| Mangkára, | Prawn, | if on a | Friday, |
| Ménda, | Goat, | Saturday, | |
| Klábong, | Centiped, | Sunday, | |
| Wichítra, | Worm, | Monday, | |
| Mintúna, | A species of fish, | Tuesday, | |
| Was, | Scorpion, | Wednesday. | |
| Maisába, | Buffalo, | Thursday. |
The names given to the year comprised in the wíndu of twelve years appear to be the same with the signs of the zodiac, which, according to the manuscript discovered at Chéribon, are as follow:
| 1. | Mésa or Mesáris, | the Ram, | corresponding with the Hindu | Mesha, |
| 2. | M'rísa or M'resába, | the Bull, | Vrisha, | |
| 3. | M'ritúna or M'rikaga | the Butterfly, | Mithuna (the pair), | |
| 4. | Kalakáta or Kkala kadi, | the Crab, | Karkata, | |
| 5. | Sing'ha or Grigréson, | the Lion, | Sinha, | |
| 6. | Kanya or Kangerása, | the Virgin, | Kunya, | |
| 7. | Tula or Tularási, | the Balance, | Tula, | |
| 8. | Mri-Chika or Priwitarási, | the Scorpion, | Vrishchica, | |
| 9. | Dánu or Wánok, | the Bow, | Danus, | |
| 10. | Makára, | the Crawfish, | Makara (sea monster), | |
| 11. | Kúba, | the Water-jug, | Kumbha, | |
| 12. | Ména, | the Fish, | Mina[201]. |
The Javans, though they occasionally apply the signs of the zodiac to the twelve years of the cycle, have at present no knowledge of these signs as connected with the sun's course. In the Chéribon manuscript, which contains an explanation of each sign, they seem to have been considered only as giving names to particular years. Thus in the explanations of the first sign it is stated:
"This year, the year of Mesa-arsi, there is a mark in the horn of the ram; the deity who presides is Batára Wisnu; the rain is for five months; it is profitable to plant gágas, but birds destroy great quantities; this may be prevented by administering obat (medicine) composed of the oil of the káwang, with the flowers of the cotton plant and those of the kasúmba; rats also do great mischief in the sáwahs, which may be prevented by administering the bud of síri on a lucky day, named ang'gara, and diti on the panchawára Mánis; when administering it the following words should be repeated; 'Hong! Kíro-Wísnu-Sówa! tung'gal sih ning Buána!' 'Hail Wisnu! who art beheld clearly to be the only one in the world!'"
In the same manuscript, which appears to be entirely of an astronomical or astrological nature, the year appears to be divided into four portions, each distinguished by the peculiar position of a nága, or serpent.
The first of the three divisions includes Jista, Sáda, Kásar; the form and shape of the great nága in these seasons is first stated, and represented by a drawing, the head being during these months towards the east and tail to the west. "In these months, if any one wishes to plant rice, it must be white and yellow pári; and at this time alms must be given, consisting of white rice ornamented with the flowers called wári, and in the name of or in honour of Déwa Yáma, and on the seventh day. It will not be profitable to go to war in these months.
"If a child is born in these months he will be liable to seven sicknesses through life. Great care and caution must be taken in these months against sickness."
The second is as follows:
"In the seasons of Káru, Katíga, and Kaphat, the head of the nága is to the north and tail to the west. These times are neither good nor bad; it is proper to plant yellow pári; alms should be given of búbur ábang, red rice and water, &c. in honour or in the name of Déwa Sarasáti. Success will attend wars undertaken in these months.
"If a child is born in the month it will be unfortunate, and great care and caution must be taken regarding it; and if the child attains an advanced age, unhappiness will befal the parent.
"In the third nága, which includes the fifth, sixth, and seventh seasons, the head of the nága" it says, "is to the west, his tail to the east, his belly to the north. The offering then to be made is yellow rice, and a small ivory-handled knife ornamented with gold. The deity of these months is Batára Sarastati. In going to war in these seasons, be careful not to face the head of the nága[202]."
FOOTNOTES:
[146] One of the titles of Jaya Baya.
[147] Duijawara, Pandita of society or village priests.
Resi, Pandita who do penance in the woods.
Sewa, Pandita who fast and constantly watch.
