These slaves are the property of the Europeans and Chinese alone: the native chiefs never require the services of slaves, or engage in the traffic of slavery. The Mahomedan laws, which regulate their civil condition, and permit this abomination in all its extent, are modified by the milder prejudices and more humane temper of the country. The Dutch, who, like us, valued themselves on their political liberty, are here the great promoters of civil servitude, and carried with them into their eastern empire, the Roman law regarding slavery in all its extent and rigour. But although they adopted principles that admitted of the most cruel and wanton treatment of slaves, I would not be understood to say, that they carried these principles into common practice. The contrary was almost universally the case, and the condition of slaves on Java, where they were employed principally in domestic offices, formed a complete contrast to the state of those employed in the West India plantations. It is remarked by Montesquieu, that "in despotic countries, the condition of a slave is hardly more burdensome than that of a subject," and such has been the case in Java. The grounds on which the Dutch justified the practice of making slaves, was not that they could not command the services of the natives with a sway sufficiently absolute, and that they were compelled to seek, beyond the limits of the island, for unfortunate agents to perform what the natives shewed a reluctance to undertake, but that they found the class of foreigners more adroit and docile than the Javans in the conduct of household affairs, and that having reduced them to the state of property, they remained in the family for life, and saved the trouble of a new training.

Upon the conquest of the island by the British in 1811, the condition of this class of its subjects excited the attention of government; and though we could not, consistently with those rights of property which were admitted by the laws that we professed to administer, emancipate them at once from servitude, we enacted regulations, as far as we were authorized, to ameliorate their present lot, and lead to their ultimate freedom. Steps were immediately taken to check further importation, and as soon as it was known that the horrid traffic in slaves was declared a felony by the British parliament, it was not permitted for an instant to disgrace a region to which the British authority extended. The folly and perfect uselessness of slavery on Java has been often pointed out by Dutch commissioners and Dutch authors[42].

Having thus attempted a brief description of the different classes of the Asiatic population of the island, I shall proceed to a short detail of the habitations, dress, food, and domestic economy of the natives; but, in order to enable the reader to understand some of the terms in the tables, and likewise in the subsequent observations, it may not be improper simply to state the names and titles expressive of the different gradations of rank, leaving a more particular account of the power and authority with which they are connected to another opportunity. The sovereign, who is either called Susuhúnan, Susúnan, or Sultan, is the fountain of honour and the source of all distinction. His family are called Pang'érans, his queen Rátu, the heir apparent Pangéran adipáti, and the prime minister Ráden adipáti. Governors of provinces, called by the Dutch Regents, are styled by the natives Bopátis, Tumúngungs, or Ang'abéis; and are ranked among the chief nobility of the country. All the inferior chiefs, including those termed Rádens, Mántris, Demángs, Lúras, and others, except the heads of villages, termed Kúwus, Búkuls, Patíng'gis, &c., who are elected by the common people out of their own number for the performance of specific duties, may be considered as petite noblesse.

The cottage or hut of the peasant, called úmah limásan, may be estimated to cost, in its first construction, from two to four rupees, or from five to ten shillings English money. It is invariably built on the ground, as on continental India, and in this respect differs from similar structures in the surrounding islands. The sleeping places, however, are generally a little elevated above the level of the floor, and accord in simplicity with the other parts of the dwelling. The sides or walls are generally formed of bámbus, flattened and plaited together: partitions, if any, are constructed of the same materials, and the roof is either thatched with long grass, with the leaves of the nipa, or with a kind of bámbu sirap. The form and size of these cottages, as well as the materials employed in their construction, vary in the different districts of the island, and with the different circumstances of the individuals. In the eastern districts, where the population is most dense and the land most highly cultivated, a greater scarcity is felt of the requisite materials than in the western, and the dwellings of the peasantry are consequently smaller and slighter. In the latter, the frame-work of the cottages is generally made of timber, instead of bámbus, and the interior of them, as well as the front veranda, is raised about two feet from the ground. The accommodations consist of a room partitioned off for the heads of the family, and an open apartment on the opposite side for the children: there is no window either made or requisite. The light is admitted through the door alone; nor is this deficiency productive of any inconvenience in a climate, where all domestic operations can be carried on in the open air, and where shade from the sun, rather than shelter from the weather, is required. The women perform their usual occupations of spinning or weaving on an elevated veranda in front, where they are protected from the rays of a vertical sun by an extended projection of the pitch of the roof. In some of the mountainous districts, where the rains descend with most violence, the inhabitants provide against their effects, by constructing their roofs of bámbus split into halves, and applied to each other by their alternate concave and convex surfaces, all along the pitch of the roof, from the top down to the walls. On the whole, it may be affirmed that the habitations of the peasantry of Java, even those constructed in the most unfavourable situations and inhabited by the lowest of the people, admit of a considerable degree of comfort and convenience, and far exceed, in those respects, what falls to the lot of the peasant in most parts of continental India.

The class of dwellings inhabited by the petty chiefs are termed úmah chébluk or úmah jóglo. These are distinguished by having eight slopes or roofs, four superior and four secondary. Their value is from seven to eight dollars, or from thirty-five to forty shillings.

The largest class of houses, or those in which the chiefs and nobles reside, are termed úmah túmpang, and are of the same form as the preceding; they are generally distinguished from them by their greater size, which varies with the means and rank of the possessor, and usually contain five or six rooms. The supports and beams are of wood. The value of such a habitation, calculated to answer the circumstances of an ordinary chief of the rank of a Páteh, or assistant to the governor of a province, may be about fifty or sixty dollars, or from ten to fifteen pounds sterling.

In the European provinces, the size and comfort of these dwellings have of late been very essentially contracted, by the rigid enforcement of the monopoly of the teak forests, which were formerly open to the natives of all classes.

Brick dwellings, which are sometimes, though rarely, occupied by the natives, are termed úmah gedóng. This kind of building is for the most part occupied by the Chinese, who invariably construct a building of brick and mortar whenever they possess the means. The Chinese kámpongs may always be thus distinguished from those of the natives.

