In like manner, the date of the long graves at Grésik, near the tomb of the Princess of Chermai (1313), is thus stated:

Other examples will be given, in detailing some of the principal events of Javan history.

However imperfect the foregoing general account of the languages of Java may be, it will have served to convey to the reader some notion of the extent to which it has been indebted to a foreign source for its copiousness and refinement, and to prepare him for that extensive influence of Hindu literature, which is still to be found in the compositions of the country. Of these the most important, and indeed all that have any claim to literary distinction, are found either in the Káwi or in Javan versions from that classic language. On Java the establishment of a Mahomedan government for nearly four centuries, has tended in a great measure to obliterate that general knowledge among the better educated, which, there is reason to believe, once existed; but in Báli, the Hindu faith, however blended with the local customs of the island, and however perverted and distorted in its application by a semi barbarous people, is still the established religion of the country. Mahomedanism has gained but little ground there, and no part of the island has yet submitted to European authority. It was in this conveniently situated island that the adherents to that faith took refuge, when the sword of Mahomed prevailed on Java, carrying with them such remnants of the sciences and literature as they were able to rescue from the general wreck.

An account of the present state of the island of Báli, of the religious and political institutions, and of some of the peculiar customs and usages which subsist there, is essential to the illustration of Javan history; and although the limits of the present volume will not admit of our enlarging so much on this interesting subject as we could wish, it is hoped that a general notion may be formed, from the particulars which will be inserted in the chapter on the religion and antiquities of Java. In the following account of the literary compositions of Java, I shall avail myself of the more correct copies, which I was fortunate enough to obtain from Báli, confining myself in the explanation of them to the existing notions of the best informed of the Javans, it being the present state of their literature, rather than that of Báli, that I am now to describe.

The literature of Java may be considered under the general heads of ancient and modern, the former and more important division consisting of compositions in the Káwi language, which appear connected with the mythology and fabulous history of continental India.

It is to be regretted, that the work which treats most extensively of the ancient mythology of the country, and of the earliest periods of fabulous history to which the Javans of the present day refer, is not to be found in the Káwi. The Javan work, termed Kánda, is probably a translation from the Káwi, and, in the absence of the original, claims our first attention. It is to this work, and the Mánek Móyo, of which an abstract will be given in the chapter on religion, that the modern Javans constantly refer for an explanation of their ancient mythology.

This composition is frequently called Pepákam. It contains the notions of mythology which appear to have been general throughout the Eastern Islands, with imperfect portions of their astronomical divisions, and of ancient history. It is to be regretted, however, that the Javan copy from which the following account is taken, though otherwise written in a very correct style, abounds in passages unfit for a chaste ear, and that it has been almost impossible entirely to purify it.

It opens with an account, first of Sáng yáng Wénang (the most powerful), who was sixth in descent from Purwáning Jan (the first of men, or Adam), and who had a son named Sáng yáng Túng'gal (the great and only one), the first, who (as is inferred from the meaning of his name) conceived that he was above all, and who setting aside the ways of his father, established the heavens, with all that they contain, under the name of Suréndra Buána, or Suraláya.

Plucking a leaf from the kastúba tree, and paying adoration to it, the leaf assumed the form of a beautiful woman, by whom he had four sons:​—1, Sáng yáng Púgu; 2, Sáng yáng Púng'gung; 3, Sáng yáng Sámba; 4, Sáng yáng Pang'at. When these children attained maturity, Púgu quarrelled with Púng'gung, on account of the splendour and riches of the dwelling of Sáng yáng Túng'gal, which each of them desired to possess. Sáng yáng Túng'gal became enraged at this: not being able to reconcile them, the heavens became disturbed; he, in consequence, seized hold of both of them, Púgu by the right and Púng'gung by the left hand, and cast them aside. To the former, who fell on Sábrang (the opposite coast), he gave the name of Sécha Túng'gára; to the latter, who fell on Java, he gave that of Náyan-taka (the same with Sémar, the attendant on Arjúna). He converted them into monstrous figures, ridiculous in appearance and speech, exciting laughter by their actions, and with an inclination to follow in attendance on warriors.

Sáng yáng Tung'gal, who is said to have been invisible, and who in the Wáyangs of the present day is designated by a sun or glory of light, transferred the government of heaven to his son, Sáng yáng Sámba, directing him not to separate from his remaining brother, whose assistance he would require, and conferring upon him the title of Níla Kánta (blue necked), on account of his being of bright appearance, but having a tinge of blue on the front of his throat. To Pang'at, his brother, he gave the name of Kaníka pútra.

Srí Níla Kánta subsequently assumed various names and titles; the most pre-eminent of which was Pramésti Gúru, by which name and title he is acknowledged as supreme throughout the Eastern Islands. This title was first conferred upon him when the deities in Saraláya were numerous, and when all looked up to him as an instructor or Gúru. Kaníka Pútra took the name of Rési Naráda.

