Moving towards the west, and leaving their strong hold and the king of
_Astína_ behind.
Arrived on the hostile plain, loud resounded the _conchs_;
While the warriors, animated by the sound, testify by their actions
and gestures, their impatience to engage in the fight.
116. At the same time they are formed in battle array on the hostile
plain.
_Ráwan_ was the name of the order which was first founded by the king
of the _Pandáwa_:
That of king of the _Kúru_ was according to the wish of the _Bramána_,
Who with all their relations swore they would conquer or die in the
battle.
117. And now let us proceed to speak of the _Pandáwa_.
Having come out from their strong hold and arrived at the field of
battle,
They advance eastward, towards the formed bodies of the _Kuráwa_:
Both sides shout and brandish their weapons in front of each other.
* * * * *
114. Tu'e pwa niniwe watek ratu kabé pinujakrama
Tekéng bala samoa yoda pada purna ring wahana
Pinanding ngatarung wilenya sawelas gananya yuta
Ya karanane kin penuh tekaring kawukir mwang wana
115. Samang kana pareng mijil sakari kang tegal paprangan
Mangula'ana ngawuriakan kuta watek naropé Astina
Tekèng pag'laran pada s'ranga nulup sungo jerah pareng
Ya étuni girang nikang bala kabé pada ge'a pranga
116. Tu'en pada t'las makarya bisuwéng tegal paprangan
Rawan ngarane kang tawur nereparti Pandawa morwane
Kunang tawuri sang nerepéng Kuru yakari lut Brahmana
Rikan sira sinapa sang du'ija sagotra mati'a laga
117. Ri mangkana nikanda tochapa tasang watek Pandawa
T'las metu sakeng dalam kuta samipaneng panchaka
Lumampa angawétan angarepaken g'lar korawa
Pada pranga ngawuh mangunda winawanya kapwa ngadeg
* * * * *
118. Loud and confused were the mingled sounds of the armies.
The stoutest and bravest seemed to have been placed in front:
The only persons who did not engage in the fight were the musicians
and standard-bearers.
Those in front were seen prancing and nimbly moving about with their
brandished weapons.
119. Quickly the contending armies mutually and fearlessly rush upon
each other,
Amid the roar of elephants, the neighing of steeds, the beating of
drums, and the shouts of the troops,
Till the whole air and sky is filled with the jarring sounds,
And the earth is shaken with the tumultuous din of war.
120. _Prawára Bísma_ then formed his troops into the resemblance of
the sea and mountains:
While the princes and chiefs of _Astína_ seemed like towering and
immovable rocks;
The warriors in front dashing upon the enemy like the waves of the sea,
And like the ocean bearing down before them stones as large as
mountains.
* * * * *
118. Rikan pada gamoeanane sawateknia sawang pareng
Sinangwo'a sinilan risan mokane sang prawireng rana
Ritan anane ngapranga mawa meredang'ga tung'gul kunang
Lawan gatine kang katon mawusana regep sanjata
119. Risampunera mangkanan dana pareng mase sehasa
Umong swarane kang gaja kuda lawan gaber mwang surak
Samantara ngati gurniteng langita monto'ane dikvidik
Gumetere lema nikang rana saba ketugnia selur
120. Sireng Prawara Bisma sigra mag'lar ukir sagara
Watek ratu anéng gaja-swa karangenya durga ruhur
Pama gunong nganeng balamuka ngalun tuanut musuh
Ya bano'ani kagunturang gulunganeng sela marwata
* * * * *
121. _Prawára_[178], _Pandáwa_, formed the order of _bajára tíksna
lúngit_[179].
_Dananjáya_[180] and _Werkodára_[181] were there with _Sikándi_[182]
in front;
_Wiráta's_[183] son, _Satiáki_, and the son[184] of _Drupáda_, were in
the rear,
_Yudestíra_ with all the princes being in the centre.
122. The mind of _Arjúna_, when he viewed the enemy, was divided
between joy and sorrow, and he was moved with love and pity
towards them;
For they were chiefly composed of his own kindred.
Some of them were the sons of his father and mother: the younger and
elder brother of his father were also there;
As also the _Gúrus_[185], _Krepa_, _Sálea_, _Bísma_, and _Duijéng'ga_.
123. Therefore quickly addressing _Narária Krésna_,
He intreated that the battle might not take place, being afflicted at
the sight of the _Kuráwa_.
But _Janardána_ compelled him to command that the fight should begin,
It being dishonourable for men to hold back at the hour of battle.
* * * * *
121. Kuneng Prawara Pandawa g'lari bajara tiksna lungit
Dananjaya lawan Werakodara tomot S'ikandi arep
Wirata suta Satiaki Drupada sunu waktré wuri
Yudistira lawan watek ratu kabé manganténg tenga
122. Mulat mara sang Arjuna s'mu kamanusan kas'repan
Ri tingka'i mosu neran pada kadang taya wang waneh
'Ana wang anakeng yaya mwang ibu l'en uwa go paman
Makadi Krepa Salea Bisma sera sang Duijeng'ga Guru
123. Ya karananeran pasabda ri nararya Kresna teher
Aminta wurunga laga pana welas tumon Kurawa
Kuneng sira Janardana sekang'a kon sarosa pranga
'Apan ilailang kasinatria surut yaning paprangan
* * * * *
124. Then was seen _Dérma-pútra_ stealing away
Towards _Aria_, _Bísma_, _Krépa_, _Sálea_, and _Dúija_.
With ardour he kissed and clung to their feet;
For it was customary, with _Gúrus_, to make obeisance to them before
the battle.
125. Then spoke those who were thus made a brilliant object of
adoration and respect:
"Our noble child, suffer no uneasiness of mind, for you have already
deprived us of life.
"Child of ourselves, may you be successful in battle and soon obtain
possession of the country.
"And may _Narapáti Krésna_ witness the truth of our words."
126. This done, he forthwith returned to his own side;
Quickly ascending his chariot and laying hold of his weapons,
While each sounded his _conch_;
And various were the sounds of the _kéndang_ and its accompaniments.
127. Instant the contending armies rush upon each other, mingling
together in long, obstinate, and close fight.
Ten elephants to a chariot, and ten horses to an elephant:
These ten horses being mounted by such as fear not to die in battle,
And their duty being to watch when they can cut up and exterminate the
enemy.
* * * * *
124. Caton pwa sira Derma-putra mangenes rika tan tumut
Mare sira sang Arja Bisma Kropa Saléa len sang Duija
Masocha ri sukunera nenabi wada dé sang prabu
'Apan purihi ngang lawan Guru mapur'wa pujan arep
125. Kunang sa'uri sang kinarya pinaka gra chudamane
Bapangku laki ayo'a sang saya uripku ta lap huwus
Kita naku jayéng ranang'gana teher madre wi'a pura
Sirang Nerepati Kresna saksi'a yadi'an merosa ringwuwus
126. Ri sampunera mangkana dan nomalia maréng paprangan
Kasana krama numung'ga ing rata pada regep sanjata
Sahasa manulup risangka nera so'angan nya 'umung
Pareng mo'ang ngonening gubar saragi koté kotia nguwuh
127. Wawang pamuki kang bala s'ranga selur mawenta jemur
Ratéka sapulu gajanya gaja tung'gul aswa dasa
Kudéka sapulu pada tinika sura manténg laga
Kenohnya 'ana pada raksaka yadin wisirnan winuk
* * * * *
128. The number of the chiefs who were mounted on elephants
Were a thousand millions: those that accompanied them were ten and one
thousand billions.
Those on horseback amounted to one billion, while they that followed
were ten billions.
Great therefore was the battle and many were the slain.
129. Many days did the _Kuráwa_ oppose the _Pandáwa_.
Soon fell the brave sons of _Wirátes Swára_.
He named _Wira Sángka_ was slain by _Duija_:
_Dea Utra_ fell by the hand of _Narapáti Sálea_, the hero in battle.
130. Enraged at the fall of these two heroes, _Soéta_[186]
Rushed like a mountain on ten billions of the foe.
A shower of arrows at once destroyed the chariot of _Náta Sálea_, and
carried death to many of the brave;
_Sálea_ himself and his charioteer narrowly escaping with their lives.
131. The whole army of the _Koráwa_ hastened to his support.
Amongst them were seen _Bíma_, _Dróna_, _Wérahat-bála_, and _Jáya_,
_Séna_, armed with their clubs;
_Rukmaráta_, too, the son of _Narapáti-Sálea_, supporting his father.
Soon did _Ari Soéta_, powerful as a lion, make them feel his
superiority.
* * * * *
128. Aneka tekaping wibaga yan sangséna dulur
'Anun saka sapanti len sapretana sagulmé naseh
Dudung merang ngaturang'ga ara sachamo mwang ngakso-eni
Ya karanane kang prangat buta magenturan sek pejah
129. Pirang dina kuneng lawas kurukula lawan pandawa
Datando'a ana sura mati uka sang wirates swara
Prakasa wara sangka namanera mati de sang Duija
Dea utara paraptra de nerepati salea sureng rana
130. 'Ngka sweta numasa masungeti pejaneng sura kali pisan
Sigran tandang 'amagunung saha bala 'ngamba teka eksoeni
Yekan s'yu rata nata salea pinana mwang wira yodan pejah
Tambis méh sira matia karwa kerta warma pan makarwan rata
131. 'Ngkan pinrih tinulung tekap nera watek yoda aning korawa
Bisma drona lawan werahat bala jayat sena dulur ma gada
Mwang sang rukmaratat maja nerepati salea nimbangi gang yaya
Datando'an kawenang tekap nera sang arya so'éta singot 'tama
* * * * *
132. _Dínang Rukmaráta_ fell and lay prostrate on the seat of his
carriage.
_Soéta_ fought furiously and killed many of the _Kuráwa_:
None would face him, but all fled in terror.
Great too was their dread of _Gátut-kácha_, _Drupáda's_ son, and
_Kirítiatmája_.
133. Then _Rési-Bísma_ rapidly advancing opposed the furious attack of
all the _Pendáwa_,
Aiming at _Soéta_ he unceasingly shot the best of his sharp arrows;
But _Soéta_, the commander in battle, unhurt, grew more and more
courageous, and shot his arrows in turn.
_Bíma_ and _Dananjáya_ came to his aid: their arrows poured like a
shower of rain from the heavens.
134. The King of the _Kuráwa_ advancing, no sooner came upon _Bíma_,
in the middle of the field of battle,
Than he suddenly stopped and started backwards, making a precipitate
retreat, running and falling, and stopping not till he had got to
a great distance.
But _Bísma_, intent only on _Bíma_, maintained an incessant attack,
which _Bísma_, standing up in his carriage, watched and repelled,
While _Bísma_ was greatly exasperated against _Wiráta-tináya_, for his
attempt to exterminate the _Kuráwa_.