The cottages, which I have already described, are never found detached or solitary: they always unite to form villages of greater or less extent, according to the fertility of the neighbouring plain, abundance of a stream, or other accidental circumstances. In some provinces, the usual number of inhabitants in a village is about two hundred, in others less than fifty. In the first establishment or formation of a village on new ground, the intended settlers take care to provide themselves with sufficient garden ground round their huts for their stock, and to supply the ordinary wants of their families. The produce of this plantation is the exclusive property of the peasant, and exempted from contribution or burden; and such is their number and extent in some regencies (as in Kedú for instance), that they constitute perhaps a tenth part of the area of the whole district. The spot surrounding his simple habitation, the cottager considers his peculiar patrimony, and cultivates with peculiar care. He labours to plant and to rear in it those vegetables that may be most useful to his family, and those shrubs and trees which may at once yield him their fruit and their shade: nor does he waste his efforts on a thankless soil. The cottages, or the assemblage of huts, that compose the village, become thus completely screened from the rays of a scorching sun, and are so buried amid the foliage of a luxuriant vegetation, that at a small distance no appearance of a human dwelling can be discovered, and the residence of a numerous society appears only a verdant grove or a clump of ever-greens. Nothing can exceed the beauty or the interest, which such detached masses of verdure, scattered over the face of the country, and indicating each the abode of a collection of happy peasantry, add to scenery otherwise rich, whether viewed on the sides of the mountains, in the narrow vales, or on the extensive plains. In the last case, before the grain is planted, and during the season of irrigation, when the rice fields are inundated, they appear like so many small Islands, rising out of the water. As the young plant advances, their deep rich foliage contrasts pleasingly with its lighter tints; and when the full-eared grain, with a luxuriance that exceeds an European harvest, invests the earth with its richest yellow, they give a variety to the prospect, and afford a most refreshing relief to the eye. The clumps of trees, with which art attempts to diversify and adorn the most skilfully arranged park, can bear no comparison with them in rural beauty or picturesque effect.

As the population increases, the extent of individual appropriations is sometimes contracted; but when there is sufficient untenanted ground in the neighbourhood, a new village is thrown out at some distance, which during its infancy remains under the charge, and on the responsibility of the parent village. In time, however, it obtains a constitution of its own, and in its turn becomes the parent of others. These dependent villages are in the eastern districts termed dúku, and in the western or Súnda districts chántilan.

Every village forms a community within itself, having each its village officers and priest, whose habitations are as superior to those of others as their functions are more exalted. To complete the establishment in most large villages, a temple is appropriated for religious worship. Here is found that simple form of patriarchal administration, which so forcibly strikes the imagination of the civilized inhabitants of this quarter of the world, and which has so long been the theme of interest and curiosity of those who have visited the Indian continent.

In the larger villages, or chief towns of the subdivisions, in which the Kápala chútag, or division-officer, resides, a square place, corresponding with the álun álun of the capital, is reserved; and, in like manner, the mosque is found to occupy one side, and the dwelling of the chief another. The villages, whether large or small, are fenced in by strong hedges of bámbu, and other quick growing plants. All the large towns and capitals are formed on the same principle, each hut and dwelling being surrounded by a garden exclusively attached to it. In this respect, they are but large villages, although usually divided into separate jurisdictions. A newly-formed village contains but a few families, while in the capitals the population often amounts to several thousand souls. Súra-kérta, the capital of the chief native government, though its population is estimated to exceed one hundred thousand, may be termed an assemblage or group of numerous villages, rather than what in European countries would be called a town or city.

In the larger towns, however, and in the capitals, considerable attention is paid to the due preservation of broad streets or roads crossing in different directions. The inland capitals in the Súnda districts are distinguished by an extreme neatness and regularity in this respect; and although both these, and the greater native capitals at Sólo and Yúgy'a-kérta, may have been laid out principally at the suggestion of Europeans, it may be observed, that the same conveniences are also to be found in the extensive capital of Banyúmas, the planning of which must be ascribed entirely to the natives.

The dwelling or palace of the prince is distinguished by the terms kadáton or kráton, being contractions, the former probably from ka-datu-nan, and the latter from ka-ratu-nan, the place of the Dátu or Rátu (prince). Those of the Regents or Bopátis (nobles entrusted with the government of provinces), are styled dálam; a term which is applied to the inmost hall or chamber of both buildings; and by which also, particularly in the Súnda districts, the chiefs themselves are often distinguished.

The kráton, or palace of the prince, is an extensive square, surrounded by a high wall, without which there is generally a moat or ditch. In the front, and also sometimes in the rear, an extensive open square is reserved, surrounded by a railing, which is termed the álun álun. On the wall of the kráton, which may be considered as the rampart of a citadel, are usually planted cannon; and within it, the space is divided by various smaller walls, which intersect each other, and form squares and compartments, each having a particular designation, and answering a specific purpose; separate quarters being assigned within the walls to all the families who may be considered as attached to the person of the sovereign, or that of the princes. The circumference of the wall of the kráton of Yúgy'a-kérta is not less than three miles; and it was estimated that, at the period of the assault in 1812, it did not contain fewer than from ten to fifteen thousand people. That of Súra-kérta is neither so extensive, nor so well built. After crossing the álun álun, or square in front of the kráton, the principal entrance is by a flight of steps, at the top of which it is usual for the new sovereign to be invested with his authority, and on which he is seated on those occasions in which he shews himself in public. This is termed the setingel, from seti-ingel, the high ground. On these occasions, the Pang'érans and nobles are ranged below. Proceeding into the interior of the building, and after descending a flight of steps, we find the next principal gateway or entrance is called the brójo nólo. After passing another court, the next gateway is termed kámandúngan; and beyond this again is the last passage, distinguished by the term s'rimenánti. Still farther on, in the centre of a square, is the hall, mendópo or bángsal, of the prince. On one side of the square are two small mendópos, or open sheds, called bángsal peng'ápit, where the Pang'érans assemble to wait the appearance of the sovereign in the principal mendópo; and on the opposite side is the dwelling, or úmah tumpang, of the prince, termed próbo yókso. The bángsal, or mendópo, is a large open hall, supported by a double row of pillars, and covered with shingles, the interior being richly decorated with paint and gilding. The ceiling of the mendópo of Yúgy'a-kérta is remarkable for its splendour and richness, being composed according to that peculiar style of architecture frequently observed throughout Java, in which several squares, of gradually decreasing sizes, are arranged one above and within the other; a style which is general among the Hindus, and strongly marks the architecture of the Burmans and Siamese.

In the centre of the álun álun, and in front of the setingel, are two wáringen trees (the Indian fig or banyan), called wáring'en kúrung, which have been considered as the sign or mark of the royal residence from the earliest date of Javan history.

In the dwellings of the nobles and governors of provinces, the same form and order, with some slight modifications, are observed. These have likewise the álun álun front. The outer entrance corresponding with the setíngel of the kráton is however with them denominated the láwang sekéting, the second pasádong, and the third régol, within which is the mendópo, or dálam. The mosque forms one side of the álun álun.