The thoughts of Sáng yáng Gúru turning one day upon women, he took a leaf of the kastúba tree, and paying adoration to it, it was immediately converted into a most beautiful female, who took the name of Uma. While she was young he looked upon her as a daughter, but when she arrived at maturity, he felt a stronger passion. Uma disliking this fled, and Sáng yáng Gúru being unable to catch her, it occurred to him that he might be more successful if he employed four hands and arms; whereupon, at his desire, two additional arms sprang from his shoulders, and Uma was immediately within his embrace. But she still resisted his desires, and during the struggle Káma Sála and Máha Praláya, both Rasáksas, but the latter in the form of a man, were produced, by an event similar to that which gave birth to some of the children of Jupiter[134]. Sáng yáng Gúru still observing the repulsive conduct of Uma, said to her, "your appearance is like that of a Rasáksa," whereupon she immediately assumed the form of one; and grieving sorely at this transformation, beseeched that she might again become what she had been, but Sáng yáng Gúru was deaf to her entreaties, and he conferred upon her the name of Káli Dúrga.

Káma Sála and Máha Praláya, when they arrived at maturity, mutually sought from each other to discover their descent, but not succeeding, they agreed to proceed in company to Suraláya, to demand information from Sáng yáng Gúru, resolving that, if they were not satisfied with his reply, they would make war against him. Arrived at Suraláya, they overcome the opposition of Rési Naráda, and reach the presence of Sáng yáng Gúru, who informs them that they are not his children, though they sprang from his body, and that it was the fault of the woman only that they had their present form. He tells them that he cannot allow them to remain in Suraláya, but will provide for them a place in which with their mother they may reside. He then appoints the mother to be sovereign of Naráka (Tambráka múka), under the title of Yáma Dipáti. To Káma Sála he gives the title of Batára Kála; the other retained the name of Máha Praláya. To Kála he assigns the charge of the bridge between earth and heaven, called Wot ágal ágil (the tremulous or swinging bridge, over which a good man may pass in safety, but from which, on account of its being shaken by his sins, a bad man falls into the gulph below), and to Máha Praláya that of the souls of men when they die, in order that he may direct to the bridge such as, from good conduct on earth, have a chance of passing it, and cast the others into Naráka, to his mother Yáma Dipáti.

Sáng yáng Gúru was again inclined to take another leaf of the kastúba tree, but apprehending that it might turn out as before, he restrained his inclination. Then purifying himself, there appeared before him, at his desire, a beautiful boy, to whom he gave the name of Sámbu, and after five more purifications, there successively appeared, secondly, a boy of a high colour, beautiful and very powerful, to whom he gave the name of Bráma; thirdly, a boy, appearing extremely powerful and enraged, to whom he gave the name of Máha déwa; fourthly, a boy beautifully white, bright, and fierce looking, and having sharp and sparkling eyes, to whom he gave the name of Basúki; fifthly, a boy of a deep black colour, but extremely beautiful, to whom he gave the name of Wísnu (Vishnu); sixthly, a girl of a bright yellow colour, beautiful and slender, to whom he gave the name of Warsíki.

Rési Naráda[135] following the example of his superior, there appeared before him after several purifications, five boys. The first was brilliant and bright as a pure flame; on him Sáng yáng Gúru conferred the name of Súria. The second was very weak and delicate, but well formed and beautiful; he received the name of In dra. The third was short and strong, and was named Sákra (or Chákra). The fourth was of a blue colour, and looking as if he would grow to a great height, with curled hair like a Papúa[136]; on him, was conferred the name of Báyu. The fifth was most beautiful, but appeared sad and sorrowful; to him Sáng yáng Gúru gave the name of Chándra.

This effected, Sáng yáng Gúru considered that a sufficient number of deities had been created for the charge of Suraláya.

Sáng yáng Gúru then turned his amorous thoughts towards Warsíki, but all the deities opposing it, Rési Naráda advises him to take a woman from the earth, and offers himself to go in search of one. This being agreed to, Naráda descends upon the earth, and discovers a most beautiful virgin, not yet arrived at maturity, at a place called Mádang; Sáng yáng Gúru no sooner beheld her than he became enamoured of her, and giving the name of Sri, he places her under the charge of Batára Sákra, with especial injunctions to take care of her. When she arrived at maturity she became most beautiful, and it so happens that Batára Wísnu beholds her by accident: they immediately feel a mutual passion, and Wísnu obtains his desire. When Sáng yáng Gúru hears of it, he becomes highly enraged; Batára Wísnu is cast out from Suraláya and thrown upon the earth, at a place called Waríngen pítu, or seven banyan trees.

[Here the narrative breaks off, and the story of Wátu Gúnung commences as follows.]