* * * * *
132. Dinangrukmaratan peja magulingan 'ngkane salening rata
Sang so'étan lurugen pamok nira mating yoda aneng korawa
Mangkin sirna luyuk datan ana mulat kapwa kukud atakut
Tekwan wira gatot-kacha drupada putra mwang kiriteat-maja
133. Yekang so resi bisma sigra mapulih mok-wok watik pandawa
Sang so'étan dinunong neran pamana'in diwi'estra teksna susun
Datan pami'ati mangki nujuala pana sang so'éta sénapati
Lut sang bima dananjaya nolunge ringh'ru lir udan ring langit
134. 'Ngkan mangsa kurunata sigra pinapag dé bima ring sayaka
Kang'gek mundura ngong'gutung'guta layu mung'gwéng kado'an kawes
Ang'ing bisma lineksa pinri inerup stira ngadeg ring rata
Déra kroda risang wirata tanaya ndé sirnaning korawa
* * * * *
135. Then, alarmed, _Wirá-ta-sáta_, the leader of the _Pandáwa_,
Shot one of his best arrows at him, the tiger of the _Kuráwa_.
The flight of the arrow resembled that of the bird _garúda_;
And striking the shoulder of _Déwa-bráta_ broke it into seven pieces.
136. On this _Wiráta-tanáya_ alighting and laying hold of a large club
of iron,
Would have struck _Súra-bráta_ therewith on the side of his head; but
he leaping from his chariot avoided the blow.
Destroyed, however, was his carriage, and slain were the horses and
charioteer:
And the death of many elephants and chiefs ensued.
137. Terrified at the sight of _Wiratamája_, _Wára-Bísma_ would have
fled in dismay,
When a voice from heaven told him that the hour for _Soéta_ to die was
come.
Whereat encouraged, he talked boldly; and seizing a chariot and arrows,
He aimed at the heart of _Soéta_ with the sharp pointed weapon of
fire[187].
* * * * *
135. Mangkén garjita sang wirata suta séna nata ring pandawa
Mandug ring wara tomaré sanga ngaran santana wagréng kuru
'Ngkan pinri pinana sedeng niki numur lir naya rotang layang
Datandua papitu danéka tumiba nyiuh baw déwa-brata
136. Da yékan tumedun wirata tanaya nambut gada bisana
Paksa malo'a wahang sura brata rikan lumpat maharsi lemah
S'ya tékang rata kélu sarati nika lawan kudanya repa
Mwang matang'ga pirang pulu kunang ngikang matia dulur partiwa
137. Képwan sang warabisma paksa muruda res ton wiratatmaja
Ngka sabdeng langita jare tekane patya so'eta de sang resi
Nahan étunira ebang-ebang nanbut sing rata mwang panah
Prana so'eta tikang minusti nera ring b'hramastra tiksna lungit
* * * * *
138. Quickly pierced through the heart, _Sang Wiráta Sáta_ fell
lifeless on the ground.
Grieved and distressed were the _Pandáwa_ thus to see _Soéta_ killed
on the field of battle.
Not so the hundred _Kuráwa_, who shouted with joy when their enemy
perished.
While _Sang Dusásána_ danced fantastically, delighted with the sight
of the fallen _Wirátamja_.
* * * * *
138. Tandu'a trus dada sang wirata-suta mar murcha tiba ring lemah
Yekan soka sang pandawa lara tumon sang soéta matia laga
Béda mwang sata kurawa surakawur arse peja ning mosu
Sang dusasana tusta mata mangegel yan ton wiratat maja
139. [Vexed and enraged at the death of his son, _Mángsah Páti_ makes
a furious and desperate attack upon the enemy. The _Pandáwa_, too,
heedless of their lives, join and support him.]
140-144. [The followers of _Bísma_ are routed and pursued with great
slaughter. Night comes on, hostilities cease, and the contending armies
respectively withdraw. _Mangsáh Páti_ and his wife weep over the dead
bodies of their three sons slain in battle, and lament their misfortune
in losing them:--they shake them and endeavour to call them to life.]
145. [They then burn the dead bodies on the field of battle by the
light of the moon.]
146-147. [The _Pandáwa_ consult about the election of a fit person to
take the lead in battle. _Drestadriúmna_ is appointed. Morning arrived,
the army of the _Pandáwa_ is formed into the terror-inspiring order
of _kágeng-páteh_, or that of the royal vulture. Situations of the
different princes and chiefs detailed.]
148-151. [_Suyudána_ causes the army of the _Kuráwa_ to be formed into
a similar order. The battle rages. The different chiefs, on either
side, who engage each other.]
152-153. [The dust stirred up fills and darkens the air. The dust
clearing away, the field of battle appears like a sea of blood, in
which the carcases of elephants, horses, and men, with the fragments of
chariots, weapons, &c. resemble so many rocks and stones.]
154-156. [_Bísma_ beheld with delight and admiration by all the chiefs
and people of _Kuráwa_, distinguishes himself by his prowess. He
engages _Arjúna_, and shoots ten arrows for every one discharged by
him.]
157. [_Ráwan_, the son of _Arjúna_, is killed by the _Rasáksa
Séreng'gi_.]
158-159. [_Krésna_, enraged at _Bísma_, descends from his chariot and
is going to shoot at him, when _Bísma_ evinces his ready willingness to
be killed by _Krésna's chákra_, and so gain admittance to his heaven.]
160. [_Arjúna_ then descends from the chariot, and dissuades _Krésna_
from killing _Bísma_.]
161. [_Krésna_ and _Arjúna_ both re-ascend the chariot, while _Bísma_
remains deprived of all his strength, in consequence of the fright he
had undergone.]
162-164. [_Bísma_ makes a sign to _Dérma-Wángsa_, who recollecting
that the former had made a surrender of his life to _Arjúna_ and
_S'ri-kándi_, goes to them and tells them not to be afraid, but to
shoot at _Bísma_; whereupon _S'ri-kándi_ discharging an arrow, hits him
in the breast. The arrow not having penetrated far, _Arjúna_ shoots,
and drives it home with another arrow. _Bísma_ falls down in the
chariot but is not killed. His blood ascending to the regions above, is
converted into flowers, and in that form returns to the earth.]
165. [The _Kuráwa_ fly and are pursued by the _Pandáwa_.]
166-167. [_Dérma-Wángsa_, _Arjúna_, _Nakúla_, and _Sedéwa_, all go and
kiss the feet of the respected _Bísma_; but the haughty and unbending
_Bíma_ remaining in an angry posture, makes no obeisance to the wounded
_Gúru_. The _Kuráwa_ chiefs, with _Suyudána_ at their head, wish to
come up and bow respectfully before _Bísma_; but seeing the stern
_Bíma_ they are afraid to approach.]
168. [A truce takes place between the hostile chiefs, when all shew
their respect for _Bísma_. The _Kuráwa_ wish to place him upon a mat,
but the _Pandáwa_ insist upon his litter consisting of arrows joined
together.]
169. [The _Pandáwa_ withdraw, and the _Kuráwa_ alone are left in charge
of _Bísma_. _Bísma_ refuses to take the water offered him in a vessel
by _Suyudána_, and calls to _Arjúna_, who presents him with some in a
quiver.]
170-171. [_Bísma_ defers dying till the period of the sun's greatest
declination, which he reckons to be about seven months off.]
172. [_Suyudána_ appoints _Dangyang Drúna_ commander-in-chief,
whereupon it rains blood.]
173. [The _Kuráwa_ are too uneasy in their minds to go to rest.]
174-177. [The following morning they go to battle. Both armies are
formed into the order of battle called _gája_, or the elephant.
A furious engagement ensues, in which many are slain on either
side. _Arjúna_ destroys the order of the _Kuráwa_ army, is shot
by _Bágadéta_, and afterwards brought to life again by medicines
administered by _Krésna_, when he returns to the attack, and kills
_Bágadéta_ and the elephant he is on. Many of the _Kuráwa_ are killed
by _Bíma_ and _Arjúna_.]
178. [Night coming on the battle ceases. It was at the eighth
_pánglong_ (or about the twenty-fourth) of the moon. The _Pandáwa_
regale themselves, while the _Kuráwa_ lament the death of _Bágadéta_.]
179-181. [_Dangyang Drúna_ undertakes to kill _Dérma Wángsa_, provided
_Arjúna_ and _Bíma_ are out of the way. Ten _Kuráwa_ chiefs, with
_Trigérta_ at their head, draw away _Arjúna_ to fight against them to
the south of the hills: ten more, under _Dráta Púra_, draw off _Bíma_,
in a similar manner, to the north of the hills. _Krésna_, as usual,
accompanies and watches over the safety of _Arjúna_.]
182-185. [_Dangyang Drúna_ forms his men into the order _chákra-búhia_
(or that of the circle with a well-defended entrance). _Dérma
Wángsa_, in his perplexity what to do, calls upon _Bimányu_, the son
of _Arjúna_, to attack and break the order of the enemy. _Bimányu_,
decoyed by _Suyudána_, pursues him into the ring purposely formed by
the enemy, when it closes, and he is cut off from all assistance and
support from the _Pandáwa_.]
186-194. [_Bimányu_ kills _Leksána-kumára_, the son of _Suyudána_, but
is overpowered by the number of the enemy. His situation is described
by many similes. He is slain.]
195-196. [Night comes on and hostilities cease.]
197-199. [The effect which the death of _Abimányu_ produces on his wife
_Déwi Sundári_. She adorns and prepares to burn herself with the corpse
of her husband.]
200. [His other wife, _Utári_, being eight months gone with child, is
deprived of this honour.]
201-205. [_Bíma_ and _Arjúna_ return victorious from their respective
engagements. The latter is angry with _Dérma Wángsa_, for having caused
the death of his son, but is appeased by _Krésna_, and induced to treat
the old man with respect. _Dérma Wángsa_ explains how _Abimányu's_
death was occasioned by _Jáya Dráta's_ preventing the _Pandáwa_ from
entering the ring of the enemy, and from his defending it so well.
_Arjúna_ vows vengeance against _Jaya Dráta_, and hopes that he himself
may be killed and burned, if he does not on the following day send him
to the other world.]
206-207. [_Jáya Dráta_ advised of _Arjúna's_ intentions, begs of
_Suyudána_ to be allowed to withdraw from the field of battle.
_Dangyang Drúna_, upon this, upbraids him, and persuades him to remain
and try his hand against _Arjúna_, promising to support him.]
208-211. [_Arjúna_ and _Krésna_ consult together how _Jáya Dráta_ may
be killed, and _Krésna_ himself escape.]
212-213. [For this purpose _Krésna_ makes _Arjúna_ purify himself and
offer up prayers to the _Batára_. _Batára Sákra_ descends, and informs
_Arjúna_ that he will succeed in killing _Jáya Dráta_, if he only makes
use of the arrow called _pasopáti_, and then vanishes.]
214-228. [The two wives of _Abimányu_ talk much together of the death
of their husband. Their different situations and feelings. Their
separation, and meeting again under various forms, &c.; after which
_Sundári_ burns herself with the body of _Abimányu_.]
229-231. [With the rising sun, the _Pandáwa_ chiefs, &c. repair to the
field of battle, where they find the _Kuráwa_ forces drawn up in the
order _chákra báhui_, with _Jáya Dráta_, for safety's sake, in the
centre.]