The furniture of the houses or huts of the lower orders is very simple, and consists of but few articles. Their bed, as with the Sumatrans, is a fine mat with a number of pillows, having some party-coloured cloths generally extended over the head, in the form of a canopy or valance. They neither use tables nor chairs, but their meals are brought on large brass or wooden waiters, with smaller vessels of brass or china-ware for the different articles served up. They sit cross-legged, and, in common with other Mahomedans, only use the right hand at their meals. They usually take up their food between the finger and thumb, and throw it into their month. Spoons are used only for liquids, and knives and forks very rarely, if at all.

In the dwellings of the higher classes, the articles of furniture are more numerous and expensive. Raised beds, with many pillows piled one above the other, and mats and carpets, are common in all; but, in the European provinces, many of the rooms of the chiefs are furnished with looking-glasses, chairs, tables, &c. Most of these were at first introduced for the accommodation of European visitors, but are now gradually becoming luxuries, in which the chiefs take delight.

They are partial to illuminations, and, on days of festivity, ornament the grounds adjacent to their dwellings with much taste and design, by working the young shoots of the cocoa-nut, the bámbu, and various flowers, in festoons and other contrivances. The canopy or valance over the table, bed, or other place selected for any particular purpose, is universal. This canopy is generally of chintz, from Western India.

In all the provinces under the European government, the chiefs have several rooms fitted up in the European style, for the accommodation of the officers of government, and none of them hesitate to sit down at table with their visitors, and join in the entertainment.

The natives of Java are in general better clothed than those of Western India. In many provinces of the interior, and in the elevated parts of the island, warm clothing is indispensable. They are for the most part clothed from the produce of their own soil and labour; but there are parts of their dress which they willingly derive from foreign countries. Blue cloths and chintzes, in particular, have always formed an extensive article of importation from Western India; and the chiefs consume considerable quantities of broadcloths, velvet, and other fabrics, in the jackets, pantaloons, and other articles of dress, in imitation of Europeans. Persons of condition are particular in being what they conceive well-dressed. A sloven is an object of ridicule; and, in point of expensive attire, they may be considered as restricted only by their means. Although the general character of the native costume is preserved, they seemed inclined to adopt many of the more convenient parts of the European dress; and, in proof of their having but few prejudices on this score, it may be observed, that, on occasions when the population of the country has been called out in the Native Provinces, the assemblage of the provincials presented themselves habited, many of them in cocked hats and stockings of Europeans, forming a most grotesque appearance. By the institutions of the country, a particular kind of dress is assigned to each different rank; and there are some patterns of cloth, the use of which is prohibited, except to the royal family: but these sumptuary laws are for the most part obsolete in the European provinces, and gradually becoming so in those of the native princes, particularly since those princes have engaged by treaty to discontinue their enforcement. There are also distinctions of rank expressed by the different modes of wearing the krîs, which will be treated of hereafter.

It is part of the domestic economy, that the women of the family should provide the men with the cloths necessary for their apparel, and from the first consort of the sovereign to the wife of the lowest peasant, the same rule is observed. In every cottage there is a spinning-wheel and loom, and in all ranks a man is accustomed to pride himself on the beauty of a cloth woven either by his wife, mistress, or daughter.

The principal article of dress, common to all classes in the Archipelago, is the cloth or sárong, which has been described by Mr. Marsden to be "not unlike a Scots highlander's plaid in appearance, being a piece of party-coloured cloth, about six or eight feet long and three or four feet wide, sewed together at the ends, forming, as some writers have described it, a wide sack without a bottom." With the Maláyus, the sárong is either worn slung over the shoulders as a sash, or tucked round the waist and descending to the ankles, so as to enclose the legs like a petticoat. The patterns in use among the Maláyus or Búgis are universally Tartan; but besides these, the Javans pride themselves in a great variety of others, the common people only wearing the Tartan pattern, while others prefer the Javan bátek or painted cloths. On occasions of state they wear, in lieu of the sárong or járit[43] (the ordinary cloth of the country, which differs from the sárong in not being united at the ends), a cloth termed dódot, which is made either of cotton or silk and much larger. This is worn in the same way; but from its size, and the manner of its being tucked up, it falls in a kind of drapery, which is peculiar to Java.

The men of the lowest class generally wear a pair of coarse short drawers, reaching towards the knee, with the járit or cloth folded round the waist, and descending below the knees like a short petticoat. This cloth is always tucked up close round the waist, while the labourer is at work or moving abroad, but loosened, and allowed to descend to its full length, when in the presence of a superior. It is fastened round the waist by a narrow waistband or belt (sábuk). In general, the Javans are also provided with a jacket (kalámbi), having short sleeves reaching to the elbows. This is either white, or more frequently of light and dark blue stripes. A handkerchief or the (íkat) is always folded round the head. With the Maláyus this handkerchief is generally of the Tartan pattern, but among the Javans it is of the bátek cloth, and put on more in the manner of a turban than the handkerchief of a Maláyu is: the crown of the head is covered with it, and the ends are tucked in. While abroad, they generally wear over it a large hat of leaves or of the split and plaited bambu, which shelters them like an umbrella from the sun and rain. A coarse handkerchief is usually tucked into the waistband, or a small bag is suspended from it, containing tobacco, síri, &c. The kris or dagger, which is universally worn by all classes, completes the dress. To that of the labourer, according to the work he may be employed upon, is superadded a large knife or hatchet for cutting wood, brushwood, or grass.

The women, in like manner, wear the cloth tucked round their loins, and descending in the form of a petticoat as low as the ankles. It is folded somewhat differently from the cloth worn by the men, and never tucked up as with them. The waistband or girdle by which they fasten it, is termed údat. Round the body, passed above the bosom and close under the arms, descending to the waistband, is rolled a body cloth called kémban. They also commonly wear a loose gown reaching to the knees, with long sleeves buttoning at the wrists. This gown is almost invariably blue, never being of any variegated pattern, and as well as the jacket of the men is usually termed kalámbi. The women do not wear any handkerchief on their head, which is ornamented by their hair fastened up in a glung or knot, and by an appendage of large studs, either of buffalo horn or brass, which they use for ear-rings. Both men and women, even of the lowest class, wear rings on their fingers. Those worn by the men are either of iron, brass, or copper; those of the women of brass or copper only. The value of a man's dress, as above described, may be estimated at about five rupees, twelve and sixpence; and that of the women at about six rupees, or fifteen shillings.

The children of the lower orders go naked, from the age of fifteen or eighteen months to six or seven years; but the children of persons of condition always wear the járit round their loins, together with a jacket.

