by a regular chain, to the sovereigns of _Góa_, (Makásar), _Bóni_, _Láwu_, _Sóping_, _Sedéndring_, or _Tanéte_, or to the aristocracy of _Wáju_.

In each sovereignty there are two classes of nobility, called _Paseajáng'an_ and _Palélé_. _Paseajáng'an_ are the barons of the state, and may be considered in every respect as subjects, being obliged to obey all orders they receive from the sovereign, whereas the _Palélé_ are independent petty chieftains (who have probably again under them both _Paseajáng'an_ and _Palélé_), who have attached themselves to a particular sovereign, but are only obliged to do fixed feudal services, such as to assist with their followers in case of war, to attend the public feasts given by the sovereign, and to assist in building and repairing the palace of state. In _Sóping_ each _Palélé_ is obliged to furnish and keep up at all times one effective soldier, called _jua_, for the immediate protection of the sovereign.

When the sovereign wishes to give orders to his _Palélé_, he summons him to his presence by a messenger who bears a _bila-bila_; the _bila-bila_ is a leaf of the _lóntar_ with a number of knots on it, specifying the number of days at the expiration of which the vassal is required to attend. The _Palélé_ receives it seated in the midst of his head people, with his right hand on the handle of his _kris_, and as soon as he has got it rises, draws his _kris_, and swears on it to be faithful to his sovereign. To neglect this summons is a breach of allegiance.

The provinces under European authority are purely feudal; the Dutch, as sovereign, considering themselves as sole proprietor of the soil, and the regents, or feudal lords, being at all times liable to immediate removal and dispossession, should they neglect to perform the feudal service required, of whatever nature it may be.

The sovereign is chosen from the royal stock by a certain number of counsellors, who also possess the right of subsequently removing him; and such is their influence, that the sovereign can neither go to war or adopt any public measure, except in concert with them. They have the charge of the public treasure, and also appoint the prime minister. The prince cannot himself take the personal command of the army; but the usage of the country admits of a temporary resignation of office for this purpose, in which case a regent succeeds provisionally to the rank of chief, and carries on the affairs of government in concert with the majority of the council. Women and minors may be elected to any office of the state; and when this takes place, an additional officer, having a title which literally means a support or prop, is appointed to assist.

In _Bóni_ the prince is elected by the _Orang-pítu_, or seven hereditary counsellors. In _Gúa_ (_Makásar_) the prince is chosen by ten counsellors, of whom the first minister, termed _Bechára Búta_, is one; this last officer is himself appointed by the council of nine, termed the nine standards of the country, but in the exercise of his office possesses very extraordinary powers: it is said he can remove the sovereign himself, and call upon the electors to make another choice. The inferior chiefs, or _Krains_, who administer the dependent provinces, are appointed by the government, and not elected by a council, although in the exercise of their office their power is in like manner limited; the number of the council varying in different states. When the prince in council has decided upon war, the assembled chiefs, after sprinkling their banners with blood, proceed to take a solemn oath, by dipping their _krises_ into a vessel of water, and afterwards dancing around the blood-stained banner, with frantic gesture, and a strange and savage contortion of the body and limbs, so as to give the extended _kris_ a tremulous motion, each severally imprecating the vengeance of the deity against his person, if he violates his vow to exterminate the enemy, to conquer or die.

The proportion of the crop which falls to the share of the landlord has already been stated. In some districts a sixth, and in others a tenth, belongs to the sovereign; but in general the landlord, the capitalist, and the cultivator, may be considered to share between them the whole produce of the land. The monopolies which the chiefs assume to themselves have also been noticed. Besides these there are a few imposts in bazars, which, with some other pecuniary emoluments, accrue to the chiefs, but they are, for the most part, rather to meet their personal expenses than to defray those of the state, and consequently hardly deserve the name of public revenue.

The arms formerly used for offence by the inhabitants of Celebes were the _súmpit_, or tube through which the poisoned dart is blown, the _kris_, spear, _kléwang_ (cutlass,) _bádi_, and _párany_: to them may now be added muskets, musketoons, and small cannon. Those for defence were chain armour (_baju ránti_) and two kinds of shields, the one long the other round, made of very tough light wood, and bound together very strongly by pieces of split rattan.

The Mahomedan religion is professed in all those parts of Celebes which have any pretensions to civilization, and the _Koran_, of course, is the standard of law and worship, as far as it is known. According to the records of _Makásar_, the Mahomedan religion was introduced there about the year 1603, by _Khateb Tungal Datu Bandang_, a native of _Menángkabau_ on _Sumátra_. Nearly all the inhabitants of the south-west limb are Mahomedans, but of the centre and the other limbs of the island only a very small portion have been converted. There are Mahomedan schools in all parts of the south-west limb, but the Arabic language is only learnt by those designed for the priesthood. They do not consider themselves as belonging either to the sect of Omar or Ali, but as followers of the law of the prophet, without regard to either. Circumcision is performed on both sexes; on the males at ten or twelve years of age, on the females at six or seven.

It has been related, that the change of religion on Celebes happened just after the arrival of the Portuguese, who are said to have offered Christianity at the same time that the Maláyus offered Mahomedanism. The king of _Makásar_ is said to have been doubtful which of these systems he should adopt, till he consulted the wisest men in his dominions, who advised him to embrace the religion of the _Koran_ in preference to that of the gospel, stating as an argument in its favour, that it had arrived first, and that God would never permit error to arrive before truth. But this does not appear on the records of _Makásar_.

The public feasts formerly held, sometimes for weeks together, appear to have been for political rather than religious purposes: at present the Mahomedan fasts and feasts are observed. Formerly the dead were generally buried, but in some instances burnt. There is still to be seen in _Lamúru_ a burial-place belonging to the royal family, containing jars or urns with the ashes of their ancestors, which are held sacred, indeed almost worshipped, at the present day. The _Búgis_ name for the places of burial used before they were converted to Islamism is _Patúnan_, or the place of burning. It is not known that any tribes of the _Turájas_ burn their dead at present: they are said to deposit them in excavated rocks on the sides of hills, and to be so anxious to be buried among their relations, that if a man of rank dies in a distant part of the country, the body is salted to preserve it, and, in that state, carried back to his own residence. Very little is known of these people by the inhabitants of the south-western limb, but they are universally considered as the first inhabitants of the island. They are a very fine race of people: the women particularly so. It is said they will not suffer strangers or Mahomedans to reside among them, and that the custom of procuring a certain number of human heads previous to marriage is as prevalent among them as with the _Dáyas_ of Borneo, and the _Harafúras_ of the Eastern Archipelago in general.

Each state has its own system of laws, but they nearly concur in the following principles. Each sovereign generally possesses the right of putting to death any of his subjects, except the members of his own family. Should any one of these commit a crime and escape into another territory, he cannot be touched, but if taken in his own country he must be brought before the _bechára_, who alone are capable of passing sentence on him.

Each petty state has its _bechára_, composed of the principal people, both _Paseajáng'an_ and _Palélé_. All disputes between its followers are decided by it: it also judges and passes sentence in cases of theft, murder, and adultery, and decides all causes respecting the legal right to property; but an appeal may be made to the court or _bechára_ of the principal state, the members of which are called the _Kapála Bechára_. The decision of any _bechára_ is subject to the approval of the sovereign, where he is not himself a party interested: indeed he may, in general, supersede the authority of this court by deciding promptly, but it behoves him to attend strictly to the _adat biása_, or ancient customs of the state, in his decision, for the _bechára_ has the power to remove the sovereign and elect a new one. The same persons at all times decide on the fact and the law.

