Volume 2 — CHAPTER IX. (continued 2)

In clearing up part of the rubbish that surrounded the southern sides of this edifice, I was fortunate enough to discover a monument covered with an inscription of the usual size and form; but the characters have suffered much from time.

Of other antiquities which fell under my observation in the province of Sreng'át, I shall only mention those at Semánding and Sangráhan. These, from their semblance to the edifice at Séntul, appear to have contained the remains of the dead, and to have been employed to celebrate their memory. They are considered as chúnkups by the natives. Each has something particular in its structure and appropriation; but I shall not extend these details. Various spots were mentioned by the inhabitants, which are now covered with a close forest, in which less considerable remains, réchas, &c. are found, and others are probably concealed or unknown. They existed also on the south side of the large river flowing from the east, a branch of the river of Kedíri and Surabáya, in the tract of Ludáya, celebrated at present only on account of the wildness of the territory. Among these I visited a monument covered with inscriptions in a highly preserved condition. In my botanical excursions through this and the neighbouring districts, I also met with various caverns and other remains, the retreat of fakirs, hermits, &c. to which the approach is difficult or painful: they are distinguished by the denomination of Ber-tápa.

Proceeding further east, the ruins in the district of Málang next attract our attention. These I visited in 1815.

RUINS AT SINGA SARI, &c. IN THE DISTRICT OF MALANG.

We first proceeded from Pasúruan to Láwang, mounting our horses at the ruins of a fort, which for some time withstood the Dutch arms on their first taking possession of these districts. Further on, between Láwang and Málang, the scene of a famous battle fought at that time was pointed out to us. The family of the present Regent were first appointed to the office for services rendered on that occasion. The road from Pasúruan to Láwang lay principally through forests, in which we observed the waríngen to predominate.

On the next morning we visited the ruins of Singa Sári, which are situated a few paces within the entrance of a teak forest, about four miles from Láwang, and on the right of the high-road leading to Málang.

The first object which attracted our attention was the ruins of a chándi or temple. It is a square building, having the entrance on the western side: its present height may be about thirty feet. Over the entrance is an enormous gorgon head, and a similar ornament appears originally to have been placed on each of the other sides of the building, over the niches, which correspond with the entrance on the western side. In one of these niches we observed an image lying flat on the ground, with its head off: in another, the pedestal of an image, which we were informed had been taken away by Mr. Engelhard; and where the traces of a third niche appeared, the stones had been removed, and a deep hole dug, so as to disfigure, and in a great measure demolish, this part of the building. This was also attributed to Mr. Engelhard's agents.

On entering the chándi, to which we ascended by stones which had evidently been once placed as steps, we observed a very deep excavation, and a large square stone upset and thrown on one side. We ordered it to be filled up and the large stone replaced. There was a round hole passing completely through the centre of this stone, which, whether it had been an altar, the pedestal to some image, or a yóní, we could not ascertain.

Without the building, on part of the ruins which appeared to have been the lower terrace, we noticed two porters, with clubs in their hands, resting on the shoulder. The features were entirely defaced, and the images rude; but we easily recognized their similarity to the porters at Brambánan. They were, however, not above three feet high.

The devices, ornaments, and general style of this temple are not very different from those of the great temple at Brambánan: the cornices and mouldings are no less rich and well executed. The external form of the building may differ, but the recess, or chamber within, seems on the same principle. There is no inlet for the light from above.

Proceeding a short distance further into the forest, we found several images of the Hindu mythology, in excellent preservation, and more highly executed than any we had previously seen in the island. In the centre, without protection from the weather, was the bull Nándi, quite perfect, with the exception of the horns, one of which was lying by the side of it. This image is above five feet and a half long, in high preservation, and of excellent proportion and workmanship.

Near the bull, and placed against a tree, is a magnificent Brahma. The four heads are perfect, except that there is a mutilation about the nose. The figure is highly ornamented, and more richly dressed than is usual.

Not far off we noticed Mahadéwa, known by his trident. On the stone from which this is cut in relief are several Devanágari characters.

Another stone, with a figure nearly similar, stood by it. A Hindu Sepoy, who accompanied us, asserted that it represented a Bramin, but it was too mutilated for us to ascertain the point.

A car or chariot of Súria, or the sun, with seven horses, of which the heads were wanting, was the only other object of antiquity in this groupe. The horses are at full speed, with extended tails, and the square of the chariot seems to have once formed the pedestal of an image.

At the distance of about a hundred yards from this spot, we were conducted to a magnificent Ganésa of a colossal size, most beautifully executed, and in high preservation. The pedestal is surrounded by skulls, and skulls seem used not only as ear-rings, but as the decoration of every part to which they can be applied. The head and trunk are very correct imitations of nature. The figure appears to have stood on a platform of stone; and from the number of stones scattered, it is not improbable it may have been inclosed in a niche or temple.

Still further in the wood, at a short distance, we found another colossal statue, of the same stamp as the porters at Brambánan. This statue was lying on its face at the entrance of an elevated stone terrace: but the people having excavated and cleared the earth around, we were enabled distinctly to examine the face and front. It measures in length about twelve feet, breadth between the shoulders nine feet and a half, and at the base nine feet by five, and is cut from one solid stone. The figure is represented as sitting on its hams, with the hand resting on each knee, but no club, although it is not impossible it may have been broken off. The countenance is well expressed and the nose prominent; but this feature, as well as the mouth and chin, have suffered injury from partial mutilation.