232. [The diameter of the circle formed by the enemy round _Jáya
Dráta_, is ten times the distance at which men can be distinguished by
the eye.]
233-235. [The _Pandáwa_ observe the same order of battle, and attack
the _Kurawa_. Both armies mingle in close and obstinate fight.]
236-237. [The _Pandáwa_ being oppressed with thirst, _Arjúna_ strikes
an arrow into the earth; whereupon water springing forth, men and
beasts drink and are refreshed.]
238-240. [_Krésna_ makes _Arjúna_ shoot at _Suyudána_, whose chariot is
thereby broken to pieces, and his charioteer and horses killed, himself
narrowly escaping with his life. _Arjúna_ and his men fight furiously,
and kill many of the enemy.]
241-244. [_Satiaki_ kills _Tuyasáda_, _Kambujána_, and _Sang Ambisúki_.]
245-252. [_Bíma_ kills _Chitra Yúda_, _Jáya Suséna_, _Cháruchítra_,
_Durjáya_, _Jáya Chítra Séna_, _Chítraka_, _Sangupu Chítra Derma_, and
nine more chiefs.]
253-257. [_Burisráwa_ opposes _Satíaki_. They fight, and after their
weapons are broken, they close and wrestle. _Satíáki_ is on the point
of being killed, when _Arjúna_, at the urgent request of _Krésna_,
discharges an arrow at _Burisráwa_, which, breaking his arm, causes him
to drop the weapon with which he was going to kill _Satiáka_. While
_Burisráwa_ and _Arjúna_ are expostulating with each other on their
respective conduct, _Satiáki_ seizes the opportunity to dispatch the
former. _Bíma_ and _Arjúna_ slay thousands of the enemy, and endeavour
to get at _Jáya Dráta_, but are prevented by the numbers of the
_Kuráwa_, who rush in between and try to save him.]
258-259. [Seeing _Bíma_ and _Arjúna_ tired and nearly exhausted,
without the latter's being likely to effect the death of _Jáya Dráta_
within the promised time, _Krésna_ has recourse to an artifice. He
discharges his _chákra_ at the declining sun, whereupon the clouds
following the course of the weapon, collect round and obscure the
luminary, making it appear like night. The _Kuráwa_ thinking the fatal
day past on which _Arjúna_ was to kill _Jáya Dráta_, triumphantly and
insultingly call out to _Arjúna_ to fulfil his promise of meeting death
and being burned.]
260-262. [Taking advantage of the darkness, and of the _Kuráwa_ being
off their guard, _Krésna_, accompanied by _Arjúna_, wheels his chariot
past the _Kuráwa_, till he reaches the spot where _Jáya Dráta_ is.
_Arjúna_ then shoots at _Jáya Dráta_, and kills him. _Jáya Dráta's_
head being struck off by the arrow, _Krésna_ causes a wind to rise
and carry it to _Jáya Dráta's_ father, who was doing penance in the
mountains, in order to obtain of the gods, that if his son was killed
in the battle, he might live again. In his surprise at beholding the
head, he inadvertently exclaimed that his son was _dead_, which sealed
his doom. _Krésna_ then recalled his _chákra_, whereupon the sun
again shone forth before it went down. Thus the vow of _Arjúna_ was
fulfilled.]
263-264. [_Suyudána_ accuses _Dangyang Drúna_ of being the cause of
_Jáya Dráta's_ death, in not suffering him to retire from the field of
battle when he wished to do so. _Dangyang Drúna_ defends his conduct,
and uses high words to _Suyudána_.]
265-266. [_Suyudána_ invites _Kérna_ to go and attack _Arjúna_. _Kérna_
goes, and _Suyudána_ with his men follow.]
267-271. [The sun sets and the battle continues. Enemies and friends
are with difficulty distinguished in the dark, and many of the latter
are killed by mistake.]
272-275. [_Sang Dwa jáya-ráta_, the adopted brother of _Kérna_, is
killed by _Bíma_. _Pratipéya_ is on the point of killing _Sangá
sáng'a_, the son of _Satiáki_, but is prevented from doing so by
_Bíma_, by whom he himself is slain, after having wounded _Bíma_.]
276. [The sons of the _Kuráwá_ chiefs, exasperated at the death of
_Pratipéya_, all fall upon _Bíma_, but are every one of them killed by
that potent hero.]
277. [Three younger brothers of _Sakuni_ are killed by _Bíma_.]
278-280. [_Suyudána_ talks with _Kérna_ of the carnage occasioned by
_Bíma_ and _Arjúna_. _Kérna_ makes light of their power, and engages
to kill them both. _Krépa_ accuses _Kérna_ of being a boaster, and
intimates his inferiority in prowess to the two hostile heroes,
whereupon they are going to fight with each other, when _Suyudána_
interposes and prevents them.]
281-284. [_Kérna_ attacks the _Pandáwa_ army and causes great havoc. A
consultation is held among the _Pandáwa_ respecting the fittest person
to oppose _Kérna_. _Krésna_ objects to _Arjúna's_ doing so, as being
unskilled in fighting by night. _Gatot Kácha_, the son of _Bíma_, is
then selected to fight against _Kérna_.]
(Measure _Basánta lila_.)
285. Wherefore _Sang Gatot Kácha_ was directed to seek the child of
the sun
By _Krísna_ and _Parta_, who complimented him for his superiority and
power:
Quickly roused at the call, he presented himself with joy,
And said, "Happy am I and fortunate, thus to be distinguished by his
highness.
286. "And so that I continue to serve the king according to my duty,
"Let my body be severed to pieces, and death itself ensue.
"However arduous the service required, I will nevertheless perform it."
At these words the advanced in years were struck dumb.
287. Thus spake _Sang Gatot Kácha_. The heart of _Kesáwa_ failed,
So well did he know how to awaken tender feelings:
Therefore did the heart of his uncle melt away,
When he saw the boy daring enough to encounter the King of _Awáng'ga_.
288. Therefore did _Krésna_ and _Parta_ remain speechless.
Moved with compassion, and grieved that they had thus called upon
_Gatot Kácha_.
Instantly the hero hurried to the attack;
But as he was about to engage the child of the sun, he stopt short in
terror.
* * * * *
(_Tembang Basánta lila._)
285. Irika ta sang | gatot kacha kinon | mapag arka suta ||
Teka pira kresna parta maneher | muji sakti nera ||
Sang ngenojaran | wawang masemo garjita arsa marek ||
Mawachana bege'a yan ana pakon repatik nerepati ||
286. Pakena neki lana marki jeng aji yugya neka
Dadaha rikalaning baya aturnya matoa pati
Kunenga paniwoa rahatane gate karya temen
Situtua tan paneng'ha mené sigegen sakarang
287. Na wuwusing sang gatot Kacha lumad ati Kesawa mar
Tekapira yan weruh ujara ngalap maniking redaya
Nguni-nguni nalaning to'a sira sang paman arda tenyu
Molati rare neran lumawane sang awang'ga pati
288. Ya Karana Kresna parta mamuwue damené sakareng
Asemo Kamanosan Kaluputan tekaping mangutus
Kuneng iki sang gatot Kacha wawang sira sigra mase
Mapagi pamok sang arka suta tando'a nomandek ares
* * * * *
289. Then all his potent arrows
Issuing from his hands and from his mouth,
With celerity flew to the child of the sun, who overpowered in battle,
Gave way to the left, while the numerous torches of the _Pandáwa_ army
shed their glare around.
* * * * *
289. Apitui sarwa sanjata wisesa yatas stranera
Mijili tangan dudung mijili chang Kema nuta ngohuh
Yata rumujak sang Arka suta Kéwerana pinda jemor
Muruda kiu mowa metu sulu bala pandawa bap
290-299. [_Sialambána_, a blind _Rasáksa_ chief, joins the _Kuráwa_
against _Gatot Kácha_, by whom he is slain; whereupon his band of blind
_Rasáksas_ take to flight. Three other blind _Rasáksa_ chiefs, with
separate bodies of blind _Rasáksas_, successively oppose _Gatot Kacha_,
and share the same fate as the first.]
300-308. [_Gatot Kacha_ fights with _Kérna_, flies, and is ultimately
killed by him.]
309-314. [The _Pandáwa_, enraged at the death of _Gatot Kacha_, all
fight with desperate fury. _Arjúna_ alone is restrained and withheld by
_Krésna_.]
315-321. [_Dowi Arimbi_, the mother of _Gátot Kácha_, burns herself on
the funeral pile of her son.]
322-334. [The following morning _Dangyang Drúna_, a _Pandíta_ on the
side of the _Kuráwa_, causes great havoc among the _Pandáwa_; to save
whom from the destruction which threatened them, _Krésna_ spreads
a false report of _Aswatáma's_ death, and makes all the _Pandáwa_
proclaim it. _Dangyang Drúna_ hears and believes the rumour of his
son's death, and faints away; upon which _Drestadríumna_ approaches him
and cuts his throat.]
335-343. [_Aswatáma_ hearing that his father is killed, makes a furious
attack upon the enemy, but perceiving _Bíma_ is afraid and retires.]
344. [The sun is about to set and hostilities cease.]
345-349. [Description of the field of battle after the fight.]
350-351. [The King of the _Kuráwa_ asks _Kérna_ to engage _Arjúna_.
_Kérna_ agrees, but requests to have some one to attend and support him
in battle. _Sália_ is selected and appointed for the purpose.]
352-356. [_Kérna_ and _Sália_, before they go to fight, go home to take
leave of their families, &c. What passes on the occasion.]
357-365. [_Kérna's_ wife relates to her husband a dream she had. The
particulars of the conversation which takes place between them.]
366-393. [_Dérma Wángsa_, _Krésna_, and _Arjúna_, set out in the
night for the purpose of finding and putting together the head and
body of their respected _Gúru_, _Dangyang Drúna_, and in order to pay
due respect and homage to his remains, and to entreat forgiveness on
account of what had happened to him. Description of all they see and
meet by the way.]
394-407. [Morning. The _Pandáwa_ prepare for battle.]
408-413. [The _Kuráwa_ army is formed into the position
_báhui-makára_[188], or that of the prawn. _Kérna_ in the mouth,
_Drumúka_ in the right fore claw, _Sakuni_ in the left, _Suyudána_ in
the head, all the princes and chiefs in the body.]
414-415. [The _Pandáwa_ army is put into the order called
_wúlan-tumánggal_, or that of the new moon. _Arjúna_ forms the right
horn of the crescent, _Bíma_ the left, _Dérma Wángsa_ and all the
princes and chiefs compose the centre.]
416-426. [_Kérna_ and _Sália_, mounted in one carriage, proceed to
the field of battle. The two contending armies engage. Their various
success described.]
427-440. [_Bíma_ attacks, upbraids, and pursues _Suyudána_. To save the
latter, _Dusasána_ fires an arrow at _Bíma_ and hits him. _Bíma_ turns
about, and finding it was _Dusasána_ that shot him, he seizes him by
the hair, and having called out to all the princes and chiefs to bear
witness to the fulfilment of his promise, he tears him in pieces and
drinks his blood.]