It is difficult to ascertain which of the dialects spoken on Celebes has most claim to antiquity. I have already stated, that the _Makásar_ and _Búgis_ are considered as the two principal languages of that part of the island known to Europeans. The _Makásar_, the _Búgis_, and _Mandharese_, which may be considered as dialects of the same language, use the same character with some trifling variations. The _Turájas_ or _Harafúras_ of Celebes have a fourth language, probably the most original, but it is not known whether they are at all acquainted with writing.

Each nation considers its own the most ancient character. The _Makásar_ alphabet is less complete than the _Búgis_, which consists of twenty-two letters, varied by six vocal sounds. The form of the character is peculiar, and more nearly resembles that of the _Bátas_ on Sumatra than any other we know of. It is difficult to decide whether the _Búgis_ or _Makásar_ language is the most ancient. Many words have the same meaning in both, and many others differ so little[299] as to be evidently of the same origin; but the _Búgis_ has often six or seven synonymes, whereas the _Makásar_ has never more than two, and seldom more than one. Some of the _Búgis_ words bear strong evidence of Hindu origin, as _sóda_ from _sóna_, gold; _paráma_ from _brahma_, fire; which is not at all the case with the _Makásar_.

_La Galíga_, the reputed son of _Sawíra Gáding_, is considered the author of the history of _Sawíra Gáding_, which is a kind of heroic poem, and is read in a chaunting voice, with a pause at the end of every fifth syllable. The measure consists of a dactyl followed by a trochee, as Sāwĭră Gādĭng to Mălămpōă, (_Sawíra Gáding_ the great). He is the only author whose name is commonly known; and all books, even the most modern, which are written in the same manner, are called after him _Galíga_, although, properly speaking, the term should only be applied to the history of the heroes who are supposed to have lived previous to the seven generations of anarchy which subsisted at _Bóni_. _Sultána Zaenab Zakeyat Udiu_, the seventeenth sovereign of _Bóni_ subsequent to the anarchy, is said to have written an historical poem, containing the exploits of all the sovereigns of _Bóni_, from the reign of _Máta Se Sámpo_, the _menúron_ of _Matájam_, down to her own time; but it is not to be procured on the western side of Celebes. It appears, however, that every _Búgis_ family of high rank possesses a very authentic history of that period, collected from the records of the court of _Bóni_.

The author of the _Rupáma_ is not known, nor indeed is the name of any _Makásar_ author known. The _Rupáma_ is considered by the _Búgis_, as well as the _Makásars_, to be of equal antiquity with the _Sawíra Gáding_. Copies of both these works have been obtained.

In the account given by Dr. Leyden, in his valuable paper on the Hindi-Chinese nations,[300] upwards of fifty literary compositions in the language of this country are enumerated, most of which serve either to celebrate the deeds of their national heroes, or are of an amatory character. Besides these they possess codes of laws, or rather customs, said to be of considerable antiquity. The _Koran_ has been translated into the _Búgis_ language. The use of rhyme is much less frequent than among the _Maláyus_; and it has been observed by Dr. Leyden, that "the melody of the verse depends on the rhythm, and the measure of some of the historical poems has, in this respect, considerable similarity to some of the specimens of Sanscrit verse." The _Búgis_ songs are very numerous, and in high estimation throughout the Archipelago.

They have no books on science, philosophy, or astronomy. The only stars they are acquainted with, are Jupiter (called _Pelás_), the Pleiades (called _Wórong Pórong_), Sirius and Orion (_Jáng'an Jáng'an_, or the Fowl), the Great Bear (_Jonga Jong'aya_), Navis (_Belikaipon_), and Antares (_Lambáro_). They navigate their _práhus_ by these stars, some of which must always be in sight, if the weather be clear.

The _Makásars_ use the Mahomedan names for the months. The _Búgis_ divide their year of three hundred and sixty-five days into twelve months, beginning on our sixteenth of May. Whether this division of the year has taken place since the arrival of Europeans or not, is uncertain; but it is more than probable it has, as, with all this correctness, it does not appear they have any era; at least since the introduction of Mahomedanism, the Hegira seems to be used. The _Búgis_ names of the months, and the number of days they contain, are as follow:--

_Sarowaná_ 30 days. _Padronwáne_ 30 _Sujewi_ 30 _Pachekae_ 31 _Posáe_ 31 _Mangaseram_ 32 _Mangasutéwe_ 30 days. _Mangalompae_ 31 _Nayae_ 30 _Palagunae_ 30 _Besakai_ 30 _Jetai_ 30

Some division of time into months and years must have taken place at a much earlier date; as some of the earliest of the present line of kings, and the length of their reigns, are particularly mentioned.

I have before stated that slavery is practised on the island, and that the states not only supply slaves for domestic consumption (if I may use that phrase), but for export and commercial traffic. There are examples of whole villages becoming slaves, and there is scarcely a state or family of rank on the island that has not its assortment of these degraded beings, many of whom are reduced to this condition by the most cruel and insidious means.

Of the thousands exported annually from _Makásar_, the greatest portion consisted of persons who had been kidnapped by people acting under the authority of the European Residents, or the princes of the country.

The sale of their subjects constituted one chief source of the revenue of the Rajahs; and the factors at the different Dutch residencies traded in slaves. It is reported of one factor that he exported nine hundred in a year. The payment or contribution to be made to the Dutch, was either measured in gold, silver, or slaves. In a treaty made between the people of _Gúa_ and Admiral Speelman, we find that they promised to pay so much of the precious metals, or one thousand slaves. Those slaves that were obtained by law or descent, were called _Díngen_; those kidnapped, _Páras_.

The respective prices for slaves at _Makásar_ were as follow:--

For a grown lad, legitimately obtained 20 dollars. For a young woman, ditto 40 For a grown lad, kidnapped 10 For a young woman, ditto 20

It appears from the report of a commission appointed to inquire into the abuses of the slave trade in Celebes, addressed to the council of policy, and dated _Makásar_, the 21st September, 1799, that the Dutch government of Batavia, from the year 1699 (the period of the first Dutch settlement at _Makásar_), had sent repeated orders for the prevention of abuses in the slave trade in Celebes; with what effect, the following extract from the same report will shew.

"The abuses which have successively crept in, and the intrigues which are now practiced to obtain slaves, are so manifold and perplexing, that it would be very difficult for us to enumerate or to trace them. In attempting such a detail with all the precision and attention possible, we should still ignorantly omit some things, and depict others in too faint and indulgent a light, the grounds of our information being often superficial and precarious; for, it is to be remembered, that the enormities which are committed in this trade conceal themselves in the dark, and it is only by accident that some traces of them can occasionally be discerned. For these reasons, the undersigned request that they may be excused for confining themselves to the most common and notorious abuses, which, being faithfully recorded, may still afford sufficient evidence of the dreadful and detestable crimes which spring from avarice, and of the frightful shapes in which she perpetually displays herself, instigating and exciting the vengeful and blood-thirsty passions of the natives, and creating a fertile source of trouble and mischief.