There was a woman of the name of Sínta, who resided on the earth, and who had a younger sister named Lándap. Sínta dreamt one night that she was sleeping with a Pandíta, named Rési Gána: after a few months she felt herself pregnant, and at the expiration of nine she was delivered of a most beautiful boy. This child, however, soon became unruly; and it happened that one day, when he had enraged his mother excessively, she struck him on the head with the wooden spoon which was in the rice vessel, on which he fled into the woods, and afterwards becoming a devotee, his mother long searched for him in vain.

At length having concluded his penance, he wandered about in quest of subsistence, until he came to the country of Gíling Wési, where he sought alms at a feast; but not being satisfied with the provision afforded to him, the parties became enraged, and hostilities ensuing, the Raja of the country was slain, and this boy succeeded him, under the title of Rája Séla Perwáta, which in the common language is the same as Wátu Gúnung, a name conferred upon him from his having rested on a mountain like a stone, and obtained his strength and power thereby, without other aid or assistance.

Becoming a great and powerful sovereign, he was still unmarried when his mother and sister arrived in the country. Ignorant who they were, and admiring their beauty, he espoused them both, and by his mother Sínta had twenty-seven children, when being one day restless and anxious to sleep, he requested her to comb and scratch his head, in doing which she discovered the wound and recognized her son. Her grief became excessive, and explaining the circumstance to him, she urged him to obtain another wife from among the Widadári of Suraláya, and recommended Sri as a proper object of his choice.

Wátu Gúnung thereupon sent an embassy to Suraláya, but the gods opposing his desires, because Sri had been delivered of a child by Wísnu, he assembled his forces and nearly defeated those of Suraláya, when Naráda pointing out the danger to Sáng yáng Gúru, urged the advantage that would arise from the recal of Wisnu. Naráda was accordingly authorized to call him back, with a promise that if he should be victorious on the present occasion, he should be pardoned, and permitted to return to his former abode in Suraláya. Wísnu was no sooner engaged in the cause, than he formed a stratagem with Wilúwuh, a demon Rasáksa, with whom he had become intimate at Waríngen pítu, and directed him to proceed to the sleeping place of Wítu Gúnung, in order to ascertain his secret. This spy had no sooner concealed himself in a place where he could overhear the conversation that was going on, than he heard the following discourse between Wátu Gúnung and Sínta.

Sínta. "What think you; shall we be successful or not in this enterprise?"

Wátu Gúnung. "If the gods are so nearly destroyed by those who are subordinate to me, what must they not suffer when I go myself? for I shall not then have occasion to use force. I need only say a few words, and if they don't understand the meaning of them, they will forthwith be destroyed, and I shall myself become sovereign of Suraláya. Should they, however, comprehend the meaning of what I say, then I shall know that my power is gone; but still there will be trouble in putting me to death."

Sínta. "Tell me what are the words you mean to use, and why they have not the power to put you to death?"

Wátu Gúnung. "I shall enclose in my hand the Sástra or description of my country, and holding it out, demand of them to tell me what it is. Then I shall repeat these words: dáka wói díki, and also díki wói dáka. The meaning of these words is easy enough, but the gods don't understand it: a great tree has small fruit; great fruit has a small tree. The great tree with small fruit means the waríngin tree; the great fruit and small tree means the gourd. I am invulnerable by all weapons, but if they pull my two arms asunder, then will they find it easy to put me to death; but this the gods know not."

With this intelligence the spy immediately hastened to Wísnu, who arrived at Suraláya when the gods were nearly beaten by the twenty-seven sons of Wátu Gúnung. After this success, Wátu Gúnung approaching Sáng yáng Gúru, put the intended questions to him. The latter referring to Wísnu, they were immediately recognized by him, on which Wátu Gúnung attempted to escape, but was soon overtaken by Wísnu, who laying hold of one of his arms, while his son, Sri Gáti, held the other, they soon succeeded in putting him to death. As he expired a voice was heard by Wísnu, saying, "think not that it will end here: hereafter trouble will again arise in Suraláya, in the time of Rája Sumáli, of the country of Séla gríng'ging, who will have a brother named Mang'liáwan. Forget it not."

When the twenty-seven sons of Wátu Gúnung heard of their father's fate, they wished to sacrifice themselves; but Wísnu disposed of them as follows, saying, "let there be a sign to the world of this victory. I will once in seven days put to death one of these twenty-seven, so that they may be killed in rotation." The grief of Sínta being excessive, she wept for seven days, and afterwards was received into Suraláya, and Wísnu added her name, as well as those of her sister and Wátu Gúnung, to the twenty-seven, and established the thirty wúku, as everlasting signs, in commemoration of this victory. From the grief of Sínta for seven days, it is said that rain always falls during the wúku which bears her name[137].