The higher orders wear a járit, of about seven or eight cubits long and about three cubits wide, which with the men is folded once round the loins, and allowed to descend to the ankles in the form of a petticoat, but so as to admit of the leg being occasionally exposed when set forward in the act of walking. The part which is folded in front commonly hangs somewhat lower than the rest of the garment. The sábuk or waistband is generally of silk of the chíndi or patólé pattern. When at leisure within-doors, the men usually wear a loose cotton gown descending as low as the knees; but when abroad, or in attendance on public service, they for the most part wear a jacket of broad cloth, silk, or velvet if procurable, frequently edged with lace and ornamented with filagree buttons. This jacket is called síkapan (from sikap ready) as it intimates, when worn, that the party is ready for duty. The jacket used by the Regents or chiefs of provinces, and other officers of distinction, closely resembles the old Friesland jacket, as worn about two centuries ago, and is probably modified, if not entirely taken from it. Under the jacket the men always wear a vest, usually of fine white cloth, with a single row of filagree buttons, buttoning close to the body and at the neck like a shirt. If the party is upon a journey or without doors in the sun, the túdang or shade, which is usually of broad cloth or velvet, is fixed over the face, having much the appearance of a large jockey cap. The petty chiefs, particularly in the western districts, instead of this shade wear a large hat, in the form of a wash-hand bason reversed, made of split bambu of various colours, and highly varnished to throw off the rain. This is fastened by a string under the chin, in the same manner as the hat of the common people.

The dress of the women of the higher classes does not in fashion differ essentially from that of the lower orders, but the articles are of finer texture and better quality, and gold studs and rings, ornamented with coloured and precious stones, are substituted for those of copper and brass. Both men and women of condition wear sandals, shoes, or slippers in the house; and in the European districts, the Regent and other chiefs, when in attendance on the public officers, on journeys or otherwise, usually superadd to the native dress tight cloth or nankeen pantaloons, with boots and spurs, according to the European fashion.

It is difficult to estimate with precision the value of the dress of the higher orders. That of an ordinary petty chief and his wife costs about fifty Spanish dollars, or between twelve and thirteen pounds sterling, including the siri box, which is a necessary appendage. The siri box of the man is termed epok, that of the woman chepúri.

Neither men nor women cut their hair, but allow it to grow to its natural length: in this they differ from the Maláyus and Búgis, who always wear it short. The men, except on particular occasions, gather it up on the crown of the head, twist it round, and fasten it by means of a semicircular tortoise-shell comb fixed in front; but among the higher classes, it is considered a mark of the greatest respect to let it flow in curls in the presence of a superior. The princes and chiefs at the native courts usually confine it on the neck, and allow it to descend down the back in large curls; but in Chéribon and the Súnda districts, the chiefs, on occasions of ceremony, let their locks flow in curls and ringlets loose over their shoulders. The women confine their hair by gathering and twisting it into one large glúng or knot at the back of the head, in the manner of performing which there are several modes, distinguished by as many names. The short down encircling the forehead is sometimes cut or shaved, to give the brow a better defined appearance, when the hair is combed back, and on particular occasions the fine hair in the same place, which is too short to be combed back and gathered in the knot, is turned in small curls like a fringe. All classes, both of men and women, apply oils to their hair. The women frequently use scents in dressing it, and on state days ornament it with a great variety of flowers, diamond-headed pins, and other jewellery. Both sexes perfume their persons with different species of fragrant oils, as the láng'a chandána (sandal-wood oil), láng'a kanáng'a, láng'a gáru, láng'a gandapúra, and láng'a jerú, and adorn the skin with a variety of powders called bóré; as the bóré kúning (yellow powder), bóré érang (black), boré sárí, and boré k'lambak. To these may be added the general use of musk, termed by them dédes. In the houses of the higher orders, dúpa or incense of benjamin, and other odoriferous gums, is generally burnt.

The priests generally dress in white, and imitate the turbans of the Arabs.

Such is the ordinary costume of the bulk of the population, as it is usually seen in all that part of the island peculiarly called Java. In the western or Súnda districts, the common people are by no means so well supplied with articles of dress as in the eastern. They are often seen with little or no covering, beyond a piece of very coarse cloth tied round the waist. The Regents or chiefs of provinces in these districts generally wear, when on public duty with the officers of the European government, a velvet cap ornamented with gold lace, differing in fashion in each province, but usually calculated to shade the face from the direct rays of the sun. In the eastern districts the chiefs, on similar occasions, wear the cap called kúluk, which will be more particularly mentioned as part of the court dress.

Besides what may be thus termed the ordinary dress, two grand distinctions are noticed in the costume of the Javans: these are the war dress and the court dress. The former consists of chelána or pantaloons, buttoned from the hip down to the ankles; the kátok, short kilt or petticoat of coloured silk or fine cotton, descending just below the knee; and the ámben or girth, rolled tightly round the body seven or eight times, like a military sash, and securing the whole body from below the arms to the hips: this is made either of silk or very fine cotton. Over this is drawn a tight vest without buttons, termed sángsang, and over this again the ordinary vest or kótan with buttons, buttoning close round the body and neck, the síkapan or jacket being worn over the whole. The túdung, or shade for the face, is usually worn on this occasion, as well as shoes or sandals. The ang'ger or sword belt, which goes round the waist, also forms an essential part of the war dress, in which the pedáng or sword is suspended on the left side. Three kríses are usually worn in the waist on these occasions, one on each side and the other behind. These consist of the krís which the wearer particularly calls his own, the krís which has descended to him from his ancestors, and the krís which he may have received on his marriage from his wife's father. The latter is often placed on the left side for immediate use. This dress is worn in going into the field of battle, on which occasion it is the custom to appear in the richest attire their means admit, and to wear the rings and the other valuable jewels or trinkets which they possess.

In the court or full dress, the shoulders, arms, and body, down to the waist, are entirely bare; the drapery descending from the loins downwards, chelána, and what may be worn on the head, being the only covering. When a subject, whatever be his rank or family, approaches his prince, he must wear chelána or pantaloons of coloured silk or of fine cotton, without buttons; and instead of the járit or ordinary cloth, he must wear the dódot, a cloth which is of nearly double the dimensions. This is put on, however, nearly in the same manner as the járit, but so as not to descend on the right side further than just below the knee, while on the left it falls in a rich drapery, until it touches the ground in a point. The sábuk or waistband must be of gold lace, the fringed ends of which usually hang down a few inches, and the party must only wear one krís, which is tucked in the waistband on the right side behind, while on the left he wears a weapon, or rather implement, called a wédung, in the shape of a chopper, together with a small knife, indicative of his readiness to cut down trees and grass at the order of his sovereign. On his head he must wear a peculiar kind of cap (kuluk), said to have been introduced by the Sultan Pájang in imitation of the scull-cap of the Arabs; it is made of cloth, and either white or light blue, stiffened with rich starch: on more ordinary occasions, and generally, except in full dress, the chiefs prefer a cap of the same form made of black velvet, ornamented with gold, and sometimes a diamond on the crown. The part of the body which is left uncovered is generally rubbed over with white or yellow powder. The sovereign himself is usually habited in the same manner on state occasions, his body and arms being covered with a bright yellow powder. When women approach the sovereign, besides having their hair ornamented with diamonds and flowers, they must wear a sémbong or sash round the waist, which generally is of yellow silk with red at the two ends. It is brought once round the body from behind, and the long ends are allowed to descend towards the ground, one over each hip.