"The making of a slave transport, if properly viewed, consists in nothing more than this:--A person, calling himself an interpreter, repairs, at the desire of one who says that he has bought a slave, to the Secretary's office, and accompanied by any native, who, provided with a note from the purchaser, gives himself out as seller. For three rupees a certificate of sale, in the usual form, is immediately made out; three rupees are also paid to the notary, two rupees put into the hands of the interpreter, the whole transaction is concluded, and the purchaser has thus become the lawful owner of a free-born man, who very often is stolen with his (the purchaser's) concurrence and co-operation. He does not, however, trouble himself about that, because the stolen victim is already concealed where nobody can find him. The transaction also very seldom becomes public, because never were found more faithful receivers than the slave-traders. It is a maxim with them, never, as they call it, to betray their prison; a phrase which we shall presently have the honour more fully to explain. But what will be thought of the value of those public instruments, to which the name of Slave Transports is attached, when at times it is found that both purchaser and seller are fictitious, and that they are united in one league with the interpreter. By such means it is obvious, that the right of property upon a stolen man may be acquired with as much ease as if he were pinioned before the door or within the yard of the pretended purchaser, and with no greater cost than the small sum of one rupee, or something more, according to circumstances, which must be put into the hands of him who gave himself out for the seller. To find a person for this purpose does not require a long search, for it is a very easy trade to pursue, and there are numbers of the most profligate of the natives continually roving about who do nothing else, and maintain themselves exclusively upon such small profits; even the slaves of the inhabitants being bribed, suffer themselves, for a small fee, to be thus employed. The victim himself, who is stolen and sold, is never examined, nor do the Dutch or native interpreters at all concern themselves about the matter; they are not much afraid of the risk of their responsibility; so that, at any time, it were possible to prepare beforehand as many transports as might be required.

"Let us further represent to ourselves this, our town of _Makásar_, filled with prisons, the one more dismal than the other, which are stuffed up with hundreds of wretches, the victims of avarice and tyranny, who, chained in fetters, look forward with despair towards their future destiny, and taken away from their wives, their children, their parents, their friends and comforts, languish in slavery, helpless and miserable! We may picture to ourselves the condition of one (and how often do such instances occur) who perhaps saw his aged father lose his life by his side, in attempting to rescue the pride and comfort of his declining years, whilst the survivor, incapable of further resistance, is torn from him, robbed irrecoverably of what is most precious to every human being, and carried away, in a condition more dreadful than death itself, a condition of despair and uncertainty, in which that moment only shall produce a change, when he is resigned for a trifle to the arbitrary will of a master, who has paid the stipulated price, and acquired the right of placing him amongst the number of his domestic animals, treating him at times no better than he would do those creatures.

"If we would lift up another corner of the curtain, a scene no less afflicting presents itself. Here we discover wives lamenting the loss of their husbands, children missing their parents, parents missing their children, who, with hearts filled with rage and revenge, run frantic through the streets and before our doors, to do all that the filial love of children for their parents, the tenderness of parents for their offspring can inspire, in order, if possible, to discover where their dearest pledges are concealed. Often, very often, is all their labour and trouble in vain, being obliged to return back hopeless and comfortless to their afflicted friends and relations. Sometimes, indeed, the profoundest secrecy is not proof against their indefatigable scrutiny, and if they do by any chance learn where a father, mother, a son or daughter, a husband or a wife, is kept in concealment, hope revives within their bosoms, and absorbed in the prospect of becoming their deliverers and saviours, every sacrifice is considered trifling, by means of which they can regain possession of the objects of their anxious care. But, alas! these unhappy people have not as yet reached the end of their sufferings; an obdurate purchaser, deaf to all the pleadings of distress, will be prepared coolly to make his advantage of it, and proportionally to enhance the ransom of his victim, till, by extorting an exorbitant price, he may plunge the unhappy relative from a moderate property into indigence, or, which is still worse, burden him with debts, which, sooner or later, will reduce himself, and perhaps his whole family, to slavery!

"It must not be thought, that when these wretched people have thus carried their point, and when, to furnish the sum demanded, they have sold their houses and goods, or even pawned themselves[301], that, after the payment of the ransom agreed on, the matter is finished. No! the trader will not deliver up the pretended slave until he departs for Batavia: and if we ask, why? it is, that his prison may not be betrayed; that is to say, that it may not become generally known throughout the country, what numbers of stolen people he keeps shut up within his prison, and that the cry of vengeance against many execrable acts that are concealed in the dark, may not everywhere be heard, by which many villains would become notorious. A son is therefore only exhibited to the afflicted father: he sees him in a pitiful condition linked with fetters, and it is frequently at such a moment that the ransom is agreed on. The grief wherewith a father's heart is pierced at such a sight, the rapid succession of his emotions from grief and despair to hope and longing, when contrasted with the deliberate calmness with which a covetous purchaser knows how to take advantage of the poor man's distress; the indifference, the obstinacy, with which he persists in his bloody demand of each rix-dollar, each stiver, nay almost of each penny; in a word, every thing that can have any relation to such a striking spectacle, can be more easily conceived than described, and we have said enough to exhibit the abomination of proceedings, which cannot fail to have a most pernicious influence upon society.

"But it may be said, the laws and regulations speak in favour of the oppressed. We have shown above, in what manner government have endeavoured, from time to time, to provide against such abuses, and to this we beg leave to refer; but where avarice is predominant, laws, reason, rights, humanity, all that is sacred, are too often compelled to yield. Besides, various obstacles conspire, which time and local circumstances have engendered, so that in spite of the most salutary statutes (which are indeed so far nominally in force) the evil cannot be effectually checked; and experience has taught us, that the most rigorous orders which government could devise, would be insufficient to make a due provision against the increase of these abuses.

"Those, whose fate we have now hastily drawn, are not always stolen by foreign nations at distant places. No: about and near the houses of our own inhabitants, in our _kampongs_, within our own town, it very often happens. A numerous gang of villains, known by the name of bondsmen (_verpandeling_), with a number of whom every slave-trader is careful to provide himself according to his means, are most useful instruments in procuring slaves in the easiest and cheapest way; and being instructed in all the arts of villainy, and eager for prey, they rove about in gangs during the night and at unseasonable hours, and if successful in overpowering some one, they carry the victim to their employer, or to any purchaser, and it is very seldom that any thing more is heard of it, than that such a one has lost his slave, or that such a native is missing. The stolen man, woman, or child, is already chained and shut up within the prison of some slave-trader, which is never visited. The slaves for foreign markets are always carried on board at night; and if a stolen person were either free-born, or the slave of an inhabitant, he dares not make himself known as long as he is in his ravisher's hands, for, in that case, they would kill him immediately, even were it before the door of the person who wanted to buy him, whilst the robbers would have no difficulty in getting out of the way, and beyond the reach of justice.

"Those who are trained to this business, whether bondsmen or slaves (for even amongst this latter class of people thieves of men are often found), are very fertile in all kinds of intrigues to accomplish their ends; for except casual victims, who sometimes fall by accident into their clutches, a considerable time will often elapse before they succeed in securing the object they have marked out for their prey, because the devoted creature is frequently on his guard; and as it cannot be done openly without great precaution, for he would certainly sacrifice his own or their lives to preserve his liberty; they, therefore, lie in wait for him a long time, endeavouring by indirect means to make acquaintance with him, in order to gain his confidence, and then, we will not say always, to conduct or allure him into the house of the slave-trader, or otherwise, as is sometimes the case, to lead him to a remote spot, or at least to some distance from his house, when he immediately finds himself attacked by two or three of these ruffians, who have long previously agreed with his pretended friends, and before he has time to put himself into a posture of defence, or to take hold of his _krís_, it is already wrested from him, and his hands are tied behind his back. To cry for help would be immediately fatal to him, he is therefore compelled to be quiet, and to suffer himself to be sold as a slave by the ruffians who had previously arranged where to carry him.