Then seizing the Pepáteh and three assistants, who with Wátu Gúnung had constituted the council of five, he declared that they should serve to commemorate the four great revolutions or Nága (serpents:) Nága Búmí (of the earth,) Nága Dína (of the day,) Nága Wúlan (of the moon,) Nága Táhun (of the year.) He struck out both the eyes of Nága Búmi, that the earth might never again see to attack the heavens, and afterwards the left eye of Nága Dína, and the right eye of Nága Wúlan.

[Here that part of the relation which has an astronomical reference breaks off.]

Bráma then following the example of Naráda, purifies himself, and at his desire, first there appears before him a boy of strong make, on whom he confers the name of Bráma Táma; secondly, a boy, also of strong make, whom he names Bráma Sudárga; and thirdly, a beautiful girl, on whom he confers the name of Bramáni Wáti.

The two boys, when they attained maturity, descended from Suralága. Bráma Sudárga united in marriage with a female of the earth: from them, in the third degree, were descended Raja Sumáli and Mangliáwan. In the reign of the latter of these a destructive war is stated to have taken place. Mangliáwan laid waste Suraláya and slew Sri Gáti, but afterwards, when he shewed a desire to possess Sri, Wísnu exerted all his strength, and put him to death. As Mangliáwan expired Wísnu heard a voice saying unto him, "The work is not yet complete; hereafter, when there shall be on earth a man named Rahwána, who will be descended from Bráma Táma, beware of him: in his time the peace of heaven will be again disturbed, and he will lay it waste." Bráma Táma espoused a princess of Chámpa, named S'ráti Déwi, by whom he had a son, named Bráma Rája, who became Raja of Indrapúri, and had a son named Chítra Bahár or Angsárwa, to whom, when he became advanced in age, he delivered over charge of the country, proceeding himself into the forests as a devotee, and assuming the name of Rési Táma.

Sumáli had a daughter, named Sukési Déwi. This prince, alarmed at the accounts of Mangliáwan's death, fled with her to Chítra Bahár, and requested him to protect her as a maiden, giving him authority to sanction her marriage on any proper occasion which might offer. He himself fearing the vengeance of Sáng yáng Gúru, fled further into the woods for concealment, but died on the way. Chítra Bahár, forgetting the nature of his charge, became enamoured of the girl. This happened when he was performing a penance; for he had two sons, named Mísra Wárna and Bísa Wárna, to the former of whom he had intrusted the charge of his government. The girl resisted on account of his age, but he at last succeeded. During the first amour he received from her nine strokes on the head with a stone. In due time she became pregnant and was delivered of a boy, having nine marks or excrescences on his head, which added to his natural face, making as it were ten fronts to his head: he was thence called Dása múka (ten-faced.) In the second attempt she pulled the lobes of both his ears with great strength, and when delivered she produced a child in the form of a Rasáksa, and having immense lobes to the ears: this child was named Amba kárna, or long-eared. In the third she scratched him all over, and the fruit of it was a girl, born with long nails and claws at the end of each finger: she was named Sárpa kanáka, or serpent-nailed; the wounds inflicted by these nails are said to have been mortal. But the fourth being unresisted, she was delivered of a most beautiful boy, who, having a countenance and mouth beautiful like those of a girl, was named Bibisána.

When these children were grown up Chítra Bahár carried them to Mísra Wárna, saying, "these are your brothers and sister, assist them, and they will be of use to you in your government." Mísra Wárna had a great dread of thunder. He possessed a weapon called límpung, which descended to him from Bráma Rája, and Dása Múka, desirous of possessing it, ingratiated himself into his favour, but no sooner obtained possession of it than he formed a design against his brother's life, in the hope of succeeding him. He accordingly performed a penance and prayed for thunder, and as soon as it was heard he slew his brother, and gave out that he disappeared during the thunder. At the moment, however, that he struck Mísra Wárna with the weapon it vanished; still he became Raja.

In the mean time Bísa Wárna became beloved by the gods, and they presented to him a car, named jaladára, in which he could be conveyed through the clouds. When Dása Múka heard of this he became enraged, and demanded the carriage for himself; but he had no sooner made the request than he perceived his lost weapon descend upon the lap of Bísa Wárna. Still more enraged at this, the altercation did not cease until Bísa Wárna, with one blow, laid him senseless on the ground; at which moment the father, Chítra Bahár, coming up, he succeeded in reconciling them, and with impressing upon Dása Múka the futility of his attempts against his brother. Chítra Bahár on this occasion repeated several invocations to the deity, which were treasured up in the recollection of after ages: such as Hong! Awígna; Hong! Widadánia; Hong! Widadáni, &c.

