^{page 177 note 1} These are, especially, the works whose deficiency the Brahmans, who spoke with Crawfurd, regretted. They requested me to communicate them to them, which I complied with as far as my pieces extended, with the promise to provide, also, the large remaining part. The Indian books themselves are of no use to them, since they do not know the writing. I was thus obliged to dictate them word by word.

^{page 182 note 1} The Indian Eaghuvansa has been published in Calcutta, and by Stenzler in London.

^{page 183 note 1} Buma Kalantaka by Raffles; the name Anraka Sura has not yet come to my knowledge in Bali. (Raffles, , vol. i. p. 388.)Google Scholar

^{page 185 note 1} Majapahit is the literal translation of the Sanskrit Wilvatikta (corrupted Wilatikta, Us. Jawa), the bitter vilva (aegle marmelos); this then at least is not a fictitious fruit, and the name of Majapahit not unmeaning, as it was fermerly considered (vid. Raffles).

^{page 185 note 2} The name Babad is also met with in Java (vid. Raffles, , Literature, vol. i. p. 393)Google Scholar, and it also comprises, following him, all the historic works and new chronicles. Raffles spells it Babat. In Bali I find the word written Babad.

^{page 187 note 1} Tênggêk is a period of ten years. Rat, a single year of that time. Supposing the era to be known, we find from it the year of Saka.

^{page 187 note 2} From the Pamendanga a play is derived, performed by a single person in topengs (masks); it represents the more ancient history of Bali, viz. of the Deva Agungs.

^{page 189 note 1} Âgama is explained hy Wilson, Sanskrit Diet., “a Sâstra or work on sacred science and of divine origin.” In the Malayan and common Balinese language it signifies religion; in the names Âgama, Adigama, Devâgama, it has evidently more the old Indian meaning, and especially that of law-book. Adigama seems to have originated in Adhi and Âgama, with the omission of the first â of âgama, a carelessness which is frequently met with among the Sanskrit words in the Kawi, e.g. Svatamaparva for Asvattamaparva. The a in Polynesian words is a euphonic prefix, which was then omitted in the Sanskrit words likewise.

^{page 190 note 1} Kutara is, following Wilson, “the post round which the string passes, that works the churning stick.” This explanation is here in no way applicable.

^{page 190 note 2} Sârasa Muschaya might be explained by: “the lotus (or the sea) of the nobly born,” if we take Muschaya for a corruption of Amushyâyana, “a man of noble descent,” “person of rank.” The a was easily thrown off, as we have seen in many instances, or united with the a at the end of Sârasa, and becoming thereby a long â, which however was no longer recognized. Another explanation would be “the lotus to be hidden,” if Muschaya maybe regarded as a corruption of Mushya. Both corruptions are made possible by the frequently occurring omission and addition of syllables, and the imperfection of the organ for such words.

[This is clearly a mistake on Dr. Friederich's part. The Sanskrit equivalent is evidently sûra-samuchchaya.—E.]

^{page 191 note 1} Where this Wilatikta is to be sought for in Bali remains uncertain; it is (Wilwatikta) the Sanskrit name for Majapahit. It is possible that the work was originally written in Majapahit, and that the copyists in succession retained the name of the city, where it originally was composed, although they themselves were in Bali.

^{page 191 note 2} This word must be divided, it would appear, into two parts; Purvadigama sasana “the command, law of the Purvadigama” and Sâstra Saro dreta “in which is contained the essence of holy works.” The Saro is inserted instead of Sara, and we thus find the nominative case in place of the theme in a composition. This seems to be an error founded very likely in the want of acquaintance with the meaning of the Sanskrit terminations and inflexions, but offering at the same time another proof of the preservation of the inflexions in the memory of the Pauditas.

^{page 192 note 1} Purwaramba is divisible into purva, “the first or the foremost,” and âramba “the beginning.” The work was first written by Pandita Misraharana.

^{page 192 note 2} That Pandita is wrêddâehârya [wredda “aged,” and âcharya “a spiritual teacher”), “the aged, experienced teacher;” further, raja Purohita “a royal Purohita (domestic priest, vid. below). Sarvagunajna (he knows all the gunas), which, as we have seen above, are three, viz. Satwa, raja, tama. “He is like the rays of the sun, and enlightens the world by his wisdom; he dwells in the hearts of all men, and is beloved and honoured by every one.” Misraharana is a genuine Indian Brahmanical name; misra is found in many names; it signifies “a person of distinction.” Sakalâgrachudamani-sirasi-pratistita, etc., “he stands above the head of all Brahmans, as the precious stone chûdamani is the highest extremity of the head ornament (of Siva).”

^{page 192 note 3} Parâchârya Siva, with the addition of Kabeh; parâchârya means “all the teachers;” âcharya Siva “the teachers of the Siva-worship,” contrasted with the âcharya Buddha “the Buddhist teachers.” However, even in this work, which bears such distinct marks of Sivaitism, we find proofs of intermixture with Buddhism.

^{page 192 note 4} Nista madyottama is known to us from the Us. Bali, p. 340. Here, however, are meant the various ranks of the priests, depending on their learning and piety.