The statue seems evidently to have fallen from the adjacent elevated terrace, which is about eighteen feet high in its present dilapidated state, and is built of stones, the upper ones being immense slabs of five feet by four, and three feet thick. A second figure of the same dimensions was afterwards found in the vicinity; these were no doubt porters who guarded the entrance to these temples.

Having visited all that could be traced in the vicinity of Singa Sári, we proceeded on to Málang, distant thirteen palls from Láwang, and in the evening we visited the ruins of Súpit-úrang, usually called Kótah Bédah, or demolished, fort, the site of the last establishment of the refugees from Majapáhit.

The wall of this fortification is of brick, and the foundation is traced without difficulty. We rode round it within side, and as far as we could calculate it could not measure less than two miles round. It is of an irregular figure, but in a position rendered remarkably strong by two rivers, which run their course round three-fourths of the wall, and then unite. The depth from the wall to the rivers is from fifty to a hundred feet, and in some places still more; in many parts the descent is nearly perpendicular. Where the rivers do not encircle the walls, a deep moat is cut from one river to the other, which is easily flooded by stopping the course of either river. It is about seventy-five feet wide and not less than fifty deep, even in its present state, filled up no doubt considerably, and in many parts cultivated. There appear to be several dwellings, if not villages, within the walls, and a good deal of cultivation, principally of tobacco.

The next morning we proceeded to visit the ruins at Kédal and Jágu, the former about seven miles, the latter nearly four from Málang, in a south-easterly direction.

At Kédal are the remains of a very beautiful temple of stone: its present height about thirty-five feet. The building is supported by a lion at each of the four cornices, and one on each side of the steps of the entrance. In the centre of each of the lower departments, between the lions, are figures in relief upon the wall. The mouldings and sculpture on this temple are in the same style as those of Brambánan and Bóro Bódo, but of still greater beauty. The building is surrounded by a square wall, and in the front is a raised terrace. The chamber appears to be of the same form as most of the temples in Java. Over the entrance is an immense gorgon head, and in the chamber itself a deep hole.

There are no Hindu images or other traces of Hindu mythology, except what may be afforded by the lions, and the figures in relief above mentioned. These represent the same principal figure, but with different attributes. On one side three immense serpents entwine over the head, the tail of one of them evidently held in the right hand; on another a water-pot, with a serpent's head attached to it, is on the head of the figure; and on the other there is a female figure with a serpent, the female reclining over the head.

This temple is just within the skirts of a forest.

At Jágu, also, we found the ruins a few yards within a forest, but these appeared to have been more extensive than the preceding.

The base of the principal building is much larger than any of the temples we visited in the eastern part of the island, and there appeared to have been originally two or three terraces rising one above the other to the height of thirty feet. The form of the entrance still appears, but the roof, sides, and back part of the building, have entirely given way. Behind the ruin, and apparently in the same spot on which it originally fell, lies a dilapidated image of a Hindu deity. The pedestal of this image is perfect, and lies near it. The head had been carried to Mélang some years ago by a Dutchman. On the back stone we observed an inscription, evidently in the Devanágari character, and which the Sepoy who accompanied us declared to be Sanscrit. The characters on each side were extremely distinct, but those at the back of the head of the figure were defaced.

This building is most richly ornamented with carved work, and various devices in relief are cut in the first, second, and third stories. One of these relievos represents a battle between an army of apparently polished people and an army of Rasáksa. The figures are very rudely carved and disproportioned, but in general richness of effect may be compared to the style of the ornaments at Bóro Bódo. There are a variety of processions and achievements represented in different parts, but no where could we observe any image or particular object of devotion. Along the cornices, which are most splendidly rich, we noticed birds and beasts of various descriptions interwoven. In one part a palm tree between two lambs approaching each other, in another a perfect boar, apparently led to the sacrifice.

At a short distance from this principal building, say fifty yards, stands the remains of what would appear to have been an elevated terrace of about twelve feet high. The ascent is on one side, by regular stone steps, still perfect.

Previously to leaving Málang we took sketches of two images brought in from the fort, and also of the image of a man, peculiar from the manner in which the hair was tied. At Málang, also, I received from the Tumúng'gung a small square stone-box, containing a golden lingam; this had been discovered three months before, about a cubit under ground, by a peasant, while digging for stones to build his cooking place. The lingam had originally two very small red stones within it, something like rubies; one of them was lost before it was delivered to me, the other by the party examining it.

TEMPLES AT SÚKU.

The remains of antiquity still existing at Súku, though not to be compared with those at Brambánan and Bóro Bódo in extent and magnificence, seem to claim a peculiar interest, on account of the indication they afford of a different form of worship. These ruins were not known to Europeans until a short time previous to my visit to the central districts, in May 1815. When I visited them, the native inhabitants of Súra-kérta were also ignorant of their existence, and we are indebted for the discovery to the British Resident at that court, Major Martin Johnson.

They lie in an eastern direction from Séra-kerta, and are distant from that capital about twenty-six English miles, being situated on the summit of one of the smaller hills to be found on the base of the mountain Láwu. From Súra-kérta our road was a continued ascent, which increased as we approached the hills: the country most highly cultivated, and in the immediate vicinity of the hills, where the dry cultivation predominated, beautiful beyond description.

Súku is the name of the village to which the lands in the neighbourhood of these ruins are annexed; and we were not able to ascertain that they were designated by any other name, or that the term Súku had any immediate reference or application to the buildings.

