^{page 50 note 1} The Usana Java does not give the name of the prince who became the first Deva Agung in Bali. According to other accounts, his name was Deva Agung K'tut, and this is given by Raffles and confirmed by the Balinese.

^{page 53 note 1} The Usana Bali betrays partiality for the race of Arya Damar.

^{page 55 note 1} This is open to doubt. In that case how can Xatriyas have ruled in Boleleng in Crawfurd's time (1812) ?

^{page 56 note 1} G'de means the oldest son or daughter of the same mother; among other than royal persons, and among Brahmans, the usual word for this is Wayahan (old); Made is the second (really the middle one, Sanskrit mad'ya); Nyoman, the third, if there he a fourth; K'tut, the third or fourth (really the youngest). If there are more children, the same expressions are used, but are placed before the name instead of after it. Thus we have in Den Passar a râja Ngrurah K'tut, and a K'tut Ngrurah, both sons of the deceased prince, the brother of Kassiman. Putra is prince, but ought properly to be applied only to those of purely noble birth; in this case, however, the Deva Agung is the son of a Sudra woman, but, as the only one who could succeed to the throne, he was ennobled.

^{page 58 note 1} Putu is applied to a person at whose birth the grandfather or grandmother is still living. The word w'ka, etc.

^{page 59 note 1} The above, like all the rest of this Account, was written in 1848. The third expedition despatched by the Dutch Government against the hostile states in Bali in 1849 has very much altered the position of several princes. The author has thought it desirable, however, not to alter his work on this account, but to describe Bali in the state in which it was when he left it. Now that Boleleng, Karang-Assem, and Bangli are better known, the public will of course have fresh information regarding them; hitherto, however, but little that is authentic has come to the author's ears, and he therefore gives the information which he gathered, to serve as far as possible as historical data. It is well known that the prince of Bangli, the faithful ally of the Dutch Government, has now, in addition to his own country, received from the Government the state of Boleleng, to be ruled under the sovereignty of Holland; also that Karang-Assem has been given to the prince of Mataram-Lombok, who believed he had a well-founded claim to it. The authority of the Deva Agung has also been still further lessened, both because he has been compelled to acknowledge the sovereignty of Holland, and because two princes, who previously did not recognize his authority, have now become his powerful and dreaded neighbours, who will always be ready and able to hold him in check. To avoid repetition, we need here only allude to the fact that the princes hitherto reigning in Boleleng and Karang-Assem, and the still better-known Gusti Jêlanteg, have fallen in the struggle.

^{page 61 note 1} Ngrurah means something that overshadows, palindongan, a payong, and also the vault of heaven. The princes of the Wesyan race nearly all bear this title; they overshadow and protect the land. The prince of Mengui has not this title, for his country belongs to Klongkong, and is merely entrusted to the present prince as a fief of Klongkong: Ngrurah, Angrurah, Anglurah, is in Java Lurah, a chief of the fourth rank.

^{page 62 note 1} Perhaps these sole descendants have now been killed by the prince of Mataram-Lombok; at all events he was formerly in constant dread of these lawful heirs of Lombok.

^{page 63 note 1} The title of ratu is always used in addressing princes, but it is only used before the name in speaking of especially distinguished princes. The raja of Tabanan has lately adopted it, and also Saqung-Adi in Pam'chuttan.

^{page 63 note 2} Recent experience during the third Dutch expedition does not confirm this assertion, Badong having, as is well known, been defeated.

^{page 64 note 1} The date of a war with Sidêman (1582, corresponding with 1660 A.D.) is found in the manuscript of the Wriga Garga, which was lent to me; in that year the men of Karang-Assem (Sideman) with their allies, Mengui, etc., had attacked and invested Badong, but had not conquered it. This is the only historical fact chronologically determined which came to my knowledge in Bali. It appears to have occurred in the time of Gusti Nyoman T'geh.

^{page 68 note 1} Mayun is the same as Made, “the middle or second son (or daughter),” This name now no longer exists in Badong; the second prince in the family of Pam'chuttan is called Made.

^{page 69 note 1} Den Passar means, north of the Passar, or, still better, on the further side of the Passar; thus we have also Den Bukit, “on the further side of the mountains,” as another name for Boleleng.

^{page 72 note 1} The anointing of a prince, Abis'eka (Sans.), is performed by the priests (the Guru lokas). In Badong it only takes place at Pam'chuttan. In order to be anointed, the prince must be both of noble birth and instructed in all religious duties. The prince of Pam'chuttan referred to in the text was a Resi; he had attained the position of a saint by penances (maveda).

^{page 72 note 1} Sagung means a princess, bom of a princely father and mother. Sayu, one whose mother was only a Gusti-woman. Sagung is derived from agung, great; Sayu from ayu, good, which we have also found to he a name for the female Brahmans (Idayu).

^{page 77 note 1} Punggawa, “bull” and “excellent” in the Sanskrit.

^{page 78 note 1} We do not find many exceptions to this rule; in Tabanan the prince is descended from Marga; in Klongkong, e.g. Ngrurah Pinatih, from Arya Bleteng. In Gianyar Sukawati.

^{page 78 note 2} I write Diaksa instead of Yaksa (as the judges are usually called in Bali and Java), on the authority of a manuscript, where the writing with the second d reveals the origin of the word. Diaksa, which is also found as Adiaksa in the MSS., is Skt.—adhi and aksa, an inspector, protector (see Wilson). Yaksa, on the contrary, is a sort of demon, allied to the Râksasas.

^{page 79 note 1} I am only acquainted, however, with two bridges in Bali (excepting those over small brooks) in any way worthy of the name—one at Kutta, built by Europeans with Balinese aid, and one, very dangerous for want of planks, over a rocky chasm in Tabanan.

^{page 80 note 1} Balinese superstition regards the fate of the first Deva Mangis, the founder of Gianyar, and that of the wife of the last Deva Agung, the much-feared princess of Karang Assem, as examples of such punishments; the former was changed into a serpent (nâga), and the latter into a frog (dongkang). Both had murdered many victims.

^{page 81 note 1} Anté, Vol. IX. p. 95.Google Scholar

^{page 85 note 1} The word Bujangga means a serpent; in India the serpent-worship has teen adopted in the Brahmanical doctrine; we find it especially in Cas'mira; serpent-worship is still found in Jaya and Bali (Vasuki), and the Bujanggas appear to have originally been serpent-worshippers, who afterwards joined the Sivaitic seet.

^{page 86 note 1} Garga, according to Wilson, is one of the ten Munis or saints; one Garga is also the author of astronomical works in India; see Bentley, , “Hindu Astronomy,” p. 54;Google Scholar his book is named Sanhita; he lived 550 years B.C. The Balinese Calendar as it is, however, cannot be derived from him, because it contains elements never known in India.

^{page 88 note 1} The name Rediti can only be explained by Aditia, “sun.” The substitution of rê for â may well have arisen by the uncommon initial a having been taken for the sign rê, which is very well known. Wrêhaspati is found in good MSS. for Respati, which is the ordinary pronunciation.

^{page 90 note 1} Sapta Resi (the seven ancient saints, sages) are said to hare prepared it. The pengalihan bulan, also, in which the lunar calendar is brought into agreement with that of thirty weeks, is attributed to the same persons.

^{page 94 note 1} The name Sundari is Sanskrit, and means “the fair one.” Trus and bungka are Polynesian additions; the former seems to indicate that it contains a continuous calendar.