"Why such violations are so seldom made public, and thieves of men are so rarely detected, many sufficient reasons may be assigned. For instance: the profound secrecy of the prisons; the clandestine manner in which slaves for traffic are carried on board in the dark of the night; the sinister manner in which the purchase is transacted and confirmed; the facility with which the villains are able to escape, when after some time the theft becomes notorious; the difficulty of making satisfactory inquiry about a crime, of which but a few of the perpetrators and their accomplices are generally within the reach of justice, whilst the stolen person is still more rarely present, so that it generally happens, in such a case, that the most guilty get off; the still greater uncommonness of offenders of this sort being caught in the very act, so as to fall at once into the hands of justice; and, finally, the secret protection which some native petty princes, living upon plunder, afford to their subjects. All these, and many other circumstances, combine to facilitate the practice of kidnapping, which thus goes on almost undisturbed, and generally unpunished!

"A rich citizen, who has a sufficient number of emissaries called bondsmen, carries on his trade much more easily than a poor one does. The latter is often obliged to go himself to the _Kámpong Búgis_ or elsewhere, to take a view of the stolen victim and to carry him home; whilst the former quietly smokes his pipe, being sure that his thieves will, in every corner, find out for him sufficient game, without his exerting himself otherwise than indirectly. The thief, the seller, the interpreter, are all active in his service, because they are all paid by him. In some cases the purchaser unites himself with the seller, on purpose to deceive the interpreter; whilst, in other cases, the interpreter agrees with the thief and pretended seller, to put the stolen person into the hands of the purchaser! What precautions, what scrutiny, can then avail, when we reflect, that the profound secrecy of the prisons, and the strict precautions in carrying the slaves on board, are equalled only by the licentiousness with which the transports are fabricated?

"A distinction ought, however, to be made between such illegal and criminal practices, and a more moderate trade in slaves, many of whom, it is true, are stolen, but not in our vicinity, nor in the districts of the Company. The remainder are generally such as, according to the separate laws and customs of the native nations of Celebes, have in some way or other forfeited their liberty, either in war, or for some misdemeanour, or on account of debts. These are likewise higher in price, so that the trader cannot have so much gain upon them; they may also appear at broad daylight, an interpreter may with security answer for them. Such slaves can be brought on board very quietly in the day time; the frequency of murder, as in other cases, is not much to be dreaded, and our town has considerably less danger to apprehend from these than from the class before mentioned."

The report concludes by recommending specific measures, and expressing an opinion, that "it would not be inexpedient, if, but for one year, the exportation of slaves from hence were suspended."

In the following year, the residents received instructions from the high regency, in which several of their predecessors were accused of having "assumed a despotic sway over the natives, plundered those over whom they had been placed to protect them, and of having even dared, with the assistance of the native chiefs, _whom they have found means to debauch_, to put the natives in irons, and to sell them as slaves."

Mr. Chassé, when governor of _Makásar_, much to his honour, attempted to put a stop to manstealing in the neighbourhood of his residency. He did not, however, succeed to any extent. When the British arrived, it appeared that numbers of plunderers were roaming about for the supply of the slave market, which was still open; so that the inhabitants of the villages adjacent to _Makásar_, never dared to approach, except in

## parties of at least five or six armed men. An equal caution prevailed

throughout the country.

To enforce the British abolition laws, there was formed at Batavia, in the beginning of the year 1816, a society called the _Java Benevolent Institution_, and in the course of the year this society published an account of its proceedings, containing, among other interesting matter, "Remarks upon _Makásar_, &c. compiled from the information of Lieutenant Owen Phillips, assistant resident there." This paper concludes as follows:

"The laws recognized between the Dutch Company and the states of _Bóni_ and _Gúa_ may be considered a fair criterion of their general spirit and tendency. They were agreed to in an early period of the Dutch establishment, when Admiral Speelman concluded a treaty with those states, and they have not since undergone any material alterations. The penalties therein prescribed were required to be paid in money or property of any description, at the arbitrary rates fixed by the same laws, and which appear on the whole to be extremely favourable to the individual; debtors or convicted felons, in default of payment, becoming bondsmen. But the temptation to corruption afforded by an open market and an increased demand for slaves for traffic, introduced a practice of condemning, first to bondage, and then fabricating for three dollars a certificate of slavery; a practice which, although not recognized in the laws subsisting between the European and native powers, was yet generally known to prevail, and if not formally sanctioned, was openly tolerated under the former system.

"Whilst these laws are administered in the native states by their councils or _becháras_, the administration of justice in the Company's territories was vested in the Regent, under the superintendance of the _Drost_, but who has usurped the power of actually deciding,

## particularly in cases where he is interested in the condemnations, from

the right which the judge enjoys, of a moiety of the property arising from the sale of persons condemned to slavery, or in the appropriation of a certain number of them to his own use! The abuses arising out of these unlawful usurpations appear to have attained a great height in 1799, when the commission was appointed to inquire into them; but (as in the case of restraints which had from time to time been imposed by law) that inquiry did little more than recognize the right of control over the actors and participators in such abuses; a right which could readily and profitably be compromised by men who, from habit, were actuated by little determined abhorrence of such crimes, and no steady resolution to eradicate them. To this cause alone must be attributed the difficulties stated by the commission to be opposed to the due execution of the laws, and to the suppression of the enormities that were generally practised; and although partial reforms were effected, according to the disposition and principles of the persons who presided successively in _Makásar_, the enormous gains to be derived from the toleration of corruption was a powerful obstacle to its removal: and it may be said of the abuses and enormities detailed by the commission in 1799, that although perpetuated with more or less aggravation, as the controuling authority was more or less conscientious and vigilant, no radical removal of them took place, nor were the suggestions of that commission carried into effect, except partially within the town of _Makásar_.

"On the establishment of the British government, the practice and mode of kidnapping within the town of _Makásar_ had, in some degree, been restricted and ameliorated; but this did not extend to the country. Some limitations had therefore been imposed on the connivance and direct participation of the public functionaries; but bondsmen were still generally employed as man-stealers, and the practice of concealing in secret prisons, of assassinations to prevent detection, and of midnight embarkations, were but little controlled or inquired into, as may be sufficiently inferred from the laxity of the public tribunals, and the rare instances of any infractions of these laws being punished by them.