The principal structure is a truncated pyramid, situated on the most elevated of three successive terraces. The ruins of two obelisks, having the form of the section of a pyramid, are also observable in the vicinity of the principal building, and on each side of the western front appear several piles of ruinous buildings and sculpture. The length of the terraces is about one hundred and fifty-seven feet; the depth of the first, eighty feet; of the second, thirty; and of the highest, one hundred and thirty feet.

The approach is from the west, through three porches or gateways, of which the outermost alone is now standing; but enough remains of the second and third to indicate a similarity of construction. This porch is a building of about sixteen feet high, in tolerable preservation, of a pyramidal form. The entrance is seven feet and a half high, and about three feet wide; a gorgon head forms the key-stone of the arch. The ascent is first by seven, and shortly after by three steps; and in relief, on the centre of the flooring under the porch, is a representation of the male and female pudenda.

On the outer face of the porch several figures are sculptured in relief. On the right side, the principal figure is that of a man of monstrous appearance devouring a child: to his right a dog sitting, the head wanting, and a bird of the stork kind near the root of a tree, on one of the branches of which a bird not unlike a dove or pigeon is perched; over the figure is a bird on the wing, either the hawk or eagle. Above the figure of a man with the tail of a writhing snake in his mouth, is another which appeared to us to be that of a sphynx; it is however represented as floating in the air, with the legs, arms, and tail extended. The tail is similar to that of the lizard species, and the hands appear to be webbed claws, but the body, limbs, and face, are human: the breasts distinguish it as female. Over this again is a small curling reptile, like a worm or small snake, reminding us of the asp.

On the north and on the south face of the gateway there is a colossal eagle with extended wings, holding in its talons an immense serpent, plaited in three folds, its head turned towards the eagle and ornamented with a coronet.

It was impossible to reflect on the design of these sculptures, without being forcibly struck with their reference to the ancient worship of Egypt. The form of the gateway itself, and of all the ruins within our view, was pyramidal. In the monster devouring the child we were reminded of Typhon; in the dog, of Anoubis; in the stork, of the Ibis: the tree, too, seemed to be the palm, by which the Egyptians designated the year; the pigeon, the hawk, the immense serpents, were all symbols of Egyptian worship.

Lying on the first terrace we observed several scattered stones, having various devices sculptured on them, some of human figures, one of a tiger wanting the head, which had been broken off, and several of elephants and oxen. On one we noticed the representation of a man on horseback, followed by five spearmen and a páyong bearer. We then ascended by five steps to the second terrace, on which were also some scattered ruins of buildings and sculpture. Ascending again three steps we came to the third terrace, when the principal building appeared in front, at the distance of about ninety feet. The ruins of several other temples and buildings also appeared in irregular heaps on each side of its front.

This building is on the centre of the terrace. Its base is a perfect square, of forty-three feet and a half to the side, decreasing in size at each successive layer of stones, so as to form steps to the height of nineteen feet; above this is a sort of cornice, four feet nine inches high. The roof is twenty-one feet two inches from north to south, and nineteen feet nine inches from east to west. In the centre of it we observed a part raised, of about a foot square, pierced by a small round hole. It had the appearance of being intended as a pedestal, or step, to some object which had been removed.

The sides of the pyramid face the cardinal points. The western side contains a flight of narrow steps. At the top, in the front of the building, we noticed two serpents, which appear to have been used for water-pipes; with this exception, the whole building was plain and unornamented by sacred emblems. The sides of the staircase are faced with flat stones. The upper story or cornice is constructed with greater delicacy than the building generally. We were not able to ascertain whether there was any chamber within, and the point cannot be decided without material injury to the edifice. The eastern side seems to have suffered most from the effects of time.

Upon the ground on each side of the ascent is a large stone, in the shape of a tortoise, measuring not less than eight feet in length; the back flat, but the head well executed. A little advanced in front there is a third of the same description.

Near these, on the south side of the entrance, stand the remains of two temples, in one of which we discovered the ashes of fire recently kindled. The natives who attended informed us that the peasantry of the neighbouring villages were still in the habit of burning incense and kindling fire in this temple, and that when they suffered under or dreaded any misfortune, they made an offering of this nature in the hope of averting it. The building is about seven feet square, and on all sides various images are sculptured on it.

The other building, which is still further south, has a terrace in the centre, the steps ascending to which are still perfect. The building appears to retain nothing of its original pyramidal form, except at the south-east corner.

On different sides of this pile of building we noticed two inscriptions, each consisting of four characters. As they both agreed with various other inscriptions in this neighbourhood, except in the last character, which was different in all, we concluded that they were dates. To the north of the principal building, and almost contiguous to it, is an oblong structure, running east and west. On this there has evidently been a low terrace with a raised wall at the back. On the upper part of this terrace, and near the principal building, is a raised platform, from which rises an obelisk, somewhat similar to that noticed in the south, but of a much larger base, and ornamented with various devices on all sides. The spiral top is incomplete. Resting inclined upon the west front of the obelisk, is a statue, about four feet high and three feet broad[214].

On each side of the terrace, which is narrow and long, we observed, both above and below, various devices cut in relief; also a stone vase for containing water, respecting which a tradition runs, that it could never be empty. We also raised from the ground and took sketches of several slabs and stones in the vicinity, which had been thrown down on their faces. Of these, one represents a horned boar[215]. On another is an elephant, tolerably well executed. In another the chief figure is represented striking off human heads[216]. On another there is a dog standing erect, and dressed like a man, with some buildings remarkable for the correctness of the perspective. On another is a representation of the monkey flag[217], the standard of Arjúna, and even used at the present day by the Gládak[218] established at Súra-kérta.