Since the loss of the makóta, or golden crown of Majapáhit, which disappeared on the banishment of Susúnan Mangkúrat, both the Susúnan and Sultan, on public occasions, when they have to meet the European authorities, wear a velvet hat or cap of a particular fashion, somewhat different at each court; that of the Susúnan resembling what is distinguished by the term of the Madúra hat in consequence of its being still worn by the Madúra family, and that of the Sultan having a golden garúda affixed at the back, and two wings of gold extending from behind the ears. They both wear breeches, stockings, and buckles, after the European fashion.

The jámang or golden plate, which was worn over the forehead, as well as a variety of golden ornaments round the neck and arms, and which formerly formed the most splendid part of the costume, are now disused; except at marriages, or in dramatic or other entertainments, when the ancient costume of the country is exhibited in all its rich and gorgeous variety.

The following picture of a Javan beauty, taken from one of the most popular poems of the country, will serve better than any description of mine, to place before the reader the standard of female elegance and perfection in the island, and to convey an accurate idea of the personal decorations on nuptial occasions, in dances and dramatic exhibitions; it will at the same time afford a representation of what may be considered to have formed the full dress of a female of distinction, before the innovations of Mahometanism and the partial introduction of the European fashions. The extravagant genius of eastern poetry may perhaps be best employed in portraying such fantastic images, or celebrating such extraordinary tastes.

"Her face was fair and bright as the moon, and it expressed all that was lovely. The beauty of Ráden Pútri far excelled even that of the widadári Déwi Ráti: she shone bright even in the dark, and she was without defect or blemish.

"So clear and striking was her brightness, that it flashed to the sky as she was gazed at: the lustre of the sun was even dimmed in her presence, for she seemed to have stolen from him his refulgence. So much did she excel in beauty, that it is impossible to describe it.

"Her shape and form were nothing wanting, and her hair when loosened hung down to her feet, waving in dark curls: the short front hairs were turned with regularity as a fringe, her forehead resembling the chendána stone. Her eyebrows were like two leaves of the ímbo tree; the outer angle of the eye acute and slightly extended; the ball of the eye full, and the upper eyelash slightly curling upwards.

"Tears seemed floating in her eye, but started not. Her nose was sharp and pointed; her teeth black as the kómbang; her lips the colour of the newly cut mangústin shell. Her teeth regular and brilliant; her cheeks in shape like the fruit of the dúren; the lower part of the cheek slightly protruding. Her ears in beauty like the giánti flowers, and her neck like unto the young and graceful gádung leaf.

"Her shoulders even, like the balance of golden scales; her chest open and full; her breasts like ivory, perfectly round and inclining to each other. Her arms ductile as a bow; her fingers long and pliant, and tapering like thorns of the forest. Her nails like pearls; her skin bright yellow; her waist formed like the pátram when drawn from its sheath; her hips as the reversed límas leaf.

"Like unto the púdak flower when hanging down its head, was the shape of her leg; her foot flat with the ground; her gait gentle and majestic like that of the elephant. Thus beautiful in person, she was clothed with a chíndi patóla of a green colour, fastened round the waist with a golden lúlut or cestus: her outer garment being of the méga mendúng (dark clouded) pattern. Her kémban (upper garment) was of the pattern jing'gomosi, edged with lace of gold; on her finger she wore a ring, the production of the sea, and her ear-rings were of the pattern nóto bróngto.

"On the front of the ear-studs were displayed the beauties of the segára múnchar pattern (emeralds encircled by rubies and diamonds), and she bound up her hair in the first fashion, fastening it with the glúng (knot) bobokóran, and decorating it with the green chámpaca flower, and also with the gámbir, meláti, and mínor flowers; and in the centre of it she fixed a golden pin, with a red jewel on the top, and a golden flower ornamented with emeralds. Her necklace was composed of seven kinds of precious stones, and most brilliant to behold; and she was highly perfumed, without it being possible to discover from whence the scent was produced.

"Her jámang (tiara or head ornament) was of the fashion sódo sáler and richly chased; her bracelets were of the pattern glang-kána, and suited the jámang. Thus was the beauty of her person heightened and adorned by the splendour of her dress."

To this we may add, from one of the popular versions of the work called Jáya Langkárá the notions which the Javans have of the virtues, beauties, and dress, that should adorn a young man of family.

"In a youth of noble birth there are seven points which should strike the observer, and these are indispensable. In the first place, he should be of good descent; in the second, he should possess understanding; in the third, he should know how to conduct himself. In the fourth place, he recollects what he learns in the sástras; in the fifth, his views must be enlarged; in the sixth, he must be religious; in the seventh, he must exert the qualifications he possesses unhesitatingly. These are the seven points which must strike the immediate attention of the observer.

"In his heart and mind he must be quiet and tranquil. He should be able to repress his inclinations, and to be silent when necessary: never should he on any account tell a falsehood. He should not think long concerning property, neither should he fear death: in his devotions he should be free from pride, and he should relieve the distressed.

"It should be observed by all, that whatever he undertakes is quickly executed. He should quietly penetrate other men's thoughts and intentions; his inquiries should be discreet, intelligent, and active. Whenever he meets with an able man, he should attach himself to him as a friend, and never leave him till he has drawn all his knowledge from him; and in whatever he does, his actions should be rather what is generally approved, than the result of his mere will.

"As long as he lives he must continue to thirst after more knowledge; and he must constantly guard his own conduct, that men may not say it is bad. His recollection should be clear and distinct, his speech mild and gentle; so that people's hearts may be softened, and possessing these qualifications his dependants may praise him.

"His appearance and stature should not be deficient. The light of his countenance should be sweet, like that of Batára Asmára (the god of love) when he descends to the earth. When men look upon him, they should be struck with the idea, 'how great would he not be in war!' In the form of his body no part should be ill shaped. His skin should be like unto virgin gold before it has undergone the process of fire; his head rather large; his hair straight and long. His eyes watery and ready to overflow; his brows like the ímbo leaf; his eyelash like the tánjung flower; his nose sharp and prominent, with but little hair above the upper lip; his lips like the newly cut mangústin shell; his teeth as if painted, shining and black like the kómbang; his breast and shoulders wide.

"A bright circle should irradiate his face and breast, and he should stand unrivalled. Whatever he says should make an impression on all who hear him, and his speech should be playful and agreeable.