The father, however, had no sooner withdrawn, than Dása Múka again took courage, and another combat ensued, which ended in his being a second time struck senseless on the ground, blood issuing from his mouth. Bísa Wárna then laying hold of his body was about to cut his throat with the limpung, when Rési Naráda appeared and arrested his hand, saying, "forbear, Sáng yáng Gúru does not permit that you slay your brother. By attending to this advice you will hereafter become a deity in heaven. Give your weapon to your brother, who is Raja of Indrapúri." Bisa Wárna assenting, Rési Naráda then brought Dása Múka to his senses, and delivering over to him the weapon and car, conferred upon him the name of Rah-wána[138], from his blood having flowed in such quantity as to reach the adjoining forest.

[In some copies of this work it is said that Dása Múka was called Rahwána, because in his youth he delighted in the destruction of children and to spill their blood. There is also some variation in this part of the story, and Citrá Bahár is termed Chátor Bója (four-shouldered), on account of the great strength he exhibited in the war with Níli Kewácha].

Rési Naráda then presented Rahwána to Sáng yáng Gúru, who taking a liking to him adopted him as his son, giving him a saléndang[139] as a mark of his affection. Rahwána, however, was soon dazzled by the appearance of a bright flame, when forgetting the attachment of Sáng yáng Gúru, he pursued it, until he came into the presence of Sri, from whose beauty it proceeded. She, however, ran to her husband Wísnu for succour, and a severe combat ensued, during which the heavens were disturbed, and many of its most valuable contents were destroyed by Rahwána. Rési Naráda at length approaching, separated the combatants, saying, "this is not the proper place for your contention; better had you descend to the earth. As for you, Wísnu, as you are a god, and may be ashamed to shew yourself as such on earth, it is the will of Sáng yáng Gúru that you be permitted to appear there in the form of a man, and to do there as you like." On which Rahwána was cast out of Suraláya, and Wísnu, with his consort Sri, disappeared, without any one knowing whither they went.

Bísa Wárna was then, in fulfilment of the promise given by Naráda, called up to heaven, to supply the place among the Déwas vacated by Wísnu, and approaching the presence of Sáng yáng Gúru received from him the name of Batára Asmára or Kamajáya (the god of love), and presented him with a consort, named Káma Ráti or Batári Ráti.

[Here ends the Kérta Yoga, or first age of the world, and the Tréta Yóga, or second age, commences.]

Wísnu, after his descent upon the earth, first became incarnate in the person of an illustrious sovereign, named Arjúna Wijáya, of the country of Mauspáti, and reigned for a period of seventeen years, during which he was successful in two wars. One, in which the Rája of Tánjung-púra, having a beautiful daughter, named Chítra Wáti, in whom Sri had become incarnate, offered her in marriage to the prince who should overcome in wrestling all the others assembled: Arjúna Wijáya, however, carried her off from the place in which she was secreted (Gedóng Brahála) which produced a war, wherein he was victorious. The other war was with Rahwána, who attacked him at Mauspáti: in this Rahwána was taken prisoner and confined in a cage; but on the solicitations of his father, Chítra Bahár, he was forgiven, and allowed to return to his country, on condition that neither he nor his descendants would ever again make war on Arjúna Wijáya.

Wísnu afterwards quitting the body of Arjúna Wijáya became incarnate in the person of Ráma, son of Dása Ráta (who when young was called Murdáka), entering the body of his mother during conception, and coming into the world with the child. About the same time Batára Basúki, who had a son named Baswárat, united to Bramáni Wáti, becoming sorrowful, quitted Suraláya, with a determination to follow the fortunes of Wisnu, who after quitting the body of Arjúna Wijáya roamed for some time round the skirts of the earth until he fell in with Basúki. Wisnu then said to him, "there is a Raja of Mándra-púra, named Bása Ráta, who has two wives, named Déwi Rágu and Mánwa-dári. I am younger than you, but on earth I must be older. I will enter the body of Rágu, and become incarnate in the child she will bring forth; do you the same with the other." Mánwa-dári was delivered of a child named Lakasamána, in which Basúki accordingly became incarnate.

[The portion of the work, which also includes a relation of the feats of Báli son of Gotáma, the founder of Astíno, brings the story down to the period of the poem of Ráma. The history is then carried on to the period of the Pendáwa Líma or Bráta Yudha, and may be concisely stated as follows:]

Baswárat, son of Basúki, had by Bramáni Wáti two sons, Mánu-Manára and Mánu-Madéwa. The daughter of Mánu-Madéwa, named Siráti, was married to Bramána Rája, and from this marriage proceeded Rahwána. The Pendáwa Líma were tenth in descent from Mánu-Manára, as in the following pedigree:

• 1. Mánu-Manása,
• 2. Tritrushta,
• 3. Parikéna,
• 4. Sutápa,
• 5. Sa-pútram,
• 6. Sákri,
• 7. Pulasára,
• 8. Abiása,
• 9. Pándu-déwa Náta.