"The introduction of the prohibitory laws by the establishment of the British government, naturally operated to cause a sudden and complete suspension of the open traffic; and although individuals are still clandestinely carried from _Makásar_, the number is so small, that the utmost vigilance has hitherto been unable to convict the perpetrators, especially as the numerous gang of bondsmen and man-stealers, though compelled at present to resort to other avocations, are yet at the call of corrupt employers, and live in the hope that occasion may again offer of freely returning to their pursuits, without apprehension of any consequences. This truth will be more generally appreciated, if we explain the course through which these people are led to engage in the desperate trade of kidnapping. The bondsmen, who are thus employed by slave-traders, are generally dissolute adventurers from the native states, who repair to _Makásar_, perhaps, with a little property which they lose by gambling; their next resource is to borrow from some one of the numerous Dutch or Chinese speculators (slave-traders) a sum of money, and which is only to be had at the exorbitant interest of fifty per cent, or, as expressed in the local terms, 'one _wang_ per month on the Spanish dollar.' A debt thus dissolutely contracted is not likely to be retrieved by patient industry. But were such a disposition to prevail, the opportunity is scarcely afforded, and the obligation is generally allowed to accumulate until the debtor is about to pay the price in his captivity. To retrieve himself from this dire alternative, he has recourse to the trade of kidnapping, and the ready employment he meets with, added to the sudden gains which he hopes to acquire, stimulate him to repair his fortunes in this irregular and desperate pursuit. Such are the bondsmen who are the

## active agents of slave traders in _Makásar_; and while the abolition

has had the two-fold effect of diminishing their numbers and of checking their depredations, it must be obvious that this salutary reform can only endure whilst the spirit which produced it is fostered. The commission in 1799 forcibly depicted the utter incompetency of the most rigid prohibitions, in restricting the barbarities which then prevailed: but there is yet a stronger fact, which bears equally upon the traffic, on whatever footing it might be re-admitted; it is, that the resources arising from what were considered legal condemnations to slavery, would be totally inadequate to supply the market under any probable limitations. As the demand increased, the more frequent condemnations on frivolous pretences would naturally ensue, if indeed such a practice in any degree could be considered legal: but the temptations to open violence arising from the numerous accessaries, and the direct or indirect participation of public functionaries, added to the comparative cheapness of stolen men, are such strong inducements to revive ancient abuses, under an actual demand, that no hope could be entertained of controuling them. On the other hand, the maintenance of the abolition laws, as they have hitherto tended to correct in a remarkable degree the monstrous practices which obtained, must, in their ultimate operation, effectually reform, not only the habits and dispositions of the inhabitants of _Makásar_, but check those frequent condemnations which, in the native states, may be chiefly imputed to the advantages that were generally made of them. To illustrate, in a familiar instance, the effect of this amelioration brought about by the silent operation of the prohibitory laws; on the first arrival of the English, the inhabitants of the adjacent villages did not dare to come to _Makásar_ in parties of less than five or six men well armed. This was equally the case throughout the country, as there was an open sale for almost any number of people that could be stolen. The case, however, is now entirely altered, at least within the influence of the British authority. Men, women, and children, are now to be seen moving singly about the country in all directions, without fear and without arms. Formerly a man going on a hunting party, or a peasant to till his ground, went armed as if going to war; at the present day numbers of people may be seen in the paddy fields without a spear amongst them. I may add, that these effects are not confined to the Company's provinces, but are felt nearly throughout the states of _Gúa_, _Telu_, and _Turáta_, where there can be no doubt that a few years would be sufficient to realize, under the present system, a great increase to population, and the more important introduction of commerce and civilisation.

"The principal pirate settlements are _Káli_ and _Túli Túli_, situated on the north-west coast. The depredations of these hordes are generally carried on between Java and the Straits of Saleyer; their haunts are the islands near Seleyer, also _Gúnuny Api_, and the isles at the entrance of the Bay of _Sembáwa_, and in general the small isles included between the coasts of Java to the west, Borneo to the north, and Celebes to the east."

A COMPARATIVE VOCABULARY OF THE BUGIS, MAKASAR, MANDHAR, BÚTON, SÁSAK, BÍMA, SEMBÁWA, TEMBÓRA, AND ENDÉ LANGUAGES.

+----------+---------------+---------------+-------------+ | ENGLISH. | BUGIS. | MAKASAR. |MANDHAR. | +----------+---------------+---------------+-------------+ |One |sédi |sédre |misa | |Two |dua |rua |dua | |Three |télu |tálu |tetálu | |Four |mpa |ampat |ápeh | |Five |lima |lima |lima | |Six |nám |ánam |ánam | |Seven |pitu |túju |túju | |Eight |hárua |delápan |wâlu | |Nine |haséra |sambílan |amésa | |Ten |sapúlu |sampúlu |sapúlu | |Twenty |dua-púlu |rua-púlu |dua-púlu | |Hundred |sa-rátus |sabiláng'an |sang'átus | |Man (homo)|táwu |tau |tau | |Man (vir.)|hóro-áni |boráni |chácho | |Woman |makónrai |bahíni |bahíni | |Father |ambéhna |mángge |káma | |Mother |indóna |anróng |indo | |Head |úlu |ulúna |úl | |Eyes |máta |matána |máta | |Nose |ing'a |ing'a |ing'a | |Hair |wélua |rambut |wélua | |Teeth |ísi |gigi |ísi | |Belly |bábua |bátan |pórot | |Hand |lima |líman |lima | |Foot |áji |bánuge |áje | |Blood |dára |dára |dára | |Day |só |poi |hári | |Night |weni |bange |bangi | |Sleep |matinro |átinro |pelóli | |Dead |máte |amáti |máti | |White |mapúte |kébok |púti | |Black |malótong |léling |malótong | |Good |madéching |bájik |mápia | |Bad |déna-ma-déching|kóde |andiána-mápia| |Fire |ápi |pépe |ápi | |Water |wai |jéne |wai | |Earth |tána |bútah |tána | |Stone |bátu |bátu |bátu | |Hog |bábi |bábi |bábi | |Bird |mánu-mánu |jang'an-jang'an|mánu-mánu | |Egg |itéloh |báyau |ndoh | |Fish |báleh |júku |bále | |Sun |matáso |sing-har |máta-hári | |Moon |wúlan |búlan |wúlan | |Stars |bitóing |bintóing |bintóing | |God |álah ta-ála | |álah ta-ála | |Sit |túdang |mempu |píóro | |Eat |mánre |ang'ánre |mánde | +----------+---------------+---------------+-------------+

+----------+---------------+------------+--------------+ | ENGLISH. | BÚTON. | SÁSAK. | BÍMA. | +----------+---------------+------------+--------------+ |One |sátu |sátu |sábua; icha | |Two |dua |dua |lua | |Three |tálu |telu |tólu | |Four |mpat |mpat |ópat | |Five |lima |lima |lima | |Six |ánam |nám |íni | |Seven |pitu |pitu |pidu | |Eight |árua |báin |wáru | |Nine |asára |siwa |chéwi | |Ten |sapúlu |sapúlu |sampúlu | |Twenty |rompúlu |dua-púlu |duampúlu | |Hundred |sibiláng'an |sátus |sa-rátus | |Man (homo)|tau |kelépe |dho | |Man (vir.)|tau |máma |dho-mó-ne-móne| |Woman |makónrai |nina |dho-siwe | |Father |bápa |áma |áma | |Mother |ma |ína |ína | |Head |úlu |ótah |túta | |Eyes |máta |máta |máda | |Nose |ing'a |írung |ilu | |Hair |wélu |búlu |hónggo | |Teeth |ísi |gigi |woi | |Belly |bábua |tian |lóko | |Hand |liman |íma |rima | |Foot |áje |nai |édi | |Blood |dára |geti |ráh | |Day |áso |kejélu; jélu|mrai | |Night |weni |kelam |ai-meng'ádi | |Sleep |matínro |tindu |máru | |Dead |matémo |máti |máde | |White |maputémo |pútih |búrah | |Black |malótong |bírang |me-e | |Good |baik |ónya |tátio | |Bad |enda-ma-dakégau|leng'e |séwai | |Fire |ápi |ápí |ápi | |Water |áyer |ai |oí | |Earth |tána |tána |dána | |Stone |bátu |bátu |wádu | |Hog |bábi |báwi |vávi | |Bird |manuk |káma-núkan |nási | |Egg |télor |télu |dólu | |Fish |bále |mpah |úta | |Sun |máta-hári |máta-jelu |liroh | |Moon |wúlah |úlan |wúrah | |Stars |bintóing |bintang |ntára | |God |álah ta-ála |álah ta-álah|álah | |Sit |dúduk |tókol |dóho | |Eat |mánre |bekhor | | +----------+---------------+------------+--------------+