"He should wear the chelána chíndi, with a dark green dódot of the pattern gádong-eng'úkup; his sash of golden lace. His krís should have the sheath of the sátrían fashion, and the handle should be that of túng'gáksmi. The súmping (an imitation of flowers or leaves which hang over the ear) should be of gold, and of the fashion súreng páti (brave to death); and on his right thumb (palgúna) he should at the same time wear a golden ring."

In common with the Sumatrans, and other inhabitants of the Archipelago and southern part of the peninsula, both sexes of all ranks have the custom of filing and blackening the teeth, it being considered as disgraceful to allow them to remain "white like a dog's." The operation is performed when the children are about eight or nine years of age, and is a very painful one. The object is to make the front teeth concave, and by filing away the enamel, to render them better adapted for receiving the black dye. This extraordinary and barbarous custom tends to destroy the teeth at an early age, and with the use of tobacco, síri, and lime, which are continually chewed, generally greatly disfigures the mouth. The Javans, however, do not file away the teeth so much as is usual with some of the other islanders; nor do they set them in gold, as is the case with the Sumatrans. Neither do they distend the lobe of the ear, to that enormous extent practised on Báli and elsewhere, and which is observed in the representations of Búdh. This has been discontinued since the introduction of Mahomedanism.

Compared with the western Asiatics, the Javans have but few prejudices regarding food. They are Mahomedans, and consequently abstain rigidly from swine's flesh, and commonly from inebriating liquors; and some few families, from the remains of a superstition which has descended to them from their Hindu ancestors, will not eat of the flesh of the bull or cow; but with these exceptions, there are few articles which come amiss to them. They live principally upon vegetable food, and rice is on Java, what it is throughout Asia, the chief article of subsistence; but fish, flesh, and fowl are likewise daily served up at their meals, according to the circumstances of the parties. With fish they are abundantly supplied; and what cannot be consumed while fresh, is salted, or dried, and conveyed into the inland provinces. They do not eat of the turtle or other amphibious animals, but none of the fish known to Europeans are objected to by them. The flesh of the buffalo, the ox, the deer, the goat, and various kinds of poultry, are daily exposed for sale in their markets, and are of very general consumption. The flesh of the horse is also highly esteemed by the common people; but the killing of horses for food is generally prohibited, except when maimed or diseased. The hide of the buffalo is cut into slices, soaked, and fried as a favourite dish. The flesh of the deer, dried and smoked, is well known throughout the Malayan Archipelago, under the term dinding, and is an article in high request on Java.

The dairy forms no part of domestic economy of Java, neither milk itself, nor any preparation from it, being prized or used by the natives: a circumstance very remarkable, considering that they were undoubtedly Hindus at one period of their history; and that, if so essential an article of food had once been introduced, it is probable it would always have been cherished. No good reason seems to be assigned for their indifference to milk; except perhaps the essential one, that the cows of Java afford but a very scanty supply of that secretion. The udder of a Javan cow is sometimes not larger than that of a sheep, and seems to afford but a bare subsistence for the calf; yet the buffalo gives a larger quantity, and butter or ghee might equally be prepared from it. The cows of the Indian breed are distinguished by a hump between the shoulders and a larger udder; and it has been found that the secretion of milk can be increased, as it is observed that where particular care has been taken by Europeans even of the Javan cows, they have in a short time afforded double the usual quantity. It has been conjectured, that on the introduction of the Indian breed by the Hindu colonists, the use of milk was forbidden, in order that the number of cattle might more rapidly increase; but the Javans have no tradition to this effect. It is however remarkable, that an absolute aversion to this aliment exists on that part of the continent of Asia, in which many popular usages are found similar to those of the east insular nations. In a recent publication it is stated of the people between Siam and China, who are not, by the bye, very nice in what they eat, "qu'ils ne se permettent pas le lait des animaux, et qu'ils ont pour cette boisson la répugnance que peut inspirer la boisson du sang. Cette répugnance va même jusqu'à exclure du nombre de ses alimens le beurre et le fromage[44]."

Salt is obtained in abundance throughout every part of the island, but being manufactured on the coast, is proportionally higher in price in the inland districts. The sugar used by the natives is not prepared from the sugar-cane, but from the áren and other palms. It is manufactured by the simple process of boiling down the tári, or liquor which exudes from these trees, which are tapped for the purpose.

None of the palms of Java furnish the worms which are employed for food in other eastern countries, but similar worms are found in various kinds of rótan, sólak, &c. which are considered as dainties, not only by the natives, but by the Chinese and by some Europeans: they are called géndon. Worms of various species, but all equally esteemed as articles of food, are found in the teak and other trees. White ants, in their different states, are one of the most common articles of food in particular districts: they are collected in different ways, and sold generally in the public markets. Their extensive nests are opened to take out the chrysalis; or they are watched, and swarms of the perfect insect are conducted into basins or trays containing a little water, where they soon perish: they are called láron.

The cooking utensils are, as might be supposed, of the most simple kind, and either of coarse pottery or copper. Rice, after several poundings in a trough or mortar, is generally dressed by steam, though not unfrequently boiled in a small quantity of water. In the former case, it is remarkable for its whiteness and consistency when dressed; and in this state it is publicly exposed for sale in the markets and along the high roads. Indian corn is usually roasted in the ear, and offered for sale in the same manner. Other aliments are for the most part prepared in the manner of curry, termed by the Maláyus gulai: of these they have almost an endless variety, distinguished according to the principal ingredients. Besides what may be considered as the principal dishes, they excel in a variety of preparations of pastry and sweetmeats (particularly of the kétan), of which many are by no means unpleasant to an European palate. They are fond of colouring their pastry, as well as other articles of their food. They occasionally make their rice yellow and brown, and even turn their boiled eggs red for variety.

Black pepper, as among the Maláyus, is scarcely ever used, on account of its supposed heating quality. The most common seasoning employed to give a relish to their insipid food, is the lombok; triturated with salt, it is called sámbel, both by the Maláyus and Javans, and this condiment is indispensable and universal. It is of different kinds, according to the substances added to increase or diversify its strength or pungency; the most common addition is trási, denominated by the Maláyus, bláchang. The name lálab is given to various leaves and kernels, mostly eaten raw with rice and sámbel: many of these substances possess a pungency and odour intolerable to Europeans. If several vegetables are mixed together, and prepared by boiling, they constitute what is called jang'an, or greens for the table, of which there are several distinctions. The various legumes are of great importance in the diet of the natives. Padomóro, pin'dang, and semúr, are dishes to which the flesh of the buffalo or fowls is added, and which resemble the Indian curry. Rújak is prepared from unripe mangos and other fruits, which, being grated, receive the addition of capsicum and other spices, and thus constitutes a favourite dish with the natives, though very disagreeable to Europeans.