441-449. [The battle continues to be fought with various success,
sometimes one army giving way and sometimes the other.]
450-467. [_Arjúna_ and _Kérna_ fight against each other. The arrows
shot by each at the other are immediately converted into various
elements or destructive animals. _Kérna_ shoots rain; _Arjúna_ shoots
and dispels it. _Kérna_ shoots fire; _Arjúna_ shoots rain and quenches
it. _Kérna_ shoots dragons; _Arjúna_ shoots griffins which destroy
them.]
468-469. [_Kérna_ aims an arrow at the throat of _Arjúna_, whom _Sália_
beckons to incline his head. _Ardawilíka_, a _Rasáksa_, in the form of
a dragon, is killed by _Arjúna_, while in the act of shooting at him.]
470-476. [_Kérna_ twice shoots at _Arjúna_, but his arrow only strikes
and loosens his top-knot of hair.]
477-479. [_Arjúna_, invited and challenged by _Kérna_ to shoot at him,
in his turn tells him, if he wishes to save his life to surrender
and pay obeisance. _Kérna_ refusing to do this is shot in the throat
by _Arjúna_: his head falls back into the chariot. On the death of
_Kérna_, the child of the sun, that bright luminary grows dim with
grief, and expresses his deep sorrow by groans of thunder and showers
of tears, while his twinkling eyes emit incessant flashes of lightning.]
479. Disheartened at the death of _Kérna_, the army of the _Kuráwa_
take to flight,
And pursued by numbers, conceal themselves, out of fear, in holes and
cavities,
The earth shakes, and at the same time a drizzling rain descending
from the clouds, washes the blood-stained corpse.
The evil-portending cloud is seen, and the grumbling noise of thunder
is heard.
480. Thus it was with him who died in the field of battle. Lost was
the sweet expression of his countenance,
Shining were his polished teeth, and uplifted and still the black of
his fixed eye!
No longer erect, his hair lay flat on his pale face, and frightful yet
becoming was his severe wound.
Such is the appearance of the brave who die in battle.
* * * * *
479. Ri lina sri Karna lara laruti Kang Korawa bala
Tinut ginreg mukséng wana Kateduning lo'ah juranga res
Pareng mwang lindu mega sumara riris rah sumarasah
Kawanda lirning téja patrà keter wana tangisa
480. Nian lir sang mating rana pada elang mwang manesira
Waja nerang seidenta sepi irengi Kang nitra lumayep
Alandung sang sri tang muka lalu Kuchem syu brana luwes
Datanlen sang waneng baya mapalupu'i ring rana saba
481-483. [The _Kuráwa_ having taken to flight are pursued by the
_Pandáwa_ into _Astína_.]
484. [Night coming on, the _Pandáwa_ return.]
485-489. [_Suyudána_ comments on the misfortune of the _Kuráwa_ in
losing _Kérna_, and consults about the fittest person to succeed that
hero.]
490-497. [Advised by _Sakúni_, _Suyudána_ asks _Sália_ to assume the
chief command.]
498-500. [_Sália_ endeavours to excuse himself; whereupon _Aswatáma_
comes forward, and accuses him of being friendly to the _Pandáwa_, and
on that account unwilling to become the leader of the _Kuráwa_.]
501-502. [_Aswatáma_ and _Sália_ quarrel and are going to fight, when
_Suyudána_ interferes and draws _Sália_ away, exhorting him to take the
command.]
508-511. [_Sália_ at last consents, and then withdraws to his wife.]
512-516. [_Nakúla_ is sent by _Krésna_ to _Sália_ to dissuade him from
fighting. Description of _Sália's_ palace.]
517-524. [At sight of his nephew _Nakúla_, _Sália's_ resolution fails
him, and he promises not to fight against the _Pandáwa_. He declares he
will readily and willingly surrender his life to _Dérma Wángsa_, but to
no one else, and that that worthy person has only to make use of the
arrow called _pustaka akalíma asáda_.]
525-527. [_Nakúla_ returns and informs _Krésna_ and _Dérma Wangsa_ of
the success of his mission to _Sália_, and of all that passed on the
occasion.]
528-553. [_Sália_ relates to his wife _Sátia Wáti_, the result of his
interview with _Nakúla_, and of his intention to sacrifice himself,
whereupon she is grieved and sheds tears. Then follows a long and
detailed description of _Sátia Wáti_, her person, manners, disposition,
&c., and the particulars of a conversation which takes place between
her and her husband, wherein they display great affection for each
other; after which they yield to the power of love, and then fatigued
with amorous dalliance, sink into each other's arms and fall asleep.]
554-556. [In consequence of _Sátia Wáti's_ declared determination to
accompany him, _Sália_ steals from her when she is asleep; and having
got fairly away from her, he dresses himself without, and is honoured
by the _Pandíta_, who cast flowers upon him.]
559. [_Sália_ reaches the field of battle.]
560. [The _Pandáwa_ army forthwith appears, and an engagement takes
place.]
561. [The army of the _Pandáwa_ are hard pressed and obliged to fall
back.]
562-564. [_Bíma_ comes to their support and routs the enemy with great
slaughter.]
565-567. [_Sália_ deserted by his army remains alone, and as he
discharges his arrows they change into thousands of _Rasáksas_,
dragons, and evil spirits, which lighting among the enemy occasion
great consternation; whereupon _Krésna_ ordering all the people to
throw down their weapons and fold their arms, the whole of the _demons_
disappear without doing any harm.]
568-581. [The good and quiet _Dérma Wángsa_ is reluctantly persuaded by
_Krésna_ to save the _Pandáwa_ by killing _Sália_.]
582-583. [_Dérma Wángsa_ discharges the arrow _pustáka kalíma asáda_:
it penetrates and sticks in the breast of _Sália_, who immediately
dies.]
584-586. [On the death of _Sália_ the _Kuráwa_ forces are routed and
pursued in all directions by the _Pandáwa_, with great slaughter.]
587. _Suyudána_ was on the point of being taken, but he bravely
resisted;
And quickly bounding away in great alarm, he narrowly escaped with his
life.
But _Sakúné_, trembling with fear, fell into the hands of the enemy;
And weeping, implored mercy, exclaiming, "this is the reward of my
kindness and hospitality."
* * * * *
587. Suyudana sireki meh kawananga takis lagawa
Lumompata layu luput lepasa met urip katresan
Tuwen sakuni sang sedeng ngkakatran kakesa graha
Asambata nangis dine kwenargan buja sestawa
* * * * *
588. "Silence! thou vile and infamous dog!
"With what restless labour hast thou sought to vex and offend me;
"But now will I fail not to take my revenge;
"Death shall seize thee, and great shall be thy torture."
589. Thus spake _Bíma_, and trampling him beneath his feet,
He thereby and with his _gáda_ reduced to atoms the body of _Sakúne_.
The story goes, that he tore it in pieces, and sucking the blood,
Scattered them among the villages of the north and of the south.
590. The enemy being totally extinguished, filled was the field of
battle with mountains of the slain,
While downward, in its deep bed, a sea of blood rolled with noisy rush.
_Suyudána_ having escaped, there yet remained to seize him.
He is pursued and sought for, but cannot be found, having plunged in
the water.
591. Abandoning their fruitless search after _Suyudána_, the five
_Pandáwa_ returning, homeward bend their course.
_Déwi Sátia Wáti_ is then informed that _Sália_ had fallen in battle.
Aged and creditable persons, bowing respectfully, communicate to her
the dire news:
Concealed amid the heaps of slain lay her lord, they alone escaped to
tell the tale.
* * * * *
588. Ada nara'neng tako ngasu kanistane chadama
Datan werga weh laram beka ngupaya ri banchana
Kunang nea tana lepaté ki pamales kuh duké riko
Ikang yama ngala pwapang idapana pwageng ning lara
589. Nahan wachana bimaséna tehera dedel sahasa
Renyo sawanira sang arya Sakuni linut ring gada
Biatita sinesep sesep nera senempal uwus
Dinuka kena mancha desa mapado aning lor kidul
590. Uwus para-wasang musu penu ikang sawa marwata
Iline rudiranya gurnita mangarnawa lo'a dalam
Kunang pwa riluput Suyodana dume turung ning'gawé
Tinot mara pinet datan katemo ya ine ar mowa
591. Da rarean mara pancha pandawa murutsaha ba la ri luput Suyodana
Dewi Satia-wati sireki charitan winara ipati salea ring rana
Wanten bretya kaparchaya tuha yata jari sira teka namya torasih
Dan rakweki dumenya tan pajaha sing lara ngeduku samendeming sawa
* * * * *
592. The news quickly spreading, all the _Gúrus_ of the country weep
on every side.
Trembling and distressed, _Déwi Sátia Wati_ no longer retains the
power of speech.
Blind with grief and with a heart full of sorrow, she reels and cannot
stand:
Lost and insensible to all around, she seemed as if life itself had
forsaken her.
594. Coming to herself, by the pains and assistance of her friends,
she rises and adjusts her disordered dress:
Then loosening and combing her hair, she is bent on repairing to the
field of battle.
First grasping her _petrem_[189], wherewith to deprive herself of life
when she reaches the place where the joy of her heart is lain,
She forthwith ascends her chariot, and sets out, favoured by a
grateful breeze.
* * * * *
592. Sang siptan pawaranya tando'a guruwing sanagara pada gurnita
nangis
Dewi Satia Wati kitan wenanga sabda kumetere pangunchanging lara
Leng leng tan anara teka ton tekapiran kapeting-ane anekne kang ati
Tan patma kalinger datanuru'i pasambang ng'ya saha pakraking sakit
594. Antukning manulung nimitanera nang lilira mahayu lungsuring tapih
Roma werata ninombara nera naminta tumotura mareng rana
Patrem nitea minusti pangelanga jiwa na pupula mene lawan sineng
Ngkan mangkat mahawan rata nela sama dresan kani sarantaning manah
565-602. [Accompanied by _Sagandíka_, she wanders over the field of
battle by night in quest of his corpse, looking for it among the
number of prostrate slain. Appearance of the different dead bodies and
carcasses of horses, elephants, &c. described. She often thinks that
she has found it: her repeated mistakes and disappointments.]
603. Wearied with fruitless search, and despairing of finding him to
whom she would make her obeisance, the princess
Unsheathed her dagger, resolved to stab herself, her heart being
wholly devoted to her husband.
But the Almighty, in pity, sent lightning to guide her to the spot
where he whom she had long sought for lay,
And inspired her with strength and desire to renew the search.
604. All this while the chariot[190] lay buried among flowers which
had been showered down upon it.
As if the growling thunder wept, tears fell in small rain, in grief
for the death of the prince[191].
Such was the mark the princess followed till she came to and perceived
the body of _Sália_,
Who seemed as if looking at her with a side glance as he lay with
grinning teeth.