We discovered, nearly buried in the ground, two gigantic statues with human bodies and limbs, but winged from the arms like bats, and with spurs above the heel like those of a cock. This figure occurs frequently in relief with some variation: sometimes with a fan-tail, and its wings extended, so as almost to form a circle[219]; in another the face appears devoid of flesh, and the figure is standing with one foot on an elephant and the other on a tortoise[220].

On the lappet of the waistband of one of these colossal statues we noticed an inscription of several lines; but the most interesting and perfect was discovered on the back of the other, after we had with much difficulty raised it to an erect posture. This last inscription is in excellent preservation, and consists of lines, in each of which there are characters. The perfect state of this part of the stone must be attributed to its having been protected from the weather by its position along the ground. This inscription, as well as all the others which we discovered, are raised from the stone in relief, in the same character as that first noticed, which differs from most which had previously been discovered on the island[221].

We noticed particularly, as forming an exception to the sculptures in general, another figure with four hands. It has a coronet on the head, and ear-rings, and from the back of the ear on each side appear to spring wings, which are half expanded over the back of each shoulder. The arms and hands were too mutilated to enable us to distinguish the attributes.

A little nearer to the north of the tortoises, in front of the principal building, stands a large erect statue[222], apparently in its original position; at the back of which, on a scroll hanging from the waistband, is an inscription of several lines; a figure holding a double-headed trident in each hand and having three spikes on each elbow, rudely executed, and elsewhere a phallus, upwards of six feet long and not less than five in circumference. It had been broken in halves, but the two parts were easily brought together: round the upper part are four large balls of equal dimensions: along the urethra is an inscription in two lines, the letters being one above the other, and on the upper part of one of these lines is the representation of a kris blade, and two squares crossing each other just above the point, with a circle and other ornaments in the centre, so as to represent the sun; to the right of this is a representation of the moon in the first quarter; and further again to the right a small circle, representing a star: the whole in relief, very correctly executed, and in good preservation.

On one of the temples adjacent there are representations of a similar symbol cut in relief.

We observed several monstrous figures with clubs of different sizes. One in particular fronting the principal building, grinning most horribly, and two near the steps leading to the upper terrace from the south.

Below the upper terrace, on the south side, we noticed the foundation of a building of an oblong shape, with three large slabs, on which were sculptured several objects which appeared much to interest the Javans. On one we observed a manufacturer of kris blades in the act of striking the steel. Above him are placed, as in his workshop, among several blades of different forms, a trident, a water-pot, a pair of shares, and something not very unlike Mercury's wand. On another stone is seen a man with the proboscis of an elephant, and in his hand a dog; on the third is a man blowing a Javan bellows.

The natives informed us, that the country people were in the habit of making offerings to these sculptures, which they highly esteemed, from a tradition that they represented the original Javan túkang bési, or workman in iron and steel.

The workmanship is ruder than that in the temples at Brambánan, Bóro Bódo, or Málang, and the worship must have been different.

Most of the images which are not in relief have been decapitated, and the heads are not to be found; but there still remains enough to enable a person well acquainted with heathen mythology, to decide on the classes to which they may generally be referred.

I could find no traditions regarding these temples; but subsequent examination has enabled us to decide that the character found in the inscriptions is an ancient form of the Javan, and that the dates are, on one of the stones, 1361, and on the larger phallus, 1362.

Besides the ruins of temples in brick noticed by Dr. Horsfield in the eastern provinces of the native princes, numerous buildings constructed of similar materials, are found extending from the site of Majapáhit eastward as far as Probolíngo, near which, a few yards off the high road, are situated two temples in brick. The larger temple may be about sixty feet high.

All the temples of this class (that is to say, constructed in brick, for they all vary in their style) were probably built during the latter years of the Hindu religion. Those constructed of stone must be referred to a much earlier period.

Near Buitenzorg, and also at Récha Dómas, a few miles further inland, both places adjacent to the site of the ancient capital of Pajajáran, are found several rude images in stone, and among them a figure with three faces (trimúrti). Images of the same kind, as well as casts in metal, are also found in Chéribon. The latter are particularly prized by the chiefs of Telága, who are descended from the princes of Pajajáran, and consider these relics as representations of their forefathers. In the possession of the present Tumúng'gung of Telága is an ancient manuscript written on Javan paper, and folded up in the manner of the manuscripts of Ava. The characters appear to be ancient Javan or Káwi, but ill written. This manuscript contains drawings of deities, of the signs of the Zodiac, and numerous other astronomical, or perhaps rather astrological devices[223]. Of the history of the manuscript nothing is known, further than that the Tumúng'gung and his family believe it to have come with the relics before-mentioned from Pajajáran. A copy of it has been brought to England.

Besides the extensive remains of temples and other edifices already mentioned in the districts east of Chéribon, where alone the antiquities deserve attention as works of art, there are to be found on the mountains of Ung'árang the ruins of several very beautifully executed temples in stone, with numerous dilapidated figures, and among them several chariots of Súría, or the sun. Most of them are sadly mutilated, but enough was left to authorize a sketch of their original design[224].