The Chinese prepare from the gédelé a species of soy, somewhat inferior to that brought from Japan. The káchang-iju is highly useful as a general article of diet, and is a good substitute for various legumes, which form the common nourishment of the continental Indians: it contains much farinaceous matter. Trási or bláchang is prepared in many situations along the northern coast, but is mostly required for the consumption of the interior. It is prepared from prawns or shrimps, and extensive fisheries for the purpose are established in many parts of the coast. The shrimps being taken, are strewed with salt, and exposed to the sun till dry; they are then pounded in wooden mortars, dressed, and formed into masses resembling large cheeses: in this state they constitute an article of trade, and are distributed through the country. The putrescent fluid remaining after the expression strongly impregnated with the odour of the shrimps, is evaporated to the consistence of a jelly, and affords a favourite sauce called pétis. An inferior kind of trási is prepared from small fish, and, when made into the form of small balls, is called blények. Trási blúro is of a reddish colour, and much esteemed at the native capitals. Another kind of pétis is prepared from the flesh of the buffalo, chiefly in the interior districts.

Salted eggs are also an important article in the diet of the Javans. The eggs of ducks being most abundant, are chiefly preserved in this way. The eggs are enveloped in a thick covering made of a mixture of salt and ashes in equal parts, or salt and pounded bricks, and being wrapped each in a large leaf, they are placed on one another in a tub, or large earthen vessel. In ten days they are fit for use; but they are generally kept longer in the mixture, and, being thoroughly impregnated with salt, can be kept many months. In some districts, the eggs of the Muscovy duck are particularly employed for the purpose.

In preparing their food, the Javans may be considered to observe the same degree of cleanliness which is usual with Asiatics in general; and in point of indulgence of appetite, they may be, perhaps, placed about midway between the abstemious Hindu and the unscrupulous Chinese. In a country where vegetation is luxuriant, and cultivation is already considerably advanced, it follows that there must be an abundant supply for a people who subsist principally on vegetable productions; and it may be asserted, that, except where the manifest oppressions of government, or the effects of civil discord, for the moment deprive the labourer of his just reward, there are few countries where the mass of the population are so well fed as on Java. There are few of the natives who cannot obtain their káti, or pound and a quarter of rice a day, with fish, greens, and salt, if not other articles, to season their meal. Where rice is less abundant, its place is supplied by maize or Indian corn, or the variety of beans which are cultivated; and even should a family be driven into the woods, they would still be able to obtain a bare subsistence from the numerous nutritious roots, shoots, and leaves, with which the forests abound. Famine is unknown; and although partial failures of the crop may occur, they are seldom so extensive as to be generally felt by the whole community. Thus abundantly supplied, the Javans seem by no means inclined to reject the bounties of Providence: they are always willing to partake of a hearty meal, and seldom have occasion to make a scanty one. Yet among them a glutton is a term of reproach, and to be notoriously fond of good living is sufficient to attach this epithet to any one.

The Javans, except where respect to Europeans dictates a different practice, eat their meals off the ground. A mat kept for the purpose is laid on the floor, which, when the meal is over, is again carefully rolled up, with the same regularity as the table-cloth in Europe; and a plate of rice being served up to each person present, the whole family or party sit down to partake of the meal in a social manner. A principal dish, containing the sámbel, jángan, or other more highly seasoned preparation, is then handed round, or placed in the centre of the company, from which each person adds what he thinks proper to the allowance of rice before him.

Water is the principal and almost exclusive beverage, and, among people of condition, it is invariably boiled first, and generally drunk warm. Some are in the habit of flavouring the water with cinnamon and other spices; but tea, when it can be procured, is drunk by all classes at intervals during the day.

On occasions of festivals and parties, when many of the chiefs are assembled, the dishes are extremely numerous and crowded; and hospitality being a virtue which the Javans carry almost to an excess, due care is taken that the dependants and retainers are also duly provided for. These, particularly in the highlands of the Súnda districts, where the people are furthest removed from foreign intercourse, and the native manners are consequently better preserved, are arranged in rows at intervals, according to their respective ranks; the first in order sitting at the bottom of the hall, and the lowest at some distance without, where each is carefully supplied with a bountiful proportion of the feast: thus exhibiting, in the mountainous districts of Java, an example of rude hospitality, and union of the different gradations of society in the same company, similar to that which prevailed in the Highlands of Scotland some centuries ago, where, it is said, "those of inferior description were, nevertheless, considered as guests, and had their share, both of the entertainment and of the good cheer of the day."

It is at these parties that the chiefs sometimes indulge in intoxicating liquors, but the practice is not general; and the use of wine, which has been introduced among them by the Dutch, is in most instances rather resorted to from respect to Europeans, than from any attachment to the bottle.

The Javans have universally two meals in the day; one just before noon, and one between seven and eight o'clock in the evening: the former, which is the principal meal, corresponding with the European dinner, and distinguished by the term mángán-áwan, or the day meal; the latter, termed mángán wéngé, or evening meal. They have no regular meal corresponding with the European breakfast; but those who go abroad early in the morning, usually partake of a basin of coffee and some rice cakes before they quit their homes, or purchase something of the kind at one of the numerous wárongs, or stalls, which line the public roads, and are to the common people as so many coffee or eating-houses would be to the European; rice, coffee, cakes, boiled rice, soups, ready dressed meats and vegetables, being at all times exposed in them. What is thus taken by the Javans in the morning to break the fast, is considered as a whet, and termed sarap.

By the custom of the country, good food and lodging are ordered to be provided for all strangers and travellers arriving at a village; and in no country are the rights of hospitality more strictly enjoined by institutions, or more conscientiously and religiously observed by custom and practice. "It is not sufficient," say the Javan institutions, "that a man should place good food before his guest; he is bound to do more: he should render the meal palatable by kind words and treatment, to soothe him after his journey, and to make his heart glad while he partakes of the refreshment." This is called bójo krómo, or real hospitality.

The chewing of betel-leaf (síri), and the areka-nut (pínang), as well as of tobacco (tambáko), and gámbir, is common to all classes. The síri and pínang are used much in the same manner as by the natives of India in general. These stimulants are considered nearly as essential to their comfort, as salt is among Europeans. The commonest labourer contrives to procure at least tobacco, and generally síri; and if he cannot afford a síri box, a small supply will be usually found in the corner of his handkerchief. Cardamums and cloves compose part of the articles in the síri box of a person of condition.