* * * * *
603. Meh tan diria mahas narendra ma'isi ri taiyani sang enesti
sambahan
Paksa patrema sampunang lugasi kang ati sumaivaka nama sang pria
Sih ningyang ukasan manambaya tuduh ri kaha-nanera sang pinet nira
Nahan etuniran panging kina ng'ebang abanga maka sama ngosir kilat
604. Oniang warsa sekar sumarsa akuwung kuwunga menoi ring'ganing rata
Genter lu'era nangis malu'a rarab'ing-rereba lara rilina sang prabu
Na tang chihna tinut nareswara wadu teka lumi-ati getra sang kakung
Kadia nung sung'a reh nikang mata atur lumiringa reja kesisan waja
* * * * *
605. Then quickly seizing the feet of him, now lifeless, who stole
from her bed,
Not knowing what she did, she patted, pressed, and kissed the body,
His lips she rubbed and stained red[192]; supporting his head with her
encircling arm, and wiping his face with the end of one of her
garments: but long were his eyes without twinkling.
To cure his wounds she constantly applied her chewed _síri_.
606. "Ah! ah! my princely lord, thou whom having sought I have at last
found, why dost thou remain silent?
"Wilt thou not speak to her who has thus sought thee out?--Who else is
there to be kind to me, unfortunate?
"Tired and worn out am I with searching for thee, and now with averted
glance thou refusest to look at me,
"Shall I weep, or what is it thou wouldst have me do?--Speak and tell
me, instead of preserving this unmeaning smile.
607. "Am I to understand that thou hast no regard for me? Come, quick,
speak comfort to me, and make my heart glad."
With words sweeter than honey, and nicely selected, did she thus hold
converse with the dead; but it was all in vain.
"Was it thus to meet death," said she, "that thou didst steal from me
when I was asleep,
"And depart alone, without my knowledge, to the regions above? but I
will follow thee.
* * * * *
605. Yekan pakrakir a mekul sukune sang peja aneliba ting'galing tilam
Tanwreng da tinepak tepak nera hanan kinisapu kinsuan sinukeman
Lambe lot linuga tekeng magala ginusa pira ura lama tan kedap
Lawan tang kanining kapwa warasa dening sepa ira lana jinam-peaken.
606. Ah! ah! mah prabu sungsungen manemahta tuhana pani mita ning
heneng
Tan pangling ringana seraya siapa tika sia mowa gatingku kasian
Ngel kwa met riwekas tiring paberatan katemo sahaja ewa tan wulat
Wanten ta wekase tangis kwa mene kite suma'ora ayo'a ta minge
607. Nanten weruh ngo'angi tan sianti bapa meng'gepa 'ngamera raras
priambada
S'ojar tan pāsirat sirat madu tuhun ane saji saji tan tekeng ati
Pangling'gan rilalis ta 'ngone nalis layata nilibi pamremeng ulun
Nes tanyan lepasi sura laya yaya ku tumutura sadenya tan ling'en
* * * * *
608. "It is my request that thou wilt meet and carry me across the
_úgalágil_ stone[193].
"Trembling and fearful should I be without thy support and assistance,
"Although thou shouldst have many _Windadáris_ at thy command, yet
still reserve a place for me before them all,
"What must not be thy regard for her, who has thus wandered about
after thee, and who is now going to die for thee?"
(Measure _Basánta tiláka_.)
609. Tedious would be the relation of all that _Satía Wáti_ said.
Oppressed with a load of grief, great as a mountain,
When she beheld her lord
And determined to meet death.
* * * * *
608. Ngeng pintangakwa tuan papag nga'ang ngirikang watu _gala-gila_
namba eng'gung an
Tistisnya 'ngoang ngikana tan wani lumampaha gigu ri tayenta raksaka
Yadiastun jeneka 'ngamer surawadu kita sumalanga ayo'a nestura
Pali tapwa welasat ring wang angomeng pati lumaku lana morang morang.
(_Tembang Basanta tilaksa_).
609. Tangi ujar satia watin pasambat
Ikang lara marwata mangke nabuat
Tuen katon tahananing iner er
Matang nera dan pejahang kasang kas
* * * * *
610. Seizing her dagger with firm grasp
She drew it from its sheath, glancing as it came out,
Then boldly buried it in her breast.
Like shining gold was the blood that issued from the wound.
611. Not dying instantly, with expiring voice
_Sugandíka_ she called and thus addressed:
"My old and faithful friend and attendant, return thou to _Mandaráka_,
"And tell the people there that I now send
612. "My last request to the good and worthy,
"That they will commemorate the history of my sufferings,
"In order that my story may be heard and known;
"When the gentle heart will perhaps be moved with love and pity, and
tears will flow at the sad tale."
614. "Oh! my mistress, when was the time that I ever quitted thee?
"Into whatever state of being thou may'st pass, I will accompany thee.
"Whom wilt thou have to send for water,
"And who will wash my noble mistress' feet if I am not with her?"
* * * * *
610. Minges marang kedga lana minusti
Uwus kasaring sarungan pradipta
Inan-deman denira tan anangres
Ila nikang rah kadi datu munchar
611. Datan wawang mati magentak entak
Sugandika lot tinawe sinabdan
Kakangku mantuk ta ri mandraraka
Wara tikang wang ri ukasku mangke.
612. Paminta kasi tari sang kawendra
Larang-ku dadiakena gita basa
Rengine ngogang idepe gating ku
Malar ngeresi twasnea mamang wa waspa
614. Aduh Tuan ring kapana, saha ngoang
Tumuta mon 'jenma nejenma rakrian
Siap'eka konen ta mangengswa socha
Ye tan ngwenga damo'a rijeng ta masku
* * * * *
617. Thus weeping, the female attendant, affected with grief,
The buried dagger drew (from the body of her mistress),
And stabbing herself, instantly expired
At the feet of the princess, where her body lay.
618. Forthwith delighted their happy spirits together fled.
The astonished spirit of prince _Sália_ quickly said:
"Uneasy and impatient have I waited for thee among the clouds,
"With many _Widadáris_, _Panditás_, and _Déwas_."
619. Having taken the princess in his arms,
He returned with her by the road which leads to heaven.
There arrived, they find it extremely beautiful.
Of silk were the houses and brilliant were the precious stones.
620. Amusing herself, the princess
Was delighted with the abundance of food which was there,
Great being the bounty of the Almighty to mankind,
And there was no difference susceptible in the ages of those that were
there[194].
* * * * *
617. Nahan tangis ning pari charaka n'gres
Tanemne kang katga ye tenunusnea
Inandeman ngeng eksans yan paratra
Sawanya tan sa ridagan sudéwi
618. Tatandua ngetma madulur wijata
Naréswaratma nera gerjitang ling
Alal mangauting jalada mangun res
Sahap sari mwang resi déwa Sang'ga
619. Telas pinangkwa Kenerang Sudéwi
Molih sera marga wimana ramya
Dateng rikang swarga layep alepnya
Graha sinang baswara sarwa ratna
620. Mengen mengen téki naréndra patni
Mangu Kawahan suka sek binokti
Wiwal neran manusa janma nguni
Apan tanantuk tumulu'i dugan nwang
621-624. [The _Pandáwa_ hear that _Suyudána_ is in the middle of
the river: delighted, they repair to the spot. _Bíma_ calls him a
dastardly coward afraid to die, and assures him that his arm will reach
him, whithersoever he may betake himself, to the lowest depth of the
earth or the highest region of heaven.]
625-628. [_Suyudána_ comes out of the water and assures Bíma that he
betook himself to the river, not out of fear, but for the purpose of
making adoration to the gods, challenging _Bíma_, or any other of the
_Pandáwa_, to combat. _Krésna_ represents that _Dérma-Wángsna_ is too
peaceable and benevolent to fight against _Suyudána_; that _Arjúna's_
forte consists in using the bow mounted in a chariot; that _Nakúla_ and
_Sedéwa_ are too young and inexperienced, and that _Bíma_ is therefore
the fittest of all the _Pandáwa_ to oppose _Suyudána_.]
629-631. [_Kakrasána_ is informed by _Naráda_ of the _Pandáwa_ and
_Kuráwa_ forces being engaged, and withdraws to see the issue of the
contest. _Bíma_ and _Suyudána_ go and make their respects to him, and
each receives from him a charm.]
632-639. [_Bíma_ and _Suyudána_ fight. Missing each other, they strike
and cut the earth, trees, and every thing about them, without being
able to hurt each other. They then throw away their weapons, and
closing, wrestle. So closely are they united, that they seem to be one
person and to have one voice.]
640-656. [_Arjúna_ repeatedly striking his hand on his left thigh,
reminds _Bíma_ of _Suyudána's_ being vulnerable in that particular
place only. _Bíma_ recollecting the circumstance, seizes his club and
strikes _Suyudána_ with it in his vulnerable part. _Suyudána_ falls,
and expiring under the blow is trampled upon by _Bíma_, who continues
to insult and triumph over him, till out of all patience with his
relentless and ungenerous conduct, _Kakrasána_ seizes his spear and is
going to slay _Bíma_, but is withheld by _Krésna_, who says that _Bíma_
is not to be blamed for such just retaliation.]
* * * * *
(Here end the Javan copies of this work; the following abstract is from
a copy of the _Bráta Yúdha Káwi_ presented to me by the _Rája_ of _Báli
Balílíng_ in _Báli_.)
657-667. [_Suyudána_ dead, and night coming on, the _Pandáwa_ retire
from the scene of battle to the city of _Astína_, and there feast and
rejoice, on account of their victory. Satiated and fatigued with their
revelling, all except _Krésna_ go to sleep. He alone remains awake,
pitying in his own mind the fate of _Suyudána_, and recollecting with
feelings of regret the indignant and unkind manner in which he was
treated by _Bíma_. Withdrawing by stealth, he goes to the mountains,
and wanders about oppressed with grief and much agitated.]
668. [Next morning the _Pandáwa_ missing _Krésna_, go in search of
him, and find him among the images on the hills. Portentous signs take
place. A raven croaks till blood issues from its beak, it rains blood,
and all the wild animals fight with each other.]
669. [Next morning all these omens are gone.]
670-693. [News arrives from _Astína_ of _Aswatáma's_ having entered
the city by night, and assassinated _Drésta-dríumna_, _Sérikándi_, and
_Pánchakumára_, and of all the _mántris_ having fled for fear. Half
are inclined to give credit to the report, and half believe that it
must have been the spirit of _Sália_. The _Pandáwa_ return to _Astína_,
and find the women there all in tears, and bewailing the loss of those
who had been murdered during the night. _Krésna_ consoles them, and
reconciles them to what has happened.]
694-696. [_Krésna_ makes the _Pandáwa_ accompany him in search of
_Aswatáma_, whom they find among the hills.]
697-699. [_Bíma_ is going to strike _Aswatáma_, when the latter
discharges an arrow at _Bíma_, and at the same time tells him he is not
a fit opponent, inviting _Arjúna_ to contend with him. _Arjúna_ and
_Aswatáma_ fight, causing the earth and mountains to shake, &c.]