The Chándi Banyukúning (yellow water), which are so called from their vicinity to the village of that name, are situated within a few yards of a small volcanic crater, which at the time I visited them was in many parts too hot to be trodden with safety. They appear to have been built on extensive terraces cut out of the mountain, and rising one above another at intervals of some hundred yards. The natives assert, that the temples were formerly far more extensive, and that near the summit of several of the adjoining peaks other temples are to be found. But here, as in most parts of Java, the mountains for a considerable way below the summit have been covered for ages, with an almost impenetrable forest: and where this is not the case, the mountains have either been rent near their summit, or are covered with lava or ashes from volcanic eruptions, so that whatever may have formerly been the extent and grandeur of the edifices which once crowned these towering heights, they are at present either concealed or more frequently destroyed. Notwithstanding the diligent search made by the British during the short period of their stay on Java, there are doubtless many very interesting discoveries to be made.

In Banyuwángi, the most eastern province of the island, besides figures of Hindu deities, several others are to be found of extraordinary and grotesque appearance, which appear to represent the local deities of the island, and corresponding with those which are still worshipped on Báli. But whether they are to be considered as the deities of the Javans or Bálians is doubtful, as the Bálians long had possession of this province; and it is remarkable, that no such figures are to be found in the provinces further westward.

The traditions of the country concerning the former seats of government, enable us to trace at this day the site of Médang Kamûlan, Jang'gála, Gegélang or Sínga Sári, Dahá or Kedíri, Pajajâran, and Majapáhit, existing in remains of immense tanks, heaps of building materials, and other unequivocal vestiges of former cities.

Médang Kamúlan[225] was situated in the district of Wirasába, where in the centre of an extensive forest is pointed out the site of the Setíngel, distinguished by heaps of stones and bricks; and at no great distance from it are the walls and excavations of an extensive tank, several hundred feet in length and breadth. These ruins, of which little more can be said than that they are clearly discernible, are situated between Penwadádos and the most eastern of the volcanic wells alluded to in a former part of this work. The natives have a superstition, that the site of this ancient capital cannot be visited without some misfortune attaching to the party who undertake the visit. Those whom I had, with some difficulty, induced to accompany me to the spot, did not fail to assure me that I should lose my government within the year. As the event justified the prediction, it is probable that the superstition has rather gained ground than otherwise. Many Javans maintain, that Brambánan was the original of Médang Kamúlan; it is at least highly probable that it was once the seat of empire.

The site of Jang'gála is still pointed out in the district of that name in the division of Surabáya, and the country around is strewed with antiquities. The same may be said of Síng'a Sári and Kedíri. At Pajajáran, a heap of stones is pointed out as the ruin of the Setíngel, and numerous lines crossing the country between rivers, attest the care with which this position was entrenched. They may be seen close by the road side, at a few hundred yards from the governor-general's country residence, and in many places they have been cut through to make a passage for the high road.

At Majapáhit, in the district of Wirasába, the marks of former grandeur are more manifest. Here the walls of the tank, upwards of a thousand feet in length, and not less than six hundred in breadth, are quite perfect. They are of burnt brick, and about twelve feet high. The whole area of the tank, when I visited it, was one sheet of beautiful rice cultivation, and almost surrounded by a noble forest of teak.

A village adjacent is called Tra Wúlan, or Tráng Wúlan (the light of the moon): here we found the tomb of Pútri Chámpa. Proceeding through three regular squares, each enclosed with a wall, and in each of which were erected several pendápas or sheds, we came to the interior on ascending a few steps. On the right side of this enclosure, and elevated a few feet, was the tomb of the princess and her nurse; the tomb being in the Mahomedan style, and having upon it, in ancient Javan characters, the date 1320, perfectly distinct and in relief. On the other side are the tombs of Kiái Tumúng'gung Jáya Báya, Den Mas, and nine other chiefs whose names are mentioned. The tomb is religiously guarded by several priests.

The ruins of the palace and several gateways of burnt brick are to be seen; but the whole country, for many miles, is thickly covered with a stately teak forest, which appears to have been the growth of ages, so that it is difficult to trace the outline of this former capital. Ruins of temples, mostly executed in brick, are scattered about the country for many miles, and attest the extent and grandeur of this "pride of Java."

I observed near the former site of Majapáhit two images of Ganésa, and some other mutilated deities of the Hindu mythology. Near the tank was the figure represented in one of the plates[226], partly human and partly of the form of a bird, and a distorted figure, which the Javans called Ménak Jing'ga; but in general the vicinity of Majapáhit is remarkable for the absence of any representations of the Hindu deities. The temples are beautifully decorated with representations of flowers, and other peculiar ornaments, which it would be difficult to describe.

The only collection which appears to have been made by Europeans of these interesting remains of antiquity, previously to the establishment of the British government in 1811, was by Mr. Engelhard, formerly governor of Semárang. In the garden of the residency of that station, several very beautiful subjects in stone were arranged, brought in from different parts of the country. Of them, and of several others, which appear to have been brought into some of the native villages from the vicinity of the different temples, drawings have been taken, and the representations of Ganésa[227] and Dúrga (called Lora Jóngran), both from subjects as large as life, wrought in close-grained stone, will serve to convey some notion of the beauty and delicacy with which they are executed.

I shall conclude this very general and imperfect account of sculpture on Java, by referring the reader to the plate, containing representations of several subjects in stone[228], collected and arranged in the Chinese temple of worship in the neighbourhood of Batavia. The period at which they were collected is not known, and the subjects in general are not so well executed as those found in the eastern parts of the island; but it is remarkable, that the Chinese, whose form of worship is at present so different from that of the Hindus (however similar it may have been formerly) should in a foreign land thus prize and appreciate the idols of the people whom they affect to hold in contempt[229].