The inhabitants of Java, as a nation, must be accounted sober; although Europeans, in order to serve their own purposes, by inducing some of the chiefs to drink wine to excess, have succeeded, to a certain extent, in corrupting the habits of some individuals in this respect. Two kinds of fermented liquor are however prepared by the Javans, called bádek and bróm: the former from rice; the latter almost exclusively from kétan or glutinous rice. In making bádek, the rice previously boiled is stewed with a ferment called rági, consisting of onions, black pepper, and capsicum, and mixed up into small cakes, which are daily sold in the markets. After frequent stirring, the mixture is rolled into balls, which are piled upon each other in a high earthen vessel, and when fermentation has commenced the bádek exudes and is collected at the bottom. The remaining rice, strongly impregnated with the odour of fermentation, has a sweetish taste, and is daily offered for sale in the markets as a dainty, under the name of tapé. Bádek is, in comparison with bróm, a simple liquor, producing only slight intoxication: it is often administered to children to dislodge worms from the intestines. In making bróm, the kétan is boiled in large quantities, and being stewed with rági, remains exposed in open tubs till fermentation takes place, when the liquor is poured off into close earthen vessels. It is generally buried in the earth for several months, by which the process of fermentation is checked and the strength of the liquor increased: sometimes it is concentrated by boiling. The colour is brown, red, or yellow, according to the kind of kétan employed. Bróm, which has been preserved for several years, is highly esteemed among the natives, constituting a powerful spirit, which causes violent intoxication followed by severe head-ache in persons not accustomed to its use. The substance that remains after separation is a deadly poison to fowls, dogs, and various other animals. Arrack is prepared by distillation: an inferior kind, made in a more simple and economical manner, is called chiu. Both are prepared by the Chinese, and a particular account of the method employed will be found under another head[45]. A kind of small beer is made at Súra-kérta in a mode similar to the European process of brewing, by exciting fermentation in a solution of Javan sugar, with several spices and the leaves of the pári instead of hops. When fresh, the liquor is sprightly, and not unpleasant to the taste; but it cannot be preserved longer than four or five days.

The use of opium, it must be confessed and lamented, has struck deep into the habits, and extended its malignant influence to the morals of the people, and is likely to perpetuate its power in degrading their character and enervating their energies, as long as the European government, overlooking every consideration of policy and humanity, shall allow a paltry addition to their finances to outweigh all regard to the ultimate happiness and prosperity of the country. It is either eaten in its crude state as mánta, or smoked as mádat or chándu. In the preparation of mádat, the crude opium is boiled down with the leaves of tobacco, síri, or the like, and used in a sticky or somewhat liquid state. In chándu, the opium is merely boiled down without any admixture, to a still thicker consistency, and rolled into small balls or pills, in which state, when dry, they are inserted into bámbus, and thus smoked. The crude opium is eaten principally by the people in the interior of the country, in the provinces of the native princes: the opium prepared for smoking is used along the coast, and generally in the other islands of the Archipelago; it is prepared by the Chinese. The use of opium, however, though carried to a considerable extent, is still reckoned disgraceful, and persons addicted to it are looked upon as abandoned characters, and despised accordingly. The effects of this poison on the human frame are so well described by the Dutch commissioners who sat at the Hague in 1803, and who much to their honour declared, "that no consideration of pecuniary advantage ought to weigh with the European government in allowing its use," that together with the opinion of Mr. Hogendorp, who concurred with them, I shall insert their statement here. The wish to do justice to authorities, whose views were so creditable to their country and their own character, and the importance of their opinion to an extensive population, will plead an apology for the length of the extract which I now present.

"The opium trade," observe the Commissioners, "requires likewise attention. The English in Bengal have assumed an exclusive right to collect the same, and they dispose of a considerable number of chests containing that article annually at Calcutta by public auction. It is much in demand on the Malay coast, at Sumatra, Java, and all the islands towards the east and north, and particularly in China, although the use thereof is confined to the lower classes. The effect which it produces on the constitution is different, and depends on the quantity that is taken, or on other circumstances. If used with moderation, it causes a pleasant, yet always somewhat intoxicating sensation, which absorbs all care and anxiety. If a large quantity is taken, it produces a kind of madness, of which the effects are dreadful, especially when the mind is troubled by jealousy, or inflamed with a desire of vengeance or other violent passions. At all times it leaves a slow poison, which undermines the faculty of the soul and the constitution of the body, and renders a person unfit for all kind of labour and an image of the brute creation. The use of opium is so much more dangerous, because a person who is once addicted to it can never leave it off. To satisfy that inclination, he will sacrifice every thing, his own welfare, the subsistence of his wife and children, and neglect his work. Poverty is the natural consequence, and then it becomes indifferent to him by what means he may content his insatiable desire after opium; so that, at last, he no longer respects either the property or life of his fellow-creature.

"If here we were to follow the dictates of our own heart only, and what moral doctrine and humanity prescribe, no law, however severe, could be contrived, which we would not propose, to prevent at least that in future, no subjects of this Republic, or of the Asiatic possessions of the state, should be disgraced by trading in that abominable poison. Yet we consider this as absolutely impracticable at present with respect to those places not subject to the state. Opium is one of the most profitable articles of eastern commerce: as such it is considered by our merchants; and if the navigation to those parts is opened to them (which the interest of the state forcibly urges), it is impossible to oppose trading in the same. In this situation of affairs, therefore, we are rather to advise, that general leave be given to import opium at Malacca, and to allow the exportation from thence to Borneo and all the eastern parts not in the possession of the state."

"Opium," says Mr. Hogendorp, "is a slow though certain poison, which the Company, in order to gain money, sells to the poor Javans. Any one who is once enslaved to it, cannot, it is true, give it up without great difficulty; and if its use were entirely prohibited, some few persons would probably die for want of it, who would otherwise languish on a little longer: but how many would by that means be saved for the future. Most of the crimes, particularly murders, that are now committed, may be imputed to opium as the original cause.

"Large sums of money are every year carried out of the country in exchange for it, and enrich our competitors, the English. Much of it is smuggled into the interior, which adds to the evil. In short, the trade in opium is one of the most injurious and most shameful things which disgrace the present government of India. It is therefore necessary at once, and entirely, to abolish the trade and importation of opium, and to prohibit the same, under the severest penalties that the law permits, since it is a poison. The smuggling of it will then become almost impracticable, and the health, and even the lives of thousands, will be preserved. The money alone which will remain in the country in lieu of it, is more valuable as being in circulation, than the profit which the Company now derives from the sale of it.

"This measure will excite no discontent among the Javans, for the princes and regents, with very few exceptions, do not consume any opium, but, as well as the most respectable of their subjects, look upon it as disgraceful. The use of opium is even adduced as an accusation of bad conduct, and considered as sufficient cause for the removal or banishment of a petty chief."