^{page 192 note 5} The writer is also Paramâdiguru “highest of the Gurus” (vid. below Guruloka); further, Mahabagawân “the most holy,” bagawân is the title of the Resis, e.g. Bagawan Trinawindu Maharsi is an inscription on stone, in the possession of the Batavian Society, lithographed in the twenty-first volume of the Transactions; it is also found, although illegible, in Raffles, vol. i. page 42. This title is very frequently given in the Balinese writings to holy men. He requests basma “ashes.” Ashes are usually spread over the body by the Sivaites in India, and are used by all penitents together with cow-dung. On Bali basma is explained to he chandana, i.e. pounded sandal-wood mixed with odoriferous oils, and this is frequently used in religious ceremonies. The loathsomeness of ashes and dung seems not to be reconcileable with the Sivaitish religion on Bali. Siva is considered on Bali rather as a friendly god, a god of light, who is not pleased with such impurities. Kâla, for whom they are chiefly designed (the black malignant god), does not enjoy such prominent worship as in India. I have however also seen Balinese, who besmeared the lower parts of the body with some black matter; but on inquiring whether it was cow-dung, I was answered in the negative. A distinction must be made between this and medicaments. Sang Basmangkura can be no other than Siva; the word is not very clear; but as Siva is frequently represented in India as a penitent, besmeared with ashes and cow-dung, the name Basmangkura seems to be applicable to Siva under that form. The practice of spreading ashes over the body thus still prevailed in the time at which the work was first written. The request of the Pandita of Siva for ashes is similar to the existing custom of the Balinese, who ask in the temples and of the priests for consecrated water; common ashes could not have been used by the Pandita for his religious observances, just as common water has no purifying virtue for the people.

^{page 193 note 1} The position renders it uncertain how Santana pratisantana is to be construed. The words naturally appear to belong to Sang Basmangkura, but the sense requires us rather to refer them to the Pandita; this construction, it is true, is a forced one; we should be compelled to read it thus, Sakari w'nangnira t'kapning santana pratisantana panadahan basma sang Basmangkura “since he had power, (he) with his children and grand-children, to ask ashes of Sang Basmangkura.” Even thus arranged, it still remains imperfect, because we should expect to find the prefix (ring) before Sang Basmangkura. It cannot, however, be supposed that the children and grand-children of Siva are here spoken of.

^{page 193 note 2} Pramanâken, a derivation from prâmana, “the principal object,” thus, “to make one's chief object.” Pagihnikang raksaning sâsanadigama would seem rather to convey the meaning “to preserve, than to make, the Sâsana.” It must of course be supposed, or rather it is known, that there existed a more ancient law-book. The Pandita then only receives the order to make a recension, which is to be used for all the Brahmans in the cities and the country, and those who exercise judicial powers. This very probably is also indicated by the addition of Sâstraiarodêta, which I translated, although not justly according to the Indian rules of composition, “in which is contained the marrow (medulla) of the sacred writings (the codices);” certainly indicating the earlier existence of other sastras, of which Misraharana only made an extract or review.

^{page 193 note 3} Pungku is explained to be Pandita. It is repeated here once more, that the new law-book shall be used for all the priests, who adhere to the Sivâgama, “the worship of Siva.”

^{page 193 note 4} Wyawahâra—wichedaka. Vyavahâra (following Wilson) “contest at law,”

“lawsuit,” “process.” Wichedaka from wichheda “separation,” “disjunction,” “dividing,” “cutting;” from it is derived wichedaka “one who divides, separates;” thus in the case of a suit he with whom the judging and decreeing rests, the whole composition thus signifies a judge. To this comes sang w'nang mamgatakên wiwâdaning sarva jana, “one who has authority to settle minor differences among the whole nation” (thus juge de paix). From this it would appear that the Brahmans have jurisdiction, criminal and civil, which is also noticed by Raffles. In Bali notwithstanding, only a few of the judges belong to the caste of the Brahmans, in Badong only one. The supreme judge in Pam'chuttan is a Brahman; the others are eligible from all castes, and are generally Sudras who are well acquainted with the common law-books, the Âgama and Adigama. In spiritual affairs the Panditas are the judges, in political affairs the princes.

^{page 194 note 1} Sabâ (aula regia), the Indian name for the Court of the princes, which in Java has, by the prefix pa and the affix an, been changed into pasêban, which also by its form answers to the open place of audience of the princes.

^{page 194 note 2} The Sivasâsana or Purvâdigamasâsana is thus the law-book for all the Brahmans, in the cities as well as in the country, and for those in whose hands the jurisdiction is deposited as well as for the rest. It is not, however, applicable in the decision of the lawsuits of persons belonging to one of the three lower castes.

^{page 198 note 1} The names of the Bale are: Yasa, Mahantên, Mahari, Boat; the holy water is called Sevamba, i.e. sâiva and ambhus, “water of Siva.”

^{page 204 note 1} Siva became incarnate as Arjuna Wichaya. His wife Dewi Yajñawati commits suicide upon hearing a false report of the death, of her husband, and at the prayer of the holy Pulascha is called to life by sang hyang Sagara (the ocean) by means of Mrêtasanjivana (life-giving Ambrosia).

^{page 207 note 1} Sadû-Siva (the eternal Siva) is a well-known name for Siva in India, not for Brahma.

^{page 216 note 1} In the greater portion of Bali tigers do not occur; they swim over to Jemtrana from Banyuwangie, and remain in that nearly uninhabited district and in the mountains of Tabanan and Boleling. The high cultivation of the country prevents them from spreading further. Their appearance is a sign that men must depart.

^{page 217 note 1} Also Klika, servant of Durga (in India Kâlikâ is another name for Durga). Klika was probably originally the same person as Durga.