+----------+-----------+-----------+---------+ | ENGLISH. | SEMBÁWA. | TEMBÓRA. | ENDÉ. | +----------+-----------+-----------+---------+ |One |sátu |seena |sa. | |Two |dua |kálae |zua. | |Three |tiga |nih |télu. | |Four |ampat |kude-in |wútu. | |Five |lima |kutélin |lima. | |Six |ánam |báta-in |limása. | |Seven |túju |kúmba |limazua. | |Eight |delápan |koného |ruabútu. | |Nine |sambélan |láli |trása. | |Ten |sapúlu |saróne |sabúlu. | |Twenty |dua-púlu |sisaróne |bulúzua. | |Hundred |sang'átus |simári |sang'ásu.| |Man (homo)|tau |doh |dau. | |Man (vir.)|láki-láki |sia-in |úli-dau. | |Woman |perámpuan |óna-yit |ána-dau. | |Father |bápa |homóri |má. | |Mother |máma |yelai |weh. | |Head |úlu |kokóre |úla. | |Eyes |máta |saing'óre |ána-máta.| |Nose |ing'a |saing kóme |niju. | |Hair |wélua |búlu |fu. | |Teeth |ísi |sóntong |nihi. | |Belly |báboa |sumóre |túka. | |Hand |limang |taintu |lima. | |Foot |áje |maimpo |wáhi. | |Blood |dárá |kiro |ráha. | |Day |aso |kóngkong |giah. | |Night |malam |tádung |kómbe. | |Sleep |maténro |kidjum |méne. | |Dead |matémo |sílam |máta. | |White |púti |si-yang |bára. | |Black |lótong |naido |láka. | |Good |baik |sámar |glo. | |Bad |nónda-króah|gonóre |báne. | |Fire |ápi |maing'aing |ápi. | |Water |jéne |naino |wai. | |Earth |tána |gonong |tána. | |Stone |bátu |ilah |bátu. | |Hog |bábi |kíwu |báhe. | |Bird |mánuk-mánuk|kilaíngkong|peti. | |Egg |telor |andik |telor. | |Fish |júku |karáyi |íkan. | |Sun |sing-har |ingkong |réza. | |Moon |wúlan |máng'ong |wúlan. | |Stars |bintóing |kingkong |dála. | |God |álah ta-ála|moríhoh |ga-hémbu.| |Sit |píóro |hok-hok |regoh. | |Eat |mang'an |mákan |ka-a. | +----------+-----------+-----------+---------+

A COMPARATIVE VOCABULARY OF THE GUNUNG TALU, MENADU, TERNATI, SANG'IR, SIRANG OR CERAM, AND SAPARÚA LANGUAGES.

+-----------+------------+-----------+---------------+ |ENGLISH. |GUNUNG TALU.| MENADU. | TERNATI. | +-----------+------------+-----------+---------------+ |One |limbóto |esah |rimoi | |Two |bukáng'o |bua |rómo-didi | |Three |bóne |télu |ra-ang'i | |Four |ampat |épat |ráha | |Five |lima |lima |róma-tóha | |Six |ánam |ánam |rára | |Seven |túju |pitu |tómdi | |Eight |delápan |wálu |tof-kang'i | |Nine |sambilan |sioh |siyu | |Ten |sapúlu |mapúlu |yági-móí | |Twenty |dua-púlu |rúa-napúlu |yági-romdidi | |Hundred |mai-tútu |ma-hátus |rátu-mói | |Thousand |notifu |ma-ribu |ribú-mói | |Man (homo) |manúsia |tó |manúsia | |Man (vir.) |satúlal |to-áma |nónau | |Woman |tábua |wewóné |fohékeh | |Father |bápa |áma |bába | |Mother |nána |ína |yáya | |Head |lung-góng'o |úlu |dopólo | |Eyes |máta |warén |táko | |Nose |uling'o |nirung |ídung | |Hair |wóho |wúhuk |rambut | |Teeth |dang'éta |wáhang |gigi | |Belly |mbong'a |po-ot |ho-ot | |Hand |otóho |leng'an |tang'an | |Foot |oh-áto |háhe |káki | |Blood | dúhu |ráha |dára | |Day (light)| dulúho |ndoh |modiri | |Night |hoi |weng'i |wang'i-lóbi | |Sleep |méte-lóho |madákal |hótu | |Dead |máti |máti |sóni | |White |púti |kúlo |ubúan | |Black |itam |riram |îrang | |Good |baik |léhos |láha | |Bad |tra-baik |léwo |ási | |Fire |tólu |ápi |úkut | |Water |telóho |ráno |áki | |Earth |búta |tána |káha | |Stone |bátu |wátu |márih | |Hog |boi |wáwi |sóho | |Bird |búrung |kóko |námot | |Egg |putitor |átelu |nabóro | |Fish |tóta |póngkor |neá-ot | |Sun |mútu-hári |ndoh |máta-hári | |Moon |uláno |leléhon |búlan | |Stars |óli-pópo |tóto-tian |úna-bintan | |God |málai-káti |wálian |tuan-álah | |Sit |ulóho |rumúma |tégó | |Eat |mong'a |kúman |óhot | +-----------+------------+-----------+---------------+