700-705. [_Sáng yáng Naráda_ descends from above, and tells _Arjúna_
that they will cause the destruction of the world if they continue
the dreadful conflict. _Sáng yáng Naráda_ at the same time goes up to
_Aswatáma_, and advises him to desist from opposing the _Pandáwa_,
as he will certainly be beaten, and recommends his surrender and
resignation to the _Pandáwa_ of his _pusáka_ of _Chúda-manik_, also
called _Chúpu-mánik Estígéna_, a charm which gives its possessor the
power of getting eight different things.]
706-707. [_Aswatáma_ refuses to give it to the _Pandáwa_, but is
willing to part with it to the unborn grandson of _Arjúna_, of whom
_Utári_ was then pregnant, and whom he directed should be called
_Parikísit_.]
708-709. [_Krésna_ offers to bear witness to the promise; after which
_Aswatáma_ gives the _pusáka_ to _Bíma_, to deliver to the grandson of
_Arjúna_.]
710-714. [_Krésna_ and the _Pandáwa_ again return to _Astína_, and
inform _Arjúna's_ wife of what has happened. _Aswatáma_ remains
aloof from the _Pandáwa_, wandering about in the woods and among the
mountains. _Yuyútsuh_, the only surviving _Kuráwa_ chief, joins and
lives with the _Pandáwa_. All the sons of the _Pandáwa_ having been
killed in the battle, without a single descendant being left to be
made a king of _Astína_, excepting the yet unborn son of _Abimányu_,
whom _Utári_ was about to bring forth, _Dérma Wangsa_, the eldest of
the _Pandáwa_ (although all of them had arrived at an age when they
should withdraw from the world) is appointed sovereign, until such time
as he can be relieved and succeeded by the yet unborn _Parikísit_.
Description of _Dérma Wángsa_; the beauty of his person; his many
good qualities and accomplishments, for which and for his character
for justice, wisdom, prudence, &c. he is universally beloved, and his
praises celebrated in song.]
715-719. [_Dérma Wángsa_ receives the name and title of _Batára Jáya
Báya_. Under his wise and excellent administration the kingdom of
_Astína_ flourishes, crimes are unknown, and the inhabitants are
happy. The neighbouring princes of Java, who had survived the war, all
acknowledge the authority of the king of _Astína_, and pay homage to
him.]
* * * * *
The musical instruments of the Javans are peculiar. Several of them
are necessary to compose a _gámelan_, set, or band: of these there are
several varieties. The _gámelan salíndro_, which is the most perfect,
consists of the several instruments represented in the plate. In the
_gámelan pélog_, the instruments are much larger and louder; the
_bónang_ or _krómo_, has sometimes only ten, and sometimes as many as
fourteen notes. Both of these _gámelans_ are employed as accompaniments
to the _wáyangs_. The _gámelan míring_ partakes of the two former,
and is employed to accompany the _wáyang klítik_. In the _gámelan
múng'gang_, called also _kódok ng'órek_, from its resembling the
croaking of frogs, the _bónang_ has fifteen notes, and the _kécher_
resembles the triangle: neither the _génder_, _salentam_, _sarón_, nor
_chalémpung_ are included in this set; this _gámelan_ is considered the
most ancient, and is played at tournaments, in processions, &c. In the
_chára báli_, or _chára wángsul_, the _rebáb_, or viol, is not used:
in other respects the instruments are the same as in the _salíndro_,
except that they are as large as in the _pélog_. The _gámelan sekáten_,
which resembles the _pélog_, except that the instruments are still
larger and louder, is restricted to the use of the sovereign, and
seldom played, except on great occasions, as during eight days of
the festival of _Múlut_. The _gámelan srúnen_ is used in processions
of state and in war, being properly the martial music of the country,
in which, besides the ordinary instruments, a particular _gong_ and
trumpets are introduced.
The plate will afford a better idea of the form of these instruments
than any verbal description. Most of them resemble the _staccáto_ or
harmonica, and the sound is produced by the stroke of a hammer. The
_gámbang káyu_ has wooden plates, sixteen or seventeen in number: the
_gámbang gángsa_, of which there are several in each band, has metal
plates.
In the _génder_ the metal plates are thin, of a different form, and
suspended by strings. The _gong_, represented (No. 9) in the plate, is
usually three feet in diameter. The _bónang_, _kénong_, and _ketók_,
are of metal, and are suspended by tightened cords to favour the
vibration. The _kécher_, shewn in the plate, corresponds with the
cymbal. The hammers with which the larger instruments are struck are
either wound round at the end with cloth, or the elastic gum, in order
to soften the sound. The drum is struck with the open hand and fingers
only. The _chalémpung_ is a stringed instrument, with from ten to
fifteen wires, which are sounded with the finger, after the manner of
the harp.
The person who leads the band performs upon the _rebáb_ (No. 17), an
instrument which, having a neck, and two strings pitched by pegs, is
capable of producing perfect intonation and a variety of sounds, by
shortening the strings with the pressure of the finger.
The _gámbang káyu_ (No. 2) is a kind of _staccáto_, consisting of
wooden bars of graduated lengths, placed across a kind of boat,
which, when skilfully struck with a sort of mallet, produce pleasing
tones, either grave or acute. The lowest and highest sounds of the
instrument differ from each other by the interval of three octaves
and a major third: the intermediate sounds of each octave from the
lowest note are a second, third, fifth, and sixth. This instrument is
general throughout the Archipelago, and is frequently played alone, or
accompanied only by the drum and a small _gong_. _Ráden Rána Dipúra_,
a native of Java, who accompanied me to England, played on this
instrument several of his national melodies before an eminent composer,
all of which were found to bear a strong resemblance to the oldest
music of Scotland, the distinctive character of both, as well as of
Indian music in general, being determined by the want of the fourth
and seventh of the key, and of all the semitones[195]. By reiteration
several of the sounds are artfully prolonged much beyond their noted
length, which produces an irregularity of measure that might both
perplex and offend the educated ear of an accompanying timeist. The
rhythm of the sections (from extention and contraction) appears very
imperfect.
The _bónang_ or _krómo_ (No. 3) the _sáron_ (No. 5) the _démong_, (No.
6) and _selántam_ (No. 7) are _staccátos_ of metallic bars, and a sort
of bells placed on a frame. They contain a regular dianotic scale,
and nearly two octaves. These, however, are never played singly, but
harmonize with the instrument on which the air is played.
The _gongs_ (No. 9) are perhaps the noblest instruments of the kind
that have been brought to Europe: I am assured that they are very
superior to that which was admitted in the terrific scenes of the
serious ballet representing the death of Captain Cooke. Suspended in
frames, and struck by a mallet covered with cloth or elastic gum, they
sustain the harmonious triad in a very perfect manner, and are probably
the most powerful and musical of all monotonous instruments. They might
be introduced with advantage in lieu of large drums. They have the
advantage of being mellifluous, and capable of accompanying pathetic
strains. The two _gongs_ differ from each other by one note.
The above observations apply particularly to the _gámelan pélog_, which
usually accompanies the recitation of the popular poems of the country.
The _gámbang káyu_ of the _salíndru_ appears only to differ in being
in another key, which is considered better suited to the occasions in
which that kind of _gámelan_ is used.
The airs which are exhibited in the plate are selected from several
written down by a gentleman at _Semárang_, as they were played on the
_rebáb_ of the _gámelan pélog_, and may afford a further illustration
of the nature of their music.
But it is the harmony and pleasing sound of all the instruments united,
which gives the music of Java its peculiar character among Asiatics.
The sounds produced on several of the instruments are peculiarly
rich, and when heard at a distance have been frequently compared to
those produced on the harmonic glasses. The airs, however simple and
monotonous they may appear of themselves, when played on the _gámbang
káyu_, or accompanied by the other instruments, never tire on the ear,
and it is not unusual for the _gámelan_ to play for many days and
nights in succession.
The Javans do not note down or commit their music to writing; the
national airs, of which I have myself counted above a hundred, are
preserved by the ear alone. Those which are exhibited in the plate
are among the most popular: but there are a variety which are played
on occasions of rejoicing and festivity, which it would be difficult
to note down; if, indeed, they can be called airs at all, the sounds
produced rather resembling the chiming of bells than a melody. Thus,
when a great man arrives at the native seat of government, the tune of
_kébu gíru_, "buffaloes frisking," is played, and a variety of others
of the same nature, which diffuse the same kind of joy and gaiety among
all assembled, as the quick ringing of bells in the churches of England.
A complete set of the _gámelan pélog_ costs from a thousand to six
hundred dollars (£250 to £400,) but second-hand sets are frequently
disposed of. The principal manufacture is at _Grésik_, and the _gongs_
in particular furnish a valuable article of export. Every native chief
in authority has one or more _gámelans_, and there are more or less
perfect sets in all the populous towns of the eastern provinces.
In some of the interior, and in particular in the _Súnda_ districts,
the inhabitants still perform on a rude instrument of _bámbu_, called
the _ángklung_, of which a representation is given in one of the
plates. This instrument is formed of five or more tubes of _bámbu_,
cut at the end after the manner of the barrels of an organ. These,
which are of graduated lengths, from about twenty to eight inches, are
placed in a frame, in such a manner as to move to a certain extent
from their position, and to vibrate on the frame being shaken. A
troop of from ten to fifty mountaineers, each with an _ángklung_, and
accompanied by one or two others with a small drum played with the open
hand, always perform upon this instrument on occasions of festivity
in the _Súnda_ districts. The upper part of the instrument, and the
parties themselves, are generally decorated with common feathers, and
the performers, in their appearance and action, are frequently as
grotesque and wild as can be imagined. There is something, however,
so extremely simple, and at the same time gay, in the sound produced
by the rattling of these _bámbu_ tubes, that I confess I have never
heard the _ángklung_ without pleasure. The Javans say the first music
of which they have an idea was produced by the accidental admission of
the air into a _bámbu_ tube, which was left hanging on a tree, and that
the _ángklung_ was the first improvement upon this Æolian music. With
regard to the music of the _gámelan_, "that," they say, "was procured
from heaven, and we have a long story about it."
A wind instrument, of the nature of a flute, but in length some
feet, with a proportionate diameter, is sometimes introduced in the
_gámelans_; but this is not usual in Java, though, in _Báli_ it is
general.
The _trawángsa_ is a stringed instrument, not very unlike a
guitar[196], which is occasionally found in the _Súnda_ districts: it
is by no means general. I recollect to have once heard an old blind
bard at _Chiánjur_ play upon this instrument, reciting at the same
time traditions respecting _Pajajáran_, and the ancient history of the
country, which had probably never been committed to writing.
The Javans have made no progress in drawing or painting; nor are there
any traces to be found of their having, at any former period of their
history, attained any proficiency in this art. They are not, however,
ignorant of proportions or perspective, nor are they insensible to
the beauty and effect of the productions of other nations[197]. Their
eye is correct and their hand steady, and if required to sketch
any particular object, they produce a very fair resemblance of the
original. They are imitative, and though genius in this art may not
have yet appeared among them, there is reason to believe that, with
due encouragement, they would not be found less ingenious than other
nations in a similar stage of civilization. They have a tradition, that
the art of painting was once successfully cultivated among them, and a
period is even assigned to the loss of it; but the tradition does not
seem entitled to much credit.
The Javans do not appear to possess any peculiar method or system
in their arithmetical calculations. They generally compute without
putting down the figures in writing. In this process they are slow,
but generally correct. The common people, from an entire ignorance of
arithmetic, or to assist their memory, sometimes use grains of _pári_
or small stones on these occasions.
The many vast and magnificent remains of edifices found at this day in
different parts of Java, bear witness to the high degree of perfection
in which architecture and sculpture were at one period practised in
that island. But whether the natives themselves designed these edifices
and their ornaments, or only worked under the direction of ingenious
artists from other countries, is a question connected with their
history, which we shall at present forbear to inquire into.
The art of sculpture is entirely lost to the natives. The only modern
buildings they possess, of any architectural importance, are the
_krátons_, or palaces of the chiefs, which have already been described.
The Javans of the present day have no pretensions to astronomy as a
science. The seasons are determined by reference to a system no longer
perfectly understood, either in its principle or application; but from
the Hindu terms still in use for the days of the week, &c. and from
the similarity of many of their superstitions to those of continental
India, it seems probable that if they ever possessed an astronomical
system, it was derived from that quarter. Thus when an eclipse takes
place, the people shout and make all the noise they can, to prevent
the sun or moon from being devoured by the great _nága_, or dragon,
which they suppose to be invading it. Some of the better informed have
derived a few notions of astronomy from the Arabs; but their knowledge,
in this respect, is at best extremely imperfect, and it is rather to
the traces which are to be found in the ancient manuscripts, and to the
remains of what they knew in former days, that it is interesting to
refer.
The Javans, in common with other Mahomedans, have, for upwards of two
centuries, if not for a longer period, adopted the lunar year of the
Arabs; but they still retain their own era, and seldom adopt that
of the Hejira. The Javan era is called that of _Aji Sáka_, on whose
arrival in Java it is supposed to have commenced; but as _sáka_ is a
Sanscrit term, variously applied, as connected with the establishment
of an era, it was probably adopted by the Javans at the period of the
introduction of the era itself[198], which corresponds almost exactly
with the Hindu era of _Salavaharna_, being seventy-four years short
of the Christian era. The present is accordingly the year 1744 of
the Javan era, or era of _Aji Sáka_. On _Báli_, where the same era
is likewise adopted, there is a difference of about seven years, the
_Báli_ year being 1737. This difference is supposed to have arisen from
the people of _Báli_, who are still unconverted to the Mahomedan faith,
continuing to use the solar year.
The Javans usually divide the day and night each into five portions, as
follows:
_Division of the Day._
The period from six o'clock in the morning }
till eight is called } _ésuk_;
That from eight to noon _teng'angi_;
That from noon till one o'clock _bedúg_;
That from one till three _lingsir kúlon_;
That from three till six _ásar_;
_Division of the Night._
The period from six o'clock in the evening }
till eight is called } _sóré_;
That from eight till eleven o'clock _sirapwóng_;
That from midnight till one o'clock _teng'awéng'i_;
That from one o'clock till three _língsir-wéng'i_;
That from three o'clock till daylight _báng'un_.
The twenty-four hours of the day and night are also occasionally
divided into what is called the _líma wáktu_, or five periods of time,
namely: from sunset until eight o'clock in the morning; from that hour
till twelve; from twelve till three; from three till four; from four
till sunset.
Each of these divisions is considered sacred to one of the five
deities, _Sri_, _Kála_, _Wísnu_, _Maheswára_, and _Bráma_, supposed
to preside over these divisions of the day and night in rotation, the
order being changed every day, until at the commencement of every
fifth day and night it returns to the same again. The division which
thus becomes sacred to _Sri_ is considered fortunate; that to _Kála_
unfortunate; that to _Wísnu_ neither good nor bad; that to _Maheswára_
as still more fortunate than that to _Sri_; that to _Bráma_ as
peculiarly unfortunate.
The terms _páhing_, _pon_, _wági_, _kalíwon_, and _mánis_ or _légi_,
are applied to the days of the _panchawára_, or week of five days,
which is common throughout the country, and by which the markets are
universally regulated[199].
Besides this week of five days, which seems to be by far the most
ancient as well as the most generally adopted among them, the Javans
have a week of seven days as follows.
_Díti_, Sunday, which corresponds with the Hindu _Rowi_.
_Sóma_, Monday _Soma_.
_Ang'gára_, Tuesday _Mangala_.
_Búdha_, Wednesday _Budha_.
_Raspáti_, Thursday _Vrihaspati_.
_Súkra_, Friday _Sukra_.
_Sanischára_ or _Túmpah_, Saturday _Sani_.
The Arabic terms are usually employed to express the months.
The weeks of seven days, considered with reference to the seasons,
are termed _wúku_. Thirty of these are said to have been established
in commemoration of the victory obtained over _Wátu Gúnung_[200].
These thirty have again six principal divisions, each consisting of
thirty-five days, and commencing on the day when _díti_ and _páhing_
fall together.
Each _wúku_, is dedicated to its particular deity, and has its
appropriate emblems in the Javan system of judicial astrology. The
names of the _wúku_ and of the deities to which each is considered
sacred are as follow:
WÚKU. DÉWA OR DEITY.
1. _Sínta_ _Batara Yáma_.
2. _Landáp_ _Súria_.
3. _Wúkir_ _Maheswára_.
4. _Kurántil_ _Puru Senkára_.
5. _Tálu_ _Báyu_.
6. _Gúmbreg_ _Sákra_.
7. _Waríga_ _Asmára_.
8. _Warigájan_ _Pancháresi_.
9. _Júlung Wáng'i_ _Sámbo_.
10. _Sung Sang_ _Gána Kumára_.
11. _Galúng'an_ _Kamajáya_.
12. _Kuníng'an_ _Indra_.
13. _Lángkir_ _Kala_.
14. _Mandásia_ _Bráma_.
15. _Julung-pújud_ _Páncha Rásmi_.
16. _Paháng_ _Tántra_.
17. _Kuru Welút_ _Wísnu_.
18. _Maraké_ _Gána_.
19. _Támbir_ _Séwa_.
20. _Mánda kung'an_ _Basúki_.
21. _Maktal_ _Chandrása_.
22. _Woyé_ _Kawéra_.
23. _Manáhil_ _Chitra Gáta_.
24. _Prang-bákat_ _Bísma_.
25. _Bála_ _Dúrga_.
26. _Wúku_ _Lódra_.
27. _Wáyang_ _Sri_.
28. _Kuláwu_ _Sewandána_.
29. _Dukúd_ _Kanéka_.
30. _Wátu gúnung_ _Gúru_.
The twelve seasons, _Mángsa_, of which an account has been given, when
treating of the agriculture of the Javans, are said to be determined
by reference to the sun's course at the commencement of each of these
divisions.
When a want of rain is experienced, it is a custom for the people of
the village or town to assemble, and for a _wáyang_ to be performed
upon the story of _Wátu Gúnung_ and _Déwi Sínta_. On these occasions
two sticks of the dark coloured sugar-cane, two young and two old
cocoa-nuts, two bundles of different coloured _pári_, two bundles of
the flowers of the _areca_-nut, a piece of white cloth, sweet scented
oils, two fowls and two ducks, are placed by the side of the _dálang_
during the performance, and are afterwards considered his property.
The term _wíndu_ is used to express a revolution or cycle of years. The
Javans refer to _wíndu_ of eight years, a _wíndu_ of twelve years, a
_wíndu_ of twenty years, and a _wíndu_ of thirty-two years. The _wíndu_
of eight years, now in use, seems to have been borrowed from the Arabs;
but this is more frequently considered of seven years, each year taking
its name from one of the following animals, according to the day of the
week on which it begins.
_Mangkára_, Prawn, if on a Friday,
_Ménda_, Goat, Saturday,
_Klábong_, Centiped, Sunday,
_Wichítra_, Worm, Monday,
_Mintúna_, A species of fish, Tuesday,
_Was_, Scorpion, Wednesday.
_Maisába_, Buffalo, Thursday.
The names given to the year comprised in the _wíndu_ of twelve years
appear to be the same with the signs of the zodiac, which, according to
the manuscript discovered at Chéribon, are as follow:
1. _Mésa_ or _Mesáris_, the Ram, corresponding with the Hindu
_Mesha_,
2. _M'rísa_ or _M'resába_, the Bull, _Vrisha_,
3. _M'ritúna_ or _M'rikaga_ the Butterfly, _Mithuna_ (the pair),
4. _Kalakáta_ or _Kkala kadi_, the Crab, _Karkata_,
5. _Sing'ha_ or _Grigréson_, the Lion, _Sinha_,
6. _Kanya_ or _Kangerása_, the Virgin, _Kunya_,
7. _Tula_ or _Tularási_, the Balance, _Tula_,
8. _Mri-Chika_ or _Priwitarási_, the Scorpion, _Vrishchica_,
9. _Dánu_ or _Wánok_, the Bow, _Danus_,
10. _Makára_, the Crawfish, _Makara_ (sea monster),
11. _Kúba_, the Water-jug, _Kumbha_,
12. _Ména_, the Fish, _Mina_[201].
The Javans, though they occasionally apply the signs of the zodiac to
the twelve years of the cycle, have at present no knowledge of these
signs as connected with the sun's course. In the Chéribon manuscript,
which contains an explanation of each sign, they seem to have been
considered only as giving names to particular years. Thus in the
explanations of the first sign it is stated:
"This year, the year of _Mesa-arsi_, there is a mark in the horn of the
ram; the deity who presides is _Batára Wisnu_; the rain is for five
months; it is profitable to plant _gágas_, but birds destroy great
quantities; this may be prevented by administering _obat_ (medicine)
composed of the oil of the _káwang_, with the flowers of the cotton
plant and those of the _kasúmba_; rats also do great mischief in the
_sáwahs_, which may be prevented by administering the _bud_ of _síri_
on a lucky day, named _ang'gara_, and _diti_ on the _panchawára Mánis_;
when administering it the following words should be repeated; '_Hong!
Kíro-Wísnu-Sówa! tung'gal sih ning Buána!_' 'Hail Wisnu! who art beheld
clearly to be the only one in the world!'"
In the same manuscript, which appears to be entirely of an astronomical
or astrological nature, the year appears to be divided into four
portions, each distinguished by the peculiar position of a _nága_, or
serpent.
The first of the three divisions includes _Jista_, _Sáda_, _Kásar_; the
form and shape of the great _nága_ in these seasons is first stated,
and represented by a drawing, the head being during these months
towards the east and tail to the west. "In these months, if any one
wishes to plant rice, it must be white and yellow _pári_; and at this
time alms must be given, consisting of white rice ornamented with the
flowers called _wári_, and in the name of or in honour of _Déwa Yáma_,
and on the seventh day. It will not be profitable to go to war in these
months.
"If a child is born in these months he will be liable to seven
sicknesses through life. Great care and caution must be taken in these
months against sickness."
The second is as follows:
"In the seasons of _Káru_, _Katíga_, and _Kaphat_, the head of the
_nága_ is to the north and tail to the west. These times are neither
good nor bad; it is proper to plant yellow _pári_; alms should be given
of _búbur ábang_, red rice and water, &c. in honour or in the name of
_Déwa Sarasáti_. Success will attend wars undertaken in these months.
"If a child is born in the month it will be unfortunate, and great care
and caution must be taken regarding it; and if the child attains an
advanced age, unhappiness will befal the parent.
"In the third _nága_, which includes the fifth, sixth, and seventh
seasons, the head of the _nága_" it says, "is to the west, his tail
to the east, his belly to the north. The offering then to be made is
yellow rice, and a small ivory-handled knife ornamented with gold. The
deity of these months is _Batára Sarastati_. In going to war in these
seasons, be careful not to face the head of the _nága_[202]."
FOOTNOTES:
[146] One of the titles of _Jaya Baya_.
[147] _Duijawara_, _Pandita_ of society or village priests.
_Resi_, _Pandita_ who do penance in the woods.
_Sewa_, _Pandita_ who fast and constantly watch.
_Sugata_, _Pandita_ who communicate advice and give instruction.
[148] The supposed author of the poem.
[149]
_Risanga_ _kuda_ _suda_ _chandrama_, }
9 7 0 1 }
making 1079 of the Javan æra. But other interpretations render it 708,
which latter is the date generally attributed to the work on Java, and
the period in which _Jaya Baya_ is said to have reigned.--_See History._
[150] _Astina._
[151] The Indian fig or _banyan_.
[152] Nagasari.
[153] _Bramára._
[154] _Kuráchékéchup._
[155] Swamps.
[156] _Paseban_, assemblage of chiefs in front of the palace.
[157] The same with the _kasang'a_.
[158] The same with the _masmas_.
[159] Umbrella.
[160] A large head of _bambu_.
[161] The yellow _bambu_.
[162] _Kiong_, _Chiong_, or minor.
[163] Tegal.
[164] Another name for _Krésna_.
[165] Krésna.
[166] Kresna.
[167] _Satiaka._
[168] _Déwi Kúnti._
[169] The mother of the _Pendáwa_, the same with _Déwi Kúnti_.
[170] Vishnu.
[171] Three pair of eyes.
[172] Child of the sun.
[173] Commander-in-chief.
[174] _Seta._
[175] King of the _Kuráwa_.
[176] The plain of _Kuru_.
[177] Or Elephant Carcass, another name for _Astína_. The Javan
tradition is, that an elephant made the country, in order to obtain
_Ratnádi_, who, thinking it impracticable, had imposed that task on
him, as a condition of her favour. When it was effected, she got
_Gatáma_ to kill him, and then married him. It was called _Astina_,
from _Asti_, which also signifies an elephant.
[178] The princes on the side of the _Pandawa_.
[179] Or that of a sharp-pointed weapon.
[180] _Arjúna._
[181] _Bima._
[182] Wife of _Arjúna_.
[183] _Sita._
[184] _Dresta Drijúmna._
[185] Religious instructors.
[186] Their brother, being also a son of _Wirátes Swára_.
[187] _B'hramástra._
[188] See plate of the position of the _Matàrem_ army.
[189] Dagger.
[190] Of _Sália_.
[191] Milton says:
"Sky lowered, and muttering thunder, some sad drops,
"Wept at completion of the mortal sin."
And a modern poet selected the passage as an example of the exercise of
a truly poetical imagination.
[192] With _Síri_ juice.
[193] Bridge.
[194] Having since my return to England put these illustrations of the
_Brata Yudha_ in the hands of a relative (the Rev. Thomas Raffles, of
Liverpool,) he has been kind enough to give the translation a poetical
dress, and I regret that the limits of the present volume do not admit
of their insertion in this form, in justice to the poetry of Java and
the talent which he has displayed. The following example of the last
stanzas may serve as a specimen of the style and spirit in which the
task has been executed.
603. Wearied with fruitless search, and in despair
To find the object of her pious care,
Her murder'd lord, who on the battle plain
Lay all neglected mid the thousands slain,
She drew the dagger from its sheath of rest,
Intent to plunge it in her heaving breast.
Just then, as if in pity to her grief,
Flash'd the red light'ning to the maid's relief,
And shew'd with horrid glare the bloody way
To where her husband's mangled body lay.
604. Another flash, indulgent from the skies,
Points to the spot where _Sália's_ carriage lies,
And _Sália's_ self, whom living she adored,
The bleeding body of her murder'd lord.
The richest flowers by heavenly influence shed
Their sweetest odours o'er his honoured head,
The muttering thunder mourned his early tomb,
And heaven in showers bewailed the hero's doom.
605. With eager grasp the livid corpse she press'd
In frantic wildness to her throbbing breast;
Tried every art of love that might beguile
Its sullen features to one cheerful smile;
Kiss'd those dear lips so late of coral red,
As if unconscious that the soul had fled;
Then in her folded arms his head she rais'd,
And long on those beloved features gazed.
With _síri_-juice his pallid lips she died,
And to his wounds its healing balm applied;
While with the skirt of her embroidered vest,
She wip'd the blood-drops from his mangled breast.
606. "Ah! then, my princely lord, whom I have found
"Bleeding and mangled on this cursed ground!
"Why are thy lips in sullen silence sealed
"To her who sought thee on this battle field?
"Wilt thou not speak--my love, my lord, my all,
"Or still in vain must _Sátia Wáti_ call!
"Say, shall my copious tears in torrents flow
"And thus express my agony and woe?
"How shall I move thee, by what art beguile
"The ghastly air of that unmeaning smile?"
607. Thus soft and tender were the words she poured,
To move the pity of her murder'd lord;
But ah! no sound the unconscious dead return'd,
No fire of love within his bosom burn'd;
While at each pause a death-like stillness stole
O'er the deep anguish of the mourner's soul.
"And was it thus to bow thy honour'd head
"Amid the thousands of the mingled dead,
"That on that fatal morning thou didst glide
"With gentle footsteps from thy consort's side?
"And thus to reach the glorious realms above
"Without the faithful partner of thy love?
"But earth has lost its fleeting charms for me,
"And, happy spirit, I will follow thee!
608. "Oh! meet and bear me o'er that fatal stone,
"Nor let me pass it, trembling and alone.
"Though _Widadáris_ shall obey thy call,
"Yet keep for me a place above them all.
"To whom but me does that first place belong,
"Who sought and found thee mid this ghastly throng;
"And who, unable to survive thy doom,
"Thus sheds her blood and shares thy honour'd tomb?"
610. Then with a steady hand the noble maid
Drew from its peaceful sheath the gleaming blade;
From her fair bosom tore th' embroidered vest,
And plunged it deep within her heaving breast.
Rich was the blood that issued from the wound,
And streamed like liquid gold upon the ground.
611. And while the ebbing tide of life remained,
And thought and reason were a while sustained,
She called her maiden with her feeble breath,
And thus address'd her from the arms of death.
612. "Oh! when my spirit soars to realms above,
"Take this my last request to those I love:
"Tell them to think of _Sátia Wati's_ fate,
"And oft the story of her love relate;
"Then o'er her woes the tender heart shall sigh,
"And the big tear-drop roll from pity's eye."
614. "Ah my lov'd mistress," cried the faithful maid,
"In every scene by thee I gladly staid.
"Whate'er the state of being thou must know,
"Thy faithful maiden will partake it too.
"What hand but mine the cooling stream shall pour,
"Or bathe the feet of her whom I adore?"
617. Strong in despair, and starting from the ground,
She drew the dagger from her mistress' wound,
With deadly aim she plunged it in her breast,
And with her mistress sunk to endless rest.
618. Then did their happy spirits wing their way
To the fair regions of eternal day.
The astonish'd shade of _Sália_ linger'd there,
Borne on the pinions of the ambient air,
To bid the object of his earthly love
An eager welcome to the realms above.
619. Then in his arms his lovely bride he bore
Up that resplendent path he trod before,
Till earth and time had vanished all away
Amid the splendours of eternal day:
Where fields of light and silken mansions stand,
The glorious work of a celestial hand.
620. Th' enraptured princess, dazzled with the sight,
Gazed o'er the boundless realms of living light,
With heavenly fruit the eternal groves were crowned,
And joy and rich profusion smiled around.
All bore the bloom of an immortal youth,
All breathed alike the air of love and truth;
And all adoring one eternal mind,--
The Almighty, rich in bounty to mankind.
[195] The same observation has, I believe, been made on the character
of the Grecian music.
[196] See Plate.
[197] We can hardly suppose them to have been as ignorant of the
art of design as their neighbours on Borneo, at the period of their
being first visited by Europeans. The following story is translated
from a note in Joao de Barros, 4 Decade, Book I. Chap. 17. "Vasco
Lorenco-Drejo Cam and Gonzala Veltoza, were sent to the King of Borneo
on a treaty of commerce. Among their presents was a piece of tapestry,
representing the marriage of Henry VIII. of England and Catherine,
Princess of Arragon. The king received them well, but on delivering
the presents, the piece of tapestry was displayed, with the figures as
large as life. This to the king was matter of alarm and suspicion, for
he imagined that the figures must be enchanted, and that the Portuguese
wished to introduce them under his roof to deprive him of his kingdom
and his life. He ordered the tapestry to be immediately removed, and
that the Portuguese should immediately depart, as he did not chuse to
have any more kings beside himself in the country; and all attempts to
pacify him were fruitless."--Vol. IV. Part I. p. 107.
[198] See Chapter on History.
[199] "Each Mexican month of twenty days was subdivided into four small
periods of five days. At the beginning of these periods every commune
kept its fair, _tianquiztli_."--_Humboldt's Researches_, Translation,
vol. i. page 283.
"In respect to civil government, they divided the month into four
periods of five days, and on a certain fixed day of each period their
fair, or great market day, was held."--_Clavigero_, Translation, vol.
i. page 293.
[200] See Literature, account of the _Kanda_.
[201] Each of the years represented in the Chéribon manuscript, and
distinguished by the signs of the Zodiac, is considered sacred to one
of the following deities: _Wísnu_, _Sámbo_, _Indra_, _Suria_, _Místri_,
_Barúna_, _Sang Místri_, _Wandra Kurísia_, _Purusiah_, _Tabada_,
_Aria_, or _Gána_.
[202] See an account of this manuscript under the head Antiquities.
* * * * *
END OF VOL. I.
LONDON:
PRINTED BY R. GILBERT, ST. JOHN'S SQUARE.
THE
HISTORY
OF
JAVA.
BY THE LATE
SIR THOMAS STAMFORD RAFFLES, F.R.S.
FORMERLY LIEUTENANT-GOVERNOR OF THAT ISLAND AND ITS
DEPENDENCIES, AND PRESIDENT OF THE SOCIETY OF
ARTS AND SCIENCES AT BATAVIA.
IN TWO VOLUMES.
VOL. II.
SECOND EDITION.
LONDON:
JOHN MURRAY, ALBEMARLE-STREET.
MDCCCXXX.
GILBERT AND RIVINGTON, PRINTERS,
ST. JOHN'S SQUARE, LONDON.
CONTENTS
OF
VOLUME II.