The Tréta Yóga or second age, is supposed to have ended, and the Duapára Yóga, or third age, to have commenced on the death of Ráma, which happened about the time of Sákri.

The Wiwáha káwi is a regular poem, and contains three hundred and fifty-five páda, or metrical stanzas. The subject is as follows:

Erang Báyu had a son, whose form was that of a Rasáksa, and who became sovereign of the country of Ima-ímantáka, under the name of Détia Kéwácha. The father, desirous of getting rid of him, urged him to go to Suréndra Buána, in search of a flower, called Turáng'ga játi, which was worn by all the Widadáris. The Rasáksa accordingly goes in search of it, and no sooner comes into the presence of Batára Gúru, than a Widadári sitting by his side, named Su Prába, the daughter of Batára Sámba, presents one of these flowers to him, with which he returns to his father, who alarmed at his success, immediately delivers over to him the government of his country.

After Détia Kéwácha had thus become sovereign, he desired to be united in marriage with the Widadári who had given him the flower, and dispatches a Rasáksa named Kolángkía, with a letter addressed to Batára Gúru, soliciting Su Prába in marriage, and threatening to destroy the heavens in case of refusal. When the messenger reached Suréndra Buána he presented the letter to Batára Sákra, who knowing its contents without reading it, immediately replied in a rage, "then let your sovereign carry his threat into execution, for Bitára Gúru will never consent that a Widadári be married to a Rasáksa."

When the messenger had disappeared, Batára Sákra communicated to the gods the state of affairs, on which Batára Gúru became enraged. As he curbed his passion, Naráka becomes disturbed; smoke issued from its deepest recesses and the heavens rocked to and fro. Rési Naráda then apprised Batára Gúru that there was a man on the earth, named Bagáwan Wardiníngsih, or Mitarága, who had long performed his devotions on the mountain Indra-kíla, and suggested that it might be better to employ him against Detia Kewácha than for the gods, who were ignorant of the art of war, to await in heaven the coming of the Rasáksa. Batára Gúru approves of the suggestion, and Rési Naráda descends accordingly to Indra-kíla, accompanied by seven Widadáris, in the hope that by the influence of their charms, he might succeed in abstracting Wardiníngsih from the severe penance which he was performing. The names of the Widadáris who accompanied him were Su Prába, Wilotáma, Leng-leng-Mandana, Sumartáka, Ang'impuni, Su Prába-sini, and Dérsa-nála. In their train followed a thousand of the young and beautiful maids of heaven.

Wardiníngsih was performing a long and rigid penance, for the purpose of recovering the kingdom of Astína; and when Naráda arrived at Indra-kíla, the sun had climbed half way up the heavens. The Widadáris immediately displayed their charms, and employed every artifice to attract his attention, but they could not succeed. One of them, who resembled his wife, even threw off her upper garments, and exposing her bosom embraced him with transport; but it did not avail.

Batára Sákra then descended to Indra-kíla, in the disguise of a Dervise, assuming the name of Panjíngrum, and approaching Wardiníngsih, as if in grief, threw off his disguise, and resuming the god, addressed Wardiníngsih as follows: "My visit to you is on three accounts; first, I request your assistance in this war; secondly, I wish to apprise you, that Batára Gúru will in a short time appear to you; thirdly, to advise you, that when you see Batára Gúru, and he asks you whether you have courage to engage in the war or not, you answer that you have; requesting, however, in return, that when the war Bráta Yúdha takes place, the Pandáwa may be successful. You may then request two arrows, called paso páti and trisula, and the crown cháping basunánda, the vest ánta kasúma, the slippers márdu kachárma: these slippers, when you wear them, will enable you to fly, and to enter heaven in person. Request, moreover, the chariot mánik, which is drawn by elephants and horses of the heavenly race (sambráni), and called chípta waláha, and that if you are successful in the war with Détia Kewácha, Batára Gúru, as well as the other gods, may each present you with a Widadári." Batára Sákra having made an impression on the mind of Wardiníngsih returned to heaven.

In the mean time Mang-máng Múrka, the Peptáeh of Détia Kewácha, who had a face like a hog, received orders to lay waste the mountain of Indra-Kíla. He no sooner arrived there, and began to destroy the cultivation, than Sémar gave information of it to Wardiníngsih, who coming forth with his bow and arrow, immediately struck the Rasáksa; upon which Batára Gúru appeared in the form of a forester, holding in his hand a bow without an arrow. Then straggling with Wardiníngsih to withdraw the arrow with which the Rasáksa had been struck, each pulled at it ineffectually until a quarrel ensued, in which Batára Gúru accused Wardiníngsih of having a bad heart, and of following the dictates of his Gúru Dúrna, who was at Astina, and who had a crooked nose and mouth. Wardiníngsih being enraged at this, a severe combat ensued, when Batára Gúru having laid hold of his adversary's hair, the other attempted to retaliate, on which Batára Gúru vanished. A fragrant odour immediately arose, and Wardiníngsih reflected upon what Sákra had told him, and instantly perceived a bright arch, like the rainbow, with Batára Gúru appearing within it, attended by Rési Naráda and a suite of Widadáris: bowing profoundly to the ground, he felt himself permitted to approach the deity and kiss his feet; Batára Gúru then informed him of his object in coming to Indra-kíla, and requested that he would make war upon Détia Kewácha, who was the enemy of the gods; to which Wardiníngsih consented, making the requests which had been suggested by Batára Sákra. To these Batára Gúru assented, adding, "If you have success in this war, I will appoint you sovereign of the heavens for one year. You shall have power over all the gods, and the Widadáris shall be your attendants; and as long as you live you shall have power to visit Suraláya at your pleasure." This said, Batára Gúru disappeared.