Sugata, Pandita who communicate advice and give instruction.
[148] The supposed author of the poem.
| Risanga | kuda | suda | chandrama, |
| 9 | 7 | 0 | 1 |
making 1079 of the Javan æra. But other interpretations render it 708, which latter is the date generally attributed to the work on Java, and the period in which Jaya Baya is said to have reigned.—See History.
[150] Astina.
[151] The Indian fig or banyan.
[152] Nagasari.
[153] Bramára.
[154] Kuráchékéchup.
[155] Swamps.
[156] Paseban, assemblage of chiefs in front of the palace.
[157] The same with the kasang'a.
[158] The same with the masmas.
[159] Umbrella.
[160] A large head of bambu.
[161] The yellow bambu.
[162] Kiong, Chiong, or minor.
[163] Tegal.
[164] Another name for Krésna.
[165] Krésna.
[166] Kresna.
[167] Satiaka.
[168] Déwi Kúnti.
[169] The mother of the Pendáwa, the same with Déwi Kúnti.
[170] Vishnu.
[171] Three pair of eyes.
[172] Child of the sun.
[173] Commander-in-chief.
[174] Seta.
[175] King of the Kuráwa.
[176] The plain of Kuru.
[177] Or Elephant Carcass, another name for Astína. The Javan tradition is, that an elephant made the country, in order to obtain Ratnádi, who, thinking it impracticable, had imposed that task on him, as a condition of her favour. When it was effected, she got Gatáma to kill him, and then married him. It was called Astina, from Asti, which also signifies an elephant.
[178] The princes on the side of the Pandawa.
[179] Or that of a sharp-pointed weapon.
[180] Arjúna.
[181] Bima.
[182] Wife of Arjúna.
[183] Sita.
[184] Dresta Drijúmna.
[185] Religious instructors.
[186] Their brother, being also a son of Wirátes Swára.
[187] B'hramástra.
[188] See plate of the position of the Matàrem army.
[189] Dagger.
[190] Of Sália.
[191] Milton says:
"Wept at completion of the mortal sin."
And a modern poet selected the passage as an example of the exercise of a truly poetical imagination.
[192] With Síri juice.
[193] Bridge.
[194] Having since my return to England put these illustrations of the Brata Yudha in the hands of a relative (the Rev. Thomas Raffles, of Liverpool,) he has been kind enough to give the translation a poetical dress, and I regret that the limits of the present volume do not admit of their insertion in this form, in justice to the poetry of Java and the talent which he has displayed. The following example of the last stanzas may serve as a specimen of the style and spirit in which the task has been executed.
To find the object of her pious care,
Her murder'd lord, who on the battle plain
Lay all neglected mid the thousands slain,
She drew the dagger from its sheath of rest,
Intent to plunge it in her heaving breast.
Just then, as if in pity to her grief,
Flash'd the red light'ning to the maid's relief,
And shew'd with horrid glare the bloody way
To where her husband's mangled body lay.
Points to the spot where Sália's carriage lies,
And Sália's self, whom living she adored,
The bleeding body of her murder'd lord.
The richest flowers by heavenly influence shed
Their sweetest odours o'er his honoured head,
The muttering thunder mourned his early tomb,
And heaven in showers bewailed the hero's doom.
In frantic wildness to her throbbing breast;
Tried every art of love that might beguile
Its sullen features to one cheerful smile;
Kiss'd those dear lips so late of coral red,
As if unconscious that the soul had fled;
Then in her folded arms his head she rais'd,
And long on those beloved features gazed.
With síri-juice his pallid lips she died,
And to his wounds its healing balm applied;
While with the skirt of her embroidered vest,
She wip'd the blood-drops from his mangled breast.
"Bleeding and mangled on this cursed ground!
"Why are thy lips in sullen silence sealed
"To her who sought thee on this battle field?
"Wilt thou not speak—my love, my lord, my all,
"Or still in vain must Sátia Wáti call!
"Say, shall my copious tears in torrents flow
"And thus express my agony and woe?
"How shall I move thee, by what art beguile
"The ghastly air of that unmeaning smile?"
To move the pity of her murder'd lord;
But ah! no sound the unconscious dead return'd,
No fire of love within his bosom burn'd;
While at each pause a death-like stillness stole
O'er the deep anguish of the mourner's soul.
