CHAPTER X
THE SOUL OF THE BORO BUDOOR
Ciò ch’io vedeva, mi sembrava un riso Dell’universo; ...[163]
DANTE ALIGHIERI’S _Commedia_ (_Paradiso_, Canto 27).
It has already been remarked that the natives knew of the existence of the _chandi_ Boro Budoor long before Cornelius’ discoveries or, rather, that they never lost sight of it, and the place it occupies in the Javanese chronicles appears from the _Babad Tanah Jawa_.[164] In the early years of the eighteenth century Ki Mas Dana, son-in-law of Ki Gedeh Pasukilan, incited the people of Mataram to a rebellion, which broke out in the _dessa_ Enta Enta, a centre of sedition it seems, since only a short time before a certain Raden Suryakusumo, son of Pangeran Puger, had chosen the same village for his headquarters when rising against Mangku Rat II., who captured him and put him in an iron cage without, however, killing him, because the omens were unfavourable.[165] Ki Mas Dana had many followers and appointed _bupatis_ and _mantris_. Ki Yagawinata, _bupati_ of Mataram, marched against him but was defeated and fled to Kartasura, acquainting his Majesty with what had happened. Thereupon Pangeran Pringgalaya was sent to suppress Ki Mas Dana’s revolt, with instructions to capture him alive because his Majesty had made a vow that he would exhibit him publicly as an example to the inhabitants of Kartasura and let him be _rampokked_[166] with needles. Pangeran Pringgalaya departed and with him half of the _bupatis_ of Kartasura. When he arrived at Enta Enta the battle began. Many rebels were killed. Ki Mas Dana fled to the mountain Boro Budoor. He was surrounded by the troops of Pangeran Pringgalaya and made a prisoner. Then they brought him to his Majesty at Kartasura, who ordered all the inhabitants of the town to assemble in the _aloon aloon_, each of them with a needle. It lasted three days before all the inhabitants of Kartasura had had their turn. When he was dead, his head was cut off and exhibited on a pole. After the execution of Ki Mas Dana, the news was received that his father-in-law Ki Gedeh Pasukilan had also revolted. His Majesty ordered the repression of that revolt too. Ki Gedeh Pasukilan was defeated and killed.
Dr. Brandes, observing that the _chandi_ Boro Budoor must have been meant because there is no other place known of the same name and its strategical value, given ancient modes of warfare, is obvious, puts the date of its investment by Pangeran Pringgalaya to seize Ki Mas Dana, at 1709 or 1710. A native reference to the Boro Budoor of half a century later, is found in a Javanese manuscript, used by Professor C. Poensen for a paper on Mangku Bumi, first Sooltan of Jogjakarta.[167] The conduct of the Pangeran Adipati, son of that Sooltan, grieved his father very much. Besides his ignorance in literary matters, he was proud and arrogant; he disdained his father’s advice and associated with the women of the toll-gate, which caused all sorts of annoyance. He went also to the Boro Budoor to see the thousand statues, notwithstanding an old prediction that misfortune would befall the prince who beheld those images, for one of them represented a _satrya_ (a noble knight) imprisoned in a cage; but it was the Prince’s fate that he wished to see the statue of the _satrya_. Having gratified his desire, he remained in the Kadu, where he led a most dissolute life. This gave great sorrow to his father, the Sooltan, because the scandal reached such dimensions that the (Dutch) Governor at Samarang heard of it and reprimanded him. Ashamed and angry, he sent a few _bupatis_ with armed men to order the Pangeran Adipati to return to Ngajogja (Jogjakarta); if he refused, they had to use violence and were even authorised to kill him. The Pangeran Adipati obeyed and was kindly received by his father, but soon after he fell ill, spat blood and died. A letter of the Governor-General J. Mossel, dated December 30, 1758,[168] contains the passage: “His Highness’ eldest son, the pangerang Adipatty Hamancoenagara, having departed this life, ...” and the profligate Crown Prince’s visit to the Boro Budoor may therefore be put at a few years less than fifty after Ki Mas Dana’s rebellion.
It is clear, says Dr. Brandes, that at the time referred to in this second record, the Boro Budoor was something more to the natives than simply a hill; they knew of the building with the thousand statues--a round number like that of the _chandi_ Sewu, the “thousand temples”--and they knew of the images in the bell-shaped _chaityas_ on the circular terraces. And though any one of those 72 statues or even the principal statue in the central dagob may have been meant, in which last case, however, another expression than _kuroongan_ (cage) would appear more appropriate, we think involuntarily of the Sang Bimo or Kaki Bimo so-called, a statue of the Buddha promoted or degraded by popular superstition to the rank of a Pandawa, Arjuno’s chivalrous brother, seated in the _chaitya_ of the lowest circular terrace, next to and south of the eastern staircase, still venerated by the natives, by the Chinese community and by more women and men of European extraction than are willing to confess it. Bimo or Wergodoro, to use the name given to him in the _wayang lakons_ when they extol his youthful exploits, is the archetype of the _satrya_, the pattern of ancestral knighthood. Most probably it was Sang Bimo who, conformably to the _ilaila_ or ancient prediction, executed the decree of fate on Pangeran Adipati Hamangkunagara. Disregarding the example set by the invisible power which resides in the Boro Budoor, a later Crown Prince of Jogjakarta visited that temple in 1900 without, so far, coming to grief. Has then the _ilaila_ under special consideration lost its efficacy? We must presume so, notwithstanding that the occult forces identified with Sang Bimo and other statues of the ancient fane, are affirmed still to work miracles in plenty when propitiated by adequate sacrifice.
The greatest miracle of all is the elation of man’s thought by the irresistible charm which goes out from it. A night with the Boro Budoor is a night of purification, when Amitabha offers the lotus of the good law and the gift is accepted; when the wonderful edifice, rising to the star-spangled sky, unfolds terrace after terrace and gallery after gallery between the domed and pinnacled walls, as his flower of ecstatic meditation spreads its petals, opens its heart of beauty to the fructifying touch of heaven; when tranquil love descends in waves of contentment, unspeakable satisfaction. The dagob loses its sharp, bold outline and melts into boundless space, a vision of fading existence in consummation of wisdom. A mysterious voice, proceeding from the shrine, urges to search out the secret it hides. The summons cannot be resisted and going up, trusting to the murky night, mounting the steps to the first gate as in a somnambulistic trance, the seeker of enlightenment discerns the path, guided by his quickened perception when the voice dies of its own sweetness, the fragrant stillness appeasing the mind and extending promise of pity for passion and fleshly desire, the garment of sin left behind. Surely, it was the supreme wisdom, forgiving all things because it understands, which inspired a human intellect to devise, directed human hands to achieve in the delineation of mercy such powerful architectural unity, sustained by such sublimely beauteous ornament. Aided from above, the spirituality of the builder, creating this masterpiece, needed not the laborious tricks passed off on us in our days of feverish _effect-hascherei_ by artists who dispense with the rudiments of their art to strive after the sensational. Neither was his originality of the cheap kind which tries to cloak crass technical ignorance and hopeless general ineptitude with paltry though pretentious artifices, displaying a deplorable lack of the conceptive faculty into the bargain. Proclaiming the doctrine glorious in veracity of thought and utterance, the Boro Budoor typifies honest endeavour and sincerity of purpose.