+-----------+------------+--------------------+-----------+ |ENGLISH. | SANG'IR. |SIRANG or CERAM. | SAPARÚA. | +-----------+------------+--------------------+-----------+ |One |sembua |tekúra |isáhi. | |Two |darúa |dua |rua. | |Three |tátelu |tólu |óru. | |Four |épa |pát |ha-an. | |Five |lima |lim |rima. | |Six |nóng |ónan |nóho | |Seven |pitu |fitúra |hítu. | |Eight |wálu |delapánte |wáru. | |Nine |sioh |sabilánte |siwah. | |Ten |mapúru |putúsa |úhu-túhi. | |Twenty |duampúlu |dua-púlu |úhurua. | |Hundred |marásu |útun |hutúngno. | |Thousand |saribu |rihúne |rihúno. | |Man (homo) |tau-máta |káwu |túma-táwu. | |Man (vir.) |esé |manuáya |manáwau. | |Woman |babini |mapuinára |pipináwu. | |Father |bápa |niba-bára |amáni. | |Mother |nina |ninésan |ináni. | |Head | -- |ulúnte |urúni. | |Eyes |máta |matára |ma-áni. | |Nose |írung |idónte |iríni. | |Hair |úta |uhúra |rhúwon. | |Teeth |ísi |gigira |nióni. | |Belly |tiang |púmra |tehúni. | |Hand |tákiar |tanánte |rimáni. | |Foot |bisi |kakíra |ahíni. | |Blood |dára |dárah |laláni. | |Day (light)|éloh |pagíra |kai. | |Night |bása |mahónte |lamásai. | |Sleep |metiki |ákifet |imutára. | |Dead |náti |máti; hábis |imáta. | |White |mawira |putíra |ipúti. | |Black |mitung |meténa |iméte. | |Good |mápia |páda-lóko |imai. | |Bad |daráki |manche-ére nága-ráta|hiáhia. | |Fire |pútung |ápira |hahúlo. | |Water |áke |áyira |waélo. | |Earth |utána |búmite |umélo. | |Stone |bátu |batúra |hátuo. | |Hog |wáwi |boíra |háhuo. | |Bird |mánuk-daródo|burúngte |mánuo. | |Egg |telor |telórte |terúri. | |Fish |kena |ján |iyáno. | |Sun |éloh |máta-hári |ria-ma-áno.| |Moon |búlan |bulánte |huláno. | |Stars |butúing |bentángte |humário. | |God |máwu-álah |álah |álah. | |Sit |káyan |matórán |ituo. | |Eat |kúmang |kamána |lyáni. | +-----------+------------+--------------------+-----------+

FOOTNOTES:

[299] See Comparative Vocabulary annexed, including the dialects of the south-west limb of Celebes, and some of the islands in its vicinity, on which _Bugis_ settlements have been formed.

[300] Asiatic Researches.

[301] Meaning their services for a stipulated period or for life.

APPENDIX G.

NUMERALS ACCORDING TO THE CHANDRA SANGKALA.

ONE.

Rúpa form, shape, appearance, face of any thing. Chandra moon at the 15th day, moon. Sási new moon, month of the year. Nábi or nebe the navel, completion of the month. Búmí the earth, or piece of land. Búda ancient; original. Rón or Gódong leaf of a tree. Médi abstraction, devotion. Eku tail of any thing. Dára large stars, planets. Jalma or Janma mankind. Eka one. Wák the body. Súta child. Siti black earth, earth. Awáni courageous, hair of the body. Wúlan the moon, at the 14th day, full moon. Yáta then, forthwith, thereupon. Tung'gal one.

TWO.

Nitra the eye lids, the eye. Chaksu the inner corner of the eye. Nayána sight. Sikára the palm of the hand. Búja the upper part of the arm near the shoulder. Páksa the jaw-bone. Drésti or desti the eye-brow. Háma the outer corner of the eyes. Lochána the lips. Charána the side of the cheek-bone. Kerna the ears. Kerni the inner part of the ear. Anámba the act of closing the hands in obeisance. Talíng'an the lobe of the ear, the ear. Máta the eye, the pupil of the eye. Tang'an the hands, the arms. Súku the feet, or soles of the feet. Lár wings. Dúi two. Lóro two.

THREE.

Bahning fire (of a furnace). Pawáka fire (from a volcano). Siking fire (struck from a flint). Guna fire (from friction of wood). Dahána the fire which pervades every thing that has life, extensive fire, fire that has never been extinguished. Tri-ningrána fire (of the work-room). Uta a leech. Buja-lána alligator or crocodile. Húti worm of the earth. Játa flame of fire. Wéda fire or heat confined in a vessel, as in a cooking vessel. Anála the fire which giveth warmth to the heart, the fire of passion, the fire which giveth warmth to passion. Gni fire (to a match). Utáwa fire. Kéa great fire. Léna fire or flame of a lamp. Puyíka fire and ashes, mixed. Tiga three. Uning'a a torch.

FOUR.

Wédang hot water. Segára the sea. Kerti well water. Súchi water after it is used. Jaládri water from a lake, or where fresh water mixes with the sea. Hádi mountain water, rare or pure water. Warna colour. Wéh water which descends from a mountain. Samúdra sea water. Jaládi tank or pond water. Ernáwa spring water. Toyádi dew water. Wahána flood or quantity of water. Waudádi juice from trees, as toddy,&c. Sindu milk. Wári cocoa nut-water, water. Dik glutinous sap taken from trees, as the Indian rubber, &c. Tásik sweat, applied to the sea on the coast. Bányu water. Chatur four. Pápat four.

FIVE.

Búta a rasaksa or hobgoblin, also a lion. Pandáwa the five sons of Pandu. Táta breath issuing from the nostrils. Gáti ditto mouth. Wisáya air produced as in bellows, &c. Indri air which refreshes or revives. Astra the air created by the passing of a missile weapon, or by the wielding of a sword. Sára the same, created near the point or edge of the weapon. Marúta air which conveys scents of any kind. Pawána strong wind. Bána hurricane, violent wind. Margána favourable wind in one's course. Sámi-rána the wind that checks perspiration. Waráyang the point or edge of the wind which strikes any thing. Pancha five. Báyu wind that circulates in the human body. Wisikan whispering wind. Gúling'an air circulating in a room. Lima five.

SIX.

Mangsa season, the seasons, prey of a wild beast. Sadrása the six tastes, (sweet, sour, salt, bitter, pungent or aromatic, hot, as pepper). Wináyang to range, following in order, (which is done according to the six notions of things). Gána silk worm, bee. Ret-tu the feeling or taste of any thing not pleasant, as pain in the leg, mixed good and bad. Ang'gas the trunk of a tree standing after its branches and leaves are decayed and fallen. Sáyag an inclining tree. Karng'a the sense of hearing. Sanda clear, light. Sandi plan, project, scheme, completed. Búdia disposition, inclination, ability. Ka-nénam six. Rása taste.

SEVEN.

Ardi mountains near the sea, mountains. Parwáta several mountains together. Turángga a steed, horse. Giri mountain or great hill. Réksi or resi a pandita, or holy or learned man. Aksa buffaloe. Baksu bull or cow. Mandála a mountain which is rent or split. Chála a mountain which shows its shape, &c. clearly. Hemáwan the summit of a mountain. Gúra cow, great noise. Sapta seven. Pandita a holy man. Géngsiára the buzzing noise of flying insects. Yamúni the sound of a lover courting his mistress. Kúda horse. Wiku an instructor. Pitu seven.

EIGHT.

Nága serpent Panágan the dwelling of a snake, the skin which a snake has shed. Sarira guana. Básu tekké. Tánu camelion. Múrti lizard. Kunjára place of confinement, prison. Gájah elephant. Dipángga an elephant fully caparisoned. Samádia an elephant prepared for being mounted. Hasta elephant. Mang'gála an elephant with his tusks grown. Diráda an enraged or savage elephant. Hesti female elephant. Matáng'ga a large elephant. Bramána a pandita from Sabrang or opposite coast. Liman a tame elephant. Kála time. Was, áwas a scorpion. Ula a snake.

NINE.

Rudra a muddy hole. Trústra the hollow of a tube, a hollow in any thing. Trústi the same. Múka the face, the mouth. Gapúra the gate or door-way of a palace. Wiwára a door-way, the opening of a case. Diára the gateway of a fort. Drúna door-way into a holy place, or place of misfortune. Yútu the eye of a needle, or the like. Gátra a small hole or cell in the earth, made by insects. Gua a cave. Wadána the front of a door. Léng all kinds of holes or hollow places. Láwang doors of every description. Sóng a long passage underground. Babáhan the hole made for the entrance of a thief. Náwa nine.