"And was it thus to bow thy honour'd head
"Amid the thousands of the mingled dead,
"That on that fatal morning thou didst glide
"With gentle footsteps from thy consort's side?
"And thus to reach the glorious realms above
"Without the faithful partner of thy love?
"But earth has lost its fleeting charms for me,
"And, happy spirit, I will follow thee!
"Nor let me pass it, trembling and alone.
"Though Widadáris shall obey thy call,
"Yet keep for me a place above them all.
"To whom but me does that first place belong,
"Who sought and found thee mid this ghastly throng;
"And who, unable to survive thy doom,
"Thus sheds her blood and shares thy honour'd tomb?"
Drew from its peaceful sheath the gleaming blade;
From her fair bosom tore th' embroidered vest,
And plunged it deep within her heaving breast.
Rich was the blood that issued from the wound,
And streamed like liquid gold upon the ground.
And thought and reason were a while sustained,
She called her maiden with her feeble breath,
And thus address'd her from the arms of death.
"Take this my last request to those I love:
"Tell them to think of Sátia Wati's fate,
"And oft the story of her love relate;
"Then o'er her woes the tender heart shall sigh,
"And the big tear-drop roll from pity's eye."
"In every scene by thee I gladly staid.
"Whate'er the state of being thou must know,
"Thy faithful maiden will partake it too.
"What hand but mine the cooling stream shall pour,
"Or bathe the feet of her whom I adore?"
She drew the dagger from her mistress' wound,
With deadly aim she plunged it in her breast,
And with her mistress sunk to endless rest.
To the fair regions of eternal day.
The astonish'd shade of Sália linger'd there,
Borne on the pinions of the ambient air,
To bid the object of his earthly love
An eager welcome to the realms above.
Up that resplendent path he trod before,
Till earth and time had vanished all away
Amid the splendours of eternal day:
Where fields of light and silken mansions stand,
The glorious work of a celestial hand.
Gazed o'er the boundless realms of living light,
With heavenly fruit the eternal groves were crowned,
And joy and rich profusion smiled around.
All bore the bloom of an immortal youth,
All breathed alike the air of love and truth;
And all adoring one eternal mind,—
The Almighty, rich in bounty to mankind.
[195] The same observation has, I believe, been made on the character of the Grecian music.
[196] See Plate.
[197] We can hardly suppose them to have been as ignorant of the art of design as their neighbours on Borneo, at the period of their being first visited by Europeans. The following story is translated from a note in Joao de Barros, 4 Decade, Book I. Chap. 17. "Vasco Lorenco-Drejo Cam and Gonzala Veltoza, were sent to the King of Borneo on a treaty of commerce. Among their presents was a piece of tapestry, representing the marriage of Henry VIII. of England and Catherine, Princess of Arragon. The king received them well, but on delivering the presents, the piece of tapestry was displayed, with the figures as large as life. This to the king was matter of alarm and suspicion, for he imagined that the figures must be enchanted, and that the Portuguese wished to introduce them under his roof to deprive him of his kingdom and his life. He ordered the tapestry to be immediately removed, and that the Portuguese should immediately depart, as he did not chuse to have any more kings beside himself in the country; and all attempts to pacify him were fruitless."—Vol. IV. Part I. p. 107.
[198] See Chapter on History.
[199] "Each Mexican month of twenty days was subdivided into four small periods of five days. At the beginning of these periods every commune kept its fair, tianquiztli."—Humboldt's Researches, Translation, vol. i. page 283.
"In respect to civil government, they divided the month into four periods of five days, and on a certain fixed day of each period their fair, or great market day, was held."—Clavigero, Translation, vol. i. page 293.
[200] See Literature, account of the Kanda.
[201] Each of the years represented in the Chéribon manuscript, and distinguished by the signs of the Zodiac, is considered sacred to one of the following deities: Wísnu, Sámbo, Indra, Suria, Místri, Barúna, Sang Místri, Wandra Kurísia, Purusiah, Tabada, Aria, or Gána.
[202] See an account of this manuscript under the head Antiquities.
END OF VOL. I.
LONDON:
PRINTED BY R. GILBERT, ST. JOHN'S SQUARE.