On the next day Wardiníngsih prepared for his journey to Ima imantáka, the country of Détia Kewácha, and on his way thither fell in with the Widadáris, Su Prába and Wilá Táma, who had been sent by Batára Sákra. Wardiníngsih, on his arrival at the Rasáksa's capital, commissioned these Widadáris to enter the palace and feign an attachment for Détia Kewácha. Détia Kewácha no sooner beheld them, than being thrown off his guard, he declared, that the object of the war being thus attained without trouble, he would enjoy himself at his ease. Then dressing himself in his princely robes, and perfuming himself as a bridegroom, he approached Su Prába, and taking her on his knee chaunted a song, which so delighted her that she fell asleep. Wardiníngsih, on this, entered into her ear-stud, and awoke her. Detia Kewácha then urged her to gratify his passion, but she refused, and required, as a mark of confidence, that he would trust her with the secret of his power. This he refused, until she was about to stab herself, when he whispered in her ear that he was invulnerable except within his throat; if any one injured that part in the least he must instantly die. Wardiníngsih thus ascertaining his vulnerable point, escaped with the Widadáris, and ascended to Batára Sákra in Suraláya.

Détia Kewácha, then collecting his forces, proceeded to the war with a countless host, laying waste the country, until he arrived near Tánda Wáru, where he halted to make preparations for the attack. The heavens now shook, and Naráka emitted smoke. The gods trembled with fear, and the wind, charged with the gross stench of the Rasáksa, almost overpowered them.

Wardiníngsih having arrived at the abode of Sákra, the great bell (gatíta) was struck, when the gods immediately assembled. The forces of Suraláya then moved on, Wardiníngsih following in a splendid chariot. Having thrown off the Pandíta's garment, he now appeared richly clothed in the character of Arjúna, adorned with gold and costly gems. The chariot had formerly belonged to Ráma, and had been preserved by Batára Gúru, when Ráma committed himself to the flames.

The battle commenced, and the forces of the Rasáksa being most numerous and powerful, were about to carry all before them, when Gatot Kácha arrived, and taking part with Wardiníngsih, turned the tide of the battle in favour of the gods, plucking up the mountains by the roots, and casting them upon the Rasáksas. Détia Kewácha escaping the general overthrow, and attended by Sécha Tung'gára, shot an arrow at Wardiníngsih, which the latter caught under his arm, and feigning death, fell to the ground. Great was the grief of Sémar and of all his other attendants; but Détia Kewácha approaching burst out into a loud laugh, when Wardiníngsih, who had watched his opportunity, observing the Rasáksa's mouth open, instantly rose, and struck the arrow into it, and so killed him.

Gátot Kácha, who, in consequence of the absence of Arjúna on a penance for three years, had been sent to recall him, and who had discovered him by the appearance of his attendant Sémar, now approached Wardiníngsih, and kissing his feet, informed him of the sorrow of Séna and Dérma Wángsa at his absence, on which Wardiníngsih desired him to return and report what he had seen.

He then proceeded, attended by the victorious host, to the dwelling of Batára Gúru, called Papáriwárna; on which Batára Gúru assembling the gods, and permitting Wardiníngsih to approach and kiss his feet, declares to him that he was not forgetful of his promise, and would forthwith fulfil it. He then declared him sovereign of Suraláya, under the title Prábu Aníli Kíti, and gave him free access to every part of the heavens. Arjúná then visited the seven quarters of Suraláya, in which was the abode of the Widadáris, and assumed the sovereignty accordingly; while Gatot Kácha, proceeding to Amérta, informed Séna and Dérma Wángsa of what had passed. There were also present at his relation Nakóla Sa déwa, Batára Krésna, Sámbu, and Panchawála, all equally anxious to know the fate of Arjúna. Déwi Kúnti, the mother of Pandáwa, having calculated on the death of Arjúna, and made preparation for burning herself in consequence, was overjoyed at this unexpected good news; and Dérma Wángsa, the sovereign Amérta, gave a grand entertainment, in which the Bedáyas danced to the sound of the music, while Gàtot Kácha related the feats of Arjúna.