CYPHER.

Búma decayed grass, dried grass, hay. Súnya solitude, quiet. Gegána endless space, as between the earth and the sky, indefinite space. Ng'ambára flight. Widik widik that which is seen or heard but not known, as thunder. Malétik to fly off, drop off, anything small which is knocked off from what is greater. Sirna gone, vanished. Lang'it that of which one has an idea but cannot see clearly, as the sky. Kásia the air, atmosphere. Maláyewa to run off. Windu the period of revolving, a cycle. Sakáta a carriage. Ilang gone, lost, past.

* * * * *

EXAMPLE.

Búma, netra, gni, bányu, marúta, Earth, eyes, fire, water, air, 1 2 3 4 5

sadrása, ardi, nága, láwang, lang'it. taste, hill, snake, doors, sky. 6 7 8 9 0

APPENDIX H.

TRANSLATION OF THE MÁNEK MÁYA.

## CHAPTER I.

Before the heavens and earth were created, there existed _Sang yang Wisésa_ (the all-powerful). This deity, remaining in the centre of the universe, inwardly and earnestly desired of the Almighty Ruler to grant a wish that he had. A dreadful conflict of the elements ensued, in the midst of which he heard a repetition of sounds, like the rapid striking of a bell. On looking up he saw a ball suspended over him, and on his laying hold of it, it separated into three parts: one part became the heavens and earth, another became the sun and moon, and the third was man, or _mánek máya_.

All having made obeisance to the _Sang yang Wisésa_, he addressed himself to _Mánek máya_, and said, "Hereafter thou shalt be called _Sang yang Gúru_; and placing entire confidence in thee, I give up the earth and all that is attached to it, to be used and disposed of according to thy will and pleasure." Having spoken thus, _Sang yang Wisésa_ vanished.

The earth being in great distress, unfixed and liable to be driven to and fro by every gust of wind, anxiously petitioned of _Sang yang Wisésa_ that its situation and condition in the universe might be fixed. The sun, moon, and sky, deeply affected with the distress in which the earth was, all came to lend their assistance; a violent hurricane at the same time arose, and, by their united influence, the earth became still and fixed, the contending waters then receiving their saltness and disposition to turbulence. The continual presence of the sun and moon occasioned perpetual day. _Sang yang Gúru_, empowered by the deity, then directed that those two luminaries should show themselves alternately, relieving each other by turns; the sun dispensing light and heat during the day, and at the close thereof entering into the bosom of fire; the moon continuing to light the earth by night, for fifteen days in a month, and descending in due season into the bosom of the waters.

At the request of _Sang yang Gúru_, the deity granted that he should have nine male and five female children born unto him, without the assistance of a mother.

One of the sons, called _Mahadéwa_, being furnished with one of the daughters, called _Mahadéwi_, as a wife, was sent to preside in the east. He was, moreover, provided with a fort and palace of silver, a sea of cocoa-nut milk, and a white _pári_ bird. His letters were _ha_, _na_, _cha_, _ra_, and _ka_, (the five first letters of the Javan alphabet), and his day, _légi_ (which signifies sweet).

The second son, _Sang yang Sámbu_, was sent to preside in the south: the daughter allotted to him for a consort was _Sangyána_. His _kráton_ was of copper; his bird was a _bhramána_ kite; his sea was of blood; his letters were _da_, _ta_, _sa_, _wa_, and _la_; his day _páhing_.

The third son, _Sang yang Kamajáya_ (the most beautiful), was sent to preside in the west: the daughter allotted to him for a wife was _Dewi Ratéh_ (which signifies the most beautiful female). His _kráton_ was of gold; his sea was of honey; his bird was a _kapádong_, or yellow minor; his letters were _pa_, _da_, _ja_, _ya_, and _nia_; his day was _pon_.

The fourth son, _Sang yang Wísnu_, was sent to preside in the north: the daughter allotted to him for a wife was _Sri_. His day was _wágé_; his _kráton_ was of iron; his sea was indigo; his bird was _gága_, or crow; his letters were _ma_, _ga_, _ba_, _ta_, and _nga_.

The fifth son, _Sang yang Báyu_, was appointed to preside over the centre of the earth: the daughter allotted for his wife was _Dewi Súmi_. His _kráton_ was of bell-metal; his day was _klíwon_; his letters were _ga_, _lang_, _nia_, _ma_, _ma_, _la_, _pa_, _ya_, and _a_; his sea was of hot water; his bird was a _gogek_.

The four remaining sons were appointed to preside in the north-east, north-west, south-west, and south-east quarters, respectively.

The god of the north-east was _Sang yang Pretanjála_, and the letter attached to him was named _b'ya_.

The god of the south-east was _Sang yang Kwéra_, and the letter attached to him was named _narasúnya_.

The god of the south-west was _Sang yang Mahayákti_, and the letter attached to him was named _gandéa_.

The god of the north-west was _Sang yang Séwa_, and the letter attached to him was named _norwíti_.

These arrangements being made, _Sang yang Gúru_ went under the earth to put things to rights there. The earth consisted of seven regions, one under the other, like so many folds. In the first region he appointed the goddess _Déwi Pratiwi_ to preside; in the second region, a god named _Sang yang Kusíka_; in the third region, a god named _Sang yang Gáng'ga_; in the fourth region, a god named _Sang yang Sindúla_; in the fifth, _Sang yang Dasampálan_; in the sixth, a god named _Sang yang Manihára_; in the seventh region, a god named _Sang yang Anta Boga_, and who was head over all the others.

Then _Sang yang Gúru_ returning from under the earth, and observing that it was depressed towards the west, and elevated towards the east, summoned all the deities to a consultation respecting what might be the cause of this inclination. The deity of the west said that it was in consequence of a large mountain that was towards the west, and whose weight bore down the earth in that quarter. _Sang yang Gúru_ then directed that the mountain should be removed from the west and placed in the east, so as to preserve the earth in due balance. All the deities were accordingly forthwith dispatched to effect the same.

_Sang yang Gúru_, at the same time, got _Sang yang Wisésa_ to create him a Vulcan or _Empu_, whose name was _Ramádi_. Of this Vulcan, his mouth served to supply fire, his right and left hands served respectively to hold and beat his work, while his knee answered the purpose of an anvil.

## CHAPTER II.

Besides _Sang yang Gúru_, _Sang yang Wisésa_ created another degree of mankind, viz.: _Sang yang Derma Jáka_, who, having humbled himself before _Wisésa_, petitioned him to bestow on him a son, which was granted, and his son's name was _Chátur Kanáka_.

_Chátur Kanáka_ having previously done penance, petitioned _Wisésa_ to grant him a son, which he did, and his son's name was _Sang yang Kanekapútra_. This _Kanekapútra_, who was superior in abilities to all the other created beings, being grown up, was sent by his father to do penance in the ocean, who gave him at the same time a precious stone, called _rétna dumíla_, fraught with the wonderful power of rendering its possessor insensible to hunger, cold, thirst, &c. and which completely fortified him against the effects of water, fire, &c. _Chátur Kanáka_ also instructed his son to remain quiet and silent during his penance.

## 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.

* * * * *

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.

* * * * *

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.

* * * * *

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.

* * * * *

_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.

Enclosed italics markup in _underscores_.