Another plate exhibits several subjects in stone, collected from the vicinity of Bóro Bódo in Kedú. The originals are as large as life, and the sculpture and ornaments are executed with great skill. No. 2 is an image with three heads (or trimúrti,) similar to one on Gúnung Dieng. No. 3 is a mutilated image of Bráhma, having four faces; this was found in a field within a few hundred yards of the great temple of Bóro Bódo. The image No. 4 also occurs on Gúnung Práhu.

The casts in metal which have been discovered in the central districts of Java are numerous. The subjects represented in the plates annexed were selected from a collection of about a hundred brought by me to this country. They had most of them been found at different times near the ruins of the temples, and preserved in the families of the petty chiefs. I am indebted to Mr. Lawrence, the Resident of Kédú, for many of them, which were brought in to him by the natives, on its being generally known that subjects of the kind were interesting to the British authorities.

These casts are generally of copper, sometimes of brass, and rarely of silver. The majority and best executed were found in the vicinity of Gúnung Dieng; and it is asserted that formerly many gold casts of a similar description were discovered, which have been melted down. The village of Káli Béber, situated at the foot of the mountain, is said from time immemorial to have paid its annual rent, amounting to upwards of a thousand dollars, in gold, procured by melting down the relics of antiquity discovered in the vicinity; but for some years past, no more golden images being found, the rents are paid in the coin of the country.

Among the casts which are now exhibited will be observed two images of Bráhma; one with eight arms, standing upon a male and female figure; the other with four, on a pedestal surmounted by the lotus, having a fragment of the goose in front. The former, in particular, is most beautifully executed.

The casts vary from three to six inches in height, and abound in a variety of delicate ornaments, which it has not been attempted to represent in the plates.

Several copper cups, varying from three to five inches in diameter, and having the signs of the zodiac and other designs represented upon them in relief, have likewise been discovered in different parts of the island. A fac simile (reduced) of them is given in the annexed plate.

As the Javans of the present day attach no particular designation to the different deities, except that of Gána and other terms to Ganésa, and that of Lóro Jóngran to Dúrga, I have not thought it necessary to attach to all the representations the names which some of them may bear in the Hindu mythology of continental India. Many of them do not occur in Moor's Pantheon: some are decidedly Braminical, others Budh, and some it is difficult to class under either head.

A variety of bells, tripods, and ornaments of various descriptions, occur in casts of metal, and form part of the collection brought to England. These are of a small size, seldom exceeding a few inches in length, although bells sometimes occur much larger; several of them are represented in one of the plates.

The inscriptions engraved on stone, and in characters no longer understood by the people of the country, are innumerable: similar inscriptions engraved on copper have also been found in particular districts. The whole may be classed under the following heads:

1. Inscriptions in the ancient Davanágari character of continental India.

2. Inscriptions in characters which appear to have some connection with the modern Javan, and were probably the characters used by the people of Súnda.

3. Inscriptions in various characters, not appearing to have any immediate connection with either the Davanágari or the Javan characters, and which it has not been practicable to decypher.

4. Inscriptions in the Káwi or ancient Javan character.

Of these the first seem to lay claim to the highest antiquity. The principal inscription of this kind, and indeed the only one of any length, is that found at Brambánan, and noticed by Colonel Mackenzie in his interesting account of the ruins of Brambánan, as a real Hindu Sassanum. The stone, which is now broken into six parts, was originally six feet nine inches long and three feet six wide, in the shape of a tomb-stone, and the whole of one face is covered with characters, which appear to have been very well executed.

Fac-similes of this inscription having been brought to Europe, the characters were immediately recognized by Mr. Wilkins as an ancient form of the Devanágari, in use upon the continent of India, probably about eight or nine centuries since. It is to be regretted, that from the constant exposure of the stone, and the fractures which it has received, the characters are in many parts effaced, so as to render it almost impossible to connect the sentences. No date can be discovered, nor any name which might afford a clue to the object or origin of the inscription. From such detached parts as are legible, it appears to be a record of some grant of honour or riches to the party whose praises it records. A specimen of a sentence from this inscription, of the same size as the original, with the corresponding characters in the modern Devanágari[230], appears in the chapter on Language and Literature.

Similar characters, though apparently somewhat more modern, are found on several images at Sínga Sári, transcripts of some of which will be seen in the plates to this work.

Of the second class are the inscriptions on the Bátu túlis, or engraved stone, standing near the ruins of the ancient capital of Pajajárán, and those found at Kwáli, in the province of Chéribon, to which place it is related that some of the princes of Pajajárán fled on the overthrow of that capital by the Mahomedans. The characters on these inscriptions appear very nearly to resemble each other. The stone at Pajajárán, as far as I could decypher it, with the assistance of the Panambáhan of Súmenap, appears to be a record in praise of a certain Maharája, whose name is not mentioned. One of these at Kwáli, a fac-simile of which is exhibited in the plate, we were enabled to translate as follows:

"The Pandíta is able to check the evil course of men, by washing away their evil inclinations, and he can shew them the right way, and prevent covetousness and slander by his good advice. 1363."

At Kwáli there are several other inscriptions in the same character, but in common with the whole of this class very rudely executed. Several of the characters and signs were found, on strict examination, to be on the same principle as the Javan.

Of the third class the reader will find a fac-simile on a reduced scale[231].