The Ráma Káwi is usually divided into four parts. The first, called Ráma Gán-drung, contains the history of Ráma, from his infancy until his marriage; the second, Ráma Bádra, from his marriage until his consort, Síti Déwi, is carried off by Rahwána; the third, Ráma Táli, from the first employment of Hánuman as a dúta or messenger, until he builds the bridge from the continent to the island Ang'lángka-di púra; and the fourth, called Ramayána (by which is understood Ráma when arrived at his full power), from the beginning of the war of Dána Lága on Lánka till the end of it, when Ráma regains his consort Siti Déwi, and returns to Nayúdía, leaving Rahwána's brother, Bibisána, sovereign of Lángka. Of these the Rámayána is the most common on Java. The Ráma Táli has been recently obtained from Báli. This composition, as one poem, is by far the most extensive of any which the Javans possess.

The mythology contained in the Ráma differs, in some measure, from that of the Kánda. Ráma is here made to relate to Bibisána, in Artáti measure but Káwi language, that Bráma, in the first instance, sprang from Wísnu; that in the beginning of the world, Wísnu existed in that part of the heavens named Antabóga, the place of serpents; that Bráma first communicated the knowledge of the Sástra. Nine incarnations of Wísnu are then detailed: the first, when he appeared as Iwak Mokúr-mo (the tortoise); the second, as Sing'ha (the lion), when he was called Barúna; the third, as Arjúna Wijáya; the fourth in Winákitáya or Ráma. In the fifth he was to appear as Krésna; and after the sixth, seventh, and eighth, in the ninth when he would become incarnate in the person of a great sovereign, named Prábu Purúsa.

Anráka Súra (the courageous child of the sun) is written in Káwi, but translated into Javan, under the name of Búma Kalantáka, or Emba táli. The period to which it refers is that occupied posterior to that of the Wiwáha, and prior to that of the Bráta Yúdha. It relates almost exclusively to the exploits of Búma, who was the son of Déwi Pratíwi, of the race of Widadáris.

Déwi Pratíwi being enamoured of Wísnu, her thoughts were continually turned towards him, notwithstanding he had been cast out of Suraláya. One night having dreamt that her passion for him was gratified, she conceived a child. She afterwards heard in her sleep a voice saying to her, "Descend to the earth in search of Krésna, for Wísnu is become incarnate in his person: his colour is deep black." She descended accordingly; and established herself at Praju-téksna, where she was delivered of a son, whom she named Búma Kalantáka. When he arrived at maturity, she informed him who was his father, and when he discovered him he was received and acknowledged by him. Krésna had afterwards another son, named Sámba, who having insulted the wife of Búma a quarrel arose between the two brothers, in which Búma put Sámba to death in a most disgraceful manner, mangling and exposing his body. Krésna, enraged at this, threw his Chákra at Búma, desiring Gátot Kácha to raise him from the earth the moment he is struck, lest the power of his mother should restore him. Gátot Kácha obeys his orders and Búma is destroyed. Séna, one of the sons of Pándu, is one of the personages of this poem.

The history of the succeeding period is contained in the Bráta Yudha, or holy war, the most popular and esteemed work in the language. This poem is identified in its subject with the Mahabárat of continental India, in the same manner as that of Ráma is with the Ramáyan. An analysis of this poem will be given under the head poetry.

Next, in point of time, to this story, follows that of the poem called Parakísit, which abounds with the praises of that prince, who was the son of Bimányu and grandson of Arjúna, and is descriptive of the tranquillity and happiness which universally prevailed during his reign. It also contains an historical relation of the sovereigns who succeeded him, and brings down the line of princes from Parikísit through ten descents to Aji Jáya Báya, as follows.

• ​— Parikísit.
• 1. Súma Wichítra.
• 2. Ang'ling Dría.
• 3. Udiána.
• 4. Madiwáng'i.
• 5. Miséna.
• 6.
• 7.
• 8.
• 9. Súma Wichála.
• 10. Aji Jáya Báya.

It was during the reign of the last of these princes that the first intercourse with Western India is supposed to have taken place; an account of the historical composition relating to a subsequent period is therefore reserved for the chapters on History.

The Súria Kétu (or lofty sun) contains in a few stanzas the history of a prince, the fifth in descent from the Kuráwa, who by dint of prayer to the gods obtained a son named Kérta Súma.

The Níti Sástra Káwi is a work on ethics, comprized in one hundred and twenty-three stanzas, each of which contains a moral lesson: it is considered coeval with, if not more ancient than the Bráta Yudha, and the Káwi is considered the most pure extant. The modern version of this work has already been referred to, and translations of some of the stanzas have been introduced. The following are taken indiscriminately, and translated immediately from the Káwi.