Entering the first of the porches through which from four sides the successive galleries and terraces are reached, we come under the spell of the rapture symbolised by those vaulted staircases, leading upward from reason to faith, constructed, it seems, to match the “evident portals” of the perfect state: composure, kindness, modesty, self-knowledge. The Banaspati, terrifier of the evil spirits, shelters him who proceeds on the path they indicate in clemency and charity. As we pass on, confiding in his protection, the sculptured walls gleam softly, impregnated by the sun’s light embedded in the stones, and the germ of truth, treasured in the dagob, radiates down in luminous substantiation of the word, making the invisible visible by degrees. The air hangs heavy and warm in the galleries and throbs with the emotion excited by the lustrous reliefs which picture the life of the Buddha. A flush of indescribable splendour, clear exhalation of his virtue and holiness, lifts veil after veil from the bliss this initiation portends. The transparent atmosphere lends new significance to the gestures of the Dhyani Buddhas, seated on their lotus cushions as stars half quenched in golden mist, while we feel more than see the serene calmness of their features still wrapped in obscurity. Their contemplation is the beginning of the highest; their ecstasy pierces eternity, opens the regions of infinite intelligence, complete self-effacement, absolute nothingness. Too much absorbed in abstract cogitation to occupy themselves with matters of mundane interest, they leave the government of the created worlds to their spiritual sons, and Padmapani is the Mahasatva on whom our age depends. Out-topping human knowledge, they teach the meaning of the universe: the Buddha of the East dreaming his dreams as the sun rises, the Buddha of the South blessing the day, the Buddha of the West unfolding the secret of the all-spirit as the sun sets, the Buddha of the North pointing the way from darkness to light, the Buddha of the Zenith lifting his hands to turn the wheel of the law. The statues smile beatitude in happiness at losing the consciousness of existence when they will be worthy of the Nirvana, the solution of life in non-being, death which disclaims resurrection in any form. And the highest attainable blessing, the Paranirvana, the Nirvana Absolute, is signified in the image of the central dagob: however interpreted as solitary indweller of the shrine of shrines built over the remains of the flesh which embodied the word, the Tathagata, the self-subsisting, preceded and to be succeeded in fullness of time, it figures the immanence in bodily imperfection of the energy for good which sanctified Ayushmat Gautama, who modified his carnality by dominating his senses; who, when questioned by his first disciples, could declare that he was the expected teacher of lucid perception and replete comprehension, the discerning monitor, the destroyer of error, the spotless counsellor impelled to release them from the bonds of sin and make them deserve the manifest favour of annihilation.
The rudely interrupted sleep of the _recho bèlèt_ formulated, intentionally or not, a confession of faith in the reward of righteousness by complete dissolution, cessation of continuance, eternal rest undisturbed by gods or men, by feeling or thought. The pilgrim to the Boro Budoor, longing for the _arahat_ship, accomplished in the science of conducting himself, must have hesitated before ascending to the highest terrace and seeking direct communion with the pure spirit of the son of virtue, born of a woman truly, but whose mother died seven days after his birth, in token of his eminence; the venerable one whose moral strength stands paramount, overcometh even the innate fear of extinction. The essence of the Triratna lies here within the grasp of the earnest inquirer, the precious pearl whose lustre divulges the principle of causation, the beginning and the end of all things, the primary source of what is and shall be. How to obtain it? By offerings to the symbolic stone? Not so, but by good works and self-examination which excels prayer and makes any place a Bodhimanda, a seat of intelligence. The Buddha was a man, no god surpassing the limits of humanity, who has to be propitiated by adoration. Whoso wishes the Rescuer’s saving grace, should remember the story of Upagoopta and the courtesan Vasavadatta, and ask: Has my hour arrived?[169] Penance for errors committed, not by fasting and self-torture, but by persevering in the eight-fold path of right views, right aspirations, right speech, right behaviour, right search of sustenance, right effort, right mindfulness of our fellow-creatures, right exultation, should ward off the dire punishment of remorse which in well-balanced spirits cannot dwell. Self-restraint, uprightness, control of the organs of sense, makes the fell fire of the three deadly sins--sensuality, ill-will and moral sluggishness--die out in the heart by a proper arrangement of the precious vestments, the six cardinal virtues: charity, cleanness, patience, courage, contemplative sympathy with all creation and discrimination of good and evil. This leads to perfection, advancement to the highest of the four sublime conditions, the Brahma Viharas on which Buddhism improved by making equanimity with regard to one’s own joys and sorrows the test of progress on the road which leads to bliss in extermination of pain. Loosen the shackles of worldly existence by constant application to escape from the fatal thraldom imposed by birth and rebirth! Life is continued misery; no salvation from the distress caused by passion and sin is possible except by cessation of self, by merging individual in universal vacancy, mounting the four steps of the Dhyana in contemplative evolution of the Nirvana, refining perception and speculation to total impassibility, extinguishing reason itself in eternal voidness, where we have nothing to fear and nothing to hope for, taking refuge in non-existence, the only conceivable verity.
Heart and head rebel against such a religion, which considers conscious life the great enemy to be destroyed, seeks life’s meed in dissolution of energy, man’s best part flickering out as the flame of a spent candle. With the gladdening odour of the garden of Java in our nostrils, rational instinct struggles free from the torment of imposed passivity and we rather take a more militant stand concordant with the Buddha’s dying words: Work out your salvation with diligence. How is it to be done? Shall we turn for guidance to the creed of the men of power and pelf, who seem to think that their best recommendation to divine favour is the defacement, in their western theological mill, of the gospel they received from the East; whose mouths are filled with promises while their hands sow calamity; whose moral superiority is but a delusion; who mar impiously what they pretend to improve; who boast of investing their moral surplus in political efficiency, as King Siladitiya did, for the benefit of their wards, but whose greedy immorality spoils even the reckoning of their own selfishness! Not so: their deeds giving the lie to their words, their iniquities increasing, their trespasses growing up into the heavens, who can wonder that the glory of the deity they profess to worship, suffers in the estimation of the native? And yet, how might Christianity thrive in a soil prepared by the doctrine of elimination of self, by adherence to the three duties Buddhism laid down as far more important than Brahmanic sacrifice: continence, kindness, reverence for the life of all creatures. Insisting on man’s obligations to his fellow-men, the Buddha anticipated by six centuries the precept: Thou shalt love thy neighbour as thyself. If he did not match it with the first and greater commandment of the Christian dispensation, his atheism, to quote Hunter, was a philosophical tenet which, so far from weakening the sanctions of right and wrong, gave them new strength from the doctrine of Karma or the metempsychosis of character. Teaching that sin, sorrow and deliverance, the state of a man in this life, in all previous and all future lives, is the inevitable result of his own acts, the Buddha applied the inexorable law of cause and effect to the soul: What we sow, we must reap. “All spirits are enslaved which serve things evil,” as redemption flowers from straight vision, straight thought, straight exertion in truthful endeavour. The lesson might be profitably taken to heart in furtherance of a nation’s Karma by statesmen who have no explanation for the unsatisfactory condition of dependencies oversea but evasive oratory backed by a dexterous shuffling of cooked colonial reports and doctored colonial statistics when the sinister farce of the colonial budget is on the boards. And each of us, however limited his sphere, finds his own opportunities for individual transition to a higher state: like Gautama we meet every day the poor and needy, the old and decrepit in want of assistance, the prostrate sufferer in agony of death.
And, like Gautama, each one who strives for enfranchisement, must have his struggle with Mara, the Prince of Darkness. After the first watch on the Boro Budoor, night thickens and covers the earth as a pall; the wan stars glimmer weakly, shining on the misery of deficient fulfilment of intention. Reflecting on our errors of commission and omission, seeing our deeds laid bare and their why and wherefore, dejection masters hope, though steadfast determination might take an example at the Buddha wrestling with the Enemy, who offered him the kingdom of the four worlds; though we know that the giving or withholding of the fifth, the world of glory, is beyond the Enemy’s power. We see the contest re-enacted before us and tremble. Appearing bodily, horrible to behold, Mara, the god of carnal love, passion and sin, Papiyan, the very vicious, besets the incarnate word, surrounded by his demons of ever changing gruesome aspect, barking dogs with enormous fangs and lolling tongues; roaring tigers with sharp, murderous claws and bloodshot eyes; hissing serpents, darting forward to strike and crush their prey. While we fancy the contest raging hottest round valiant patience, personified in the image of the dagob, the maimed statues of the _chaityas_ and lower niches join in the dire battle as the headless spirits that rode upon the tempest when Evil assailed the elect’s purity. Papiyan cannot prevail and seeing the futility of violence, he has recourse to his daughters, the winsome _apsaras_, who dance and provoke to lascivious commerce by their seductive arts. But they make no more impression than their brutish brothers and, in spite of themselves, they are compelled to praise the fortitude of a virtue which will not succumb even when one of them assumes the shape of a beloved youthful spouse. The baffled _apsaras_ dissolve in floating vapour, and Papiyan, in despair, traces flaming characters on the dome of the dagob with his last arrow: My empire is ended. The stars resume their brightness and a sense of coming light pervades the gloom of despondency. It is borne toward us in the flower tendered by Chandra, the deity of the chaste radiance proceeding from the conqueror’s crest. Lo, his crown is transferred to the sky and, climbing slowly, the cusped moon invests the moulders of past and future worlds with halos of liquid silver.
This is the time, the stilly hour before dawn, the last watch before morning, the chosen moment of the Buddha’s attainment to the summit of the triple science, wherein the supernatural beauty of the Boro Budoor, cleansed and reconsecrated after the white man’s profanation, by the burning fire of day and the mellow touch of night, helps us to penetrate the meaning of his promise. He who holds fast to the law and discipline and faints not, he shall cross the ocean of life and make an end of sorrow. The blitheness of spirit which consists, because of that whereby the sun riseth and setteth, and the moon waxeth and waneth, in discarding the ignorance engendered by conceding to this world a reality it does not possess, regarding as constant that which changes with every wind that blows,--the exaltation born from silent contemplation, loses its vagueness in the manifestation of the godhead in ourselves. For contemplation becomes seeded and blooms in the triad of meditation, the recognition of the entities of time and space, and connecting thought as the unity of universal relationship. The Dhyani Buddhas, wrapped in the shadows from which dawn will deliver them, seek to comprehend, and our mentality expanding with theirs, looking down upon the gray waves of mist that break on the old temple as on a rock of ages in a stormy sea, we feel the dagob rise to meet the moonbeams and soar to unutterable delight. Presently the first smile of day salutes and awakens mother earth; a murmur of contentment thrills the air in harmony of praise: the dimming, quivering stars, the crimson mountain-tops, the purple and azure perspective between, all creation combines in a song of thanksgiving. The mystic planetary music, the singing together of earth and heaven in melody of colour and sound, welcomes the bright morning. Dawn, with blushing face and heart of gold, bewrays the glory of her eternal abode to the world of man, sending her outriders before, the Asvins, the lords of lustre, whose shining armour, forged of the sun’s rays, illumines the pearly sky with dazzling splendour. They roll the billowy vapours together and chase them up the hill-side “like wool of divers changing colours carded,” that the eye of the life-giver may rest on the plain where the palm-groves rise in the hazy dew as emerald islands in an opalescent lake. The Merbabu and the Soombing are still half in darkness when the Merapi, flecked with orange and violet, blazes in reflection of aërial effulgence, soon to commingle the smoke of its fiery crater with the clouds mounting its slopes. The fire-mountains keep a good watch on the garden of Java, than which Jatawana, the famous pleasance where the Buddha enounced the substance of his teachings preserved in the Sutras, cannot have been more delicious; and the Merapi in particular makes the land pass under the rod when sacred covenants are broken.
The heart too is illuminated as thoughts take their hues from the skies, knowledge clearing up the anarchy of conflicting creeds which exercised and exercise their sway over Java. Brahmanic terrorism and Buddhist despondency, Moslim fanaticism and Christian dissensions vanish before her unsophisticated children’s delight in life for its own sake, as the morning dew before the warmth of the sun. Twining memories of the _jaman buda_ with current happenings, they take their spiritual nourishment directly from nature and the symbolic form of their natural religion from everywhere. Without troubling about erudite dissertations regarding the legend of the Buddha as the development of an ancient solar myth, or Buddhism as a development of the Sankhya system of Kapila; without going into abstruse speculations anent the evolution of the universe from primordial matter, they are in constant intercourse with the surrounding worlds, seen and unseen. The virile Surya, impregnating air and earth, unfailing source of plenty, enters deep into their metaphysics as the cosmic pivot of faith. When high-born dawn rouses the tillers of the soil to go forth to their work and the eye of day showers benediction, the solar word, spoken from the eternal throne and descending on wings of happiness, the living word, is found emblazoned on the sea of light which floods the Kadu just as the fertilising water of the mountain-rills floods the _sawahs_;[170] is found embodied in that superb temple, the Boro Budoor, whose soul, the soul of humanity in communion with the all-soul, is the soul of Java. Adorned with that priceless jewel of sanctity, the plain lifts its sensuous loveliness to heaven as the bride meets the caresses of her wedded spouse, trembling with love. They obey the divine law which bids them follow nature in drinking the _amrita_, gaining immortality like the gods in creation of life, which may change, yet never dies, aging but reviving, the mystery of the Trimoorti. Clothed with the resplendent atmosphere, touched by the beams of the rising sun, its effulgent dagob a mountain of gold, the Boro Budoor bursts out in the bloom of excellence, not the sepulchre of a discarded religion, of a fallen nation’s dreams, but a token of the germinal truth of all religion, a prophetic expression of things to be. The tide of destiny runs not always in the same channel and there is promise in the joy of day, promise of a slaking of the thirst for freedom, an abatement of the fever engendered by doubt of enfranchisement always deferred. If hope endures in the battle with darkness, patient fortitude will lead to victory. It baulked the power of Mara and blunted the weapons of the demons who assailed the Buddha and turned aside the missiles which did not harm him but changed into flowers before his feet, into garlands suspended over his head. When knowledge shall cover the world at the advent of Vishvapani, deceit and avarice will cease tormenting and glad content will dwell in the _negri jawa_ for ever.
So be it!
FOOTNOTES:
[163]
That which I saw, seemed to me A smile of all creation; ...
[164] J. J. MEINSMA, _Babad Tanah Jawa_, text and notes, 1874-1877, commented upon by Dr. J. L. A. BRANDES in _Het Tijdschrift voor Indische Taal-, Land- en Volkenkunde, 1901_.
[165] The insurrection headed by Raden Suryakusumo broke out in 1703 and, according to letters from the Governor-General then in function at Batavia, to the Honourable Seventeen at home, this Javanese Hotspur gave a good deal of trouble. Having regained his liberty, he rebelled again at Tagal, was captured once more and brought to Batavia, whence the Dutch authorities sent him into banishment at the Cape of Good Hope, agreeably to the request of Mangku Rat IV. Cf. J. K. J. DE JONGE, _De Opkomst van het Nederlandsche Gezag over Java_, vol. viii.
[166] To _rampok_ is to attack one, crowding on him, generally with lances. The _rampokking_ of tigers after they are caught and again set free in a square formed by rows of men with pikes, is still a favourite amusement.
[167] _Bijdragen tot de Taal-, Land- en Volkenkunde van Nederlandsch Indië_, vi., 1 and 2.
[168] J. K. J. DE JONGE, _Op. cit._, vol. x., p. 329.
[169] The story points a moral not less relevant to western than to eastern ethics and runs as follows:
Once upon a time there lived in Mathura a courtesan renowned for her beauty and her name was Vasavadatta. On a certain day her maid, having been sent to buy perfume at a merchant’s, who had a son called Upagoopta, and having stayed out rather long, she said:
--It appears, my dear, that this youth Upagoopta pleases you exceedingly well, since you never buy in any shop but his father’s.
--Daughter of my master, answered the maid, besides being comely, clever and polite, Upagoopta, the son of the merchant, passes his life in observing the law.
These words awakened in Vasavadatta’s heart a desire to meet Upagoopta and she bade her maid go back and make an appointment with him. But the youth vouchsafed no other reply than:--My sister, the hour has not yet arrived.
Vasavadatta thought that Upagoopta refused because he could not afford to pay the high price she demanded for her favours, and she bade her maid tell him that she did not intend to charge him a single cowry if only he would come. But Upagoopta replied in the same words:--My sister, the hour has not yet arrived.
Shortly after, the courtesan Vasavadatta, annoyed by the jealousy of one of her lovers, who objected to her selling herself to a wealthy old voluptuary, ordered her servants to kill the troublesome fellow. They did so without taking sufficient precautions against discovery; the crime became known and the King of Mathura commanded the executioner to cut off her hands, feet and nose, and abandon her thus mutilated among the graves of the dead.
Upagoopta hearing of it, said to himself: When she was arrayed in fine clothes and no jewels were rare and costly enough to adorn her body, it was a counsel of wisdom for those who aspire to liberation from the bondage of sin to avoid her; with her beauty, however, she has certainly lost her pride and lustfulness, and this is the hour.
Accordingly, Upagoopta went up to the cemetery where the executioner had left Vasavadatta maimed and disfigured. The maid, having remained faithful, saw him approach and informed her mistress who, in a last effort at coquetterie, told her to cover the hideous wounds with a piece of cloth. Then, bowing her head before her visitor, Vasavadatta spoke:
--My master, when my body was sweet as a flower, clothed in rich garments and decked with pearls and rubies; when I was goodly to behold, you made me unhappy by refusing to meet me. Why do you come now to look at one from whom all charm and pleasure has fled, a frightful wreck, soiled with blood and filth?
--My sister, answered Upagoopta, the attraction of your charms and the love of the pleasures they held out, could not move me; but the delights of this world having revealed their hollowness, here I am to bring the consolation of the lotus of the law.
So the son of the merchant comforted the courtesan doing penance for her transgressions, and she died in a confession of faith to the word of the Buddha, hopeful of rebirth on a plane of chastened existence.
[170] _Sawahs_ are ricefields, terraced and diked for the purpose of copious irrigation, in contradistinction to _ladangs_ (Jav. _gagas_, Soond. _humas_) without artificial water-supply.
BIBLIOGRAPHY
It has been suggested that the practical value of this volume might be enhanced by the addition of a short bibliography indicating the works to which students, who wish to go deeper into the subjects touched upon, could turn for more ample information. _Il y a l’embarras du choix_ and, always abreast with latest research, particularly the publications of learned societies as the Royal Institute of the Dutch East Indies, the Royal Geographical Society of the Netherlands, the Batavian Society of Arts and Sciences, are rich depositories of Dutch East Indian lore, many of the most important monographs they contain, being available in book or pamphlet form. Not to speak of the specific knowledge derivable from such sources as the official Reports of the Archaeological Commission for Java and Madura, the Bulletins of the Colonial Museum at Haarlem, etc., from periodicals as _Het Tijdschrift voor Binnenlandsch Bestuur_ (organ of the Dutch East Indian Civil Service), _Het Indisch Militair Tijdschrift_, etc., less scientifically or professionally dressed but just as weighty observations on different aspects of Dutch rule in the Malay Archipelago can be found in monthlies like _De Gids_, _De Tijdspiegel_ and, of course, _De Indische Gids_ in which _Het Tijdschrift voor Nederlandsch Indië_, founded by W. R. Baron van Hoëvell, has been incorporated. The _Encyclopaedie van Nederlandsch Indië_ is a very serviceable storehouse of general intelligence, though new discoveries made and old theories exploded since its appearance, emphasise more forcibly with every year, the necessity of its usefulness being sustained if not by occasional new editions, revised and brought up to date, then at least by frequent supplements. The _Daghregisters_ of the Castle of Batavia, the _Nederlandsch Indisch Plakaatboek_ (1602-1811), the _Realia_, a register of the General Resolutions from 1632 to 1805, offer almost inexhaustible material for the history of Java and the other islands in the days of the Dutch East India Company. J. C. Hooykaas’ _Repertorium_ (1595-1816), continued by A. Hartmann up to 1893, and by W. J. P. J. Schalker and W. C. Muller up to 1910, furnishes an excellent index to Dutch colonial literature; C. M. Kan’s _Proeve eener Geographische Bibliographie van Nederlandsch Oost-Indië_ (1865-1880) and Martinus Nijhoff’s _Bibliotheca Neerlando-Indica_, 1893, should also be mentioned. The following miscellaneous list is an attempt briefly to enumerate the works, apart from papers accessible only in serial publications, which seem specially adapted (allowing a good deal in not a few of them for mutual admiration and all too courteous, excessive panegyric) to give interested readers further particulars, according to each one’s individual line of investigation, with regard to various matters treated of or alluded to in Monumental Java.
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J. A. VAN DER CHIJS. _De Nederlanders te Jakatra._ 1860.
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GLOSSARY
(Of the words here explained, only the meaning or meanings are given, attached to them in this book.)
_agama buda_--lit. Buddhist creed; in native parlance, however, the word includes every pre-Muhammadan religion.
_aksara_--character representing a Javanese consonant.
_aloon aloon_--square or outer court before the dwelling of a native prince or chief.
_ampilan_--articles of virtu belonging to a royal family, emblems of royalty.
_amrita_--immortality, all-light; rejuvenating nectar of the gods.
_api_--fire.
_apsara_--heavenly nymph, produced by the churning of the ocean and living in the sky; spouse of a _gandharva_.
_arahat_--he who has become worthy.
_astana_--abode of some exalted personage.
_avatar_--descent of a deity from heaven to assume a visible form on earth; incarnation of a god, especially of Vishnu.
_babad_--chronicle.
_banaspati_ (_wanaspati_)--conventional lion’s (or tiger’s) head, a frequently occurring motive in the ornament of Javanese temples.
_banjir_--freshet.
_batik_--the art of dyeing woven goods by dipping them in successive baths of the required colour, the parts to be left undyed being protected by applying a mixture of beeswax and resin.
_batu_ (_watu_)--stone.
_bedoyo_--young female or male dancer of noble birth at the Courts of Surakarta and Jogjakarta.
_bikshu_--Buddhist mendicant monk.
_bolook_--squirrel of the _Pteromys nitidus_ and _Pteromys elegans_ variety.
_boreh_--preparation of turmeric and coconut-oil used in sacrifice and acts of adoration.
_bupati_--regent.
_chaitya_--place deserving worship or reverence.
_chakra_--disk, wheel.
_champaka_--tree, _Michelia Champaca L._, fam. _Magnoliaceae_, with sweet-smelling flowers.
_chandi_--any monument of Hindu or Buddhist origin.
_dagob_--structure raised over a relic of the Buddha or a Buddhist saint.
_dalam_--lit. inside; private apartments of a royal palace or the dwelling of a chief.
_dessa_--village.
_dzikr_--lit. remembrance; invocation of God.
_gamelan_--native orchestra.
_gandharva_--heavenly singer, whose especial duty it is to guard the _soma_, to regulate the course of the sun’s horses, etc.
_gardu_--guard-house.
_garebeg besar_--feast of the sacrifice (_id al-qorban_).
_garebeg mulood_--feast of the Prophet’s birth (_maulid_).
_garebeg puasa_--feast of the breaking of the fast (_id al-fitr_).
_garuda_--mythical monster-bird, enemy of the serpent-race; bearer of Vishnu.
_grobak_--cart.
_gunoong_--mountain.
_guru_--teacher.
_hadat_--usage, traditional custom.
_haji_--one who has made the pilgrimage to Mecca.
_hinayanistic_--pertaining to the canon of the southern Buddhist church or doctrine of the Lesser Vehicle.
_inya_--nurse, maid, waiting-woman.
_ishta devata_--pre-eminent god chosen for particular worship.
_jaman (zaman) buda_--lit. the time of the Buddha, pre-Muhammadan days.
_jataka_--birth, nativity; _jataka_-tales: stories connected with the birth and life of the Buddha in one of his successive existences on earth.
_kabayan_--chief of a community.
_kakèh_--old man, grandfather.
_kala_--time as the destroyer of all things, the bringer of death; destiny.
_kali_--river.
_kamboja_--tree, _Plumeria acutifolia Poir._, fam. _Apocynaceae_, often found in cemeteries, the sweet-smelling flowers of which are much used in funeral rites.
_kampong_--group of native dwellings.
_kananga_--tree, _Cananga odorata Hook. f. et Th._, fam. _Anonaceae_, with sweet-smelling flowers.
_kanari_--tree, _Canarium commune L._, fam. _Burseraceae_, frequently met in gardens and planted along roads for its shade.
_kanjeng goosti_--a high title of honour.
_kantil_--flower of the _champaka_.
_kedaton_--that part of a princely residence occupied by its owner, his wives, concubines and children.
_kembang telon_--flowers of sacrifice, especially _melati_, _kananga_ and _kantil_.
_ketèq_--monkey.
_kidool_--south.
_kinnari_--bird-people.
_kitab_--book.
_klenteng_--Chinese temple, joss-house.
_krakal_ (_ngrakal_)--hard labour in the chain-gang.
_kramat_--holy grave.
_kraton_--residence of a reigning native prince.
_kulon_--west.
_kurang wang_--lacking money.
_lakon_--Javanese drama.
_legèn_--a liquor prepared by fermentation of the sap drawn from some trees of the palm family.
_linga_--male organ of generation, emblem of Siva’s fructifying power.
_lontar_--high-growing tree, _Borassus flabelliformis L._, fam. _Palmae_, with large fan-like leaves.
_lor_--north.
_loro_--a title designating a lady of very high birth.
_machan_--tiger.
_mahayanistic_--pertaining to the canon of the northern Buddhist church or doctrine of the Greater Vehicle.
_makara_--a mythical sea-monster.
_makuta_--head-dress, crown, crest.
_mantri_--in Malay countries a native official of high rank; minister of state, councillor; in Java a native official of lower rank.
_maryam_--cannon.
_mās_--lit. gold; title given to native noblemen and also, in courteous address, to commoners.
_mboq_--title given to women in courteous address.
_melati_--shrub, _Jasminum Sambac Ait._, fam. _Oleaceae_, with sweet- and rather strong-smelling flowers.
_meliwis_--a kind of duck.
_mesdjid_--mosque.
_murid_--disciple.
_naga_--serpent.
_narasinha_--man-lion.
_negri jawa_--country of the Javanese, Java.
_nirvana_--extinction of existence, the highest aim and highest good.
_oombool_--source, well.
_oorna_--tuft or bunch of hair between the Buddha’s eyebrows.
_orang kechil_--lit. the little men, the lower classes.
_orang slam_--Muhammadan.
_orang wolanda_--Hollander.
_padi_--rice in the hull.
_padmasana_--lotus cushion or seat.
_padri_--one of a sect which, in the manner of the Wahabites, tried to rouse the Muhammadans of the Padang Highlands in Sumatra to more orthodox zeal.
_paman_--uncle on the father’s side; appellation used in respectful address of any senior in years.
_panakawan_--page, follower, retainer.
_panchuran_--water-conduit.
_pangeran_--prince.
_pantoon_--old and still very popular form of native poetry.
_pasangan_--character representing a Javanese consonant in the place or (generally modified) form which marks the vowelless sound of the preceding one.
_pasangrahan_--rest-house for officials on their tours of inspection.
_pasar_--market.
_payoong_--sunshade.
_pendopo_--open audience-hall in the dwellings of the great.
_prabha_--light, radiance, aureole.
_pulu_--island.
_puri_--name of the princely residences in Bali and Lombok.
_pusaka_--heirloom.
_raden_--title of nobility.
_raksasa_--evil spirit, ogre, generally of hideous appearance though the female (_raksasi_) sometimes allures man by her beauty; _raksasas_ do service as doorkeepers at the entrances of some Javanese _chandis_.
_ratu_--title for royal personages; king, queen.
_recho_ (_rejo_)--any sort of statue.
_sakti_--personification of the energy or active power of a deity as his spouse; a god’s female complement.
_sangharama_--endowed convent.
_sanka_--conch-shell blown as a horn.
_sankara_--auspicious; causation of happiness.
_saptaratna_--the seven treasures.
_sasrahan_--wedding-present.
_satrya_--noble knight.
_sawah_--watered ricefield.
_selir_--wife of lower degree than the _padmi_ or first legitimate spouse.
_sembah_--v. salute; n. (_persembah’an_) salutation.
_slamat_ (_salamat_)--success, blessing, prosperity.
_soma_--beverage of the gods.
_srimpi_--young female dancer of noble birth at the Courts of Surakarta and Jogjakarta.
_stupa_--mound, tumulus; edifice raised to commemorate some event in the life of a Buddhist saint or to mark a sacred spot.
_sugata_--pious brother on the road to Buddhist perfection.
_suling_--native reed-pipe.
_sumoor_--source, spring.
_susah_--trouble.
_taman_--pleasance.
_tara_--spouse of a Dhyani Buddha.
_telaga_--lake.
_tempo dahulu_--olden time.
_tengger_--pieces of wood or stone posts set up at the head- and foot-end of graves.
_tesbeh_--string of prayer-beads.
_trimoorti_--(Hindu) trinity.
_trishula_--trident.
_tumenggoong_--regent in an official capacity somewhat different from that of a _bupati_.
_upachara_--royal heirloom.
_upawita_--thread or cord worn by high-caste Hindus over the left shoulder and passing under the right arm.
_vahana_--any vehicle or means of conveyance; animal carrying a deity, representative of his characteristic qualities.
_vihara_--monastery; Brahma Viharas: sublime conditions of perfection.
_wali_--governor or administrator of a province; name given to those who introduced the Muhammadan religion in the island.
_waringin_ (_beringin_)--tree of the genus _Ficus_ of which the most frequent types in Java are the _F. consociata Bl._, the _F. stupenda Miq._, the _F. Benjaminea L._ and the _F. elastica Roxb._
_wayang_--lit. shadow; the Javanese national theatre, which seems to have a religious origin: the invocation of the shades of deified ancestors.
_wedono_--native chief of a district.
_wetan_--east.
_yoni_--female organ of generation, emblem of the fecundity of Siva’s _sakti_ or female complement.
INDEX
A
Abool Karim, 32
Acheh, 6-7
Adi-Buddha, 256, 259
Adityawarman, King, 13
Ageng, Sooltan, 115-116
Ageng Pamanahan, Kiahi, 115, 124
Aji Saka, 122
Ajunta, 252
Akshobhya, 181 (note), 246, 273
Ali Moghayat Shah, Sooltan, 7
Amitabha, 162, 181 (note), 246, 256, 264, 270, 273
Amoghasiddha, 181 (note), 256
Anasupati, Prince, 111, 156
ancestor-worship, 84, 125
Angka Wijaya, King, 7
Angkor-Vat, 2-3
Anyer, 10, 52
apes, descendants of sacred, 44, 152
apsaras, 85, 95-96, 279-280
Arabs, 6-7
archadomas, 37
Archaeological Commission, x-xi, 16-17, 62, 159
Archaeological Society of Jogjakarta, 77-78, 189
Arjuno, 45, 49, 58
Arjuno (Widadaren), volcano, 157
Arjuno temple group, 47, 49, 55-58, 59
Arjuno Wiwaha, 168
arts, crafts and industries, 14, 17, 100, 135
Asoka, King, 185, 235
B
babads, 4 (note), 70-75, 108, 157-158, 192-196, 266-270
Badooy, 24
Bagelen, 40, 50, 66, 123 (note)
Baker, Captain, 55
Balambangan, 13, 113, 115, 116, 145
Bali, 3, 13, 113, 148, 164, 172, 173-176
Banaspati, 39, 134, 153, 156, 201, 204, 226, 249
Bandoong, 122
Bantam, 9-12, 24-27, 29-32, 115-116, 145
Banyu Biru, 130, 152-153
Banyumas, 40, 66, 123 (note)
Barudin, Prince, 24
Batalha, 80
Batavia, 9-12, 116-119, 148
Batavian Society of Arts and Sciences, 61 (note), 76 (note), 163, 166, 226 (note), 260 (note)
bathing, 34, 130, 132, 136, 152-154
Batoor, 41-42, 50
Batu Tulis, 23, 36-37
Berg, Prof. L. W. C. van den, 180
Besuki, 123 (note), 141
Bimo, 45, 60 (note), 270
Bodhisatvas, 83-84, 101, 180, 181 (note), 187, 256, 273
Bogor (Buitenzorg), 23, 35-37
Bondowoso, Raden Bandoong, 70-75, 192-196, 236
Borneo, 17, 113, 116
Bosboom, H. D. H., 131 (note)
Brahma, 82, 101, 177, 189, 198, 221
Brahmanism, 5, 176-177, 200, 282
Brandes, Dr. J. L. A., x, 4 (note), 17, 19, 142, 155, 156, 159-161, 163, 175, 213-214, 218, 266 (note), 268-9
Brandstetter, Prof. R., 24 (note)
Brata Yuda, 45, 88, 108, 110, 124, 168
Brumund, J. F. G., 15, 202, 241
Buddha, 88, 104, 130, 177-180, 183, 208, 210, 222-225, 235 (note), 247-248, 253-257, 263, 270, 272-274, 276-280, 282, 284
Buddha-fort, 49
Buddha-roads, 50-51
Buddhism and Buddhists, 5, 6, 12-13, 69-70, 101, 113, 125, 142-143, 157, 159, 162, 163-164, 177-180, 183-188, 200-201, 217-218, 241, 259-260, 274, 276-280, 282
Bukit Tronggool, 36
Burnouf, Eugène, 123, 179
C
cave temples, 105, 154
_chandis_-- Andorowati, 55, 61 Arjuno with house of Samār, 49, 55-58 Bimo (Wergodoro), 47, 49, 55, 59-61, 237 Boro Budoor, xii, 5, 13, 14, 17, 18-19, 35, 37, 55, 61, 70, 88, 106, 141, 142, 149, 159, 164, 196, 207, 210, 212, 213, 221, 222, 223, 230-232, 233-265, 266-284 Bubrah, 190 Cheto, 100, 105-108, 141, 148 Chupuwatu, 101 Dapoor, 229 Darawati, 104 Derma, 155, 231 Gatot Kocho, 55, 61 Geblak, 190 Ijo, 105 Jaboong, 154-155, 159 Jalatoonda, 153 Kalasan (Kali Bening), 6, 100, 181-184, 203, 210 Kali Chilik, 151, 154 Kalongan, 189 Kedaton, 175 Kidal, 156-157 Loomboong, 190 Loro Jonggrang, 13, 70-75, 79, 107, 137 Machan Puti, 175 Mendoot, xii, 17, 18, 37, 70, 84, 101, 141, 142, 180, 207-228, 237 Ngaglik, 190 Ngetos, 154 Ngrajeg, 227 Panataran, 142, 148, 151, 157, 159, 160, 164-170, 173, 188, 203, 215 Papoh, 151-152 Parikesit, 61 Pawon, xii, 18 (note), 229-230 Perot, 43, 230 Plahosan, 64, 185-188, 203 Poontadewa, 57-58 Pringapoos, 43, 230 Putri Jawa, 153 Sajiwan, 189 Sari, 26, 184-185, 203 Sembrada, 57-58 Sewu, 36, 64, 76, 142, 185, 189-203, 210, 269 Singo, 202-203 Singosari, 157-158, 162 Srikandi, 56-58 Suku, 100, 105-108, 141 Surawana, 153, 168, 175 Tagal Sari, 151 Tegawangi, 175 Toompang (Jago), 17, 142, 143, 148, 155, 158-163, 164, 168, 173, 251 Watu Gudik, 190
cemeteries and holy graves, 29-32, 124-127, 147
Central Java, 5, 8, 11, 13, 17, 25-27, 31-32, 35, 37, 78, 99-139, 140, 141, 142, 145, 148, 151, 172, 177-206, 207-232, 233-265, 266-284
Ceram, 113
Ceylon, 199, 208, 235-236
Chandra, 83, 280
Cheribon, 4-8, 14, 25-27, 32-34, 115-116, 123 (note)
Cheringin, 10, 52
Chilegon, massacre at, 32
China and Chinese influences, 33-34, 111-112, 134, 158, 163-164
Chinese temples, 33-34, 163
Chipanas, 149
Chondro di Muka, 51
Christianity, 6, 8, 12, 38, 102, 148-150, 169, 179, 277-278, 282
Chulalongkorn, Somdetch Phra Paramindr, late King of Siam, 222-223, 236, 243-245, 247, 256, 261-262, 263
cloud-faces, 170
Coen, Jan Pietersz, 27-29
Cohen Stuart, Dr. A. B., 15, 40 (note)
Cornelius, H. C., 15, 54, 76, 238, 266
country-seats, 129-130, 149
crater-lakes, 50, 52
Crawfurd, John, 15
D
Daendels, Governor-General H. W., 33 (note), 118-119
Daha, 109-112, 141, 145, 150, 154, 157
Damar Wulan, 123, 153, 165
dancing, 85, 95-96, 132-133, 136, 279
Demak, 8, 25-26, 31-32, 106, 114-115
Dhyana Buddhas, 162, 180, 181 (note), 182, 201, 221, 235, 237, 246, 259, 272-274, 281
Diëng plateau, 5, 40-68, 107, 109
dilettantism, 14, 16-18, 78, 166-167, 216, 241-242
Dinoyo, 156
Dipo Negoro (Pangeran Anta Wiria), 119-120, 121, 240
Doorga (Kali, Parvati, Uma), 6 (note), 28, 56, 80-82, 89-91, 108, 153, 158, 174, 221, 262
Douwes Dekker, Eduard, (Multatuli), 207 (note)
Drajat, 8
Dravidian style, 55, 60, 230
Duomo at Pisa, 262
E
East India Company (Dutch), 9, 27-29, 38, 115-119, 145
East Java, 7-8, 17, 23, 26, 99, 106, 108-117, 123, 140-176
eastern empires, 7-8, 23, 99, 106, 109-115, 123, 140-150, 154, 155, 157, 159
Engelhard, Nicolaus, 20
English trading relations and British Interregnum, 8, 14-15, 27, 54, 76, 119
Erlangga, King, 153
Erp, Major T. van, xii, 19 (note), 61-62, 76-77, 190, 202, 227 (note), 246, 260
F
fables, 166, 198, 218-221, 253
Fa Hien, 5
Fergusson, James, 5, 15, 55-56, 60, 100, 105, 106, 165, 211, 217, 234, 252
Foucher, A., 259 (note)
Friedrich, R. H. Th., 15
Fry, Roger, 252
G
Gajah Mada, 114, 155, 158
gandharvas, 96, 187
Ganesa, ix, 28, 43, 56, 80-82, 107, 153, 157, 205
Gazali, 180
Giri, 7-8, 13, 26, 144
Girilaya, Panambahan, 26-27
Goram islands, 113
Gresik, 7, 114, 115
Grimm, Jakob and Wilhelm, 220
Groneman, Dr. J., 136 (note), 172 (note)
Guna Darma (Oondagi), Kiahi, 248, 261-262
Gunoong Jati, 33, 35
H
Ham, P. H. van der, 226, 230
Hamer, C. den, 226
hanasima inscription, 55
Hanoman, 44, 88, 144, 150
Harris, J. C., 220 (note)
Hartingh, Nicolaas, 131
Hartman, Resident, 211
Hasan ad-Din, Maulana, 25-26, 29-32
Hazeu, Dr. G. A. J., 170
Hayam Wurook, 113, 166
Hinduïsm and Hindus, 5, 12-13, 23, 33, 35, 99-101, 115, 125, 137, 144-145, 179-180
Hiuen Tsiang, 143, 186-187, 259
Hoevenaars, Father P. J., 209, 237, 259 (note)
Hollander, Dr. J. J. de, 24 (note)
Hopkins, Prof. E. Washburn, 126 (note)
Horsfield, Thomas, 54, 105, 164, 249
horticulture, 134
Houtman, Cornelis, 9
Hunter, Sir William W., 178, 278
I
Ibn Batutah, 7
Imhoff, Governor-General G. W. Baron van, 76
Imogiri, 125, 127
inscriptions, 5, 35 (note), 41, 64-65, 91-95, 100, 101, 105, 108, 158, 182, 196
Islām in Java, 6-8, 12-14, 23-26, 30-33, 35, 38, 68, 102, 106, 110-111, 113-116, 124, 125, 144-145, 148-150, 154, 155-156, 179, 180, 241, 282
Islām in Sumatra, 6-7, 13
J
Jambi, 17
jataka tales and reliefs, 123, 243, 253, 255, 261, 272
Java War, 119-120, 240-241
Jayabaya, King, 110
Jimboon, Panambahan, 32
Jipang, 26 (note), 115
Jogjakarta, 13, 98, 102-103, 120, 181, 182, 207, 270
Johnson, Resident, 105
Jonge, J. K. J. de, 267 (note), 269 (note)
Jonggrang, Loro, 70-75, 89-91, 105, 106, 192-195
Joomprit, 44
Junghuhn, F. W., x, 15, 48, 55, 59, 64, 67, 107
Juynboll, Dr. H. H., 101 (note), 173
K
Kadu, 5, 40, 50, 66, 123 (note), 207-232, 233-265, 266-284
Kahuripan, 110
kala-makara motive, x, 57, 60, 249, 260
Kalayalang, Prince, 24
Kalinga, 35 (note)
Kalinjamat, 8
Karang Antu, 10-12, 28 (note)
Karanglo, 156
Kartawijaya, Pangeran, later Sooltan Anom, 26
Katu, 156
Kawa Kidang, 47, 51-52, 61, 67
Kawit Paru, 28 (note)
Kediri, 109-110, 115, 120, 123, 140-141, 143, 151, 164
Keloot (volcano), 154
Ken Angrok, King, 110-111, 113, 141, 146
Kenya, Ratu, 153, 165-166
Kern, Prof. J. H. C., 4, 143 (note), 236
Kersnayana, 168
Kertanegara, King, 111-112, 157-158
Kertarajasa (Raden Wijaya), King, 111-113
Kidangpenanjong, 37
Kinsbergen, I. van, 64, 239
Kitab Ambia, 124
Kitab Papakan, 33
Kitchener, Lord, 228
Klerck, Captain E. S. de, 240
Kondoty, 252
Koomba-rawa and Koomba-rawi, 11
Kota Batu, 35-36
Kota Bedah, 155-156
Kraëng Galesoong, 116
Krakatoa, 10, 52
Krom, Dr. N. J., xi, xii
Kutara Manawa, 33
L
Lady of Mystery, 103, 182-183, 201
Lakshmi, 83
Lalita Vistara, 254
Lampongs, 25
language, 122-124
Leemans, Dr. C., 15, 239
legend of the _chandi_ Loro Jonggrang, 70-75
legend of the _chandi_ Sewu, 191-196
legend of the Guwa Aswotomo, 58-59
Lessing, Gotthold Ephr., 81, 216
Leyden, Dr. J., 15
Libro del Principe, a Hindu-Javanese, 91-95
linga and linga-worship, 5, 13-14, 56, 59, 100, 101, 106, 153, 257
literature, 122-124, 140, 161, 168-171
Lombok, 172, 174-175
Lons, 76
Lotchana, 181 (note)
Louw, Captain P. J. F., 240
Luar Batang, 31
M
Mackenzie, Colonel, 15
Madioon, 105, 123 (note), 141
Madura, 3, 8, 115, 116, 141
Magna Graecia, 2
Mahabharata, 45 (note), 88, 110, 168, 171
Maheso, 81
Maja, Kiahi, 119, 241
Malacca, 7, 113, 116
Malang, 114, 155-156, 158, 162, 163, 165
Malik Ibrahim, Maulana, 7, 114, 144
Mamakhi, 162, 181 (note)
Mangku Buwono I. (Mangku Bumi), 118, 131, 133, 135, 268-269
Mangku Buwono II., 119, 120 (note), 144 (note)
Mangku Buwono III., 119
Mangku Negara I., 118
Mangku Rat I., 116, 128
Mangku Rat II., 267-268
Mangku Rat IV., 267 (note)
Manik Maya, 122
Mara (Papiyan), 255, 279-280, 284
Marco Polo, 7
Marco, San, at Venice, 254, 262
Marduki, 32
Marsden, W., 15
Martawijaya, Pangeran, later Sooltan Sepooh, 14, 26
Mataram, 8, 26-27, 78, 108-109, 116-119, 125, 142, 144 (note), 145, 155, 205, 266-270
mausolea, 29, 77-78, 150-151, 153, 156, 157-158, 165, 173, 190, 210
Medang, 109
Meinsma, J. J., 266 (note)
Menak- (Hamza-) cycle, 122
Menangkaban, 7, 13, 113
Merapi (volcano), 69, 225, 237-238, 264, 282
Merbabu, 264, 282
Metteya Buddha, 199, 265
middle empires, 8, 25-27, 31-32, 78, 106, 108-109, 114-120, 142, 144 (note), 145, 155, 205, 266-270
Minahassa, 20
miraculous voices, 61, 66, 271
miraculous wells, 31
Mojokerto, 111, 145, 153, 228
Mojopahit, 7-8, 23, 99, 106, 110-114, 123, 140, 141, 142-149, 154, 155, 172, 174, 175, 228
Moluccos, 27
monasteries, 26, 102, 183-188
Mondoroko, 158
monkey-stone, 64-66
Montpezir, 252
Moonding Wangi, 36
Mossel, Governor-General J., 269
Mpu Gandring’s kris, 110-111, 113, 146
Mpu Kanwa, 168
Mpu Panulooh, 110
Mpu Sedah, 110
Mpu Sindok, 155
Muhammad, Pangeran, 29, 30
Muhammad Ali, Pangeran, 30
Müller, Prof. Max, 220 (note)
museum of antiquities at Leyden, 21, 55, 162
museum at Batavia, 162
“museum” at Jogjakarta, 77, 104, 188, 196, 200
music, 85, 132-133, 172 (note)
N
Nalanda, 186-187
native courts, 127-129, 132-139
Ngampel, 8
nirvana, 201, 204, 260, 273, 276-277
Noor ad-Din Ibrahim bin Maulana Israïl, Sunan Gunoong Jati, 8, 25, 32-33, 34
Noro Pati, King, 35
O
opium, 42, 204
ornament, 3, 38, 57, 60, 70, 83-88, 105-107, 141-142, 150, 153, 155, 156-157, 164, 166-170, 175, 182, 184-185, 187-188, 190, 198-203, 217, 221, 237, 247-248, 249, 250, 251-255, 260, 262
P
Padang Highlands, 7, 13
Padmapani (Avalokitesvara), 180, 181 (note), 256, 273
padris, 7
Pagar Rujoong, 7
Pajajaran, 7, 23, 27, 28, 35-37, 111, 146
Pajang, 8, 11, 26, 115
Pakaraman (valley of death), 42, 51, 52 (note)
Pakentan, 156
Paku, Raden (Sunan Prabu Satmoto), 7, 144
Paku Buwono I., 117-118
Paku Buwono II., 118
Paku Buwono III., 118-119
Paku Buwono IV., 122
Palembang, 7, 13, 113
Pandara, 181 (note), 273
pandavas, 58, 270
Panji-cycle, 110, 122
Pararaton, 4 (note), 108, 150
Pasar Gedeh, 124-127
Pasei, 6
Pasuruan, 110, 115, 123 (note), 140-141, 143, 152, 153, 155
Patah, Raden, 26, 114, 144
Pekalongan, 40, 41, 51, 66, 123 (note)
Pinang gate, 9
Poensen, Prof. C., 268
poetry, 24, 110, 122, 160-161, 168-169
Poiré, Emm., (Caran d’Ache), 220 (note)
Pondok Gedeh, 37
Poorwa, Haji, 7
Poorwakali, 36-37
Portuguese, 8, 25-26
Prambanan temple group, 13, 55, 60, 69-98, 101, 106, 109, 141, 142, 168, 173, 180, 189, 197-198, 202, 210, 251
pre-Hindu times, 4-12, 84, 125
Priangan (Preanger Regencies), 24, 35, 41, 120
Principalities, 11, 13, 66, 99, 119-139, 177-206
Probolinggo, 123 (note), 141, 154
public works, department of, 21, 147-149
Purana, Parabu Raja, 23
Pururava, King, 17
Q
Qorān, 13, 91, 260
R
Raffles, Sir Thomas Stamford, 14-15, 54, 76, 119, 145-146, 162, 236, 238
Rahmat, Raden, 7
Raja Pirongan, 124
raksasas, 126, 153, 154, 157, 165, 188, 191, 201
Ramayana, 83, 86-87, 88, 107, 124, 150, 166, 167-168, 171, 178, 189, 198
Ratnapani, 181 (note)
Ratnasambhava, 181 (note), 256, 273
Rawa Baleh Kambang, 48, 56, 58-59
Rawa Glonggong, 48, 60
recalcitrant spiral, 142
Reimer, Lieutenant-Colonel C. F., 131-132
Reinwardt, Prof. C. G. C., 162
Rembang, 123 (note), 141, 152
restoration, 18, 19, 213-215, 226, 246, 260-261, 263 (note)
Retna Sakar Mandhapa, Princess, 28
rock carving, 4
Roorda van Eysinga, P. P., 236, 238
Rouffaer, G. P., x, 100, 104, 143, 159, 162, 170, 175, 182, 212
Ruskin, John, 18, 141, 181 (note)
S
Sabrang Lor, Pangeran, 32
sacrifice to the old gods, 43, 61, 89-91, 224, 230-231, 270
Salsette, 252
Samantabhadra, 181 (note)
Samār, 45, 55-57
Samarang, 40, 66, 123 (note), 141
San-bo-tsaï, 13
Sanjaya, King, 100
Satomi, Niahi, 9-12, 28 (note)
Satomo, Kiahi, 9-12, 28 (note)
Scheltema, Dr. M. W., 125 (note)
sculpture, 37, 57, 60, 83-84, 85-88, 102-103, 105-107, 142, 148, 152-153, 157-158, 162, 163, 166-170, 182, 184-185, 187-188, 189 (note), 190, 198, 203, 211, 217, 221-224, 235, 237, 244, 246-247, 252-257, 259-260, 262-263
Selo, 125, 127
Sentot (Ali Bassa Prawira Dirja), 119, 241
Serat Baron Sakendher, 28-29
Serrurier, Dr. L., 172, 203
Shafei (Muhammad Ibn Edris al-), 30
Sicily, 12
Siladitiya, King, 277
Sili Wangi, Prince, 26
Simboongan, 49-50
Sindoro (volcano), 43, 56
Singoro, 156
Sita, 88, 150
Siva (Kala, the Mahadava, the Bhatara Guru, etc.), 5, 6, 28, 43, 51, 56, 61, 68, 78-79, 80-84, 88, 92-95, 101, 102, 107, 108, 137, 153, 156, 157-158, 166, 168, 174, 177, 179, 189, 198, 208, 221, 263
Sivaïsm and Saivas, 5, 13, 49, 69-70, 92-95, 100-101, 113, 114-115, 125-126, 142-143, 155-156, 157-158, 159, 164, 174, 179-180
Skanda (Kartikeya), 9, 28, 108
Snouck Hurgronje, Prof. C., 263
Soissons, Count de, 164
Sookmool, Baron, 28, 38
Soombawa, 17, 113
Soombing (volcano), 43, 50, 71-72, 74, 264, 282
Soonda Kalapa, 25
Speelwijck (fort), 29
Speyer, Prof. J. S., 159, 253
spoliation and neglect, ix-xii, 14-16, 19-21, 43, 55, 58, 61-64, 76-78, 102-104, 147, 162-163, 166-167, 176, 182, 186, 188-190, 196-197, 200-203, 210, 213-216, 226, 228, 238-247, 258-259
statue in the mud, 259-260, 263, 269
Sugriva, King, 44, 88, 144
Sumatra, 7, 13, 17, 25, 113, 228
Sumedang, 116
Sunyaragi, 34
Surabaya, 26, 110, 115, 123 (note), 140-141, 143, 152, 153
Surakarta, 11, 13, 98, 120, 127 (note), 141, 181, 189
Surya, 83, 190-191, 203, 206, 254, 283
Suta Wijaya, 115, 124, 126
syncretism, 39, 68, 84, 113, 124, 125, 134, 138, 142-143, 157-158, 159, 178-180, 182, 190, 205, 222-224, 260, 262-263, 282-284
T
Tagal, 34, 123 (note)
Tanaruga, Princess, 28
Tanduran, Raden, 111
Tara, 181, 201
Taruna Jaya, 116
Temanggoong, 42-43, 44
Tengger and Tenggerese, 13, 115, 145, 156
terraces, 33, 35, 86, 106, 155, 159, 160, 166, 197, 238, 247, 252-257, 269
theatre, 53-54, 170-174
Tingkir, Sooltan, 115
Tirtayasa, Sooltan, 27
tolerance, 84, 113, 124, 159, 263
Tonnet, Miss Martine, 142 (note), 151 (note), 175 (note)
tower-construction, 155, 159
Tranggana, Pangeran, 26, 32, 114-115
treasure-hunting, 57-58, 77-78, 108, 188, 190, 202, 211, 258-259
trimoorti, 70, 79, 84, 101, 107, 142-143, 177, 197, 283
Trunajaya, 12, 27
Tubagoos Ismaïl, 32
Tuban, 8, 147
Tumapel, 23, 110-112, 141, 150, 157, 159
U
Udayana, King, 153
Upagoopta, 274-275
V
Vajradhatvisvari, 181 (note)
Vajrapani, 181 (note)
Vajrochana, 181 (note), 222, 256, 273
Vasavadatta, the courtesan, 274-275
Venggi inscriptions, 5, 35 (note), 41, 100
Vishnu (Rama, etc.), 83, 85-87, 100, 106, 137, 177-178, 189, 198, 263
Vishnuïsm and Vaishnavas, 4, 100-101, 106, 113, 142-143, 159
Vishvapani, 181 (note), 256, 265, 284
Vlis, C. J. van der, 105-106
volcanic activity, 47-49, 52-53, 61, 69, 225, 237-238, 282
W
Waddell, Dr. L. A., 179 (note), 184 (note)
Wangsakarta, Pangeran, later Panambahan, 27
Wardenaar, H. B. W., 15, 76, 146
Wasid, 32
West Java, 5, 8, 23-39, 107, 111, 115-117, 123 (note), 172
western empires, 4-8, 23-37, 111, 115-116, 146
Wielandt family, 46, 62
Wilis (volcano), 154
Wilsen, F. C., 15, 239
Wonosobo, 42, 44, 62, 63
Wretta-Sansaya, 110
Wulang Reh, 122
Y
Yacatra (Jakarta, Jayakarta), 24, 27, 28 (note), 115
Yapara, 123 (note)
yoni, 6, 56, 153, 262
Z
zodiac-beakers, 151 (note)
THE END
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Transcriber’s Note
Illustrations have been moved to avoid breaking paragraphs, and may not match the page numbers in the list of illustrations.
Printing errors have been corrected as follows:
Frontispiece “THE BORO BUDOOR” changed to “I. THE BORO BUDOOR”
Illustration after p. 70 “EAST FRONT” changed to “V. EAST FRONT”
Illustration after p. 78 “SIVA (LORO JONGGRANG)” changed to “VI. SIVA (LORO JONGGRANG)”
p. 172 (note) “silent. Cf” changed to “silent. Cf.”
p. 286 “1907 (new. ed.).” changed to “1907 (new ed.).”
p. 286 “1910 (new. ed.).” changed to “1910 (new ed.).”
The following are used inconsistently in the text:
début and debut
firstborn and first-born
folklore and folk-lore
kachang and kackang
kakèh and kakeh
palmgroves and palm-groves
peepholes and peep-holes