But the inscriptions of the last of these classes are the most numerous, the best executed, in the highest state of preservation, and as they admit of translation, are of perhaps higher interest than the others. Of these some have been already noticed in Dr. Horsfield's account of the remains of antiquity in the vicinity of Kedíri (formerly called Dahá); many have been found in the vicinity of the supposed site of the ancient capital of Jang'gála, in the division of the modern Surabáya, and some at Bátu, near Sínga Sári. These are invariably engraved on large flat stones, in the shape of tomb-stones, resting upon a kind of throne of lotus leaves[232]. Fac-similes of the whole of these have been brought to England, and several have been translated into English.

In the collection of inscriptions at Surabáya, the following dates appear:

On a stone found near Jang'gála 863

On another found near the same place 845

On another from the Kendang hills 865

Several prior dates, as 116, 363, 647, 773, are mentioned in the body of these inscriptions, which seem to refer to historical events of preceding centuries; but the dates above mentioned, with some others, appear in the usual place to shew the actual date of the inscription itself.

The date of a similar inscription found in Kedú is 505, and of another stone found in the central districts, 506; but it has not yet been ascertained what particular events these inscriptions record. The annexed translations from three of the stones collected at Surabáya, were made by Captain Davey at my request, with the assistance of the Panambáhan of Súmenap[233].

Inscriptions in the same character have likewise been found on copper, very beautifully executed, and in a high state of preservation. The date on one of these has been ascertained to be 735, and on another, 865. I found several collected in the Museum of the Society of Arts and Sciences at Batavia[234].

The Panambáhan of Sumenap was able to read the latter without difficulty; but finding them to be filled with terms of praise and devotion which he could not comprehend, it was not attempted to render a literal translation. One of the plates (No. 3), to which at my request he devoted particular attention, contains an invocation to Sang yang Bráma, to favour and prosper the country of Gegélang (Sínga Sári), and to give assistance, by means of Jáya Kátsang, in repelling all evils and attacks, so that the country may become celebrated and flourishing.

The country of Gegélang (Sínga Sári) flourished in the time of Pánji.

Another of these plates (No. 9) contains an invocation of a similar nature, in favour of the country of Dahá (Kediri), which flourished at the same time.

In some of the eastern districts of the Native Provinces and at Súku, near the mountain Láwu, inscriptions on stone occur in relief. Some of them occupy stones several feet high, and are written in well executed letters, above an inch square. The date of one of these is 1363. A fac-simile of another of the same kind reduced, is given in the plate[235].

The following is a translation of this inscription, as far as it could be rendered into modern Javan by the Panambáhan of Súmenap.

"This is an advice to mankind, whose ignorance arises out of a covetous desire to obtain more than they possess. If mankind were not by their disposition inclined to be covetous of what others possess, and to scandalize each other, where would be the use of advice; when they are receiving advice, they have a confidence in doing what is right, but afterwards they follow their natural inclinations. Therefore, oh ye men of the city, be advised by this, not to follow such dispositions, but to do what is required of you by the times and the customs of the country, and be not singular."

In the present burial place at Grésik are the tombs of several of the early Mahomedan missionaries, most of them of stone, bearing inscriptions with dates. That of Sheik Mulána Ibrahim is in marble, and in good preservation, having the date 1334 (409 years since). Here is also the tomb of Mulána Mach'ríbi, who was antecedent to Ibrahim. This has, however, fallen to decay, and has no legible inscription.

The entrance to the cemetery is through several squares enclosed by walls and gateways, some of them very ancient, and in the same style of architecture as distinguishes those of Majapáhit. On the side of the gateway leading to the division in which are the most ancient tombs, is a small stone pillar, with the date 1340 upon it in relief. Passing on to the division in which the family of the regents is interred, are also to be noticed many relics in stone, brought from some of the Hindu ruins. Among these is a gigantic toad or frog, and an oblong vessel of three feet long, having in relief the date 1246. On the side of the tomb of the great grandfather of the present regent, is a Yóni, said to have been brought from Majapáhit, and in this Mahomedan sanctuary serving as a kneeling or resting place to the tomb. Similar relics are to be found in other burial places in the eastern part of the island, most of the chiefs priding themselves upon having some remnant of Majapáhit. At the residence of the regent of Surabáya are also collected several curious remains; and in particular a large bath, excavated from a solid stone about six feet long.

In the central and eastern districts of Java, in the vicinity of the dilapidated temples, are found numerous ancient coins in brass and copper, exhibiting various subjects in relief, and invariably with a hole in the middle for the convenience of stringing them. Those which are represented in the plate[236] are taken indiscriminately from a collection of upwards of a hundred brought to England, the dates annexed to each being determined by the Chándra Sangkála, as explained for each particular coin by the Kiái Adipáti of Demák. Thus the last, which has the date 1568, is explained as follows:

Naga hoba wisaya jalma

Snakes move work men

8 6 5 1

That is to say, "snakes are moving while men are working:" alluding to the two snakes which appear entwining together between and above the two men who are mastering an animal. The coin with the date 1489, bears a Javan inscription of Pangéran Rátu, the title by which a prince of Bantam, who reigned in that year, is recognized by the Javans.

The mode of determining these dates by the Chándra Sangkála, appears however so uncertain and ill understood, that perhaps but little reliance is to be placed on it. I have, nevertheless, given them, in order to show the notion of the Javans on the subject, and as it is not improbable they may be found useful in illustrating the early history of the country. Many of the coins not European or Indian, found in the Archipelago, as well as in China and Japan, have a hole in the centre. These coins seem to have been of home manufacture: the execution is rude; but the figures, such as they are, in general well defined and clearly expressed. In the vicinity of the principal temples have been found small silver coins, about the size of a Madras pagoda, bearing the impression of a small cross, and of some rude and unintelligible characters.

But perhaps the most striking and interesting vestige of antiquity which is to be found in the Eastern Seas, is the actual state of society in the island of Báli, whither the persecuted Hindus took refuge on the destruction of Majapáhit, and where the Hindu religion is still the established worship of the country. This interesting island has hitherto been but little explored by Europeans, and what we know of it is only sufficient to make us anxious to know more. I visited the island in 1815, and such particulars concerning it as the limits of the present work admit of will be found in Appendix K.

In the course of the present work it has been my object to convey to the public, in as compressed a form as my time permitted, and without bias from previously conceived opinions or new theories, the information which I possessed. The antiquities of Java, however, afford such an ample and interesting subject for speculation, that I shall presume on the reader's desire for some opinion concerning their origin and purpose.

With respect to the remains of architectural grandeur and sculptural beauty which have been noticed, I shall simply observe, that it seems to be the general opinion of those most versed in Indian antiquities, that the large temple of Bóro Bódo (a corruption perhaps of the Bára Búdha, or the Great Budh,) and several others, were sacred to the worship of Budh. The style and ornament of this temple are found much to resemble those of the great Budh temple at Gai-ya, on the continent of India, and it is probable that it may have been constructed by the same people, perhaps even by the same artists. The Devanágari characters on the inscription found at Brambánan are recognized by Mr. Wilkins to be such as were in use on continental India eight or nine hundred years ago. The date of several inscriptions in the ancient Javan characters, found in the central part of Java, is in the sixth century, supposed to be of the present Javan era, and the traditions of the Javans concerning the arrival of enlightened strangers, and an intimate connexion between Java and continental India, for the most part refer this intercourse to the sixth and three following centuries, that is to say, to the period of the empires of Medang Kamúlan and Jáng'gala.

Mahomedanism having become the established religion in the year 1400 (A.D. 1475,) all the great works of a Pagan character must, of course, be referred to an earlier period.

The ruins at Majapáhit and its vicinity are distinguished by being principally, if not entirely, of burnt bricks, a circumstance which justifies us in assigning an anterior date to most of the edifices constructed of a different material. The date found on the ruins at Súku, and some few other places, may be an exception to this rule; but the sculpture of these is coarse and rude compared to the magnificent remains in stone found elsewhere. On this account it is reasonable to conclude, that the arts at that period had considerably declined. The edifices and sculptures at Sínga Sári were probably executed in the eighth or ninth century, that being the period of the greatest splendour of this state; and as the style and decorations of the buildings, as well as the execution of the sculpture, appear very nearly to resemble those of Brambánan, Bóro Bódo, &c. it is probable that the whole were constructed about the same period, or within the same century, or at any rate between the sixth and ninth century of the Christian era.

From the extensive variety of temples and sculpture, as well as from that of the characters found in the ancient inscriptions, it is probable that Java has been colonized from different parts of the continent of Asia.

The Budhist religion is by many deemed of higher antiquity than what is now called the Braminical; and it seems generally admitted, that the followers of Budh were driven by the Bramins to the extremes of Asia and the islands adjacent. The Jains and Budhists had probably the same worship originally, from which the Bramins or priests may have separated, after the manner in which it has been said the Jesuits of Europe once aimed at universal empire; and when we consider that the religion of Budh, or some modification of it, is still the prevailing worship of Ceylon, Ava, Siam, China, and Japan, we are not surprized to find indications of its former establishment on Java.

To trace the coincidences of the arts, sciences, and letters of ancient Java, and those of Egypt, Greece, and Persia, would require more time and more learning than I can command. Such investigations I must leave to the reader, deeming myself fortunate, if in recording their vestiges in the traces of a high state of civilization, to be found in the ruins, languages, poetry, history, and institutions of Java, I have succeeded in obtaining any share of his interest and respect for a people whom I shall myself ever consider with peculiar esteem and affection.

In the archives of the princes of Java are deposited histories of their country, extending from a remote antiquity to the latest date. It is principally from abstracts of these, made at my request, in three different parts of the country, by the Panambáhan of Súmenap, the late Kiái Adipáti of Demak, and the secretary of the Pangéran Adipáti of Súra-kérta, all distinguished among their countrymen for literary attainments, that the two following chapters have been compiled. The abstract presented by the Kiái Adipáti of Demák being the most continuous, forms the main stream of the narrative.

Copies, versions, and detached fragments of history, are found in the possession of every family of distinction. Of these I have occasionally availed myself.

So much of the native accounts as relates to the period anterior to the establishment of the empire of Jang'gala, in the ninth century, is confused, obscure, contradictory, and interpolated with the fabulous and heroical histories of continental India; but from that epoch they correspond essentially, and from the subversion of Paganism (A.D. 1475) they are circumstantial, and claim attention, not only as illustrative of the character of the people, but as historical records of the transactions of the times. Much abridgment has been requisite: the passages between inverted commas are however literal translations from the native writings; and those so distinguished, subsequent to the arrival of the Dutch, are from the original histories. In the course of the narrative, a Dutch abstract of the native history, by Mr. Middlecoop, has occasionally been consulted.

Besides these historical relations, called Bábat, as Bábat Jang'gála, Bábat Matárem, &c. the native princes and chiefs have been in the habit of keeping a register of the principal events, in the form of a chronological table. These are not very consistent in what regards events anterior to the Mahomedan conversion. From these tables is formed that which is annexed to the following history. All that is subsequent to the establishment of Matárem is translated from the records of the court of Suru-kérta.

FOOTNOTES: