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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Monumental Java - -Author: J. F. Scheltema - -Release Date: March 24, 2013 [EBook #42405] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK MONUMENTAL JAVA *** - - - - -Produced by Henry Flower and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive/American Libraries.) - - - - - - - - - -MONUMENTAL JAVA - - - - -[Illustration] - - MACMILLAN AND CO., LIMITED - LONDON · BOMBAY · CALCUTTA - MELBOURNE - - THE MACMILLAN COMPANY - NEW YORK · BOSTON · CHICAGO - DALLAS · SAN FRANCISCO - - THE MACMILLAN CO. OF CANADA, LTD. - TORONTO - -[Illustration: I. THE BORO BUDOOR - -(Cephas Sr.)] - - - - - MONUMENTAL - JAVA - - BY - J. F. SCHELTEMA, M.A. - - - Unde etiam nunc est mortalibus insitus horror, - Qui delubra deûm nova toto suscitat orbi - Terrarum, et festis cogit celebrare diebus: - - LUCRETIUS, _De Rerum Natura_, Lib. v. - - - WITH ILLUSTRATIONS, AND VIGNETTES AFTER - DRAWINGS OF JAVANESE CHANDI ORNAMENT - BY THE AUTHOR - - MACMILLAN AND CO., LIMITED - ST. MARTIN'S STREET, LONDON - 1912 - - - - - COPYRIGHT - - - - - TO - MY DEAR COUSIN AND FRIEND - PROFESSOR AUGUST ALLEBÉ - DIRECTOR EMERITUS OF THE NETHERLANDS STATE ACADEMY - OF THE FINE ARTS AT AMSTERDAM - - - - -[Illustration] - - -If this book needs an apology, it is one to myself for taking the public -at large into the confidence of cherished recollections. The writing -was a diversion from studies in a quite different direction and letting -my pen go, while living again the happy hours I spent, between arduous -duties, with the beautiful monuments of Java's past, I did nothing but -seek my own pleasure. Should it turn out that my personal impressions, -given in black and white, please others too--so much the better. In any -case they must be taken for what they are: a beguilement of lone moments -of leisure. - -Whoever find them readable, they will not satisfy, I hope, a certain -class of critics; those, I mean, who extend the paltry rule of mutual -admiration, _nul n'aura de l'esprit que nous et nos amis_, to any -field they claim their own and "of whom to be dispraised were no small -praise." Desirous, I must confess, to stimulate their flattering -disapproval, I hasten to admit in advance my many shortcomings, a full -list of which they will doubtless oblige me with in due process of -censorious comment. My work sets up no pretence to completeness: there -is no full enumeration of all the Hindu and Buddhist temples known by -their remains; there are no measurements, no technical details, no -statistics--a great recommendation to my mind, as Dutch East Indian -statistics go. I am not guilty of an ambitious attempt to enrich the -world with an exhaustive treatise on ancient Javanese architecture and -sculpture--far be it from me to harbour such an audacious design! I -disclaim even the presumption to aspire at being classed as a useful -companion on a visit to the island; I deny most emphatically that I -intend to swell the disquieting number of tourists' vade-mecums already -up for sale, clamouring for recognition, and, _horribile dictu_, scores -more coming! Be they sufficient or insufficient, qualitatively speaking, -I am not going to increase their quantity. - -So much for what this book is not. What it is, I could not help making -it, choosing from the material stored in my memory; reliving, as fancy -dictated in long northern winter evenings, the sunny spells between -1874 and 1903 when I might call Java my home; resuming my walks in the -charming island pleasance of the East, fain to leave the congested main -roads and disport myself along by-paths and unfrequented lanes where -solace and repose await the weary wanderer. The undertaking, somewhat -too confidently indicated by the title, tempted to excursions off the -beaten historical, geographical and archaeological tracks, which -perhaps will contribute to a better understanding of the monuments -described in their proper setting, their relations to natural scenery -and native civilisation, but certainly do not tend to conformity with -the regulation style of compositions of the kind. Invoking the aid of -Ganesa, the sagacious guide, countenancer of poor mortals in creative -throes--for, thank Heaven! the fever of production is indissolubly one -with the anguish that heightens its delights,--I never hesitated in -letting the idea of self-gratification prevail, even when the question -of illustration arose after the plan had ripened of inviting indulgent -readers to partake. In this respect too I struggled free from anxious -deliberation: _Wer gar zu viel bedenkt, wird wenig leisten_. And, Ganesa -aiding, the following kaleidoscopic view of the land I love so well, was -the result of my delicious travail. - -Looking for the flowers in the ill-kept garden of Java, the -delinquencies of the gardeners could not be ignored and here I touch -the unpleasant side of the recreation I sought, especially disagreeable -when proposing to strangers that they should share; but a picture needs -shade as well as light to become intelligible. And to paint true to life -the picture of Dutch East Indian passivity (activity only in vandalism!) -regarding treasures of art inconvertible into cash, shade ought to be -preponderant and light relegated to the subordinate place of a little -star glimmering dimly in the darkness, a little star of hope for the -future. Disinclined, however, to spoil my pleasure by dwelling on the -tenebrous general aspect of governmental archaeology in the past, I -have no more than mentioned such disgraceful incidents as the Mendoot -squabbles, and omitted, _e.g._, all reference to such ludicrously heated -controversies as that about the _kala-makara_ versus the _garuda-naga_ -ornament, exhaustive of the energy which the officially learned might -have employed to so much greater advantage by rescuing the venerable -temples they fought over, from decay and willful demolition. - -The neglect of the ancient monuments of Java has been nothing short -of scandalous, the evil effects of the habitual languid detachment of -the colonial authorities from the business they are supposed to look -after, being, in their case, intensified by acts of dilapidation which -even a Government centuries back on the road of enlightenment would -have checked,[1] not to speak of downright plunder and theft. The more -honour deserve men like Junghuhn among the dead and Rouffaer among the -still living, who lifted their voice against the intolerable negligence -which hastened the ruin of some of the finest existing specimens of -Hindu and Buddhist architecture. At last, in 1901, an Archaeological -Commission was appointed, whose labours were directed by Dr. J. L. -A. Brandes, their head and soul. After his regretted death in 1905, -he was succeeded by Dr. N. J. Krom, who has no easy task in fanning -the spark, struck by his predecessor from the hard flint of official -_laisser-aller_ into a steady, bright flame of real, continuous -solicitude for the country's antiquities. - -Antiquities, except when sold, do not bring money to the exchequer, and -the Dutch Government's most holy colonial traditions are diametrically -opposed to expenses without promise of immediate pecuniary profit. If -sympathies in matters alien to that prime purpose are miraculously -aroused, such interest, revealing itself at the very best by fits and -starts to serve ambitious schemes, soon flags and dies. Especially in -Dutch East Indian enthusiasm for enterprises financially uncommendable, -the adage holds good that _tout lasse, tout casse, tout passe_. The -efforts of the Archaeological Commission can be traced only at the -respectful distance of at least a couple of years, the drowsy dignity -of red-tapeism putting as long a space as possible between the vulgar -gaze of the unofficially curious and the official accounts of things -accomplished, meetly compiled, arranged, amended, corrected, revised, -purged, padded and bolstered up by the editing experts of successively -the circumlocution offices at Batavia, Buitenzorg and the Hague. The -reports, published in this manner, whatever they represent as having -been done, lay no stress, of course, upon what has been left undone, -upon the architectural marvels unprovided for, still suffered to -crumble away, to be stripped and demolished, the valuable statuary -and ornaments to be carried off piecemeal by unscrupulous collectors, -the lower priced stones they left, sculptured or not, by the builders -of private dwellings and factories, of Government bridges, dams and -embankments. - -The illustrations, inserted to explain, imperfect though it be, -the charm of the temple ruins I treated of, are reproductions of -photographs, taken for the Dutch East Indian Archaeological Service, -I obtained from Messrs. Charls and van Es at Weltevreden, by courtesy -of Dr. N. J. Krom, and of photographs taken for the Centrum Company -at Batavia, and by Mr. C. Nieuwenhuis and the late Cephas Sr. at -Jogjakarta. The work of restoration can be appreciated from the -photo-prints of the _chandi_ Pawon and, with respect to the _chandis_ -Mendoot and Boro Budoor, from those facing pp. 215 and 280; they are -the numbers 24 and 40 on the list of the illustrations, and I owe -them to Major T. van Erp, also through the intermediary of Dr. Krom. -My indebtedness for the text so far as it does not rest on personal -observation and information obtained in the localities referred to, is -a very large one to many authors on many subjects separately specified -in the notes. Concerning the historical parts, I beg leave to state -that my readings on controversial points have been determined by a -careful sifting of the most acceptable theories advanced, at the risk of -critics of the stamp alluded to, proving my preferred records absolutely -inadmissible. If so, I having pulled the long bow _à l'instar_ of the -annalists and chroniclers of ancient Java, and consequently being shown -up for indicating the way in which things did not happen and could not -have happened, instead of sticking to the historical truth agreed upon -until one of the hall-marked omniscient makes a name for himself by -inducing the others to agree upon something else, my sin falls back on -the shoulders of the _savants_ prone to lead their admirers astray by -their occasional imitation of the eminent historian at whose inborn -disrespect for facts Professor Freeman used to poke fun. I am afraid -that the system of transliteration I adopted, will also meet with scant -recognition in the same quarter, but finding none that, strictly carried -through, adjusts itself equally well to the exigencies both of Javanese -and Malay names and expressions, I shall adhere to this one until taught -better. - -This must suffice for a preface if, indeed, it does not exceed the -measure allowed by my readers' patience. Knowing Java, they will, -however, excuse my fervour in introducing reminiscences of beauty -breathing scenes which, once enjoyed, linger like delights in memory - - ... _the memory of a dream, - Which now is sad because it hath been sweet_. - -Not knowing Java yet, they will forgive later, when they have visited -the matchless old shrines, images of her past and symbolic of her hopes -for blessings hidden in the womb of time, when they have tried to read -the riddle of her children's destiny in the Boro Budoor - - ... _seated in an island strong, - Abounding all with delices most rare._ - - J. F. S. - - EDINBURGH. - -FOOTNOTE: - -[1] See, _e.g._, the edict, issued more than thirteen centuries ago by -the Emperor Majorian, as quoted by Gibbon: Antiquarum aedium dissipatur -speciosa constructio; et ut aliquid reparetur, magna diruuntur. Hinc iam -occasio nascitur, etc. - - - - -CONTENTS - - - PAGE - CHAPTER I - THE COUNTRY, THE PEOPLE AND THEIR WORK 1 - - CHAPTER II - WEST JAVA 23 - - CHAPTER III - THE DIËNG 40 - - CHAPTER IV - PRAMBANAN 69 - - CHAPTER V - MORE OF CENTRAL JAVA 99 - - CHAPTER VI - EAST JAVA 140 - - CHAPTER VII - BUDDHIST JAVA 177 - - CHAPTER VIII - THE APPROACH TO THE BORO BUDOOR 207 - - CHAPTER IX - THE STONES OF THE BORO BUDOOR 233 - - CHAPTER X - THE SOUL OF THE BORO BUDOOR 266 - - BIBLIOGRAPHY 285 - - - GLOSSARY 289 - - - INDEX 295 - - - - -ILLUSTRATIONS - - - FACE PAGE - - 1. The Boro Budoor (Cephas Sr.) _Frontispiece_ - 2. _Chandi_ Pringapoos (Archaeological Service through - Charls and van Es) 43 - 3. _Chandi_ Arjuno on the Diëng Plateau (Archaeological Service - through Charls and van Es) 57 - 4. _Chandi_ Bimo or Wergodoro on the Diëng Plateau - (Archaeological Service through Charls and van Es) 60 - 5. East Front of the Siva (Loro Jonggrang) Temple of the - Prambanan Group in 1895 (Cephas Sr.) 70 - 6. Siva (Loro Jonggrang) Temple of the Prambanan Group in - 1901 (Cephas Sr.) 78 - 7. Prambanan Reliefs (C. Nieuwenhuis) 81 - 8. Prambanan Reliefs (Cephas Sr.) 84 - 9. Prambanan Reliefs (Centrum) 87 - 10. Prambanan Reliefs (Centrum) 90 - 11. Prambanan Reliefs (Centrum) 93 - 12. Prambanan Reliefs (Centrum) 96 - 13. Water-Castle at Jogjakarta (Centrum) 131 - 14. Water-Castle at Jogjakarta (Centrum) 135 - 15. _Chandi_ Papoh (Archaeological Service through Charls - and van Es) 151 - 16. _Chandi_ Singosari (Archaeological Service through Charls - and van Es) 157 - 17. _Chandi_ Toompang (Archaeological Service through Charls - and van Es) 159 - 18. _Chandi_ Panataran (Archaeological Service through Charls - and van Es) 164 - 19. _Chandi_ Kalasan (C. Nieuwenhuis) 181 - 20. _Chandi_ Sari (C. Nieuwenhuis) 185 - 21. _Raksasa_ of the _Chandi_ Sewu (Centrum) 191 - 22. Detail of the _Chandi_ Sewu (Archaeological Service - through Charls and van Es) 199 - 23. _Chandi_ Mendoot before its Restoration (Cephas Sr.) 211 - 24. _Chandi_ Mendoot after its Restoration (Archaeological - Service) 215 - 25. Interior of the _Chandi_ Mendoot (Cephas Sr.) 223 - 26. The _Chandi_ Pawon and the Randu Alas (C. Nieuwenhuis) 229 - 27. The _Chandi_ Pawon divorced and restored (Centrum) 230 - 28. Base of the Boro Budoor showing the (filled up) lowest - Gallery (C. Nieuwenhuis) 242 - 29. Detail of the Boro Budoor (C. Nieuwenhuis) 244 - 30. Detail of the Boro Budoor (C. Nieuwenhuis) 247 - 31. Detail of the Boro Budoor (Centrum) 249 - 32. Detail of the Boro Budoor (C. Nieuwenhuis) 252 - 33. Detail of the Boro Budoor (C. Nieuwenhuis) 254 - 34. A Dhyani Buddha of the Boro Budoor (Cephas Sr.) 256 - 35. Reliefs of the Boro Budoor (C. Nieuwenhuis) 259 - 36. Ascending the Boro Budoor (Cephas Sr.) 261 - 37. Reaching the Circular Terraces of the Boro Budoor - (Cephas Sr.) 264 - 38. Ascending to the Dagob of the Boro Budoor (Cephas Sr.) 270 - 39. The Dagob of the Boro Budoor before its Restoration - (C. Nieuwenhuis) 276 - 40. The Dagob of the Boro Budoor after its Restoration - (Archaeological Service) 280 - - - - -[Illustration] - - - - -CHAPTER I - -THE COUNTRY, THE PEOPLE AND THEIR WORK - - It is the crowning virtue of all great Art that, however little - is left of it by the injuries of time, that little will be lovely. - JOHN RUSKIN, _Mornings in Florence (Santa Croce)_. - - -Java's ancient monuments are eloquent evidence of that innate -consciousness of something beyond earthly existence which moves men to -propitiate the principle of life by sacrifice in temples as gloriously -divine as mortal hand can raise. Fear, however, especially where -Buddhism moulded their thought by contemplation intent upon absorption -of self, entered little into the religion of the children of this pearl -of islands. Nature, beautiful, almighty nature, guided them and their -work; even the terror inspired by the cosmic energy throbbing under -their feet, by frequent volcanic upheavals dealing destruction and -death, flowered into promise of new joy, thanks to the consummate art of -their builders and sculptors, whose master minds, conceiving grandly, -devising boldly and finishing with elaborate ornament, emphasised most -cunningly the lofty yet lovely majesty of their natural surroundings. -They made them images of the Supreme Being in his different aspects and -symbolised attributes, free from the abject dread which dominated his -worship by other earthlings of his fashioning in other climes, whose -notion of All-Power was more one of Vengeance than of All-Sufficiency. -They lived and meditated and wrought, impressing their mentality upon -the material world given for their use; and so they created marvels of -beauty, developed an architecture which belongs pre-eminently to their -luxuriant soil under the clear blue of their sky, in the brilliant light -of their sun. - -Truly high art ever shows a natural fitness, as we can observe in our -gothic cathedrals, in the classic remains of Hellas, including those -of Magna Graecia, the temples of Poseidonia, Egesta and Acragas, the -theatres of Syracuse and Tauromenium, gates opened to the splendour -of heaven and earth by the undying virtue of mortal endeavour. Other -countries, other revelations of the divine essence in human effort, but -not even the shrines of India as I came to know them, born of a common -origin with Javanese religious structures in almost similar conditions -of climate, physical needs, moral aspirations, can equal their stately -grandeur balanced by exquisite elegance, calm yet passionate, always in -keeping with the dignified repose of landscapes which at any moment may -have their charms dissolved in earthquakes, fire and ashes. Angkor-Vat, -turned from the service of four-faced Brahma to Buddhist self-negation, -stands perhaps nearest in the happy effect produced, if not in outline. -And what is the secret of that quiet, subtle magic exercised by the -builders of Java? Nothing but a matter of technical skill, of such a -control over the practical details of their craft as, for instance, made -them scorn metal bindings, while using mortar only to a very limited -extent? Or was it their faith, leavening design and execution, attaching -the master's seal to general plan and minutest ornamental scroll? In -this connection it seems worthy of remark that architect and sculptor, -though independent in their labours (with the exception of one or two -edifices of a late date), achieved invariably, in the distribution of -surfaces and decoration, both as to front and side elevations, complete -unity of expression of the fundamental idea. - -Geographically, the ancient monuments of Java may be divided into -three main groups: a western one, rather scanty and confined to a -comparatively small area; a central one, rich both in Sivaïte and -Buddhist temples of the highest excellence; an eastern one, including -Madura and Bali, illustrative of the island's Hindu art in its -decadence. Taking it roughly, the order is also chronologically from -West to East, and to a certain extent we can trace the history of the -remarkable people who improved so nobly upon the ideas they received -from India, in the ruins they left to our wondering gaze. There has -been a good deal of controversy respecting the date up to which the -inhabitants of Java developed themselves on lines of aboriginal thought -before the advent of the Hindus or, more correctly speaking, before -Hindu influences became prevalent. In fact, there is hardly any question -regarding the history of the island and its civilisation before the -white conquerors carried everything before them, which has not given -rise to controversy, and many important points are still very far -from being settled--perhaps they never will be. In the face of such -disagreement it behoves us to go warily and what follows hereafter rests -but on arguments _pro_ and _contra_ deemed most plausible and founded -principally on the accounts of the _babads_ or Javanese chronicles,[2] -always liable to correction when new discoveries with new wordy battles -in their wake bring new light--if they do! Rude attempts at rock carving -near Karang Bolong, Sukabumi, and Chitapen, Cheribon, are ascribed by -some to artists of the pre-Hindu period. Professor J. H. C. Kern's -reading of inscriptions on four monoliths in Batavia, glorifications -of a certain king Purnavarman, proves that the first Hindus of whom we -have knowledge in Java, were Vaishnavas. Then comes a blank of several -centuries while they made their way to Central and East Java where, -however, when the veil is partly lifted, the Saivas predominate, almost -swamping the rival sect. Fa Hien, the Chinese pilgrim who visited the -island in 412 or 413, having suffered shipwreck on its coast, speaks of -Brahmanism being _in floribus_ and making converts, but complains of -Buddhism as still of small account among the natives. - -The strangers arrived in increasing numbers on the hospitable shores -of the good and generous _negri jawa_, whose kindly reception of those -adventurers is marvellously well represented on two of the sculptured -slabs of the Boro Budoor, a tale of rescue from the dangers of the sea, -a picture of the past and a prophetic vision of the welcome extended in -later days also to Muhammadans and Christians--to be how repaid! The -Hindus acquitted their debt of gratitude by building and carving with -an energy, to quote James Fergusson, and to an extent nowhere surpassed -in their native lands, dignifying their new home with imperishable -records of their art and civilisation.... The Venggi inscriptions of -the Diëng and the Kadu leave no doubt that the oldest manifestations -of Hinduïsm in Central and West Java were intimately related -and that the first strong infusion of the imported creed must -have operated until 850 Saka (A.D. 928). In 654 Saka (A.D. 732), -according to an inscription found at Changgal, Kadu, the ruler of -the land bore a Sanskrit name and sacrificed to Siva, erecting a -_linga_.[3] An inscription of 700 Saka (A.D. 778), found at Kalasan, -Jogjakarta, is Buddhistic and confirms the evidence of many other -records carved in stone and copper, of the oldest Javanese literature, -last but not least of the temple ruins, all concurring in this that the -two religions flourished side by side, the adoration of the Brahman -triad, led by Siva, acquiring a tinge of the beatitude derived from -emancipation through annihilation of self; Buddhism, in its younger -_mahayana_ form, becoming strongly impregnated with Sivaïsm, to the -point even of endowing the Adi-Buddha in his five more tangible -personifications with spouses and sons. Between two currents of faith, -each imbued with the male and female principle in a country where the -problem of sex will not be hid, it depended often upon a trifle what -kind of emblematic shape the sculptor was going to give to his block of -stone, whether he would carve a _linga_ or a _yoni_,[4] a Dhyani Buddha, -a Bodhisatva, a Tara or one of her Hindu peers. - -Subsequent waves of immigration, the Muhammadan invasion, the Christian -conquests, did little to nourish the artistic flame; on the contrary, -they damped artistic ardour. Hereanent our historical data are somewhat -more precise. The Islam takes its way to Sumatra in the wake of trade; -conversions _en masse_ seem to have first occurred in Pasei and Acheh, -while merchants of Arabian and Persian nationality prepared its advent -also in other regions of the north and later of the west coast. Marco -Polo speaks of a Muhammadan principality in the North at the end of the -thirteenth century; Ibn Batutah of several more in 1345; Acheh is fully -islamised under Sooltan Ali Moghayat Shah, 1507-1522; about the same -time Menangkabau, ruled by maharajahs proud of their descent in the -right line from Alexander the Great, Iskander Dzu'l Karnein, reaches -its apogee as a formidable Moslim state and remains the stronghold of -Malayan true believers until the fanaticism of the _padris_, stirred -by the Wahabite movement, ends, in 1837, in the submission of the last -Prince of Pagar Rujoong to the Dutch Government, which annexes his -already much diminished empire. About 1400 the Islam had been introduced -into Java, Zabej, as the Arabs called it, probably via Malacca and -Sumatra, more especially Palembang. The oldest effort recorded was that -of a certain Haji Poorwa in Pajajaran, but it appears not to have met -with great success. Gresik in East Java, a port of call frequented by -many oriental skippers, offered a better field for the religious zeal -of Arab sailing-masters, supercargoes and tradesmen, every one of them -a missionary too. Maulana Malik Ibrahim secured the largest following -and was succeeded in his apostolic work by Raden Paku, who settled at -Giri, not far from Gresik, whence his title of Susuhunan Giri, and by -Raden Rahmat, who married a daughter of Angka Wijaya, King of Mojopahit, -and founded a Muhammadan school at Ngampel, Surabaya. Their teachings -resulted soon in the conversion of the population of the northeast coast -of the island, where Demak, Drajat, Tuban, Kalinjamat and a few smaller -vassal states of Mojopahit made themselves independent under Moslim -princes or _walis_, who at last combined for a holy war against Hindu -supremacy. They wiped Mojopahit in her idolatrous wickedness from the -face of the earth and the leadership went to Demak, from which Pajang -derived its political ascendency to merge later in Mataram. While the -Islam spread from Giri in East and Central Java, even to Mataram and, -crossing the water, to Madura, by the exertions of saintly men who -"knew the future," an Arab sheik, arriving at Cheribon, directly from -foreign parts, at some time between 1445 and 1490, Noor ad-Din Ibrahim -bin Maulana Israïl, better known as Sunan Gunoong Jati, undertook -the conversion of West Java. And of Cheribon in her relation to the -Pasoondan may be repeated what a Javanese historian said of Demak, where -the Evil One was outwitted by the building of a _mesdjid_, a Muhammadan -house of prayer, the oldest in the island: two human virtues remained; -so many as embraced the true religion went after them. - -The two remaining virtues got hard pressed when Christian strangers -came to explore and exploit: Portuguese, English and Dutch, the latter -dominant up to this day. Viewed from the standpoint of the dominated, -their god was a god of plunder; their emblem, to suit the symbolism -of the Hindu Pantheon, was a _maryam_, a heavy piece of ordnance; -their _vahana_, the animal representative of their most characteristic -qualities, was the tiger, _machan_ still being synonymous with _orang -wolanda_ (Hollander) in confidential, figurative speech. How Skanda, -the deity of war, incited and Kuwera, the corpulent bestower of riches, -directed their warriors and negotiators after the appearance of Cornelis -Houtman's ships in the Bay of Bantam, need not detain us. That story of -the past, with a hint at the possible future, is told in the legend of -the legitimately wedded but for the time cruelly separated _maryams_ -of which one, very appropriately, awaits the fulfilment of a prophecy -at the capital of the intruders, and the other where they first put -foot on land, both being objects of veneration and granters of desires, -especially kind to barren women who come, in a spirit of humiliation, to -pray for the blessing of motherhood. A visit to Batavia is not complete -without a pilgrimage to the Pinang gate, once an approach to the East -India Company's castle, now in its supernatural cleanness, with its -hideously black funeral urns and statues of Mars and Mercury or whoever -they may be, giving access to the old town, the first public monument -which attracted the attention of young Verdant Green in the age of -sailing vessels after he had paid his due to the customs at the _boom_. -Not far from that Pinang gate, symbolic of a colonial system under -which short weight flourished with forced labour and trade carried on at -the edge of the sword, lies the man-cannon, Kiahi Satomo, whose pommel -presents a hand, closed so as to make the gesture of contempt, _la -fica_, which Vanni Fucci of Pistoja permitted himself when interrogated -in the abode of despair by the poet, _quem genuit parvi Florentia mater -amoris_, and which accounts for the peculiar forms sacrifice assumes at -this altar. His favourite spouse, discovered floating on the sea near -old Bantam, an extraordinary thing to do for such a big heavy piece of -metal, was given a temporary home on the spot where finally she lay -down to rest from her travels: a certain Haji Bool built her a bambu -house after the eruption of Krakatoa in 1883, her presence having saved -Karang Antu from the fate of Anyer and Cheringin. Waiting for the great -consummation, when her reunion with her lord at Batavia will announce -the hour of the oppressors' defeat and their expulsion from Java, she -is not less honoured than he. Dressed in a white cloth, which covers -the circular inscription in Arabic characters on breech and cascabel, -while the priming hole is decorated in square ornament, with five solid -rings to facilitate conveyance if she prefers being carried to moving -by her own exertion as of yore, anointed and salved with _boreh_,[5] -the spouse, expecting the summons in the fragrance of incense and -flowers, _kananga_ and _champaka_, is often surrounded by fervent -devotees, muttering their _dzikr_ on their prayer-mats, grateful for -bounty received or hopeful of future delivery from bondage. Husband and -wife will meet and then a third cannon, far away in Central Java, in the -_aloon aloon_[6] before the _kraton_[6] of the Susuhunan of Surakarta, -inhabited by a ghost, dispenser of dreams, the _sapu jagad_, will -vindicate that name, "broom of the world", by sweeping all infidels into -the sea. Though the scoffing unbeliever counts this a dream of dreams, -to the confiding children of the land it is a disclosure of things -hidden in the womb of time, not the less true because Kiahi Satomo has -an older mate, Niahi Satomi, the wife of his youth, the robed in red of -the Susuhunan's artillery park, which glories in many _maryams_ renowned -in myth and history, among them another married couple, Koomba-rawa -and Koomba-rawi, who shielded the ancient Sooltans of Pajang, being -the official defenders of their palace. But Kiahi Satomo's heart is in -Bantam, at Karang Antu, as Niahi Satomi has reason to suspect since -she, the more legitimate and more advanced in age, cannot keep him at -her side. It avails nothing that the Susuhunan's retainers chain the -reluctant head of the family to the Bangsal Pangrawit, the imperial -audience-chamber constructed after a heavenly model in gold; always and -always he flies back to Batavia, anxious to be ready where the beloved -_bini muda_ (lit. young wife) has trysted him for sweet dalliance, from -which victory will be born and release. - -While predictions of the kind may be laughed at, the native belief in -them and the foundations on which that belief rests, are no laughable -matter by any means. Stories of mythical beings like Kiahi Satomo -and Niahi Satomi, transformed into pieces of ordnance connected with -the legendary lore of Trunajaya on one side and Moslim fanaticism -personified in the cannon of Karang Antu on the other, prove that the -native mind is still strongly imbued with pre-Muhammadan and even -pre-Hindu ideas and modes of thought. Its imagination is fed by the -fortunes (and misfortunes!) of an island which may be compared in the -heterogeneous factors of its culture with Sicily, where Greek colonists -built their temples in the high places of aboriginal idolatry; and -the Saracens constructed their qubbehs overtopping the churches and -cloisters into which the Christians had transformed the cellae and -colonnades consecrated to Zeus, Hera, Poseidon, Aphrodite, Pallas -Athene, Artemis, the Dioscuri; and the Normans added their arched -doorways and massive masonry to perplex posterity entirely. In Java -the Hindu element, with a strong Buddhist admixture, predominates; it -prevails wholly in ancient architectural activity, not to speak of -Soondanese and Javanese folklore and literature, while later Christian -influence is negligible if not negative. Everywhere in the island we -find under the Muhammadan coating the old conceptions of life from -which the Loro Jonggrang group and the Boro Budoor sprang: scratch the -_orang slam_ and the Saiva or Buddhist will immediately appear. As the -Padang Highlands, which preserve the traditions of Menangkabau, still -ring with the fame of the Buddhist King Adityawarman, and scrupulously -Moslim Palembang still cherishes the memory of Buddhist San-bo-tsaï, -while South Sumatra clings to Hindu customs and habits for all its -submission to Islam, so Java reveres whatever has been handed down from -her pantheistic _tempo dahulu_ (time of yore), however attached to the -law of the Prophet. Sivaïsm and Buddhism were deeply rooted in the -island; if the political power of its old creeds was broken in 1767 with -the taking of Balambangan, Hinduïsm nevertheless lingering among the -Tenggerese and in Bali, their spirit goes on leavening the new doctrine -and we meet with their symbolism at every turn. Not to mention Central -Java, where especially in Surakarta and Jogjakarta their tenacious -sway strikes the most casual observer, the great staircase of the -Muhammadan sanctum at Giri is adorned with a huge _naga_, the worshipful -rain-cloud descending in the likeness of a serpent, despite the Qoranic -injunction to abstain from the representation of animate creation. The -pillars of reception-halls and audience-chambers in the houses of the -high and mighty, East and West, bear a remarkable resemblance to the -_linga_, witness, _e.g._, the _kedaton_[7] built by the Sooltan Sepooh -Martawijaya of Cheribon, a Moslim prince who ought to have evinced the -strongest repugnance to Siva's prime attribute. - -Under the circumstances we need not wonder that the Islam did so little -to stimulate art in Java. Christianity did still less, rather clogged -it in its application to native industries, which suffered from the -country being flooded with stuff as cheap as possible in every respect, -but sold at the highest possible prices to benefit manufacturers in -Europe. This is not the place to expatiate on this subject nor to -discuss present efforts (in which alas! personal ambitions play first -fiddle and jeopardise results) to revive what lies at the point of -death after centuries of culpable discouragement, the professional -secrets and peculiar devices of native arts and crafts, requiring -hereditary skill and the delicate touch of experienced fingers to attain -former perfection, being now already half forgotten or altogether -lost. Concerning the ancient monuments of Java, it is to the British -Interregnum, to Sir Thomas Stamford Raffles that we owe the first -measures for their preservation and the first systematic survey of -specimens of Hindu workmanship as beautiful as any in the world, more -in particular of the Prambanan temples, and also of the Boro Budoor, by -common consent the masterpiece of Buddhist architecture. Marshalling -his assistants in the archaeological field, especially Cornelius and -Wardenaar (whose fruitful explorations and excavations deserved fuller -acknowledgment than they received from him), a diligent student besides -of the history and literature of the island, doing for Java in that -respect what Marsden had done for Sumatra, he inspired Dr. Leyden, -Colonel Mackenzie and his rival John Crawfurd among his contemporaries, -and of younger generations now equally gone, Wilsen, Leemans, Brumund, -Friederich, Junghuhn, Cohen Stuart, Holle,--_j'en passe et des -meilleurs_! The value of their labours must be recognised and it is -the fault of the Dutch Government's apathetic attitude that with such -forces at its disposal, so little has been achieved. Each of them, with -few exceptions, worked independently of the other and blazed his own -personal path in the wilderness of Dutch East Indian antiquities. There -was, as Fergusson complained, no system, no leading spirit to give -unity to the whole. Disconnected, sometimes misdirected investigation -did not result in more than an accumulation of fragmentary material -for possible future use, _rudis indigestaque moles_. And meanwhile the -glorious remains of a lost civilisation went more and more to ruin. They -were drawn upon for purposes of public and private building; statues -and ornament disappeared, not only in consequence of the unchecked, -persistent nibbling of the tooth of time, and it seemed almost so much -gained if Doorga or Ganesa reappeared occasionally in the function of -domestic goddess or god to some Resident or Assistant Resident who -demonstrated his devotion to ancient art and care for the preservation -of its masterpieces by a periodical process of whitewashing or tarring. -Worse than that: dilettantism began to tamper with the finest temples -and the miserable bungling of mischievous, quasi-scientific enthusiasts -reached its climax in the sorry spectacle prepared for the visitors of -the last international exhibition in Paris (1900). There was to be seen -in the Dutch East Indian section, a mean, ridiculous imitation of one -of the Buddhist jewels of Central Java, a caricature of the _chandi_[8] -Sari, the exterior in nondescript confectioner's style, daubed dirty -white, the interior made hideous by a purple awning, abomination heaped -on abomination. And that piteous botch, in fact an unconscious avowal of -Dutch colonial shortcomings, did service as a sample of _la magnificence -d'une religion prodigue en ornaments, en feuillages et en voluptés_! - -After an era of dabbling by pseudo-Winckelmanns and Schliemanns, -spicing their pretences with mutual admiration, the Government decided -finally to appoint a permanent Archaeological Commission. Things, -indeed, had come to such a pass that there was danger in delay: the -island is becoming more and more accessible to globe-trotters of all -nationalities, not a few of whom publish their impressions, and if -erring authority wields a vigorous Press Law to silence criticism at -home, against foreign criticism it has no weapon of the kind, however -touchy it may be. So it began to move and the Archaeological Commission -(short for Commission for Archaeological Research in Java and Madura), -though without a single trained archaeologist among its members, -displayed at once a good deal of activity under its first President, -Dr. J. L. A. Brandes, exploring in East Java, restoring the _chandi_ -Toompang, attending to the Mendoot and Boro Budoor in Central Java, in -order that, acting upon King Pururava's injunction, at last understood -and accepted, after a fashion, by Batavia and the Hague, no monument -shall be lost which has been wrought in the right spirit. It can be -imagined that subordinate officials, eager to follow their superiors' -lead, now revel daily in numberless finds, reported not only from -districts, near and remote, in the star island, but from the exterior -possessions, from Soombawa, from Jambi in Sumatra, from Kutei in East, -from Sanggau and Sakadan in West Borneo, etc. etc. Like the encouraging -of native art applied to weaving, wood-carving, the manufacture of -pottery, of household utensils of copper and bronze, and so on, the -ferreting out of sculptural and architectural ties with the past is -quite the latest craze, a stepping-stone to preferment or at least a -means of ingratiation with those who set the pace. There would be no -harm in this if obsequious ambition did not burgeon here and there into -an excess of zeal which makes one tremble, pregnant as it proves to be -with dangers well defined by Ruskin: Of all destructive manias that of -restoration is the frightfullest and foolishest. - -Curiosity being excited, there is the impulse to satisfy vulgar demands, -to cater to coarse appetites when admitting every one who knocks at the -door of the treasure-house however unworthy. Trippers from the trading -centres on the coast swarm round as their fancies guide; tourists from -distant climes scour the land, either single spies or driven in noisy -battalions of "conducted parties". Travel in Java is already assuming -the character of holiday excursions pressed upon the public in bombastic -handbills and posters of transportation companies. Revenue being the -principal objective of Dutch colonial solicitude, the opportunity -they create is gladly seized to levy gate-money from visitors to the -_chandi_ Mendoot.[9] And since the Philistines, who do not appreciate -the beauties of a building they cannot comprehend, expect something -in exchange for their contribution to the upkeep, visible tokens of -their really having been there, we shall soon hear of photographers -established in the temple to perpetuate the memory of spoony couples, -giggling and offensive, magnesium flashed at the feet of the Most -Venerable, or of the Boro Budoor in a blaze of Bengal fire to please -mediocrity, which wants barbarous stimulants. And apart from such -concessions to the exigencies of inane modern travel, how distressing -the plain tokens of neglect and spoliation! As Psyche began to mourn -Love after she had come to grasp his excellence, so the discerning -one, advancing to the apprehension of eternal truth there enshrined in -beauty, a call to heaven in stone, laments less what is gone of material -substance by the ravages of time, than what is taken from the spiritual -essence by willful mutilation; by methods of repair embodied in iron -scrapers to remove moss and weeds, incidentally spoiling the delicate -lines of reliefs and decoration; by filling gaps with any rubbish -lying about, mending and patching _à la grosse morbleu_; by additions -for the convenience of sightseers, like the unsightly staircase askew -near one of the original, dilapidated approaches. It is devoutly to be -hoped that the overhauling now in progress will, at least, remove such -incongruities and avoid new horrors of so-called restoration.[10] - -Dr. Brandes, whose learning and good sense led the Archaeological -Commission in a track of sound activity, died, unfortunately, in -1905. Though the theft of antiquities has been discontinued on paper, -impudent souvenir hunting is still winked at by authorities fawning -on distinguished guests. Untitled and unofficial collectors will have -some trouble perhaps, at any rate incur a good deal more expense than -formerly, in filling their private art galleries, but for officials -of the type of Nicolaus Engelhard[11] no difficulties seem to exist -and even the Boro Budoor was very recently despoiled to please a -royal personage. So much for Java; as to the exterior possessions, -the Minahassa was plundered, even more recently, for the benefit of -foreign explorers of name and fame. Since the respective Government -edicts[12] multiplied, fixing responsibility at random, cases of -strange disappearance multiplied too, on the principle, it seems, of -making hay while the sun shines; the pen-driving departments, issuing -circulars on everything, for everything, against everything, about -everything, effect absolutely nothing unless their insistence be -taken, often rightly by him who reads between the lines, for a covert -invitation to do precisely the contrary, considering friendships, family -relations, party obligations, etc. etc., of powers and dominions. -The force of regulations and rescripts in the Dutch East Indies is -notoriously short-lived in the best of circumstances, and we have it on -the authority of Hans Sachs, _Je mehr Hürten, je übler Hut_. The very -scrupulous and wise, moreover, drag off whatever is loose or can be -detached, separating details of ornament, reliefs and statues from their -surroundings, which are indispensable to their proper understanding, to -hide and forget them in cellars and lofts of museums until, the stars -being favourable, accidentally rediscovered after years and years, and -ticketed and huddled together with other ticketed objects in long, -dreary rows of forbidding, bewildering aspect. That is, _if_ they are -rescued and classified and ticketed _tant bien que mal_: the colonial -section in the Museum of Antiquities at Leyden, a byword among the -lovers of Dutch East Indian architecture, shows clearly the obstruction -caused by hopeless negligence in the past and lack of backbone in -the present zeal, energy, ardour, nay, frenzy of investigation. -Everything in Dutch colonial affairs goes by fits and starts with long -blanks of indifference between. To give but one instance: the _Corpus -Inscriptionum Javanarum_, planned with flourish of trumpets in 1843, -still awaits the preliminaries of a beginning of execution. Concerning -the fever of restoration which has broken out, one feels inclined, in -support of Ruskin's opinion quoted above, to sound the note of warning -engraved on the signet ring of Prosper Mérimée, Inspector of the -Historical Monuments of France almost a century ago: memnas' apistein, -lest the last state become worse than the first, and excess of zeal -deface what time and the hand of man, even the Department of Public -Works itself, quarrying its material for bridges, dams, embankments -and the shapeless Government buildings of which it possesses the -monopoly, have left standing. Without, however, insisting on the -dark aspect of the situation, let us trust that a sense of shame, if -not of duty, will sustain the interest in the old monuments of Java -now in vogue, and may then the faddish, pompous display, turned into -channels of quiet, responsible, persistent endeavour, herald a brighter -day! - -[Illustration] - -FOOTNOTES: - -[2] Strictly speaking, says Dr. BRANDES in his notes to his -translation of the _Pararaton_, or the Book of the Kings of Tumapel and -Mojopahit (p. 178), there is only one _babad tanah jawi_, which received -its final redaction about 1700. The other _babads_, though they may -contain recapitulations of the general history of Java, treat of local -affairs or of certain selected periods, as the _babads_ Surakarta, -Diponegoro, Mangkunegoro, Paku Alaman, etc. - -[3] Emblem of Siva's fructifying virility. - -[4] Emblem of the fecundity of Siva's _sakti_ or female complement, -Parvati or Uma, Doorga, Kali or whatever other name she goes by -according to the nature of her manifestations. - -[5] Generic name for ointments and salves, used specifically for a -preparation of turmeric and coco-nut oil, which is smeared over the body -on gala occasions and applied to objects held in veneration. - -[6] An _aloon aloon_ is an open square before the dwelling of a -native chief; the _kratons_ or palaces with their dependencies of the -semi-independent princes in Central Java have two _aloon aloons_, one to -the north and one to the south, on which no grass is allowed to grow. - -[7] _Kedaton_ has the same meaning as _kraton_, but is generally used -for that part of a princely residence occupied by the owner himself with -his wives, concubines and children, as distinct from the quarters of his -retinue. - -[8] _Chandi_ means in its correct, restricted sense: "the stones between -and under which in olden times the ashes of a burnt corpse were put," or -"a mausoleum built over the ashes of one departed" (ROORDA and -GERICKE); by extension, in native speech, any monument of the -Hindu period. The _chandi_ Sari is supposed to have been a _vihara_ or -Buddhist monastery. - -[9] A tax of f. 50 (ten pence), the payment of which secures also -admission to the _chandis_ Pawon and Boro Budoor. - -[10] Thanks to Major T. van Erp of the Engineers, who conducted the work -of restoration, this pious wish has been granted. - -[11] Governor of Java's northeast coast from 1801 to 1808, in -whose garden at Samarang "several very beautiful subjects in stone -were arranged, brought in from different parts of the country." -RAFFLES, _History of Java_, vol. ii., P. 55. - -[12] Paraphrases of a fossil statute, periodically paraded and then -returned to its pigeon-hole, like a relic carried round in procession on -the day of the particular saint it belongs to and then shut away in its -repository for the rest of the year. Of what avail are enactments and -ordinances persistently ignored and never enforced? - - - - -[Illustration] - - - - -CHAPTER II - -WEST JAVA - - Quedaron mudos los cuerpos, - Solas las almas se hablan, - Que en las luces de los ojos - Iban y venian las almas.[13] - - _Romancero Morisco (Celin de Escariche)._ - - -The Batu Tulis, lit. "the inscribed stone", near Bogor, commemorates the -feats of a certain prince, Parabu Raja Purana, otherwise Ratu Dewata, -and calls him the founder of Pakuan, ruler, _maharajah ratu aji_, of -Pakuan Pajajaran. That kingdom is the centre of everything tradition has -transmitted regarding the Hindus in West Java. Its origin, according to -native belief, goes back to a settlement of princely adventurers from -Tumapel in East Java, and when Mojopahit flourished after the fall of -that mighty empire, it rose to equal eminence at the other end of the -island, only to be destroyed by the same agency, the growing power of -Islam. The subjection of the mountain tribes of the Priangan by the -settlers from the East proceeded in the beginning but slowly and the -children of the land, even after they had yielded to the inevitable, -must have retained a share in the management of their affairs, for -Soondanese _pantoons_[14] mention separately, as two factors of -government, the _ratu_, king of Pakuan, and the _menak_, nobility of -Pajajaran. However this may be, from about 1100 until the beginning of -the sixteenth century, Pajajaran was a political unity that counted. She -could send an army of a hundred thousand warriors into the field. Her -kings disposed at will of large territories, gained by conquest; one of -them conferred upon his brother Kalayalang the dominion of Jayakarta, -in later years better known under the name of Yacatra, and on his -brother Barudin the dominion of Bantam, principalities destined to play -an important part in the overthrow of the sovereign state. Nothing, -save the meagre accounts of the _babads_ and the scanty remains to be -referred to at the end of this chapter, reminds now of Pajajaran, except -the Badooy in South Bantam, who constitute a community apart, entirely -isolated from the rest of the population and whose peculiar customs and -religious observances so far as known, make it probable that they are -the descendants of fugitives before the Muhammadan inroad. - -When Noor ad-Din Ibrahim bin Maulana Israïl had established in Cheribon -not only his religion but also his political power, he began, under -the name and title of Sunan Gunoong Jati, to propagate the faith by -force of arms in the whole of West Java. First he cast his eyes on -Bantam, then a mighty realm, the possession or at least the control -of which, leaving spiritual motives alone, would materially benefit -Moslim trade by securing a free passage through the Straits of Soonda -whenever trouble with the Portuguese made the Straits of Malacca unsafe. -The Sivaïte Prince of Bantam, trying to preserve his independence by -fostering the commercial rivalry between his Muhammadan and Christian -friends, received the latter with open arms and besought their -assistance against Cheribon and Demak, but Maulana Hasan ad-Din, a -son of Sunan Gunoong Jati, defeated him none the less and introduced -the Islam among his people both in Bantam proper and in the Lampongs. -Another son of Sunan Gunoong Jati founded the Muhammadan principality -of Soonda Kalapa, notwithstanding the fortifications erected there -by the Portuguese, at the instance of their Bantamese ally, to stem -the tide of Muhammadan conquest. After subjugating the vassal state, -Maulana Hasan ad-Din attacked, about 1526, the troops of Pajajaran -under the King's son Sili Wangi, and routed them, taking the capital -and proselytising by the sword wherever he went, following the example -set by Raden Patah of Demak in East Java. It is probable that Bantam, -once islamised and consequently turning against the Portuguese, took the -side of Cheribon in these wars. At any rate, we find Bantam and Cheribon -together acknowledging the suzerainty of Demak, like the more eastern -principalities of the north coast, and when that central Muhammadan -state of Java lost the hegemony in consequence of its breaking up -after the death of Pangeran Tranggana, and at last the Sooltan of -Pajang,[15] into which it dissolved, had to humble himself with his -allies, the Adipati of Surabaya and the Sunan of Giri, before the -Senapati of Mataram, his former regent in that territory, this valiant -and clever potentate claimed the lordship over the island. These were -the beginnings of a glorious new Mataram, perhaps identical with Mendang -Kamulan. - -Cheribon, which had conquered Bantam and Pajajaran, lost gradually her -strength, became tributary to Mataram in 1625 and wholly dependent in -1632. She declined still more after the death of Panambahan Girilaya, -who divided his succession between his sons Pangeran Martawijaya (later -Sooltan Sepooh) and Pangeran Kartawijaya (later Sooltan Anom), on -condition of their providing for a third son, Pangeran Wangsakarta -of Godong (later Panambahan). Embroiled in the rebellion of Trunajaya -against the authority of Mataram and captured, Martawijaya and -Kartawijaya were kept as hostages at its capital, Karta. Released -through the intervention of Sooltan Tirtayasa of Bantam, more commonly -known as Abu'l-Fatah, they returned home only to get again mixed up -in hostilities against Mataram and the Dutch East India Company, -which overran Cheribon with its soldiers and improved the opportunity -by regulating the affairs of Girilaya's three sons to its own best -advantage. The foundation of Batavia on the site of old Yacatra, taken -by Jan Pietersz Coen, May 30, 1619, had meant, among other things, -an always keener competition in trade with Bantam or, rather, the -"establishment of a free rendezvous", _i.e._ free of bickerings with -native princes and princelings, for the fleets of the Company on their -long voyage to the Moluccos. Bantam having outstripped Cheribon by the -importance she derived from English and Dutch shipping, resented the -blow which threatened to relegate her to a second or third place, and -this resulted in frequent conflicts with the intruders, though the -boundary line of their settlement and their mutual relationship had been -carefully defined in the treaty of 1659. On the other side in occasional -difficulties with Mataram, the Company, acting on the _divide et impera_ -principle, encouraged the rivalry between the middle and western -empires, which both strove for supremacy in the Priangan. How the -Company accomplished its purpose and triumphed, needs here no detailed -examination. Its objects and the considerations which moved it, are -wittily discussed in a Javanese mock-epic, the _Serat Baron Sakendher_, -a satire on the rise of Dutch power at Batavia, the foundation of Moor -Yang Koong (Jan Pietersz Coen). If that pattern of regents _outre -mer_, the first Dutch Governor-General in Java, whose motto was "never -despair", whose grip like the grip of the tiger, has invited comparison -with Ganesa (firstborn of Siva and Parvati) for wisdom and cautious -statecraft, with Skanda (also sprung from the Mahadeva's loins but -without the Devi's collaboration) for resolution and mettle, here we -find him as the son of Baron Sookmool, Baron Sakendher's brother, -and Tanaruga,[16] daughter of the Pajajaranese Princess Retna Sakar -Mandhapa, and the poet makes the personification of the Company say -to his twelve hopefuls, the earliest Tuan Tuan Edeleer, or honourable -members of the Governor-General's Council: Good measures you will -enforce, without quarrelling amongst yourselves, and, even if it were -larceny, the moment you have decided upon it by common consent, I give -my permission,--a speech delightfully in keeping with the tactics of his -father, whose artillery prevailed, not with iron cannon-balls, but with -golden grapeshot of ducats and doubloons. - -The ruins of the Fort Speelwijck and the minaret of Pangeran Muhammad's -_mesdjid_ at Old Bantam are very illustrative of the insinuating way -in which the pioneers of the Company planted their factories; once -admitted on the strength of their promises, they gained a firm footing -by military superiority, driving hard bargains and ousting the Islam -from what it had come to regard as its own. Near by is the neglected, -overgrown Dutch cemetery, where many of those pioneers were laid to -rest, far from home, family and friends, killed in the Company's battles -or by strenuous obedience to exacting orders, bartering their health in -a murderous climate for a handful of silver, wasting body and soul to -swell the Company's dividends. A tangle of weeds and briars closes over -their remains; thick moss, covering their broken gravestones, effaces -their forgotten names; even the mausoleums dedicated to the memory of -the leaders among them, commanders and commercial agents-in-chief, are -crumbling away, harbouring hungry guests which leave safe lairs in -the forests, when deer and wild pigs become scarce, to raid at night -the village sheepfolds, while snakes may dart forth from the cracks -and fissures at any moment and mosquitoes swarm round in myriads, the -worst plague of all to him who seeks communion with the dead in that -jungle. The burial-ground of the Sooltans of Bantam, gathered round -Hasan ad-Din, the first preacher of the true faith in this region, is -in better condition. Though Shafei, to whose _madsheb_ or school the -Moslemin of the Dutch East Indies belong, disapproved of elaborate tombs -and prescribed that sepulchral cavities, after the deposition of the -bodies, should be filled up and made level with the ground, memorial -tokens to mark the graves of Muhammadan saints, famous princes and -heroes, often venerated as _kramats_, are a familiar sight in Java; -they consist generally of pieces of wood or stone, _tengger_, standing -upright at both ends, at the head and at the feet, differently shaped -for men and for women. Many such are found where Pangeran Muhammad -raised his _mesdjid_ with the minaret detached like the campanile of -some mediaeval Italian church. Tombs all round, tombs of Sooltans, -their brothers and sons and cousins, their great councillors and -generals, a Bantamese Aliscamps with Hasan ad-Din occupying the place -of honour under a canopy, prayer-mats and prayer-books lying around, -a benign breeze stirring the muslin hangings and filling the air with -the fragrance of the _kambojas_.[17] Whoever wants to know of the -excellent deeds of the Sooltans of Bantam, their acts of devotion in -peace and their prowess in war, can receive information from Pangeran -Muhammad Ali in _kampong_ Kanari, one of their descendants, keeper -of the archives of the _mesdjid_ and the surrounding garden of the -departed. He will tell furthermore of the well near the north wall -of the new building, which is fed from the well Zemzem at Mecca and, -thanks to the child Ishmaïl, beneath whose feet its water bubbled -forth, possesses the property of curing disease. It is also connected -with the miraculous source at Luar Batang, whose water possesses the -property of detecting perverters of the truth: the man who tries there -to slake his thirst with a falsehood on his conscience, from a downright -lie to a terminological inexactitude, or even a little fib for the -sake of domestic tranquillity, will not be able to swallow a drop, his -throat refusing liquid comfort until expiation of guilt; and so the -devotees who flock to the shrine of the saint of Hadramaut at Pasar -Ikan, Batavia, leave that source prudently alone--one may have sinned -unwittingly or under strong provocation. Such holy places are thickly -strewn and the last habitation of Hasan ad-Din is one of the holiest, -being overshadowed by the venerable minaret of Pangeran Muhammad's -_mesdjid_, which signified to Bantam what the _mesdjid_ of Ngampel did -to the eastern and the _mesdjid_ of Demak to the middle states of Moslim -Java. The intact preservation of the latter as the oldest existing -edifice erected[18] for Muhammadan worship in the island, is of high -importance _superstitionis causa_, and exceeding care was taken in 1845, -when the danger of its tumbling down became imminent, to rebuild it not -all at once, but one part after the other, round the four principal -supports of the original structure, and to restore the beautifully -carved lintels and posts exactly to their accustomed position. Nothing -is left at Demak of Raden Patah's princely dwelling, but the graves -are shown of Panambahan Jimboon, Pangeran Sabrang Lor and Pangeran -Tranggana, who was killed by one of his servants on an expedition to -still Sivaïtic Pasuruan. - -Pangeran Tranggana had auxiliaries from Bantam among his troops and -this leads us back to West Java after our slight digression in favour -of Demak, the energetic central state which, at the time here spoken -of, ruled the roast in matters of conquest for the propagation of the -faith. The Bantamese, more than their converters, have conserved a -reputation for fanaticism and it is not yet a quarter of a century -since a certain Abool Karim of the district Tanara preached the -holy war, the brotherhood of the Naqshibendyah fanning the flame of -sedition he kindled. His _murids_ (disciples) Tubagoos Ismaïl, Marduki -and Wasid having spread the movement, a mob, led by a certain Haji -Iskak, massacred several Europeans at Chilegon (1888). But for the -Government's bayonets, rather than a course of conciliation based on a -thorough knowledge of the agrarian causes at the bottom of the unrest -among the population, the whole of Bantam might have blazed up and -Cheribon might have followed. Seeing that they could not prevail, the -dissatisfied betook themselves again to prayer, there at the grave of -Hasan ad-Din, here at the grave of Sheik Noor ad-Din Ibrahim, situated -not far from the capital he founded, on a hill near the sea, the -Gunoong Jati, whence his title. The terraces of the _astana_ so called, -first home of the Islam in this region, much venerated however much -defaced, savour of more ancient heathen monuments in all their odour -of Muhammadan sacredness, not otherwise than the _Kitab Papakam_, -the Cheribon code of laws, savours of Indian maxims and even at this -date betrays its birth from the legislation introduced by the Hindu -immigrants, though in 1768 (and not before that year, more than three -centuries after the introduction of the law of the Prophet!), the -_Kutara Manawa_ has officially been abrogated in the Sooltanate. The -lowest three terraces of the _astana_ serve as a burial-ground for the -descendants of Sunan Gunoong Jati and the men of mark in the annals of -his empire; a road, winding upward, a Moslim Via delle Tombe, conducts -the pilgrim to a _mesdjid_ on the fourth, not to be desecrated by the -feet of unbelievers;[19] above the _mesdjid_, on the fifth, the _sanctum -sanctorum_, rest the mortal remains of the saint himself. Speaking of -Cheribon in its relations to Hinduïsm and the Islam, a reference to -Chinese influences on Javanese architecture cannot be omitted. They -are most evident, of course, where the sons of the Flowery Empire have -settled earliest and in greatest numbers. In several localities Chinese -temples are found for the building and decorating of which renowned -architects, wood-carvers and painters have expressly been summoned to -Java at great expense. Reputedly the finest is the _klenteng_, situated -at a stone's throw from the shed wherein Sunan Gunoong Jati's _grobak_ -is kept, the vehicle in which he descended from heaven to proclaim the -Word. Transplanting their curved roof-trees and gaudy ornament, the -Chinese brought also a taste for grotto-work, once notably conspicuous -in the _kraton_ of Sooltan Anom. On the road to Tagal, near the -_dessa_ (village) Sunyaragi, lies a rocky labyrinth belonging to the -pleasure-grounds of Sooltan Sepooh's famous country-seat. Among other -clever devices it contains an artificial cave so constructed that the -_kanjeng goosti_, retiring thither on a hot afternoon for dalliance -with his favourite of the hour, might shut himself completely off from -the world by a discreet artificial waterfall, securing privacy behind -its liquid screen and a refreshing atmosphere stimulative to amorous -exercise. The Chinaman who elaborated the idea, had his eyes gouged out -to prevent his creating another such wonder of architecture adapted to -the diversions of oriental potentates. - -It seems fitting that in Java, the sweet island whose air is balm and -where always the delicious sound of running water is heard, where -the cult of bathing is perfected by inclination as well as necessity -of climate, some of the oldest signs of civilisation are found in -sheltered nooks and corners still frequented by those who appreciate -an invigorating plunge. Kota Batu, near Bogor, the supposed site of -the capital of Pajajaran, is an instance in point. Destroyed, says -the Soondanese tradition, because the illustrious King Noro Pati had -lifted up his heart to boast against the message of the Prophet, -his sons completed the calamity by their wrangling for the lordship -over outlying, as yet unsubjugated and unconverted dependencies, and -righteousness left the country. The same reasons which made Pajajaran -slow to accept the Islam, had hindered her acceptance of Hinduïsm. The -mountainous Priangan was sparsely populated and, even if we accept the -statements of native historians who give Hindu civilisation in West Java -a long life by dating the colonisation from India back to the first -century of the Christian era,[20] confined to a limited area, as the -antiquities discovered make clear, it remained far behind that which -reared the superb temples of Central Java. To the best of our knowledge -there were never any Hindu temples at all in West Java, where the people -seem to have contented themselves with prayer and sacrifice in the -open. While Central Java attained to the loftiest and noblest in art, -West Java vegetated until improved communication, stimulated by war and -trade, brought about a dissemination of more eastern artistic notions, -discernible in raised levels and terraces as those of Gunoong Jati, -which remind one faintly of the Boro Budoor; in earthen walls as those -on the Bukit Tronggool, which are arranged after a plan somewhat like -that of the squares enclosing the principal temple and the surrounding -smaller ones of the _chandi_ Sewu. Even then Polynesian clumsiness was -not shaken off. At Batu Tulis, a _kampong_ in the outskirts of Bogor, -where the hosts of two religions fought the battle which decided the -fate of Pajajaran, are several ungainly images and impressions of the -feet of Poorwakali, the spouse of one of that realm's petrified kings, -who mourned him with such copious tears that she softened the very rock -she stood upon, according to one legend; and, according to another -legend, of the feet of a certain Raja Mantri who tarried so long in -contemplation of the inscribed stone already mentioned, pondering over -the meaning of its strange characters, that he sank gradually into the -hard ground. There are more impressions of more feet and a coarsely -carved _linga_, Siva's fecundating attribute, transformed by Muhammadan -piety into the miracle working staff of a Moslim santon. Hardly greater -interest is awakened by the primitive statues Kota Batu derives its -appellation from, "city of stones", which form a sort of _Ruhmes Allee_, -lining the path from the main road to the bath-house, with many of the -same pattern scattered to right and left. All of them are petrified -worthies of Pajajaran, which their own mothers would not recognise, -though the natives know each of them by praenomen, nomen, cognomen and -title. King Moonding Wangi, _i.e._ the nice-smelling buffalo, looking -perhaps a trifle more human than the rest. Of a similar nature are the -_archadomas_, a collection of about eight hundred blocks of stone on -the estate Pondok Gedeh, which need a vivid imagination in the beholder -to pass for the figures of men and animals. A good specimen of the -Pajajaran type of sculpture, if it deserves that name, is the lachrymose -Poorwakali already referred to as standing, petrified herself, at a -little distance from the Batu Tulis where she solaces her widowhood by -keeping company with Kidangpenanjong, forgetting her royal husband, -after her paroxysm of grief, in a plebeian flirtation. Such is woman! - -From these crude attempts at a representation of animate creation, -sprang nevertheless an art which, in the hands of the master-builders -and sculptors of Central Java, who sought the beauty of truth that -is verily without a rival, flowered out in prayers of stone, visible -tokens of their yearning for heavenly reward, born of communion with -the divine in deep reflection, only to descend again to lower planes, -to the seeking of the praise of man, in the decadent conventionality -of the later eastern Hindu empires. The story of the development of -architecture and sculpture in the island from the immaturity identified -with Pajajaran to the luxurious grandeur of the temples of Prambanan, -the Mendoot and the Boro Budoor, hides a riddle no less strange -than that of the bursting forth of Arabic poetry, full-blown in all -its subtleness of thought, exuberance of imagination, perfection -of language. The story of decline is written in the evolution of -decorative design: the significance of motives based on the observation -of the earth and her precious gifts, evaporates gradually in nicely -waving lines, elaborate scrolls, insipid fineries. The _kala_-head -changes into the roots of a tree, figurative of the forest; the trunk -of Ganapati into its bole; at last the tree, roots, trunk, branches, -foliage and all, with the sun rising over the forest, with mountains -touching the sky, with rivers flowing to the sea, into conventional -ornament. Islamic ideals were not conducive to a revival of artistic -conceptions fading into nothingness; neither was, to repeat that too, -the painful contact with Christian civilisation. When the natives were -made to toil and moil for alien masters, their virtues and energies -blighted into the defects and failings of apathy. How could it be -otherwise where an inefficient, venal police and a slow, defective -administration of justice did (and does) not protect property against -depredation; where exertion beyond what is strictly necessary for -bare subsistence, meant (and means) not prosperity but increased -taxation. With all its pretensions to superiority and display of -ethical sentiment, the Dutch Government can scarcely be said to differ -much from Baron Sookmool, the personified East India Company of more -than three centuries ago. Holland's wards in her rich colonies may be -moulded into men, angels or devils, like the Triloka, the triple people -of the Hindus, according to the treatment meted out to them and the -education they receive. As far as Java is concerned, hoping in heaven's -mercy, they live in their old traditions, the light of the past and -the shadow of the present. What will the future bring in advance of -the day on which mankind shall be scattered abroad like moths? There -is no knowledge of it but with God and the secret lies behind the -Banaspati,[21] in the hand of him of the budding lotus-flower, the -Deliverer from Evil. - -[Illustration] - -[Illustration] - -FOOTNOTES: - -[13] - - The bodies remained silent, - Only the souls did commune, - For in the light of the eyes - Came and departed the souls. - -[14] The oldest, perhaps the only original form of native poetry, -happily compared, by Professor R. BRANDSTETTER, with the Italian -_stornelli_. In contradistinction to the _sha'ir_, the charm of the -_pantoon_ lies, or should lie, in its being improvised. It consists of -four lines, of which the third rimes with the first and the fourth with -the second; the first two contain some statement generally but loosely -connected with the meaning of the last couplet, except, to quote Dr. J. -J. DE HOLLANDER, that they determine the correspondence of sound. Here -is one in translation: - - Whence come the leeches? - From the watered ricefield they go straight to the river. - Whence comes love? - From the eyes it goes straight to the heart. - -[15] The title of Sooltan was assumed, probably for the first time in -the history of Java, by the ruler of Pajang when, in 1568, he added -Jipang to his domains. - -[16] This lady was a prisoner of the Pangeran of Jakarta (Yacatra) from -whom Baron Sookmool, charmed by her beauty when he arrived in Java to -trade for his father, the wealthy merchant Kawit Paru, bought her for -three big guns, whose history, in the legendary lore of the island, is -inextricably mixed up with the _mariage à trois_ of Kiahi Satomo (for -the nonce taking domicile at Cheribon), Niahi Satomi and the _maryam_ of -Karang Antu referred to in the preceding chapter. - -[17] _Plumeria acutifolia Poir._, fam. _Apocynaceae_, planted -extensively in cemeteries; its flowers, for this reason called _boonga -kuboor_ (grave-flowers), have a very pleasant odour and are used to -scent clothes, etc. - -[18] About 1468, by Raden Patah. - -[19] It is told that the intrepid Governor-General Daendels once tried -to invade the sanctity of this house of prayer, but even he had hastily -to retire. - -[20] Venggi inscriptions, brought to light in West Java, go back to the -sixth and fifth centuries of the Christian era and name Kalinga in India -as the region from which the Hindu colonists emigrated. - -[21] Banaspati or Wanaspati is the conventional lion's (or tiger's) -head, a frequent motive in the ornament of Javanese temples, especially -of common use over their porches and gateways. - - - - -CHAPTER III - -THE DIËNG - - Where Silence undisturbed might watch alone, - So cold, so bright, so still. - - PERCY BYSSHE SHELLEY, _Queen Mab_. - - -Where five residencies--Samarang, Pekalongan, Banyumas, the Bagelen -and the Kadu--meet between two seas, the wonderland of the Diëng links -the eastern and western chain of volcanoes which are the vertebrae of -Java's spine. The Diëng plateau, the first part created, as tradition -goes, and destined to remain longest above water in the island's final -destruction and submersion, is nothing but a huge crater. Nature, in her -most mysterious mood, exercises here a charm of a peculiar character, -well expressed by the name, according to the Javanese derivation from -_adi aëng_, _i.e._ marvellously beautiful.[22] The temples in this -region belong to the oldest and finest if by no means the largest of -Java. The discovery of a stone with a Venggi inscription has led to the -conjecture that the Hindu settlement to which we owe them, originated -from the Priangan; other indications point to immigration directly -from Southern India. However this may be, the dates ascertained (one -in an inscription reproduced by me in 1885 for further examination at -Batavia, leaving the stone in the place where I had found it) from 731 -Saka (A.D. 809) on, witness to the lost civilisation of the Diëng having -reached its apogee at the time the Abbassides flourished in Baghdad and -the Omayyads in Cordova. How it rose, declined and fell, we do not know. -For four centuries its memory lived only as a fantastic tale, the Diëng -remaining utterly deserted, a wilderness of mountain and forest, -inhabited by devils and demons of the Khara and Dushana type. - -Resettled since about 1800, its villages increase in number and size, -and its wild animals, big and small, disappear gradually, though the -tigers are still troublesome, evincing a growing disposition to vary -their accustomed fare with domestic kine and sheep. The sombre woods are -gone and efforts at reafforestation gave so far no perceptible results. -The ground yields abundant crops of cabbage, onions and tobacco, in -which a lively trade is done with Chinese middlemen, who buy for the -merchants at Pekalongan, whence the product is shipped to larger centres -of trade. These middlemen congregate principally at Batoor, a prosperous -village, where travellers to the Diëng, arriving from that side, will -appreciate the hospitable disposition of the _wedono_, the native chief -of the district. Many a one has been entertained under his roof, looked -down upon from the _palupooh_ (split bambu) walls by the Royal Family of -Great Britain and Kaiser Wilhelm in chromolithographic splendour, while -discussing a substantial lunch or arranging for sleeping accommodation -if too tired to push on, or desirous of visiting the Pakaraman, the -valley of death, at break of day when the uncanny manifestations of -that place of horror are strongest. Another source of income for -some of the Chinamen of Batoor and their henchmen of the Diëng is -opium smuggling. The geographical position, commanding access to five -administrative divisions of the island at once, lends itself admirably -to that lucrative business. And if the smugglers cater to a low vice, -they can advance an excuse logically unanswerable by those in authority -who punish them when caught: they satisfy but a demand, in competition -with the Government that created it, introduced the drug and encourages -its use, artificially whetting a depraved appetite and demoralising the -children of the land for the sake of more revenue. - -Often though I went up to forget the cares of exacting duties in happy -holidays on the Diëng, trying the different approaches, the impressions -of my first ascent in October 1885 are freshest in my memory. Starting -from Wonosobo, I preferred to a more direct route the roundabout way via -Temanggoong, spending a day on the road between the twin volcanoes -Soombing and Sindoro, enjoying the views to right and left, every new -turn disclosing new wonders: mountain slopes basking in the warmth which -radiated triumphantly from a sky of dazzling brightness, valleys of -perfect loveliness losing their brilliant hues in the shades of evening -as if a curtain fell between the world left and the world entered. The -following morning early I rode from Temanggoong in a thick mist which, -rolling away before the sun, uncovered a landscape more and more rugged -as I passed Parakan and Ngadirejo, but always more charming, a feast -to the eye. Near Ngadirejo the _chandis_ Perot and Pringapoos claimed -my attention. Built for the worship of Siva, his _sakti_ Doorga and -their eldest son, they offered a sad spectacle of decay, the former -crumbling away in the baneful embrace of a gigantic tamarind, one of -whose branches rose from the midst of the ruin straight up to heaven, -overshadowing Ganesa, the conqueror of obstacles, in his meditations; -the latter holding an image of Siva's _vahana_ or _nandi_, the bull, -symbol of his creative power, still an object of veneration as the -_boreh_ indicated, the walls of the temple being decorated with splendid -bas-reliefs representing a scene from Javanese history or mythology, -analogous to the rape of the Sabine women.[23] Farther on, surprise -succeeding surprise, lies Joomprit, another delicious spot, sanctified -by a holy grave, at the source of the Progo. The water, gushing forth -from the mouth of a cavern and trickling down its sides, is immediately -lost to sight in a declivity among the ferns. Curious monkeys herd -round, led by their brawny chief, imperious like Hanoman, born from the -wind, swinging through space, commanding the simian army of Sugriva: -they constitute one of the few colonies of sacred apes which form a -living link with the Hindu epoch; that of Gaja Moongkoor on the Diëng -has ceased to exist. - -[Illustration: II. _CHANDI_ PRINGAPOOS - -(Archaeological Service through Charls and van Es.)] - -From Joomprit on, it was pretty steep climbing to a point where, at a -sudden turn, I beheld the lowlands, far beneath the clouds gathering -round me, fair plains resting under their hazy veil of midday repose, -calm and undisturbed. Drinking deep of the invigorating mountain air, I -noticed the red cheeks of the women and girls who returned from market -in little groups. After descending to the tea-plantations of Tambi, -the clambering up began again, pretty hard for my pony, to which I -gave an occasional rest, looking back over hills and valleys as they -dissolved in soft-melting tints, impressing the beholder with a sense -of eternal light in limitless space. Wonder akin to awe seized me -when, panorama-like, a landscape of silent grandeur, quite different -from the graceful majesty of the rose-gardens of Wonosobo and the -palm-groves of Temanggoong, unfolded itself. I was on the Diëng plateau. -Notwithstanding the late hour, my admiration of the scenery having made -my progress slow, I could not resist the temptation to dismount and -follow the trail which led me down to the source of the Serayu beside -the road, and pay my compliments to the shade of stalwart Bimo by way of -introduction to the regions resounding in its temples with his exploits -and those of other worthies sung in the _Brata Yuda_.[24] Nor indeed -only in its temples: this same delightful retreat commemorates Bimo's -prowess according to a legend which in its astonishing account of his -supernatural virility cannot be repeated. Enough to say that Arjuno, -making him dig up the _toog_ Bimo, on the advice of Samar, the wily, -was the first, by determining the course of the Serayu, to direct the -water from the mountains of Central Java to the sea, therewith obtaining -the realm of Ngastino. And whoever takes a bath, alone and at night, in -the water springing from mother earth under the _pohoon chemeti_, the -weeping willow of Bimo's fountain, will have no occasion for certain -elixirs largely advertised in daily and weekly papers, will retain -youthful vigour into hoariest age. - -It was dark when I arrived at the _pasangrahan_, the Government -rest-house, received first by a shaggy, plumetailed dog of the Diëng -variety, suspicious of strangers. Her name proved to be Sarama, -suggesting classical associations not sustained, I am sorry to record, -by her master, mine host, a Swiss, retired from service in the Dutch -colonial army and put in charge of the place. Speaking innumerable -languages and every one of them as if it were a _lingua franca_ -composed of all the others, he showed me my room, took orders for my -supper and made me comfortable, the broad, perpetual smile on his -honest face illumining our polyglot conversation. Alas! Wielandt is no -more. Indra, who knows men's hearts, has certainly assigned to this -diamond, more polished, presumably, in its celestial than in its former -terrestrial state, a worthy station among the jewels of the city of -bliss, Amaravati. A man of family instincts, good Wielandt left several -daughters, at the time of my visit of initiation extremely shy little -girls; and a son, then Sinjo Endrik, the obliging and attentive, ever -ready to act as a guide to and otherwise to assist his father's guests -on their excursions, now Tuan Endrik, his father's successor in the -_pasangrahan_, while one of his brothers-in-law keeps a small, private -hotel, opened to meet the increasing influx of sightseers and seekers -of health. The Diëng plateau, especially in the dry season, would be an -ideal site for a sanatorium. The sufferer from the debilitating heat on -the coast in the enervating conditions of a continuous struggle for the -next dollar or official preferment with fatter salary, may find there -rest and a cool climate. Going to the bath-room before setting out early -on some expedition, I have often found miniature icicles pendent from -the _panchuran_, the water conduit, and riding off, have often heard, -in crossing a puddle, the thin coating of ice crackle under the hoofs -of my pony. Sometimes, at sunrise, the few remaining temples stand out -white, the whole plateau being covered with frost, which makes a strange -impression on one who but the day before yesterday sweltered in the -fiery furnace of, for instance, the Heerenstraat at Samarang. - -Waking up the morning after my first arrival, feeling cold, though -the scene my eyes met was not quite so severely wintry as that just -described, my dreams seemed to continue in reality. I beheld a tranquil -plain different in its bright serenity from everything I had so far seen -anywhere else, the Bimo temple rising to the left and the Arjuno group -to the right, sharply outlined against the hills and the sky, their -dark-gray colour in wonderful harmony with the verdure of earth and -the blue expanse of heaven. One moment they appeared near in the clear -atmosphere as if I could seize them with my hand, and then again very, -very far, never to be approached. A vapour, clinging to the slope of -the Pangonan in the direction of the Kawah Kidang, reminded me of the -tremendous cosmic energy entering into the composition of this soothing -stillness, this tonic for the sick and worried, with the certainty of -annihilation as final pledge of freedom. Once a lake of seething lava, -the plateau lies enclosed by the tops of five mountains, the Prahu, -Sroyo, Bismo, Nogosari and Jimat, 2050 metres above the level of the -sea; the Pangonan and Pagar Kandang are old eruptive cones, formed -of the mud and sand thrown out, which accumulated at their bases and -raised the surrounding ground. The plateau in its narrower sense is -now a flat stretch of turf, in places, especially in the middle, a -morass, called the Rawa Baleh Kambang for its northern, and the Rawa -Glonggong for its southern part. Ruins have been found everywhere in -the plain and up the slopes of the hills, even up to the summit of the -Prahu. Here stand stone posts in a row, used by Arjuno, according to -the legend, to tether his elephants, while his cows, after grazing on -the Pangonan, were corralled for the night in the hollow of the Pagar -Kandang, lit. "fence of the cattle-pen"; there, as in Diëng Kidool, -layers of ashes among the slags and other debris, mark the situation -in the past of the burning-grounds, which yield a steady harvest of -bronze and gold finger-rings, bracelets, anklets and other objects of -personal adornment. Ancient aqueducts, walls, staircases, foundations of -secular buildings, clustered round the temples, remains of an important -religious centre, so various and rich that Junghuhn did not exaggerate -when calling them inexhaustible, suggest the existence, once upon a -time, in those mountain wilds, of a Javanese Benares, minus the Ganges -but plus a setting of unceasing volcanic activity, which demolished it -by a sudden, violent outbreak. Such suggestions need only the seconding -of one of the learned to be utterly ridiculed by his equally learned -brethren of an opposite school.... We will let the matter rest at -that and simply enjoy the actual calm of a landscape evidently exposed -to destruction at the shortest notice, of nature recuperating from -outrageous debauch. - -Voices solemn and sweet summon to close communion with the power behind -those manifestations, the universal soul of things human and superhuman, -infernal and divine. One look more at the strip of turf which clasps -the mysteries as a girdle embossed with gems, the Arjuno and Bimo -shrines, shining in the splendour of early morning,--we shall return -to them after our stroll of orientation. In the _dessa_ Diëng Wetan, -close to the _pasangrahan_, is, or rather was, the _watu rawit_, a wall -constructed of big blocks of stone, two portions of which still exist -with a narrow staircase, hewn on a smaller scale, leading to the coping. -The structure, largely drawn upon for building material, goes also by -the name of _benteng_ (fort of) Buddha, an appellation incompatible -with the Sivaïte origin of Diëng architecture and a contradiction in -terms besides, considering the character of Gautama's teaching; but in -native parlance everything connected with the Hindu period is referred -to as belonging to the _jaman buda_, while the expression _agama -buda_ includes every pre-Muhammadan ancestral religion. Via Patak -Banteng, Jojogan and Parikesit the _dessa_ Simboongan may be reached, -until recently the highest in Java (2078 metres). Founded in 1815 by -the grandfather of the present _lurah_, or chief of the village, its -inhabitants, on whose stature and colour of skin the cool climate has -had a visible influence, are very prosperous, their principal occupation -being the preparation of a hair-oil from the seeds of the _gandapura_ -(_Hibiscus Abelmoschus_). Simboongan lies on the west bank of Telaga -Chebong, one of the many lakes which add to the indescribable charm -of the Diëng, some possessing uncanny echoes, some being yellow and -sulphurous, some of ever changing hue, some of crystalline clearness -and stocked with goldfish, while the marshy shores are a favourite -haunt of _meliwis_, a kind of duck much prized as food and becoming -correspondingly scarce. Proceeding to Sikunang we get beautiful views in -the direction of Batoor, hidden among its Chinese graves and orchards -as in an airy robe of white and green; along the mountain rills which -hasten impetuously to the valley of Banjarnegara, meeting in the -radiance of the sun's promise for union with the sea; down to the -ricefields of Temanggoong, resplendent at the feet of the high mountains -which keep guard over the Kadu, a paradise dominated by the sister -volcanoes Soombing and Sindoro, a joy to behold. - -Passing Sikunang and turning round the Gunoong Teroos, a spur of the -Pakuojo, we notice some trachyte steps, the head of a staircase made -for the convenience of pilgrims from what is now the residency Bagelen, -to the city of temples, an ascent of five thousand feet. Over a long -distance, following the course of the river Lawang, that gigantic -roadway can be traced far below Telaga Menjer by stones left in holes -from which it was not easy to remove them for building purposes. -Another of these _ondo buda_ on the north side of the plateau, served -the pilgrims coming from what is now the residency Pekalongan, via Deles -and Sigamploong, and disappeared in the same manner. Descending, a smell -of sulphur announces a lion of the Diëng of a less innocent, in fact of -a decidedly satanic aspect: on this soil always the unsuspected turns -up, the remains of an ancient civilisation forcing themselves upon our -attention together with impressive reminders of the subterranean forces -which extinguished it. From a number of cavities on the slope of the -Pangonan, bare of vegetation, a picture of desolation, noxious vapours -rise and bubbles of mud are blown forth and burst with a rumbling noise. -High above the rest works the Kawah Kidang, the deer-kettle, spouting -and growling, throwing the hot liquid round with relish, and it is -advisable to keep her well to leeward on her days of gala, for she -changes frequently her aim and her mood, an index of Kala's disposition -when stirring the bowels of the earth. Being the pulse of the Diëng, -so to speak, she is regularly excited to fiercer exertion by the rainy -season, differing also in this particular from the Chondro di Muka, -her rival near the Pakaraman, with whom she has been confused even by -geographers of name, greatly to her disparagement since she commands -a considerably wider sphere of influence, not scrupling to encroach -upon the domain of her neighbours by moving about. Wherever one pokes -into the ground within her sphere of action, the steam rushes out and -seething puddles are formed; it is wary walking and the wise will take -warning from the foolhardy Contrôleur whose curiosity prompted him a -step too far: sinking through the upper crust into the boiling mud, -he had his legs so badly burnt that he died of the consequences and -was buried at Wonosobo instead of marrying his Resident's daughter at -Poorworejo. - -With its mofettes, solfataras, steam-holes, mud-geysers, sulphurous -lakes, its treacherously opening and closing chasms,[25] last but -not least its notorious valley of death,[26] the Diëng is the region -above all others in volcanic Java, of miracles that expound the -antagonism between fratricide life and death on our turbulent planet, -which continuously prepares for or recovers from spasms of generative -destruction. One of these spasms, on a grander scale than usual in -the short span of human history, was the eruption of Krakatoa in -1883; which raised and submerged islands, shaking and altering the -Straits of Soonda, a resultant tidal wave razing the towns of Anyer -and Cheringin. The Diëng, some three hundred miles off, responded -faithfully, as might have been expected, the Kawah Kidang roaring and -splashing mud furiously, the wall of the crater-lake Chebong cracking -in several places, so that part of its water, instead of flowing -through the old channel, now seeks its way through the fissures thus -created, remunerative tobacco-fields being transformed into swamps. Such -disasters preach an eloquent sermon on the text, hewn in stone by the -builders of the temples here erected to Siva as Kala, the Overthrower, -and, transmitted with the wisdom of ages by a later religion, happily -expressed by the German poet: - - _Was hilft es Menschen seyn, was liebe Blumen küssen, - Wann sie sind schöne zwar, doch balde nichts seyn müssen?_[27] - -The news that a troop of strolling players had arrived, dispelled, -however, ideas of that sort, unpalatable truth never proving successful -against the pleasurable excitement of the moment. They were going to -perform at the house of the reputedly wealthiest man of the plateau -and not the less highly considered by his neighbours because caught -redhanded, not once but repeatedly, in handling the forbidden, as I -heard afterwards. Living near one of the enclosures traditionally -associated with the pyres which were extinguished when the Hindu -priests deserted their altars, he gave the _ton_ to the upper ten of -Diëng society, "disporting like any other fly" unterrified by daily -manifestations of cosmic potency. Surrounded by his _ganadavatas_, -gods of the second rank, he welcomed me to the show. Mounted on sham -horses, the actors delighted their audience with a sham battle which -soon became a single combat between two valiant knights, encouraged by -masked clowns, funny yet exquisitely graceful in their movements: the -_savoir vivre_ of this people is perfectly matched with their elegance -of carriage and correctness of speech and innate propriety of demeanour. -The comedians' stage-properties did not amount to much and their -inventive genius shone the more brilliantly: a tiger (for a hunt of his -highness our common uncle[28] followed the joust) was improvised with -jute bagging and two pieces of wood, representing the jaws, snapping -ferociously, perhaps a compliment to the _orang wolanda_ present, his -biped equivalent in native estimation, as already remarked. Or an -allusion may have been intended to local events: not longer than a week -before, Paman had tried to force Wielandt's stable, cooling his wrath, -when baffled, on Sarama's pups. - -So much for my recollections of the histrionic exercises on the Diëng, -and now about the temples! If Thomas Horsfield, in his narrative of the -tour he made through the island between 1802 and 1807, mentioned the -so-called Buddha-roads, it was Raffles who sent Cornelius, Lieutenant in -the Corps of Engineers, to survey the architectural remains on the Diëng -plateau proper, which the earlier traveller had not visited. According -to the official account of his mission, kept in the library of the -Museum of Antiquities at Leyden and still unpublished, he found whatever -was standing of some forty groups, covered with clay and volcanic ashes -up to nearly a fourth of the original height. Captain Baker, also -commissioned by Raffles, worked three weeks on the Diëng after his -examination of the ruins at Prambanan and the Boro Budoor. Junghuhn, -whose observations date from 1838 to 1845, speaks of more than twenty -temples in a wilderness of marshy woods. The woods have disappeared, the -marshes hold their own and of his twenty temples only eight are left in -a recognisable shape: five of them belong to the Arjuno group, including -the so-called house of Samar; the best preserved is the Wergodoro or -Bimo; the Andorowati and Gatot Kocho crumble away even faster than the -rest. It has already been remarked that the Diëng structures belong -to the oldest in the island, the _hanasima_ inscription, transferred -to Batavia, furnishing a record of the Diëng civilisation which goes -back to 731 Saka (A.D. 809). They are interesting to the Indian -antiquary, wrote Fergusson, "because they are Indian temples pure and -simple, and dedicated to Indian gods ...; what (they) tell us further -is, that if Java got her Buddhism from Gujerat and the mouths of the -Indus, she got her Hinduïsm from Telingana and the mouths of the -Kistnah.... Nor are (they) Dravidian in any sense of the word. They -are in storeys, but not with cells, nor any reminiscences of such; -but they are Chalukyan." Later learning accepts this statement only -with cautious reserve. Whether Chalukyan or not, though, it is plain -even to the unlearned that, erected to Siva, the Mahadeva worshipped -principally in his character of Bhatara Guru, the divine teacher, to his -_sakti_ Doorga and their first-born Ganesa, these temples, radiating the -all-soul in the fierce glare of the midday sun, unfolding their secrets -in the mellow moonbeams of night, partake fully of their mysterious -surroundings, are integral portions of the ground they occupy, as -may be said of all ancient Javanese buildings. Men of great power of -imagination, deep-reasoning sentiment, the builders of these marvels, -working their thoughts up to the sky, rescued for us the essence of -the Diëng's past existence. Their apprehension of universal happiness -without beginning or end, sharpened by the desire to enjoy heaven on -earth, lent immortality to the greatness of a people every vestige of -whom would have disappeared but for their creative enthusiasm. - -[Illustration: III. _CHANDI_ ARJUNO ON THE DIËNG PLATEAU - -(Archaeological Service through Charls and van Es.)] - -Prurient prudery, keen on the scent of the nasty, feels shocked at -the _lingas_ and _yonis_ lying round, unable in its fly-blown purity -to grasp the divinity of eternal love in the poem of generation, the -union of the Deva and the Devi in causation and conception of life. -The Philistine sees little more than rubbish, heaps of stone of no -earthly use except as havens of refuge when out shooting _meliwis_ -and overtaken by rain. In the Rawa Baleh Gambang we find five such -clustered together, the _chandis_ Arjuno with the house of Samar, -Srikandi (Ongko Wijoyo), Poontadewa (Trumo Kasumo or Sami Aji) and -Sembrada (Sepropo), the chief hero of the _Brata Yuda_ being honoured -in the midst of family and friends, including his funny and faithful -servant. The _kala-makara_[29] ornament of the entrance to the _chandi_ -Arjuno tells its tale; so do the empty niches designed for free-standing -statuettes dissolved into space. Like the _chandi_ Srikandi it was once -surrounded by a wall and another point of resemblance is the small -rectangular building called the _chandi_ Samar, probably destined for -secular purposes; of the Srikandi dependency, however, only the base -can be traced. The _chandi_ Sembrada deviates somewhat in architectural -plan and detail, and the ground-idea of the decoration can be studied -to best advantage in the _chandi_ Poontadewa, finest of the group, -exquisitely graceful on its high basement. Here again the _makara_ -ornament prevails, budding into leaves and flowers, chiselled with a -chaste appreciation of the esthetic principle of self-control: _In -der Beschränkung zeigt sich erst der Meister_. Under the tapering -roofs, fallen or falling in, which give the inner chambers an air of -indescribable elegance, notwithstanding the cramped dimensions, images -of holiness stood on pedestals; the images have been removed, heaven -knows whither, and even the pedestals have fared badly at the hands -of sacrilegious robbers digging for hidden treasure. Trumo Kasumo, -supposed to keep sentinel over his _chandi_ (in bas-relief, north side), -cannot but be scandalised at modern methods of research and modern -behaviour in general. - -The morass shows, in the dry season, the foundations of buildings, -regularly arranged, lining streets which intersected at right angles -over a considerable part of the Rawa Baleh Gambang. Their disposition -has been advanced to support the theory that the population of the Diëng -lived in wooden houses, built on those substructures of stone. The -theory that the superstructures of stone have been carried away and the -submerged substructures left because not so easy to get at, is just as -plausible; perhaps a little more so. But whatever they were, temples and -priestly or private dwellings of wood or stone, the officiating clergy, -their assistants and the inhabitants of the city ministering to their -fleshly needs, must have suffered a good deal from the dampness of the -soil, the plateau offering already in those early days a field of rich -promise for the experiments of hydraulic engineers. Among canals and -ditches of less importance, the Guwa Aswotomo, a _cloaca maxima_ some -twelve centuries old, still relieves the plain of its superfluous water. -According to the legend, for nothing in this locality goes without at -least one,--according to the legend then, the subterraneous passage -was dug by Aswotomo on his expedition to the Diëng for the purpose -of smashing the Pandawas, and nearing Arjuno's residence he pushed -his way up to the surface, from distance to distance, spying how far -he had yet to continue his underground march. Descending into one of -the peep-holes he made, in a season of extreme drought, I was able to -crawl on to the next, through mud and debris which blocked my further -progress and, unable to crawl out on a level fifteen or twenty feet -lower, the watercourse sloping deeper and deeper down, I had to return -to my point of ingress. The glory of this feat diminishes in the light -of my knowledge of the circumstance that the Diëng plateau harbours -no snakes,[30] save the decorative _nagas_ of temple architecture, -and that a companion followed my movements above ground; had we been -provided with ropes, we might have carried our work of exploration -much further--but that must wait for another time. Of the rare plant -which grows nowhere but in Aswotomo's burrow and owes its growth to -his copious perspiration while at his task, a fern possessing rare -qualities, highly beneficial to him who pulls it out by the roots, I saw -or, rather, felt nothing in groping my way through mire and darkness. -Taking its course in a direction inverse to the mole-man's initial -tunnel boring, his Guwa begins at the Arjuno temples as an unpretentious -drain and runs, for about half a mile, slanting toward the source of the -river Dolok, where Junghuhn has set up two _lingas_. - -[Illustration: IV. _CHANDI_ BIMO OR WERGODORO ON THE DIËNG PLATEAU - -(Archaeological Service through Charls and van Es.)] - -The largest remaining and most beautiful temple on the Diëng is the -_chandi_ Wergodoro or Bimo,[31] where the Pangonan rises out of -the Rawa Glonggong. Notwithstanding Fergusson's opinion, competent -critics, deriving their conclusions from the horizontal lines of the -roof-storeys, maintain its Dravidian or Southern Indian instead of -Chalukyan character.[32] The niches with busts, which impress one as -windows with people poking out their heads to see who is disturbing -their quiet, suggest an approach to ideas further developed in the -architecture of the plain of Prambanan. These curious persons look out -only at the back and at the sides; the niches of the roof in front, over -the projecting porch with _kala-makara_ ornament, are all empty. With -its entrance facing east, in contradistinction to those of the other -temples on the plateau, which face west, the _chandi_ Bimo possesses -also notable peculiarities in the details of its sculpture: the double -lotus of the cornice, lotus-buds and diminutive bo-trees of uncommon -shapes, etc., while the upward tapering structural design displays a -tendency to the slightly curved lines so dearly loved by Greek builders -of the best period and adapted by the masters of early Gothic. The -larger, lower niches have been despoiled; architraves and mouldings, -festooned with foliage, flowers and seed-pods, divide the open spaces -round about in a tasteful, sober manner, exciting without fatiguing -the eye. From the fact that the decoration has not been completed, it -is inferred that the sculptors were interrupted like their comrades at -work on other monuments of Central Java, overwhelmed perhaps by the -catastrophe of volcanic or martial nature, which depopulated the Diëng -and coincided with the decline of the ancient empire of Hindu Mataram. -The miraculous voice heard in the _chandi_ Bimo at dead of night, is -silent on this point. All temples have their _shetans_, their bad, -rarely good spirits, but the _genius loci_ of the Bimo excels the whole -Arjuno crowd of them in efficacy and unfailing attention to the business -of the seekers of advice, who arrive from far and wide to consult the -oracle. Entering after dusk the gate of the Dread One, Kala, one with -Rudra, the Roarer (the Kawa Kidang) near by, they have but to wait in -prayer at the altar of the wondrous fane. A strange whisper, mounting -like the odour of _melati_ and _kenanga_, tells them how to avoid the -grim giant Danger if, on leaving, they are firmly determined to pursue -the road of Good Desert. - -The _chandis_ Gatot Kocho and Andorowati, falling into hopeless ruin, -will soon be remembered only by their location, like the _chandi_ -Parikesit, and it is a pity to think of those which left no trace at -all, whose very names are forgotten. The state of affairs on the Diëng -plateau, said Captain, now Major T. van Erp,[33] commissioned for the -restoration of the Boro Budoor, leaves everything to be desired.... -Villages came into existence and expanded. The inhabitants need stone -substructures in building their houses and it is a matter of course that -they use temple stones for that purpose; these are here much smaller -than those of the monuments in the valley of the Progo and the plain of -Prambanan, easily carried off and exactly of the right size.... This is -the case of the spoliation of the temples on the Diëng in a nutshell. -But it should be added that the natives are not the only offenders. So -much, indeed, is implied in Major van Erp's anecdote of a tourist who, -examining the statuary adorning the grounds of the _pasangrahan_, a -remarkable collection formed from miscellaneous loot, was invited to -make his choice, the selected plunder to be delivered at Wonosobo in -consideration of five guilders (a little over eight shillings). Many -others had the same experience: numberless statues and stones carved -into ornament have been appropriated by official and unofficial visitors -to enrich museums and private collections. The appointment of Wielandt -Sr., later of Wielandt Jr. as keeper of the _pasangrahan_ and of the -antiquities in a region of archaeological interest equal to Pompeii and -Herculaneum, without any funds whatsoever at their disposal, was only -an incident in the continuous farce performed by the Dutch East Indian -Government in all its relations to monumental Java up to the date of its -laborious confinement of the Archaeological Commission--and after, as I -shall have abundant occasion to show: a farce with consequences sad to -contemplate. This applies to antiquities of every description. I turn to -my diary: In different places, when digging, layers of ashes are found -with charred human bones imbedded, and often trinkets. The natives, -however, keep their treasure-troves secret for fear of the Government, -which has decreed, and rightly, reserving its rights, that they may -not sell without asking for and obtaining permission, but appropriates -everything it hears of, at ridiculously low prices; a good deal is -therefore sold and bought privately, notwithstanding the prohibition, -even by officials; a systematic search never having been attempted, none -the less fine trifles are unearthed and not always trifles either; last -night, in the _pasangrahan_, some rings were shown to me; the owner, -acting very mysteriously, produced at last a statuette from under his -_baju_, about six inches of solid gold, beautifully wrought; its mate, -equal in height, material and workmanship, he had been forced to sell, -according to his story, for seventy guilders (less than £6); he wanted -more to part with this one and it is certainly worth many and many times -that sum; a change in the usual sordid Government practice would result -in remarkable discoveries; recently, as Dr. L. told me, an inscribed -stone was laid bare; when trying to have a look at it the same day, his -informant told him that it had already been spirited away to prevent -_susah_ (trouble); not much is necessary to be sentenced to _krakal_ -(hard labour in the chain-gang) at Wonosobo. - -It is true the Government sent some one to the Diëng, about fifty years -ago, to photograph the temples as they then existed and, fortunately, -the operator chosen was I. van Kinsbergen who, having made his début in -Java as a member of an opera-troupe, developed a rare artistic sense -in portraying the deteriorating outlines of the ancient fanes of the -island. But there the matter rested until the complaints became too loud -and in 1910 hopes were held out that steps would be taken to clear the -ruins of parasitic vegetation, to drain the plateau by repairing the -trenches and conduits still in working order since the Hindu period, -incidentally to consider the possibility of restoring the sanctuaries -not yet tumbled down. Names I heard in connection with this charge, -make me tremble, writes a correspondent from Batavia, for a repetition -of the vandalism committed in the plain of Prambanan, particularly -the criminal assaults on the _chandi_ Plahosan and the _chandi_ Sewu, -where a Government commissioner tried to arrest further decay on the -homoeopathic principle: _similia similibus curantur_. Government -solicitude for conservation proves often more destructive than simple -neglect and, to take an illustration from the Diëng itself (others will -be culled in the course of my observations, from a plentiful supply of -official _bêtises_ and _bévues_, if not worse, in other localities), no -sooner was general attention drawn to the enigmatic sign, described by -Junghuhn and copied in his standard work from a rock between the lakes -Warna and Pengilon, than it began to fade. Still quite clear in 1885 -and up to 1895, despite its having been exposed to wind and weather -during ten centuries (as surmised), it became fainter and fainter after -that year, the process of a gradual loss of colour being duly noted at -subsequent visits, until in 1902 I found it hardly distinguishable. To -make up for the injury, a Contrôleur discovered, in 1889, supplementary -tokens, not black but red, on the same Batu Tulis, or Watu Ketèq as -the natives rather call it, "monkey-stone", because they recognise in -the figure recorded by Junghuhn, a likeness to the animal referred to. -The smaller red letters, or whatever they were intended for, steadily -increasing in number, appearing in places where I had never noticed -anything before, I could not help suspecting the little shepherds who -look so innocent and shy and hardly venture an answer when spoken to, of -knowing more about this miraculous growth of a hieroglyphic inscription -than their artlessness implied. For all their stolid mien, the natives -are exceedingly fond of a joke and what greater sport can be imagined -than to get the wise men of Batavia and of European centres of erudition -by the ears, inciting them to raise always more learned dust in their -efforts to decipher the undecipherable characters of an impossible -language, each being cocksure of the infallibility of his individual -interpretation? If, however, we have not to do with Kromo or Wongso his -mark, the ghost of the Batu Tulis must be held responsible for, among -the incorporeal inhabitants of the many caves in this neighbourhood, -the dweller beneath the monkey-stone is of greatest occult potency and -the good people who come from the adjoining lowland districts, even from -Surakarta and Jogjakarta, to hear and translate the voices of the Diëng, -repair hither, after partaking of good advice in the Bimo temple, to -_sembah_ (make their salutation) before the entrance and ask _slamat_ -(blessing and success) on their foreshadowed undertakings. Nocturnal -devotions inside the cave of the Watu Ketèq on a lucky, right lucky, -carefully calculated night, means untold wealth, and whoever dares to -brave the resident sprite of darkness with that desire in his heart, as -very few do, and still remains a poor devil, has doubtless skipped a -word of power in muttering his incantations or disregarded some other -essential observance. - -To the lover of mountain scenery it is far more profitable to wait -for dawn near the triangulation pillar and point of junction of four -residencies: Samarang, Pekalongan, Banyumas and the Bagelen, with a -fifth, the Kadu, only a few paces off, when the Eye of Day rises to -divide the waters behind the mountains and the rack of clouds, and, -to the north and the south of the island, the sea begins to glimmer -in the azure and orange tints sent before to meet the melting gray of -vanquished darkness. Following its course in all-compassing space, the -soul enters into silent communion with nature, the divine creation of -the supremely divine which teaches feeble men how to worship. Such -moments bring a wholesome chastening of the flesh and as we descend, -goaded by the fierce darts of the conqueror overhead who makes the -earth wrap herself in her vapoury robe of protection, veiling the -grand vision,--as we descend where the runnels descend that feed the -Serayu and the Tulis winding its way to the Kawah Kidang, we find the -plain with the _chandis_ one immense temple of adoration. The Vedic -subtle body yearns to enter the sheath of prayer, to be moulded by -its creator into the form fit for union with the spirit of the world; -respiration becomes aspiration to the beatitude of manifest truth, of -final rest in extinction of sin and shame and sorrow. So pass the hours -in purification, in desire of a spark of the thought which breathes -life into mortification of self. Then, at the passing of the light -with the last flush from the West, in awe-inspiring stillness, the -quivering stars lift their heads to watch the holy city of the dead; in -clear-toned stillness, the night-wind moaning, the Rawa lamenting the -lost civilisation of a lost religion whose symbols remain but are not -understood, a mourning for humanity labouring in vain. The Diëng has -been repopulated with a race between whose fanciful ideals, rooted in -a forgotten past, and the rapacity of foreign rulers no lasting accord -seems possible. Is it ordained that they, the thralls and the masters, -shall continue in their present relations? Or will they disappear in -their turn and, to quote Junghuhn, this mountain region revert to its -free, natural state? Perhaps in the hour of upheaval native seers -prophesy, when safety shall be found by none except to whom the Just -Reckoner grants it. And mingling in one measure, which comprises the -_jaman buda_, the time of bondage and the future, their dim notions -of Mahadeva, the Beneficent Destroyer, and their conception of the -dispensation of the Book, the leaders of religious exercise in the -villages abide by their advice of submission until the true believers -win the day, a day of glory for Islam, sure to arrive in the circular -course of existence, which is nothing but Sansara, in attainment of -Moslim brotherhood, which is nothing but Brahma Vihara, the sublime -condition of love. Meanwhile, hearing is to be practised; haply it -will lead to the comprehension of a lesson inculcated by each of the -three creeds amalgamated in the Javanese mind and best expressed in the -form borrowed from a fourth: The thing that hath been, is that which -shall be; and that which is done, is that which shall be done,--or, in -the version of the greatest poet of our own age: _Ciò che fu, torna e -tornerà nei secoli._[34] - -[Illustration] - -FOOTNOTES: - -[22] Dr. A. B. COHEN STUART, however, derives Diëng from -_dihyang_, the name found by him in old records. - -[23] The remains of both these exquisite little temples suffered -severely from a gale in 1907, which blew some of the surrounding trees -down, their trunks and branches falling heavily and disjoining the -still tolerably erect walls, the _chandi_ Perot, according to latest -intelligence, being wholly destroyed by the toppling of the tamarind it -supported. - -[24] The _Brata Yuda Yarwa_ is the Javanese version of the famous Kawi -poem _Bharata Yuddha_ which, in its turn, is founded on the Sanskrit -epos _Mahabharata_. The war for the possession of Hastinapura is -transplanted to Java; the Sanskrit proper names have passed into the -nomenclature of Javanese history and geography; the Indian heroes have -become the founders of Javanese dynasties, the progenitors of Javanese -nobility. - -[25] One of those chasms, near the _dessa_ Gaja Moongkoor, swallowed not -merely a dancing-girl, a most common occurrence in Javanese legendary -lore, but a whole village. - -[26] A very active mofette which the natives call the Pakaraman, _i.e._ -the "selected spot" where King Baladeva had his arms forged in the Brata -Yuda war. - -[27] - - What is the use of living, of kissing lovely flowers, - If, though they are beautiful, they must soon fade into nothing? - -[28] The native's deferential fear for the animal in question, makes -him reluctant to pronounce its name, a liberty likely to give offence; -referring to the lord of the woods, he speaks rather of his respected -uncle (_paman_) or grandfather (_kakeh_), which satisfies, at the same -time, his lingering belief in the transmigration of the soul. - -[29] Siva as Kala, the destroyer with the lion's or tiger's head, -Banaspati, devouring the sea-monster Makara: time finishing all -things and alleviating all distress, in respect of which notion -VOLTAIRE'S short but pointed story of _Les Deux Consolés_ may -be profitably read. - -[30] Query: Has St. Patrick ever been on the Diëng? - -[31] Or Bhimo, one of Arjuno's four brothers and avenger of the honour -of the family on Kichaka, who had fallen in love with their common wife -Draupadi. - -[32] No buildings in the Northern Indian or Indo-Arian style have been -found in Java. - -[33] Reporting to the _Batavian Society of Arts and Sciences_, January -11, 1909. - -[34] That which has been, returns and will return through all time. - - - - -[Illustration] - - - - -CHAPTER IV - -PRAMBANAN - - _Queen Gertrude...._ - - ..., all that lives must die, - Passing through nature to eternity. - - WILLIAM SHAKESPEARE, _Hamlet, Prince of Denmark_, I., ii. - - -The vast plain of Prambanan, which extends southward from the foot of -the Merapi, one of Java's most active volcanoes,[35] is, or rather was, -studded with Sivaïte and Buddhist temples. Called, in the later days -of ignorance regarding their signification, after some outstanding -feature (Sewu, Loomboong, Asu), after gods, demi-gods and heroes of -romance (as on the Diëng), after the villages near which they were found -(Kalasan or Kali Bening), or after their general position, a good many -might share the appellation Prambanan. In speaking of _the_ Prambanan -temples, however, the group is meant which lies beside the main road -between Surakarta and Jogjakarta, where the two residencies meet, but -still within the boundaries of the latter. Excepting the Boro Budoor -and Mendoot, it comprises the finest and most famous monuments of -Central Java, which from olden times have been held in great veneration -by the population, even in their neglected condition, when reduced to -little more than heaps of overgrown debris, lairs of wild animals. Freed -from their luxurious vegetation and excavated, architectural remains -of the first order came to light with sculptured ornament nowhere -else surpassed in richness of detail and correctness of execution. -Surrounded by ruins of a mainly Buddhist character, these buildings -were consecrated to the Hindu Trinity with Siva leading the Trimoorti -as Bhatara Guru, Master and Teacher of the World. A date recently -discovered, 886 Saka (A.D. 964), or, according to another reading, -996 Saka (A.D. 1074), points to the period when Sivaïsm in Java had -already become strongly impregnated with Buddhism, a circumstance -fully borne out by the external decoration. - -[Illustration: IV. EAST FRONT OF THE SIVA (LORO JONGGRANG) TEMPLE OF THE -PRAMBANAN GROUP IN 1895 - -(Cephas Sr.)] - -Among the natives, the Prambanan ruins go by the name of _chandi_ -Loro[36] Jonggrang because of the legend connected with their origin. -Once upon a time Prambanan was ruled by a giant-king, Ratu Boko, -possessed of an only daughter, Princess Jonggrang, and an adopted son, -Raden Gupolo, whose father had been killed by command of the King of -Pengging. Having sworn revenge, Raden Gupolo feigned love for the -beautiful daughter of that monarch and asked Ratu Boko to assist him -in making her his wife. Ambassadors were despatched with instructions -to negotiate the marriage. His Majesty of Pengging received them in -a friendly manner and entertained them at his Court but, not wanting -Raden Gupolo for a son-in-law, he sent secret agents in all directions -to seek and bind to his service a hero with power to resist and subdue -the giants, Ratu Boko's subjects, of whom he was in mortal fear. One -of those emissaries, searching the slopes of the Soombing, met with -the recluse Damar Moyo of the children of Sumendi Petoong, the chief -of the _legèn_-drawers.[37] Damar Moyo's wife had blessed him with two -sons, Bondowoso, a tall and strong fellow, and Bambang Kandilaras, -less muscular but more favoured in outward appearance and of a gentler -disposition, whom he recommended as just the man needed for the rescue -of the Princess of Pengging and ready for the task, provided her royal -father would consent, in consideration of the defeat of the giants, -to give his daughter to the young man with half his kingdom as dowry -and the other half to follow after his death--which conditions prove -that even in those remote days the saintly did not despise worldly -advantage. The King of Pengging consented and Bambang Kandilaras marched -against Prambanan, but no weapon could harm Ratu Boko, who roared so -dreadfully that the sound and his breath combined were enough to knock -any human foe down at a distance too far to distinguish a man from -a woman or a giant from a _waringin_-tree. Bambang Kandilaras fled, -reporting at Damar Moyo's cave, and was commanded to try once more with -the assistance of his brother Bondowoso. They accomplished nothing. -Bambang Kandilaras ran away even before the battle commenced, to hide -himself in a ravine where the troops of Prambanan could not follow -him, and Bondowoso, blown off his legs by a puff from Ratu Boko's -formidable lungs, sought safety in precipitate retreat to the mountain -Soombing. Then Damar Moyo taught him a magical word which, pronounced -twice, would make him big and heavy as an elephant, and give him the -strength of a thousand of those animals. Thus armed, Bondowoso returned -to Prambanan, where he killed half of Ratu Boko's warriors in their -sleep, while the other half, waking up, concentrated backward, with -the enemy in hot pursuit, to tell their king what had happened. Nobody -shall stir, said he; I myself alone will settle this little business. -Meeting Bondowoso near the village Tangkisan,[38] he began to roar as -loud and fume as hard as he could but, to his astonishment, his breath -lacked the accustomed power and so he had to fight for his life hand to -hand. It was a terrible fight: houses and gardens were trampled down, -forests rooted up and mountains kicked over, while the perspiration -dripping from the bodies of the enraged combatants formed a large pool, -the Telaga Powiniyan.[39] To end the struggle, Bondowoso, in a supreme -effort, seized Ratu Boko round the middle and threw him into that pool, -where he sank and, drowning, made the earth tremble with a last roar -of anger and distress.[40] Raden Gupolo, hearing the noise, hastened -to his assistance with a few drops of the water of life in a cup, an -elixir prepared by Mboq Loro Jonggrang,--only a few drops, but enough to -resuscitate the dead giant-king if put to his lips. Bambang Kandilaras, -however, drew his bow and, from the place where he had watched the -fight, shot the cup out of the hand of Raden Gupolo, who thereupon -attacked Bondowoso. Bambang Kandilaras let more arrows fly at the -giant-warriors of Prambanan, who now rushed up to avenge their king's -death. In the general _mêlée_ Bondowoso killed also Raden Gupolo and cut -off his head, which he threw away in an easterly direction, changing it -into a mountain, the Gunoong Gampeng; but his brains and heart he threw -away in a southwesterly direction, changing them into another mountain, -the Gunoong Woongkal. Thereupon he defeated the remaining half of the -army of Prambanan and repaired to Pengging, claiming the reward for -his brother. The king of that country, glad to be rid of the giants, -was as good as his word, wedded his beautiful daughter to Bambang -Kandilaras and appointed Bondowoso his viceroy in Prambanan, with the -rank and title of _bupati_. Taking up his abode in the palace of the -late Raden Gupolo, Bondowoso happened to see Mboq Loro Jonggrang, who -continued living in the _kraton_ of Ratu Boko, and fell in love with -her. He asked her hand in marriage and she, abhorring the man who had -killed her father, and one so unprepossessing in countenance too, but -afraid to provoke his displeasure by a blank refusal, answered that she -was willing to become his wife on condition of his providing a suitable -_sasrahan_ or wedding-present, nothing more nor less than six deep wells -in six buildings, the like of which no mortal eye had ever seen, with -a thousand statues of the former kings of Prambanan and their divine -ancestors, the gods in heaven, all to be dug and built and carved in one -night. Bondowoso called in the help of his father, the recluse Damar -Moyo, of the King of Pengging and of his brother Bambang Kandilaras, all -three of whom responded, going to Prambanan and uniting in prayer on the -day before the night agreed upon by the spirits of the lower regions, -who had been commandeered for the task by the saint of the mountain -Soombing. The evening fell and as soon as darkness enveloped the earth -a weird sound was heard of invisible hands busy laying foundations, -erecting walls and sculpturing statuary. By half past three o'clock the -six wells were dug, the six buildings completed and nine hundred and -ninety-nine statues standing in their places. But Mboq Loro Jonggrang, -roused from her slumbers by the hammering and chiselling, and suspecting -what was going on, ordered her handmaidens out to stamp the _padi_[41] -and to strew the ground, where the noise was loudest, with flowers and -to sprinkle perfume. The spirits of the lower regions cannot bear the -odour of flowers and perfumes, as everybody knows; so they had to desist -and deserted their almost finished work in precipitate flight, to the -consternation of Bondowoso, who pronounced this curse: Since the girls -of Prambanan take pleasure in fooling a faithful suitor, may the gods -grant that they shall have to wait long before they become brides![42] -Having said this, yet hoping against hope, he called on his lady, who -asked tauntingly whether the honour of his visit meant the announcement -that the task imposed upon him by way of testing his love, had been -completed. This filled the measure and he answered: No, it is not and -you shall complete it yourself. The threat was immediately realised: -Loro Jonggrang changed into a statue of stone, the thousandth, which -terminated the labour of the spirits and is still to be seen in a niche -on the north side of the principal edifice. - -The reader will recognise in this legend the hoary eastern material of -many others current also in western lands. It pervades the legendary -lore connected with the plain of Prambanan in widest sense, and one of -its many variations, to be recorded farther on, applies specially to the -Buddhist _chandi_ Sewu or "thousand temples", only a little distance -from the Loro Jonggrang group;[43] in fact, originally adapted to -account for the many ruins scattered over a vast area in that region, -it has taken separate forms to meet the requirements of separate -localities. Apart from tradition, we owe the oldest extant description -of the Prambanan antiquities to the East India Company's servant Lons at -Samarang, who wrote in 1733. The Governor-General van Imhoff referred to -them in 1746 and Raffles, his successor during the British Interregnum, -not satisfied with writing and talking alone, commissioned Cornelius -with Wardenaar to survey them and make plans for reconstruction. After -1816 things returned to the accustomed neglect: A short stay in the -plain of Prambanan, says an authority already quoted,[44] is sufficient -to note that thousands of valuable hewn and sculptured stones have been -and still are used for all sorts of purposes ...; from time immemorial, -great quantities of stone have been (and still are) taken from -Prambanan by his Highness the Sooltan of Jogjakarta, generally once or -twice a year ...; this happens, if I am well informed, in compliance -with a written demand, fiated by the local authorities. The foundation, -in 1885, of the Archaeological Society of Jogjakarta, which undertook -the excavation of the parts of the Loro Jonggrang group covered with -debris and vegetation, and the clearing of the whole, did little to -ameliorate the situation with respect to the carrying away from the -Prambanan temples, speaking collectively, of stones for the building of -houses, factories, etc., and of ornament for the decoration of private -grounds and gardens. Though bills were posted all over the ruins, -including Doorga's, alias Loro Jonggrang's sanctum, prohibiting, by -order of that Society, the salving of gods and goddesses with _boreh_ -and the defacing of the walls with inscriptions, its members themselves -dragged statues away to fill a so-called museum of their contrivance -at the provincial capital, dislocating things of beauty, ranging the -_disjecta membra_ on scaffoldings in a shed as crockery on the shelves -of a cupboard. The monuments of Prambanan being primarily mausolea, -their first concern was to dig for the _saptaratna_, the seven treasures -buried with the ashes of the dead under the images of the deities -hallowing those perishable remains. The plunder consisted in urns -containing, besides the ashes, coins, rubies and other precious stones, -pieces of gold- and silver-leaf with cut figures (serpents, tortoises, -flowers), strips of gold-foil inscribed with ancient characters, -fragments of copper and glass, etc. The mortuary pits easiest to rifle, -had already been emptied before the semi-official spoilers turned their -attention to them. This chapter is not the most glorious in the history -of the Archaeological Society of Jogjakarta which, on the other hand, -started a work too long neglected by the Dutch Government, even after -Raffles' vigorous initial effort. Incidentally it promoted the schemes -of the superficial yet very ambitious, pushing to the front on the -strength of what should have been put to the credit of more capable but, -to their detriment, more modest labourers in the archaeological field: -It is not always the most deserving horses that get the oats, says a -Dutch proverb. - -[Illustration: VI. SIVA (LORO JONGGRANG) TEMPLE OF THE PRAMBANAN GROUP -IN 1901 - -(Cephas Sr.)] - -The Sivaïte character of the temples of Prambanan would be sufficiently -indicated, if there were no other proofs, by the sepulchral cavities -they inclose and which define them as the monuments of a graveyard -consecrated to the memory of the great and mighty of Hindu Mataram, who -worshipped Siva as Mahadeva, the Supreme God, Paramesvara, the Maker, -the Maintainer, the Marrer to make again. Sepulchral pits or wells are, -indeed, the Sivaïte hall-mark in the architecture of Java and here, at -Prambanan, we find, in so far as preserved, the finest of the edifices -raised to encompass and revet such pits, temple-tombs built for the -glorification of the Creator in creative consciousness, highest boon -granted to humanity, a glimmering of his All-Soul which, leaving -the dust to return to dust, aspires to union with the Uncreated. A -central group of eight shrines, once surrounded by numberless smaller -ones, witnesses, in soberness of well-balanced outline, in precision of -detail, to the exquisite art of those Hindu-Javanese master-builders -who, like the architects of our old cathedrals, were unconcerned as to -the opinion of man, but had the adoration of the godhead in mind and -made the whole world partake of the divine blessing which quickened -heart and hand, whether then descending from Siva's nature as the -essence of the Trimoorti, or from the sublime truth symbolised in the -Christian Holy Trinity. The marvels of design and execution still -standing at Prambanan in their dilapidated state, on a terrace excavated -in 1893-4, were arranged, with the smaller ones now altogether gone, in -a square whose sides faced the cardinal points. The material used in -their construction was a kind of trachyte which, originally yellowish -and hard to chisel into shape, has assumed a dark gray colour and by the -richness of the sculptured ornament gives an impression as if easily -moulded like wax. The three western temples, of which the one in the -middle, consecrated to Siva or, according to the natives, the _chandi_ -Loro Jonggrang proper, is the largest, correspond each with a smaller -structure to the east; still smaller _chandis_ bound the space between -the two rows to the north and south. The buildings dedicated to the -Trimoorti, set squarely with a square projection on each side, rest on -basements of the same polygonous conformation, so much in favour with -the architects of that period; the inner rooms are on an elevated level -because of their position over the vault-like compartments saved out in -the substructures, and can be reached by staircases, once provided with -porches, leading to the storeyed galleries. Vestiges of 157 diminutive -_chandis_ outside the rampart which encircled the central group, -testify to the former existence of many and many more, shut in by a -second and a third demolished wall. A closer inspection of the ruins, -revealing beauties not yet departed, leads to an apprehension of what -has been irrevocably lost. These temples of the three gods who are but -one, always reminded me in their pathetic desolation of the _capellas -imparfeitas_ of Santa Maria da Victoria; what is incomplete, however, -unfinished at Batalha, has run to decay at Prambanan--there the budding -promise and arrested blossoming of an artistic idea, here the scattered -petals of the full-blown flower rudely broken off its stem. - -[Illustration: VII. PRAMBANAN RELIEFS - -(C. Nieuwenhuis.)] - -Siva is the keynote of the Prambanan group, Siva, the Jagad, the Bhatara -Guru, according to his prevalent title in the island. In the temple -which bears his name, he appeared as the leader in the exterior chapel -looking south; his wife, Doorga, looks north; their first-born, Ganesa, -looks west. The latter, sitting on his lotus cushion, is represented as -the Ekadanta, the elephant deprived of one of his tusks when fighting -Parashu Rama; a third eye in his forehead betokens his keenness of -sight; he wears in his crown the emblematic skull and crescent of his -father; one of his left hands brandishes his father's battle-axe; one -of his right hands holds the string of beads suggesting prayer; his -father's _upawita_, the hooded snake, is strung round his left shoulder -and breast. Doorga, his mother, born from the flames which proceeded -from the mouths of the gods, stands on the steer she killed when the -terrific animal had stormed Indra's heaven and humiliated the immortals; -her eight hands[45] wield the weapons and other gifts bestowed upon her -by the deities at their delivery: Vishnu's discus, Surya's arrows, etc. -etc., while her nethermost right hand seizes the enemy's tail and her -nethermost left hand the shaggy locks of the demon Maheso, who tries to -escape with the monster's life. This magnificent piece of sculpture, -highly dramatic and yet within the limits of plastic art, the unknown -maker having instinctively obeyed the rules formulated in Lessing's -_Laokoon_, some thousand years after his labours were ended, is the -petrified Lady Jonggrang, victim of Bondowoso's revengeful love. It -does not matter to the native that Siva has always claimed her as his -consort, if not under the name of Doorga then under that of Kali or Uma, -ever since she, Parvati, the Mother of Nature, divided herself into -three female entities to marry her three sons, who are none but he who -sits enthroned as Mahadeva in the inner chamber, looking east, with his -less placid personifications, the _dvarapalas_ (doorkeepers) Nandisvara -and Mahakala, the wielders of trident and cudgel, guarding the entrance, -supported by demi-gods and heroes. The colossal statue of their heavenly -lord, broken into pieces by the falling roof, has been restored and -replaced on its _padmasana_ (lotus cushion). In this shape the god -wears the _makuta_ (crown) with skull and crescent, has a third eye in -his forehead and a cobra strung round his left shoulder and breast; -his body, decked with a tiger's skin, rests against the _prabha_, his -aureole; one of his left hands holds his fly-flap, one of his right -hands his string of beads; of his trident only the stick remains. - -Siva, the one of dreadful charm, is everywhere, either personified or -in his attributes: he dominates the external decoration of the Vishnu -and the Brahma temples too, in the latter case as _guru_, even to -the exclusion of all other gods; the middle _chandi_ of the eastern -row, facing his principal shrine, has his _vahana_, the bull; the one -to the north his smaller image, while in the third, to the south, -wholly demolished, no statuary can be traced. The inner chambers of -the subordinate buildings show more plainly than that of Siva, which -is adorned with flowery ornament, that the Sivaïte style concentrated -ornamentation rather on the exterior than on the interior. The four -statues of Brahma, the master of the four crowned countenances, who -lies shattered among the debris of his temple, and the four statues -of Vishnu in his (a large one with _makuta_, _prabha_, _chakra_ and -_sanka_, and three smaller ones, representing him in his fourth and -fifth _avatar_ and in his married state with his _sakti_ Lakshmi in -miniature on his left arm), are chastely conceived in the chaste -surroundings of their chapels. In addition to the sorely damaged -_Ramayana_ reliefs, presently to be spoken of, they dwell, however -simple the interior arrangement of their cells may be, among richly -carved images of their peers and followers stationed outside: Vishnu -among his own less famous _avatars_ and supposed Bodhisatvas between -female figures; Brahma, as already remarked, among personifications of -the ubiquitous Siva in his quality of teacher, accompanied by bearded -men of holiness. Siva's _nandi_, a beautifully moulded humped bull, -emblem of divine virility, watches his master's abode, attentive to -the word of command,--watches day and night as symbolised by Surya, -the beaming sun, carrying the flowers of life when rising behind her -seven horses, and by Chandra, the three-eyed moon, drawn by ten horses, -waving a banner and also presenting a flower, but one wrapped in a -cloud. The _chandis_ of the eastern row, fortunately not yet despoiled -of these striking specimens of Sivaïte sculpture, the statue of Siva -opposite the Vishnu temple and enough to enable one to recognise that -they too had once a band of ornament in high and low relief, emphasise -even in the ruinous condition of their substructures, polygonous like -those of the larger temples but on square foundations, the mystery -attaching to the fascination exercised by the main building they -supplement, and whose decoration, strictly Sivaïtic on the inside -while partaking of the Buddhistic on the outside, has racked many -brains for an explanation. The bo-trees and prayer-bells, profusely -employed in its external embellishment, together with figures agreeable -to the Bodhisatva theory, have led some to advance the opinion that -it is a purely Buddhist creation, though perhaps tinged with Sivaïte -notions. They were met with the objection that there is no sign of -a dagob as distinguishing Buddhist feature; that the riddle of the -resemblance between the statuary on the outside of the Siva temple -and the conventional representation of Bodhisatvas, could find its -solution in the canonisation or deification of kings and famous chiefs, -a practice as old as ancestor-worship, which held its own in Java from -pre-Hindu days up to our own. However this may be, if the Prambanan -temples, and especially the one particularly dedicated to the great -god of the Trimoorti, preached orthodox Sivaïsm to the elect of its -innermost conviction, while tainted externally with the heresy of the -deniers of the existence of gods, the indubitably Buddhist Mendoot -reverses the process. This and the syncretism discernible in nearly all -the _chandis_ of Java, shows the religious tolerance of the Javanese -in the Hindu period. And religiously tolerant they are still as true -believers in the true faith of Islam; the fanaticism one occasionally -hears of, roots rather in discontent from economic causes than in -bigotry or over-zealous devotion to a creed which declares rebellion for -conscience' sake against a firmly established rule that recognises it, -to be unlawful. - -[Illustration: VIII. PRAMBANAN RELIEFS - -(Cephas Sr.)] - -The demi-gods and heroes with their followers on the outside of the -Siva temple, occupy, counting from the base upward, the third tier -of ornamentation, also the highest in the roofless condition of the -building: the few niches left above are empty. Beneath, the story of -Rama, an incarnation of Vishnu, is told in bas-reliefs which belong to -the very best Hindu sculpture discovered in Java or anywhere else. The -division of the casements is effected by bo-trees, sitting lions and -standing or dancing women in haut-relief, especially the last being of -exquisite workmanship. In endlessly varying attitudes, embracing one -another or tripping the light fantastic toe, retreating and advancing, -their measured steps being regulated by the musicians on interspersed -panels, they represent the _apsaras_, nymphs of heaven, adorning the -house of prayer to acquaint mortal man with the joys in store for -the doer of good. The human birds and other mythical animals under -the bo-trees, the prayer-bells and flowers in the garlanded foliage, -enhance the charm of this ingenious decoration, the splendidly limbed -virgins disporting themselves in a frame of imposing magnificence, their -graceful movements being worthily seconded by the sumptuous setting. -Nor does this wealth of detail, this marvellous display of artistic -power, of skill perfected by imaginative thought, divert the attention -from the divine idea embodied in Siva or from the introduction to its -understanding provided by the _Ramayana_, initiating the beholder's -intelligence by degrees. All is so well balanced that the lower guides -to the higher in whetting comprehensive desire. First, on reaching the -terrace, starting from the low level of vulgar interest, curiosity and -sympathy are awakened by the epic which shared popular favour with the -_Brata Yuda_. It is not known who enriched the literature of Java with -a version of the _Ramayana_ adapted to Javanese requirements; as in the -case of the _Mahabharata_ he was probably one of the poets living at the -cultured courts of the eastern part of the island. Whatever his name, -he made a hit with his tale of the god who descended from heaven, bent -on flirting with the daughters of men, and won a wife, the tenderly -loving Sita, by drawing Dhanusha, the mighty bow of Siva. His success -may be appraised by the circumstance that scenes taken from his poem -were deemed suitable to embellish the tombs of sovereign rulers. Can it -be called an improvement after more than a thousand years of progressive -western civilisation that we, to honour the memory of our dead, -make shift with inflated epitaphs advertising virtues in life often -conspicuous by an absence which the maudlin angels of our cemeteries, -rather than shedding undeserved, vicarious tears, perpetually seem to -bemoan on their own account? - -[Illustration: IX. PRAMBANAN RELIEFS - -(Centrum.)] - -The adventures of Vishnu in his Rama guise are told from the moment -of Dasharatha, King of Ayodhya, invoking his aid to make the royal -consorts partake of the blessing of motherhood. Vishnu, resting on the -seven-headed serpent of the sea, Sesha or Ananta, the one without end, -dispenses a potion which makes Kantalya, who drinks half of it, conceive -Rama; Kaykaji, who drinks a fourth part of it, Bharata; and the third -spouse, who drinks the rest, the twins Lakshmana and Shatrughna. We can -follow Vishnu, reborn from mortal woman, on the reliefs of the Siva -temple, which are tolerably preserved, through the first stages of his -earthly career as Rama, but must renounce studying his subsequent story -on the exterior of the temples dedicated to himself and Brahma, where -the third tier of sculpture has altogether disappeared, save a few -mutilated bas-reliefs. That is a great pity, for the illustration of the -_Ramayana_ by the artists entrusted with the decoration of the _chandi_ -Prambanan, judging from what we still possess, marks the apogee of -Hindu-Javanese art; revelling in accessory ornament, it never surfeits, -keeping the leading idea well in view, every embellishment adding to its -intrinsic value. The heavy moulding above the lowest band of chiselled -work of the Siva temple has fortunately protected it from being damaged -by falling stones; here we are able to discover the sculptor's technique -at close quarters and it is worthy of note that some of the curly lions -are wanting in their appointed places. This, coupled with the fact that -a few of the _apsaras_ remained unfinished, while others, like statues -of gods on higher planes, have only been outlined, and spaces, evidently -contrived for ornament, present flat surfaces, has led to the conjecture -of a catastrophe which surprised the builders and made them suspend -their labours as in the case of the Bimo temple of the Diëng plateau. - -[Illustration: X. PRAMBANAN RELIEFS - -(Centrum.)] - -One of the salient features of the decoration at Prambanan, indeed of -all ancient Javanese art, Sivaïte and Buddhist, is the representation -of animal life as an important factor in human destiny. If the Buddha -was called the Sakya Sinha, the Lion of the Sakyas, and his sylvan -embodiment adorns in many reproductions the Boro Budoor, his stateliest -temple, at Sivaïte Prambanan we find the king of the desert extensively -utilised in the general decoration, together with the beasts of the -field under the bo-trees and fanciful combinations of man and his lowly -friends, not dumb but of different speech, like the _kinnaris_, the -bird-people. The _Ramayana_ bas-reliefs echo the kindness[46] shown to -those humble companions in Indian myth, history and present-day asylums -for the aged and infirm among them. Attending the monkey warriors -with whose help the simian deity Hanoman restored King Sugriva to the -throne of his forefathers at Kishkindhya (an allusion, it is thought, -to the doughty deeds of the aborigines of the Deccan), _bajings_[47] -and _bolooks_[47] are gambolling round the house of the Most Awful -and Mysterious, once worshipped here by great nations whose very names -are lost, but whose art, giving a place to all creation in symbolic -expression of the divine, still teaches us the lesson that the animals -are also children of the gods, endowed with life not to be exterminated -to serve our pleasure and our vanity, or to be abused for our profit, -but to enjoy the fullness of the earth and the good gifts of heaven as -we do ourselves, or might do if we were wise. Mother Nature, Siva's -_sakti_ Doorga, nurses at her bosom all her husband's offspring, without -distinction, and at Prambanan she superintends the growing world, as the -mistress of his household, in the highly finished form the artist has -given her: Loro Jonggrang, daughter of Ratu Boko of the Javanese legend. -Not in her outward character of the demon-steer subduing virago does she -attract her worshippers here, nor in that of the woman of the golden -skin riding the tiger, full of menace, but in that of Uma, the gentle -goddess who sheds light on perplexing problems of conduct, to whom one -turns in distress. Ideal of high-born loveliness, Loro Jonggrang is -especially venerated by those of her own sex who are in trouble or have -a desire to propound in the fumes of incense they burn: barren matrons -praying for issue from their bodies to their lords and masters, like the -wives of King Dasharatha; virgins anxious to get married; pseudo-virgins -who have trusted too much in the promises of their lovers, following the -_hadat_ established by herself at Prambanan and diligently observed -(not only, it should be noticed, in that neighbourhood, but likewise -where no one ever heard of Loro Jonggrang and her _escapades d'amour_), -insisting that, in the name of the precedent she set, consequences shall -be warded off. When _pasar_, _i.e._ market, falls on a Friday,[48] her -votaries are exceptionally numerous, mostly native women entreating -deliverance from female ills or help in the attainment of feminine -wishes. Chinese, half-caste and occasionally European ladies may, -however, be observed among them: it is said that several happy mothers -of the ruling race at Jogjakarta and Surakarta owe their husbands -and children to Notre Dame de Bon Secours of Prambanan; that brides -having obtained their heart's desire in union with the beloved, the -bridegrooms in their turn repair to her shrine, after a honeymoon ended -in storm-clouds, with an earnest supplication for means of release. This -explains the sprinkling of males among the fair devotees on Fridays, -dejected looking persons who smear the statue of Doorga with _boreh_, -despite notices to desist, supplicating her to repeal former decrees, -having different objects in view, of course, with their salvings of -Ganesa and Siva's _nandi_. Favours are requested, pledges are given, -votive sacrifices are performed, the gods and their attributes, Mboq -Loro Jonggrang in the first place, are wreathed and festooned with -flowers in compliance with an old Hindu custom so deeply rooted that -we may notice grave, turbaned _hajis_ yielding to it, unheedful of -the Prophet's anathemas against those who commit the unpardonable sin -of idolatry, straying more widely from the right path than the brute -cattle, wicked doers, companions of hell-fire whose everlasting couch -shall be on burning coals. - -[Illustration: XI. PRAMBANAN RELIEFS - -(Centrum.)] - -As the exhalations of the incense rise to the dying rays of the sun -and mix with the scent of the _kembangan telon_, the flowers of -sacrifice, _melati_, _kananga_ and _kantil_, the soughing of the -trees in the evening breeze repeats the lessons taught by an ancient -inscription found near the temples of Prambanan, and a summary of which -Hindu-Javanese _Libro del Principe_, taken from a translation by a -Panambahan of Sumanap, may be acceptable: What has been here set down, -was in the beginning an ancestral tradition, very useful if observed, -but, if disregarded, it becomes a curse. This inscription was made in -the year 396 (?), in the third month, on a Friday in the sixth era. -Let it inform you of the most exalted, of the road to enlightenment -and happiness, to attain your country's progress and prosperity. Proof -thereof will be cheap food and raiment, and universal peace, that those -who honour the gods may lead tranquil lives. Honouring the gods is the -perfection of conduct. Whosoever strives after that will be smiled -upon by them, for the practising of virtue provides access to heaven, -which shines in splendour, and all gods will unite with the supreme -Siva Bathara Indra to assist the practiser of virtue. But whosoever -does wrong will go to perdition and his appearance will be monstrous, -his shape like the shape of a dog; such a one acts unwisely because he -turns away from virtue and obeys his passions, which are his enemies. -It seems good to know this in life, in order to practise virtue and -praise the godhead, believing in Bhatara, who has power over the world, -possessing heaven and earth. The teachers must also be respected, -without exception, because of their venerable charge, and you must -learn of them to honour Bathara above all gods, the Omnipotent, the -Ruler and Maintainer of everything. Praise him in order that you may -gain happiness and bliss even while you live on earth. Honour your -parents and the parents of your parents and their teachings, which are -inviolable, as they before you considered inviolable the teachings which -came to them from their parents and ancestors as received from the god -Bathara, who opened their hearts to probity. Know that they were allowed -to adorn themselves with fragrant flower-buds wherever their influence -penetrated: this will also be your privilege after the purification of -your minds. Conduct yourselves honestly according to divine direction, -acquire discretion and try to resemble the illustrious kings of the -past who compassed the felicity of their subjects. Be no regarders of -persons either among the good or among the bad; all are mortals in a -fleeting world. This consider: Bathara is the King of Kings who ordains -the holy institutions. Fill the place of a father among his children. -If there are any of your subjects who act wickedly, command them to -mend their ways; if they persist in evil, teach them to distinguish -between what is good and what is bad in their souls, to the advantage -of the living. Excellent men must be appointed to manage the affairs of -the people. These three things are of highest importance: that proper -instruction be given; that your subjects become prosperous instead of -poor through oppression; that every one of them know the boundaries of -his fields. Persevere in honouring Bathara! Glorify him and inherit joy! -Dress cleanly and keep your bodies clean. Acknowledge the omnipotence of -Bathara Giri Nata and, protected by him, no one can harm you. May his -superiority be reflected in you to confound the wicked doers. If you -desire a change of station, seek seclusion to do penance in order that -Bathara's brilliancy may become visible in you. Nothing is so beautiful -and so profitable to you as the conquest of your passions, subduing -them to a pure mind and lofty aspirations, vanquishing the enemies of -virtue who reveal themselves: it will help to proclaim your lustrous -righteousness. Glorify Bathara! He will descend in his beneficence to -show you the way. Reflect seriously: some day you must die; ponder -over the mystery of life and make the ignorant understand for their -own salvation. Behaving in this manner, happiness cannot escape you, -kings of good rule, all of whose prayers will be listened to and with -whom no one can be compared: this is the sign of the eminence of the -sovereign who dominates men as the tiger dominates whatever breathes -in the forest. The gods will protect such kings to the benefit of -their subjects, traders and carriers of merchandise and labourers in -the fields. Nothing is denied to the obedient, for the gods ward off -evil from their thrones; evil is known in heaven before it touches the -mortals on earth. Glorify Bathara! The men of rank and high birth who -serve kings, must be of middle age. In their fiftieth year it behoves -them to retire from the world into prayerful solitude to die as a child -dies; let the body suffer for the soul, crowning the end of life. As -you grow in knowledge your wishes will be fulfilled and your soul will -leave its prison. The token of higher knowledge is evident. Where does -the soul go? It gains in beatitude or, if no progress has been made, it -seeks a refuge in the bodies of animals and people of mean appetites. -Gaining in beatitude, it reaches heaven, the garden of rest, but hell is -the abode of sin. Cleanse, therefore, your thoughts; eschew impurity! Do -not favour the wealthy, nor despise the poor; all are equally confided -to your care. O ye, who are kings and represent the gods in your -kingdoms, listen to this admonition and know your responsibility for the -ultimate lot of your subjects. Bathara, the lord of life and death, will -call you to account. Woman has been created inferior to man; but many -men are enticed to wrong-doing by the smooth speech of their women-folk, -who lack perception by the inscrutable decree of the gods. Woman wishes -to control man, taking her caprice for wisdom, always pressing him -to follow her fancies. The chronicles, however, mention the names of -queens like Sri Chitra Wati, Sinta Devi and Sakjrevati Drupadi. In the -days of Dhipara Jaga, Tirta Jaga, Karta Jaga and Sang Ngara bloody wars -devastated the land; kings were bewitched and changed into dragons and -elephants because they disregarded the ordinances of Bathara and also -because they were weak, not able to restrain their burning passion for -beautiful women, acting differently from that which behoves those in -authority. Possess your souls in continence! Bathara watches and you are -unacquainted with the hour of your death. - -[Illustration: XII. PRAMBANAN RELIEFS - -(Centrum.)] - -The shadows of evening thicken; darkness gathers, darkness in the train -of Rahu, the devourer of sun and moon, robing the temples in gloom. -Fire-flies, darting from between the sculptured bo-trees and festooned -foliage, begin to hold their nocturnal feast but subside before a red -glare, nascent in the holy of holies. They return, as if borne by -strange, wild melodies, and grow into the luxurious forms of luminous -nymphs, the _apsaras_, who leave their stations round the house of fear -to dance their voluptuous dance of death, renouncing their allegiance to -the Mahadeva to court Kama of the flowery bow, consumed by the desire -to enjoy life and life's best before the approach of the mower cutting -them down. Their mates, the _gandharvas_, excite them in their weird -revelry with songs and the musicians urge them with the clang of tabors -and cymbals. Shaped for the enchanting arts of love, skilled in the -wiles of female magic, they move in a whirl of passion, like flames of -fire, more redoubtable to man than the sword and arrows of his bitterest -foe. Luring the unwary who tarry at Prambanan when the fates, weaving -the web of the world, change the colours of day into night's blackest -dyes, when the lotus-blossoms hang heavy on their stems and the air -is burdened with the odour of incense and sacrificial wreaths, they -intend his subversion by a mirage of delight, a hallucination of the -senses, and present the gratification of carnal desire as the triumph -of reason. Woe to him if he does not resist in the delirium of his -infatuation! The moment he tries to grasp their flitting forms, they -evade him as a mountain stream in spate, as the spray of its water -dashing down the rocks, as foam on the surging brine. The _apsaras_ -mock, the _gandharvas_ hiss him, the musicians howl, all turning again -to stone, having instilled their subtle poison into his heart. He seeks -in vain the joy they held out to him, begs in vain for a draught of the -_soma_, the nectar of the gods. Then, shooting out from the great god's -abode as a flash of lightning, the red glare takes substance and Siva -appears in his most terrible aspect, Kala, destroying time, waving the -skull which springs from the lotus stem, menacing men and cattle, the -wild beasts of the woods, the fowl of the air and the fish of the sea, -with the _trishula_, the trident of desolation. Behind him the Devi, his -spouse, emerges from her niche, riding Vayu, the stormwind, not Doorga -or Uma disguised as Loro Jonggrang, but Kali, the furious, of hideous -countenance, crowned with snakes, dripping with blood. Lifting up her -voice above the roaring of her steed, she joins the Dread One, Rudra, -the Thunderer, and passion and baffled desire become a portion of the -tempest she raises, the odour of the _kembangan telon_ breathing agony. -Mahakala, the Almighty Overthrower, deals death under his veil. But if -the night of terror begins in darkness, it will end in dawn and light -of day: all that lives, is born to die for new life to succeed, and so -teaches Siva himself, the Bhatara Guru. In adoration of Ganesa, the -fruit of his union with Parvati, wisdom will accrue to him who learns -the lesson; enlightenment from the spectacle of time, the demolisher, -fortifying fecund nature, reanimating the universe in anguish of decay. -Wisdom is the great gift, purification of the soul in abstinence from -the pleasures which drag it down, to keep the spark of the divine -undefiled in its earthly sheath with the aid of the father and the -son, whose distinctive qualities merge in Wighnesa, the vanquisher of -obstacles. Drinking their essence, man's hearing and knowing leads to -affection and commiseration, to the second Brahma Vihara, the sublime -condition of sorrow at the sorrow of others, and when dissolution -arrives as a reward, Yama, the judge of the dead, will find no cause -for reproach. The good will enter the diamond gate, but grievous -torment awaits the foolish who pamper the flesh and are ensnared by the -daughters of lust. - -[Illustration] - -FOOTNOTES: - -[35] Whence its name, derived from _api_ (fire). - -[36] The title Loro designates a lady of very high birth. - -[37] _Legèn_ is the liquor prepared by fermentation of the sap drawn -from some trees of the palm family. - -[38] From _tangkis_, _tinangkis_, which, derived from _nangkis_, "ward -off", means "to repel one another." - -[39] _Telaga_ means "lake" and _powiniyan_, derived from _winih_, -"seed", means a flooded ricefield in which the ears on the stalks, bound -in sheaves, are put to serve for seeding. - -[40] Not the last, as this legend has it, for Ratu Boko's roaring can -yet be heard on still nights, if we may believe the people who dwell on -the banks of the Telaga Powiniyan. - -[41] _Padi_ is rice in the hull, shelled by the women and girls, usually -very early in the morning, by stamping it in blocks of wood hollowed out -for the purpose. - -[42] Bondowoso's curse took dire effect and the Javanese lassies of the -neighbourhood, who enter the bonds of matrimony about their fourteenth -year, comment with sarcastic pity on the fact that their sisters of -Prambanan have, as a rule, to wait some ten rainy seasons longer--not -without seeking compensation, it is alleged, after the example set by -their patron saint Loro Jonggrang, whose maidenly life, according to -the _babad chandi Sewu_, of which more later on, was not altogether -blameless. - -[43] The very precise ridicule this appellation, which originated in -the childish credulity of the natives, who persist in paying homage to -a statue of Doorga as if it were actually their petrified Mboq Loro -Jonggrang; but the real name of the group being unknown, why should we -reject a distinction not denoted by the less definite term Prambanan? - -[44] Major, then still Captain T. VAN ERP in his report to the -_Batavian Society of Arts and Sciences_, January 11, 1909. - -[45] The sculptor showed his independence by disregarding the more -canonical number of sixteen or ten. - -[46] Stimulated especially by Buddhist and Jaïn influences. - -[47] Squirrels: _Sciurus nigrovittatus_ and _Pteromys elegans_ and -_nitidus_. - -[48] _Pasar_ is held once every five days and once every thirty-five -days it falls, therefore, on a Friday. - - - - -[Illustration] - - - - -CHAPTER V - -MORE OF CENTRAL JAVA - - Le bon sens nous dit que les choses de la terre n'existent que - bien peu et que la vraie réalité est dans les rêves. CHARLES - BAUDELAIRE, _Les Paradis Artificiels (Dédication)_. - - -Except during a period of some four centuries and a half, from about 940 -till the palmy days of Mojopahit, when declining Hindu civilisation, for -reasons as yet unexplained, sought a refuge farther east, Central Java -and especially that part of it known in our time as the Principalities, -_i.e._ Surakarta and Jogjakarta, has always been the heart of the -island. There lived and live the true Javanese, the people of heaven's -mercy, cherishing their old traditions; these and the beautiful scenery -of their fire-mountains and fertile valleys are still theirs, whatever -else may fail: glory, power and freedom. They lived and live in their -world of custom and formality a life unintelligible in its inner -workings to the western brain, impenetrable to the western eye. There -are forces hidden in the Javanese mind, the resultant of a strangely -moved past, which we can never understand, though we may admire their -creative energy, revealed in the now conventional designs guiding the -hand of the potter, the wood-carver, the goldsmith, the armourer, the -_batikker_,[49] hereditary practisers of dying arts and crafts; in the -remains of a marvellous architecture long since altogether dead. No -chapter in the whole history of eastern art, says Fergusson, is so full -of apparent anomalies or upsets so completely our preconceived ideas of -things as they ought to be, as that which treats of the architectural -history of the island of Java ...; the one country to which they (the -Hindus) overflowed, was Java, and there they colonised to such an -extent as for nearly a thousand years to obliterate the native arts -and civilisation and supplant it by their own ...; what is still more -singular is, that it was not from the nearest shores of India that -these emigrants departed but from the western coast.... A _linga_, -erected in the Kadu in the year 654 Saka (A.D. 732), a Sivaïte symbol -of generation, marks the origin of an artistic activity whose most -brilliant period, the classical one of central Javanese architecture, -as G. P. Rouffaer styles it rightly, begins with the construction of -such buildings as the Buddhist _chandi_ Kalasan or Kali Bening. The -inscription of King Sanjaya in Venggi characters, and vestiges of -Vaishnav tendencies in the Suku and Cheto temples of a much later date, -point to the worship of Vishnu, while Brahma's four sublime conditions -and more subtle transcendentalism do not seem to have attracted the -Javanese converts to Hinduïsm. They could grasp the unity of Siva's -threefold functions much better and accepted him as Mahadeva at the -head of the Trimoorti. The advent of Buddhism in its _mahayanistic_ -form, the creed of the northern church so called, served to emphasise -native tolerance. Sivaïsm and whatever there was of Vishnuïsm, -harmonised with Buddhism to the extent of borrowing and lending symbols, -emblems and divine attributes; Hindu gods played puss in the corner -with Bodhisatvas, as already remarked upon in the preceding chapter; -the _chandi_ Chupuwatu surprises us with a _stupa-linga_;[50] a -Javanese prince of the thirteenth century bears the expressive name of -Siva-Buddha; the old Javanese _Sang Hiang Kamahayanikan_ contains the -dictum: Siva is identical with Buddha.[51] If more inscriptions had been -found, more light might have been thrown on the anomalous ornamentation -of, for instance, the Prambanan temples and the Mendoot; but Sivaïte -records of the kind leaving the matter unexplained, Buddhist information -is still scantier, perhaps a consequence of Baghavat's followers not -excelling in epigraphy or literary labours of any description. - -If the backwash of great political events or religious discussion when -the Islam superseded older creeds, may have aided Kala, the Destroyer, -in demolishing a good many buildings of the classical period, whose -sites even are sought in vain, it is certain that the pioneers of -western civilisation, proud of their superiority, willfully and wantonly -undid in many places work that had been spared by time and earthquakes -and volcanic eruptions and enemies born of the soil, devastating with -fire and sword their brethren's hearths and houses. Christian zealots -regarded the ancient monuments as assembly-rooms of the Devil where the -benighted heathen used to foregather in idolatry, lodges of abomination -the sooner razed the better, a pious feeling often translated into -action on grounds of utility: the stones offered excellent building -material. Officials and _particulieren_[52] of broader views, besides -acknowledging the serviceableness of _chandis_ in this respect, went -_recho_-hunting[53] for the adornment of their houses and gardens. Quite -a collection has been formed in the residency grounds at Jogjakarta, the -nucleus of which was moved thither from the estate Tanjong Tirta, whose -former occupants, like most of the landed gentry, made exceedingly free -with the temples and monasteries in that neighbourhood. As neither they -nor the others bothered about noting where they got this or that piece -of sculpture, we are entirely at sea concerning the meaning of several -beautiful statues. This is the case, _e.g._, with one of remarkably fine -execution, a crowned goddess, sitting on a lotus cushion and encircled -by a flaming aureole, pressing her hands to her bosom. She has been -fortunate enough to escape the fate of some deities who shared her -sequestration and were left to the care of the convicts detailed to keep -the Resident's compound in trim, a duty performed by whitewashing or -daubing them with a grayish substance, excepting the hair of the head, -the eyebrows, the eyeballs and the _prabha_, which the gentlemen-artists -of the chain-gang are in the habit of painting black, enhancing the -general effect by "restoring" lost hands and feet and damaged faces -after methods nothing short of barbarous, but therefore the better in -keeping with the traditional attitude of those in authority. For this -infamous disfiguration and desecration, which makes any one unaccustomed -to Dutch East Indian processes shudder with horror, never disturbed the -aesthetic sense or equanimity of the several occupants of the residency -who, during the last thirty-five years, saw it going on under their -very eyes, the eyes of the representatives of a Government lavish in -circulars[54] recommending the country's antiquities to their care. -Neither are those eyes shocked by the "museum" adjoining the residency, -a jumble of plunder from _chandis_ far and near; nor by the chaotic mass -of torsos, arms and legs, fragmentary evidence of wholesale spoliation -behind that pitiful exhibition of archaeology turned topsyturvy. - -So much for the statuary removed from the _chandis_, as far as it can -be traced. Concerning the _chandis_ themselves, it should be remembered -that the greater part has wholly disappeared. Hillocks, overspread -with brushwood, sometimes awaken hopes that by digging foundations -and portions of walls may be discovered; heaps of debris, tenanted -by lizards and snakes, point to structures of which nothing that is -left, indicates the former use; shattered ornamental stones speak of -magnificent buildings fallen or pulled down--glimmerings of splendour -that was. The temples still standing are reduced to ruins and diminish -almost visibly in attractiveness and size. Rouffaer[55] gave an -interesting example of their fate in the story of the spiriting away -of the _chandi_ Darawati: in 1889 tolerably well preserved, though two -large statues of the Buddha had been dragged off to the dwelling of a -European in the _dessa_ Gedaren, it was gone in 1894--vanished into air! -The temples constructed of brick, like the _chandi_ Abang, have suffered -even more, of course, than those of stone, the memory of whose grandeur -is retained in a few ghastly wrecks. Reserving the Buddhist remains -for later treatment and passing by the Sivaïte caves with rectangular -porches in the Bagelen, mentioned by Fergusson, I shall deal here with -the _chandis_ Suku and Cheto, and the most noteworthy ruins in the -southern mountains. The latter comprise the _kraton_ of Ratu Boko, Mboq -Loro Jonggrang's father, as the natives call it, and the temple group of -the Gunoong Ijo. Of the legendary kingly residence little more is left -than a square terrace with portions of a wall and the sill of a gate. -The _chandi_ Ijo consists of a large temple of the usual polygonal form -with ten smaller ones and a pit which contained two stone receptacles -and strips of gold-leaf with the image of a deity and an inscription; -the buildings are in a sad condition, but decay has not impaired their -beauteous dignity and the landscape alone repays a visit to Soro Gedoog, -an estate whose gradual reclamation of the jungle led to their discovery -in 1886 when ground was cleared for an extension of the plantations. - -The _chandis_ Suku and Cheto are situated respectively on the western -and northern slope of the Gunoong Lawu, a volcano on the boundary -between Surakarta and Madioon, not less expressive in its scenery of -what heaven has done for this delicious island. Shortly after the -mysterious pyramids of Suku had drawn the attention of Resident Johnson, -in the British Interregnum, Thomas Horsfield visited them and made some -drawings. The inscriptions and the sculptured ornament of Cheto were -reported upon by C. J. van der Vlis, in 1842. The groups belong to the -latest, most decadent period of Hindu architecture in Java and their -foundation, Suku being a few years older than Cheto, must have coincided -with the introduction of the Islam. Bondowoso, the son of the recluse -Damar Moyo, who assisted the King of Pengging against Ratu Boko and took -such signal revenge upon the latter's daughter, Loro Jonggrang, for -rejecting him, the uncouth slayer of her father, is supposed to have -erected the buildings at Suku. Those at Cheto owe their origin to a -prince of Mojopahit, who quarrelled with his brother, the ruler of that -empire, or, according to another legend, to a certain Kiahi Patiro, who -refused to become a convert to the new faith and repaired to the Lawu, -where he lived as a hermit and was killed by Pragiwongso, an emissary -of the Moslim King of Demak. _Linga_-worship returned in the temple -groups of the Lawu to its crudest modes of expression, and Fergusson, -who mentions the dates 1435 and 1440, speaks of a degraded form of the -Vishnuïte religion, the _garuda_,[56] the boar, the tortoise, etc., -being of frequent occurrence in the ornamentation. Junghuhn described -the staircases he found, which connected the terraces, and the statues, -which hardly came up to the artistic standard of Prambanan and the Boro -Budoor, one of them distinguishing itself by a colossal head whose -measurement from chin to crown was three feet, half of the whole height. -Comparing his description with the actual state of things, much must -have been removed, heaven knows whither! Notwithstanding the obvious -truth of Fergusson's remark that a proper illustration of Suku and -Cheto, and, I may be permitted to add, of the remains on the summit -of the mountain, whether originally tree-temples or consecrated to -devotional exercises in the open, _à l'instar_ of West Java, promises -to be of great importance to the history of architecture in the island, -very little has been done in that direction or even for the conservation -of the ruins where _recho_-hunters and a luxurious vegetation vie in -obliterating the traces of most interesting antiquities. Junghuhn -sounded a note of warning apropos of the falling in of the peculiarly -constructed pyramidal temple, May 1838, but this and the other monuments -have been suffered since, as before, to crumble quietly away and the -easily removable sculpture to be carried off. Ganesa, in his manifold -reproductions, seconds on the Lawu his father Siva, head of the -Trimoorti, continuing the lead obtained seven centuries earlier in the -plain of Prambanan, and a systematic study of the reliefs, now covered -with moss and lichens, might shed a good deal of light on several -unsettled questions. One of those reliefs, blending the human and the -divine in the manner of the allusions to the _Brata Yuda_ on the Diëng -plateau and the Rama legend on the walls of the _chandi_ Loro Jonggrang, -represents a complete armoury, with Ganesa, protector of arts and -crafts, between the armourer himself and his assistant who works the -bellows. If, with Rouffaer, we divide the long era during which the -Hindus, first as immigrants and then as rulers, merged gradually in the -aboriginal population, into a Hindu-Javanese period of Central Java and -a Javanese-Hindu period of East Java, the monuments of Suku and Cheto -belong evidently to the epoch of Javanese-Hindu decline, decadent art -flowing back to its classical source, tarnishing original Hindu-Javanese -conceptions. Leaving Buddhist architecture to be dealt with in the -last chapters, and before turning to the _chandis_ of East Java, a -short historical review may aid in the appreciation of this decline and -subsequent paralysis of the creative faculty. Kartikeya, the god of -war, a younger son of Siva and Parvati, had his strong hand in this, -and how he invested and divested mighty princes, who conquered or were -defeated and finally passed away, causing the rise and fall of glorious -kingdoms, is written in the _babads_, the Javanese chronicles, by no -means such old wives' tales as Dominee Valentijn tried to make them out, -but containing in their extravagance a kernel of stern reality, not the -less explanatory of the condition of the fairy island Java because the -_magnanimes mensonges_ of a vivid imagination animate the dull facts. - -Of the Hindu empire Mataram in Central Java nothing tangible is left -except the ruins referred to, a few objects in metal and stone, -accidentally unearthed or dug up by treasure-seekers, and some -inscriptions, title-deeds, etc., the scanty "genuine charters of Java" -as van Limburg Brouwer defined them. The name Mataram has been preserved -on a copper plate, dating from about 900, which agrees in this respect -with four other records, discovered in East Java; the capital of the -_Maharaja i Mataram_ is called Medang. For two centuries, from the -beginning of the eighth until the beginning of the tenth, Mataram seems -to have flourished as the most powerful state in the island, especially -aggressive towards the east. Native tradition, in fond exaggeration -of her importance, makes her sway the destinies of the world. Her -star waned suddenly; by what cause is unknown; but whether it was the -invasion of a mightier enemy or a natural catastrophe, the same as that -which overtook the builders of the Diëng and the plain of Prambanan, -forcing them to leave their work unfinished, ancient Mataram sank into -insignificance. From the middle of the tenth until the beginning of -the sixteenth century, the successors of her former eastern vassals, -that is whichever of them happened to be on top in the continual -struggle for supremacy, did in East and Central Java as they pleased, -warring, intermarrying, annexing their neighbours' domains, only to -lose them again and their own kingdoms to boot, to usurpers, ambitious -ministers, popular governors of provinces, enterprising _condottieri_ -or mere adventurers favoured by Dame Fortune. In that overflowing -arena of high rivalry, dynasties succeeding one another with amazing -rapidity, Daha, situated in what is now Kediri, secured paramount -influence after Kahuripan, situated in what is now Southern Surabaya; -then Tumapel, situated in what is now Pasuruan, became ascendant; then -Daha once more and, last of the great Hindu empires, Mojopahit, about -1300, to be overthrown, after two centuries of preponderance, by the -sword of Islam. Jayabaya, King of Daha, from about 1130 till about -1160, has been called[57] the Charlemagne of Java, in whose reign -learning and letters were encouraged; or the Javanese King Arthur, whose -life among his heroes, in peace and war, is reflected in the idylls -of the _Panji_-cycle, at whose Court the famous poet Mpu Sedah began -his version of the _Mahabharata_, the _Brata Yuda_, finished by Mpu -Panulooh, author of the _Gatotkachasraya_, while Tanakoong wrote the -_Wretta-Sansaya_, a sort of _Epistola de Arte Poetica_. When Tumapel -expanded, especially under Ken Angrok, troublous times arrived for -Daha, which could hardly hold her own against the encroachments of that -unscrupulous monarch. Ken Angrok or Arok, born in 1182 at Singosari, -had seized the royal power after assassinating the old King in 1222 or -1223. The kris he used, had been ordered expressly for that deed from -the famous armourer Mpu Gandring, who was its first victim because he -tarried in delivering it, the tempering of the steel having taken more -time than suited the usurper's patience. Dying under the murderous -stroke, Mpu Gandring uttered a prophetic curse: This kris will kill -Ken Angrok; it will kill his children and grandchildren; it will -kill seven kings. The prophecy came true with wonderful exactness. -Ken Angrok having married Dedes, the widow of the old King he had -despatched, was himself killed as the third victim of Mpu Gandring's -kris in the hand of a bravo commissioned by their son Anusapati, the -Hamlet of Javanese history. And how blood followed blood during the -hundred years of Tumapel's hegemony, how Ken Angrok's descendants -harassed their neighbours before the curse took effect upon each of -them, appearing like luminous stars in the sky of politics and war, and -then disappearing behind the shadowy cloud of untimely death, is it not -written in the _Pararaton_ or Book of the Kings of Tumapel and -Mojopahit? - -The foundation of Mojopahit has been attributed to scions of several -royal families, among them to Raden Tanduran, a prince of Pajajaran -in West Java which, it will be remembered, owed its origin to princes -of Tumapel. The most widely accepted reading is, however, that a -certain Raden Wijaya, commander of the army of King Kertanegara, -great-grandson of Ken Angrok, profiting from his master's quarrels with -Jaya Katong, ruler of Daha in those days, carved out a kingdom for -himself, reclaiming, always with that end in view, a large area of wild -land, Mojo Lengko or Mojo Lengu, near Tarik in Wirosobo, the present -Mojokerto. King Kertanegara who, by branding the Chinese envoy Meng Ki, -had stirred up trouble with the Flowery Empire, was unable to punish -this act of arrogance, and his violent death in a battle won by the -legions of Daha, meant the inglorious end of Tumapel. This happened in -1292 and the expeditionary force sent from China to chastise him for his -ungracious treatment of ambassadors to his Court, consequently found -their object accomplished or, more correctly speaking, unaccomplishable -when landing in 1293. But its leader indemnified his martial ardour -by entering the service of Raden Wijaya who, with his assistance, -subjugated Daha, which had tried to reassume her former precedence. -Firmly established on the throne of the realm he had fashioned out of -Daha, Tumapel and his own territory near Tarik, he refused, however, -to pay the price stipulated by his Chinese ally and when the auxiliary -troops asked the fulfilment of his promises, arms in hand, he proved to -them that superior strength is the ultimate arbiter of right and sent -them home much diminished in numbers and pride. The Emperor of China, -wroth that the beautiful princesses of Tumapel, daughters of the late -King Kertanegara, whom he had deigned to accept as concubines, were not -forthcoming, but stayed behind to adorn the harem of the self-made King -of Mojopahit, ordered his unsuccessful generalissimo to be flogged by -way of example to other commanding officers. Raden Wijaya who, with the -kingly title, had assumed the name of Kertarajasa, enjoyed his royal -dignity only until 1295 and his ashes were entombed in two places not -yet located: in the _dalem_ (the inner, private part) of his palace -conformably to the Buddhist, and at Simping conformably to the Sivaïte -ritual, not otherwise than King Kertanegara received last honours in the -guise of Siva-Buddha at Singosari and in the guise of a Dhyani Buddha at -Sakala, and the remains of King Kertarajasa's successor were interred in -three places according to the Vishnuïte ritual, circumstances from which -we may conclude that in East as in Central Java the different creeds -lived together in most amiable harmony. - -The kris of Mpu Gandring might limit the earthly term of the descendants -of Ken Angrok, it could not check their prowess while they were still -up and doing. Overlords of East and Central Java, extending their rule -to Pajajaran, they even looked for conquest to the other islands of -the Malay Archipelago. Under Hayam Wurook or Rajasa Nagara, in the -latter half of the fourteenth century, Mojopahit reached her zenith; a -record of 1389 mentions Bali as being tributary since about 1340; Aru, -Palembang and Menangkabau in Sumatra, Pahang with Tumanik in Malacca, -Tanjong Pura in Borneo, Dompo in Soombawa, Ceram and the Goram islands -acknowledged Nayam Wurook's suzerainty too. Seeing no more worlds to -subdue, he died and, as in the case of Alexander the Great, his empire -fell to pieces; in East Java itself Balambangan seceded from Mojopahit -proper and the Muhammadan propaganda, fanning discord between the -Hindu princes of old and new dynasties, prepared their common doom. -The beginnings of the Islam in East Java have already been spoken of, -with Gresik as a missionary centre, Maulana Malik Ibrahim as the first -_wali_ in that region and the conversion into Moslim vassal states -of the dependencies of Mojopahit, whose princes, combining under the -auspices of Demak against their liege lord, sealed his fate. Raden -Patah of Demak was a man of war and destiny. The fire of the new faith -burning fiercely within him, he hurled his defiance at the stronghold -of the heathen, speaking to the last King of Mojopahit, his father or -grandfather according to tradition, as Amaziah, King of Juda, spoke -to Joash, the son of Jehoahaz, the son of Jehu, King of Israël: Come, -let us see one another in the face,--but with a different result: the -challenger from Demak came out victorious and Mojopahit ceased to exist, -an issue fraught with grave consequences. This occurred about the year -1500[58] and Raden Patah, pursuing the royal family on their flight, -defeated the King or one of his sons again at Malang, where a last stand -was made. But Gajah Mada, the Prime Minister of Mojopahit, founded a -new empire, Supit Urang, which comprised much of the territory once -belonging to Singosari. The Saivas also held out at Pasuruan, which -was invested by Pangeran Tranggana, a successor of Raden Patah, but -after his assassination by one of his servants, the troops of Demak -returned home. Pasuruan and Surabaya reverted, later on, to the Regent -of Madura, a son-in-law of Pangeran Tranggana. Yet, Hinduïsm lingered on -in the island; its political power was only broken with the conquest of -Balambangan by the East India Company in 1767, and the population of the -Tengger mountain region did not commence to accept the Islam until very -recently. - -In the confusion which resulted after the death of Pangeran Tranggana -from the disruption of his domains into Cheribon, Jayakarta and Bantam -in the western, Gresik and Kediri in the eastern, and Demak proper and -Pajang in the central part of the island, the latter territory absorbed -Jipang and its Prince Tingkir, a scion of the royal family of Mojopahit, -was proclaimed Sooltan by the spiritual authority of Gresik, the first -time we find that title mentioned in the history of Java. Sooltan -Tingkir appointed one of his trusted servants, Kiahi Ageng Pamanahan, -governor of the tract of land which had preserved the name of Mataram. -Kiahi Ageng Pamanahan improved the condition of the people and his son -Suta Wijaya, who had married a daughter of the Sooltan, making himself -independent by rebelling, by poisoning his father-in-law after his -having been captured and pardoned, finally by taking possession of -the regalia in the subsequent war of succession, became master of the -situation and laid in New Mataram the foundation of another state which, -in the reign of his successor Ageng, 1613-1646, gained the ascendency -over the rest of Java with Madura, subjugating even Sukadana in West -Borneo. Not, however, without strenuous exertion for Balambangan gave -a good deal of trouble in the East and the conquest of Sumedang in the -West, in 1626, taxed the military strength of the rising empire to -its utmost. When the East India Company began to make its influence -felt, Moslim solidarity proved a valuable asset as, for instance, in -the relations with Bantam and Cheribon, whose Pangeran proposed the -title of Susuhunan for Ageng (1625) before Mecca promoted him to the -Sooltanate (1630). In 1628 and 1629 he ventured to attack Batavia, the -new settlement of the Dutch, but had to retire and, what was even worse, -by provoking those upstart strangers, he damaged his trade: they closed -the channels of export to Malacca and other foreign ports of rice, the -principal produce of the land. "Mataram must now become our friend," -wrote the Governor-General to his masters, the Honourable Seventeen, -and, indeed, Mangku Rat I., Ageng's son, found himself obliged to -sign a treaty of friendship with the Company--a dangerous friendship! -Differences between their "friend" and Bantam with Cheribon were -sedulously fostered by the authorities at Batavia; the Company took a -hand in the putting down of disturbances created in East Java by Taruna -Jaya of Madura and Kraëng Galesoong of Macassar; the Company patronised -and protected the reigning Sooltans, who moved their residence from -Karta to Kartasura, against pretenders and exacted payment in land, -privileges, concessions, monopolies, etc., shamelessly in excess of the -real or pretended assistance afforded in quelling purposely manufactured -anarchy--precisely as we see it happen nowadays wherever western -civilisation offers her "disinterested" services to eastern countries of -promising complexion for exploitation by western greed. - -Mataram, trying to escape from the extortionate friendship of the -honey-tongued strangers at Batavia, whose thirst for gold seemed -unquenchable, has its counterparts in benighted regions now being -"civilised" after the time-honoured recipe: interference which upsets -peace and order, more interference to restore peace and order with -the naturally opposite result, occupation until peace and order will -be restored, gradual annexation. The East India Company's mean spirit -of haggling was held in utter contempt by the native princes, _grands -seigneurs_ in thought and action, too proud to pay the hucksters with -their own coin, though bad forebodings must have filled the mind, -for instance, of Susuhunan Puger, recognised at Batavia as Mataram's -figurehead under the name of Paku Buwono I.,[59] when near his capital -a Dutch fort was built and garrisoned with Dutch soldiers to back him -in his exactions for the benefit of alien usurers and sharpers. Like -the rat of Ganesa, they penetrated everywhere and the tale of their -relations to the lords of the land is one of tortuous insinuation until -they had firmly established themselves and could give the rein to their -sordid commercialism in always more exorbitant claims. Paku Buwono II., -feeling his end approach, was prevailed upon, in 1749, to bequeath his -realm to the Company, but one of the most influential members of the -imperial family decided that this was carrying it a little too far: -Mangku Bumi,[60] brother of Paku Buwono II., supported by Mas Saïd, son -of the exiled Mangku Negara,[61] and other _pangerans_ (princes of the -blood), stood up in arms to defend their country's rights and inflicted -severe losses on the Dutch troops in stubborn guerrilla warfare. This -led to the partition of Mataram between Paku Buwono III. and his uncle -Mangku Bumi, both acknowledging the supremacy of the Company, the latter -settling at Jogjakarta, the old capital Karta, under the title and -name of Sooltan Mangku Buwono,[62] while Mas Saïd, who did not cease -hostilities before 1757, gained also a quasi-independent position as -Pangeran Adipati Mangku Negara, which in 1796 became hereditary. With -three reigning princes for one, the power of Mataram was definitely -broken and Batavia assumed the direction of her affairs quite openly, -the "thundering field-marshal" Daendels emphasising her state of -decline and the British Interregnum bringing no change. - -In 1825 the divided remnant of Mataram, viz. Surakarta with the Mangku -Negaran and Jogjakarta with the Paku Alaman,[63] was deeply stirred by -Pangeran Anta Wiria calling upon his compatriots to chase the oppressors -away. Born from a woman of low descent among the wives of Mangku Buwono -III., Sooltan of Jogjakarta, it seems that, nevertheless, hopes of his -succession to the throne had been held out to him when he assisted his -father against the machinations of his grandfather, Sooltan Sepooh -(Mangku Buwono II.), banished by Raffles in 1812. However this may be, -he resented the settlement of the Sooltanate on the death of Mangku -Buwono III. upon Jarot, an infant son, and other circumstances adding -to his dislike of Dutch control, he raised the standard of revolt. The -Javanese responded with alacrity to an appeal which bore good tidings -of delivery as the wind, ridden by the Maroots who make the mountains -to tremble and tear the forest into pieces, bears good tidings of -coming rain to a parched earth. Anta Wiria, under his more popular -name of Dipo Negoro, and his lieutenants Ali Bassa Prawira Dirja, or -Sentot, and Kiahi Maja, gave the Dutch troops plenty of bloody work in -the five years during which the Java war lasted, 1825-1830. It was the -last eruption on a large scale of the fire imprisoned in the native's -heart, the last sustained effort at regaining his independence, crushed -by the white man's superiority in military appliances, but occasional -throbbings, ruffling the surface as in Bantam (1888), the Preanger -Regencies (1902), Kediri (1910), etc., show that the volcano is by no -means an extinguished one. Though "kingdoms are shrunk to provinces and -chains clank over sceptred cities," the love of liberty, laid by as a -sword which eats into itself, does not own foreign dominion, and the -native princes, especially the Susuhunan of Surakarta and the Sooltan -of Jogjakarta, remain objects of worshipful homage. Their genealogy -remounts to the gods whose essence took substance in the illustrious -prophet Adam who begat Abil and Kabil on the goddess Kawa; the history -of their house begins with the arrival in the island, in the Javanese -year 1, of Aji Soko; they are the _panatagama_ and _sayidin_ (_shah -ad-din_), directors and leaders of religion; their Courts set the -fashion in high native society, Solo[64] being more gay and extravagant, -Jogja[64] more sedate and solid, as a writer at the end of the -eighteenth century already remarked. - -The Dutch Government recognises the imperial or royal dignity of -Susuhunan and Sooltan by the superior position of its Residents in the -capitals of their Principalities, who, directly responsible to the -Governor-General, correspond in rank to the general officers of the -army, while the administrative heads of the other residencies have -to content themselves with the honours due to a colonel; also by the -institution of dragoon body-guards whose ostensibly ornamental presence -can be and has been turned to good account when the mental intoxication -arising from meditation on gilded disgrace, charged with the lightning -of passion, produces effects irreconcilable with the fiction that all -is for the best in this best of worlds. With the Government steadily -encroaching on the native princes' ancient rights, bitterness grows -apace and irritation at the recoiling weight of bondage lives on, though -colonial reports represent it as dead. Truly, in the three centuries -during which it pleased Kuwera, the fat god of wealth, to inspire the -strangers from the West, rich in promise but slow in performance, -exacting and pitiless, to deeds of unprincipled rapacity, the people -have learned to hide their thoughts that worse may not follow, hoping -that time will set things right. But as everything points more clearly -to the fixed purpose of the Dutch Government to avail themselves of -every pretext for swallowing the Principalities as all the rest has been -gobbled up, there are those who cherish the memory of Dipo Negoro and -consider the necessity of new man-offerings: the greater the need, the -greater must be the propitiation. On the whole, however, better counsel -prevails, deliverance being sought on planes of mystic exercise, silent -submission being practised in expectation of the consummation of a -higher will, and this is the native's secret as he repeats the lessons -inculcated in the _Wulang Reh_, the treatise on ethics written by one -of the eminent of the past, Sunan Paku Buwono IV.: May ye imitate our -ancestors, who were endowed with supernatural strength, and may ye -qualify for penitence, heeding closely the perfection of life; this is -my prayer for my children; be it granted! Meanwhile taxation increases, -but who can object to that when in days of old the good people had to -pay for the privilege of looking at the public dancers, whether they -cared to look at them or not; when compulsory contributions to the -exchequer were levied upon one-eyed persons for their being so much -better off than the totally blind; etc.... Fancy a Minister of Finance -in Holland defending a vexatious new assessment on the ground of -arbitrary cesses in the Middle Ages! - -Hindu art had lost its vitality when the second empire of Mataram arose -in Central Java and the cult of the ideal was effected by modernising -currents from the eastern part of the island. Sanskrit, as the vehicle -of thought in Venggi and Nagari characters, made place for Kawi which, -related in its oldest forms to Pali and in its symbols to the Indian -alphabets, evolved soon afterward into a specific Javanese type. -Sivaïte literature paved the way for the _Manik Maya_, the _Bandoong_, -the _Aji Saka_, the _Panji_- and the _Menak_- or _Hamza_-cycles, the -_Damar Wulan_; as to Buddhist literature, Burnouf's comment upon its -inferiority holds also good for Java: no trace exists even of a life of -the Buddha, of _jataka_-tales, except such as have originated in the -eastern kingdoms at a comparatively late date. Literary culture in the -seventeenth and eighteenth centuries was a continuation of and throve on -the efforts of the great authors hospitably entertained at the Courts of -Mojopahit and Kediri. The Javanese language with the wealth of words it -acquired and the diversity of expression it developed,[65] exercised and -still exercises in its four dialects[66] a vivifying influence upon the -Soondanese speech in the west and the Madurese in the east. Its script, -like the people who speak and write it, and cling to their _hadat_, -the manners and customs of the _jaman buda_, which, notwithstanding -their Islamitic veneer, they prefer to the law of the Prophet,--its -script rejects Moslim interference and refuses to employ the Arabic -characters, sticking to its equally beautiful _aksaras_ and _pasangans_. -Religions succeeding one another, generally without discourteous haste, -Muhammadanism penetrated Central Java but slowly from the north, first -by the conversion of the great and mighty who profited by the example -of Mojopahit, then by grafting the idea of the one righteous god upon -the godless Buddhist or pantheistic Hindu creed of the _orang kechil_, -the man of slight importance who, up to this day, though fervent in -his outward duties as a Moslim, shows in every act that his individual -and national temperament is rooted in pre-Islamic idiosyncrasies. The -heroes of the _Brata Yuda_ and _Ramayana_ are just as dear to him as -the pre-Islamic saints whose legends are gathered in the story of _Raja -Pirangon_ and the _Kitab Ambia_, as the forerunners, companions and -helpers of the Apostle of God. - -The sacred _waringin_, never wanting in the _aloon aloon_, the open -places before the dwellings of the rulers of the land and their -deputies, what is it but the bo-tree, the tree of enlightenment? -One of venerable age in the imperial burial-ground of Pasar Gedeh, -planted, according to tradition, by Kiahi Ageng Pamanahan or his son -Suta Wijaya, announces without fail the demise of a member of one of -the reigning families either at Solo or at Jogja, by shedding one of -its branches. Pasar Gedeh, Selo and Imogiri are silent spots, peopled -with the dead whose lives' strength made history and is mourned as the -strength of a glorious past. Selo, an enclave belonging to Surakarta, in -Grobogan, residency Samarang, contains the ancestral tombs of the rulers -of Mataram; Imogiri and Pasar Gedeh in Jogjakarta, which latter marks -the site of the original seat of empire and was comparatively recently -put to its present use, are the cemeteries common to the royalty of both -Principalities, and guarded by officials, _amat dalam_ with the title -of Raden Tumenggoong, appointed by mutual consent. A Polynesian bias -to ancestor-worship, unabated by Hinduïsm, Buddhism and Muhammadanism, -accounts for the almost idolatrous adoration[67] of the graves of the -Susuhunans and Sooltans, their ancestors and also their progeny that -did not attain to thrones, receptacles of once imperial dust, feeding -the four elements from which it proceeded and to which it returns like -meaner human clay. Look, says Kumala in the Buddhist parable, all in the -world must perish! The religious brethren of his faith used to repair at -night to the sepulchres of those taken to bliss and spend the lone hours -in pondering on the instability of conscious existence, desiring to gain -the Nirvana by their undisturbed meditations, but Sivaïte associations -people the old graveyards of Java with _raksasas_, monstrous giants, -eaters of living and dead men and women, and santons, bent on prayer -amid the last abodes of the departed, have been terrified, especially at -Pasar Gedeh, by weird noises and apparitions signalling their approach, -commending hasty retreat to the wise. It is advisable to distrust -darkness there and rather to choose the day for acts of devotion, even -if annoyed by worldlings who come to consult the big white tortoise in -the tank, ancient Kiahi Duda, widower of Mboq Loro Kuning, presaging -the better luck the farther he paddles forth from his subaqueous -habitation. At a little distance is the _sela gilang_, a bluish stone -with a more than half effaced inscription, only the lettering of the -border being legible. Tradition calls it the _dampar_ (throne) of Suta -Wijaya, sitting on which he killed Kiahi Ageng Mangir, his rival and -owner of the miraculous lance Kiahi Baru, who had been lured into his -presence by one of his daughters to do homage by means of the _ujoong_, -the kissing[68] of the knee; near by are a stone mortar and large stone -cannon-balls, the largest possessing the faculty of granting untold -wealth to those strong enough to carry it three times without stopping -round the _sela gilang_, whose legend, carved by a prisoner of war, -either a spirit of the air or a magician, reveals in its marginal -commentary a philosophic mind coupled with linguistic talents: _zoo gaat -de wereld--così va il mondo--ita movet tuus mundus--ainsi va le monde_. - -Selo, Imogiri and Pasar Gedeh: so goes the world indeed, and the -nameless prisoner of war's motto, preserved near the _pasarahan dalam_, -the imperial garden of rest, would be hardly less appropriate over the -gates leading to the _kratons_, the residences[69] of the Susuhunan of -Surakarta and the Sooltan of Jogjakarta, where they do the grand in -the grand old way, cherishing the memories of a power gone by. A visit -to the Principalities without an invitation to attend some function -at Court cannot be called complete and it is a treat to watch the -ceremonial exercises connected with one of the three _garebegs_[70] or -with the salutations on imperial birthdays and coronation-days in the -roomy _pendopos_, the open halls whose general style betrays its Hindu -origin no less than the aspect, the dresses, the movements of the native -nobility, officials and retainers, an assemblage of a fairy tale, betray -their Hindu parentage. The _bangsal kenchono_, the audience-chamber -of the Sooltan at Jogja, is a masterpiece of construction in wood, the -carved beams and joists, richly gilt and painted in bright colours, -forming a ceiling of wonderful airiness and elegance; in the _bangsal -witono_ the Sooltan shows himself to the people on days of great gala; -in the _bangsal kemandoongan_, a hall in one of the many open squares -of the palace grounds, seated on his _dampar_ or throne, he used to -witness the execution of his subjects sentenced to death, who were -krissed[71] against the opposite wall; another of these open squares -was dedicated to pleasures which remind of the _munera gladiatoria_, -more especially of the _ludi funebres_, and kindred amusements with a -good deal of local colour: we find it chronicled of Sunan Mangku Rat I., -Java's Nero, that once he beguiled a tedious afternoon in his _kraton_ -at Kartasura by stripping a hundred young women and letting a few tigers -loose among them. The dining-hall (_gedong manis_: room of sweets) in -the _kraton_ at Jogja, to the south of the audience-chamber, can easily -hold three hundred guests with the host of servants they require; at -Solo the imperial stables and coach-houses[72] are scarcely inferior in -interest to the friend of horses, riding, driving and coaching, than the -Kaiserlich-Königliche Marstall at Vienna or the Caballerizas Reales at -Aranjuez. But of all the sights at the Courts of the Principalities of -Central Java it is the human element that fascinates most, a waving mass -of silent figures in the magnificent setting which reflects centuries -of _Sturm und Drang_, the new to the visitor's eye being nothing but -the very, very old; men taught by fate to treasure their thoughts up in -their hearts, as their mountains do the hidden fire, worshipping _tempu -dahulu_, sustained by _l'amour du bon vieulx tems_, _l'amour antique_, -even the rising generation remaining apparently unaffected by the -example of western fickleness, an inconstancy ever more pronounced since -the illustrious citizen of Florence, of the Porta San Piera, commented -on it: - - _Che l'uso de' mortali è come fronda - In ramo, che sen va, ed altra viene._[73] - -The country-seats of Susuhunans and Sooltans, where they sought repose -from cares of state, often contained temples erected, if not in the -name then in the spirit of their kind of sacrifice, to Kama, the god -of love, smuggled into the practice of a later creed. They had no -wish to become the victims of their virtue like the excellent King -Suvarnavarna; they did not aspire to the fame accruing to Rama in -his relations to the female demon Shoorpanakha, personification of -sublunar temptations. And the manifold functions assigned to water in -their pleasances, to the limpid, running water of the cool mountain -rills, are characteristic of an island where a bath, at least twice a -day, preferably in the open, is both a necessity and a luxury which the -poorest does not dream of denying himself. Observe the crowds of men, -women and children, always chaste and decent, disporting themselves -in lakes and rivers, every morning and every evening; note the names -of Pikataän, Kali Bening, Banyu Biru, idyllic spots and equal to the -classic _chandi_ Pengilon, Sidamookti and Wanasari to the lover of a -plunge and a swim, screened by flowers and foliage, with the blue heaven -smiling on his joy. Passing by Ambar Winangoon and Ambar Rookma, the -remains of the so-called water-castle at Jogjakarta convey some notion -of the manner in which royal personages sought recreation, amusing -themselves in their parks of delight, fragrant and tranquil like the -restful Loombini, where Maya gave birth to the Buddha; toying with their -women in and round the crystalline fluid. An abundant spring within the -boundaries of the palace grounds led to the conception of this retreat -or, rather, these retreats, for there were two, connected by a system of -canals which speaks highly for native hydraulics, though the buildings -erected to obey a capricious will, show in their present ruinous state -how architecture had degraded since the Hindu period, its flimsy -productions being unable to withstand the first serious earthquake. Of -Pulu Gedong, to the northeast of the _aloon aloon kidool_, nothing -is left but crumbling portions of the walls which jealously guarded the -privacy of the Sooltan's watersports. Of Taman Sari and Taman Ledok, -situated in the western part of the _kraton_, a good deal is still -recognisable, especially the structures on Pulu Kenanga in the largest -of the artificial lakes which are now dry ground, the one here meant -being incorporated into a _kampong_, one of the several groups of native -dwellings inhabited by the Sooltan's numerous retainers. The whilom -islands convey in quite a picturesque way the lesson that human works -must die like the hands that fashioned them. - -[Illustration: XIII. WATER-CASTLE AT JOGJAKARTA - -(Centrum.)] - -The building of the "water-castle", whose pavilions, artificial lakes, -tanks and gardens spread over an area of about twenty-five acres, -was begun in 1758 by a Buginese architect under the orders of Mangku -Buwono I., a great raiser of edifices, as Nicolaas Hartingh[74] wrote -in 1761, and maker of "fountains, grotto-work and conduits which, -though completed, he orders immediately to be pulled down, not finding -them to his taste, thus squandering some little money." We possess a -description[75] of the _kraton_ at Jogjakarta, dated September 1791, -from the hand of Carl Friedrich Reimer,[76] who speaks of "a collection -of gardens, fish-ponds and pleasure-pools." He probably visited Pulu -Gedong before proceeding to Taman Sari[77] and expatiates on the -spaciousness of the dwelling room in Pulu Kananga, where it seems that -the Court could find plenty of accommodation. But what made the greatest -impression on the expert in hydraulics was the arrangement of passages -and an apartment for prayer and meditation under water, as if the -Sooltan deemed it an advantage to worship surrounded by the babbling -stream, light and fresh air being provided through turrets rising above -the surface. In the place called Oombool Winangoon, situated on a low -level, with three tanks, fed from the great lake of Taman Sari, was a -cool retreat where the Sooltan used to rest a while after his bath, -refreshing himself with a cup of tea. Alluding to the Sumoor Gumuling, -Reimer remarks that the architect must have chosen a round form for -his structure to make it the better resist the pressure of the water -all round. The strange building which went by that name and consisted -of two concentric walls with a flat roof,[78] taken for a subaqueous -house of prayer by the visitor of 1791, has also been very differently -explained: some see in its remains a dancing-school, awakening visions -of the Sooltan's _corps de ballet_ practising in the first storey to -the dulcet tones of the _gamelan_, the native orchestra, that ascended -from the basement and aided them in going through their paces; others -connect it with functions never referred to in polite society and which -have nothing in common with praying, either with the heart or with -the feet, more correctly speaking: with the arms, hands and hips, for -Javanese dancing is no loose skipping and hopping about, but a graceful -and expressive play of the body and more particularly of the upper limbs -in rhythmic, undulating motion. Passing from one lake to the next, the -Sooltan's means of conveyance was the _prahu_ Niahi Kuning, a gorgeously -decorated barge, given to him by the East India Company; other boats, -plying between Taman Sari and Taman Ledok, were at the disposal of the -ladies of the royal household desirous of an outing with their babies; -two small skiffs left their moorings every night alternately, at a -signal given on a _bendeh_, to feed the fishes, which knew the sound and -assembled in shoals. The guard-rooms near the northern watergate, of -which the remaining one, _i.e._ the one not altogether fallen into ruin, -shelters in the morning a motley crowd of sellers of fruit, vegetables, -sweetmeats, etc., witnesses to the Company's dragoons, protecting and -shadowing their Highnesses of Surakarta and Jogjakarta with the princes -of their blood, already having been entrusted with that task in the days -of Mangku Buwono I. - -Of the delicately carved woodwork hardly a trace remains, but some -foliage and birds among flowers, executed in stucco, give evidence -of a good taste which knew how to make old motives subservient to new -requirements. Though a Muhammadan pleasance, designed by a Muhammadan -architect for a Muhammadan prince, the _garuda_ over one of the -entrances, the Banaspatis on gables and fronts in Taman Sari and Taman -Ledok, the _nagas_ coping the balustrades of the staircases, show that -Hindu conceptions continued to leaven Javanese art. The relations with -China and the consequent influx of Chinamen have also borne their fruit -in Central Java as in Cheribon and the eastern kingdoms: Reimer informs -us that the galleries and tops (now gone) of the several buildings -were constructed like pointed vaults, and were wrought "in the manner -of Chinese roofs"; Pulu Gedong was famous for the lofty Chinese tower -erected near the spring which furnished the water for the "castle", -its lakes, ponds, tanks and canals, and for the irrigation of its -grounds. The orchards, renowned for their mangoes and pine-apples, the -vegetable-, sirih- and flower-gardens had a great reputation in the -land; assiduous attention was paid to horticulture on the principle, -well understood by oriental gardeners, that flower-beds, ornamental -groves and bowers are like women; that however much art and pains -are bestowed on their make-up, the art of arts is the concealment -thereof.... Writing this it occurs to me how properly a western version -of that universally approved maxim has been put in the mouth of -_Gärtnerinnen_, _niedlich_ and _galant_: - -[Illustration: XIV. WATER-CASTLE AT JOGJAKARTA - -(Centrum.)] - - _Denn das Naturell der Frauen - Ist so nah mit Kunst verwandt._[79] - -Though Mangku Buwono I. was a contemporary of Goethe, his knowledge of -_Faust_ is extremely doubtful, but being an artist in his own way, he -took care that the natural scenery, assisted by art, should contribute -to a pleasant general impression in the distribution of the dwellings -for his retinue: native princes (and of his rank too!) do not move an -inch inside or outside their _kratons_ without numberless attendants at -their heels. In the "water-castle" were apartments, not only for the -Sooltan, for the Ratu, his first legitimate spouse, for his other wives -and concubines, for the little family they had presented him with, but -for the dignitaries of his Court, officials of all degrees, secretaries, -servants of every description, various artificers from the armourers -down to the _kebon kumukoos_, the makers of _tali api_ (fire-rope), -necessary for lighting his Highness' cigars. There were reception-, -dining-, living- and sleeping-rooms for the Sooltan, his Ratu and -female relatives, each apart; common rooms for the _selir_ (wives of -lower degree); rooms for the instruction of their children; rooms where -his Highness' daughters spent a few hours every day in _batikking_; -guard-rooms for the _prajurits_, the male guards; guard-rooms for -the female guards under command of the Niahi Tumanggoong, a lady of -consequence, who kept and keeps the _dalam_, the interior of the -_kraton_, under constant observation so that no illicit _amourettes_ -shall occur in the women's quarters, and yet--! There were store-rooms, -kitchens, workshops, prisons, halls set apart for the dancers, male -and female; the cream of the female dancers, the _srimpis_ and girl -_bedoyos_, were probably housed in or near the principal pavilion on -Pulu Kananga, of which the Sooltan occupied the eastern and the Ratu the -western portion. Above all there were the bath-rooms, dedicated to Kama -and his wife Rati of Hindu memory; and since the parrot is the _vahana_ -of that frivolous god, many are the unspeakable tales of revived rites -of his luxurious worship. - -The etiquette at Court is fitly illustrated by the two tea-houses of -Taman Sari, the eastern one for the Grand Pourer-out-of-Tea of the -Right, who presided over the preparation of the delectable beverage -for the Sooltan, and the western ditto for the Grand Pourer-out-of-Tea -of the Left, who provided for the Ratu. A scrupulous punctilio is -ingrained in Javanese habits and customs, from high to low, on great -and small occasions, the native's mentality always reverting to -things which were, but never more can be. The homage done to sacred -objects, arms, _gamelans_, etc., by giving them a human name and a -title,[80] venerating them as if endowed with supernatural faculties, -recalls Polynesian fetishism, Hinduïsm being blended with it in Siva's -_trishula_, Vishnu's _chakra_, etc., which are still carried behind the -native princes among their _ampilan_.[81] The _upacharas_ or imperial -and royal _pusakas_[82] are treated with the utmost reverence when -shown at the appearance in public of Susuhunan or Sooltan, and their -bearers, the _koncho ngampil_, who hold an honoured position at the -Courts of Solo and Jogja, may be considered direct successors of the -envoys of King Dasharatha on the reliefs of the _chandi_ Loro Jonggrang, -who bore his regalia when meeting Rama and Lakshama. The strange -ceremonial, preserved from the time when gods walked amongst men, seems -hardly antiquated, on the contrary very germane to _siti-inggil_[83] -surroundings. One need not visit the _kratons_ though, to notice how -the spirit of the past permeates all things Javanese; any well-dressed -native getting out of his _sado_[84] at the railway station or repairing -thither on foot for a journey with the fire-carriage, will do. Even if -he cannot afford the few _doits_[85] necessary and must impair his -dignity by going afoot, he has his retainers to look after his box -and, stuck behind, he has his magnificent kris in a sheath of gold, -with a beautifully carved ivory handle, in nine cases out of ten a -_pusaka_, cherished like the kris Kolo Munyang of the Prince of Kudoos -or, as others allege, of a Susuhunan of Surakarta, who sent the weapon, -which killed its master's enemies without human direction, to the -assistance of Pangeran Bintoro, then oppressed by a king of Mojopahit. -The chronology of this legend is evidently a little faulty, but, O! the -wonders of Java's golden age, and, O! the superstitious honour in which -their memory is held by these lovable people, whose actual existence is -a dream of days gone by. And that happy dream, they ween, is a presage -of the future, prophesying the restoration of their fathers' heritage. -If, nevertheless, the hour draws near of unconditional surrender, the -Dutch Government steadily and surely arrogating to itself the externals -with the substance of power in the Principalities, they will silently -submit to the _nivarana_ of their ancient faith, the hindrance arising -from torpor of mind appointed to them in the _sansara_, the rotary -sequence of the world, and seek consolation in the promise of their new -faith that the Lord will not deal wrongly with his servants. The life of -nations, like the life of men, starts running as the mountain torrent -and meets many an obstacle before it swells to a broad river in the -plains and flows tranquilly and mightily to the sea; also for Java it is -written: - - ... Non anche, - l'opra del secol non anche è piena.[86] - -[Illustration] - -FOOTNOTES: - -[49] _Batikking_ is the art of dyeing woven goods by immersing them in -successive baths of the required colour, protecting the parts to be left -undyed by applying a mixture of beeswax and resin. - -[50] A _stupa_, lit. a mound, a tumulus, is a memorial structure, -sometimes raised over a relic of the Buddha, one of the eight thousand -portions into which his ashes were divided, or a tooth, or any other -fragment of his remains. The combination of such a memento of the Most -Chaste with the emblem of supreme virility is syncretism indeed! - -[51] Professor Dr. H. H. JUYNBOLL in the _Bijdragen tot de -Taal-, Land- en Volkenkunde van Nederlandsch Indië_, Ser. vii., vol. -vi., nr. 1. - -[52] Those not in the Government service: planters, industrials, etc., -always of lower caste in general, especially official esteem, than -the select who draw their salaries from Batavia. Hence the native -designation of such an inferior individual as a _particulier saja_, -"only" a private person. - -[53] _Recho_ or _rejo_ is the name given to any sort of statue. - -[54] From _circulus_, circle, something round, which rolls easily away -into oblivion as it is intended to; but, if nothing else, _la folie -circulaire_ keeps the fiction of governmental guidance and control -alive. - -[55] Speaking at a meeting of the _Royal Geographical Society of the -Netherlands_, December 27, 1902. - -[56] Vishnu's _vahana_ or bearer, the monster-bird. - -[57] By G. P. ROUFFAER, _Indische Gids_, February 1903. - -[58] The fall of Mojopahit has been put at 1478 (Javanese chronicles), -1488 (VETH'S _Java_, 2nd ed.) and between 1515 and 1521 -(ROUFFAER). - -[59] Paku Buwono, like Paku Alam, means "nail which fastens the -universe." - -[60] Lit. "the one who has the world in his lap," _i.e._ the supporter -(ruler) of the world. - -[61] Lit. "the one who has the empire in his lap," _i.e._ the supporter -(ruler) of the empire. - -[62] Lit. "the one who has the universe in his lap," _i.e._ the -supporter (ruler) of the universe. - -[63] A fourth semi-independent domain, created at the expense of -Jogjakarta for the benefit of Pangeran Nata Kusuma, ally of the British -during the troubles of 1811 and 1812. - -[64] Common abbreviations, in speaking and writing, of Surakarta and -Jogjakarta; Solo is, to put it correctly, the name of the place where -Paku Buwono II., after his old _kraton_ had been destroyed by fire in -the civil war diligently fostered by the Company, built the present one, -_Surakarta Hadiningrat_, _i.e._ the most excellent city of heroes. - -[65] _Ngoko_ is spoken among the common people, among children, by -adults to children and by those of superior to those of inferior rank; -_kromo_ by those of inferior to those of superior rank and by people -of high rank amongst themselves unless differences in social degree or -grades of relationship require another mode of address; _dagellan_ or -_gendaloongan_ (in Surakarta) and _madya_ (in Jogjakarta), a mixture of -_ngoko_ and _kromo_, by people of equal rank conversing in an unofficial -capacity, politely but without constraint, by those of superior to those -of inferior rank, their seniors in years whom they wish to honour, -by merchants of equal rank and the higher servants of the nobility -to one another; _kromo-inggil_ comprises a group of words used when -referring to whatever is divine or very exalted on earth; _basa kedaton_ -is the language of the Court, spoken by all males in the presence of -the reigning prince or in his _kraton_ whether he be present or not, -but in addressing him or his heir presumptive, _kromo_ is used; the -reigning prince employs _ngoko_ interspersed with _kromo-inggil_ words -when referring to himself; the women in the _kraton_ speak _kromo_ or -_kromo-madya_ among themselves, _basa kedaton_ to such men-folk as -they are allowed to see and _kromo_ to the reigning prince or his heir -presumptive; _ngoko andap_ is a coarse sort of speech which descends -to the use of words, in relation to man, ordinarily applied only to -animals; _kromo-dessa_ means rustic speech in general. - -[66] The central and most refined Javanese of Mataram or Surakarta, -spoken in the Principalities, the Kadu, the Bagelen, Madioon and Kediri; -the western Javanese, spoken in Cheribon and Banyumas; the _basa_ or -_temboong pasasir_ (speech of the coast), spoken in Tagal, Pekalongan, -Samarang, Yapara and Rembang; the eastern Javanese, spoken in Surabaya, -Pasuruan, Probolinggo and Besuki. - -[67] A cult with a ritual handed down from the past and scrupulously -observed. Cf. the account of a visit to Selo in 1849, published from -papers left by Dr. M. W. SCHELTEMA, in _De Gids_, December, -1909. - -[68] The Javanese do not kiss in the disgusting, unwholesome, western -fashion; they smell or sniff, using the olfactory instead of the -osculatory organs, as sufficiently indicated by the words of the native -vocabulary describing the operation referred to. In this matter again, -the Hindu immigrants may have made their influence felt. Cf. Professor -E. WASHBURN HOPKINS' interesting paper on _The Sniff-Kiss in -Ancient India_, in the _Journal of the American Oriental Society_, vol. -xxviii., first half, 1907. - -[69] Including, besides the palaces and palace grounds, thickly -inhabited little towns. The _kraton_ of Surakarta contains, _e.g._, -more than ten thousand people, all belonging to the imperial family and -household, from the princes to their dependents, servants and hangers -on: court dignitaries, court functionaries, gold- and silversmiths, -wood-carvers, carpenters, masons, musicians, etc. Within its walls -is also the imperial _mesdjid_, a fine, large building with a widely -visible gilt roof. - -[70] The _garebeg mulood_, _garebeg puasa_ and _garebeg besar_, -corresponding with the _maulid_ (feast of the Prophet's birth), _id -al-fitr_ (feast of breaking the fast) and _id al-qorban_ (feast of the -sacrifice). - -[71] _Krissing_, a form of capital punishment until recently still in -use in the island of Bali, consisted in driving a kris to the heart of -the condemned man, sometimes under circumstances of refined cruelty, -the executioner not being permitted to put an end to his victim's agony -before the prince, presiding in person or by deputy, had given the -signal for the _coup de grâce_. - -[72] A story is told of a Susuhunan of Surakarta having ordered a -magnificent landau from one of the first _carrossiers_ in Paris, that -the favoured industrial was advised to send some cooking-pans with it -on delivery. Asking: What for? he got the answer: To poach the eggs his -Highness' chickens will lay in your carriage. Splendour and squalor live -near together in the households of thriftless oriental potentates. - -[73] - - For usage with mortal man is like the leaf - On the bough, which goes and another comes. - -[74] Governor and Director of Java's northeast coast, afterwards member -of the Governor-General's Council at Batavia. - -[75] Published by H. D. H. BOSBOOM from papers in the Dutch -National Archives. - -[76] Titular Major, afterwards Lieutenant-Colonel of the Corps of -Engineers, Director of Fortifications and Inspector of Canals, Dams, -Dikes and Waterways. - -[77] REIMER'S description leaves Taman Ledok _in dubio_ and -a reason for his probable non-admittance there, may be found in the -circumstance that it appears to have been the part of the pleasance -reserved for the recreation of the Sooltan's concubines. - -[78] Whence the name: _oombool_, like _sumoor_, means "well" or -"spring", and _gumuling_, derived from _guling_, means "rolled up", -"lying flat." - -[79] - - For nature in woman - Is so near akin to art. - -[80] Kiahi is a very common one. Dr. J. GRONEMAN, whose -description of the water-castle at Jogjakarta contains a good many -interesting particulars, mentions the name of the barge of state, -presented to Paku Buwono I. by the East India Company, Niahi Kuning, as, -to his knowledge, the only instance of a female appellation being given -to royal paraphernalia--perhaps on the same principle as that which -makes us, too, speak of a ship as of a "she". - -[81] Emblems of royalty; more strictly: objects of virtu belonging to -the reigning family. - -[82] A _pusaka_ is an heirloom, generally with luck bringing properties -either to the rightful owner or to any one who secures possession of it. - -[83] Lit. "the high place" of the _kraton_. - -[84] Short for _dos-à-dos_, a kind of vehicle naturalised in Java; -offering only problematic comfort at its very best, the ramshackle -specimens plying for hire in the streets of the capital towns of the -island, beat everything ever invented anywhere else in the world for -inflicting torture on the pretext of conveyance. - -[85] _Doits_ are copper coins of endless variety, demonetised -more than half a century ago but still used by the natives almost -exclusively and to the prejudice of the legal "cent", the hundredth -part of the "guilder" or legal unit of the Dutch East Indian currency, -notwithstanding the Government's efforts (on paper) through the medium -of financial geniuses, whose name is Legion and whose practical -performance is Nihil, to put the monetary system and colonial finance in -general on a firm, workable basis. - -[86] ... Not yet, the work of (our) time has not yet reached its -fullness. - - - - -[Illustration] - - - - -CHAPTER VI - -EAST JAVA - - cosi da l'ossa dei sepolti cantano - i germi de la vita e degli spiriti.[87] - - GIOSUÈ CARDUCCI, _Odi Barbare_ (_Canto di marzo_). - - -When, suddenly, for reasons still unknown, the classic period of art -in Central Java closed, about 850 Saka (A.D. 928), East Java -awakened and entered on an era of artistic activity in every direction, -which lasted until the fall of Mojopahit six centuries and a half -later. In architecture it offers nothing so grand and imposing as the -ancient temples of the Middle Empire, but much more diversity, and -numerous inscriptions, resembling, after 900 Saka (A.D. 978), -in form and contents, what we possess of old Javanese literature, -enable us in many cases to determine the dates and also the character -of the _chandis_, found principally along the course of the Brantas -in the residencies Pasuruan, Kediri and Surabaya. Moving eastward, it -was there that Hindu civilisation made greatest progress, no more -in the vigorous enthusiasm of a young faith eager to proselyte, but -modified by and finally succumbing to the influences of the soil, -the climate, the idiosyncrasies of the aborigines. The oldest dates -(Madioon, Kediri, Surabaya and Pasuruan) fall between 890 and 1140; -then we have a good many again from Kediri (1120-1240 and 1270-1460) -and from Surabaya (1270-1490); also from Pasuruan, Probolinggo and -Besuki (1340-1470), Madura (1290-1440) and Rembang (1370-1390); finally, -the constructive energy returning to Central Java, from Samarang and -Surakarta (1420-1460), Suku and Cheto bringing up the rear. In the palmy -days of Daha and Tumapel a sort of transition style was elaborated; -under Ken Angrok and his descendants on the throne of Mojopahit, East -Java reached its architectural zenith, never equal in the grandeur of -its conceptions to the Boro Budoor or even the Prambanan temples, to -the symmetrical richness of the Mendoot, but making up in fantastic -decoration what it had lost in sobriety of outline. The builders -pandered to the unwholesome demand for that perfection at any cost -which Ruskin censures as the main mistake of the Renaissance in its -early stages, the workman losing his soul in exchange for consummate -finish. But, though they bear the impress of decadence, the products of -eastern Javanese constructive efforts are not wholly degenerate, never -coarse or vulgar and well worth looking at from more than one point of -view. The evolution of the ornament alone is exceedingly suggestive: -the "recalcitrant spiral" which in Central Java ascends, decking the -supports, topples, as it were, in East Java, losing its character and -becoming a meaningless adornment of the casements of, _e.g._, the -_chandi_ Panataran; the _kala_-heads remain but the _makaras_ change -into a flame-like embellishment; where they are altogether dissolved, -as in the _chandi_ Jago or Toompang, it is safe to conclude with Dr. -Brandes to late eastern Javanese influences.[88] - -It has been conjectured that the migration of Hinduïsm to East Java was -the effect of Buddhism gaining ground in the central part of the island; -that the pronounced Sivaïte tendencies of Mojopahit were a reaction -against Buddhist innovations. But it remains still to be proved that -Mojopahit, though worshipping Siva as the supreme god of the Trimoorti, -adhered to his overlordship in all its orthodox purity. There are, on -the contrary, indications of Vishnuïte leanings, of Buddhist heresy, of -a syncretism no less pronounced than that of Prambanan and the Mendoot. -In the time of Old Mataram's hegemony, Buddhism must have ingratiated -itself to some extent with her eastern vassals and, though not one of -the temples in East Java is Buddhist after the fashion of the _chandis_ -Boro Budoor, Mendoot and Sewu, vestiges of the Bhagavat's doctrine -are undeniable in Kediri, Southern Surabaya and Northern Pasuruan. -A fusion of Sivaïsm and Buddhism has continuously controlled the -construction of the larger temples of the later eastern Javanese period, -says Rouffaer. Statues found in many places, _e.g._ in the _chandi_ -Toompang, are distinctly Buddhist and, what is most remarkable, though -of later workmanship than those of Central Java and of a different -style, tainted by decadent methods, they possess high merits as works -of art. In their Sivaïtic surroundings they confirm the statements of -the Chinese traveller Hiuen Tsiang who, perambulating India between 629 -and 645, before the persecution of the Buddhists commenced, remarked -upon the tolerance of the brahmins and _vice versa_, a virtue the -Hindus carried with them to Java as already observed in the chapter on -Prambanan. The kings of Mojopahit followed the example set in those -regions: they were Saivas, Vaishnavas, Buddhists or followers of no -one creed in particular, ready to protect and prefer each of them -according to circumstances. In codes of law and poetry, Sivaïte priests -and _sugatas_, pious brethren on the Buddhist road to perfection, are -mentioned in one breath as conductors of the religious exercises on -festive occasions, invoking the blessings of heaven on harvests and -enterprises of peace and war; the poet Tantular calls the Buddha one -with the Trimoorti.[89] - -The Muhammadans were not so indulgent when the Pangerans of Giri -increased in authority as spiritual leaders of their faith, successors -of Maulana Ibrahim, its first apostle in East Java. The hillock of Giri -became a centre of incitement to the holy war, particularly so under -Raden Ratu Paku or Sunan Prabu Satmoto, whose tomb is still an object -of Moslim pilgrimage.[90] With his approval, if not on his instigation, -the Muhammadan states on the north coast combined under Raden Patah of -Demak to compass the extermination of heathenism and he lived to see -the overthrow of Mojopahit, though dying shortly afterwards. If the -Moslemin yearned to gain Paradise, sword in hand, martyrs for their -Prophet's dispensation, those of the old creed remembered the power of -_their_ gods, blowing the _sanka_, the war-shell of Vishnu, who proved -to Sugriva and Hanoman his superiority over Wali by shooting his arrow -through seven palm-trunks; who, in his fourth _avatar_, as _narasinha_, -the man-lion, ripped open the belly of the sacrilegious demon Hiranya -Kasipu. But Raden Patah, marching with his allies, marvellously helped -in the way of the Lord against the idolaters of Mojopahit, the swollen -with pride, proved to be the giant in the shape of a dwarf, Vamana, -known from their god's fifth _avatar_, conqueror of the three worlds. -And Mojopahit, so great that the claims to the honour of her foundation, -forwarded by as many princely houses as existed in those days, were -fused in the tradition of her divine origin, her capital with its -hundred gates and shining streets and palaces, the like of which had -never been seen, having sprung from the earth in one night as a flower -at the call of the fragrant dawn,--Mojopahit was overthrown and, laments -the Javanese chronicle, the prosperity of the island disappeared. Not -the last but the strongest bulwark of Hinduïsm had ceased to exist, -bearing bitter fruit[91] of presumptuous pride indeed; the later Hindu -empires, even Balambangan, which gave so much trouble to New Mataram -and submitted only to the arms of the East India Company, leaving the -ancient creed to die of slow exhaustion in the Tengger mountains, were -nothing compared to her. - -Like the remains, near the _dessa_ Galang, of the _kraton_ of the kings -of the older empire of Daha, what has escaped total destruction of the -capital of Mojopahit is constructed of brick. The ruins are situated -about eight miles to the southwest of Mojokerto[92] in the valley of -the Brantas; near Ngoomplak was the site of a royal residence in the -building of which stone seems also to have been used. Raffles, visiting -those heaps of debris scattered over quite a large area, found but -scanty evidence of the fact that he trod the spot where great rulers -had employed great architects, raising great structures for posterity -to remember their great deeds by; Wardenaar, whom he had taken with -him as a draughtsman, might have stayed at Batavia, though in his -_History of Java_ he gives an illustration of "one of the gateways" and -says that the marks of former grandeur there are more manifest than at -Pajajaran, which, well considered, is saying very little. Now, a century -later, a century of continued neglect, the general impression is still -less calculated to prompt a vision of heroes subjecting thrones and -dominions in the short space left them by their ancestor Ken Angrok's -murderous kris, defying the grave, unmindful of Mpu Gandring's curse. -Walking round in an effort to fit the scenery to historical dramas of -love, hate and ambition, extreme care is necessary to avoid stepping -on snakes coiled in dangerous repose or crawling among the brickbats -which represent the foundations of princely mansions, digesting their -last meal or hungry after the lizards that move restlessly in and out -of chinks and crannies, lively beasties, enjoying the sunshine until -snapped up, far more interesting really than the piles of rubbish -bearing meaningless names. The natives one meets, will spin yarns _ad -libitum_ anent the numerous graves and crumbling substructures, but few -have an intelligible tale to tell. Here are portions of the city-wall; -there the remnant of the gate Bajang Ratu; half a mile farther the -_aloon aloon_, the _taman_ or pleasance, the tanks for bathing. A road, -in great need of repair, leads through the Trowulan, the interior; -exterior roads may be taken through ricefields and teak-plantations -to the tomb of Ratu Champa, distinguished by curtains which once may -have been white. Before a small building, enclosed by a fence, lies a -stone supposed to cover the entrance to a subterranean apartment, the -hiding-place, it is said, of the last king of Mojopahit when his capital -was taken by the Moslim enemy. More graves surround that cache, graves -without and, to intimate the pre-eminent importance of the elect thus -honoured, graves _with_ dirty curtains, narrow strips of soiled cloth, -sad offerings to the dead sovereigns of an empire of celestial fame. One -feels almost inclined to refuse credence to the grand past this ragged -display tries to commemorate and, from sheer disappointment, to join the -ranks of the sceptics who doubt of the capital of Mojopahit ever having -amounted to much, and maintain that, in any case, it had come down and -was of no consequence compared with Tuban and Gresik, already in 1416, a -century before its falling into the hands of the Muhammadans. - -At Mojopahit it is the same old story of quarrying for building -material: several sugar-mills in the neighbourhood with the dwellings -of managers and employees, have been wholly or partly constructed of -Mojopahit bricks. In 1887 I saw them used for the abutments of bridges, -foremen of the Department of Public Works superintending. A short -time before, twelve copper plates had been found with inscriptions in -ancient characters, which disappeared in a mysterious way. The _rechos_ -of Mojopahit were mostly left alone, a respectful treatment they owed -to their general clumsiness. Some two or three miles from the ruins -of the capital, a goodly number stand or lie together fair samples of -statuary of the first eastern Javanese period, in its extravagance and -exaggeration a travesty of the classic art of Central Java, crudity of -conception floundering in a redundancy of form also observable at the -_chandis_ Suku and Cheto; after the fall of Mojopahit, in the second -period, the sculptor reverted to a close study of nature as manifested -at the _chandis_ Toompang and Panataran; in the third, Hindu methods -getting crowded within ever narrower limits, his fancy betrayed him -again into lavish detail as exemplified in old Balinese imagery. At the -gradual extinction of Hindu ideals of beauty, realised in decaying stone -and brick, in statues defaced and vanishing like dwindling phantoms, -a growing sensation of emptiness, emphasised by vague reminiscences -of the artistic fullness of the _jaman buda_, claiming amends from -succeeding creeds, received little from Islam and absolutely nothing -from Christianity. Under Dutch rule very few attempts at style in Java -and the other islands of the Malay Archipelago have been made at all, -and of these few only one has resulted in an achievement not altogether -ridiculous, namely the old town-hall, begun in 1707 and finished in -1710, of old Batavia, where the Resident has his office, by the natives -very appropriately called _rumah bichara_, _i.e._ "house of talk". With -one or two utterly tasteless exceptions, the rest of the Government and -private buildings, including the palaces of the Governor-General at -Weltevreden and Buitenzorg, descend in their architecture to the lowest -grade of the commonplace. To his Excellency's ill-kept country-seat -in the Preanger subverted Mojopahit seems almost preferable, -notwithstanding the squalor of its threadbare _kaïn klambu_ decoration; -the meanness of the viceregal reception- and living-rooms at Chipanas is -not even picturesque and surely some of the public money regularly paid -out for the maintenance of the "Government hotels" might be profitably -expended on the improvement of the surroundings of Her Majesty the Queen -of the Netherlands' representative in the Dutch East Indies, including -the rickety furniture, shabby napery, etc., which has a pitiful tale of -unseemly parsimony to tell: the superiority of high rank needs decorum -and nowhere more than in oriental countries, a truth lately too much -lost sight of by officials, high and low, who, following the example set -at Buitenzorg, hoarding against the hour of their demission, presume on -their "prestige" without anything to back it. - -Mojopahit had ceased to exist and the Muhammadans with the Christians in -their wake overran Java, despoiling the land in which toleration and art -could no more flourish, but dissension throve as the tree prophetically -imaged at the Boro Budoor, whose branches bear swords and daggers -instead of wholesome, luscious fruit. The old quarrels over political -supremacy were surpassed in violence by religious strife, and fanaticism -is still held responsible in our day for disturbances conveniently -ascribed to Moslim cussedness when the acknowledgment of the real cause, -discontent born from over-taxation, would be tantamount to a confession -of administrative impotence. It was not Hanoman, the deliverer of -Sita, who troubled the repose of Ravana's garden, but the _raksasas_ -and _raksasis_ who kept her in bonds, and there are two solutions of -the Dutch East Indian problem, independent of the issue celebrated in -the _Ramayana_ and both suggested in the ornament of Java's temples: -the devourer Time destroying all with his sharp teeth, and the lion, -or tiger, to preserve the local colour, master of the fleeting moment, -with a garland of flowers in his mouth, image of the clouded present -holding out the promise of a brighter future. The two auguries, dark yet -hopeful, belong to one old order of ideas, prefiguring things to come -in dubious language, after the wont of oracles, ancient and modern, and -we can choose the forecast which likes us best. So did the princes of -Daha, Tumapel and Mojopahit, not to mention the lesser fry, creatures of -a breath as we deem them now, doughty warriors and far-seeing statesmen -to their contemporaries, who consulted their soothsayers before treading -the fields of fame and blood whence they were carried to their graves, -admiring nations rearing the mausoleums which now constitute the -greater part of the historic monuments of East Java. The _Pararaton_ -mentions no fewer than seventy-three structures of that description. -Such as have been left are, for various reasons, hard to classify, -the greatest difficulty arising from their bad state of preservation, -though deciphered dates furnish important clues, for instance regarding -some _chandis_ in Kediri: Papoh (1301), Tagal Sari (1309), Kali Chilik -(1349), Panataran (1319-1375),[93] the last named being probably -the principal tomb of the dynasty of Mojopahit. Springing from the -soil in amazing dissimilitude, their architects seeking new modes of -expression in new forms and never hesitating at any oddity, at any -audacity to proclaim the message of artistic freedom from convention, -they struggled free from the sober lines and harmonious distribution -of spaces always maintained in Central Java, to run riot in fantastic -innovations. Yet, they held communion with nature and neither shirked -their responsibility nor sinned against the proper relations between -their purpose and the visible consummation of their task as those of -our modern master-builders do who contrive churches like barns or -cattle-sheds, stables like gothic chapels, prisons like halls of fame -and cottages like mediaeval donjons. From such architectural absurdities -it is pleasant to turn, _e.g._, to the _chandi_ Papoh, a temple whose -corner-shrines might pass for daintily wrought golden reliquaries inlaid -with jewels, when the minute detail of their exquisite decoration -is shone upon by the setting sun; or to the _chandi_ Sangrahan, -when warmed to life from death and fearful decay, by the blue of a -measureless sky, again budding from the earth, lovely as the lotus -in the bliss bestowing hand of one of the five finely chiselled but -headless statues near by. - -[Illustration: XV. _CHANDI_ PAPOH - -(Archaeological Service through Charls and van Es.)] - -Holiness in East Java, as everywhere in the island, took naturally -to bathing. The retreat Bookti in the district Rembes, set apart for -that pastime, according to the legend by Semu Mangaran, first king of -Ngarawan (the later Bowerno and still later Rembang), had and has many -rivals, nearly all in possession of antiquities to show their sacred -character and the regard in which they were held. Some, like Bookti -and Banyu Biru, the deservedly popular "blue water" of Pasuruan, are -enlivened by colonies of monkeys, descendants of the apes kept there in -Hindu times, beggars by profession, whose antics reap a rich reward. -Sarangan in Madioon, Trawulan and Jalatoonda in Surabaya, Jati Kuwoong -and Panataran in Kediri, Ngaglik and Balahan in Pasuruan, shared in -olden times the renown which now is principally divided between Banyu -Biru and Wendit, not to forget Oombulan, delightful spots, typical of a -land where life is a continuous caress. Ngaglik has a beautiful female -statue, evidently destined to do service as a fountain-figure after -the manner of the nymphs which grace John the Fleming's[94] Fontana -del Nettuno in Bologna and countless other waterworks of his and the -succeeding period. Wendit has Sivaïte remains: the prime god's _nandi_, -statues of Doorga, Ganesa, etc.; most of the _lingas_ and _yonis_ that -used to keep them company as reminders of their inmost nature, have been -carried off. Banyu Biru has a statue of Doorga, _raksasas_, fragments -of Banaspatis, etc., and a very remarkable image of Ganesa with female -aspect, an object of veneration, especially on Friday evenings when -flowers and copper, even silver coins are strewn round to propitiate -his dual spirit, candles are lighted and sweetmeats offered to the -ancient deities taken collectively. The _chandis_ Jalatoonda and Putri -Jawa served a double purpose: devotion and ablution, facilities for an -invigorating bath playing a prominent part. The former, in the district -Mojokerto, residency Surabaya, is the mausoleum of King Udayana, father -of King Erlangga, and one of the oldest monuments in East Java; the -latter, in the district Pandakan, residency Pasuruan, has much in -common, as to ornament, with the _chandi_ Surawana of the year 1365 and -belongs on the contrary to the younger products of Hindu architecture. -_Chandi_ Putri Jawa means "temple of the Javanese princesses", and -Ratu Kenya, the Virgin Queen of Mojopahit (1328-1353), who spoiled her -reputation for chastity by losing her heart to a groom in her stables -and making him share her throne, as the _Damar Wulan_ informs us, may -have repaired thither with her ladies-in-waiting to sacrifice and -disport in the swimming-tank which is still replenished with water from -the neighbouring river, flowing through the cleverly devised conduits; -or the women of her luckless last successor, King Bra Wijaya, may have -taken their pleasure there along with their devotional exercises before -the Moslim torrent swamped their lord and master's high estate, harem -and all. - -Cave temples have been found in Surabaya (Jedoong), in Besuki (Salak) -and in Kediri (Jurang Limas and Sela Mangleng). The latter, of greatest -interest and Buddhist in character, can be divided into pairs: Sela -Baleh and Guwa Tritis, Joonjoong and Jajar. They are easily reached -from Tuloong Agoong and, though the removable statuary is gone, -except the heavy _raksasas_, defaced figures on pedestals, etc., the -sculpture of the interior walls of the caves remained in a tolerable -state of preservation. Above on the ridge is a spot much resorted to -for meditation and prayer, where the view of the charming valley of -the Brantas, bounded by the beetling cliffs of the south coast, the -treacherous Keloot to the northeast and the majestic Wilis[95] to the -northwest, prepares the soul for communion with the Spirit of the -Universe. Remains of brick structures abound in East Java; besides the -ruins of Daha and Mojopahit we have, for instance, the walls of the Guwa -Tritis under the jutting Gunoong Budek, the _chandis_ Ngetos at the foot -of the Wilis, Kali Chilik near Panataran, Jaboong in Probolinggo and -Derma in Pasuruan. The _chandi_ Jaboong presents a remarkable instance -of tower-construction applied to religious buildings in Java as further -exemplified, conjointly with terraces, in the _chandi_ Toompang. The -surprises offered by the _chandi_ Derma are no less gratifying, firstly -to travellers in general who visit Bangil and, approaching the temple, -which remains hidden to the last moment, suddenly come upon it in an -open space adapted to full examination; secondly to archaeologists in -particular because, dating from the reign of Mpu Sindok (850 Saka or -before) and therefore one of the oldest monuments in East Java, if not -the oldest in a recognisable state of preservation, it must be accepted -as the prototype of Javanese architecture bequeathed by Old Mataram and -is a valuable help to the study of the ancient builders' technique, -showing, among other things, says Dr. Brandes, that the larger -ornamental units are of one piece of terra-cotta, joined to the masonry -by means of tenons and mortises. - -About a mile to the southeast of Malang, on the top of a hill near the -_kampong_ Bureng, are traces of more buildings constructed in brick, -the ruins of Kota Bedah. The foundation of that city is attributed to -a son of Gajah Mada, chief minister of the last king of Mojopahit who, -after his master's fall, fled eastward and, subjecting Singosari with -adjoining territories, became the progenitor of the dynasty of Supit -Urang. The Moslemin pushing on and harassing the Saivas wherever met, -invested Kota Bedah but, not prevailing against the strong defence of -its commander Ronga Parmana, they caught the citizens' pigeons which -flew over their camp and, attaching pieces of burning match-rope to -the birds' wings and tail-feathers, they set fire to the thatch of -the houses within the walls and so gained their end. Thereupon they -destroyed the royal residence Gedondong, to the east of Malang, and -those of Supit Urang took refuge in the Tengger mountains. This is -one of several traditions explaining the existence of Sivaïte remains -scattered in that neighbourhood: at Dinoyo, Karanglo, Singoro, Katu, -Pakentan, etc. On the road to Toompang stands the _chandi_ Kidal, one -of the best preserved in Java, only the upper part of the roof having -fallen down. It is the mausoleum of Anusapati, the Hamlet of Javanese -history, referred to in the preceding chapter, who was killed in 1249 -by his step-brother. His likeness has been sought in an image of Siva, -on the supposition that some statues of deities there erected, which -point to the use of living models, represent the features of exalted -personages. An enormous Banaspati over the entrance with smaller ones -over the niches, _garudas_ and lions form the principal decoration in -frames of highly finished ornament. Dr. Brandes remarks that in contrast -to the decoration of the temples in Central Java, the heavy ornament -of the relief-tableaux is here distributed over the parts which carry -the weight of the superstructure, while the lighter ornament finds -employment on the panels and facings. The methods of construction -and the treatment of details mark clearly a transition to the younger -period of eastern Javanese architecture best illustrated by the _chandi_ -Panataran. - -[Illustration: XVI. _CHANDI_ SINGOSARI - -(Archaeological Service through Charls and van Es.)] - -Somewhat older, built in 1278 as a mausoleum for Kertanegara, the -last king of Tumapel, who reigned from 1264 to 1292 and was killed in -battle by Jaya Katong, King of Daha, is the _chandi_ Singosari, near -the railway station of that name, an excellent starting-point for an -ascension of the fire-mountain Arjuno or Widadaren. It has been called -one of the most unfortunate monuments in the island; not, presumably, -because it shared the common lot, being gradually deprived of its finest -ornament while its stones were freely disposed of for building material -without the local authorities minding in the least, but because the -spoliation could be watched by a comparatively large number of planters -and industrials, settled in the neighbourhood, none of them interfering -unless to its detriment. Insurmountable difficulties of transportation -opposed the removal of the colossal _raksasas_ and so they were left -with a _nandi_, a sun-carriage and, among fragments too defaced for -recognition, a Ganesa and a female Buddhist saint, for this temple-tomb -is of a mixed character in its religious aspect. A Javanese chronicle -relates that Kertanegara was buried at Singosari in 1295, three years -after his death, in the guise of Siva-Buddha, and at Sakala conformably -to a more pronounced Buddhist rite. He was considered a wise ruler, -notwithstanding his abusive attitude towards China, which had such -dire results. He built an edifice, continues the _babad_, divided into -two parts, the lower one Sivaïtic, the upper one Buddhistic, because -in his life he prided himself on being a Saiva as well as a Buddhist. -A richly ornamented _kala_-head in eastern Javanese style testifies to -the admirable technique of the builders and decorators. According to -popular belief a subterranean passage leads from Singosari to Polaman, -about six miles away, a place of sacrifice in Hindu days, and another -to Mondoroko, close by, the site of a ruin with a graceful statue of a -female deity, two smaller ones which remind the beholder of Siva's and -Doorga's creative faculties, and sadly damaged bas-reliefs. In 1904 -an inscribed stone was recovered, at the intimation of a native, from -a pond near Singosari. Confirming the data furnished by the Javanese -chronicles, the inscription states that in 1351 Gajah Mada, the Prime -Minister of Mojopahit, acting for King Wisnuwardhani, founded a -temple-tomb, sacred to the memory of the priests, Saivas and Buddhists, -who, in the year 1292, had followed their King Kertanegara in death, and -of the old Prime Minister who had been killed at his feet.... "See here -the foundation of the most honourable Prime Minister of Java's sea-girt -domain." - -[Illustration: XVII. _CHANDI_ TOOMPANG - -(Archaeological Service through Charls and van Es.)] - -Finest and most interesting of the Malang complex is the _chandi_ -Jago, about twelve miles to the east of the capital of the -assistant-residency, in the _aloon aloon_ of Toompang and hence more -commonly named _chandi_ Toompang. It was the first taken in hand by -the Commission appointed in 1901 and we owe most of the information, -summarised in the following lines, to Dr. Brandes' reports on this -archaeological debut. A rare example of tower-construction of the kind -also observed in the _chandi_ Jaboong, superposed on a raised level -reached by terraces like those of the _chandis_ Panataran and Boro -Budoor, the extraordinary Javanese mixture of Sivaïsm and Buddhism -with a dash of Vishnuïsm has affected it to such a degree that even -a recent description declares it to be a Buddhist pit-temple--a -contradiction in terms. Begun in the middle of the thirteenth century, -_i.e._ in the time of Tumapel's political ascendency when Sivaïsm -was the state religion, if we may speak of a state religion among -peoples and princes whose predominant article of faith was tolerance -and concession of equal rights to all religions, some of the learned -investigators suppose with Professor Speyer that the Buddhist note was -a consequence of the persecution of the adherents of Gautama's creed -in India and the hospitality extended to the emigrants all over the -island Java. However this may be, syncretism became rampant in both the -ground-plan and the decoration of the _chandi_ Toompang, conceived as -an elevated dodecagonal structure on the highest of three irregularly -shaped terraces, something quite exceptional in Javanese architecture. -Apparently while the building was in progress, remarks Rouffaer, changes -were made in the original project, and the more is the pity that the -temple proper has fallen into almost complete ruin: not only that the -roof is lacking, but the toppling back wall has dragged the greater -part of the north and south walls down with it. The front or west wall -has held out to a certain extent with the gateway, the chief entrance, -a lofty, rectangular, monumental passage, ornamented on both sides and -locked with a key-stone whose smooth middle space was destined, in the -opinion of Dr. Brandes, to receive, but never did receive, the date of -completion. Heaps of debris round about lead to the conjecture that the -whole was encircled by a wall of brick and that the dwellings of the -keepers or officiating priests were composed of the same material. - -Several of the bas-reliefs fortunately escaped destruction and found -an interpreter in Dr. Brandes, to whom we also owe explanations of -the stereotyped decorative scrolls and flourishes. Though inferior in -workmanship to the reliefs of Panataran, those of Toompang, "speaking" -reliefs as he called them, are vigorously animated, gaining in interest -to the devotee as he ascends the terraces, their masterly treatment -culminating in what has been preserved on the portion still standing of -the temple-walls. No better illustration of high and low life, of the -nobility and the riff-raff portrayed in classic Javanese literature, -could be imagined; the typical perfect knights and sly buffoons -are there in crowds, princes and courtiers, warriors and peasants, -gallivanting beaux and love-sick maidens, jealous husbands and frisky -wives, worldwise sages and babbling fools, Javanese Don Quijotes riding -out with their trusty squires of the Sancho Panza species, go-betweens -neither better nor worse than Celestina, entangling dusky Melibeas. -Every honourable soul is set off by his or her vulgar counterpart, of -the earth earthy: the _panakawan_ (page) and the _inya_ (nurse) play -most important rôles, almost equally important with those of the hero -and heroine, and their characters are, conformably to the requirements -of Javanese literature, clumsy and coarse but droll; their actions, -whether they accomplish or fail to accomplish their tasks, reflect the -performances of the born ladies and gentlemen whom they accompany, who -lose each other and are reunited, who quarrel and make up, always in a -comely, stately way, proud and sensitive, expressing their feelings in -graceful gestures corresponding with the choicest words. When treating -of Panataran, the ornamentation of the ancient monuments of East Java -in its relation to Javanese literature will be more fully discussed. -Here, however, belongs a reference to Dr. Brandes' ingenious explanation -of the slanting stripes or bars, left uncarved at irregular intervals -on the narrow tiers of bas-reliefs at the _chandi_ Toompang; comparing -those sculptured bands with the _lontar_[96] leaves on which the tales, -whose illustration they furnish, were originally written, he saw in them -the finishing strokes of the different chapters. - -The statuary of the _chandi_ Toompang has been removed, for the greater -part, to the Museum at Batavia and, possibly, one or two images, with -Professor Reinwardt's invoice of 1820, to that of Leyden. The deities -are brilliantly executed, of idealistic design, to borrow Rouffaer's -words, exuberant to the point of effeminacy. Some of them show the -conventional Hindu type and we can imagine the wonderful effect they -produced among the essentially Javanese scenes chiselled on the -walls. For their inscriptions Nagari characters have been used, a -circumstance adduced to prove the predominant Buddhist significance of -this temple. The principal statue seems to have been the decapitated -and otherwise damaged, eight-armed,[97] colossal Amoghapasa, Lord of -the World, reproduced by Raffles, including the head, "carried to -Malang some years ago by a Dutchman," he informs us, which, symbolic -of unity with Padmapani, displays Amitabha, the Dhyani Buddha of the -West, the Buddha of Endless Light, in the manner of a frontal. The -goddess Mamakhi, scarcely less beautifully cut and also reproduced by -Raffles in his _History of Java_, was carried to England _in tota_ by -himself. Efforts to trace her whereabouts have not met with success; -she remains more securely hidden, probably in one of the store-rooms -of the British Museum, than the stone with inscription recording -an endowment, transported from Java to the grounds of Minto House -near Hassendean, Scotland. Talking of carrying away: a little to the -southeast of the _chandi_ Toompang stood a temple of which hardly a -stone has been left; a little to the south of the _chandi_ Singosari -another is visibly melting into air. The Chinese community at Malang, as -Dr. Brandes informed the Batavian Society of Arts and Sciences, boast -of a permanent exhibition of Hindu statuary and ornament, consisting of -more than 160 numbers, gathered together in the neighbourhood and on -view in their cemetery. Baba collects Sivaïte and Buddhist antiquities -with great impartiality, subordinating religious scruples to practical -considerations, as when he lights his long-stemmed pipe at one of -the votive candles on the altars in his places of worship. Excellent -opportunities for the study of Chinese influences on Javanese art are -offered by the decoration of his temple in Malang with its motives -derived from creeping, fluttering, running, pursuing and fleeing -things: tigers, deer, dragons, bats, especially bats, shooting up and -down, flitting off, swiftly turning back, circling and scudding. The -mural paintings of a good many other _klentengs_, too, are of more -than passing interest since they promote a right understanding of the -development of the Greater Vehicle of the Law, which in Java exchanged -fancies and notions with both Chinese Buddhism and Taoïsm, discarded -the classic for the romantic, if the expression be permissible in this -connection, and still continues to live among the island's inhabitants -of Mongolian extraction, as Sivaïsm among the Balinese, their creative -thought moulding old fundamental ideas in unexpected new forms. If -Buddhism brought new elements into Chinese art, stimulating ideals and -religious imagery, as the Count de Soissons remarks,[98] leading, for -instance, to sublime personifications of Mercy, Tenderness and Love, -the debt is repaid and emigrating Chinese decorators shower the graces -of their benign goddess Kwan Yin on their labours in distant climes. -As to Java, with which China entertained relations from the remotest -Hindu period, they animated and reshaped in endless variation the -ornament they found, the _makaras_, the _kala_-heads, at last, in their -_saï-shiho_ tracery, being gradually supplanted by the bat-motive. - -[Illustration: XVIII. _CHANDI_ PANATARAN - -(Archaeological Service through Charls and van Es.)] - -The _chandi_ Panataran is the most beautiful, for many reasons also -the most remarkable temple in East Java and, with the exception of the -Boro Budoor, the largest in the whole island. It was discovered by the -American explorer Thomas Horsfield. Its foundations and the interior -of its sepulchral pit are constructed in brick; its terraces are in -general design not unlike those of the _chandi_ Toompang; among its -statues, stolen and scattered far and wide, it may have contained images -of Buddhist purport and inspiration. Sivaïtic in aspect, however, as it -stands now, it is the only one of the monuments in Kediri sufficiently -preserved to determine its religious origin. Fergusson classes -the _chandi_ Panataran with the tree- and serpent-temples whose most -peculiar feature in the residencies Malang and Kediri consists in having -"a well-hole in the centre of their upper platform, extending apparently -to their basement," and the suggestion occurring to him "as at all -likely to meet the case, (is) that they were tree-temples, that a sacred -tree was planted in these well-holes, either in the virgin soil, or that -they were wholly or partially filled with earth and the tree planted -in them." He compares the _chandi_ Panataran with the Naha Vihara or -Temple of the Bo-tree in Ceylon and bases its claim to being called a -serpent-temple on the fact that "the whole of the basement moulding -is made up of eight great serpents, two on each face, whose upraised -breasts in the centre form the side-pieces of the steps that lead up -to the central building, whatever that was. These serpents are not, -however, our familiar seven-headed Nagas that we meet with everywhere -in India and Cambodja, but more like the fierce, crested serpents of -Central America." So far Fergusson; but the well or pit, notwithstanding -the veneration of which the bo-tree was the object, seems rather to have -been a receptacle for the ashes of the princes of Mojopahit whose memory -the founder of this mausoleum, probably Queen Jayavisnuvardhani, -the above-mentioned Ratu Kenya, immortalised in the _Damar Wulan_, -intended to perpetuate. The _raksasas_, guardians of the ruins of the -principal structure, bear the date 1242 Saka (A.D. 1320); a minor -temple and terrace give the dates 1369 and 1375, from which it has been -concluded that they were added in the reign of Ratu Kenya's son Hayam -Wurook. - -The edifice rose from a square base and large statues of Siva as Kala -adorn the feet of the staircases which lead to the first and second -terrace. Of the temple proper not a stone is left; the walls of pit and -terraces are covered with sculpture, a sort of griffins on the highest, -scenes from the _Ramayana_ and illustrations of other popular poems and -fables on the lower ones, beautiful work but irreparably damaged by -official bungling. As if the apathy which suffered this noble monument -to be despoiled and the providentially undemolished parts to crumble -away, had not done enough harm, an amateur invested with local authority -conceived a plan of restoration and preservation on official lines, -that beat even the methods of the art-connoisseurs of the chain-gang -to whom the care for the antiquities at Jogjakarta is entrusted, -which would make reconstruction impossible for all time to come and -deface the ornament in the thoroughest possible way. In obedience to a -Government resolution of June 22, 1900, Nr. 18, the Batavian Society -of Arts and Sciences having been consulted with a view to save the -_chandi_ Panataran from further decay, the Contrôleur in charge of the -administrative division within whose boundaries it is situated, engaged -native masons who, following their instructions, cemented, plastered and -whitewashed to the tune of fl. 989.10 (about £82) with the magnificent -result that the upper terrace has been transformed into a thickly -plastered reception-bower for picnic parties; that everything has -received a neat coat of whitewash to rejoice the hearts of housewives -out for the day with their husbands, little family and friends; that the -architectural detail has been hidden under solid layers of mortar and -cement. Plaster, whitewash and cement everywhere: the noses and other -extremities of the scanty statuary still in place but injured by time -and hand of man, have been touched up with it; from top to bottom it -has been smeared over whatever could be reached, making the venerable -old temple hideously ridiculous--an orgy of "conservation" in the -pernicious official acceptance of the word, hoary age being ravaged by -cheap, destructive "tidying up". This is how the theory of Government -solicitude for the ancient monuments of Java works out in practice. - -It must be considered a miracle or evidence of the native masons -possessing a higher developed artistic sense than their employer, that -the bas-reliefs have suffered less than this extraordinary process of -restoration and preservation portended, though much detail has been -destroyed, thanks to their vandalism under orders from Batavia as -understood by the Philistine of Blitar. In the first place we find -again, divided by medallions with representations of animal life, a -sculptural delineation of the _Ramayana_, the artist's buoyant fancy, -blending the celestial with the human, shedding a divine light on acts -of most common daily occurrence by making gods and semi-gods partake -of man's estate in deeds sublimely natural. The _Ramayana_ was a great -favourite for the decoration of temples, as proved by the _chandis_ -Panataran, Toompang, Surawana and Prambanan; the _Mahabharata_ or, -rather, its Javanese version, the _Brata Yuda_, came as a good second; -the _Arjuno Wiwaha_ of the poet Mpu Kanwa has been put to use for the -embellishment of the _chandis_ Surawana and Toompang; the _Kersnayana_ -for that of the _chandis_ Toompang and Panataran. We might do worse and, -in fact, we are doing worse with our insipid epitaphs and tasteless -lapidary pomposity in our cemeteries, than adorn the tombs of our great -departed with imagery taken from our poets, tellers of good tales and -fabulists, the life they knew so well aiding us to fathom death with -its mysteries and promises. The promise most cherished by the Hindu -Javanese was that personified in Siva: death to make new life grow and -increase in beauty among mortals feeding on happiness, by reason of -Kala's breath destroying the misery of tottering old age, raising man to -equality with the gods. That is what the people, for whom the marvellous -ancient monuments of Java were built, loved to read in the masterpieces -of their literature, carved for their benefit on the mausoleums of their -kings, heeding the wise lessons for whoso chooses to reflect, of their -_Canterbury Tales_, _Faerie Queene_, _Paradise Lost_ and _Paradise -Regained_; their _Narrenschiff_, _Dil Ulenspigel_ and _Faust_; their -_Divina Commedia_ and _Decameron_; their _Romancero del Cid_ and _Conde -Lucanor_; their _nouvelles_ and _joyeux devis_, their _vies très -horrifiques_ of their Gargantuas and Pantagruels. Life in their thought -being intimately connected with death, which consequently inspired -nothing of the abject terror the practice of western Christianity -clothes it with, in curious contrast to the saving hope of its eastern -origin, we discern cheerfulness, the effect of serene meditation, the -true _amrita_, the rejuvenating nectar of self-existent immortality, -as the keynote also to sensible earthly existence in the infinitely -varied forms inviting our examination on the walls of the _chandi_ -Panataran. _Greift nur hinein ins volle Menschenleben!_ If the beholder -be a philosopher or an artist, or both, desirous to grasp the full life -of man, he will receive rare instruction; and if a _lustige Person_ as -well, joy will accrue to him from the sempiternal relevancy of Javanese -allegorical humour, at times almost prophetic: the sculptor of the -pigheaded but self-satisfied peasant who cultivates his land with a -plow drawn by crabs,[99] must have had a vision of the Dutch Government -endeavouring, after periodical visitations of worse than customary want, -misery and famine, to secure progress and prosperity in the island by -appointing long commissions with long names, toiling long years over -long reports that leave matters exactly where they were. - -The skies in the scenery of the bas-reliefs on the lowest terrace of -the _chandi_ Panataran have something very peculiar, termed cloud-faces -by Dr. Brandes, who recognised in the fantastic forms of the floating -vapour as reproduced in the hard stone, demons and animals to which he -drew special attention: a _kala_-head, a furious elephant threatening -to charge, etc. The figures of all bas-reliefs, mostly perhaps those of -the second tier from below, are notable for their departure from the -smooth treatment generally accorded to Javanese sculpture of the period -and best defined perhaps in the phrase of one of Canova's critics when -he derided that artist's "peeled-radish" style. Angular and flat, they -remind one of the _wayang_-puppets, and the obvious correspondence -between the manner in which the _chandi_ Panataran illustrates some -of the chief productions of Javanese literature and the performances -of the Javanese national theatre, has been cleverly insisted upon by -Rouffaer. The _wayang_, _i.e._ the dramatic art of the island, sprang -probably from religious observances of pre-Hindu origin. Dr. G. A. -J. Hazeu[100] is of opinion that it formed part of the ritual of the -ancient faith, and even now the _hadat_ requires a sacrifice, the -burning of incense, etc., before the play commences. The Javanese word -_lakon_, a derivation from _laku_, which signifies both "to run" and "to -act", applied to stage composition, is the exact etymological equivalent -of our "drama"; the _lakon yèyèr_ (_layer_ or _lugu_) confines itself -to tradition, the _lakon karangan_ to subjects taken from tradition but -freely handled, the _lakon sempalan_ to episodes from works otherwise -unsuitable because of their length. The _wayang_ appears, according to -means of interpretation, as _wayang poorwa_ or _kulit_,[101] _gedog_, -_kelitik_ or _karucil_, _golek_, _topeng_, _wong_ and _bèbèr_, of which -the _wayang poorwa_ holds the oldest title to direct descent from the -ancestral habit of invocation of the spirits of the dead. The epithet -_poorwa_ has been derived from the _parwas_ of the _Mahabharata_ -which, together with the _Ramayana_ and similar sources, offered an -abundant supply of dramatic material; it is from the _wayang poorwa_ -that the Javanese people derive their notions of past events, as the -inhabitants of another island did theirs from their poet and playwright -Shakespeare's histories before eminent actor-managers set to "improve" -upon his work, mutilating him on his country's stage in the evolution -of a (fortunately more textual) interpretation, pointedly designated as -Shakespearian post-impressionism. - -A _wayang poorwa_ performance knows nothing of the showy accessories -devised by and for our histrions to hide poverty of mentality and -poorness of acting, futile attempts to make up in settings, properties, -costumes and trappings, tailoring, millinery and disproportionate -finery what they lack in essentials. The performer sits under his lamp -behind a white, generally red-bordered piece of cloth stretched over a -wooden frame on which he projects the figures. He speaks for them and -intersperses explanations and descriptions, directing the musicians with -his gavel of wood or horn, striking disks of copper or brass to intimate -alarums, excursions, etc. Formerly all the spectators were seated -before the screen, as they still are in West Java, Bali and Lombok, but -gradually the men, separating from the women and children, moved behind, -so that in Central and East Java they see both the puppets and their -shadows. The _wayang gedog_, much less popular than the _wayang poorwa_, -evolved from it in the days of Mojopahit as Dr. L. Serrurier informs us; -while the latter draws its repertory principally from Indian epics, the -former with Raden Panji, Prince of Jenggala, for leading hero, is more -exclusively Javanese and prefers the low metallic music of the _gamelan -pelog_[102] to that of the _gamelan salendro_[102] with its high notes -as of ringing glass. In the _wayang kelitik_ or _karucil_, of later -invention and never of a religious character, the puppets themselves are -shown: since _wayang_ means "shadow", the use of that word is here, for -that reason, less correct, and the same applies to the _wayang golek_ -in which the marionettes lose their spare dimensions and become stout -and podgy; to the _wayang topeng_[103] and _wong_[104] in which living -actors perform, an innovation not countenanced by the orthodox, who -are afraid that such deviations from the _hadat_ may result in dread -calamities; and to the _wayang bèbèr_ which consists in displaying the -scenes otherwise enacted, in the form of pictures. Every one finds -in the _wayang_, of whatever description, an echo of his innermost -self: the high-born, smarting under a foreign yoke, in the _penantang_ -(challenge and defiance), the lowly in the _banolan_ (farce), the fair -ones of all classes in the _prenesan_ (sentimental, gushing, spoony -speech). It is a treat to look at the natives, squatted motionless for -hours and hours together, their eyes riveted on the screen, listening -to the voice of the invisible performer, marvelling at the adventures -of the men and women who peopled the _negri jawa_ before them and -faded into nothingness, even the mightiest among them, whose mausolea -at Prambanan, Toompang, Panataran, bear witness to the truth of those -amazing deeds of derring-do, love and hate, which will remain the wonder -of the world. To them the phantom-shadows are reality of happiness in a -dull, vexatious life which is but the veil of death. - -From Java, says Dr. Juynboll, the _wayang poorwa_ was transplanted to -Bali, where it is still called _wayang parwa_ and the puppets present -a more human appearance. Beside it thrives, especially in Karang Asam, -the _wayang sasak_, introduced from Lombok and more Muhammadan in -character, whose puppets have longer necks after the later Javanese -fashion. Apart from such influences, Balinese art, however, does not -disown its Hindu-Javanese origin. The inhabitants of the island, with -the exception of the _Bali aga_, the aborigines in the mountains, -different in many respects, pride themselves on the name of _wong_ (men -of) Mojopahit and adhere to the Brahman religion, though here and there -a few Buddhists may be encountered. They are divided into castes and -Sivaïte rites play an important part in the religious ceremonial of the -upper classes. The common people have adopted a sort of pantheism which -makes them sacrifice in the family circle to benevolent and malevolent -spirits of land and water, domiciled in the sea, rivers, hills, valleys, -cemeteries, etc. The village temples are more specifically resorted to -for propitiation of the _jero taktu_, a superior being entrusted with -the guidance of commercial affairs and best approached through the -guardian of his shrine, who is held in greater respect than the real -priests. Every village has also a house of the dead, consecrated to -Doorga, a goddess in high repute with those desirous to dispel illness, -to secure a favourable issue of some enterprise, to learn the trend of -coming events; the heavenly lady enjoys in Bali a far wider _renommée_ -than her lord and master Siva, who is honoured in six comparatively -little-frequented temples. As to the decadent architecture and excessive -ornamentation[105] of the Balinese houses of worship, Dr. Brandes -considers both the one and the other a direct outcome of the decay of -the eastern Javanese style, exemplified in the _chandis_ Kedaton (1292), -Machan Puti,[106] Surawana and Tegawangi. The leading ideas of the -_chandi bentar_ or entrance gate, and of the _paduraksa_ or middle gate, -adduces Rouffaer, are related respectively to those of the gate Wringin -Lawang at Mojopahit and of what the present day Javanese call _gapura_ -in sacred edifices as old _kratons_, old burial-grounds, etc.; and to -those of the gate Bajang Ratu, also at Mojopahit. These gates Wringin -Lawang and Bajang Ratu, states the same authority further, can teach us -moreover a few things anent the architecture of the _puris_ (palaces). -The temples and princely dwellings of Mataram in Lombok were completely -destroyed during the inglorious war of 1894; the country-seat of -Narmada, however, a fine specimen of an eastern pleasance, has escaped -demolition. For how long? - -In this respect it seems relevant to point to the circumstance that the -monuments of the smaller Soonda islands, much more conveniently placed -for the unscrupulous spoiler because under less constant observation -of the general public, are exposed to even greater danger than those -in Java, Government supervision counting for worse than nothing. A -Batavia paper denounced quite recently a traveller who had been visiting -the Dutch East Indies and, armed with letters of recommendation from -personages of the highest rank and title in the Netherlands, had been -collecting curiosa and antiquities on a vast scale only to advertise his -collection for sale as soon as unpacked after his return to Europe. It -contained carved ornament from temples, sacrificial vessels and statuary -from Bali, besides woven goods, implements used in _batikking_, musical -instruments, _wayang_-puppets, etc. The profit attached to this sort of -globe-trotting is enormous, since the coveted objects can be acquired -for a mere song by taking advantage of the influential assistance -secured through letters of recommendation over high-sounding names. -A hint from those in authority goes a very long way with the docile -native, in fact goes the whole way of appropriation at a nominal value, -and the big official who left his post in the exterior possessions, -bound for home, also quite recently, with fifty boxes of antique ware of -a different kind, collected in his residency, made certainly as good a -haul as the distinguished, brilliantly recommended tourist. - -[Illustration] - -FOOTNOTES: - -[87] - - So from the bones of those inhumed sing - The germs of life and of the spirits. - -[88] Cf. Miss MARTINE TONNET'S article in the _Bulletin of the -Dutch Archaeological Society_, 1908, on the work of the Archaeological -Commission. - -[89] Cf. Professor J. H. C. KERN'S paper on Sivaïsm and -Buddhism in Java apropos of the old Javanese poem _Sutasoma_, Amsterdam, -1888. - -[90] The Pangerans of Giri continued for almost two centuries to -exercise their spiritual authority, opposing the supremacy of the -Princes of New Mataram until the Susuhunan Mangku Buwono II. had the -last of them assassinated with all the male members of his family -(1680). - -[91] _Mojo_ means "fruit", _pahit_ means "_bitter_". - -[92] _Kerto_ means "shining, glittering". - -[93] These dates are taken from Miss MARTINE TONNET'S paper in -the _Bulletin of the Dutch Archaeological Society_ already cited, where -she calls attention to the ardent religious life in that region at that -time, as also attested to by the zodiac-beakers, mostly unearthed in -Kediri and bearing dates between 1321 and 1369. - -[94] More generally known as Giovanni da Bologna, though a native of -Douay. - -[95] On the summit of the Wilis are four heaps of debris and two -enclosed terraces; on its eastern slope is a place of prayer, consisting -of three terraces with bas-reliefs and called Penampihan, where the -natives still congregate for sacrifice. - -[96] _Borassus flabelliformis_ of the palm family, which, though hardly -used in these times of cheap paper as a provider of writing material, -serves the natives for a hundred other purposes. - -[97] Two of the eight arms were already missing in 1815 to judge from -Raffles' reproduction. - -[98] See his article, _Pictorial Art in Asia_, in the _Contemporary -Review_ of May, 1911. - -[99] Bas-relief on the remains of a small building detached from the -_chandi_ Panataran proper. - -[100] _Bijdrage tot de Kennis van het Javaansche Tooneel._ - -[101] _Kulit_ means leather, the material of which the puppets are made. - -[102] The _gamelan_, as already remarked, is the Javanese orchestra, and -besides the _gamelan salendro_ and the _gamelan pelog_, the _gamelan -miring_ should be mentioned, which varies from the former in the higher -pitch of one of the five notes as produced by some of the instruments. -The Kiahi Moonggang, a relic of mighty Mojopahit, the oldest, most -sacred and least melodious of the royal sets of _gamelan_ instruments, -is played every Saturday evening and so long as its tones fill the air, -all other _gamelans_ must remain silent. Cf. Dr. J. GRONEMAN, -_De Gamelan te Jogjakarta_. - -[103] The _topeng_ actors are masked conformably to the meaning of the -word. Masques and masquerades seem to be of high antiquity in Java; the -_Malat_ of the _Panji_-cycle already mentions that kind of dramatic -entertainment. - -[104] Utilised for prose works in the _langen driya_, devised by -Pangeran Arya Mangku Negara IV., and in the _langen asmara_, devised by -Prabu Widaya, a son of Paku Buwono IX. - -[105] In Balinese decoration, writes Miss MARTINE TONNET (see -her article already cited), the _naga_- (or _kala-naga_-) seems to -flourish beside the _makara_-ornament. - -[106] Lit. "white tiger", situated in Banyuwangi. - - - - -[Illustration] - - - - -CHAPTER VII - -BUDDHIST JAVA - - Was ist das Heiligste? Das was heut' und ewig die Geister - Tief und tiefer gefühlt, immer nur einiger macht.[107] - - WOLFGANG VON GOETHE, _Vier Jahreszeiten (Herbst)._ - - -Although the theory of Gautama the Sugata's life-story being only a -repolished solar myth has broken down, its vital element of emancipation -from Brahmanic bonds is certainly much older than Buddhism and the -traditional Buddha but an incarnation of ideas long germinating and -attaining fruition in his teachings, precisely as happened with other -religious reformers who came and went before and after. The thirty-three -gods of the three worlds, "eleven in heaven, eleven on earth and eleven -dwelling in glory in mid-air," with their three supreme shining ones, -Brahma, Vishnu and Siva, creating, maintaining, destroying and creating -anew, began to pall on the human _trimoorti_ of brain, heart and -bodily wants; the moral dispensation on which the social edifice was -founded, began to need revision. Neither did the orthodox, at first, -refuse admittance to the spirit of emendation. At the _sangharama_[108] -of Nalanda the Vedas were taught together with the Buddhist doctrine -according to the tenets of the Greater and the Lesser Vehicle _à choix_. -The Buddha had to be accepted and was accepted equally by eastern -tolerance and western necessity; while ranking as a divine teacher among -his followers in the legendary development of his precepts, he received -honour as an incarnation of Vishnu among the Hindus, says Sir William -W. Hunter,[109] and as a Saint of the Christian Church, with a day -assigned to him in both the Greek and Roman calendars. Truly, the Hindus -regarded him as the ninth and hitherto last incarnation of Vishnu, the -Lying Spirit let loose to deceive man until the tenth and final descent -of the god, on the white horse, with a flaming sword like a comet in -his hand, for the destruction of the wicked and the renovation of the -world, but he was reckoned with and acknowledged in their mythology, -and the remarkable conformity between Prince Sarvarthasiddha's lineage, -adventures and achievements, and those of the seventh _avatar_ of the -Hindu deity in the _Ramayana_ are certainly more than accidental. The -law of mercy to all, preached by the blissful Bhagavat, the Buddha, the -Saviour, affected the Brahman creed profoundly; so profoundly in its -deductions, that apprehensive priests resolved to extirpate Buddhist -heresy. But since religious persecution always defeats its purpose, -Buddhism throve with oppression and holds fully its own against the two -other great religions of the present day, al-Islam and Christianity. - -To define the Buddhism which, parallel and entwined with Hinduïsm, -preceded the Muhammadanism of Java, is no easy matter, if it is possible -at all. For the sake of convenience Javanese Buddhism may be classified -as _mahayanistic_, conformable to the northern canon or doctrine of -the Greater Vehicle, versus _hinayanistic_, _i.e._ conformable to -the southern canon or the doctrine of the Lesser Vehicle. But the -geographical division proposed by Burnouf, hardly meets the case of -our more advanced knowledge, which points rather to chronological -distinctions. Javanese Buddhism of the younger growth was strongly -impregnated with modified Brahmanic conceits,[110] in fact a compromise -between the hopeful expectation of the Metteya Buddha, the Messiah -promised by Bhagavat, and resignation to the decrees of the Jagad Guru -whom the Saivas of Hindu Java had chosen for their _ishta-devata_, -the fittest form in which to adore the Ruler of the Universe, Param -Esvara. Siva lost under Buddhist influences his terrorising aspect as -Kala, and the two creeds, giving and taking, lived in perfect concord. -The statues of the Dhyani Buddhas partook of Siva's attributes; those -of their sons, the Bodhisatvas, the Buddhas in evolution, and of their -_saktis_, showed the characteristics of other Hindu gods and goddesses; -Siva, conversely, assumed the features of Avalokitesvara or Padmapani, -the Buddhist lord of the world that is now. I have already spoken of the -enthroned Bodhisatvas represented at the Sivaïte temples of Prambanan -and the more or less Sivaïte exterior of the Buddhist _chandi_ Mendoot. -Also of this remarkable syncretism, born from inbred tolerance, leading -to new transactions with the Islam, exacting as it may be everywhere -else; of the deference still shown to deities of the Hindu pantheon -in the shape of _jinn_; of the adjustment of Muhammadan institutions -to usages of Hindu origin; etc. And Buddhism, doubtless, prepared the -mystically inclined mind of the Javanese Moslim for the acceptance of -the mild Sufism of the school of Gazali, which guides him in submission -of will to _ma'ripat_, full knowledge, and _hakakat_, most hidden truth, -while he lacks the conviction, to quote Professor L. W. C. van den Berg, -that his neglect of the prescribed daily prayers will make him lose his -status as a true believer. - -[Illustration: XIX. _CHANDI_ KALASAN - -(C. Nieuwenhuis.)] - -Central Java is richer yet in the quality than in the quantity of its -Buddhist monuments, whose builders and decorators, like the true -artists they were, told what they knew and believed, nothing but that, -and therefore told it so well.[111] To examine their work, beautiful -even in decay, beginning with the smaller structures, we wend our way -again to the plain of Prambanan. Travelling from Jogjakarta to Surakarta -by rail, the first stopping-place, reached in about twenty minutes, is -Kalasan, the _chandi_ of that name, otherwise called Kali Bening, being -visible from the train. Once it must have been one of the finest and -most elaborately wrought in the island; now only the south front, nearly -tumbling down, witnesses to its former splendour. It was built in 700 -Saka (A.D. 778), a date preserved in a Nagari inscription which -settles that point,[112] and names a Shailandra prince as its founder in -honour of his _guru_ (teacher), doing homage to Tara[113] who, seeing -the destruction of men in the sea of life, which is full of incalculable -misery, saves them by three means ...; it speaks of a grant of land to -the monks of a neighbouring monastery, contains several particulars of -practical value with an admonition to keep a bridge or dam in repair, -etc. The building, in the form of a Greek cross, had four apartments, -reached by a terrace and four staircases, the stones of which have been -carried away long ago. The four gates, judging by the little left on -one of them, were profusely decorated with the _kala-makara_ motive -dominating the ornament. The roof bore images of Dhyani Buddhas in 44 -niches and was crowned with 16 dagobs so called, the principal one -rising probably to a great height. Time and rapine have reduced this -magnificent realisation of a glorious conception, this masterpiece of -measured luxury, as Rouffaer styles it justly, to a melancholy heap of -debris. The statuary which adorned the exterior is gone, save three -images in their niches, examples of the gorgeous but never too florid -ornamentation; the interior pictures desolation, ruin within ruin! A -disfigured elephant, driven by a horned monster, its mahout, protrudes -from the wall above the throne it protects, but the cushioned seat is -empty. The statue taken from it was presumably a representation of the -beatific Tara glorified in the inscription, the noble and venerable -one, whose smile made the sun to shine and whose frown made darkness to -envelop the terrestrial sphere. It has been surmised that the mysterious -female deity in the residency grounds at Jogjakarta originally filled -the throne of Kalasan, but the vanished Tara left her cushion behind -and the unknown goddess, whose lovely body rivals the lotus-flower in -august sweetness, holds firmly to her _padmasana_ in addition to her -attributes defying identification as the mother of the Buddha who is to -be. - -The short distance between the _chandi_ Kalasan or Kali Bening and the -_chandi_ Sari must have been often traversed by the seekers of the -noble eight-fold path, inquirers into the four truths and examiners -of the three signs, mortifiers of their flesh in the practice of the -ten repugnances. _Bikshus_, living on the alms they collected without -asking by word or gesture, without unduly attracting attention, passing -in silence those inclined and those not inclined to charity, avoiding -the houses and people dangerous to virtue, never tarrying anywhere and -never presenting themselves more than three times at the doors of the -uncharitable, eating the food received in solitude before noon, the only -meal allowed to them, they must have awakened a good deal of pity in -their tattered robes, but one suspects that the mendicant brethren of -Java, notwithstanding their individual vows of poverty, were exceedingly -wealthy as a community after the wont of their kind everywhere and of -whatever religious denomination. Their _viharas_ or monasteries, to -judge from the ruins, were well appointed and the inmates apparently -well provided for by princes who took a pride or found their interest -in befriending religion and the religious. If strictly adhering to -their monastic rules, the Buddhist monks had to live in the open, -but the wet monsoon is not a pleasant season in the woods without -adequate protection against storm and rain, and _avec le ciel il y a -des accommodements_, a motto acted upon long before le Sieur Poquelin -formulated it. The _chandi_ Sari is supposed to have been the main -structure of the residential quarter destined for the accommodation -of the clergy connected with the _chandi_ Kalasan, the abode of the -monks who knew the greater vehicle of discipline as the inscription has -it, the monastery built by command of the Shailendra king for their -venerable congregation and recommended to his successors in order -that all who followed their teachings might understand the cause and -effect of the positive condition of things and attain prosperity. The -rectangular building had a lower and an upper storey, both divided -into three rooms, lighted by windows; the absent roof had niches for -statuary, capped with diminutive domes in the manner of dagobs. In the -decoration extensive use has been made of the elephant and the _makara_, -the fabulous fish with an elephant's head; images of saints with and -without aureoles, of celestial beings more suggestive of the Hindu -pantheon than of Buddhist atheism,[114] of the bird-people and divers -animals, enliven the rich, flowery ornament of the well proportioned -facings, cornices and window-frames. Rising gracefully from its solid -yet elegant base, the edifice creates an impression of airiness and -stability cleverly combined, the dark gray colour of the weatherbeaten -andesite blending harmoniously with the tender green of the bambu-stools -which transport our thoughts to the garden of Kalandra where the Buddha, -preaching the lotus of the good law, made converts foreordained to rank -among his most famous disciples: Sariputra, Maudgalyayana, Katyayana.... -And the officially licensed sinners against the ancient monuments of -Java, hardened, habitual criminals in that respect, expressly appointed -to do their worst at the Paris Exhibition of 1900, pretended their -horrid botch in the Park of the Trocadéro to be a reproduction _d'une -pureté irréprochable_ of this rare gem of architectural workmanship, the -_chandi_ Sari! - -[Illustration: XX. _CHANDI_ SARI - -(C. Nieuwenhuis.)] - -As in India, pious foundations for the benefit of those under bond to -serve religion, disregarding worldly considerations, must have been -numerous in Java, especially in the plain of Prambanan, once studded -with _viharas_ like Asoka's kingdom, the "Behar" of to-day. Passing -over the monastic claims advanced for some ruins in the southern -mountains, those of Plahosan cannot be ignored. There we find the -remains of two buildings, formerly enclosed by a wall, portions of -which are recognisable, and surrounded by smaller structures arranged -in three rows, the inner ones reminding of the style conspicuous in the -_chandi_ Sewu, about a mile to the west-southwest. Close together, -but originally perhaps divided by a second wall, they are situated -due north and south from each other with their entrances to the west; -the roofs have succumbed; of the two storeys only the lower ones, -containing sufficient space for three rooms, are tolerably preserved. -Of a composite nature, the _chandi_ Plahosan was presumably rather a -_sangharama_ than a _vihara_ and the doorkeeper at the gate, when all -those scattered stones and the smashed, stolen or otherwise removed -statues were still in place, may have welcomed the wayfarer, seeking -shelter on a tempestuous night, with such difficult questions as barred -access to the hospitality of Silabhadra, the superior of Nalanda, and -his flock. Hiuen Tsiang, the Chinese pilgrim, who could answer them all -and a good many more, has left us a description of the _sangharama_, -the six consolidated _viharas_ of Nalanda with their towers, domes and -pavilions, embellished by the piety of the kings of the five Indies; -their gardens, splashing fountains and shady groves, where he spent -several years learning Sanskrit and the wisdom of the holy books, never -thinking the days too long; their life of ease, scarcely conducive -to the austere observance of pristine discipline by the ten thousand -brethren under vows and novices who crowded thither to seek purification -and deliverance from sin in study and meditation,--a description which, -for want of any better, our fancy takes leave to apply to Plahosan. -Though separated by months of travel from Bodhimanda, where Sakyamuni -entered the state of the perfect Buddha and the proximity of which -gave Nalanda its holy character, the zeal of its scholars and saints, -no less tolerant than Hiuen Tsiang's temporary co-students, who sifted -with laudable impartiality the truth from the Vedas, from the doctrines -of the two vehicles and from the heresies of the eighteen schismatics, -undoubtedly stimulated religious life in the best sense of the word, -religion disposing the mind to kindliness and goodwill, as it should, -strengthening social ties, fostering science and art. - -The walls of the _chandi_ Plahosan, in so far as preserved, are -beautifully decorated with sculpture in bas-relief. The delicate -tracery of the basement is divided by slender pilasters and the frieze -beneath the symmetric cornice is richly festooned, parrots nestling in -the foliage among the flowers. Bodhisatvas, standing between, formed -the principal ornament of panels bordered by garlands with pendent -prayer-bells; the remaining ones grasp lotus-stems springing up to their -left; _gandharvas_ (celestial singers) float over the _garuda_-heads of -the portals. The reliefs represent scenes familiar to the observer of -native life: here a couple of men seated under a bo-tree or _waringin_ -and saluting a person of rank, raising their folded hands to perform -the _sembah_; there a _mas_[115] with his attendants, one of whom -holds the _payoong_ (sunshade) over his head while another carries -a _senteh_[116] leaf. Four stone figures guard the approaches to the -_viharas_, armed with cudgel and sword; in one hand they hold the snake -which, after the manner of their kind, should be worn over one shoulder -and across the breast, replacing the _upawita_. The statuary which -adorned the inner rooms, was of large dimensions, finely chiselled and -garnished with profuse detail, concluding from what we know of it. Part -has been removed to the "museum" at Jogja, part has been broken to -pieces by treasure-hunters who dug holes and sunk shafts, disturbing -the foundations of the _chandi_ Plahosan in their ignorance of the -difference between Buddhist monasteries and Hindu mausolea built round -funeral pits; the sorely damaged images of holiness which were suffered -to keep their stations by frankly destructive and even more pernicious -official or semi-official _soi-disant_ "preservation and conservation," -are truly pitiful to behold. It seems, indeed, as if the monuments -specially recommended to official care, are singled out for the most -irreparable injury. On a par with the wild feast of plaster, cement -and whitewash at Panataran was the wonderful planning of a restoration -of the _chandi_ Plahosan after faulty drawings and the simultaneous -disappearance of the staircase and a portion of the substructure of the -northern _vihara_. - -Less than a mile to the south of the stopping-place Prambanan on the -railroad from Jogja to Solo, are the ruins of a group of _chandis_ -which may or may not have borne a monastic character,[117] Sajiwan and -Kalongan being the names connected with it. One of the structures was -cleared in 1893 by the Archaeological Society of Jogjakarta and to its -statuary applies what has been said of the atrocities perpetrated at -Plahosan: besides downright spoliation the same errors of omission and -commission. From Prambanan proper, _i.e._ from the Loro Jonggrang group, -it is a short walk to the _chandi_ Sewu, which means the "thousand -temples". They are situated in Surakarta, the boundary between the -Susuhunan's and the Sooltan's domains, indicated by two white pillars, -running just behind the smaller structures which face the shrines of -Brahma and Vishnu flanking that of Siva. But, though the walk is short, -it may be a trifle too sunny for comfort even if it be morning and the -roads lively with the women returning from market, the surroundings -of the houses of prayer and death gladdening the eye, presenting a -spectacle full of colour and light, the matrons treading their way -statelily and steadily, the maidens, decorous and modest, gliding behind -their elders like the _devis_, the shining ones descended from the -_Ramayana_ reliefs, to exhibit their exquisite forms, bashful however -conscious of their worth in that golden, sweet-scented atmosphere. -They have no business at the _chandi_ Sewu and on the unfrequented -by-path thither we proceed alone, save for a few children with no more -to cover their nakedness than the loveliest innocence--a garment quite -different from the western _cache-misère_ of mawkish prudery--, curious -to find out what the strangers are about. Under their escort we reach -the _chandi_ Loomboong (_padi_-shed), thus called from the size and form -of the ruins which compose it. They are sixteen in number, arranged in -a square round the principal structure, its once octagonal roof, shaped -like a dagob, attesting to its Buddhist character, though it is not -unmixed with Sivaïte elements as the funeral pits plainly indicate. They -were already empty when examined some years ago and the fine statues -tradition speaks of, can nowhere be found. The little ornament left in -place and one single fragment of a bas-relief give a high idea of the -decoration when the beauty of these temples had not yet faded away, -exactly as in the case of the _chandi_ Bubrah,[118] another shrine on -the _via sacra_ which connects the Loro Jonggrang and Sewu groups. To -quote Major van Erp again: The state of affairs here is very sad; of the -_chandis_ Ngaglik, Watu Gudik and Geblak, which the memory of the oldest -inhabitants puts somewhat farther north, even the site cannot now be -located. - -[Illustration: XXI. _RAKSASA_ OF THE _CHANDI_ SEWU - -(Centrum.)] - -By the time we reach the thousand temples, Surya, the sun-god, has -driven his fiery carriage to the zenith of his daily course through -the air and the fire-eyed _raksasas_, who guard the enclosure of -holiness; two for each of the four entrances, stretch their gigantic -limbs with dreadful menace in the warm brilliancy of indefinite space, -tangible terror. Down on one knee to strike, snakes hanging from their -left shoulders as poisonous baldrics, they seem to mark the transition -between the worship of Kala, quickening destruction personified, and -the creed which hails in death the portal to nirvanic nothingness, -the liberation from life's miseries. Behind them reigns the stillness -of a tropical noon, subduing heaven and earth to silent but intensely -passionate day-dreams. The kingly sun, the sun of Java, wide-skirted -Jagannath, having mounted to the summit of the fleckless sky, pauses -a moment before descending, he, the light of the world, exciting to -generative emotion all that dwells below. The fructifying charm of his -touch is manifest in the exuberant fertility of this island fortunate; -in the vitality of its people, unrestrained in creative capacity by -centuries of spoliation; in their mental make-up, revealed in their -history, their beliefs, traditions and legends. The legend of the -_chandi_ Sewu may be adduced as an instance in point, though nothing -but a different version of the legend of the _chandi_ Loro Jonggrang. -One ancient effort to account for architectural wonders deemed of -supernatural origin, by an explanation whose Indian basic idea was -transplanted from the fields of eastern to those of western folk-lore -too, serving at first, perhaps, for all the monuments in the plains -of Prambanan and Soro Gedoog, became the framework of different tales -adapted to the requirements of different localities. Here it is the -story of Mboq Loro Jonggrang repeated, and her lover Raden Bandoong -Bondowoso is the son of the beautiful Devi Darma Wati, daughter of Prabu -Darmo Moyo, king of the mighty empire of Pengging, whose two brothers, -Prabu Darmo Haji and Prabu Darmo Noto, were kings respectively of -Slembri and Sudhimoro. - -The _babad chandi Sewu_ describes a public function at the Court of -Prabu Darmo Moyo, who sits on his throne of ivory, inlaid with the -rarest gems. The _aloon aloon_ outside swarms with his warriors and -while he pronounces judgment and invests and displaces, ambassadors from -Prambanan are announced. They deliver a letter from Prabu Karoong Kolo, -in which the Boko, the giant-king, asks Prabu Darmo Moyo's daughter, -Devi Darma Wati, in marriage. The Princess, acquainted with his suit, -declares that she will marry no one but the man, be he king or beggar, -able to rede a riddle which is given, written on a _lontar_-leaf, to -the ambassadors who thereupon depart. On their arrival at Prambanan, -Prabu Karoong Kolo breaks impatiently the seal of the communication; -learning its meaning, his eyes dart flames, his mouth foams and, -tearing the _lontar_-leaf into pieces and trampling upon it, making the -earth tremble and disturbing the sky with his noisy wrath, he collects -his army and marches against Pengging to raze the _kraton_ of Prabu -Darmo Moyo and carry Darma Wati off. The King of Pengging, warned -of the approaching danger, implores his brother Darmo Noto, King of -Sudhimoro, to assist him; with his brother Darmo Haji, King of Slembri, -an odious tyrant, he has broken long ago. Prabu Darmo Noto orders his -son, the Crown Prince Raden Damar Moyo, to lead his troops against the -giant-king. Traversing the woods at the head of his men, scaling cliffs -and climbing mountains, crossing rivers and ravines, attacked by evil -spirits and wild animals, Damar Moyo, strenuous in the cause of his -uncle and his fair cousin, hastens to their defence but, leaving every -one behind, he loses his way and, tired out at last, falls asleep. A -strange sensation of heavenly joy awakens him and, opening his eyes, -he beholds the supreme god, Bathara Naradha, who presents him with the -celestial weapons of the abode of the immortals, Jonggring Saloko, -salves his forehead with the divine spittle to make him invulnerable and -invincible, and puts into his hand the flower Sekar Joyo Kusumo which -will enable him to rede Devi Darma Wati's riddle. Strengthened and more -enthusiastic than ever, Raden Damar Moyo, having rejoined his army, -engages the giants of Prambanan and defeats them, astonishing friend and -foe with his acts of superhuman prowess. He redes the riddle, marries -Darma Wati, and his father-in-law, Prabu Darmo Moyo, appoints him -_senapati_, _i.e._ commander-in-chief of the forces of Pengging. - -The legend being too long for insertion in full, besides its containing -details too candidly illustrative of the generative emotion engendered -by the wide-skirted Jagannath, a summary of the events which led to the -foundation of the _chandi_ Sewu must suffice. Boko Prabu Karoong Kolo, -King of Prambanan, loses his life in another attempt at the subjugation -of Pengging, and Raden Damar Moyo, having nothing more to fear from -that side, but naturally inclined to strife and contest, resolves to -take part in the wars then raging among the kings of the Thousand -Empires, Sewu Negoro. So he leaves his wife and the son born to them, -Raden Bandoong, who grows into a comely youth. Arriving at manhood and -still in complete ignorance of his sire's name and lineage, the prince -questions his mother on that subject but, in obedience to an express -order from the gods, she refuses to tell him. Vexed and suspicious, he -equips himself from the armoury of his grandfather, Prabu Darmo Moyo, -and eludes maternal vigilance, escaping from the _kraton_ in search of -his father. After many adventures, culminating in a conflict with his -parent in the Sewu Negoro, the two meeting and exchanging hard blows and -parting as strangers, he reaches Prambanan, kills Tumenggoong Bondowoso, -left in charge of that realm, and falls in love with Devi Loro -Jonggrang, daughter of the late Boko Prabu Karoong Kolo. But he has been -forestalled in her favour by his cousin Raden Boko, who is to become -her husband on condition of the overthrow of Pengging and Sudhimoro. -Suspecting a rival while maturing his plans for conquest, this Raden -Boko takes a mean advantage of the lady by a trick learnt from a recluse -who lends him a _tesbeh_ (string of prayer-beads) which possesses the -power of transforming its temporary owner into a white turtle-dove. -So disguised, he flies to the women's quarter of the _kraton_ of -Prambanan and attracts the attention of Loro Jonggrang, who responds to -the lovely bird's advances, puts it in her bosom and pets and fondles -it to her heart's content until, alas! it is killed by an arrow sped -from the never erring bow of Raden Bandoong, thanks to the busybodies -of the palace having informed him of the idyllic progressive cooing. -Woman-like, the bereaved Devi submits to the inevitable after a period -of passionate mourning, and promises her heart and hand to the stronger -if not more dexterous suitor on condition of his building a thousand -temples in one night between the first crowing of the cock and daybreak. -With the help of the gods of Jonggring Saloko he accomplishes the task, -but at the moment that he whispers _astaga[119] chandi Sewu_, struck by -the sight of the moonlit plain blossoming into a city of holiness, the -immortals change him for his arrogant prayer into a monster of horrible -aspect. Woman-like again, the Devi declines to keep her promise, -pleading that she engaged herself to a man and not to a brute, and seeks -refuge on the banks of the river Opak. Frightened by the persecution of -Raden Bandoong, who tracks her from cave to cave, she gives untimely -birth to a daughter, the fruit of her affection for turtle-doves, and -dies. The brutal, baffled lover still haunts the neighbourhood, which -therefore native mothers-to-be scrupulously avoid, though it is not -observed that the virgins derive much instruction from the legend as far -as concerns the consequences of Devi or Mboq Loro Jonggrang's _amours_ -at an earlier stage. - -From legendary lore we return to fact in the matter of the foundation of -the _chandi_ Sewu by taking cognisance of an inscription, _mahaprattaya -sangra granting_ or _sang rangga anting_, unearthed near one of its -246 (not thousand) temples,[120] extolling the munificence of the -magnanimous Granting or Anting. The style of writing justifies the -conjecture that the buildings date from about the year 800 and are -consequently of one age with the Boro Budoor. If not erected by one -architect at the command of one bounteous prince, and the gifts of -several pious souls who possessed the wherewithal for devotional works, -they were at least constructed according to one plan steadily kept in -view, a good deal more than can be said of many religious edifices in -western climes, which owe their existence less to co-operative than to -contentious piety. In respect of area the largest of the temple groups -in Java, the first impression received from it is that of a chaos of -ruins, confusion being worse confounded by the quarries opened here -and there, and partly filled again with earth and rubbish, while a -luxuriant vegetation, regaining on the inroads of mattock and pickaxe, -quickly covers what they disturbed. Looking closer, the separate -shrines with their elaborate tracery appear in the fiery embrace of -the sun like sparkling jewels, trembling with delight in the luminous -atmosphere beneath the immaculate sky; the very marks of decay and -ravaging time are beautiful; the weeds clustering round the broken -ornament, the toppling walls, rouse to fanciful thought. No sound is -heard; nothing stirs while we make our way to the principal structure, -once lording it over the smaller ones which stood squarely in four -lines, 28 for the inner, 44 for the next, 80 for the third, 88 for -the outer circumvallation. Excepting those of the second row, their -entrances faced inward and amidst their scanty remains the foundations -have been uncovered of five somewhat larger ones: two to the east, two -to the west and one to the north; like the outlying buildings, these -are, with regard to their superstructures, as if they never existed. Of -the terraces and staircases no other trace is left than the telltale -unevenness of the ground. The resemblance in constructive methods -between the _chandi_ Sewu and the _chandi_ Prambanan strikes one at the -first glance; the same builders, it is surmised, strove here to do for -the Triratna[121] what there they did for the Trimoorti; and if not the -same, they discerned equally the one truth bound up in the old creed and -the new, and expressed it with equal skill and conviction in these twin -litanies of stone--so the workers wrought and the work was perfected by -them. - -The decorators in charge of the finishing touches, embellished this -city of temples with a wealth of ornament which in the quivering glare -of day, despite ravage of time and pillage, clothes sanctity in robes -of encrusted winsomeness. The sculpture of the _chandi_ Sewu, says a -visitor of a century ago, is tasteful, delicate and chaste. Much of what -he based his judgment on, has since been carried off or demolished, -but what remains fully bears him out: foliage and festoons, garlands -and clustered flowers, distributed over facings divided into lozenges -and circles by pilasters and fantastically curved lines, with lions, -tigers, cattle and deer in ever varying abundance, awaken reminiscences -of the carvings which excited our admiration at Prambanan and lead -to the question: Did the richly framed panellings of the twenty-four -external wall-spaces of the central temple exhibit scenes from the -epics and fable-books, besides this sumptuous adornment, to match the -almost uniform bas-reliefs of the lesser structures? If so, they must -have rivalled the artistic excellence of the _Ramayana_ reliefs which -beautify the shrines of Siva, Brahma and Vishnu. And a second question -arises: Was the central temple the depository of a relic? In connection -with this query it deserves to be noticed that, generally speaking -and excepting statuary, the internal wall-spaces of the _chandi_ -Sewu lack ornament, evince a soberness in marked contrast to the -extravagant representations of the abode of bitterness, as if sign- -or house-painters had been entrusted with the illustration of Dante's -_Inferno_, repulsive attempts à la Wiertz minus the talent to be admired -in the Rue Vautier at Brussels, nightmares of crude drawing and cruder -colouring to depict perverse torture, I found in eastern edifices raised -to satisfy priestly conventions, even in Ceylon, the island of the -doctrine that the Buddha next to dwell on earth is the Metteya Buddha, -the Buddha of Kindness. More in harmony with the soul's yearning for his -kingdom to come, is the lotus motive happily adapted to the decoration -of the _chandi_ Sewu, especially in one of the partially preserved small -temples of the outer file, to the east of the southern entrance: from a -strong stem which separates into three branches, on three of the sides, -the entrance taking up the fourth, three lotus-flowers spring from the -soil to carry, in a finely chiselled niche, the (vanished) image of the -expected one, the gone-before and coming-after. A few of the outlying -buildings have plain facings without any ornament at all, from which it -has been concluded that here too something happened to stop the labour -in progress. Where completed, the plump-bellied flowerpot, a familiar -feature in Javanese ornament, enters largely into the decorative design -and its frequent repetition bestows on the sculpture of the _chandi_ -Sewu, otherwise so very similar to that of Prambanan, a character all -its own. - -[Illustration: XXII. DETAIL OF THE _CHANDI_ SEWU - -(Archaeological Service through Charls and van Es.)] - -It has already been remarked that the interiors of the structures which -together form this group, are almost bare of decoration. The recesses -of the central temple, whose external ornament surpasses in luxuriance -everything met elsewhere in Java, three small interconnected apartments -projecting on the west, north and south, while the eastern front is -broken by the porch, have only empty niches[122] framed by pilasters -with flowery capitals. The inner chamber, no less soberly decorated and -stripped of the statuary it possessed, _en négligé_ as it were, - - _Belle sans ornement, dans le simple appareil - D'une beauté qu'on vient d'arracher au sommeil,_ - -has on its western side a raised throne of ample dimensions, once -perhaps occupied by the large image without head and right hand, dug -out of the debris and carried off to the "museum" at Jogja. It still -awaits identification and the difficulty is increased by the impropriety -of speculating on the likelihood that representations of the universal -spirit were admitted in a temple built for the ritual of a creed which -acknowledges neither a god nor a soul aspiring to communion with the -divine essence in prayer, desiring nothing but annihilation. Yet the -Buddhists did learn to pray and to give transcendental ideas a tangible -expression in human shape, though they never sank to idolatry. And in -Java, mixing freely with Brahmanism, not impermeable to the Sankhya -doctrine, Buddhism seems to have swerved occasionally from its longings -for extermination in the Nirvana to entertain vague, confused notions -of something more hopeful, witness the oft repeated Banaspatis. Herein -lies, perhaps, the explanation of otherwise embarrassing peculiarities -observed in the conception, the attributes and attitudes of many -Buddhist statues in the island which, for the rest, are distinguished by -great simplicity of execution. So is the throne which extends over half -the floor of the inner room of the central temple of the _chandi_ Sewu, -and the same applies to the few headless Dhyani Buddhas lying round, -sundered from their stations where they faced the cardinal points, the -four quarters of the world, and the first of them, the very elevated, -facing the sky. A gigantic finger of bronze, found in the chapel of -the throne, supports the theory that the principal statue was of that -alloy, an additional incentive to plunder--ancient images of bronze have -become scarce indeed: the form of the cushioned pedestal in the _chandi_ -Kalasan too betokens a captured metallic Tara, to the further detriment -of the domiciliary rights there claimed for the homeless Lady of Mystery -in the residency grounds at Jogja. - -Although the bulky _raksasas_ which keep her company in that place of -exile, prove that official vandalism did not hesitate to avail itself of -facilities of transportation afforded by forced labour, the uncommonly -heavy guardians of the _chandi_ Sewu balked even the absolute decrees -of local despotism. Everything desirable that could be detached and -removed, is, however, gone. Those in authority having exercised their -privilege by helping themselves, mere private individuals gleaned after -their reaping, with or without permission, and exceedingly interesting -collections of antiquities were formed by owners of neighbouring -sugar-mills. What they appropriated, did, at least, remain in the -country, but, among other sculpture, the lion-fighting elephants which -lined the fourteen staircases, ten feet high and eight feet wide, still -in place as late as 1841, cannot even be traced--they are dissolved, -battling animals, staircases and all. It is always and everywhere the -same story: statuary and ornament are stolen, treasure-seekers smash -the rest, the stones are prime building material and who cares for -the preservation of worthless, because already looted and demolished, -tumble-down temples? The monuments in the plain of Soro Gedoog have -suffered exceptional outrages; at this moment hardly anything is left -because there exists absolutely no control, says Major van Erp. His -investigations disclosed that stones taken from the _chandi_ Prambanan -and, when this was stopped, from the _chandi_ Sewu, were used for the -building of a dam in the river Opak. Had not public opinion made itself -heard, both these temples might have shared the fate of the _chandi_ -Singo, once one of the finest in that region, whose gracefully decorated -walls excited the admiration of Brumund in 1845, whose substructure -with damaged ornament still held out until 1886, while now the -ground-plan cannot even be guessed at and deep holes, dug to get at the -foundations, are the only indications of the razed building's site. To -give an idea of the quantity of material used for the dam in the river -Opak, I transcribe the measurements of its revetments: 35 metres on the -left and from 50 to 60 metres on the right bank; the facings, running -up to a height of 6 metres, make it evident beyond doubt where the -stone for that work was quarried. Neither are we quite sure that such -frightful spoliation belongs wholly to the past. The value of Government -solicitude, so eloquently paraded in circulars and colonial reports, -can be gauged from the fact, stated by Mr. L. Serrurier, that, during -officially sanctioned excavations among the ruins of the _chandis_ -Plahosan and Sewu, the stones brought to the surface were simply thrown -pell-mell on a heap without their being marked as to locality and -position, quite in keeping, it should be added, with the prevailing -custom. - -This accounts for the sad desolation, more pitiful since _soi-disant_ -archaeologists got their hands in, shone upon at the _chandi_ Sewu as at -the _chandis_ Plahosan, Sari, Kalasan, Panataran, to restrict myself to -one name from East Java,--shone upon by the sun, the egg of the world, -whose yolk holds the germ of creation, Surya, the solar orb personified, -is a companion wonderfully, grandly suggestive among the "thousand -temples" of life accomplished, decaying into new birth, whether he -scorches the earth and withers the drooping flowers, or climbs a dim, -hazy sky to attract the vapours that descend again in precious showers -when the clouds collect and cover the stars, charming from darkness the -lovely dawn and budding day. The meditations he disposes the mind to -are mostly directed to the future, dreams of coming happiness, and even -the contemplative Buddhist images under the Banaspatis seem agitated -by their knowledge of a promise excelling the hope of Nirvana, which -cannot satisfy the aspirations of the children of this island, full of -the joy of existence. What will the future bring to them, the people -cradled in tempest, who were taught forbearance by a creed profoundly -imbued with the inner nature of things, and submission when misery of -war and pestilence came as the harbingers of bondage to an alien race? -Too trustful, they sacrificed their birthright for a mess of pottage -and after the encroachments of the Company, past ages crowding on their -memory, the felicity of the _jaman buda_ assumes to their imagination a -tangible shape in the ancient monuments founded by the rulers of their -own flesh and blood, edifices so widely different from the meretricious -Government opium-dens and Government pawn-shops in which the predatory -instinct of the present masters manifests itself--_layin dahulu, layin -sekarang_.[123] Resigned to fate, which wills the mutability of earthly -relations, the Javanese philosopher--and all Javanese are philosophers -in their way--takes the practical view of the Vedantins, considering -that calamities mean purification to the victor in moral contest, and -looking for a serene morning after a night of distress. He has more -beliefs than one to draw upon when seeking refuge in his cherished -maxim, his phlegmatic _apa boleh buwat_,[124] and doubts not the -possibility of obtaining a Moslim equivalent for the Buddhist _arahat_, -the perfect state, irrespective of outward conditions, by the help of -a Hindu deity, Ganesa, who knows what is to happen and, as Vinayaka, -the guide, conquers obstacles hurtful to his votaries in the course -of events preordained according to their Islamic doctrine--syncretism -yet more complex than that of their forefathers of Old Mataram! -Watch well the heart, commanded the master. As to the watched heart -dominating the senses, the Javanese, rather a mystic than an ascetic, -and predominantly a child of nature, whence he proceeds and whither he -returns in his search of the divine, prefers enjoyment of the world's -fullness to mortification of the flesh. He feels much more closely drawn -to Padmapani, the lord of the world that is, than to any other of the -emanations of the essence of the Universe, be it Diansh Pitar or the -One, the Eternal, who sent Muhammad as a mercy to all creatures, or the -Adi-Buddha, the primitive, the primordial, the incarnate denial of god -and soul together. Whatever he prays by, the deity involved is one of -overflowing gladness, who presents a flower with each hand, like Surya -when circling land and sea and air in three steps; and, notwithstanding -his sorrows, he rests content with his portion for, though the light of -day sets, it will rise again in glory. - -[Illustration] - -FOOTNOTES: - -[107] - - What is Holiest? That which now and ever the souls of men - Have felt deep and deeper, will always more unite them. - -[108] An endowed convent whose inmates spent their lives in studious -seclusion. - -[109] _The Indian Empire: its Peoples, History and Products._ - -[110] After this was written a remarkable article by Dr. L. A. -WADDELL in _The Imperial and Asiatic Quarterly Review_ (January, -1912), insisting upon the theistic nature of Buddhism and speaking of -the profound theistic development which had taken place--about 100 -B.C.--in the direction of the Mahayana form of that faith, pointed -to the fact of Brahmanic gods being also conspicuous in the earliest -Buddhist sculptures of India, adorning, _e.g._, the stupa of Bharhoot. - -[111] On rereading this sentence, I see that in writing it I was with -Ruskin at the Shepherd's Tower. No harm done! His observations bear -repetition, notwithstanding the present fashion of pooh-poohing him, and -setting myself in the pillory as a plagiarist, I improve the opportunity -by making _amende_ (_honorable_, I hope) also for what this book owes to -many other lovers of and thinkers on art, not scrupulously acknowledged -in every instance because I compose without the help of numbered and -dated notes, and memory, though not failing in the essence of what has -been stored from their treasures, disappoints at times in the matter of -chapter and verse. - -[112] The _chandi_ Kalasan is the only one in Central Java of which we -possess the exact date. - -[113] The _taras_ are the _saktis_ of the five Dhyani Buddhas that -occupy a place in Javanese speculative philosophy, Vajradhatvisvari -pairing with Vajrochana, Lotchana with Akshobhya, Mamaki with -Ratnasambhava, Pandara with Amitabha, and Tara _par excellence_ with -Amoghasiddha, these unions being responsible for the Bodhisatvas -Samantabhadra, Vajrapani, Ratnapani, Padmapani and the coming -Vishvapani. - -[114] Here another quotation may be permitted from Dr. L. A. -WADDELL'S article, _Evolution of the Buddhist Cult, its Gods, -Images and Art_ (_The Imperial and Asiatic Quarterly Review_, January, -1912): And notwithstanding that the Mahayana was primarily a nihilistic -mysticism, with a polytheism only in the background, the latter soon -came to the front and has contributed more than anything else to the -materialising and popularity of Buddhism. - -[115] _Mas_, meaning "gold", is used as a predicate of nobility and also -as a title conferred in polite address on persons of lower birth. - -[116] _Alocasia macrorrhiza Schott_ of the _Aracaceae_ family; the -leaf, which once betokened dignity, is still used to protect the head -and upper part of the body against rain; other parts of the plant serve -sometimes as food. - -[117] The pit there discovered makes the monastic character more than -doubtful while it accentuates the syncretism in which also the ornament -of these _chandis_ does not differ from all Central Javanese religious -structures of the period, except those on the Diëng plateau. - -[118] Best translated by "ruin". - -[119] An exclamation of wonder and surprise. - -[120] And removed to the "museum" at Jogjakarta. - -[121] The three gems: the Buddha, the law and the congregation. - -[122] Offering accommodation, inclusive of the holy of holies, for 42 -statues, which had already flown in 1812. - -[123] Different of yore, different now. - -[124] There is no help for it; lit. "what can be done?" - - - - -[Illustration] - - - - -CHAPTER VIII - -THE APPROACH TO THE BORO BUDOOR - - The goodly works, and stones of rich assay, - Cast into sundry shapes by wondrous skill, - That like on earth no where I reckon may; - - EDMUND SPENSER, _Faerie Queene_, Canto X. - - -Among the ancient monuments of Insulinde[125] the _chandi_ Boro -Budoor stands _facile princeps_. Situated in the Kadu, it is easily -reached from Jogjakarta, about twenty-five miles, or from Magelang, -about eighteen miles distant, by carriage or, still more easily, by -taking the steam-tram which connects those two provincial capitals and -leaving the cars at Moontilan where an enterprising Chinaman provides -vehicles, at short notice, for the rest of the journey via the _chandi_ -Mendoot on the left bank of the Ello, just above its confluence with -the Progo. No better approach to the most consummate achievement of -Buddhist architecture in the island or in the whole world, can be -imagined than this one, which leads past the smaller but scarcely less -nobly conceived and conscientiously executed temple, a commensurate -introduction to the wonderful, crowning edifice across the waters, -portal to the holiest in gradation of majestic beauty. The Kadu has been -well styled the garden of Java, as Java the pleasance of the East, full -of natural charms which captivate the senses, abounding in amenities -soothing to body and soul; but if it had nothing more to offer than -the Boro Budoor and the Mendoot, it would reward the visitor to those -central shrines of Buddhism far beyond expectation. - -Behind the horses, a mental recapitulation of the characteristics of -Hindu and Buddhist architecture in the golden age of Javanese art -will not come amiss, and there may be some wonder that with so much -veneration for the Bhagavat in friendly competition with the Jagad -Guru, nowhere in the _negri Jawa_ an imprint is shown of the blessed -foot of promise, with the deliverer's thirty-first sign, the wheel of -the law on the sole. If, in explanation, it should be adduced that he -never travelled to those distant shores, what does that matter? Has he -been in Ceylon? And how then about the _sripada_, the record left there -as in so many other countries, with the sixty-five hints at good luck? -While we revolve such questions, our carriage rolls on; the coachman -cracks his whip, evidently proud of his skill in turning sharp corners -without reining in; the runners jump with amazing agility off and on the -foot-board and crack _their_ whips, rush to the front to encourage the -leaders of the team up steep inclines, fall again to the rear when it -goes down hill in full gallop. The exhilarating motion makes the blood -tingle in the veins. How lovely the landscape, the valley shining in the -brilliant light reflected from the mountain slopes, ... - -Another turn and we dash like a whirlwind past the _kachang_-oil[126] -and _boongkil_[127] mill of Mendoot; still another turn and, with a -magnificent display of his dexterity in pulling up, our Jehu brings us -to a sudden standstill before the temple. Opposite is a mission-school -conducted for many years, with marked success, by Father P. J. -Hoevenaars, in his leisure hours an ardent student of Java's history and -antiquities, ever ready to apply the vast amount of learning accumulated -in his comprehensive reading on a solid classical basis, to the clearing -up of disputed points, though his modesty suffered the honours of -discovery to go to the noisy players of the archaeological big drum. His -large stock of information was and is always at the disposal of whoever -may choose to avail himself of it and, writing of the _chandis_ Mendoot -and Boro Budoor, I acknowledge gratefully the benefit derived from -my intercourse with this accomplished scholar, lately transferred to -Cheribon. - -The exact date of the birth of the _chandi_ Mendoot is unknown but -there are reasons for believing that it was built shortly after the -_chandi_ Boro Budoor, at some time between 700 and 850 Saka (778 and 928 -of the Christian era), in the glorious period of Javanese architecture -to which we owe also the Prambanan group, the _chandis_ Kalasan, Sewu -and whatever is of the best in the island. There are additional reasons -for believing that the splendour loving prince who ordered the Boro -Budoor to be raised and under whose reign the work on that stupendous -monument was begun, founded the Mendoot too as a mausoleum to perpetuate -his memory, and that his ashes were deposited in the royal tomb of his -own designing before its completion. If so, he was one of the most -prolific and liberal builders we have cognisance of; but his memory -is nameless and all we know of him personally, besides the imposing -evidence to his Augustan disposition contained in the superb structures -he left, rests upon two pieces of sculpture at the entrance to the -inner chamber of the mortuary chapel, if such it be, which represent a -royal couple with a round dozen of children, just as we find in some -old western churches the carved or painted images of their founders' -families.[128] We are perhaps indebted for the preservation of these -suggestive reliefs to the circumstance of the _chandi_ Mendoot having -been covered, hidden from view during centuries and to a certain extent -protected against sacrilegious hands by volcanic sand, earth and -vegetation. Almost forgotten, its slumbers were, however, not wholly -undisturbed for, when Resident Hartman, his curiosity being excited by -wild tales, began to clear it in 1836, he found that treasure-seekers, -out for plunder, had pierced the wall above the porch and that by way -of consolation or out of vexation at missing the untold wealth reported -to be buried inside, they had carried off or smashed the smaller, free -standing statuary. The process of cleaning up rather stimulated than -prevented new outrages: stripped of its covering of detritus, which -had shielded it at least against petty, casual pilfering, the _chandi_ -Mendoot excited by its helpless beauty the most injurious enthusiasm. -Fortunately, the statues which formed its chief attraction were too big -for the attentions of the long-fingered gentry whose peculiar methods in -dealing with native art strongly needed but never experienced repression -by the local authorities. - -[Illustration: XXIII. _CHANDI_ MENDOOT BEFORE ITS RESTORATION - -(Cephas Sr.)] - -Speaking of the statuary and comparing it with Indian models, more -particularly a four-armed image, seated cross-legged on a lotus, the -stem of which is supported by two figures with seven-headed snake-hoods, -Fergusson says: The curious part of the matter is, that the Mendoot -example is so very much more refined and perfect than that at Karli. -The one seems the feeble effort of an expiring art, the Javan example -is as refined and elegant as anything in the best age of Indian -sculpture. Of the Mendoot carvings, however, more anon. I shall first -endeavour to give a general idea of this temple which, according to -the same writer, though small, is of extreme interest for the history -of Javanese architecture. Rouffaer calls it the classic model of a -central shrine with substructure and churchyard, while observing that -the principal statue of the Boro Budoor, the rest of whose statues -are turned either towards one of the cardinal points or towards the -zenith, faces the east and the Mendoot opens to the west, the two -temples therefore fronting each other. Closely observed, the latter -proved of double design since it consists of a stone outer sheath, -built round an older structure of brick, the original form with its -panellings, horizontal and perpendicular projections, having been -scrupulously followed. The neatly fitting joints, both of the hewn -stones and of the bricks of the interior filling, show a mastery of -constructive detail rarely met with at the present day and certainly -not in Java. To this wonderful technique, adding solidity to a graceful -execution of the ground-plan, belongs all the credit for the Mendoot -holding out, notwithstanding persistent ill-usage. An ecstatic thought -brightly bodied forth by a daring imagination and astonishing skill, -a charming act of devotion blossoming from the flower-decked soil as -the lotus of the good law did from the garden of wisdom and universal -love, it must have looked grandly beautiful in its profuse ornament, -which taught how to be precise without pettiness, how to attain the -utmost finish without sacrificing the ensemble to trivial elaboration. -Yet this gem of Javanese architecture seemed destined to complete -destruction. Its pitiful decay did not touch the successors of Resident -Hartman. When, in 1895, after several years' absence from the island, -I came to renew acquaintance, it had visibly crumbled away; official -interference with "collectors" limited itself to notices, stuck up on a -bambu fence, warning them of the danger they ran from the roof falling -in. It needed two years more of demolition, the walls bulging out, the -copings tumbling down, before the correspondence, opened in 1882 anent -a desirable restoration, produced some result; before the Mendoot, the -jewelled clasp of that string of pearls, the Buddhist _chandis_ pendent -on the breast of Java from the Boro Budoor, her diamond tiara, was going -to be refitted. - -And how? It is an unpleasant tale to tell: after two decades of -consideration and reconsideration, in the fourth year of the preliminary -labours of restoration, the local representative of the Department of -Public Works, put in charge of the job as a side issue of his already -sufficiently exacting normal duties, aroused suspicions concerning his -competency in the archaeological line. An altercation with Dr. Brandes, -followed by more controversy _de viva voce_, in writing and in print, -led to compliance with his request that it might please his superiors to -relieve him from his additional and subordinate task as reconstructor -of ancient monuments. From that moment, January 2, 1901, until May 1, -1908, absolutely nothing was done and the scaffoldings erected all round -the building were suffered to rot away, symbolic of the extravagant -impecuniosity of a Government which never cares how money is wasted but -always postpones needful and urgent improvements till the Greek Kalends -on the plea of its chronic state of _kurang wang_.[129] When most of -the fl. 8600, fl. 7235, fl. 25142 and fl. 4274, successively wrung from -Parliament for excavations and restoration, had been squandered on -what Dr. Brandes considered to be bungling patchwork, the expensive, -useless scaffoldings, becoming dangerous to the passers-by in their -neglected state, necessitated the disbursement, in 1906, of fl. 350 -for their removal. On the continuation of the work, in 1908, by other -hands, of course a new one, also of teak-wood, had to be erected. And, -the restoration once more being under way on the strength of fl. 6800 -grudgingly allotted, Parliament decided finally that no sufficient -cause had been shown to burden the colonial budget with the sum which, -according to an estimate of 1910, was required to bring it to an end! -The profligately penurious mandarins of an exchequer exhausted by -almost limitless liberality in the matter of high bounties, subsidies, -allowances, grants for experiments which never lead to anything of -practical value; in the matter of schemes which cost millions and -millions only to prove their utter worthlessness,--the penny-wise, -pound-foolish heads refused, after an expenditure of fl. 52401 to -little purpose, to disburse fl. 21700 or even fl. 7000 more for the -completion of the work commenced, this time under guarantee of success. -Arguments advanced to make them revoke their decision, were met with the -statement that the Government did not intend to deviate from the line -of conduct, adopted after mature deliberation in regard to the ancient -monuments of Java, restricting its care to preservation of the remains -... a characteristic sample of Governmental cant in the face of grossest -carelessness and the kind of preservation inflicted on the _chandi_ -Panataran or wherever its officials felt constrained by public opinion -to act upon make-believe circulars from Batavia and Buitenzorg before -pigeon-holing them. And so the perplexing inconsistencies of Dutch East -Indian finance, parsimony playing _chassez-croisez_ with boundless -prodigality, are faithfully mirrored in the tribulations of the _chandi_ -Mendoot: the reauthorised work of restoration was stopped again, on the -usual progress killing plea of _kurang wang_, after the adjustment of -the first tier above the cornice, and the temple, bereft of its crowning -roof in dagob style, calculated to fix the basic conception in the -beholder's mind, has in its stunted condition been aptly compared to a -bird of gorgeous plumage, all ruffled and with the crest-feathers pulled -out. - -[Illustration: XXIV. _CHANDI_ MENDOOT AFTER ITS RESTORATION - -(Archaeological Service.)] - -The operations were hampered by still other contrarieties. A tremendous -battle was waged apropos of the question whether or not gaps in the -layers of stones of the front wall above the porch pointed to the -existence of a passage or passages for the admittance of air and light -to the inner chamber; if so, whether or not those passages inclined -at an angle sufficient to let the sun's rays illumine the head of -the principal statue in that inner chamber. To rehearse the heated -dispute is not profitable: as usual, after the _chandi_ had fallen -into ruin and an endless official correspondence had lifted its ruin -into prominence, archaeological faddists of every description tried to -acquire fame with absurd suggestions and crazy speculations. Leaving -their theories regarding the inclinations of the axes of probable or -possible transmural apertures for what they are, more instruction is to -be derived from the decorative arrangements. The inherent beauty of the -ornament survived happily the injurious effects of changing monsoons, -of ruthless robbery, of preservation in the Government sense of the -word. When the sun caresses it, the Friendly Day, under the blue vault -of the all-compassing sky, smiling at this gem of human art, offered -in conjugal obedience by the earth, which trembles at his touch, it -seems a sacrificial gift of reflowering mortality to heaven. In art, -said Lessing, the privilege of the ancients was to give no thing either -too much or too little, and the remark of the great critic, as here -we can see, applies to a wider range of classic activity than he had -in mind. Wherever the ancient artist wrought, in Greece or in Java, -we find moreover that he drew his inspiration directly from nature; -that his handiwork reflects his consciousness of the moving soul of the -world; that the secret of its imperishable charm lies pre-eminently in -his keenness of observation. To Javanese sculpture in this period may -be applied what Fergusson remarked of Hindu sculpture some thousand -years older in date: It is thoroughly original, absolutely without a -trace of foreign influence, but quite capable of expressing its ideas -and of telling its story with a distinction that never was surpassed, -at least in India. Some animals, such as elephants, deer and monkeys, -are better represented there than in any sculptures known in any part -of the world; so, too, are some trees and the architectural details are -cut with an elegance and precision which are very admirable. Turning to -the Mendoot we notice how the sculptors charged with its decoration, -always truthful and singularly accurate in the expression of their -thoughts and feelings, portrayed their surroundings in outline and -detail, wrote in bas-reliefs, ornament and statuary the history, the -ethics, the philosophy, the religion of the people they belonged to and -materialised their splendid dreams for. What conveys a better knowledge -of the Tripitaka, the Buddhist system of rules for the conduct of life, -discipline and metaphysics, than their imagery, coloured by the very -hue of kindliness and effacement of self in daily intercourse; what -inculcates better the _paramitas_, the six virtues, and charity the -first of them, than their carved mementos of the reverence we owe to -the life of all sentient creatures, our poor relations the animals, -striving on lower planes to obtain ultimate delivery from sin and pain -but no less entitled to benevolence than man? - -As in the decoration of the younger _chandis_ Panataran and Toompang, -fables occupy a prominent position in that of the _chandi_ Mendoot. -Among the twenty-two scenes spread over the nearly triangular spaces -to the right and left of the staircase which ascends to the entrance, -eleven on each side, partly lost and wholly damaged, are, for instance, -reliefs illustrative of the popular stories of the tortoise and the -geese, of the brahman, the crab, the crow and the serpents, etc. Of one -of them only a small fragment is left, representing a turtle with its -head turned upward, gazing at something in the air, whence Dr. Brandes -infers its connection with the following tale, inserted in the account -of the concerted action of the animals which conspired to kill the -elephant, as rendered in the _Tantri_, an old Javanese collection of -fables: Once upon a time there were turtles who took counsel together -about the depredations of a ravenous vulture and their _kabayan_ (chief -of the community) asked:--What do you intend to do to escape being -eaten by that bird? Accept my advice and lay him a wager that you can -cross the sea quicker than he; if he laughs at your conceit, you must -crawl into the sea where the big waves are, except two of you, one who -stays to start on the race when he begins to fly, and one who swims -across the day before and waits for him at the other side. What do you -think, turtles? You cannot lose if you manage this well.--Your advice is -excellent, answered they, and while the _kabayan_ was still instructing -them, the vulture arrived and demanded a turtle to eat.--What is your -hurry, spoke the _kabayan_ for them all; I bet you that any one of us -can swim quicker across the sea than you can fly.--I take that bet, -replied the vulture, but what shall I have if I win?--If you win, -you will be at liberty to eat me and my people and our children and -grandchildren and great-grandchildren and so on and so on to the end of -time; but you must pledge your word that if you lose, you will move from -here and seek your food elsewhere. It is now rather late but to-morrow -morning you can choose any one of my people you please to match your -swift flight with.--All right, said the vulture and he went to his nest -to sleep, but the _kabayan_ sent one of his turtle-people across the -sea. The vulture showed himself again a little after dawn, not to waste -time, for he felt pretty hungry and the sooner he could win the race, -the sooner he would have breakfast. He did not even take the precaution -to select an adversary among the decrepit and slow, so sure was he of -his superiority, and, besides, all the turtles were so much alike. The -_kabayan_ counted one, two, three, go! and the vulture heard one of -them plunge into the water and he unfolded his wings and alighted at -the other side in an instant, when, lo! there he saw the beast calmly -waiting for him. The vulture felt ashamed and moved to a distant -country for he did not know that he had been cheated. And there was only -one vulture but there were many turtles. And the boar told this event to -his friends, exactly as the reverend Basubarga saw it happen. - -Another fable, still more widely distributed and clinching the same -moral, is that of the _kanchil_ (a small, extremely fleet species of -deer) and the snail; travelling to Europe, it is there best known in its -German form recorded by Jakob and Wilhelm Grimm. Of its many variants -in the Malay Archipelago we may mention the wager between a snail and a -tiger as to which could most easily jump a river; the snail, attaching -herself to one of her big competitor's paws, wins, of course, and -convinces the terror of the woods by means of his hairs adhering to her -body, that she is accustomed to feed on his kind, two or three per diem, -freshly killed, whereupon the tiger leaves off blustering and sneaks -away.[130] The prose version of the _Tantri_ which, somewhat different -from the two metrical readings known to us, contains the vulture and -turtle incident, dates probably from the last half of the Mojopahit -period and is therefore at least four centuries younger than the -_chandi_ Mendoot, so that its author and the sculptors of the scenes -from popular beast-stories on the temple's walls, must have had access -to a common stock of ancient fables. All turned it to best advantage -and the decorators of this splendid edifice seized their opportunity to -let the men and animals they carved in illustration of their national -literature, express what they had to say in their passionate overflow of -the creative instinct. They gave their narrative a frame in ornament of -dazzling beauty, sweetly harmonious with the moral of the lessons they -taught, stirring to deepest emotion; they cased thoughts of happiest -purport in shrines embossed and laced with fretwork more suggestive -of ivory than of stone. They adorned the Mendoot as a bride, to be -displayed before her husband, the Boro Budoor, revelling in the fanciful -idea which makes the _saktis_ of the Dhyani Buddhas carry budding -flowers to honour incarnate love. The wealth of statuary, while orthodox -Buddhism did not admit the worship of images either of a saintly founder -of temples or of his saintly followers; the deities with the attributes -of Doorga, Siva and Brahma, who diversify the ornament of the exterior -walls, from which right distribution of lines and surfaces may be learnt -in rhythmical relation to contour and dimension, are further indications -of the syncretism signalising the tolerance, the fraternal mingling of -different creeds in the distant age of Mataram's vigour and artistic -energy. - -The religious principles underlying that empire's greatness and -providing a basis for a firm sense of duty to guide a temperament of -fire, are nobly embodied in the three gigantic statues placed in the -inner chamber of the Mendoot or, to be quite exact, round which that -_chandi_ was reared, for the entrance is too small to let them through, -especially the largest of them which, miraculously undamaged save one -missing finger-tip, has slid down from its pedestal and consequently -occupies a lower station between the subordinate figures than originally -intended. All three are seated and the first in rank, of one piece -with his unembellished throne, measures fourteen feet; the two to his -right and left, of less grave aspect, wearing richly wrought necklaces, -armlets, wristbands, anklets and tiaras, measure eight feet each. If the -_oorna_[131] more excellent than a crown, identifies the master among -them, the position of whose fingers reminds of Vajrochana, the first -Dhyani Buddha, the others have been taken respectively for a Bodhisatva -and for a devotee who attained by his meritorious life a high degree -of saintliness but whose Brahmanic adornment flatly contradicts the -Buddhist character of such perfection. This explanation is therefore -considered unsatisfactory and unacceptable by many, as, for instance, -his Majesty Somdetch Phra Paramindr Chulalongkorn, the late King of -Siam, who, by the way, when visiting the _chandis_ Mendoot and Boro -Budoor in 1896, claimed those masterpieces of _mahayanistic_ art for -his own, the southern church, to use the incorrect but convenient -distinction. According to this royal interpreter, the idea was to -represent the Buddha in the act of blessing the Buddhist prince who -ordered the Boro Budoor to be built, here placed at his right with an -image of the deliverer in his _makuta_ and carrying no _upawita_ but -a monk's robe under the insignia of his dignity; the third statue, -directly opposite, at the Buddha's left, without Buddhist accessories -but with an _upawita_ hanging down from its left shoulder, might -impersonate him again in his state before conversion, or his unconverted -father on whom, after death, he wished to bestow a share in the -deliverer's benediction. However this may be, there is no doubt of the -Enlightened One's identity in one of his many personifications and, -leaving the eighty secondary marks unexplored (three for the nails, -three for the fingers, three for the palms of the hands, three for the -forty evenly set teeth, one for the nose, six for the piercing eyes, -five for the eyebrows, three for the cheeks, nine for the hair, ten -for the lower members in general,--without our entering into further -detail!), the thirty-two primary signs are all present: the protuberance -on the top of the skull; the crisped hair (of a glossy black which the -sculptor could not reproduce) curling towards the right;[132] the ample -forehead; the _oorna_, which sheds a white light (also unsculpturable) -as the sheen of polished silver or snow smiled upon by the sun; etc. -Though the colossal statue of the welcome redeemer, like those of the -worshipping kings, does not recommend itself by faultless modelling, -it breathes the spirit which sustains the _arahat_, him who becomes -worthy; it radiates the tranquil felicity of annihilation of existence, -sin, sorrow and pain; it promises the final blowing out of life's -candle, the Nirvana, when the understanding will be reached of the -Adi-Buddha, the primitive, primordial, immeasurable. And the lowest of -the four degrees of the Nirvana, it seems to say, is already attainable -on earth by emancipation from the bondage of fleshly desire and vice, -by avoidance of that which taints and corrupts.... The noonday glare, -subdued by the heavy shadow of the porch, fills the sanctuary with a -golden haze and upon its dimly gleaming wings a faint music descends, -a song of deliverance. The psalmist's visions of the covering of -iniquity compass us about and invite to recognition of a common source -of divine inspiration in mankind of whatever creed. The scent of the -_melati_ and _champaka_ flowers, strewn at the feet and in the lap of -the deity--the image of him who taught that there is none such, and -revered by professed believers in the Book which consigns idolaters -to hell-fire!--mingles with the pungent odour of the droppings of the -bats, fluttering and screeching things in the dark recesses of the roof, -disturbed in their sleep. Truly there ought to be a limit to syncretism -and this last mentioned mixture of heterogeneous elements soon affects -the visitor in a manner so offensive that retreat becomes a matter of -necessity. - -[Illustration: XXV. INTERIOR OF THE _CHANDI_ MENDOOT - -(Cephas Sr.)] - -As we step outside, our eyes are blinded by the burning light inundating -the valley, the fiery furnace ablaze at the foot of mountains flaming up -to the sky, a terror of beauty: Think of the fire that shall consume all -creation and early seek your rescue, said the Buddha. It speaks to us of -the cataclysm which shook Java on her foundation in the waters and upset -the work of man, killing him in his thousands and burying his temples, -the Mendoot and many, many more, under the ashes of her volcanoes, some -such upheaval as when the conflict began between the Saviour of the -World and the Great Enemy, to quote from the sacred scriptures; when -the earth was convulsed, the sea uprose from its bed, the rivers turned -back to their sources, the hill-tops fell crashing to the plains; when -the day at length was darkened and a host of headless spirits rode upon -the tempest. Though the ground has also been raised by the drift down -the slopes of the Merapi, by the overflowing runnels discharging their -load of mud into the Ello and the Progo, the magnitude of volcanic -devastation can be gauged from the difference in level between the base -of the _chandi_ and the site of the _kampong_ higher up, under which the -platform extends whereon its subsidiary buildings stood. Excavations -in the detritus have already resulted in the discovery of portions -of a brick parapet once enclosing the temple grounds; of vestiges of -smaller shrines in the east corner of the terrace and of a cruciform -brick substructure to the northeast with fragments of bell-shaped -_chaityas_;[133] of a Banaspati, probably from the balustrade of the -staircase, and detached stones with and without sculptured ornament, -which revealed the former existence of several miniature temples -surrounding the central one. At the time of my last visit (which came -near terminating my career in my present earthly frame, through the -rotten scaffolding giving way under my feet when ascending to the roof), -more than half of the space conjecturally encompassed by the parapet, -still awaited exploration, and since then restoration, within the limits -of the scanty sums allowed, seems to have superseded excavation. In -connection with both, the names should be mentioned of P. H. van der -Ham, who did wonders with the little means at his disposal, and C. -den Hamer, who showed that the decoration of the Mendoot too was not -completed before the great catastrophe which devastated Central Java and -stopped architectural pursuits.[134] - -Reviewing the history of the ancient monuments of the island, not one -can pass without a repetition of the sad tale of spoliation. However -unpleasant it be to record in every single instance the culpable -negligence of a Government stiffening general indifference and almost -encouraging downright robbery, the rapid deterioration of those -splendid edifices allows no alternative in the matter of explanation. -When officials and private individuals of the ruling race set the -example, the natives saw no harm in quarrying building material on -their own account for their own houses, and they had no time to lose in -the rapid process of the razing of their _chandis_ for the adornment -of residency and assistant-residency gardens, the construction of -dams, sugar-mills and indigo factories. Temple stones have been found -in many villages round the Mendoot and particularly in Ngrajeg, about -two miles distant on the main road, there is no native dwelling in the -substructure of which they have not been used.[135] Though the wealth of -the _dessa_ Ngrajeg in this respect may be explained by its once having -boasted its own _chandi_, of which nothing remains but the foundations, -there is abundant proof that the chief quarry of the neighbourhood on -this side of the river was the Mendoot as the Boro Budoor on the other. -From a juridical standpoint, the natives in possession of such spoil, -acquired by their fathers or grandfathers, have a prescriptive right on -it not disputable in law, averred the administration at Batavia, and -so whatever the architects in charge of the restoration needed, had -to be bought back and diminished still further the disposable funds. -Leaving the doubtful points of this legal question and the enforcement -in practice of the theoretical decision for what they are worth to -Kromo or Wongso, ordered to part with his doorstep or coinings, there is -_no_ doubt that it is illegal and highly censurable to demolish temples, -and temples like the Mendoot at that, to secure building material for -Government dams and bridges. What happened in Mojokerto with the bricks -of Mojopahit and has been complained of elsewhere, I saw happen in -1885 with Mendoot stones, freely used for abutments, piers, spandrel -fillings, etc., when near by the spanning of the Progo was in progress. -That bridge has since succumbed like the railway bridge then in course -of construction farther down the Progo, a warning which, if heeded, -might have prevented, for instance, the chronic misfortunes of the -railway bridge in the Anei gorge, West Coast of Sumatra. - -With Government bridges lacking the strength to resist the impetuosity -of more than ordinarily boisterous freshets, there may always be a -surprise in store for the pilgrim to the Boro Budoor who has arrived -at the first station, the Mendoot: will he or will he not find the -means to cross? For, in time of _banjir_, _i.e._ when the river is in -spate, the primitive ferry which maintains the communication in lieu -of better, a bambu raft or two frail barges fastened together, fails -as to both comfort and safety, and after heavy rains large groups of -men and women can often be seen waiting for the turbulent waters to -quiet down a bit. Lord Kitchener visited the Mendoot in December, -1909, during a bridgeless spell and conditions generally inauspicious -to his proceeding a mile and a half farther to the Boro Budoor. -Otherwise the being ferried over in company of gaily dressed people -going to or coming from market with fruit, garden produce and all -sorts of merchandise for sale or bought, has its compensations; rocked -by the eddying stream which glides swiftly between its steep banks, -our dominating sensation is one of joy in the splendour of unstinted -light, of freedom from the petty torments of everyday routine,--and let -worry take care of itself! As we climb the opposite shore, comes the -mysteriously grateful feeling of being enveloped in the soil's genial -exhalation of warm contentment, the fertile earth's response to the -passionate embrace of the sun. Their espousal, their connubial ardour -appears incorporate in the _chandi_ Dapoor,[136] a petrified spark of -universal love, a wonder of structural and decorative skill in a shady -grove some hundred paces to the right of the road.[137] And again the -_spiritus mundi_ is symbolically interpreted in the story of yond temple -betrothed and wedded to the tree. They were very much smitten with each -other, the _chandi_ Pawon and a _randu alas_[138] living in the hamlet -Brajanala. They married and the pretty comedy of affection turned into -tragedy: as chances very often in the case of a weaker and a stronger -partner in the matrimonial game, the latter throve and prospered at the -expense of the former. Now of his brothers there were and still are many -exactly like him, but of her sisters there were only few and none of -her peculiar kind of beauty, and since it seemed a pity that she should -waste her singular comeliness in supporting a husband of no particular -worth for all his bigness and parade of protecting her, a divorce was -resolved upon which meant his sentence of death. Voices in favour of -reprieve or commutation of the penalty were disregarded: what did one -_randu alas_ more or less matter compared with the preservation of the -exquisite _chandi_ Pawon, sole surviving representative of her class? So -the tree was cut down and she escaped happily the fate which overtook -the _chandis_ Perot and Pringapoos. The _chandi_ Pawon was even wholly -restored; its foundations, sapped by a tangle of roots, relaid; its roof -reconstructed.[139] In its graceful proportions a striking illustration -of the truth that a great architect can show the vast range of his art -in a very small building, may it stand many centuries longer between -Mendoot and Boro Budoor as the typical expression of Javanese thought in -Dravidian style! - -[Illustration: XXVI. THE _CHANDI_ PAWON AND THE RANDU ALAS - -(C. Nieuwenhuis.)] - -All is quiet and still in the stately avenue of _kanaris_[140] and few -wayfarers are likely to be met, except after _puasa_.[141] "Than longen -folke to gon on pilgrimages," and the Boro Budoor attracts a goodly -crowd bent on sacrifice to the statue in the crowning dagob or to lesser -images held in special veneration. Such travelling companions, merrily -but sedately intent on devotional exercise conformable to ancestral -custom, notwithstanding Moslim doctrine, their forefathers' imaginations -tingeing their conceptions of life seen and unseen because of their -forefathers' blood running in their veins, increase the cheery solace -of abandon to nature, facilitate the attainment of a higher sublime -condition than reached as yet, the third Brahma Vihara improved upon by -the Buddha, joy in the joy of others while earth and vapoury atmosphere -mingle in fullness of delight, - -[Illustration: XXVII. THE _CHANDI_ PAWON DIVORCED AND RESTORED - -(Centrum.)] - - ... _in un tepor di sole occiduo - ridente a le cerulee solitudini_.[142] - -We turn a corner and the road winds up a hill. That hill is the base -of the Boro Budoor, the long desired, suddenly extending his welcome, -majestic, overwhelmingly beautiful. It is a repetition on a much grander -scale, much more magical, of the effect produced by the _chandi_ -Derma bursting upon our view in its sylvan frame, reality taking the -semblance of a glorious dream. In the waning light of evening the -polygonous pyramid of dark trachyte appears as a powerful vision of -the mystery of existence shining through a veil of translucent gold. -Gray cupolas, raised on jutting walls and projecting cornices, a forest -of pinnacles pointing to heaven, gilded by the setting sun, reveal -perspectives of boundless immensity, vistas of infinite distance. The -brilliancy of heaven, reflected by this mass of forceful imagery, this -conquering thought worked in solid stone, receives new lustre from the -dome-encircled fundamental idea so mightily expressed. Nowhere has -art more ably availed herself of the possibilities of site and more -felicitously combined with natural scenery, created a more harmonious -ensemble than in the amazingly original design and delicate execution of -this puissant temple, this gift of the Javanese Buddhists to posterity, -a source of spiritual quickening to whoso tries to understand. - -[Illustration] - -FOOTNOTES: - -[125] The very appropriate name bestowed on the Dutch East Indies by -EDUARD DOUWES DEKKER (MULTATULI), Holland's greatest writer of the -preceding century. - -[126] General name given to various plants of the bean family; the -_kackang_ here meant, is the _kackang china_ or _tanah_ (_Arachis -kypogaea_) the oil of which is used as a substitute for olive-oil. - -[127] The beans or nuts pressed into cakes and used as manure, -especially in the cultivation of sugar-cane. - -[128] According to another explanation they represent King Sudhodana and -Queen Maya with Siddhartha, the future Buddha, as a baby in her arms, -which leaves us in the dark about the other children. - -[129] Lacking money and wanting money, always more money: a summary of -Dutch colonial policy as it strikes the native. - -[130] The influence of eastern fables on western literature and art in -all its branches cannot be overestimated as exemplified for instance, -with special relevance to the one just referred to, by the late -EMM. POIRÉ (CARAN D'ACHE) when he made our old friend Marius imitate -the snail's braggadocio in his delightful cartoon _Les Pantoufles en -peau de tigre_ (_Lundis du Figaro_). And the story of the vulture and -the turtles found its way, via American plantation legends, into J. C. -HARRIS' tales of Uncle Remus. Concerning the manner of the "Migration of -Fables" from East to West, most interesting particulars can be found in -MAX MÜLLER'S _Chips from a German Workshop_, iv., p. 145 ff. - -[131] The Buddha's characteristic tuft or bunch of hairs between the -eyebrows. - -[132] In consequence of the young enthusiast Sarvarthasiddha cutting -his long locks with his sword when leaving his father's palace to adopt -the life of a recluse as Sakyamuni, the solitary one of the Sakyas, and -meditate upon the redemption of the world. - -[133] The words _chaitya_ and _dagob_ are often used indiscriminately -and every _dagob_ is, in fact, a _chaitya_, but a _chaitya_ is a _dagob_ -only if it contains a relic. - -[134] _De Tjandi Mendoet vóór de Restauratie_, publication of the -_Bataviaasch Genootschap_, 1903. - -[135] Major VAN ERP, in the _Tijdschrift voor Indische Taal-, -Land- en Volkenkunde_, 1909. - -[136] _Dapoor_ means "a producer of heat", "a place where things are -produced by heat", hence an oven, a kitchen, the priming-hole of a gun. - -[137] Before the road was relocated to correspond with the relocation -of yet another new bridge after the last but one's tumbling down, the -_chandi_ Dapoor stood almost at the wayside; its having been smuggled -out of sight has not improved its chances of preservation. - -[138] _Bombax malabaricum_ of the numerous _Malvaceae_ family. - -[139] By the architect VAN DER HAM. - -[140] _Canarium commune_, fam. _Burceraceae_. - -[141] Or _ramelan_ (_ramadhan_), the great yearly fast. - -[142] - - ... in the soft rays of the setting sun - Smiling at the cerulean solitudes. - - - - -[Illustration] - - - - -CHAPTER IX - -THE STONES OF THE BORO BUDOOR - - ... la vérité rendue expressive et parlante, élevée à la hauteur - d'une idée. ERNEST RENAN, _Vie de Jésus_ (_Introduction_). - - -The _pasangrahan_, built for the convenience of visitors to the -Boro Budoor, offers fair accommodation to the student of oriental -architecture and lover of art in whatever form. Also to a good many -who feel it incumbent on them to be able to say: "I have taken -everything in," or who have quite other ends in view than communion -with the thought of distant ages: foreign tourists whose principal -care is to exhibit trunks and travelling-bags covered with labels of -out-of-the-beaten-track hotels while their brains remain hopelessly -empty; junketers of domestic growth, often in couples whose irregular -relations seek shelter behind the excuse of "doing" the island, and -heartily disinclined to practise the virtues preached in the reliefs -of the shrine of shrines, particularly down on continence. So even the -Philistines derive advantage, after the notions of their kind, from the -ramshackle fabric of vile heathenism, as this magnificent temple has -been called by one of their number, and its visitors' book tells a sorry -tale of irreclaimable vulgarity; the wit, laboriously aimed at in many -entries, but widely missed, partakes altogether too much (minus the -element of _badinage_) of the answer given by a young naval officer to -an old aunt when she asked him where, in his opinion, the most striking -natural scenery of Java was to be found: At Petit Trouville,[143] said -he, on Sunday in the dry season. - -The _pasangrahan's_ guests of that ilk are generally no early risers and -their company is therefore not likely to mar the impression received -of the Boro Budoor at second sight after supper, supplied by the army -pensioner in charge of the place, and a night's sound rest. Looking -tranquillity itself, the vast pile charms and soothes the heart, -notwithstanding its enormous size, before the intellect, scrutinising -its outline, begins to marvel at the unaccustomed form the builder has -chosen to proclaim his idea. Save one or two temples in _hinayanistic_ -Burmah, which present a faint resemblance, nothing else can be named as -producing the same effect, but then, wrote Fergusson for the land where -the creed was born that inspired its founder, it must be remembered that -not a single structural Buddhist building now exists within the cave -region of Western India. Rising light and airy for all its grandeur, it -expresses more strength than a mere massing together of the ponderous -material in huge walls and buttresses and towers could have done; its -quiet consciousness of power is enhanced by its strange beauty of -contour in perfect harmony with its setting of living colour. There it -lies, clasping together the sapphire sky and the emerald garden of Java. - -The _mahayanistic_ character of the Boro Budoor is well attested by -the Dhyani Buddhas among its statuary, despite the opinion of Siamese -connoisseurs, and by its further ornamental sculpture, of which more -anon. Meant for a reliquary, it may or may not be, in the absence of -historical proof pro or contra, one of the 84,000 _stupas_ consecrated -to receive and hold a fractional portion of the Indian Saviour's remains -after King Asoka had opened seven of the depositories of his ashes in -the eight towns among which his remains were originally divided, to -make the whole world share in their blessed possession. Who has not -heard of the transfer, in the ninth year of the reign of Sirimeghavanna, -A.D. 310, of the Dathadathu, the holy tooth, from Dantapura to Ceylon, -where it became the _mascotte_, so to speak, the pledge of undisturbed -dominion to the rulers of the island who should control its guardians. -The sacrosanct yellow piece of dentin, about the length of the little -finger,[144] enclosed in nine concentric cases of gold, inlaid with -diamonds, rubies and pearls, is but rarely shown, far more rarely than -even the seamless coat at Treves, and then under conditions of excessive -adoration. But, notwithstanding all this pomp and circumstance, who that -has visited the Dalada Malagawa at Kandy and the Boro Budoor in Java, -can fail to prefer the latter, though sacrilegious robbers have carried -off its relic, leaving the desecrated shrine to decay. - -The wordy war waged around the etymology of the name Boro Budoor, did -not solve the mystery of its origin; all derivations thus far suggested -are mere guess-work and unsatisfactory, whatever reasons be adduced for -Roorda van Eysinga's explanation that it means an enclosed space, or -Raffles' surmise that it is a corruption of Bara (the great) Buddha, -or the late King of Siam's that it refers to the (spiritual) army of -the Buddha, if not to the several Buddhas, as alleged by others. One -of the oldest existing monuments in the island, the foundation of the -_chandi_ Boro Budoor has been attributed by native tradition to Raden -Bandoong, already known from the legends connected with the _chandis_ -Prambanan and Sewu, who, as King of Pengging, assumed the name of -Handayaningrat. Professor Kern[145] puts the date of the substructure -at about 850, allowing several years for its completion--if ever it -was fully completed, for this temple, like the _chandi_ Mendoot near -by, the _chandi_ Bimo on the Diëng plateau and so many more, shows -traces of the work having been suspended before the decoration was quite -finished. Sculpture just commenced or little further advanced than the -bare outlining, found on the walls, especially of the covered base; -divers blocks of stone half transformed into ornament and statuary, -Dhyani Buddhas and lions, very illustrative of the methods followed at -different stages of the carving, lying forsaken on the slope and summit -of a neighbouring hillock, disclose an interruption of the labour by -some event of tremendous consequence.[146] Rather than accept the theory -that the ancient temples of Java were left intentionally defective from -religious motives, viz. to emphasise the sense of human imperfection -as an incentive to humility and prostration before the divine, we may -believe in the Merapi, that wicked old giant, having asserted himself in -one of his destructive moods, belching forth flames and ashes, shaking -and burying the handiwork of Hindu and Buddhist pygmies with strictest -impartiality. Standing on the first of the highest terraces on the south -side, says an article[147] in the _Javapost_ of December 5, 1903, one -observes a bulging out of the lower terraces, best accounted for by a -violent earthquake in a southerly direction. When the galleries were -cleared in 1814 and 1834, the volcanic character of the detritus which -filled them (ashes from the Merapi, wrote Roorda van Eysinga in 1850) -and also forms the substratum of the rubbish still unremoved from the -once enclosed grounds of the _chandi_ Mendoot, furnished strong evidence -in support of an eruption of the nearest fire-mountain having been the -cause of the precipitate flight, perhaps the death in harness, of the -builders. Of the preservation of their work too, in so far as finished, -for, to speak again with the writer in the _Javapost_, the very fact -of its having been embedded has saved much of its artistic detail; -and the reason why some of the sculptured parts are damaged to a far -greater extent than others adjoining, is probably that they were exposed -earlier and longer. Deterioration and demolition set in rapidly when -wind and weather began to ravage the wholly unprotected edifice, when -unscrupulous collectors wrought havoc unchecked. - -The Boro Budoor was never hidden from view to the point of blotting -out its existence from memory. I shall have occasion to refer to -native chronicles mentioning it in the eighteenth century. To speak -of its rediscovery by Cornelius is therefore inaccurate though we owe -to that clever Lieutenant of Engineers, purposely sent to the Kadu by -Raffles, in 1814, the first scientific survey and description with -elucidating drawings. Except for the publication, in 1873, of Dr. C. -Leemans' book with an atlas containing illustrations after drawings -by F. C. Wilsen, and the mission of I. van Kinsbergen to obtain -photographic reproductions of the reliefs, the Dutch Government left the -matchless temple entirely to its fate until very recently. An official -correspondence, kept trailing indefinitely to invest ministerial -promises regarding the antiquities of Java with a semblance of -sincerity, had the usual negative effect. Whenever a colonial Excellency -declared with unctuous pomposity that the most conscientious care would -be taken of the Boro Budoor, a monument of incalculable value considered -from the standpoint of science and art, most brilliant memento of the -island's historic past, etc., etc., those versed in the phraseology -of Plein and Binnenhof at the Hague trembled in expectation of bad -news of criminal negligence, theft and mutilation to follow. The later -history of the "brilliant memento" agrees but too well with the ominous -prognostics derived from such dismal parliamentary fustian. A great -poet sang of things of beauty scarce visible from extreme loveliness: -the readily movable things of beauty constituting the loveliness of the -Boro Budoor, became invisible _sans phrase_. We are told in legendary -lore of statues which flew through the air to take domicile at enormous -distances from their proper homes, or vanished altogether, dissolving -into space: the statues of the Boro Budoor developed that faculty in an -astonishing degree; if handicapped by great weight or solid attachment -to the main structure, bent on travelling _à tout travers_, they sent -their heads alone to seek recreation and instruction in the varying ways -of the world, and their heads did never return, either because they -were amusing themselves too jollily away from the austerities of the -eight-fold path or because they found themselves unavoidably detained in -durance vile. - -The remaining, mostly headless statues are sad to behold, and the fishy -account given of their defective condition, that, namely, the Buddhists, -beleaguered in the sanctuary by the Muhammadans, battling _pro aris -et focis_, drove the enemies off by bombarding them with the Lord of -Victory's noble features, hewn in stone, smacks of a too ingenious -evasion of the disgraceful facts.[148] The chronicles are silent on such -a desperate struggle in that locality between the conquering hosts of -Islam and the followers of him who pleaded peace, love and goodwill, -whose doctrine and example alike forbade strife and armed resistance. -Not that there has been no fighting round and even within the walls of -the Boro Budoor among the Javanese engaged in internecine warfare and -during the insurrection of Dipo Negoro,[149] but the story of the using -up of the statuary in the shape of missiles, has no leg to stand on. In -the Java War (1825-1830) the Dutch troops erected a temporary fort near -the temple, but it is improbable that _chandi_ material entered into -its construction, not because the warriors of the Government would have -scrupled to destroy any ancient monument, but because the Boro Budoor -stones are exceedingly heavy and earthen fortifications amply sufficed -against native bands without artillery. Though cavalry in particular -never enjoyed a high reputation in respect of their relations to -art,[150] there does not seem to be any more substance in the confession -of a _ci-devant_ commander of a squadron of hussars, cited by Brumund, -that his men used to try the temper of their swords on the ears and -noses of the silent host of Dhyani Buddhas when the rebels of Sentot and -Kiahi Maja were not available. - -The true misfortune of the Boro Budoor was official indifference and -negligence; and far more injurious than the fretting tooth of time or -even the merciless hand of the spoiler combined with the provoking -_laissez aller_ yawned in periodical circulars from the central -administration, from Sleepy Hollow at Batavia, was the dabbling in -archaeology of ambitious persons who posed as discoverers, the less -their aptitude to digest their desultory reading, the more arrogant -their cock-sureness where famous scholars reserved _their_ conclusions. -A little knowledge is a dangerous thing and might have proved disastrous -to the venerable temple in combination with one of their vaunted -discoveries, which established beyond doubt what not a few knew well -enough and never had doubted of, viz. that there was a gallery lower -than its lowest uncovered terrace, wisely filled up to increase the -stability of the building, very probably soon after or even before the -erection of the upper storeys. The removal of the supporting layers of -stone impaired, of course, the general condition of the structure and -the good news of its being again in its former state, was received by -many with a sigh of relief. This happened in 1885 with great flourish -of trumpets, and the only benefit derived, certainly not of sufficient -importance to balance the inevitable weakening of the foundations -attendant on such excavations, consisted in the bringing to light of -rude, scarcely decipherable inscriptions or rather scratchings,[151] and -the intelligence that of the photographed sculptures, in which, so far, -no representation of connected events has been recognised, twenty-four -are unfinished and thirteen damaged--six wholly smashed. In 1900 new -shafts were sunk for new discoveries of the long and widely known, and -while this pernicious dilettantism was going on, pseudo-archaeologists -vying with professed iconoclasts who should do most harm to the Boro -Budoor, the Government confined itself to antiquarian pyrotechnics at -the yearly debates on the colonial budget in Parliament. - -[Illustration: XXVIII. BASE OF THE BORO BUDOOR SHOWING THE (FILLED UP) -LOWEST GALLERY - -(C. Nieuwenhuis.)] - -The Boro Budoor being undermined and gradually scattered to the four -winds, it was but natural that the natives, following the example set -by the elect, even by the elect of the elect acting in this or that -official capacity, who used, for instance, _chandi_ stones for the -flooring of the Government _pasangrahan_,--that the inhabitants of the -neighbouring _kampongs_ should carry off what appeared suitable for -their own ends, and the least heavy _jataka_ reliefs claimed their first -attention. So things went from bad to worse and the most disastrous -year, a veritable _annus calamitatis_ for the Boro Budoor, arrived with -1896, when the late King of Siam paid his second visit to Java. Much -interested, as was to be expected of a ruler of a Buddhist country, -in the Buddhist monuments of the island, so interested, in fact, that -his Majesty tried to put the _mahayanistic_ temples of the Kadu to the -credit of his own, the _hinayanistic_ church, his endeavours in this -kind of mental annexation inspired authorities, eager to share in the -honours of Siamese Knighthood (White Elephant, Crown of Siam, etc.) -distributed with right royal generosity, to urge him to annexation -in deed. If foreign visitors of little account had been permitted to -help themselves in a small way to "souvenirs" for a consideration to -keepers' underlings left without control, why should foreign visitors -of distinction not be served wholesale? His Majesty Chulalongkorn, to -whom no blame attaches for gratifying his desire where he found Dutch -functionaries, high and low, more than willing to oblige, was invited to -make his choice and we must still thank him for his moderation, which -limited the quantity of sculpture selected to eight cart-loads: there is -scarcely a doubt that if he had requested them to pull part of the Boro -Budoor down in consideration of Knight Commander- or Grand Masterships -in this or that Order, the official conscience would have raised no -objection. This came to pass, of course, after a more than usually -fine flow, at the Hague, of ministerial rhetoric anent the priceless -heritage Holland has to protect in the "brilliant mementos of Java's -historic past," and the lover of ancient Buddhist architecture who wants -to make a study of its acknowledged masterpiece, must now of necessity -travel on to the banks of the Meynam to get an idea of some of its -most characteristic imagery, not to speak of fragments of ornament and -statuary removed by tourists of commoner complexion and dispersed heaven -knows where. - -[Illustration: XXIX. DETAIL OF THE BORO BUDOOR - -(C. Nieuwenhuis.)] - -This instance of the ancient monuments of Java being officially -despoiled to please crowned heads and other visitors in exalted -stations, _pour le bon motif_, seemed so incredible that, when -I censured it in the Dutch East Indian Press, the Dutch Press, -over-zealous in hiding colonial enormities, also _pour le bon motif_, -considered it an easy task to deny, waxing eloquently indignant at the -denunciation until in regular, normal sequence, always observable -in the perennial case of Dutch whitewashing versus colonial boldness -of speech, the correctness of the statement could no longer be -assailed, new evidence accumulating steadily, Mr. J. A. N. Patijn, -for one, describing, in the _Kroniek_ and the _Tijdschrift voor -Nederlandsch Indië_, a collection displayed near the Wat Pra Keo at -Bangkok and brought thither from Java in 1896.[152] The frolicking -monkeys doubtless, the people of the large cheek-bones, represented -on some reliefs thus transferred, prompted an enthusiastic, genuine -archaeologist's imprecation on the heads of the guilty official -and non-official toadies, inasmuch as he wished them, if there be -anything in the dogma of Karma, which provides for our sins being -visited on us in lives to come, that their least punishment might be -their transformation, when called to new birth, into apes abandoned -to ceaseless squabbles over their _kanari_-nuts (honours, dignities, -preferment with big salaries, fat pensions, etc.), clawing one another -with their sharp nails, to find at last that all the shells are -empty. Desisting from a profitless discussion on the possibilities of -retribution in a future existence, it requires to be stated that the -official mind needed several years' reflection in this before reaching -the conclusion that really, in the matter of the conservation of the -Boro Budoor something more was wanted than the periodical outbursts of -gushing sentiment, grossly disregarded in practice, which are _le moyen -de parvenir_ of Dutch colonial politicians. The independents of the -colonial Press, however, had at last the satisfaction that Captain T. -van Erp of the Engineers was detailed to take the work of restoration in -hand, building himself a house in the shadow of the _chandi_ confided to -his care, anxious to direct the necessary labours on the spot. Stationed -there since August, 1907, his promotion to the rank of Major fortunately -did not result in the withdrawal of his services from the archaeological -field and, the climax of laxness with regard to the Boro Budoor having -been capped in the Siamese episode, brighter days may dawn for that -venerable edifice. - -[Illustration: XXX. DETAIL OF THE BORO BUDOOR - -(C. Nieuwenhuis.)] - -One of the rooms of the _pasangrahan_, reserved, under the old -dispensation, for the storing of detached pieces of sculpture, was -called the sample-room because, according to current report, orders -were taken there for the delivery of such still undetached ornament -and statuary as might have struck the visitors' fancy. Other images -lined the path from the _pasangrahan_ to the temple, among them two -Dhyani Buddhas, a fine Akshobhya and a still finer Amitabha, and lions, -the poor remainder of those which once adorned the steps leading to -the raised level of the building, whence the name: Avenue of Lions. -Seemingly commanded to descend from the places where they kept guard as -solitary sentinels, and to unite for defence at the point of greatest -danger, terrible havoc was wrought in their ranks by the onslaught -of souvenir-hunters, and one of their large-limbed, beautifully -chiselled chiefs, who himself watched the entrance with a vauntful air -as if proclaiming to foe and friend alike: _Et s'il n'en reste qu'un, -moi je serai celui-là_, had to suffer the ignominy of being captured -and carried off to Siam--which proves his Majesty Chulalongkorn's good -taste: it was the best specimen of animal carving on that scale in -Java. These are no cheerful reflections when approaching the eminence -skillfully converted into a _stupa_ whose equal, both in originality -of design and cleverness of execution, can nowhere be found. Though -India furnished its prototype, the style here evolved baffles, on close -examination, all comparison. The only building it can be likened to is -the Taj Mahal at Agra, and only in this single respect while differing -in all others, that, conceived by a titanic intellect, the delicate -decoration suggests the minute precision of the jeweller's craft. -Opening and closing a distinct chapter in architecture, this admirable -production rises in terraces which form galleries round the hill-top, -enclosed by walls, spaced on the outside by 432 niches for statues of -the Buddha with _prabha_ (aureole) and _padmasana_ (lotus cushion), on -the inside with representations illustrating sacred and profane writings -in bas-relief; the galleries of the superstructure raised on the -square ground-plan, become circular and are bounded by 72 bell-shaped -_chaityas_ containing statues of the Buddha without either _prabha_ or -_padmasana_, or any ornament whatever. The profuse decoration of their -surroundings never detracts from the powerfully expressed central -idea of praise to the Enlightened One, the one who has fulfilled his -end; the repetition of the motives manifesting the religious purpose, -directs rather than confuses the attention of the worshipper in their -multiformity of application. The spiritual father of the Boro Budoor -must have been a man of strong mental grasp, of honest masculine -endeavour stimulated by a highly sensitive temperament; his work, "a -goodly heap for to behold," growing in dignity and beauty the closer -it is observed, a realisation of the sublimest aspirations of Buddhist -Java, will perpetuate also, as long as it can endure, the memory of his -own superior mind. - -[Illustration: XXXI. DETAIL OF THE BORO BUDOOR - -(Centrum.)] - -The constructive ability of this gifted builder was no less wonderful -than his mastery of detail in aid of his main intent. A clever -system of drainage attests to the foresight of his workmanship; but -the gutters remaining filled up and the gargoyles (open-mouthed -_nagas_) choked after the excavation of the galleries in 1814 and -1834, without any one thinking of clearing them too, the water had to -flow off as best it could in the torrential rains of successive west -monsoons, filtering through the fissures between the stones, passing -down to the foundations and adding, in oozing out, to the causes of -decay by washing the supporting layers of earth and gravel away. The -staircases and passageways to the different terraces and galleries -are constructed with the accurate sense of right proportion which -distinguishes the natives of the island up to this day, and their -_naga_- and _kala-makara_ ornament belongs to the most impressive part -of the graceful decoration. In our ascent from lower to higher planes -of understanding, increasing in perception of the mysteries of life -and death, the Banaspati shows the road, the Hindu-Javanese Gorgon's -head as Horsfield called it, appropriated by Buddhist architecture, -figurating the terrors of error it faces while budding forth in the -promise of further guidance for whoso shall leave the world's delusions, -a loved wife, a young-born son, to seek the truth in pursuance of the -Buddha's ordinance: no intimidation which threatens with the pains of -hell all who dare to disobey the dictates of priestly ambition, but an -assurance of beatitude gained by self-purification. The staircases of -the superstructure correspond with the four approaches leading up the -hillock to the temple-yard; in the course of the excavations, undertaken -to facilitate the work of restoration, one of them, very much out of -repair, has been laid bare. The reconstruction of the lower principal -staircase, whose original position has now been determined, will -result, it is hoped, in the removal of the unsightly flight of uneven -steps masquerading as the main entrance at the corner opposite the -_pasangrahan_; and, perhaps, to provide one worthy of site and building, -the Government will not haggle over the modest sum required for the -re-erection of the monumental gate whose remains were discovered -adjoining the balustrade of the spacious elevated platform. - -On entering the galleries, establishing contact with this symmetrical -embodiment of highly spiritualised thought in the strongly knit language -of chiselled stone, to mount to the state of the perfect disciple, -spurred by the figured evolution of the four degrees of Dhyana which -lead to supreme happiness, the pilgrim must have experienced, as we do, -the sensation of physical well-being imparted by the splendour of nature -wrapping human longings in sunshine and the delicious odour exhaled -by mother earth. The luxurious emotion increases, despite nirvanic -chastening, and among the serene images of the higher terraces, who -can remain unmoved in contemplation of the ancient temple lifting its -dagob to the blue heaven, of its hoary walls touched by the golden -light, quivering in desire of sacred communion! Nor do we cease to -marvel when turning from the general idea of universal solidarity, -enunciated in an irreproachable architectural form, to the expository -details of decoration. The ornament accommodates itself with amazing -facility to the characteristic tendencies of the ground-plan, never -perverting the central purpose, which dominates in a most felicitous -combination of the two principles separately developed for western ends -in the classic and gothic styles: the horizontal expansion to allow -thinking space to the brain and the mystic pointing upward to satisfy -the cravings of the heart. Both found application in the Boro Budoor, -their unity of thought in diversity of expression being consolidated by -an inexhaustible wealth of imagery, elucidating accessories, filled as -it is "with sculptures rarest, of forms most beautiful and strange." -Faithful in choice of subject and manner of representation to the -notions of its time, bodying forth things unknown to our age, the -ornament surprises by its fanciful invention and peculiar treatment, -though always in the best of taste. The heavy cornice which protects -the lowest uncovered tier of external, so far not yet satisfactorily -explained reliefs, carries the niches for the statues already mentioned. -The shape of these niches and of the temples delineated in the scenery -of the carved tales and legends, here as at Prambanan, Toompang, etc., -afford us material assistance in determining after what model _chandis_, -long fallen into ruin, were built; they are especially helpful in -explaining the often puzzling arrangement of the superstructures, hardly -one being found, even among those best preserved, with the roof still -intact. Leaving archaeological problems alone, modern architects and -decorators can further derive a good deal of profit from a study of the -gradation observed in the downward radiation of both the architectural -and decorative conceit centred in the crowning dagob, or, rather, the -upward convergence in a nobly devised distribution of spaces connected -and entwined by cunning ornament, the luxuriant fantasy of the sculptor -being unerringly controlled by the staid design of the builder. A -fervent imagination may revel in miles of bas-reliefs without surfeit, -the salutary restraint of a sober outline and a proportional disposition -of the component parts being such that the eye never gets tired or the -faculty of perception cloyed. - -Fergusson, pointing to the identity of workmen and workmanship in the -sculpture and details of ornamentation at the Boro Budoor and at Ajunta -(cave 26), Nassick (cave 17), the later caves at Salsette, Kondoty, -Montpezir and other places in that neighbourhood, computes that at the -former the decoration extends to nearly 5000 feet, almost an English -mile, and, as there are sculptures on both faces, we have nearly 10,000 -lineal feet of reliefs. They numbered 2141 in all, counting what -is damaged and altogether lost, but omitting the decoration of the -ornamental niches: on the lowest wall 408 in the upper and 160 in the -lower tier outside, 568 inside; on the second wall, 240 outside and 192 -inside; on the third wall, 108 outside and 165 inside; on the fourth -wall, 88 outside and 140 inside; on the fifth wall, 72 inside. Regarding -their noble qualities of style and decorative value as a component -of the general project, the opinion of a writer in the _Quarterly -Review_[153] may be quoted, who discusses the Boro Budoor's straight -lines, its untroubled spaces of flat stone, its mouldings of classic -simplicity, its intricate and elaborate bands of ornament, held in place -by the nice choice of relief, being low and unaccented, in opposition -to the deep cutting and full modelling of the panels they surround; and -in these panels, he continues, in spite of the full roundness of the -modelling and the wealth of ornamental detail, the unity is maintained -by a fine sense of rhythm and discreet massing and spacing. The upper -tier of carvings on the inner wall of the first gallery, haut-reliefs -in contradistinction to the rest, represents the life of the Buddha -from his birth until his death and is the best preserved. Many of the -others have suffered so badly that they baffle explanation; taken on -the whole, they treat of traditional occurrences in connection with -the Buddha himself or his predecessors, of gatherings under bo-trees, -pilgrimages to reliquaries, alms-giving, exhortations to observe the -law, admonitions to virtue: abstinence, tolerance and charity. Animal -fables are interwoven with _jataka_-tales, _i.e._ narratives concerning -the Buddha before he appeared as the perfect man, tracing his path to -holiness in his adventures as a hare, a fish, a quail, a swan, a deer, -the king of monkeys, an elephant, a bull, a wood-pecker, a tortoise, -the horse Balaha, every metamorphosis serving to illustrate his zeal -to sacrifice himself for his fellow-creatures and, incidentally, -stimulating the kindness we owe to our poor relations without the -power of speech. Professor Speyer's translation of legends collected -in the _Jatakamala_ (wreath of _jatakas_) enables us to recognise in a -good many of the reliefs of the Boro Budoor the successive stages of -the Buddha on the road to supreme excellence, the figuration of his -progress being largely influenced by ancient Hindu folk-lore. - -[Illustration: XXXII. DETAIL OF THE BORO BUDOOR - -(C. Nieuwenhuis.)] - -If Ruskin compared St. Mark's at Venice so aptly with a vast illuminated -missal, bound with alabaster instead of parchment, studded with porphyry -pillars instead of jewels, and written within and without in letters of -enamel and gold, in the Boro Budoor, a sacred book of volcanic stone, -the life of the Buddha, before and after he became a son of man and -man's saviour, lies opened before us: the flowery earth and the shining -heaven are its binding; Surya, the sun himself, gilds and enamels the -letters, the images which, in their sculptured frame, not too deeply -cut and not too rich for a setting, but precisely adequate, tell to all -creatures the story of wisdom and elevation of spirit. The illustration -of the _Lalita Vistara_ occupies, as already mentioned, the upper tier -of the inner wall of the first open gallery. Walking round in the proper -direction, _i.e._ keeping the dagob to the right while moving with the -sun, we have first a few introductory scenes, leading up to the Buddha's -advent and preparing us for the mystic teachings of an imagery which -expands simply and naturally between the flowing lines of harmonious -ornament and speaks to the heart as does the sound of running water or -the soughing of the wind in the tree-tops. Immediately after his birth, -rising from the white lotus-flower which has sprung from the earth at -the place touched by his feet, Siddhartha, in token of his power over -the several worlds, paces seven steps to each of the cardinal points -and to the abode of sin, announcing his mission: I shall conquer the -Prince of Darkness and the army of the Prince of Darkness; to save those -plunged into hell, I shall cause rain to descend from the huge cloud -of the law and they will be filled with joy and happiness. He grows -and marries and leaves his father's palace, moved by the misery of the -lowly and lost, to gather knowledge as Sakyamuni, until, compassing -all wisdom, he becomes impersonated truth and the great renunciation -takes place. The closing scene refers to his death, to the adoration of -the mortal remains of the immortal Tathagata, symbolising his course -among men not as a succession of past acts but as a constant one to -be imitated by whoso desires the reward. Increasing in excellence of -design and execution the nearer we approach the Holy of Holies, the -touching tale of a life of sacrifice is told with that straightforward -simplicity of which only the consummate artist possesses the secret. -All appears so human and real, so inspiringly animated by the extreme -of vital motion, to use an oriental expression, the individuality of -the figures being always preserved in minutest personal detail without -the least affectation. Plastic triumphs, emphasising the lessons of the -sacred books, bring up unto us the people of _jaman buda_, heroes tall -and strong as palm-trees, virgins lithe and slender as bambu-stems, -with drooping eyes, shrinking from a too inquisitive gaze, with limbs -modelled as if they would tremble under the pressure of a caressing -hand. - -[Illustration: XXXIII. DETAIL OF THE BORO BUDOOR - -(C. Nieuwenhuis.)] - -The statues, watching the ascent of the seeker of purification, second -the impulse received from the reliefs by their tranquil composure, -that is in so far as they remained at their stations, for their ranks -are sadly thinned. Aspiring to the holiness figured in the images of -the higher terraces, to the priceless boon of the Nirvana as final -blessing, the Dhyani Buddhas, sunk in meditation, girding themselves -with virtue, longing for the ecstasies vouchsafed to the Adi-Buddha's -meditation, reflect the five salient features of his understanding, as -indicated by their gestures. Divided into three or twice three groups, -according to the position of their hands, and in intimate relationship -with their Bodhisatvas, Vajrochana, Akshobhya and Ratnasambhava are -supposed to have swayed, during thousands of years, the three worlds -which successively disappeared, as Amitabha, whose Bodhisatva is -Padmapani, sways since twenty-four centuries the present world, in -closest spiritual union with the historical Buddha, to be succeeded -by Amoghasiddha, whose Bodhisatva is Vishvapani, the ultimate Buddha, -the Buddha of universal love. Facing the four cardinal points and -the zenith, they sit with crossed legs,[154] clothed in a thin robe -which leaves the right shoulder and arm bare, and have the distinctive -protuberance of the skull, generally also the _oorna_, the symbol of -light, be it then produced by the sun or by lightning. A sixth Buddha, -represented by the statues of the fifth and highest wall, is supposed -to refer to a power which dominates the other five, swaying in last -resort the destinies of all worlds without exception; but this theory -still needs confirmation. The statues of the circular terraces stood, or -rather sat, in bell-shaped _chaityas_, four to five feet high, capped -with tapering key-stones which carry conical pinnacles--no _lingas_, -though this oft recurring motive of Hindu decoration may have suggested -the idea. These _chaityas_, 72 in number[155] and for the greater part -in ruin, shattered shells of sanctity, were closed all round and the -images inside, without aureoles, like the Buddhas lower down, only -visible through openings in the form of lozenges. Their peculiar contour -has led to the conjecture that they were constructed after the holy -_padma_ or lotus-flower, a hypothesis to which their _padmasana_-like -bases and the numerous peepholes, which might figurate empty seed-lobes, -lend some colour. Of the 72 Buddhas they protected, eighteen are wholly -lost and no more than ten escaped grievous hurt. - -[Illustration: XXXIV. A DHYANI BUDDHA OF THE BORO BUDOOR - -(Cephas Sr.)] - -Winding our way upward, passing through the galleries whose profound -silence, imbued with the intensely religious spirit radiating from their -sculptured walls, becomes more and more eloquent; circling the terraces -where the attitude of ecstatic elation of the world's pre-eminently -venerable ones in their _chaityas_ exalts the mind in tremulous -expectation, we arrive at the dagob, the shrine of shrines, the temple's -coronet, glittering in the bright glow of day. This is the reliquary -proper, the centre into which the holiness of the hallowed building -converges. It rises, similar to the smaller cupolas, but perpendicular -to a height of several feet, from a substructure in the guise of a -lotus cushion; it was also closed round about, without any aperture -so far as can be concluded from its present state, for a portion of -it has tumbled down and the base of the crowning pinnacle, reached by -ill-matched, rickety steps, a recent, outrageously discordant addition, -serves for a bench, the whole, about 25 feet above the topmost terrace, -having been transformed into a crude belvedere, enabling visitors to -enjoy the magnificent view. The interior space seems originally to -have been divided into an upper and a lower chamber; there is nothing -deserving mention in the matter of decoration save an inscription to -remind posterity of the late King of Siam's visit in the disastrous year -1896--a delicious memorial, at the same time, of official vandalism and -servility. The golden letters affect one unpleasantly in the spoliated -sanctum, whose ruinous condition dates from a previous call, some -sixty or seventy years ago, permitted if not encouraged by previous -authorities, when looting pseudo-archaeologists broke into it and -carried off the relic, which consisted, assuming the credibility of -local reports regarding their disappointment, in a small quantity of -ashy substance, enclosed in a metal urn with lid; furthermore in a -small image of metal and a few coins. The large statue they unearthed -too, would have impeded the movements of the marauders on their return -voyage and so it remained in place, half hidden in the hole they had -dug, undisturbed, for the same reason, by subsequent collectors. Left -unfinished by its sculptor, designedly or not,[156] resembling in the -position of its hands the Dhyani Buddhas which face the East, does it -personify the Adi-Buddha, a purely abstract entity, a metaphysical -conception hitherto defying even symbolic utterance? The learned and -especially the quasi-learned never lacked weighty arguments pro or -contra, and, without prejudice to all they proved and disproved,[157] it -does not appear improbable that the lively imagination of the Javanese -artist aimed at a tangible expression of him who ran his course as the -spirit and source of the Buddhist conception of happiness, resuscitated -from his ashes, dominating East and West, North and South, the blissful -abode of those progressing in self-negation and the infernal regions -of prolonged earthly existence, by the strength of the divine rays -proceeding from the _oorna_, illumining the path trodden by the virtuous -toward annihilation, terrifying the children of darkness, dwellers in -passion and sin, pervading all creation with his saintliness, the one of -the Paranirvana whose essence flowers in the beauty of the Boro Budoor. -And the Moslim native worships him as the god of his ancestors, caught -in stone; smears him with _boreh_ and performs acts of sacrifice before -him in spite of the Book fulminating against idolaters and of the almost -contemptuous familiarity intimated by the otherwise very appropriate -nickname bestowed on this heterodox deity, namely _recho belèq_, which -means "statue in the mud". - -[Illustration: XXXV. RELIEFS OF THE BORO BUDOOR - -(C. Nieuwenhuis.)] - -The work of restoration, started with excavations and the removal of -heaps of accumulated debris, has led to important discoveries, also in -relation to the dagob. Among shattered _naga_-gargoyles, antefixes, -carved detail of every description, fragments have been found of a -triple _payoong_, an ornament in the form of a sunshade which capped -it; of a statuette supposed to have adorned its second storey, the -upper compartment of the cella. To quote from Major van Erp's last -published report,[158] the excavations shed new light on the design -of some minor parts of the building, the decoration, _e.g._, of the -lowest three staircases on each of the four sides; notwithstanding the -existing drawings, the _kala-makara_ motive seems to have entered into -the ornament of the entrance gate in the principal outer wall; the -design of the balustrade which enclosed the platform of the temple -and disappeared altogether, has been determined and a portion of it -will be rebuilt to show how things must have looked; slabs belonging to -the different series of bas-reliefs, mostly of the _jataka_ variety, -have been unearthed or detected in neighbouring _kampongs_. Especial -care is taken to retrieve those missing from the upper tier in the -first gallery: if the recovered reliefs are not always complete, the -recognisable principal figure explains generally the idea which the -sculptor intended to convey, with sufficient clearness to be grasped by -the trained archaeologist. And as to the rest of the detached pieces of -architectural value, dug up or otherwise revealed to the searching eye, -the symmetric unity of the Boro Budoor is such that place and position -of each component part, however subordinate in the mighty fabric, are -easily ascertained. Every new find discloses new excellence, so far -undreamt of, in the constructive ability of the master-builder whose -illuminated brain conceived the idea of this temple wherein he wrote the -history of a religion, - - _Whose goodly workmanship far past all other, - That ever were on earth, all were they set together._ - -His name is unknown, though native fancy, descrying his likeness in the -profile of the Minoreh mountains, a fine conceit worthy of his genius, -has baptised him Kiahi Guna Darma. Another tradition calls him Kiahi -Oondagi and makes him chisel the statue which, up to the time of the -late King of Siam's visit in 1896, stood near the _pasangrahan_, facing -a damaged Amitabha and seemingly heartening the diminishing ranks of the -lions mounting guard. It had been brought thither from a place known -as Topog, about a mile distant, and was certainly a portrait-statue, -beautifully cut and with its extraordinarily clever features a rare -work of art. The story goes that, like Busketus, the architect (with -Rainaldus) of the Duomo at Pisa, his dearest wish was to have his -remains carried to rest under the stones of the edifice he had raised to -the honour of the unseen; that, baffled in his hopes and reincarnated -after his death because of some venial offence which made him fail in -attaining the Nirvana too, he fashioned this effigy to be set up at -the entrance of his _magnum opus_, anticipating an idea of the equally -nameless artist who put the Byzantine stamp on San Marco in Venice. It -is an additional proof of the late King Chulalongkorn's discrimination -in favour of the very best that, making the permitted choice, his -Majesty included Kiahi Oondagi, but O! the official cringing and the -little piety shown to the memory of the illustrious labourer who wrought -this wonderful monument. - -[Illustration: XXXVI. ASCENDING THE BORO BUDOOR - -(Cephas Sr.)] - -On the hillock of Topog, the _deva agoong's_ primitive home, two -wash-basins in the form of _yonis_, one of them of colossal dimensions -and resting on a crouched figure, testify to the worship of Siva's -_sakti_, the female principle of life personified in the Mahadeva's -Devi. Hindu motives in the ornament of the Boro Budoor avouch syncretism -having influenced the highest expression of Buddhism itself: there is -a four-armed image with _padmasana_ and _prabha_, which, carrying a -Buddha in its _makuta_, may hint at Vishnu's ninth _avatar_; there is a -four-armed figure seated on a throne supported by Siva's _vahana_, the -bull; there is a goddess crowned with five _trishulas_; etc. All this -illustrates again native tolerance in matters of religion as in other -respects, a result of the ancient habit of the Javanese in particular, -to meet widely different races and civilisations half-way, which has -preserved them from the narrow-mindedness consequent on isolation, as -observed by a scholar who knows them well and whose study of special -subjects has in nowise impaired his breadth of vision.[159] The -modification of this easy-going temperament in contact with western -greed, offers abundant food for thought when we return to the cool -cave of refuge from passion where the _recho belèq_ symbolises deep -contemplation and meditation terminating in absorption of self by -participation of the Spirit of the Universe, under the gaudy memorial -tablet, _Koning van Siam: 1896_, which, in its glaring incongruity, -symbolises the inverted process.[160] The feeling of annoyance it -produces, soon passes when the mind begins to expand with admiration of -the scene of calm splendour beheld from the dagob containing the pollen -of the lotus of the law. The hues and harmonies of evening dispose to a -quietude nowhere else experienced or enjoyed in that measure. The only -sound heard is a faint humming of insects circling the pinnacles of the -_chaityas_ which divide the panorama of the plain below into views of -separate interest and beauty, bounded by the graceful outline of the -terraces and the distant hills. Ricefields and palmgroves stretch as -far as the eye can reach, with villages between, sheltered by their -orchards, earth's tapestry, embroidered in all gradations of green from -that of the sprouting _bibit padi_ of the young plantations to that of -the thick foliage of centenarian _kanaris_. The shadow of the temple, -kissing the drowsy eyelids of the Kadu, lengthens towards the Merapi -over whose crater, gilt by the setting sun, hangs a cloud of dark smoke -which drifts slowly in the direction of the Merbabu, while the Soombing, -to the northeast, looks tranquilly on. The darkness, ushered by the -smoke of the ill-tempered old fire-mountain, mingling with the pink and -purple of the western sky, spreads over the land, envelops forests and -gardens in gray, hushing all that breathes to sleep. One parting smile -of the sun's gladness and night descends in her sable robes. Nothing -stirs; the toils of day are forgotten in wholesome repose; it is the -hour of Amitabha, ruler of the region of sunset and spiritual father -of the present world's ruler, the one whose hands rest in his lap -after the completion of a laborious task. Morning will come and in time -the creation of a new world, the world of loving-kindness, Vishvapani's, -the Metteya Buddha's own--in time, long time! A _gardu_[161] strikes -seven; another answers immediately with eight strokes on the -_beloq_;[161] far away no more than six respond,--what is time to the -native! Silence reigns again, silence emphasised by the high-pitched -notes of a _suling_,[162] quavering indistinctly as the evening breeze -speeds the lover's complaint or refuses its aid. A noise of revelry in -the _pasangrahan_ distracts the attention from this tuneful courtship; -the visionary beings that were taking life from the germ of thought -hidden in its shrine, petrify into mute statues or vanish altogether: -the spell of the Boro Budoor is broken. - -[Illustration: XXXVII. REACHING THE CIRCULAR TERRACES OF THE BORO BUDOOR - -(Cephas Sr.)] - -[Illustration] - -FOOTNOTES: - -[143] Such is the name given to a stretch of beach, not far from -Tanjoong Priok, the harbour of Batavia, much resorted to, for bathing -and advertisement, by that city's frail sisterhood, and Batavians will -appreciate the young naval officer's _bon mot_ better than did his aunt, -a provincial spinster, when at length she fathomed it. - -[144] A description, dated October 12, 1858, informs us that the piece -of ivory, supposed to have garnished the jaw of Gautama, is about the -size of the little finger, of a rich yellow colour, slightly curved in -the middle and tapering. The thickest end, taken for the crown, has a -hole into which a pin can be introduced; the thinnest end, taken for the -root, looks as if worn away or tampered with to distribute fragments of -the relic. - -[145] Reports and Communications of the Dutch Royal Academy, 1895. - -[146] According to another explanation these incompleted pieces of -sculpture, found lying about, were rejected in the building because they -did not come up to the architect's requirements. - -[147] _The Ruin of the Boro Budoor or Vandalism_, signed GOENA DARMA. -It is no indiscretion, I believe, to reveal behind this significant -pseudonym Father P. J. HOEVENAARS, of whose sagacious observations -I shall avail myself repeatedly in the following account of the -temple's history. - -[148] Invention being stimulated by quasi-historical novels like -GRAMBERG'S _Mojopahit_. - -[149] Vide _De Java-Oorlog_, commenced by Captain P. J. F. LOUW, -continued by Captain E. S. DE KLERCK and published under the auspices -of the _Batavian Society of Arts and Sciences_, vols. i. and ii. - -[150] This holds good for western as well as eastern lands and, -whether true or false, the story of Napoleon's dragoons converting the -refectorium of Santa Maria delle Grazie at Milan into a stable and -adjusting their horses' mangers against da Vinci's _Cena_, expresses -very well what cavalry on the warpath are capable of. - -[151] The form of the characters, etc., according to Professor -KERN, points to about the year 800 Saka (A.D. 878). - -[152] See also the _Westminster Review_ of May and _The Antiquary_ of -August, 1912. - -[153] ROGER FRY on _Oriental Art_, January, 1910. - -[154] In the position called _silo_ by the natives, but with the body -straight, not bent forward. - -[155] The lowest circular terrace has or ought to have 32, the second or -middle one 24, the highest and last 16 of them. - -[156] M. A. FOUCHER points out in the _Bulletin de l'Ecole -Française d'Extrême Orient_, iii., that the Chinese pilgrim Hiuen -Tsiang found another unfinished statue in the Mahabodhi temple near the -Bo-tree of Enlightenment, a statue which, according to the description, -represented the Buddha in the same position, his left hand resting in -his lap, his right hand hanging down, etc. - -[157] The literature concerning this statue, says GOENA DARMA -in the _Javapost_ of December 5, 1903, is extensive and rich in curious -conjectures but poor as to scientific value. - -[158] Proceedings of the _Batavian Society of Arts and Sciences_, -January 11, 1910. - -[159] Professor Dr. C. SNOUCK HURGRONJE, _Nederland en de -Islam_. - -[160] Since this was written, the information reached me that the _recho -belèq_ has been taken out of its hole to give it a place somewhere -in the temple grounds where it will be open to inspection, which the -reconstruction of the dagob would have made impossible if left in its -original station. The sacrilege may be condoned to a certain extent if -it implies the disappearance of the tablet intended to keep alive the -memory of the disastrous royal visit. - -The illustration opposite page 280 shows the upper terraces and the -dagob after their restoration: the pinnacle of the dagob having been -reconstructed with its crowning ornament, this was afterwards taken away -because of some uncertainty as to its original arrangement. - -[161] _Gardus_ are guard-houses erected for the accommodation of the men -who take their turn in watching the roads at night; near the entrance of -each hangs the _beloq_ (block), a piece of wood which, being hollow, is -beaten with a stick to proclaim the hour or to signal fire, amok, the -appearance of _kechus_ (armed thieves), etc. - -[162] The Javanese reed-pipe. - - - - -[Illustration] - - - - -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. - -[Illustration: XXXVIII. ASCENDING TO THE DAGOB OF THE BORO BUDOOR - -(Cephas Sr.)] - -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. - -[Illustration: XXXIX. THE DAGOB OF THE BORO BUDOOR BEFORE ITS -RESTORATION - -(C. Nieuwenhuis.)] - -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. - -[Illustration: XL. THE DAGOB OF THE BORO BUDOOR AFTER ITS RESTORATION - -(Archaeological Service.)] - -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! - -[Illustration] - -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. - - A. BASTIAN. _Indonesien oder die Insel des malayischen - Archipel._ 1884-9. - - J. G. A. VAN BERCKEL. _Bijdrage tot de Geschiedenis van - het Europeesch Opperbestuur over Nederlandsch Indië_ (1780-1806). - 1880. - - N. P. VAN DEN BERG. _Debet of Credit._ 1885. - - N. P. VAN DEN BERG. _The Financial and Economical - Progress and Condition of Netherlands India during the last fifteen - years and the Effect of the present Currency System._ 1887. - - L. W. C. VAN DEN BERG. _De Mohammedaansche - Geestelijkheid en de Geestelijke Goederen op Java en Madoera._ 1882. - - L. W. C. VAN DEN BERG. _De Inlandsche Rangen en Titels - op Java en Madoera._ 1887. - - H. BOREL. _De Chineezen in Nederlandsch Indië._ 1900. - - J. L. A. BRANDES. _Pararaton (Ken Arok) of het Boek der - Koningen van Toemapèl en van Madjapaït._ 1896. - - A. CABATON. _Les Indes Néerlandaises._ 1910. - - J. CHAILLEY BERT. _Java et ses habitants._ 1907 (new - ed.). - - J. A. VAN DER CHIJS. _De Nederlanders te Jakatra._ 1860. - - A. B. COHEN STUART. _De Kawi-Oorkonden._ 1875. - - J. CRAWFURD. _History of the Indian Archipelago._ 1820. - - CLIVE DAY. _The Policy and Administration of the Dutch - in Java._ 1904. - - A. J. W. VAN DELDEN. _Blik op het Indisch - Staatsbestuur._ 1875. - - M. L. VAN DEVENTER. _Het Nederlandsch Gezag over Java - en Onderhoorigheden sedert 1811._ 1891 (first vol.). - - S. VAN DEVENTER. _Bijdragen tot de Kennis van het - Landelijk Stelsel op Java._ 1865. - - E. DOUWES DEKKER (MULTATULI). _Max Havelaar - of de Koffieveilingen der Nederlandsche Handelmaatschappij._ 1860 - (first ed.). - - J. FERGUSSON. _History of Indian and Eastern - Architecture._ 1910 (new ed.). - - P. W. FILET. _De Verhouding der Vorsten op Java tot de - Nederlandsch Indische Regeering._ 1895. - - P. H. FROMBERG. _De Chineesche Beweging op Java._ 1911. - - J. GRONEMAN. _De Garebegs te Ngajogyakarta._ 1895. - - J. GRONEMAN. _Boeddhistische Tempel- en - Kloosterbouwvallen in de Parambanan-vlakte._ 1907. - - J. GRONEMAN. _Boeddhistische Tempelbouwvallen in de - Progo-vallei, de Tjandis Baraboedoer, Mendoet en Pawon._ 1907. - - F. DE HAAN. _Priangan. De Preanger Regentschappen onder - het Nederlandsch Bestuur tot 1811._ 1910 (first vol.). - - G. A. J. HAZEU. _Bijdrage tot de Kennis van het - Javaansche Tooneel._ 1897. - - J. E. HEERES. _Bouwstoffen voor de Geschiedenis der - Nederlanders in den Maleischen Archipel._ 1895 (third vol.). - - W. R. VAN HOËVELL. _Reis over Java, Madoera en Bali._ - 1849-1854. - - J. K. J. DE JONGE (cont. by M. L. VAN DEVENTER - and P. A. TIELE). _De Opkomst van het Nederlandsche Gezag - in Oost-Indië._ 1857. - - F. W. JUNGHUHN. _Topographische und - naturwissenschaftliche Reisen durch Java._ 1845. - - F. W. JUNGHUHN. _Java, zijne Gedaante, zijn - Plantengroei en inwendige Bouw._ 1849. - - A. G. KELLER. _Colonization._ 1906. - - J. H. C. KERN. _Eene Indische Sage in Javaansch - Gewaad._ 1876. - - J. H. C. KERN. _Over de oud-Javaansche Vertaling van - het Mahabharata._ 1877. - - J. H. C. KERN. _Over de Vermenging van Ciwaïsme en - Boeddhisme op Java naar aanleiding van het oud-Javaansche Gedicht - Sutasoma._ 1888. - - J. H. F. KOHLBRUGGE. _Blikken in het Zieleleven van den - Javaan en Zijner Overheerschers._ 1907. - - C. LEEMANS. _Boro-boedoer op het Eiland Java._ 1873. - - H. D. LEVYSSOHN NORMAN. _Britsche Heerschappij over - Java en Onderhoorigheden._ 1857. - - P. A. VAN DER LITH. _Nederlandsch Oost-Indië._ 1892 - (second ed.). - - J. A. LOEBÈR JR. _Het Vlechtwerk in den Indischen - Archipel._ 1902. - - J. A. LOEBÈR JR. _Javanische Schattenbilder._ 1908. - - J. DE LOUTER. _Handleiding tot de Kennis van het - Staats- en Administratief Recht van Nederlandsch Indië._ 1895 (new - ed.). - - P. J. F. LOUW (cont. by E. S. DE KLERCK). _De - Java-Oorlog._ 1909 (sixth vol.). - - L. TH. MAYER. _De Javaan als Mensch en als Lid van het - Javaansche Huisgezin._ 1894. - - L. TH. MAYER. _Een Blik in het Javaansche Volksleven._ - 1897. - - J. J. MEINSMA. _Geschiedenis van de Nederlandsche - Oost-Indische Bezittingen._ 1872. - - G. NYPELS. _Oost-Indische Krijgsgeschiedenis._ 1895. - - T. S. RAFFLES. _History of Java._ 1817. - - G. C. K. DE REUS. _Geschichtliche Überblick der - administrativen, rechtlichen und finanziellen Entwicklung der - Niederländisch-Ostindischen Compagnie._ 1894. - - C. B. H. VON ROSENBERG. _Der malayische Archipel._ 1879. - - G. P. ROUFFAER. _De voornaamste Industrieën der - Bevolking van Java en Madoera._ 1904. - - L. SERRURIER. _De Wajang Poerwa, eene Ethnologische - Studie._ 1896. - - C. SNOUCK HURGRONJE. _Nederland en de Islam._ 1911. - - F. V. A. DE STUERS. _Mémoire sur la Guerre de l'Ile de - Java 1825-1830._ 1833. - - F. VALENTIJN. _Oud en Nieuw Oost-Indiën._ 1724-61 - (1856-8 and 1862 new but incomplete edns.). - - R. D. M. VERBEEK. _Oudheden van Java. Lijst der - voornaamste Overblijfselen uit den Hindoe-tijd op Java, met eene - Oudheidkundige Kaart van Java._ 1891. - - P. J. VETH. _Java. Geographisch, ethnologisch, - historisch_ (1895, new ed. by J. F. SNELLEMAN and J. F. - NIERMEYER). - - E. DE WAAL. _Nederlandsch Indië in de Staten Generaal - sedert de Grondwet van 1814._ 1860-1. - - E. DE WAAL. _De Koloniale Politiek der Grondwet en hare - Toepassing tot 1 Februari 1862._ 1863. - - E. DE WAAL. _Aanteekeningen over Koloniale - Onderwerpen._ 1865-8. - - A. R. WALLACE. _The Malay Archipelago._ 1869. - - A. W. P. WEITZEL. _De Oorlog op Java._ 1852-3. - - G. A. WILKEN. _Handleiding voor de vergelijkende - Volkenkunde van Nederlandsch Indië_ (ed. by C. M. PLEYTE). - 1893. - - G. D. WILLINCK. _De Indiën en de nieuwe Grondwet._ 1910. - - A. WRIGHT and O. T. BREAKSPEAR. _Twentieth - Century Impressions of Netherlands India_ (PLEYTE, VAN - ERP and VAN RONKEL on Archaeology, etc.). 1909. - - - - -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. - -_mas_--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 Samar, 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 - - Islam 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 - - Islam 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 - - Qoran, 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) - - Samar, 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 - -_Printed by_ R. & R. CLARK, LIMITED, _Edinburgh_. - - - - -WORKS ON ARCHÆOLOGY & ANTIQUITIES - - - RUINS OF DESERT CATHAY. Personal Narrative of Explorations in - Central Asia and Westernmost China. By Sir AUREL STEIN. - Illustrated. 2 vols. Royal 8vo. 42s. net. - - FROM CONSTANTINOPLE TO THE HOME OF OMAR KHAYYAM. 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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Monumental Java - -Author: J. F. Scheltema - -Release Date: March 24, 2013 [EBook #42405] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK MONUMENTAL JAVA *** - - - - -Produced by Henry Flower and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive/American Libraries.) - - - - - - - - - -MONUMENTAL JAVA - - - - -[Illustration] - - MACMILLAN AND CO., LIMITED - LONDON . BOMBAY . CALCUTTA - MELBOURNE - - THE MACMILLAN COMPANY - NEW YORK . BOSTON . CHICAGO - DALLAS . SAN FRANCISCO - - THE MACMILLAN CO. OF CANADA, LTD. - TORONTO - -[Illustration: I. THE BORO BUDOOR - -(Cephas Sr.)] - - - - - MONUMENTAL - JAVA - - BY - J. F. SCHELTEMA, M.A. - - - Unde etiam nunc est mortalibus insitus horror, - Qui delubra deum nova toto suscitat orbi - Terrarum, et festis cogit celebrare diebus: - - LUCRETIUS, _De Rerum Natura_, Lib. v. - - - WITH ILLUSTRATIONS, AND VIGNETTES AFTER - DRAWINGS OF JAVANESE CHANDI ORNAMENT - BY THE AUTHOR - - MACMILLAN AND CO., LIMITED - ST. MARTIN'S STREET, LONDON - 1912 - - - - - COPYRIGHT - - - - - TO - MY DEAR COUSIN AND FRIEND - PROFESSOR AUGUST ALLEBE - DIRECTOR EMERITUS OF THE NETHERLANDS STATE ACADEMY - OF THE FINE ARTS AT AMSTERDAM - - - - -[Illustration] - - -If this book needs an apology, it is one to myself for taking the public -at large into the confidence of cherished recollections. The writing -was a diversion from studies in a quite different direction and letting -my pen go, while living again the happy hours I spent, between arduous -duties, with the beautiful monuments of Java's past, I did nothing but -seek my own pleasure. Should it turn out that my personal impressions, -given in black and white, please others too--so much the better. In any -case they must be taken for what they are: a beguilement of lone moments -of leisure. - -Whoever find them readable, they will not satisfy, I hope, a certain -class of critics; those, I mean, who extend the paltry rule of mutual -admiration, _nul n'aura de l'esprit que nous et nos amis_, to any -field they claim their own and "of whom to be dispraised were no small -praise." Desirous, I must confess, to stimulate their flattering -disapproval, I hasten to admit in advance my many shortcomings, a full -list of which they will doubtless oblige me with in due process of -censorious comment. My work sets up no pretence to completeness: there -is no full enumeration of all the Hindu and Buddhist temples known by -their remains; there are no measurements, no technical details, no -statistics--a great recommendation to my mind, as Dutch East Indian -statistics go. I am not guilty of an ambitious attempt to enrich the -world with an exhaustive treatise on ancient Javanese architecture and -sculpture--far be it from me to harbour such an audacious design! I -disclaim even the presumption to aspire at being classed as a useful -companion on a visit to the island; I deny most emphatically that I -intend to swell the disquieting number of tourists' vade-mecums already -up for sale, clamouring for recognition, and, _horribile dictu_, scores -more coming! Be they sufficient or insufficient, qualitatively speaking, -I am not going to increase their quantity. - -So much for what this book is not. What it is, I could not help making -it, choosing from the material stored in my memory; reliving, as fancy -dictated in long northern winter evenings, the sunny spells between -1874 and 1903 when I might call Java my home; resuming my walks in the -charming island pleasance of the East, fain to leave the congested main -roads and disport myself along by-paths and unfrequented lanes where -solace and repose await the weary wanderer. The undertaking, somewhat -too confidently indicated by the title, tempted to excursions off the -beaten historical, geographical and archaeological tracks, which -perhaps will contribute to a better understanding of the monuments -described in their proper setting, their relations to natural scenery -and native civilisation, but certainly do not tend to conformity with -the regulation style of compositions of the kind. Invoking the aid of -Ganesa, the sagacious guide, countenancer of poor mortals in creative -throes--for, thank Heaven! the fever of production is indissolubly one -with the anguish that heightens its delights,--I never hesitated in -letting the idea of self-gratification prevail, even when the question -of illustration arose after the plan had ripened of inviting indulgent -readers to partake. In this respect too I struggled free from anxious -deliberation: _Wer gar zu viel bedenkt, wird wenig leisten_. And, Ganesa -aiding, the following kaleidoscopic view of the land I love so well, was -the result of my delicious travail. - -Looking for the flowers in the ill-kept garden of Java, the -delinquencies of the gardeners could not be ignored and here I touch -the unpleasant side of the recreation I sought, especially disagreeable -when proposing to strangers that they should share; but a picture needs -shade as well as light to become intelligible. And to paint true to life -the picture of Dutch East Indian passivity (activity only in vandalism!) -regarding treasures of art inconvertible into cash, shade ought to be -preponderant and light relegated to the subordinate place of a little -star glimmering dimly in the darkness, a little star of hope for the -future. Disinclined, however, to spoil my pleasure by dwelling on the -tenebrous general aspect of governmental archaeology in the past, I -have no more than mentioned such disgraceful incidents as the Mendoot -squabbles, and omitted, _e.g._, all reference to such ludicrously heated -controversies as that about the _kala-makara_ versus the _garuda-naga_ -ornament, exhaustive of the energy which the officially learned might -have employed to so much greater advantage by rescuing the venerable -temples they fought over, from decay and willful demolition. - -The neglect of the ancient monuments of Java has been nothing short -of scandalous, the evil effects of the habitual languid detachment of -the colonial authorities from the business they are supposed to look -after, being, in their case, intensified by acts of dilapidation which -even a Government centuries back on the road of enlightenment would -have checked,[1] not to speak of downright plunder and theft. The more -honour deserve men like Junghuhn among the dead and Rouffaer among the -still living, who lifted their voice against the intolerable negligence -which hastened the ruin of some of the finest existing specimens of -Hindu and Buddhist architecture. At last, in 1901, an Archaeological -Commission was appointed, whose labours were directed by Dr. J. L. -A. Brandes, their head and soul. After his regretted death in 1905, -he was succeeded by Dr. N. J. Krom, who has no easy task in fanning -the spark, struck by his predecessor from the hard flint of official -_laisser-aller_ into a steady, bright flame of real, continuous -solicitude for the country's antiquities. - -Antiquities, except when sold, do not bring money to the exchequer, and -the Dutch Government's most holy colonial traditions are diametrically -opposed to expenses without promise of immediate pecuniary profit. If -sympathies in matters alien to that prime purpose are miraculously -aroused, such interest, revealing itself at the very best by fits and -starts to serve ambitious schemes, soon flags and dies. Especially in -Dutch East Indian enthusiasm for enterprises financially uncommendable, -the adage holds good that _tout lasse, tout casse, tout passe_. The -efforts of the Archaeological Commission can be traced only at the -respectful distance of at least a couple of years, the drowsy dignity -of red-tapeism putting as long a space as possible between the vulgar -gaze of the unofficially curious and the official accounts of things -accomplished, meetly compiled, arranged, amended, corrected, revised, -purged, padded and bolstered up by the editing experts of successively -the circumlocution offices at Batavia, Buitenzorg and the Hague. The -reports, published in this manner, whatever they represent as having -been done, lay no stress, of course, upon what has been left undone, -upon the architectural marvels unprovided for, still suffered to -crumble away, to be stripped and demolished, the valuable statuary -and ornaments to be carried off piecemeal by unscrupulous collectors, -the lower priced stones they left, sculptured or not, by the builders -of private dwellings and factories, of Government bridges, dams and -embankments. - -The illustrations, inserted to explain, imperfect though it be, -the charm of the temple ruins I treated of, are reproductions of -photographs, taken for the Dutch East Indian Archaeological Service, -I obtained from Messrs. Charls and van Es at Weltevreden, by courtesy -of Dr. N. J. Krom, and of photographs taken for the Centrum Company -at Batavia, and by Mr. C. Nieuwenhuis and the late Cephas Sr. at -Jogjakarta. The work of restoration can be appreciated from the -photo-prints of the _chandi_ Pawon and, with respect to the _chandis_ -Mendoot and Boro Budoor, from those facing pp. 215 and 280; they are -the numbers 24 and 40 on the list of the illustrations, and I owe -them to Major T. van Erp, also through the intermediary of Dr. Krom. -My indebtedness for the text so far as it does not rest on personal -observation and information obtained in the localities referred to, is -a very large one to many authors on many subjects separately specified -in the notes. Concerning the historical parts, I beg leave to state -that my readings on controversial points have been determined by a -careful sifting of the most acceptable theories advanced, at the risk of -critics of the stamp alluded to, proving my preferred records absolutely -inadmissible. If so, I having pulled the long bow _a l'instar_ of the -annalists and chroniclers of ancient Java, and consequently being shown -up for indicating the way in which things did not happen and could not -have happened, instead of sticking to the historical truth agreed upon -until one of the hall-marked omniscient makes a name for himself by -inducing the others to agree upon something else, my sin falls back on -the shoulders of the _savants_ prone to lead their admirers astray by -their occasional imitation of the eminent historian at whose inborn -disrespect for facts Professor Freeman used to poke fun. I am afraid -that the system of transliteration I adopted, will also meet with scant -recognition in the same quarter, but finding none that, strictly carried -through, adjusts itself equally well to the exigencies both of Javanese -and Malay names and expressions, I shall adhere to this one until taught -better. - -This must suffice for a preface if, indeed, it does not exceed the -measure allowed by my readers' patience. Knowing Java, they will, -however, excuse my fervour in introducing reminiscences of beauty -breathing scenes which, once enjoyed, linger like delights in memory - - ... _the memory of a dream, - Which now is sad because it hath been sweet_. - -Not knowing Java yet, they will forgive later, when they have visited -the matchless old shrines, images of her past and symbolic of her hopes -for blessings hidden in the womb of time, when they have tried to read -the riddle of her children's destiny in the Boro Budoor - - ... _seated in an island strong, - Abounding all with delices most rare._ - - J. F. S. - - EDINBURGH. - -FOOTNOTE: - -[1] See, _e.g._, the edict, issued more than thirteen centuries ago by -the Emperor Majorian, as quoted by Gibbon: Antiquarum aedium dissipatur -speciosa constructio; et ut aliquid reparetur, magna diruuntur. Hinc iam -occasio nascitur, etc. - - - - -CONTENTS - - - PAGE - CHAPTER I - THE COUNTRY, THE PEOPLE AND THEIR WORK 1 - - CHAPTER II - WEST JAVA 23 - - CHAPTER III - THE DIENG 40 - - CHAPTER IV - PRAMBANAN 69 - - CHAPTER V - MORE OF CENTRAL JAVA 99 - - CHAPTER VI - EAST JAVA 140 - - CHAPTER VII - BUDDHIST JAVA 177 - - CHAPTER VIII - THE APPROACH TO THE BORO BUDOOR 207 - - CHAPTER IX - THE STONES OF THE BORO BUDOOR 233 - - CHAPTER X - THE SOUL OF THE BORO BUDOOR 266 - - BIBLIOGRAPHY 285 - - - GLOSSARY 289 - - - INDEX 295 - - - - -ILLUSTRATIONS - - - FACE PAGE - - 1. The Boro Budoor (Cephas Sr.) _Frontispiece_ - 2. _Chandi_ Pringapoos (Archaeological Service through - Charls and van Es) 43 - 3. _Chandi_ Arjuno on the Dieng Plateau (Archaeological Service - through Charls and van Es) 57 - 4. _Chandi_ Bimo or Wergodoro on the Dieng Plateau - (Archaeological Service through Charls and van Es) 60 - 5. East Front of the Siva (Loro Jonggrang) Temple of the - Prambanan Group in 1895 (Cephas Sr.) 70 - 6. Siva (Loro Jonggrang) Temple of the Prambanan Group in - 1901 (Cephas Sr.) 78 - 7. Prambanan Reliefs (C. Nieuwenhuis) 81 - 8. Prambanan Reliefs (Cephas Sr.) 84 - 9. Prambanan Reliefs (Centrum) 87 - 10. Prambanan Reliefs (Centrum) 90 - 11. Prambanan Reliefs (Centrum) 93 - 12. Prambanan Reliefs (Centrum) 96 - 13. Water-Castle at Jogjakarta (Centrum) 131 - 14. Water-Castle at Jogjakarta (Centrum) 135 - 15. _Chandi_ Papoh (Archaeological Service through Charls - and van Es) 151 - 16. _Chandi_ Singosari (Archaeological Service through Charls - and van Es) 157 - 17. _Chandi_ Toompang (Archaeological Service through Charls - and van Es) 159 - 18. _Chandi_ Panataran (Archaeological Service through Charls - and van Es) 164 - 19. _Chandi_ Kalasan (C. Nieuwenhuis) 181 - 20. _Chandi_ Sari (C. Nieuwenhuis) 185 - 21. _Raksasa_ of the _Chandi_ Sewu (Centrum) 191 - 22. Detail of the _Chandi_ Sewu (Archaeological Service - through Charls and van Es) 199 - 23. _Chandi_ Mendoot before its Restoration (Cephas Sr.) 211 - 24. _Chandi_ Mendoot after its Restoration (Archaeological - Service) 215 - 25. Interior of the _Chandi_ Mendoot (Cephas Sr.) 223 - 26. The _Chandi_ Pawon and the Randu Alas (C. Nieuwenhuis) 229 - 27. The _Chandi_ Pawon divorced and restored (Centrum) 230 - 28. Base of the Boro Budoor showing the (filled up) lowest - Gallery (C. Nieuwenhuis) 242 - 29. Detail of the Boro Budoor (C. Nieuwenhuis) 244 - 30. Detail of the Boro Budoor (C. Nieuwenhuis) 247 - 31. Detail of the Boro Budoor (Centrum) 249 - 32. Detail of the Boro Budoor (C. Nieuwenhuis) 252 - 33. Detail of the Boro Budoor (C. Nieuwenhuis) 254 - 34. A Dhyani Buddha of the Boro Budoor (Cephas Sr.) 256 - 35. Reliefs of the Boro Budoor (C. Nieuwenhuis) 259 - 36. Ascending the Boro Budoor (Cephas Sr.) 261 - 37. Reaching the Circular Terraces of the Boro Budoor - (Cephas Sr.) 264 - 38. Ascending to the Dagob of the Boro Budoor (Cephas Sr.) 270 - 39. The Dagob of the Boro Budoor before its Restoration - (C. Nieuwenhuis) 276 - 40. The Dagob of the Boro Budoor after its Restoration - (Archaeological Service) 280 - - - - -[Illustration] - - - - -CHAPTER I - -THE COUNTRY, THE PEOPLE AND THEIR WORK - - It is the crowning virtue of all great Art that, however little - is left of it by the injuries of time, that little will be lovely. - JOHN RUSKIN, _Mornings in Florence (Santa Croce)_. - - -Java's ancient monuments are eloquent evidence of that innate -consciousness of something beyond earthly existence which moves men to -propitiate the principle of life by sacrifice in temples as gloriously -divine as mortal hand can raise. Fear, however, especially where -Buddhism moulded their thought by contemplation intent upon absorption -of self, entered little into the religion of the children of this pearl -of islands. Nature, beautiful, almighty nature, guided them and their -work; even the terror inspired by the cosmic energy throbbing under -their feet, by frequent volcanic upheavals dealing destruction and -death, flowered into promise of new joy, thanks to the consummate art of -their builders and sculptors, whose master minds, conceiving grandly, -devising boldly and finishing with elaborate ornament, emphasised most -cunningly the lofty yet lovely majesty of their natural surroundings. -They made them images of the Supreme Being in his different aspects and -symbolised attributes, free from the abject dread which dominated his -worship by other earthlings of his fashioning in other climes, whose -notion of All-Power was more one of Vengeance than of All-Sufficiency. -They lived and meditated and wrought, impressing their mentality upon -the material world given for their use; and so they created marvels of -beauty, developed an architecture which belongs pre-eminently to their -luxuriant soil under the clear blue of their sky, in the brilliant light -of their sun. - -Truly high art ever shows a natural fitness, as we can observe in our -gothic cathedrals, in the classic remains of Hellas, including those -of Magna Graecia, the temples of Poseidonia, Egesta and Acragas, the -theatres of Syracuse and Tauromenium, gates opened to the splendour -of heaven and earth by the undying virtue of mortal endeavour. Other -countries, other revelations of the divine essence in human effort, but -not even the shrines of India as I came to know them, born of a common -origin with Javanese religious structures in almost similar conditions -of climate, physical needs, moral aspirations, can equal their stately -grandeur balanced by exquisite elegance, calm yet passionate, always in -keeping with the dignified repose of landscapes which at any moment may -have their charms dissolved in earthquakes, fire and ashes. Angkor-Vat, -turned from the service of four-faced Brahma to Buddhist self-negation, -stands perhaps nearest in the happy effect produced, if not in outline. -And what is the secret of that quiet, subtle magic exercised by the -builders of Java? Nothing but a matter of technical skill, of such a -control over the practical details of their craft as, for instance, made -them scorn metal bindings, while using mortar only to a very limited -extent? Or was it their faith, leavening design and execution, attaching -the master's seal to general plan and minutest ornamental scroll? In -this connection it seems worthy of remark that architect and sculptor, -though independent in their labours (with the exception of one or two -edifices of a late date), achieved invariably, in the distribution of -surfaces and decoration, both as to front and side elevations, complete -unity of expression of the fundamental idea. - -Geographically, the ancient monuments of Java may be divided into -three main groups: a western one, rather scanty and confined to a -comparatively small area; a central one, rich both in Sivaite and -Buddhist temples of the highest excellence; an eastern one, including -Madura and Bali, illustrative of the island's Hindu art in its -decadence. Taking it roughly, the order is also chronologically from -West to East, and to a certain extent we can trace the history of the -remarkable people who improved so nobly upon the ideas they received -from India, in the ruins they left to our wondering gaze. There has -been a good deal of controversy respecting the date up to which the -inhabitants of Java developed themselves on lines of aboriginal thought -before the advent of the Hindus or, more correctly speaking, before -Hindu influences became prevalent. In fact, there is hardly any question -regarding the history of the island and its civilisation before the -white conquerors carried everything before them, which has not given -rise to controversy, and many important points are still very far -from being settled--perhaps they never will be. In the face of such -disagreement it behoves us to go warily and what follows hereafter rests -but on arguments _pro_ and _contra_ deemed most plausible and founded -principally on the accounts of the _babads_ or Javanese chronicles,[2] -always liable to correction when new discoveries with new wordy battles -in their wake bring new light--if they do! Rude attempts at rock carving -near Karang Bolong, Sukabumi, and Chitapen, Cheribon, are ascribed by -some to artists of the pre-Hindu period. Professor J. H. C. Kern's -reading of inscriptions on four monoliths in Batavia, glorifications -of a certain king Purnavarman, proves that the first Hindus of whom we -have knowledge in Java, were Vaishnavas. Then comes a blank of several -centuries while they made their way to Central and East Java where, -however, when the veil is partly lifted, the Saivas predominate, almost -swamping the rival sect. Fa Hien, the Chinese pilgrim who visited the -island in 412 or 413, having suffered shipwreck on its coast, speaks of -Brahmanism being _in floribus_ and making converts, but complains of -Buddhism as still of small account among the natives. - -The strangers arrived in increasing numbers on the hospitable shores -of the good and generous _negri jawa_, whose kindly reception of those -adventurers is marvellously well represented on two of the sculptured -slabs of the Boro Budoor, a tale of rescue from the dangers of the sea, -a picture of the past and a prophetic vision of the welcome extended in -later days also to Muhammadans and Christians--to be how repaid! The -Hindus acquitted their debt of gratitude by building and carving with -an energy, to quote James Fergusson, and to an extent nowhere surpassed -in their native lands, dignifying their new home with imperishable -records of their art and civilisation.... The Venggi inscriptions of -the Dieng and the Kadu leave no doubt that the oldest manifestations -of Hinduism in Central and West Java were intimately related -and that the first strong infusion of the imported creed must -have operated until 850 Saka (A.D. 928). In 654 Saka (A.D. 732), -according to an inscription found at Changgal, Kadu, the ruler of -the land bore a Sanskrit name and sacrificed to Siva, erecting a -_linga_.[3] An inscription of 700 Saka (A.D. 778), found at Kalasan, -Jogjakarta, is Buddhistic and confirms the evidence of many other -records carved in stone and copper, of the oldest Javanese literature, -last but not least of the temple ruins, all concurring in this that the -two religions flourished side by side, the adoration of the Brahman -triad, led by Siva, acquiring a tinge of the beatitude derived from -emancipation through annihilation of self; Buddhism, in its younger -_mahayana_ form, becoming strongly impregnated with Sivaism, to the -point even of endowing the Adi-Buddha in his five more tangible -personifications with spouses and sons. Between two currents of faith, -each imbued with the male and female principle in a country where the -problem of sex will not be hid, it depended often upon a trifle what -kind of emblematic shape the sculptor was going to give to his block of -stone, whether he would carve a _linga_ or a _yoni_,[4] a Dhyani Buddha, -a Bodhisatva, a Tara or one of her Hindu peers. - -Subsequent waves of immigration, the Muhammadan invasion, the Christian -conquests, did little to nourish the artistic flame; on the contrary, -they damped artistic ardour. Hereanent our historical data are somewhat -more precise. The Islam takes its way to Sumatra in the wake of trade; -conversions _en masse_ seem to have first occurred in Pasei and Acheh, -while merchants of Arabian and Persian nationality prepared its advent -also in other regions of the north and later of the west coast. Marco -Polo speaks of a Muhammadan principality in the North at the end of the -thirteenth century; Ibn Batutah of several more in 1345; Acheh is fully -islamised under Sooltan Ali Moghayat Shah, 1507-1522; about the same -time Menangkabau, ruled by maharajahs proud of their descent in the -right line from Alexander the Great, Iskander Dzu'l Karnein, reaches -its apogee as a formidable Moslim state and remains the stronghold of -Malayan true believers until the fanaticism of the _padris_, stirred -by the Wahabite movement, ends, in 1837, in the submission of the last -Prince of Pagar Rujoong to the Dutch Government, which annexes his -already much diminished empire. About 1400 the Islam had been introduced -into Java, Zabej, as the Arabs called it, probably via Malacca and -Sumatra, more especially Palembang. The oldest effort recorded was that -of a certain Haji Poorwa in Pajajaran, but it appears not to have met -with great success. Gresik in East Java, a port of call frequented by -many oriental skippers, offered a better field for the religious zeal -of Arab sailing-masters, supercargoes and tradesmen, every one of them -a missionary too. Maulana Malik Ibrahim secured the largest following -and was succeeded in his apostolic work by Raden Paku, who settled at -Giri, not far from Gresik, whence his title of Susuhunan Giri, and by -Raden Rahmat, who married a daughter of Angka Wijaya, King of Mojopahit, -and founded a Muhammadan school at Ngampel, Surabaya. Their teachings -resulted soon in the conversion of the population of the northeast coast -of the island, where Demak, Drajat, Tuban, Kalinjamat and a few smaller -vassal states of Mojopahit made themselves independent under Moslim -princes or _walis_, who at last combined for a holy war against Hindu -supremacy. They wiped Mojopahit in her idolatrous wickedness from the -face of the earth and the leadership went to Demak, from which Pajang -derived its political ascendency to merge later in Mataram. While the -Islam spread from Giri in East and Central Java, even to Mataram and, -crossing the water, to Madura, by the exertions of saintly men who -"knew the future," an Arab sheik, arriving at Cheribon, directly from -foreign parts, at some time between 1445 and 1490, Noor ad-Din Ibrahim -bin Maulana Israil, better known as Sunan Gunoong Jati, undertook -the conversion of West Java. And of Cheribon in her relation to the -Pasoondan may be repeated what a Javanese historian said of Demak, where -the Evil One was outwitted by the building of a _mesdjid_, a Muhammadan -house of prayer, the oldest in the island: two human virtues remained; -so many as embraced the true religion went after them. - -The two remaining virtues got hard pressed when Christian strangers -came to explore and exploit: Portuguese, English and Dutch, the latter -dominant up to this day. Viewed from the standpoint of the dominated, -their god was a god of plunder; their emblem, to suit the symbolism -of the Hindu Pantheon, was a _maryam_, a heavy piece of ordnance; -their _vahana_, the animal representative of their most characteristic -qualities, was the tiger, _machan_ still being synonymous with _orang -wolanda_ (Hollander) in confidential, figurative speech. How Skanda, -the deity of war, incited and Kuwera, the corpulent bestower of riches, -directed their warriors and negotiators after the appearance of Cornelis -Houtman's ships in the Bay of Bantam, need not detain us. That story of -the past, with a hint at the possible future, is told in the legend of -the legitimately wedded but for the time cruelly separated _maryams_ -of which one, very appropriately, awaits the fulfilment of a prophecy -at the capital of the intruders, and the other where they first put -foot on land, both being objects of veneration and granters of desires, -especially kind to barren women who come, in a spirit of humiliation, to -pray for the blessing of motherhood. A visit to Batavia is not complete -without a pilgrimage to the Pinang gate, once an approach to the East -India Company's castle, now in its supernatural cleanness, with its -hideously black funeral urns and statues of Mars and Mercury or whoever -they may be, giving access to the old town, the first public monument -which attracted the attention of young Verdant Green in the age of -sailing vessels after he had paid his due to the customs at the _boom_. -Not far from that Pinang gate, symbolic of a colonial system under -which short weight flourished with forced labour and trade carried on at -the edge of the sword, lies the man-cannon, Kiahi Satomo, whose pommel -presents a hand, closed so as to make the gesture of contempt, _la -fica_, which Vanni Fucci of Pistoja permitted himself when interrogated -in the abode of despair by the poet, _quem genuit parvi Florentia mater -amoris_, and which accounts for the peculiar forms sacrifice assumes at -this altar. His favourite spouse, discovered floating on the sea near -old Bantam, an extraordinary thing to do for such a big heavy piece of -metal, was given a temporary home on the spot where finally she lay -down to rest from her travels: a certain Haji Bool built her a bambu -house after the eruption of Krakatoa in 1883, her presence having saved -Karang Antu from the fate of Anyer and Cheringin. Waiting for the great -consummation, when her reunion with her lord at Batavia will announce -the hour of the oppressors' defeat and their expulsion from Java, she -is not less honoured than he. Dressed in a white cloth, which covers -the circular inscription in Arabic characters on breech and cascabel, -while the priming hole is decorated in square ornament, with five solid -rings to facilitate conveyance if she prefers being carried to moving -by her own exertion as of yore, anointed and salved with _boreh_,[5] -the spouse, expecting the summons in the fragrance of incense and -flowers, _kananga_ and _champaka_, is often surrounded by fervent -devotees, muttering their _dzikr_ on their prayer-mats, grateful for -bounty received or hopeful of future delivery from bondage. Husband and -wife will meet and then a third cannon, far away in Central Java, in the -_aloon aloon_[6] before the _kraton_[6] of the Susuhunan of Surakarta, -inhabited by a ghost, dispenser of dreams, the _sapu jagad_, will -vindicate that name, "broom of the world", by sweeping all infidels into -the sea. Though the scoffing unbeliever counts this a dream of dreams, -to the confiding children of the land it is a disclosure of things -hidden in the womb of time, not the less true because Kiahi Satomo has -an older mate, Niahi Satomi, the wife of his youth, the robed in red of -the Susuhunan's artillery park, which glories in many _maryams_ renowned -in myth and history, among them another married couple, Koomba-rawa -and Koomba-rawi, who shielded the ancient Sooltans of Pajang, being -the official defenders of their palace. But Kiahi Satomo's heart is in -Bantam, at Karang Antu, as Niahi Satomi has reason to suspect since -she, the more legitimate and more advanced in age, cannot keep him at -her side. It avails nothing that the Susuhunan's retainers chain the -reluctant head of the family to the Bangsal Pangrawit, the imperial -audience-chamber constructed after a heavenly model in gold; always and -always he flies back to Batavia, anxious to be ready where the beloved -_bini muda_ (lit. young wife) has trysted him for sweet dalliance, from -which victory will be born and release. - -While predictions of the kind may be laughed at, the native belief in -them and the foundations on which that belief rests, are no laughable -matter by any means. Stories of mythical beings like Kiahi Satomo -and Niahi Satomi, transformed into pieces of ordnance connected with -the legendary lore of Trunajaya on one side and Moslim fanaticism -personified in the cannon of Karang Antu on the other, prove that the -native mind is still strongly imbued with pre-Muhammadan and even -pre-Hindu ideas and modes of thought. Its imagination is fed by the -fortunes (and misfortunes!) of an island which may be compared in the -heterogeneous factors of its culture with Sicily, where Greek colonists -built their temples in the high places of aboriginal idolatry; and -the Saracens constructed their qubbehs overtopping the churches and -cloisters into which the Christians had transformed the cellae and -colonnades consecrated to Zeus, Hera, Poseidon, Aphrodite, Pallas -Athene, Artemis, the Dioscuri; and the Normans added their arched -doorways and massive masonry to perplex posterity entirely. In Java -the Hindu element, with a strong Buddhist admixture, predominates; it -prevails wholly in ancient architectural activity, not to speak of -Soondanese and Javanese folklore and literature, while later Christian -influence is negligible if not negative. Everywhere in the island we -find under the Muhammadan coating the old conceptions of life from -which the Loro Jonggrang group and the Boro Budoor sprang: scratch the -_orang slam_ and the Saiva or Buddhist will immediately appear. As the -Padang Highlands, which preserve the traditions of Menangkabau, still -ring with the fame of the Buddhist King Adityawarman, and scrupulously -Moslim Palembang still cherishes the memory of Buddhist San-bo-tsai, -while South Sumatra clings to Hindu customs and habits for all its -submission to Islam, so Java reveres whatever has been handed down from -her pantheistic _tempo dahulu_ (time of yore), however attached to the -law of the Prophet. Sivaism and Buddhism were deeply rooted in the -island; if the political power of its old creeds was broken in 1767 with -the taking of Balambangan, Hinduism nevertheless lingering among the -Tenggerese and in Bali, their spirit goes on leavening the new doctrine -and we meet with their symbolism at every turn. Not to mention Central -Java, where especially in Surakarta and Jogjakarta their tenacious -sway strikes the most casual observer, the great staircase of the -Muhammadan sanctum at Giri is adorned with a huge _naga_, the worshipful -rain-cloud descending in the likeness of a serpent, despite the Qoranic -injunction to abstain from the representation of animate creation. The -pillars of reception-halls and audience-chambers in the houses of the -high and mighty, East and West, bear a remarkable resemblance to the -_linga_, witness, _e.g._, the _kedaton_[7] built by the Sooltan Sepooh -Martawijaya of Cheribon, a Moslim prince who ought to have evinced the -strongest repugnance to Siva's prime attribute. - -Under the circumstances we need not wonder that the Islam did so little -to stimulate art in Java. Christianity did still less, rather clogged -it in its application to native industries, which suffered from the -country being flooded with stuff as cheap as possible in every respect, -but sold at the highest possible prices to benefit manufacturers in -Europe. This is not the place to expatiate on this subject nor to -discuss present efforts (in which alas! personal ambitions play first -fiddle and jeopardise results) to revive what lies at the point of -death after centuries of culpable discouragement, the professional -secrets and peculiar devices of native arts and crafts, requiring -hereditary skill and the delicate touch of experienced fingers to attain -former perfection, being now already half forgotten or altogether -lost. Concerning the ancient monuments of Java, it is to the British -Interregnum, to Sir Thomas Stamford Raffles that we owe the first -measures for their preservation and the first systematic survey of -specimens of Hindu workmanship as beautiful as any in the world, more -in particular of the Prambanan temples, and also of the Boro Budoor, by -common consent the masterpiece of Buddhist architecture. Marshalling -his assistants in the archaeological field, especially Cornelius and -Wardenaar (whose fruitful explorations and excavations deserved fuller -acknowledgment than they received from him), a diligent student besides -of the history and literature of the island, doing for Java in that -respect what Marsden had done for Sumatra, he inspired Dr. Leyden, -Colonel Mackenzie and his rival John Crawfurd among his contemporaries, -and of younger generations now equally gone, Wilsen, Leemans, Brumund, -Friederich, Junghuhn, Cohen Stuart, Holle,--_j'en passe et des -meilleurs_! The value of their labours must be recognised and it is -the fault of the Dutch Government's apathetic attitude that with such -forces at its disposal, so little has been achieved. Each of them, with -few exceptions, worked independently of the other and blazed his own -personal path in the wilderness of Dutch East Indian antiquities. There -was, as Fergusson complained, no system, no leading spirit to give -unity to the whole. Disconnected, sometimes misdirected investigation -did not result in more than an accumulation of fragmentary material -for possible future use, _rudis indigestaque moles_. And meanwhile the -glorious remains of a lost civilisation went more and more to ruin. They -were drawn upon for purposes of public and private building; statues -and ornament disappeared, not only in consequence of the unchecked, -persistent nibbling of the tooth of time, and it seemed almost so much -gained if Doorga or Ganesa reappeared occasionally in the function of -domestic goddess or god to some Resident or Assistant Resident who -demonstrated his devotion to ancient art and care for the preservation -of its masterpieces by a periodical process of whitewashing or tarring. -Worse than that: dilettantism began to tamper with the finest temples -and the miserable bungling of mischievous, quasi-scientific enthusiasts -reached its climax in the sorry spectacle prepared for the visitors of -the last international exhibition in Paris (1900). There was to be seen -in the Dutch East Indian section, a mean, ridiculous imitation of one -of the Buddhist jewels of Central Java, a caricature of the _chandi_[8] -Sari, the exterior in nondescript confectioner's style, daubed dirty -white, the interior made hideous by a purple awning, abomination heaped -on abomination. And that piteous botch, in fact an unconscious avowal of -Dutch colonial shortcomings, did service as a sample of _la magnificence -d'une religion prodigue en ornaments, en feuillages et en voluptes_! - -After an era of dabbling by pseudo-Winckelmanns and Schliemanns, -spicing their pretences with mutual admiration, the Government decided -finally to appoint a permanent Archaeological Commission. Things, -indeed, had come to such a pass that there was danger in delay: the -island is becoming more and more accessible to globe-trotters of all -nationalities, not a few of whom publish their impressions, and if -erring authority wields a vigorous Press Law to silence criticism at -home, against foreign criticism it has no weapon of the kind, however -touchy it may be. So it began to move and the Archaeological Commission -(short for Commission for Archaeological Research in Java and Madura), -though without a single trained archaeologist among its members, -displayed at once a good deal of activity under its first President, -Dr. J. L. A. Brandes, exploring in East Java, restoring the _chandi_ -Toompang, attending to the Mendoot and Boro Budoor in Central Java, in -order that, acting upon King Pururava's injunction, at last understood -and accepted, after a fashion, by Batavia and the Hague, no monument -shall be lost which has been wrought in the right spirit. It can be -imagined that subordinate officials, eager to follow their superiors' -lead, now revel daily in numberless finds, reported not only from -districts, near and remote, in the star island, but from the exterior -possessions, from Soombawa, from Jambi in Sumatra, from Kutei in East, -from Sanggau and Sakadan in West Borneo, etc. etc. Like the encouraging -of native art applied to weaving, wood-carving, the manufacture of -pottery, of household utensils of copper and bronze, and so on, the -ferreting out of sculptural and architectural ties with the past is -quite the latest craze, a stepping-stone to preferment or at least a -means of ingratiation with those who set the pace. There would be no -harm in this if obsequious ambition did not burgeon here and there into -an excess of zeal which makes one tremble, pregnant as it proves to be -with dangers well defined by Ruskin: Of all destructive manias that of -restoration is the frightfullest and foolishest. - -Curiosity being excited, there is the impulse to satisfy vulgar demands, -to cater to coarse appetites when admitting every one who knocks at the -door of the treasure-house however unworthy. Trippers from the trading -centres on the coast swarm round as their fancies guide; tourists from -distant climes scour the land, either single spies or driven in noisy -battalions of "conducted parties". Travel in Java is already assuming -the character of holiday excursions pressed upon the public in bombastic -handbills and posters of transportation companies. Revenue being the -principal objective of Dutch colonial solicitude, the opportunity -they create is gladly seized to levy gate-money from visitors to the -_chandi_ Mendoot.[9] And since the Philistines, who do not appreciate -the beauties of a building they cannot comprehend, expect something -in exchange for their contribution to the upkeep, visible tokens of -their really having been there, we shall soon hear of photographers -established in the temple to perpetuate the memory of spoony couples, -giggling and offensive, magnesium flashed at the feet of the Most -Venerable, or of the Boro Budoor in a blaze of Bengal fire to please -mediocrity, which wants barbarous stimulants. And apart from such -concessions to the exigencies of inane modern travel, how distressing -the plain tokens of neglect and spoliation! As Psyche began to mourn -Love after she had come to grasp his excellence, so the discerning -one, advancing to the apprehension of eternal truth there enshrined in -beauty, a call to heaven in stone, laments less what is gone of material -substance by the ravages of time, than what is taken from the spiritual -essence by willful mutilation; by methods of repair embodied in iron -scrapers to remove moss and weeds, incidentally spoiling the delicate -lines of reliefs and decoration; by filling gaps with any rubbish -lying about, mending and patching _a la grosse morbleu_; by additions -for the convenience of sightseers, like the unsightly staircase askew -near one of the original, dilapidated approaches. It is devoutly to be -hoped that the overhauling now in progress will, at least, remove such -incongruities and avoid new horrors of so-called restoration.[10] - -Dr. Brandes, whose learning and good sense led the Archaeological -Commission in a track of sound activity, died, unfortunately, in -1905. Though the theft of antiquities has been discontinued on paper, -impudent souvenir hunting is still winked at by authorities fawning -on distinguished guests. Untitled and unofficial collectors will have -some trouble perhaps, at any rate incur a good deal more expense than -formerly, in filling their private art galleries, but for officials -of the type of Nicolaus Engelhard[11] no difficulties seem to exist -and even the Boro Budoor was very recently despoiled to please a -royal personage. So much for Java; as to the exterior possessions, -the Minahassa was plundered, even more recently, for the benefit of -foreign explorers of name and fame. Since the respective Government -edicts[12] multiplied, fixing responsibility at random, cases of -strange disappearance multiplied too, on the principle, it seems, of -making hay while the sun shines; the pen-driving departments, issuing -circulars on everything, for everything, against everything, about -everything, effect absolutely nothing unless their insistence be -taken, often rightly by him who reads between the lines, for a covert -invitation to do precisely the contrary, considering friendships, family -relations, party obligations, etc. etc., of powers and dominions. -The force of regulations and rescripts in the Dutch East Indies is -notoriously short-lived in the best of circumstances, and we have it on -the authority of Hans Sachs, _Je mehr Huerten, je uebler Hut_. The very -scrupulous and wise, moreover, drag off whatever is loose or can be -detached, separating details of ornament, reliefs and statues from their -surroundings, which are indispensable to their proper understanding, to -hide and forget them in cellars and lofts of museums until, the stars -being favourable, accidentally rediscovered after years and years, and -ticketed and huddled together with other ticketed objects in long, -dreary rows of forbidding, bewildering aspect. That is, _if_ they are -rescued and classified and ticketed _tant bien que mal_: the colonial -section in the Museum of Antiquities at Leyden, a byword among the -lovers of Dutch East Indian architecture, shows clearly the obstruction -caused by hopeless negligence in the past and lack of backbone in -the present zeal, energy, ardour, nay, frenzy of investigation. -Everything in Dutch colonial affairs goes by fits and starts with long -blanks of indifference between. To give but one instance: the _Corpus -Inscriptionum Javanarum_, planned with flourish of trumpets in 1843, -still awaits the preliminaries of a beginning of execution. Concerning -the fever of restoration which has broken out, one feels inclined, in -support of Ruskin's opinion quoted above, to sound the note of warning -engraved on the signet ring of Prosper Merimee, Inspector of the -Historical Monuments of France almost a century ago: memnas' apistein, -lest the last state become worse than the first, and excess of zeal -deface what time and the hand of man, even the Department of Public -Works itself, quarrying its material for bridges, dams, embankments -and the shapeless Government buildings of which it possesses the -monopoly, have left standing. Without, however, insisting on the -dark aspect of the situation, let us trust that a sense of shame, if -not of duty, will sustain the interest in the old monuments of Java -now in vogue, and may then the faddish, pompous display, turned into -channels of quiet, responsible, persistent endeavour, herald a brighter -day! - -[Illustration] - -FOOTNOTES: - -[2] Strictly speaking, says Dr. BRANDES in his notes to his -translation of the _Pararaton_, or the Book of the Kings of Tumapel and -Mojopahit (p. 178), there is only one _babad tanah jawi_, which received -its final redaction about 1700. The other _babads_, though they may -contain recapitulations of the general history of Java, treat of local -affairs or of certain selected periods, as the _babads_ Surakarta, -Diponegoro, Mangkunegoro, Paku Alaman, etc. - -[3] Emblem of Siva's fructifying virility. - -[4] Emblem of the fecundity of Siva's _sakti_ or female complement, -Parvati or Uma, Doorga, Kali or whatever other name she goes by -according to the nature of her manifestations. - -[5] Generic name for ointments and salves, used specifically for a -preparation of turmeric and coco-nut oil, which is smeared over the body -on gala occasions and applied to objects held in veneration. - -[6] An _aloon aloon_ is an open square before the dwelling of a -native chief; the _kratons_ or palaces with their dependencies of the -semi-independent princes in Central Java have two _aloon aloons_, one to -the north and one to the south, on which no grass is allowed to grow. - -[7] _Kedaton_ has the same meaning as _kraton_, but is generally used -for that part of a princely residence occupied by the owner himself with -his wives, concubines and children, as distinct from the quarters of his -retinue. - -[8] _Chandi_ means in its correct, restricted sense: "the stones between -and under which in olden times the ashes of a burnt corpse were put," or -"a mausoleum built over the ashes of one departed" (ROORDA and -GERICKE); by extension, in native speech, any monument of the -Hindu period. The _chandi_ Sari is supposed to have been a _vihara_ or -Buddhist monastery. - -[9] A tax of f. 50 (ten pence), the payment of which secures also -admission to the _chandis_ Pawon and Boro Budoor. - -[10] Thanks to Major T. van Erp of the Engineers, who conducted the work -of restoration, this pious wish has been granted. - -[11] Governor of Java's northeast coast from 1801 to 1808, in -whose garden at Samarang "several very beautiful subjects in stone -were arranged, brought in from different parts of the country." -RAFFLES, _History of Java_, vol. ii., P. 55. - -[12] Paraphrases of a fossil statute, periodically paraded and then -returned to its pigeon-hole, like a relic carried round in procession on -the day of the particular saint it belongs to and then shut away in its -repository for the rest of the year. Of what avail are enactments and -ordinances persistently ignored and never enforced? - - - - -[Illustration] - - - - -CHAPTER II - -WEST JAVA - - Quedaron mudos los cuerpos, - Solas las almas se hablan, - Que en las luces de los ojos - Iban y venian las almas.[13] - - _Romancero Morisco (Celin de Escariche)._ - - -The Batu Tulis, lit. "the inscribed stone", near Bogor, commemorates the -feats of a certain prince, Parabu Raja Purana, otherwise Ratu Dewata, -and calls him the founder of Pakuan, ruler, _maharajah ratu aji_, of -Pakuan Pajajaran. That kingdom is the centre of everything tradition has -transmitted regarding the Hindus in West Java. Its origin, according to -native belief, goes back to a settlement of princely adventurers from -Tumapel in East Java, and when Mojopahit flourished after the fall of -that mighty empire, it rose to equal eminence at the other end of the -island, only to be destroyed by the same agency, the growing power of -Islam. The subjection of the mountain tribes of the Priangan by the -settlers from the East proceeded in the beginning but slowly and the -children of the land, even after they had yielded to the inevitable, -must have retained a share in the management of their affairs, for -Soondanese _pantoons_[14] mention separately, as two factors of -government, the _ratu_, king of Pakuan, and the _menak_, nobility of -Pajajaran. However this may be, from about 1100 until the beginning of -the sixteenth century, Pajajaran was a political unity that counted. She -could send an army of a hundred thousand warriors into the field. Her -kings disposed at will of large territories, gained by conquest; one of -them conferred upon his brother Kalayalang the dominion of Jayakarta, -in later years better known under the name of Yacatra, and on his -brother Barudin the dominion of Bantam, principalities destined to play -an important part in the overthrow of the sovereign state. Nothing, -save the meagre accounts of the _babads_ and the scanty remains to be -referred to at the end of this chapter, reminds now of Pajajaran, except -the Badooy in South Bantam, who constitute a community apart, entirely -isolated from the rest of the population and whose peculiar customs and -religious observances so far as known, make it probable that they are -the descendants of fugitives before the Muhammadan inroad. - -When Noor ad-Din Ibrahim bin Maulana Israil had established in Cheribon -not only his religion but also his political power, he began, under -the name and title of Sunan Gunoong Jati, to propagate the faith by -force of arms in the whole of West Java. First he cast his eyes on -Bantam, then a mighty realm, the possession or at least the control -of which, leaving spiritual motives alone, would materially benefit -Moslim trade by securing a free passage through the Straits of Soonda -whenever trouble with the Portuguese made the Straits of Malacca unsafe. -The Sivaite Prince of Bantam, trying to preserve his independence by -fostering the commercial rivalry between his Muhammadan and Christian -friends, received the latter with open arms and besought their -assistance against Cheribon and Demak, but Maulana Hasan ad-Din, a -son of Sunan Gunoong Jati, defeated him none the less and introduced -the Islam among his people both in Bantam proper and in the Lampongs. -Another son of Sunan Gunoong Jati founded the Muhammadan principality -of Soonda Kalapa, notwithstanding the fortifications erected there -by the Portuguese, at the instance of their Bantamese ally, to stem -the tide of Muhammadan conquest. After subjugating the vassal state, -Maulana Hasan ad-Din attacked, about 1526, the troops of Pajajaran -under the King's son Sili Wangi, and routed them, taking the capital -and proselytising by the sword wherever he went, following the example -set by Raden Patah of Demak in East Java. It is probable that Bantam, -once islamised and consequently turning against the Portuguese, took the -side of Cheribon in these wars. At any rate, we find Bantam and Cheribon -together acknowledging the suzerainty of Demak, like the more eastern -principalities of the north coast, and when that central Muhammadan -state of Java lost the hegemony in consequence of its breaking up -after the death of Pangeran Tranggana, and at last the Sooltan of -Pajang,[15] into which it dissolved, had to humble himself with his -allies, the Adipati of Surabaya and the Sunan of Giri, before the -Senapati of Mataram, his former regent in that territory, this valiant -and clever potentate claimed the lordship over the island. These were -the beginnings of a glorious new Mataram, perhaps identical with Mendang -Kamulan. - -Cheribon, which had conquered Bantam and Pajajaran, lost gradually her -strength, became tributary to Mataram in 1625 and wholly dependent in -1632. She declined still more after the death of Panambahan Girilaya, -who divided his succession between his sons Pangeran Martawijaya (later -Sooltan Sepooh) and Pangeran Kartawijaya (later Sooltan Anom), on -condition of their providing for a third son, Pangeran Wangsakarta -of Godong (later Panambahan). Embroiled in the rebellion of Trunajaya -against the authority of Mataram and captured, Martawijaya and -Kartawijaya were kept as hostages at its capital, Karta. Released -through the intervention of Sooltan Tirtayasa of Bantam, more commonly -known as Abu'l-Fatah, they returned home only to get again mixed up -in hostilities against Mataram and the Dutch East India Company, -which overran Cheribon with its soldiers and improved the opportunity -by regulating the affairs of Girilaya's three sons to its own best -advantage. The foundation of Batavia on the site of old Yacatra, taken -by Jan Pietersz Coen, May 30, 1619, had meant, among other things, -an always keener competition in trade with Bantam or, rather, the -"establishment of a free rendezvous", _i.e._ free of bickerings with -native princes and princelings, for the fleets of the Company on their -long voyage to the Moluccos. Bantam having outstripped Cheribon by the -importance she derived from English and Dutch shipping, resented the -blow which threatened to relegate her to a second or third place, and -this resulted in frequent conflicts with the intruders, though the -boundary line of their settlement and their mutual relationship had been -carefully defined in the treaty of 1659. On the other side in occasional -difficulties with Mataram, the Company, acting on the _divide et impera_ -principle, encouraged the rivalry between the middle and western -empires, which both strove for supremacy in the Priangan. How the -Company accomplished its purpose and triumphed, needs here no detailed -examination. Its objects and the considerations which moved it, are -wittily discussed in a Javanese mock-epic, the _Serat Baron Sakendher_, -a satire on the rise of Dutch power at Batavia, the foundation of Moor -Yang Koong (Jan Pietersz Coen). If that pattern of regents _outre -mer_, the first Dutch Governor-General in Java, whose motto was "never -despair", whose grip like the grip of the tiger, has invited comparison -with Ganesa (firstborn of Siva and Parvati) for wisdom and cautious -statecraft, with Skanda (also sprung from the Mahadeva's loins but -without the Devi's collaboration) for resolution and mettle, here we -find him as the son of Baron Sookmool, Baron Sakendher's brother, -and Tanaruga,[16] daughter of the Pajajaranese Princess Retna Sakar -Mandhapa, and the poet makes the personification of the Company say -to his twelve hopefuls, the earliest Tuan Tuan Edeleer, or honourable -members of the Governor-General's Council: Good measures you will -enforce, without quarrelling amongst yourselves, and, even if it were -larceny, the moment you have decided upon it by common consent, I give -my permission,--a speech delightfully in keeping with the tactics of his -father, whose artillery prevailed, not with iron cannon-balls, but with -golden grapeshot of ducats and doubloons. - -The ruins of the Fort Speelwijck and the minaret of Pangeran Muhammad's -_mesdjid_ at Old Bantam are very illustrative of the insinuating way -in which the pioneers of the Company planted their factories; once -admitted on the strength of their promises, they gained a firm footing -by military superiority, driving hard bargains and ousting the Islam -from what it had come to regard as its own. Near by is the neglected, -overgrown Dutch cemetery, where many of those pioneers were laid to -rest, far from home, family and friends, killed in the Company's battles -or by strenuous obedience to exacting orders, bartering their health in -a murderous climate for a handful of silver, wasting body and soul to -swell the Company's dividends. A tangle of weeds and briars closes over -their remains; thick moss, covering their broken gravestones, effaces -their forgotten names; even the mausoleums dedicated to the memory of -the leaders among them, commanders and commercial agents-in-chief, are -crumbling away, harbouring hungry guests which leave safe lairs in -the forests, when deer and wild pigs become scarce, to raid at night -the village sheepfolds, while snakes may dart forth from the cracks -and fissures at any moment and mosquitoes swarm round in myriads, the -worst plague of all to him who seeks communion with the dead in that -jungle. The burial-ground of the Sooltans of Bantam, gathered round -Hasan ad-Din, the first preacher of the true faith in this region, is -in better condition. Though Shafei, to whose _madsheb_ or school the -Moslemin of the Dutch East Indies belong, disapproved of elaborate tombs -and prescribed that sepulchral cavities, after the deposition of the -bodies, should be filled up and made level with the ground, memorial -tokens to mark the graves of Muhammadan saints, famous princes and -heroes, often venerated as _kramats_, are a familiar sight in Java; -they consist generally of pieces of wood or stone, _tengger_, standing -upright at both ends, at the head and at the feet, differently shaped -for men and for women. Many such are found where Pangeran Muhammad -raised his _mesdjid_ with the minaret detached like the campanile of -some mediaeval Italian church. Tombs all round, tombs of Sooltans, -their brothers and sons and cousins, their great councillors and -generals, a Bantamese Aliscamps with Hasan ad-Din occupying the place -of honour under a canopy, prayer-mats and prayer-books lying around, -a benign breeze stirring the muslin hangings and filling the air with -the fragrance of the _kambojas_.[17] Whoever wants to know of the -excellent deeds of the Sooltans of Bantam, their acts of devotion in -peace and their prowess in war, can receive information from Pangeran -Muhammad Ali in _kampong_ Kanari, one of their descendants, keeper -of the archives of the _mesdjid_ and the surrounding garden of the -departed. He will tell furthermore of the well near the north wall -of the new building, which is fed from the well Zemzem at Mecca and, -thanks to the child Ishmail, beneath whose feet its water bubbled -forth, possesses the property of curing disease. It is also connected -with the miraculous source at Luar Batang, whose water possesses the -property of detecting perverters of the truth: the man who tries there -to slake his thirst with a falsehood on his conscience, from a downright -lie to a terminological inexactitude, or even a little fib for the -sake of domestic tranquillity, will not be able to swallow a drop, his -throat refusing liquid comfort until expiation of guilt; and so the -devotees who flock to the shrine of the saint of Hadramaut at Pasar -Ikan, Batavia, leave that source prudently alone--one may have sinned -unwittingly or under strong provocation. Such holy places are thickly -strewn and the last habitation of Hasan ad-Din is one of the holiest, -being overshadowed by the venerable minaret of Pangeran Muhammad's -_mesdjid_, which signified to Bantam what the _mesdjid_ of Ngampel did -to the eastern and the _mesdjid_ of Demak to the middle states of Moslim -Java. The intact preservation of the latter as the oldest existing -edifice erected[18] for Muhammadan worship in the island, is of high -importance _superstitionis causa_, and exceeding care was taken in 1845, -when the danger of its tumbling down became imminent, to rebuild it not -all at once, but one part after the other, round the four principal -supports of the original structure, and to restore the beautifully -carved lintels and posts exactly to their accustomed position. Nothing -is left at Demak of Raden Patah's princely dwelling, but the graves -are shown of Panambahan Jimboon, Pangeran Sabrang Lor and Pangeran -Tranggana, who was killed by one of his servants on an expedition to -still Sivaitic Pasuruan. - -Pangeran Tranggana had auxiliaries from Bantam among his troops and -this leads us back to West Java after our slight digression in favour -of Demak, the energetic central state which, at the time here spoken -of, ruled the roast in matters of conquest for the propagation of the -faith. The Bantamese, more than their converters, have conserved a -reputation for fanaticism and it is not yet a quarter of a century -since a certain Abool Karim of the district Tanara preached the -holy war, the brotherhood of the Naqshibendyah fanning the flame of -sedition he kindled. His _murids_ (disciples) Tubagoos Ismail, Marduki -and Wasid having spread the movement, a mob, led by a certain Haji -Iskak, massacred several Europeans at Chilegon (1888). But for the -Government's bayonets, rather than a course of conciliation based on a -thorough knowledge of the agrarian causes at the bottom of the unrest -among the population, the whole of Bantam might have blazed up and -Cheribon might have followed. Seeing that they could not prevail, the -dissatisfied betook themselves again to prayer, there at the grave of -Hasan ad-Din, here at the grave of Sheik Noor ad-Din Ibrahim, situated -not far from the capital he founded, on a hill near the sea, the -Gunoong Jati, whence his title. The terraces of the _astana_ so called, -first home of the Islam in this region, much venerated however much -defaced, savour of more ancient heathen monuments in all their odour -of Muhammadan sacredness, not otherwise than the _Kitab Papakam_, -the Cheribon code of laws, savours of Indian maxims and even at this -date betrays its birth from the legislation introduced by the Hindu -immigrants, though in 1768 (and not before that year, more than three -centuries after the introduction of the law of the Prophet!), the -_Kutara Manawa_ has officially been abrogated in the Sooltanate. The -lowest three terraces of the _astana_ serve as a burial-ground for the -descendants of Sunan Gunoong Jati and the men of mark in the annals of -his empire; a road, winding upward, a Moslim Via delle Tombe, conducts -the pilgrim to a _mesdjid_ on the fourth, not to be desecrated by the -feet of unbelievers;[19] above the _mesdjid_, on the fifth, the _sanctum -sanctorum_, rest the mortal remains of the saint himself. Speaking of -Cheribon in its relations to Hinduism and the Islam, a reference to -Chinese influences on Javanese architecture cannot be omitted. They -are most evident, of course, where the sons of the Flowery Empire have -settled earliest and in greatest numbers. In several localities Chinese -temples are found for the building and decorating of which renowned -architects, wood-carvers and painters have expressly been summoned to -Java at great expense. Reputedly the finest is the _klenteng_, situated -at a stone's throw from the shed wherein Sunan Gunoong Jati's _grobak_ -is kept, the vehicle in which he descended from heaven to proclaim the -Word. Transplanting their curved roof-trees and gaudy ornament, the -Chinese brought also a taste for grotto-work, once notably conspicuous -in the _kraton_ of Sooltan Anom. On the road to Tagal, near the -_dessa_ (village) Sunyaragi, lies a rocky labyrinth belonging to the -pleasure-grounds of Sooltan Sepooh's famous country-seat. Among other -clever devices it contains an artificial cave so constructed that the -_kanjeng goosti_, retiring thither on a hot afternoon for dalliance -with his favourite of the hour, might shut himself completely off from -the world by a discreet artificial waterfall, securing privacy behind -its liquid screen and a refreshing atmosphere stimulative to amorous -exercise. The Chinaman who elaborated the idea, had his eyes gouged out -to prevent his creating another such wonder of architecture adapted to -the diversions of oriental potentates. - -It seems fitting that in Java, the sweet island whose air is balm and -where always the delicious sound of running water is heard, where -the cult of bathing is perfected by inclination as well as necessity -of climate, some of the oldest signs of civilisation are found in -sheltered nooks and corners still frequented by those who appreciate -an invigorating plunge. Kota Batu, near Bogor, the supposed site of -the capital of Pajajaran, is an instance in point. Destroyed, says -the Soondanese tradition, because the illustrious King Noro Pati had -lifted up his heart to boast against the message of the Prophet, -his sons completed the calamity by their wrangling for the lordship -over outlying, as yet unsubjugated and unconverted dependencies, and -righteousness left the country. The same reasons which made Pajajaran -slow to accept the Islam, had hindered her acceptance of Hinduism. The -mountainous Priangan was sparsely populated and, even if we accept the -statements of native historians who give Hindu civilisation in West Java -a long life by dating the colonisation from India back to the first -century of the Christian era,[20] confined to a limited area, as the -antiquities discovered make clear, it remained far behind that which -reared the superb temples of Central Java. To the best of our knowledge -there were never any Hindu temples at all in West Java, where the people -seem to have contented themselves with prayer and sacrifice in the -open. While Central Java attained to the loftiest and noblest in art, -West Java vegetated until improved communication, stimulated by war and -trade, brought about a dissemination of more eastern artistic notions, -discernible in raised levels and terraces as those of Gunoong Jati, -which remind one faintly of the Boro Budoor; in earthen walls as those -on the Bukit Tronggool, which are arranged after a plan somewhat like -that of the squares enclosing the principal temple and the surrounding -smaller ones of the _chandi_ Sewu. Even then Polynesian clumsiness was -not shaken off. At Batu Tulis, a _kampong_ in the outskirts of Bogor, -where the hosts of two religions fought the battle which decided the -fate of Pajajaran, are several ungainly images and impressions of the -feet of Poorwakali, the spouse of one of that realm's petrified kings, -who mourned him with such copious tears that she softened the very rock -she stood upon, according to one legend; and, according to another -legend, of the feet of a certain Raja Mantri who tarried so long in -contemplation of the inscribed stone already mentioned, pondering over -the meaning of its strange characters, that he sank gradually into the -hard ground. There are more impressions of more feet and a coarsely -carved _linga_, Siva's fecundating attribute, transformed by Muhammadan -piety into the miracle working staff of a Moslim santon. Hardly greater -interest is awakened by the primitive statues Kota Batu derives its -appellation from, "city of stones", which form a sort of _Ruhmes Allee_, -lining the path from the main road to the bath-house, with many of the -same pattern scattered to right and left. All of them are petrified -worthies of Pajajaran, which their own mothers would not recognise, -though the natives know each of them by praenomen, nomen, cognomen and -title. King Moonding Wangi, _i.e._ the nice-smelling buffalo, looking -perhaps a trifle more human than the rest. Of a similar nature are the -_archadomas_, a collection of about eight hundred blocks of stone on -the estate Pondok Gedeh, which need a vivid imagination in the beholder -to pass for the figures of men and animals. A good specimen of the -Pajajaran type of sculpture, if it deserves that name, is the lachrymose -Poorwakali already referred to as standing, petrified herself, at a -little distance from the Batu Tulis where she solaces her widowhood by -keeping company with Kidangpenanjong, forgetting her royal husband, -after her paroxysm of grief, in a plebeian flirtation. Such is woman! - -From these crude attempts at a representation of animate creation, -sprang nevertheless an art which, in the hands of the master-builders -and sculptors of Central Java, who sought the beauty of truth that -is verily without a rival, flowered out in prayers of stone, visible -tokens of their yearning for heavenly reward, born of communion with -the divine in deep reflection, only to descend again to lower planes, -to the seeking of the praise of man, in the decadent conventionality -of the later eastern Hindu empires. The story of the development of -architecture and sculpture in the island from the immaturity identified -with Pajajaran to the luxurious grandeur of the temples of Prambanan, -the Mendoot and the Boro Budoor, hides a riddle no less strange -than that of the bursting forth of Arabic poetry, full-blown in all -its subtleness of thought, exuberance of imagination, perfection -of language. The story of decline is written in the evolution of -decorative design: the significance of motives based on the observation -of the earth and her precious gifts, evaporates gradually in nicely -waving lines, elaborate scrolls, insipid fineries. The _kala_-head -changes into the roots of a tree, figurative of the forest; the trunk -of Ganapati into its bole; at last the tree, roots, trunk, branches, -foliage and all, with the sun rising over the forest, with mountains -touching the sky, with rivers flowing to the sea, into conventional -ornament. Islamic ideals were not conducive to a revival of artistic -conceptions fading into nothingness; neither was, to repeat that too, -the painful contact with Christian civilisation. When the natives were -made to toil and moil for alien masters, their virtues and energies -blighted into the defects and failings of apathy. How could it be -otherwise where an inefficient, venal police and a slow, defective -administration of justice did (and does) not protect property against -depredation; where exertion beyond what is strictly necessary for -bare subsistence, meant (and means) not prosperity but increased -taxation. With all its pretensions to superiority and display of -ethical sentiment, the Dutch Government can scarcely be said to differ -much from Baron Sookmool, the personified East India Company of more -than three centuries ago. Holland's wards in her rich colonies may be -moulded into men, angels or devils, like the Triloka, the triple people -of the Hindus, according to the treatment meted out to them and the -education they receive. As far as Java is concerned, hoping in heaven's -mercy, they live in their old traditions, the light of the past and -the shadow of the present. What will the future bring in advance of -the day on which mankind shall be scattered abroad like moths? There -is no knowledge of it but with God and the secret lies behind the -Banaspati,[21] in the hand of him of the budding lotus-flower, the -Deliverer from Evil. - -[Illustration] - -[Illustration] - -FOOTNOTES: - -[13] - - The bodies remained silent, - Only the souls did commune, - For in the light of the eyes - Came and departed the souls. - -[14] The oldest, perhaps the only original form of native poetry, -happily compared, by Professor R. BRANDSTETTER, with the Italian -_stornelli_. In contradistinction to the _sha'ir_, the charm of the -_pantoon_ lies, or should lie, in its being improvised. It consists of -four lines, of which the third rimes with the first and the fourth with -the second; the first two contain some statement generally but loosely -connected with the meaning of the last couplet, except, to quote Dr. J. -J. DE HOLLANDER, that they determine the correspondence of sound. Here -is one in translation: - - Whence come the leeches? - From the watered ricefield they go straight to the river. - Whence comes love? - From the eyes it goes straight to the heart. - -[15] The title of Sooltan was assumed, probably for the first time in -the history of Java, by the ruler of Pajang when, in 1568, he added -Jipang to his domains. - -[16] This lady was a prisoner of the Pangeran of Jakarta (Yacatra) from -whom Baron Sookmool, charmed by her beauty when he arrived in Java to -trade for his father, the wealthy merchant Kawit Paru, bought her for -three big guns, whose history, in the legendary lore of the island, is -inextricably mixed up with the _mariage a trois_ of Kiahi Satomo (for -the nonce taking domicile at Cheribon), Niahi Satomi and the _maryam_ of -Karang Antu referred to in the preceding chapter. - -[17] _Plumeria acutifolia Poir._, fam. _Apocynaceae_, planted -extensively in cemeteries; its flowers, for this reason called _boonga -kuboor_ (grave-flowers), have a very pleasant odour and are used to -scent clothes, etc. - -[18] About 1468, by Raden Patah. - -[19] It is told that the intrepid Governor-General Daendels once tried -to invade the sanctity of this house of prayer, but even he had hastily -to retire. - -[20] Venggi inscriptions, brought to light in West Java, go back to the -sixth and fifth centuries of the Christian era and name Kalinga in India -as the region from which the Hindu colonists emigrated. - -[21] Banaspati or Wanaspati is the conventional lion's (or tiger's) -head, a frequent motive in the ornament of Javanese temples, especially -of common use over their porches and gateways. - - - - -CHAPTER III - -THE DIENG - - Where Silence undisturbed might watch alone, - So cold, so bright, so still. - - PERCY BYSSHE SHELLEY, _Queen Mab_. - - -Where five residencies--Samarang, Pekalongan, Banyumas, the Bagelen -and the Kadu--meet between two seas, the wonderland of the Dieng links -the eastern and western chain of volcanoes which are the vertebrae of -Java's spine. The Dieng plateau, the first part created, as tradition -goes, and destined to remain longest above water in the island's final -destruction and submersion, is nothing but a huge crater. Nature, in her -most mysterious mood, exercises here a charm of a peculiar character, -well expressed by the name, according to the Javanese derivation from -_adi aeng_, _i.e._ marvellously beautiful.[22] The temples in this -region belong to the oldest and finest if by no means the largest of -Java. The discovery of a stone with a Venggi inscription has led to the -conjecture that the Hindu settlement to which we owe them, originated -from the Priangan; other indications point to immigration directly -from Southern India. However this may be, the dates ascertained (one -in an inscription reproduced by me in 1885 for further examination at -Batavia, leaving the stone in the place where I had found it) from 731 -Saka (A.D. 809) on, witness to the lost civilisation of the Dieng having -reached its apogee at the time the Abbassides flourished in Baghdad and -the Omayyads in Cordova. How it rose, declined and fell, we do not know. -For four centuries its memory lived only as a fantastic tale, the Dieng -remaining utterly deserted, a wilderness of mountain and forest, -inhabited by devils and demons of the Khara and Dushana type. - -Resettled since about 1800, its villages increase in number and size, -and its wild animals, big and small, disappear gradually, though the -tigers are still troublesome, evincing a growing disposition to vary -their accustomed fare with domestic kine and sheep. The sombre woods are -gone and efforts at reafforestation gave so far no perceptible results. -The ground yields abundant crops of cabbage, onions and tobacco, in -which a lively trade is done with Chinese middlemen, who buy for the -merchants at Pekalongan, whence the product is shipped to larger centres -of trade. These middlemen congregate principally at Batoor, a prosperous -village, where travellers to the Dieng, arriving from that side, will -appreciate the hospitable disposition of the _wedono_, the native chief -of the district. Many a one has been entertained under his roof, looked -down upon from the _palupooh_ (split bambu) walls by the Royal Family of -Great Britain and Kaiser Wilhelm in chromolithographic splendour, while -discussing a substantial lunch or arranging for sleeping accommodation -if too tired to push on, or desirous of visiting the Pakaraman, the -valley of death, at break of day when the uncanny manifestations of -that place of horror are strongest. Another source of income for -some of the Chinamen of Batoor and their henchmen of the Dieng is -opium smuggling. The geographical position, commanding access to five -administrative divisions of the island at once, lends itself admirably -to that lucrative business. And if the smugglers cater to a low vice, -they can advance an excuse logically unanswerable by those in authority -who punish them when caught: they satisfy but a demand, in competition -with the Government that created it, introduced the drug and encourages -its use, artificially whetting a depraved appetite and demoralising the -children of the land for the sake of more revenue. - -Often though I went up to forget the cares of exacting duties in happy -holidays on the Dieng, trying the different approaches, the impressions -of my first ascent in October 1885 are freshest in my memory. Starting -from Wonosobo, I preferred to a more direct route the roundabout way via -Temanggoong, spending a day on the road between the twin volcanoes -Soombing and Sindoro, enjoying the views to right and left, every new -turn disclosing new wonders: mountain slopes basking in the warmth which -radiated triumphantly from a sky of dazzling brightness, valleys of -perfect loveliness losing their brilliant hues in the shades of evening -as if a curtain fell between the world left and the world entered. The -following morning early I rode from Temanggoong in a thick mist which, -rolling away before the sun, uncovered a landscape more and more rugged -as I passed Parakan and Ngadirejo, but always more charming, a feast -to the eye. Near Ngadirejo the _chandis_ Perot and Pringapoos claimed -my attention. Built for the worship of Siva, his _sakti_ Doorga and -their eldest son, they offered a sad spectacle of decay, the former -crumbling away in the baneful embrace of a gigantic tamarind, one of -whose branches rose from the midst of the ruin straight up to heaven, -overshadowing Ganesa, the conqueror of obstacles, in his meditations; -the latter holding an image of Siva's _vahana_ or _nandi_, the bull, -symbol of his creative power, still an object of veneration as the -_boreh_ indicated, the walls of the temple being decorated with splendid -bas-reliefs representing a scene from Javanese history or mythology, -analogous to the rape of the Sabine women.[23] Farther on, surprise -succeeding surprise, lies Joomprit, another delicious spot, sanctified -by a holy grave, at the source of the Progo. The water, gushing forth -from the mouth of a cavern and trickling down its sides, is immediately -lost to sight in a declivity among the ferns. Curious monkeys herd -round, led by their brawny chief, imperious like Hanoman, born from the -wind, swinging through space, commanding the simian army of Sugriva: -they constitute one of the few colonies of sacred apes which form a -living link with the Hindu epoch; that of Gaja Moongkoor on the Dieng -has ceased to exist. - -[Illustration: II. _CHANDI_ PRINGAPOOS - -(Archaeological Service through Charls and van Es.)] - -From Joomprit on, it was pretty steep climbing to a point where, at a -sudden turn, I beheld the lowlands, far beneath the clouds gathering -round me, fair plains resting under their hazy veil of midday repose, -calm and undisturbed. Drinking deep of the invigorating mountain air, I -noticed the red cheeks of the women and girls who returned from market -in little groups. After descending to the tea-plantations of Tambi, -the clambering up began again, pretty hard for my pony, to which I -gave an occasional rest, looking back over hills and valleys as they -dissolved in soft-melting tints, impressing the beholder with a sense -of eternal light in limitless space. Wonder akin to awe seized me -when, panorama-like, a landscape of silent grandeur, quite different -from the graceful majesty of the rose-gardens of Wonosobo and the -palm-groves of Temanggoong, unfolded itself. I was on the Dieng plateau. -Notwithstanding the late hour, my admiration of the scenery having made -my progress slow, I could not resist the temptation to dismount and -follow the trail which led me down to the source of the Serayu beside -the road, and pay my compliments to the shade of stalwart Bimo by way of -introduction to the regions resounding in its temples with his exploits -and those of other worthies sung in the _Brata Yuda_.[24] Nor indeed -only in its temples: this same delightful retreat commemorates Bimo's -prowess according to a legend which in its astonishing account of his -supernatural virility cannot be repeated. Enough to say that Arjuno, -making him dig up the _toog_ Bimo, on the advice of Samar, the wily, -was the first, by determining the course of the Serayu, to direct the -water from the mountains of Central Java to the sea, therewith obtaining -the realm of Ngastino. And whoever takes a bath, alone and at night, in -the water springing from mother earth under the _pohoon chemeti_, the -weeping willow of Bimo's fountain, will have no occasion for certain -elixirs largely advertised in daily and weekly papers, will retain -youthful vigour into hoariest age. - -It was dark when I arrived at the _pasangrahan_, the Government -rest-house, received first by a shaggy, plumetailed dog of the Dieng -variety, suspicious of strangers. Her name proved to be Sarama, -suggesting classical associations not sustained, I am sorry to record, -by her master, mine host, a Swiss, retired from service in the Dutch -colonial army and put in charge of the place. Speaking innumerable -languages and every one of them as if it were a _lingua franca_ -composed of all the others, he showed me my room, took orders for my -supper and made me comfortable, the broad, perpetual smile on his -honest face illumining our polyglot conversation. Alas! Wielandt is no -more. Indra, who knows men's hearts, has certainly assigned to this -diamond, more polished, presumably, in its celestial than in its former -terrestrial state, a worthy station among the jewels of the city of -bliss, Amaravati. A man of family instincts, good Wielandt left several -daughters, at the time of my visit of initiation extremely shy little -girls; and a son, then Sinjo Endrik, the obliging and attentive, ever -ready to act as a guide to and otherwise to assist his father's guests -on their excursions, now Tuan Endrik, his father's successor in the -_pasangrahan_, while one of his brothers-in-law keeps a small, private -hotel, opened to meet the increasing influx of sightseers and seekers -of health. The Dieng plateau, especially in the dry season, would be an -ideal site for a sanatorium. The sufferer from the debilitating heat on -the coast in the enervating conditions of a continuous struggle for the -next dollar or official preferment with fatter salary, may find there -rest and a cool climate. Going to the bath-room before setting out early -on some expedition, I have often found miniature icicles pendent from -the _panchuran_, the water conduit, and riding off, have often heard, -in crossing a puddle, the thin coating of ice crackle under the hoofs -of my pony. Sometimes, at sunrise, the few remaining temples stand out -white, the whole plateau being covered with frost, which makes a strange -impression on one who but the day before yesterday sweltered in the -fiery furnace of, for instance, the Heerenstraat at Samarang. - -Waking up the morning after my first arrival, feeling cold, though -the scene my eyes met was not quite so severely wintry as that just -described, my dreams seemed to continue in reality. I beheld a tranquil -plain different in its bright serenity from everything I had so far seen -anywhere else, the Bimo temple rising to the left and the Arjuno group -to the right, sharply outlined against the hills and the sky, their -dark-gray colour in wonderful harmony with the verdure of earth and -the blue expanse of heaven. One moment they appeared near in the clear -atmosphere as if I could seize them with my hand, and then again very, -very far, never to be approached. A vapour, clinging to the slope of -the Pangonan in the direction of the Kawah Kidang, reminded me of the -tremendous cosmic energy entering into the composition of this soothing -stillness, this tonic for the sick and worried, with the certainty of -annihilation as final pledge of freedom. Once a lake of seething lava, -the plateau lies enclosed by the tops of five mountains, the Prahu, -Sroyo, Bismo, Nogosari and Jimat, 2050 metres above the level of the -sea; the Pangonan and Pagar Kandang are old eruptive cones, formed -of the mud and sand thrown out, which accumulated at their bases and -raised the surrounding ground. The plateau in its narrower sense is -now a flat stretch of turf, in places, especially in the middle, a -morass, called the Rawa Baleh Kambang for its northern, and the Rawa -Glonggong for its southern part. Ruins have been found everywhere in -the plain and up the slopes of the hills, even up to the summit of the -Prahu. Here stand stone posts in a row, used by Arjuno, according to -the legend, to tether his elephants, while his cows, after grazing on -the Pangonan, were corralled for the night in the hollow of the Pagar -Kandang, lit. "fence of the cattle-pen"; there, as in Dieng Kidool, -layers of ashes among the slags and other debris, mark the situation -in the past of the burning-grounds, which yield a steady harvest of -bronze and gold finger-rings, bracelets, anklets and other objects of -personal adornment. Ancient aqueducts, walls, staircases, foundations of -secular buildings, clustered round the temples, remains of an important -religious centre, so various and rich that Junghuhn did not exaggerate -when calling them inexhaustible, suggest the existence, once upon a -time, in those mountain wilds, of a Javanese Benares, minus the Ganges -but plus a setting of unceasing volcanic activity, which demolished it -by a sudden, violent outbreak. Such suggestions need only the seconding -of one of the learned to be utterly ridiculed by his equally learned -brethren of an opposite school.... We will let the matter rest at -that and simply enjoy the actual calm of a landscape evidently exposed -to destruction at the shortest notice, of nature recuperating from -outrageous debauch. - -Voices solemn and sweet summon to close communion with the power behind -those manifestations, the universal soul of things human and superhuman, -infernal and divine. One look more at the strip of turf which clasps -the mysteries as a girdle embossed with gems, the Arjuno and Bimo -shrines, shining in the splendour of early morning,--we shall return -to them after our stroll of orientation. In the _dessa_ Dieng Wetan, -close to the _pasangrahan_, is, or rather was, the _watu rawit_, a wall -constructed of big blocks of stone, two portions of which still exist -with a narrow staircase, hewn on a smaller scale, leading to the coping. -The structure, largely drawn upon for building material, goes also by -the name of _benteng_ (fort of) Buddha, an appellation incompatible -with the Sivaite origin of Dieng architecture and a contradiction in -terms besides, considering the character of Gautama's teaching; but in -native parlance everything connected with the Hindu period is referred -to as belonging to the _jaman buda_, while the expression _agama -buda_ includes every pre-Muhammadan ancestral religion. Via Patak -Banteng, Jojogan and Parikesit the _dessa_ Simboongan may be reached, -until recently the highest in Java (2078 metres). Founded in 1815 by -the grandfather of the present _lurah_, or chief of the village, its -inhabitants, on whose stature and colour of skin the cool climate has -had a visible influence, are very prosperous, their principal occupation -being the preparation of a hair-oil from the seeds of the _gandapura_ -(_Hibiscus Abelmoschus_). Simboongan lies on the west bank of Telaga -Chebong, one of the many lakes which add to the indescribable charm -of the Dieng, some possessing uncanny echoes, some being yellow and -sulphurous, some of ever changing hue, some of crystalline clearness -and stocked with goldfish, while the marshy shores are a favourite -haunt of _meliwis_, a kind of duck much prized as food and becoming -correspondingly scarce. Proceeding to Sikunang we get beautiful views in -the direction of Batoor, hidden among its Chinese graves and orchards -as in an airy robe of white and green; along the mountain rills which -hasten impetuously to the valley of Banjarnegara, meeting in the -radiance of the sun's promise for union with the sea; down to the -ricefields of Temanggoong, resplendent at the feet of the high mountains -which keep guard over the Kadu, a paradise dominated by the sister -volcanoes Soombing and Sindoro, a joy to behold. - -Passing Sikunang and turning round the Gunoong Teroos, a spur of the -Pakuojo, we notice some trachyte steps, the head of a staircase made -for the convenience of pilgrims from what is now the residency Bagelen, -to the city of temples, an ascent of five thousand feet. Over a long -distance, following the course of the river Lawang, that gigantic -roadway can be traced far below Telaga Menjer by stones left in holes -from which it was not easy to remove them for building purposes. -Another of these _ondo buda_ on the north side of the plateau, served -the pilgrims coming from what is now the residency Pekalongan, via Deles -and Sigamploong, and disappeared in the same manner. Descending, a smell -of sulphur announces a lion of the Dieng of a less innocent, in fact of -a decidedly satanic aspect: on this soil always the unsuspected turns -up, the remains of an ancient civilisation forcing themselves upon our -attention together with impressive reminders of the subterranean forces -which extinguished it. From a number of cavities on the slope of the -Pangonan, bare of vegetation, a picture of desolation, noxious vapours -rise and bubbles of mud are blown forth and burst with a rumbling noise. -High above the rest works the Kawah Kidang, the deer-kettle, spouting -and growling, throwing the hot liquid round with relish, and it is -advisable to keep her well to leeward on her days of gala, for she -changes frequently her aim and her mood, an index of Kala's disposition -when stirring the bowels of the earth. Being the pulse of the Dieng, -so to speak, she is regularly excited to fiercer exertion by the rainy -season, differing also in this particular from the Chondro di Muka, -her rival near the Pakaraman, with whom she has been confused even by -geographers of name, greatly to her disparagement since she commands -a considerably wider sphere of influence, not scrupling to encroach -upon the domain of her neighbours by moving about. Wherever one pokes -into the ground within her sphere of action, the steam rushes out and -seething puddles are formed; it is wary walking and the wise will take -warning from the foolhardy Controleur whose curiosity prompted him a -step too far: sinking through the upper crust into the boiling mud, -he had his legs so badly burnt that he died of the consequences and -was buried at Wonosobo instead of marrying his Resident's daughter at -Poorworejo. - -With its mofettes, solfataras, steam-holes, mud-geysers, sulphurous -lakes, its treacherously opening and closing chasms,[25] last but -not least its notorious valley of death,[26] the Dieng is the region -above all others in volcanic Java, of miracles that expound the -antagonism between fratricide life and death on our turbulent planet, -which continuously prepares for or recovers from spasms of generative -destruction. One of these spasms, on a grander scale than usual in -the short span of human history, was the eruption of Krakatoa in -1883; which raised and submerged islands, shaking and altering the -Straits of Soonda, a resultant tidal wave razing the towns of Anyer -and Cheringin. The Dieng, some three hundred miles off, responded -faithfully, as might have been expected, the Kawah Kidang roaring and -splashing mud furiously, the wall of the crater-lake Chebong cracking -in several places, so that part of its water, instead of flowing -through the old channel, now seeks its way through the fissures thus -created, remunerative tobacco-fields being transformed into swamps. Such -disasters preach an eloquent sermon on the text, hewn in stone by the -builders of the temples here erected to Siva as Kala, the Overthrower, -and, transmitted with the wisdom of ages by a later religion, happily -expressed by the German poet: - - _Was hilft es Menschen seyn, was liebe Blumen kuessen, - Wann sie sind schoene zwar, doch balde nichts seyn muessen?_[27] - -The news that a troop of strolling players had arrived, dispelled, -however, ideas of that sort, unpalatable truth never proving successful -against the pleasurable excitement of the moment. They were going to -perform at the house of the reputedly wealthiest man of the plateau -and not the less highly considered by his neighbours because caught -redhanded, not once but repeatedly, in handling the forbidden, as I -heard afterwards. Living near one of the enclosures traditionally -associated with the pyres which were extinguished when the Hindu -priests deserted their altars, he gave the _ton_ to the upper ten of -Dieng society, "disporting like any other fly" unterrified by daily -manifestations of cosmic potency. Surrounded by his _ganadavatas_, -gods of the second rank, he welcomed me to the show. Mounted on sham -horses, the actors delighted their audience with a sham battle which -soon became a single combat between two valiant knights, encouraged by -masked clowns, funny yet exquisitely graceful in their movements: the -_savoir vivre_ of this people is perfectly matched with their elegance -of carriage and correctness of speech and innate propriety of demeanour. -The comedians' stage-properties did not amount to much and their -inventive genius shone the more brilliantly: a tiger (for a hunt of his -highness our common uncle[28] followed the joust) was improvised with -jute bagging and two pieces of wood, representing the jaws, snapping -ferociously, perhaps a compliment to the _orang wolanda_ present, his -biped equivalent in native estimation, as already remarked. Or an -allusion may have been intended to local events: not longer than a week -before, Paman had tried to force Wielandt's stable, cooling his wrath, -when baffled, on Sarama's pups. - -So much for my recollections of the histrionic exercises on the Dieng, -and now about the temples! If Thomas Horsfield, in his narrative of the -tour he made through the island between 1802 and 1807, mentioned the -so-called Buddha-roads, it was Raffles who sent Cornelius, Lieutenant in -the Corps of Engineers, to survey the architectural remains on the Dieng -plateau proper, which the earlier traveller had not visited. According -to the official account of his mission, kept in the library of the -Museum of Antiquities at Leyden and still unpublished, he found whatever -was standing of some forty groups, covered with clay and volcanic ashes -up to nearly a fourth of the original height. Captain Baker, also -commissioned by Raffles, worked three weeks on the Dieng after his -examination of the ruins at Prambanan and the Boro Budoor. Junghuhn, -whose observations date from 1838 to 1845, speaks of more than twenty -temples in a wilderness of marshy woods. The woods have disappeared, the -marshes hold their own and of his twenty temples only eight are left in -a recognisable shape: five of them belong to the Arjuno group, including -the so-called house of Samar; the best preserved is the Wergodoro or -Bimo; the Andorowati and Gatot Kocho crumble away even faster than the -rest. It has already been remarked that the Dieng structures belong -to the oldest in the island, the _hanasima_ inscription, transferred -to Batavia, furnishing a record of the Dieng civilisation which goes -back to 731 Saka (A.D. 809). They are interesting to the Indian -antiquary, wrote Fergusson, "because they are Indian temples pure and -simple, and dedicated to Indian gods ...; what (they) tell us further -is, that if Java got her Buddhism from Gujerat and the mouths of the -Indus, she got her Hinduism from Telingana and the mouths of the -Kistnah.... Nor are (they) Dravidian in any sense of the word. They -are in storeys, but not with cells, nor any reminiscences of such; -but they are Chalukyan." Later learning accepts this statement only -with cautious reserve. Whether Chalukyan or not, though, it is plain -even to the unlearned that, erected to Siva, the Mahadeva worshipped -principally in his character of Bhatara Guru, the divine teacher, to his -_sakti_ Doorga and their first-born Ganesa, these temples, radiating the -all-soul in the fierce glare of the midday sun, unfolding their secrets -in the mellow moonbeams of night, partake fully of their mysterious -surroundings, are integral portions of the ground they occupy, as -may be said of all ancient Javanese buildings. Men of great power of -imagination, deep-reasoning sentiment, the builders of these marvels, -working their thoughts up to the sky, rescued for us the essence of -the Dieng's past existence. Their apprehension of universal happiness -without beginning or end, sharpened by the desire to enjoy heaven on -earth, lent immortality to the greatness of a people every vestige of -whom would have disappeared but for their creative enthusiasm. - -[Illustration: III. _CHANDI_ ARJUNO ON THE DIENG PLATEAU - -(Archaeological Service through Charls and van Es.)] - -Prurient prudery, keen on the scent of the nasty, feels shocked at -the _lingas_ and _yonis_ lying round, unable in its fly-blown purity -to grasp the divinity of eternal love in the poem of generation, the -union of the Deva and the Devi in causation and conception of life. -The Philistine sees little more than rubbish, heaps of stone of no -earthly use except as havens of refuge when out shooting _meliwis_ -and overtaken by rain. In the Rawa Baleh Gambang we find five such -clustered together, the _chandis_ Arjuno with the house of Samar, -Srikandi (Ongko Wijoyo), Poontadewa (Trumo Kasumo or Sami Aji) and -Sembrada (Sepropo), the chief hero of the _Brata Yuda_ being honoured -in the midst of family and friends, including his funny and faithful -servant. The _kala-makara_[29] ornament of the entrance to the _chandi_ -Arjuno tells its tale; so do the empty niches designed for free-standing -statuettes dissolved into space. Like the _chandi_ Srikandi it was once -surrounded by a wall and another point of resemblance is the small -rectangular building called the _chandi_ Samar, probably destined for -secular purposes; of the Srikandi dependency, however, only the base -can be traced. The _chandi_ Sembrada deviates somewhat in architectural -plan and detail, and the ground-idea of the decoration can be studied -to best advantage in the _chandi_ Poontadewa, finest of the group, -exquisitely graceful on its high basement. Here again the _makara_ -ornament prevails, budding into leaves and flowers, chiselled with a -chaste appreciation of the esthetic principle of self-control: _In -der Beschraenkung zeigt sich erst der Meister_. Under the tapering -roofs, fallen or falling in, which give the inner chambers an air of -indescribable elegance, notwithstanding the cramped dimensions, images -of holiness stood on pedestals; the images have been removed, heaven -knows whither, and even the pedestals have fared badly at the hands -of sacrilegious robbers digging for hidden treasure. Trumo Kasumo, -supposed to keep sentinel over his _chandi_ (in bas-relief, north side), -cannot but be scandalised at modern methods of research and modern -behaviour in general. - -The morass shows, in the dry season, the foundations of buildings, -regularly arranged, lining streets which intersected at right angles -over a considerable part of the Rawa Baleh Gambang. Their disposition -has been advanced to support the theory that the population of the Dieng -lived in wooden houses, built on those substructures of stone. The -theory that the superstructures of stone have been carried away and the -submerged substructures left because not so easy to get at, is just as -plausible; perhaps a little more so. But whatever they were, temples and -priestly or private dwellings of wood or stone, the officiating clergy, -their assistants and the inhabitants of the city ministering to their -fleshly needs, must have suffered a good deal from the dampness of the -soil, the plateau offering already in those early days a field of rich -promise for the experiments of hydraulic engineers. Among canals and -ditches of less importance, the Guwa Aswotomo, a _cloaca maxima_ some -twelve centuries old, still relieves the plain of its superfluous water. -According to the legend, for nothing in this locality goes without at -least one,--according to the legend then, the subterraneous passage -was dug by Aswotomo on his expedition to the Dieng for the purpose -of smashing the Pandawas, and nearing Arjuno's residence he pushed -his way up to the surface, from distance to distance, spying how far -he had yet to continue his underground march. Descending into one of -the peep-holes he made, in a season of extreme drought, I was able to -crawl on to the next, through mud and debris which blocked my further -progress and, unable to crawl out on a level fifteen or twenty feet -lower, the watercourse sloping deeper and deeper down, I had to return -to my point of ingress. The glory of this feat diminishes in the light -of my knowledge of the circumstance that the Dieng plateau harbours -no snakes,[30] save the decorative _nagas_ of temple architecture, -and that a companion followed my movements above ground; had we been -provided with ropes, we might have carried our work of exploration -much further--but that must wait for another time. Of the rare plant -which grows nowhere but in Aswotomo's burrow and owes its growth to -his copious perspiration while at his task, a fern possessing rare -qualities, highly beneficial to him who pulls it out by the roots, I saw -or, rather, felt nothing in groping my way through mire and darkness. -Taking its course in a direction inverse to the mole-man's initial -tunnel boring, his Guwa begins at the Arjuno temples as an unpretentious -drain and runs, for about half a mile, slanting toward the source of the -river Dolok, where Junghuhn has set up two _lingas_. - -[Illustration: IV. _CHANDI_ BIMO OR WERGODORO ON THE DIENG PLATEAU - -(Archaeological Service through Charls and van Es.)] - -The largest remaining and most beautiful temple on the Dieng is the -_chandi_ Wergodoro or Bimo,[31] where the Pangonan rises out of -the Rawa Glonggong. Notwithstanding Fergusson's opinion, competent -critics, deriving their conclusions from the horizontal lines of the -roof-storeys, maintain its Dravidian or Southern Indian instead of -Chalukyan character.[32] The niches with busts, which impress one as -windows with people poking out their heads to see who is disturbing -their quiet, suggest an approach to ideas further developed in the -architecture of the plain of Prambanan. These curious persons look out -only at the back and at the sides; the niches of the roof in front, over -the projecting porch with _kala-makara_ ornament, are all empty. With -its entrance facing east, in contradistinction to those of the other -temples on the plateau, which face west, the _chandi_ Bimo possesses -also notable peculiarities in the details of its sculpture: the double -lotus of the cornice, lotus-buds and diminutive bo-trees of uncommon -shapes, etc., while the upward tapering structural design displays a -tendency to the slightly curved lines so dearly loved by Greek builders -of the best period and adapted by the masters of early Gothic. The -larger, lower niches have been despoiled; architraves and mouldings, -festooned with foliage, flowers and seed-pods, divide the open spaces -round about in a tasteful, sober manner, exciting without fatiguing -the eye. From the fact that the decoration has not been completed, it -is inferred that the sculptors were interrupted like their comrades at -work on other monuments of Central Java, overwhelmed perhaps by the -catastrophe of volcanic or martial nature, which depopulated the Dieng -and coincided with the decline of the ancient empire of Hindu Mataram. -The miraculous voice heard in the _chandi_ Bimo at dead of night, is -silent on this point. All temples have their _shetans_, their bad, -rarely good spirits, but the _genius loci_ of the Bimo excels the whole -Arjuno crowd of them in efficacy and unfailing attention to the business -of the seekers of advice, who arrive from far and wide to consult the -oracle. Entering after dusk the gate of the Dread One, Kala, one with -Rudra, the Roarer (the Kawa Kidang) near by, they have but to wait in -prayer at the altar of the wondrous fane. A strange whisper, mounting -like the odour of _melati_ and _kenanga_, tells them how to avoid the -grim giant Danger if, on leaving, they are firmly determined to pursue -the road of Good Desert. - -The _chandis_ Gatot Kocho and Andorowati, falling into hopeless ruin, -will soon be remembered only by their location, like the _chandi_ -Parikesit, and it is a pity to think of those which left no trace at -all, whose very names are forgotten. The state of affairs on the Dieng -plateau, said Captain, now Major T. van Erp,[33] commissioned for the -restoration of the Boro Budoor, leaves everything to be desired.... -Villages came into existence and expanded. The inhabitants need stone -substructures in building their houses and it is a matter of course that -they use temple stones for that purpose; these are here much smaller -than those of the monuments in the valley of the Progo and the plain of -Prambanan, easily carried off and exactly of the right size.... This is -the case of the spoliation of the temples on the Dieng in a nutshell. -But it should be added that the natives are not the only offenders. So -much, indeed, is implied in Major van Erp's anecdote of a tourist who, -examining the statuary adorning the grounds of the _pasangrahan_, a -remarkable collection formed from miscellaneous loot, was invited to -make his choice, the selected plunder to be delivered at Wonosobo in -consideration of five guilders (a little over eight shillings). Many -others had the same experience: numberless statues and stones carved -into ornament have been appropriated by official and unofficial visitors -to enrich museums and private collections. The appointment of Wielandt -Sr., later of Wielandt Jr. as keeper of the _pasangrahan_ and of the -antiquities in a region of archaeological interest equal to Pompeii and -Herculaneum, without any funds whatsoever at their disposal, was only -an incident in the continuous farce performed by the Dutch East Indian -Government in all its relations to monumental Java up to the date of its -laborious confinement of the Archaeological Commission--and after, as I -shall have abundant occasion to show: a farce with consequences sad to -contemplate. This applies to antiquities of every description. I turn to -my diary: In different places, when digging, layers of ashes are found -with charred human bones imbedded, and often trinkets. The natives, -however, keep their treasure-troves secret for fear of the Government, -which has decreed, and rightly, reserving its rights, that they may -not sell without asking for and obtaining permission, but appropriates -everything it hears of, at ridiculously low prices; a good deal is -therefore sold and bought privately, notwithstanding the prohibition, -even by officials; a systematic search never having been attempted, none -the less fine trifles are unearthed and not always trifles either; last -night, in the _pasangrahan_, some rings were shown to me; the owner, -acting very mysteriously, produced at last a statuette from under his -_baju_, about six inches of solid gold, beautifully wrought; its mate, -equal in height, material and workmanship, he had been forced to sell, -according to his story, for seventy guilders (less than L6); he wanted -more to part with this one and it is certainly worth many and many times -that sum; a change in the usual sordid Government practice would result -in remarkable discoveries; recently, as Dr. L. told me, an inscribed -stone was laid bare; when trying to have a look at it the same day, his -informant told him that it had already been spirited away to prevent -_susah_ (trouble); not much is necessary to be sentenced to _krakal_ -(hard labour in the chain-gang) at Wonosobo. - -It is true the Government sent some one to the Dieng, about fifty years -ago, to photograph the temples as they then existed and, fortunately, -the operator chosen was I. van Kinsbergen who, having made his debut in -Java as a member of an opera-troupe, developed a rare artistic sense -in portraying the deteriorating outlines of the ancient fanes of the -island. But there the matter rested until the complaints became too loud -and in 1910 hopes were held out that steps would be taken to clear the -ruins of parasitic vegetation, to drain the plateau by repairing the -trenches and conduits still in working order since the Hindu period, -incidentally to consider the possibility of restoring the sanctuaries -not yet tumbled down. Names I heard in connection with this charge, -make me tremble, writes a correspondent from Batavia, for a repetition -of the vandalism committed in the plain of Prambanan, particularly -the criminal assaults on the _chandi_ Plahosan and the _chandi_ Sewu, -where a Government commissioner tried to arrest further decay on the -homoeopathic principle: _similia similibus curantur_. Government -solicitude for conservation proves often more destructive than simple -neglect and, to take an illustration from the Dieng itself (others will -be culled in the course of my observations, from a plentiful supply of -official _betises_ and _bevues_, if not worse, in other localities), no -sooner was general attention drawn to the enigmatic sign, described by -Junghuhn and copied in his standard work from a rock between the lakes -Warna and Pengilon, than it began to fade. Still quite clear in 1885 -and up to 1895, despite its having been exposed to wind and weather -during ten centuries (as surmised), it became fainter and fainter after -that year, the process of a gradual loss of colour being duly noted at -subsequent visits, until in 1902 I found it hardly distinguishable. To -make up for the injury, a Controleur discovered, in 1889, supplementary -tokens, not black but red, on the same Batu Tulis, or Watu Keteq as -the natives rather call it, "monkey-stone", because they recognise in -the figure recorded by Junghuhn, a likeness to the animal referred to. -The smaller red letters, or whatever they were intended for, steadily -increasing in number, appearing in places where I had never noticed -anything before, I could not help suspecting the little shepherds who -look so innocent and shy and hardly venture an answer when spoken to, of -knowing more about this miraculous growth of a hieroglyphic inscription -than their artlessness implied. For all their stolid mien, the natives -are exceedingly fond of a joke and what greater sport can be imagined -than to get the wise men of Batavia and of European centres of erudition -by the ears, inciting them to raise always more learned dust in their -efforts to decipher the undecipherable characters of an impossible -language, each being cocksure of the infallibility of his individual -interpretation? If, however, we have not to do with Kromo or Wongso his -mark, the ghost of the Batu Tulis must be held responsible for, among -the incorporeal inhabitants of the many caves in this neighbourhood, -the dweller beneath the monkey-stone is of greatest occult potency and -the good people who come from the adjoining lowland districts, even from -Surakarta and Jogjakarta, to hear and translate the voices of the Dieng, -repair hither, after partaking of good advice in the Bimo temple, to -_sembah_ (make their salutation) before the entrance and ask _slamat_ -(blessing and success) on their foreshadowed undertakings. Nocturnal -devotions inside the cave of the Watu Keteq on a lucky, right lucky, -carefully calculated night, means untold wealth, and whoever dares to -brave the resident sprite of darkness with that desire in his heart, as -very few do, and still remains a poor devil, has doubtless skipped a -word of power in muttering his incantations or disregarded some other -essential observance. - -To the lover of mountain scenery it is far more profitable to wait -for dawn near the triangulation pillar and point of junction of four -residencies: Samarang, Pekalongan, Banyumas and the Bagelen, with a -fifth, the Kadu, only a few paces off, when the Eye of Day rises to -divide the waters behind the mountains and the rack of clouds, and, -to the north and the south of the island, the sea begins to glimmer -in the azure and orange tints sent before to meet the melting gray of -vanquished darkness. Following its course in all-compassing space, the -soul enters into silent communion with nature, the divine creation of -the supremely divine which teaches feeble men how to worship. Such -moments bring a wholesome chastening of the flesh and as we descend, -goaded by the fierce darts of the conqueror overhead who makes the -earth wrap herself in her vapoury robe of protection, veiling the -grand vision,--as we descend where the runnels descend that feed the -Serayu and the Tulis winding its way to the Kawah Kidang, we find the -plain with the _chandis_ one immense temple of adoration. The Vedic -subtle body yearns to enter the sheath of prayer, to be moulded by -its creator into the form fit for union with the spirit of the world; -respiration becomes aspiration to the beatitude of manifest truth, of -final rest in extinction of sin and shame and sorrow. So pass the hours -in purification, in desire of a spark of the thought which breathes -life into mortification of self. Then, at the passing of the light -with the last flush from the West, in awe-inspiring stillness, the -quivering stars lift their heads to watch the holy city of the dead; in -clear-toned stillness, the night-wind moaning, the Rawa lamenting the -lost civilisation of a lost religion whose symbols remain but are not -understood, a mourning for humanity labouring in vain. The Dieng has -been repopulated with a race between whose fanciful ideals, rooted in -a forgotten past, and the rapacity of foreign rulers no lasting accord -seems possible. Is it ordained that they, the thralls and the masters, -shall continue in their present relations? Or will they disappear in -their turn and, to quote Junghuhn, this mountain region revert to its -free, natural state? Perhaps in the hour of upheaval native seers -prophesy, when safety shall be found by none except to whom the Just -Reckoner grants it. And mingling in one measure, which comprises the -_jaman buda_, the time of bondage and the future, their dim notions -of Mahadeva, the Beneficent Destroyer, and their conception of the -dispensation of the Book, the leaders of religious exercise in the -villages abide by their advice of submission until the true believers -win the day, a day of glory for Islam, sure to arrive in the circular -course of existence, which is nothing but Sansara, in attainment of -Moslim brotherhood, which is nothing but Brahma Vihara, the sublime -condition of love. Meanwhile, hearing is to be practised; haply it -will lead to the comprehension of a lesson inculcated by each of the -three creeds amalgamated in the Javanese mind and best expressed in the -form borrowed from a fourth: The thing that hath been, is that which -shall be; and that which is done, is that which shall be done,--or, in -the version of the greatest poet of our own age: _Cio che fu, torna e -tornera nei secoli._[34] - -[Illustration] - -FOOTNOTES: - -[22] Dr. A. B. COHEN STUART, however, derives Dieng from -_dihyang_, the name found by him in old records. - -[23] The remains of both these exquisite little temples suffered -severely from a gale in 1907, which blew some of the surrounding trees -down, their trunks and branches falling heavily and disjoining the -still tolerably erect walls, the _chandi_ Perot, according to latest -intelligence, being wholly destroyed by the toppling of the tamarind it -supported. - -[24] The _Brata Yuda Yarwa_ is the Javanese version of the famous Kawi -poem _Bharata Yuddha_ which, in its turn, is founded on the Sanskrit -epos _Mahabharata_. The war for the possession of Hastinapura is -transplanted to Java; the Sanskrit proper names have passed into the -nomenclature of Javanese history and geography; the Indian heroes have -become the founders of Javanese dynasties, the progenitors of Javanese -nobility. - -[25] One of those chasms, near the _dessa_ Gaja Moongkoor, swallowed not -merely a dancing-girl, a most common occurrence in Javanese legendary -lore, but a whole village. - -[26] A very active mofette which the natives call the Pakaraman, _i.e._ -the "selected spot" where King Baladeva had his arms forged in the Brata -Yuda war. - -[27] - - What is the use of living, of kissing lovely flowers, - If, though they are beautiful, they must soon fade into nothing? - -[28] The native's deferential fear for the animal in question, makes -him reluctant to pronounce its name, a liberty likely to give offence; -referring to the lord of the woods, he speaks rather of his respected -uncle (_paman_) or grandfather (_kakeh_), which satisfies, at the same -time, his lingering belief in the transmigration of the soul. - -[29] Siva as Kala, the destroyer with the lion's or tiger's head, -Banaspati, devouring the sea-monster Makara: time finishing all -things and alleviating all distress, in respect of which notion -VOLTAIRE'S short but pointed story of _Les Deux Consoles_ may -be profitably read. - -[30] Query: Has St. Patrick ever been on the Dieng? - -[31] Or Bhimo, one of Arjuno's four brothers and avenger of the honour -of the family on Kichaka, who had fallen in love with their common wife -Draupadi. - -[32] No buildings in the Northern Indian or Indo-Arian style have been -found in Java. - -[33] Reporting to the _Batavian Society of Arts and Sciences_, January -11, 1909. - -[34] That which has been, returns and will return through all time. - - - - -[Illustration] - - - - -CHAPTER IV - -PRAMBANAN - - _Queen Gertrude...._ - - ..., all that lives must die, - Passing through nature to eternity. - - WILLIAM SHAKESPEARE, _Hamlet, Prince of Denmark_, I., ii. - - -The vast plain of Prambanan, which extends southward from the foot of -the Merapi, one of Java's most active volcanoes,[35] is, or rather was, -studded with Sivaite and Buddhist temples. Called, in the later days -of ignorance regarding their signification, after some outstanding -feature (Sewu, Loomboong, Asu), after gods, demi-gods and heroes of -romance (as on the Dieng), after the villages near which they were found -(Kalasan or Kali Bening), or after their general position, a good many -might share the appellation Prambanan. In speaking of _the_ Prambanan -temples, however, the group is meant which lies beside the main road -between Surakarta and Jogjakarta, where the two residencies meet, but -still within the boundaries of the latter. Excepting the Boro Budoor -and Mendoot, it comprises the finest and most famous monuments of -Central Java, which from olden times have been held in great veneration -by the population, even in their neglected condition, when reduced to -little more than heaps of overgrown debris, lairs of wild animals. Freed -from their luxurious vegetation and excavated, architectural remains -of the first order came to light with sculptured ornament nowhere -else surpassed in richness of detail and correctness of execution. -Surrounded by ruins of a mainly Buddhist character, these buildings -were consecrated to the Hindu Trinity with Siva leading the Trimoorti -as Bhatara Guru, Master and Teacher of the World. A date recently -discovered, 886 Saka (A.D. 964), or, according to another reading, -996 Saka (A.D. 1074), points to the period when Sivaism in Java had -already become strongly impregnated with Buddhism, a circumstance -fully borne out by the external decoration. - -[Illustration: IV. EAST FRONT OF THE SIVA (LORO JONGGRANG) TEMPLE OF THE -PRAMBANAN GROUP IN 1895 - -(Cephas Sr.)] - -Among the natives, the Prambanan ruins go by the name of _chandi_ -Loro[36] Jonggrang because of the legend connected with their origin. -Once upon a time Prambanan was ruled by a giant-king, Ratu Boko, -possessed of an only daughter, Princess Jonggrang, and an adopted son, -Raden Gupolo, whose father had been killed by command of the King of -Pengging. Having sworn revenge, Raden Gupolo feigned love for the -beautiful daughter of that monarch and asked Ratu Boko to assist him -in making her his wife. Ambassadors were despatched with instructions -to negotiate the marriage. His Majesty of Pengging received them in -a friendly manner and entertained them at his Court but, not wanting -Raden Gupolo for a son-in-law, he sent secret agents in all directions -to seek and bind to his service a hero with power to resist and subdue -the giants, Ratu Boko's subjects, of whom he was in mortal fear. One -of those emissaries, searching the slopes of the Soombing, met with -the recluse Damar Moyo of the children of Sumendi Petoong, the chief -of the _legen_-drawers.[37] Damar Moyo's wife had blessed him with two -sons, Bondowoso, a tall and strong fellow, and Bambang Kandilaras, -less muscular but more favoured in outward appearance and of a gentler -disposition, whom he recommended as just the man needed for the rescue -of the Princess of Pengging and ready for the task, provided her royal -father would consent, in consideration of the defeat of the giants, -to give his daughter to the young man with half his kingdom as dowry -and the other half to follow after his death--which conditions prove -that even in those remote days the saintly did not despise worldly -advantage. The King of Pengging consented and Bambang Kandilaras marched -against Prambanan, but no weapon could harm Ratu Boko, who roared so -dreadfully that the sound and his breath combined were enough to knock -any human foe down at a distance too far to distinguish a man from -a woman or a giant from a _waringin_-tree. Bambang Kandilaras fled, -reporting at Damar Moyo's cave, and was commanded to try once more with -the assistance of his brother Bondowoso. They accomplished nothing. -Bambang Kandilaras ran away even before the battle commenced, to hide -himself in a ravine where the troops of Prambanan could not follow -him, and Bondowoso, blown off his legs by a puff from Ratu Boko's -formidable lungs, sought safety in precipitate retreat to the mountain -Soombing. Then Damar Moyo taught him a magical word which, pronounced -twice, would make him big and heavy as an elephant, and give him the -strength of a thousand of those animals. Thus armed, Bondowoso returned -to Prambanan, where he killed half of Ratu Boko's warriors in their -sleep, while the other half, waking up, concentrated backward, with -the enemy in hot pursuit, to tell their king what had happened. Nobody -shall stir, said he; I myself alone will settle this little business. -Meeting Bondowoso near the village Tangkisan,[38] he began to roar as -loud and fume as hard as he could but, to his astonishment, his breath -lacked the accustomed power and so he had to fight for his life hand to -hand. It was a terrible fight: houses and gardens were trampled down, -forests rooted up and mountains kicked over, while the perspiration -dripping from the bodies of the enraged combatants formed a large pool, -the Telaga Powiniyan.[39] To end the struggle, Bondowoso, in a supreme -effort, seized Ratu Boko round the middle and threw him into that pool, -where he sank and, drowning, made the earth tremble with a last roar -of anger and distress.[40] Raden Gupolo, hearing the noise, hastened -to his assistance with a few drops of the water of life in a cup, an -elixir prepared by Mboq Loro Jonggrang,--only a few drops, but enough to -resuscitate the dead giant-king if put to his lips. Bambang Kandilaras, -however, drew his bow and, from the place where he had watched the -fight, shot the cup out of the hand of Raden Gupolo, who thereupon -attacked Bondowoso. Bambang Kandilaras let more arrows fly at the -giant-warriors of Prambanan, who now rushed up to avenge their king's -death. In the general _melee_ Bondowoso killed also Raden Gupolo and cut -off his head, which he threw away in an easterly direction, changing it -into a mountain, the Gunoong Gampeng; but his brains and heart he threw -away in a southwesterly direction, changing them into another mountain, -the Gunoong Woongkal. Thereupon he defeated the remaining half of the -army of Prambanan and repaired to Pengging, claiming the reward for -his brother. The king of that country, glad to be rid of the giants, -was as good as his word, wedded his beautiful daughter to Bambang -Kandilaras and appointed Bondowoso his viceroy in Prambanan, with the -rank and title of _bupati_. Taking up his abode in the palace of the -late Raden Gupolo, Bondowoso happened to see Mboq Loro Jonggrang, who -continued living in the _kraton_ of Ratu Boko, and fell in love with -her. He asked her hand in marriage and she, abhorring the man who had -killed her father, and one so unprepossessing in countenance too, but -afraid to provoke his displeasure by a blank refusal, answered that she -was willing to become his wife on condition of his providing a suitable -_sasrahan_ or wedding-present, nothing more nor less than six deep wells -in six buildings, the like of which no mortal eye had ever seen, with -a thousand statues of the former kings of Prambanan and their divine -ancestors, the gods in heaven, all to be dug and built and carved in one -night. Bondowoso called in the help of his father, the recluse Damar -Moyo, of the King of Pengging and of his brother Bambang Kandilaras, all -three of whom responded, going to Prambanan and uniting in prayer on the -day before the night agreed upon by the spirits of the lower regions, -who had been commandeered for the task by the saint of the mountain -Soombing. The evening fell and as soon as darkness enveloped the earth -a weird sound was heard of invisible hands busy laying foundations, -erecting walls and sculpturing statuary. By half past three o'clock the -six wells were dug, the six buildings completed and nine hundred and -ninety-nine statues standing in their places. But Mboq Loro Jonggrang, -roused from her slumbers by the hammering and chiselling, and suspecting -what was going on, ordered her handmaidens out to stamp the _padi_[41] -and to strew the ground, where the noise was loudest, with flowers and -to sprinkle perfume. The spirits of the lower regions cannot bear the -odour of flowers and perfumes, as everybody knows; so they had to desist -and deserted their almost finished work in precipitate flight, to the -consternation of Bondowoso, who pronounced this curse: Since the girls -of Prambanan take pleasure in fooling a faithful suitor, may the gods -grant that they shall have to wait long before they become brides![42] -Having said this, yet hoping against hope, he called on his lady, who -asked tauntingly whether the honour of his visit meant the announcement -that the task imposed upon him by way of testing his love, had been -completed. This filled the measure and he answered: No, it is not and -you shall complete it yourself. The threat was immediately realised: -Loro Jonggrang changed into a statue of stone, the thousandth, which -terminated the labour of the spirits and is still to be seen in a niche -on the north side of the principal edifice. - -The reader will recognise in this legend the hoary eastern material of -many others current also in western lands. It pervades the legendary -lore connected with the plain of Prambanan in widest sense, and one of -its many variations, to be recorded farther on, applies specially to the -Buddhist _chandi_ Sewu or "thousand temples", only a little distance -from the Loro Jonggrang group;[43] in fact, originally adapted to -account for the many ruins scattered over a vast area in that region, -it has taken separate forms to meet the requirements of separate -localities. Apart from tradition, we owe the oldest extant description -of the Prambanan antiquities to the East India Company's servant Lons at -Samarang, who wrote in 1733. The Governor-General van Imhoff referred to -them in 1746 and Raffles, his successor during the British Interregnum, -not satisfied with writing and talking alone, commissioned Cornelius -with Wardenaar to survey them and make plans for reconstruction. After -1816 things returned to the accustomed neglect: A short stay in the -plain of Prambanan, says an authority already quoted,[44] is sufficient -to note that thousands of valuable hewn and sculptured stones have been -and still are used for all sorts of purposes ...; from time immemorial, -great quantities of stone have been (and still are) taken from -Prambanan by his Highness the Sooltan of Jogjakarta, generally once or -twice a year ...; this happens, if I am well informed, in compliance -with a written demand, fiated by the local authorities. The foundation, -in 1885, of the Archaeological Society of Jogjakarta, which undertook -the excavation of the parts of the Loro Jonggrang group covered with -debris and vegetation, and the clearing of the whole, did little to -ameliorate the situation with respect to the carrying away from the -Prambanan temples, speaking collectively, of stones for the building of -houses, factories, etc., and of ornament for the decoration of private -grounds and gardens. Though bills were posted all over the ruins, -including Doorga's, alias Loro Jonggrang's sanctum, prohibiting, by -order of that Society, the salving of gods and goddesses with _boreh_ -and the defacing of the walls with inscriptions, its members themselves -dragged statues away to fill a so-called museum of their contrivance -at the provincial capital, dislocating things of beauty, ranging the -_disjecta membra_ on scaffoldings in a shed as crockery on the shelves -of a cupboard. The monuments of Prambanan being primarily mausolea, -their first concern was to dig for the _saptaratna_, the seven treasures -buried with the ashes of the dead under the images of the deities -hallowing those perishable remains. The plunder consisted in urns -containing, besides the ashes, coins, rubies and other precious stones, -pieces of gold- and silver-leaf with cut figures (serpents, tortoises, -flowers), strips of gold-foil inscribed with ancient characters, -fragments of copper and glass, etc. The mortuary pits easiest to rifle, -had already been emptied before the semi-official spoilers turned their -attention to them. This chapter is not the most glorious in the history -of the Archaeological Society of Jogjakarta which, on the other hand, -started a work too long neglected by the Dutch Government, even after -Raffles' vigorous initial effort. Incidentally it promoted the schemes -of the superficial yet very ambitious, pushing to the front on the -strength of what should have been put to the credit of more capable but, -to their detriment, more modest labourers in the archaeological field: -It is not always the most deserving horses that get the oats, says a -Dutch proverb. - -[Illustration: VI. SIVA (LORO JONGGRANG) TEMPLE OF THE PRAMBANAN GROUP -IN 1901 - -(Cephas Sr.)] - -The Sivaite character of the temples of Prambanan would be sufficiently -indicated, if there were no other proofs, by the sepulchral cavities -they inclose and which define them as the monuments of a graveyard -consecrated to the memory of the great and mighty of Hindu Mataram, who -worshipped Siva as Mahadeva, the Supreme God, Paramesvara, the Maker, -the Maintainer, the Marrer to make again. Sepulchral pits or wells are, -indeed, the Sivaite hall-mark in the architecture of Java and here, at -Prambanan, we find, in so far as preserved, the finest of the edifices -raised to encompass and revet such pits, temple-tombs built for the -glorification of the Creator in creative consciousness, highest boon -granted to humanity, a glimmering of his All-Soul which, leaving -the dust to return to dust, aspires to union with the Uncreated. A -central group of eight shrines, once surrounded by numberless smaller -ones, witnesses, in soberness of well-balanced outline, in precision of -detail, to the exquisite art of those Hindu-Javanese master-builders -who, like the architects of our old cathedrals, were unconcerned as to -the opinion of man, but had the adoration of the godhead in mind and -made the whole world partake of the divine blessing which quickened -heart and hand, whether then descending from Siva's nature as the -essence of the Trimoorti, or from the sublime truth symbolised in the -Christian Holy Trinity. The marvels of design and execution still -standing at Prambanan in their dilapidated state, on a terrace excavated -in 1893-4, were arranged, with the smaller ones now altogether gone, in -a square whose sides faced the cardinal points. The material used in -their construction was a kind of trachyte which, originally yellowish -and hard to chisel into shape, has assumed a dark gray colour and by the -richness of the sculptured ornament gives an impression as if easily -moulded like wax. The three western temples, of which the one in the -middle, consecrated to Siva or, according to the natives, the _chandi_ -Loro Jonggrang proper, is the largest, correspond each with a smaller -structure to the east; still smaller _chandis_ bound the space between -the two rows to the north and south. The buildings dedicated to the -Trimoorti, set squarely with a square projection on each side, rest on -basements of the same polygonous conformation, so much in favour with -the architects of that period; the inner rooms are on an elevated level -because of their position over the vault-like compartments saved out in -the substructures, and can be reached by staircases, once provided with -porches, leading to the storeyed galleries. Vestiges of 157 diminutive -_chandis_ outside the rampart which encircled the central group, -testify to the former existence of many and many more, shut in by a -second and a third demolished wall. A closer inspection of the ruins, -revealing beauties not yet departed, leads to an apprehension of what -has been irrevocably lost. These temples of the three gods who are but -one, always reminded me in their pathetic desolation of the _capellas -imparfeitas_ of Santa Maria da Victoria; what is incomplete, however, -unfinished at Batalha, has run to decay at Prambanan--there the budding -promise and arrested blossoming of an artistic idea, here the scattered -petals of the full-blown flower rudely broken off its stem. - -[Illustration: VII. PRAMBANAN RELIEFS - -(C. Nieuwenhuis.)] - -Siva is the keynote of the Prambanan group, Siva, the Jagad, the Bhatara -Guru, according to his prevalent title in the island. In the temple -which bears his name, he appeared as the leader in the exterior chapel -looking south; his wife, Doorga, looks north; their first-born, Ganesa, -looks west. The latter, sitting on his lotus cushion, is represented as -the Ekadanta, the elephant deprived of one of his tusks when fighting -Parashu Rama; a third eye in his forehead betokens his keenness of -sight; he wears in his crown the emblematic skull and crescent of his -father; one of his left hands brandishes his father's battle-axe; one -of his right hands holds the string of beads suggesting prayer; his -father's _upawita_, the hooded snake, is strung round his left shoulder -and breast. Doorga, his mother, born from the flames which proceeded -from the mouths of the gods, stands on the steer she killed when the -terrific animal had stormed Indra's heaven and humiliated the immortals; -her eight hands[45] wield the weapons and other gifts bestowed upon her -by the deities at their delivery: Vishnu's discus, Surya's arrows, etc. -etc., while her nethermost right hand seizes the enemy's tail and her -nethermost left hand the shaggy locks of the demon Maheso, who tries to -escape with the monster's life. This magnificent piece of sculpture, -highly dramatic and yet within the limits of plastic art, the unknown -maker having instinctively obeyed the rules formulated in Lessing's -_Laokoon_, some thousand years after his labours were ended, is the -petrified Lady Jonggrang, victim of Bondowoso's revengeful love. It -does not matter to the native that Siva has always claimed her as his -consort, if not under the name of Doorga then under that of Kali or Uma, -ever since she, Parvati, the Mother of Nature, divided herself into -three female entities to marry her three sons, who are none but he who -sits enthroned as Mahadeva in the inner chamber, looking east, with his -less placid personifications, the _dvarapalas_ (doorkeepers) Nandisvara -and Mahakala, the wielders of trident and cudgel, guarding the entrance, -supported by demi-gods and heroes. The colossal statue of their heavenly -lord, broken into pieces by the falling roof, has been restored and -replaced on its _padmasana_ (lotus cushion). In this shape the god -wears the _makuta_ (crown) with skull and crescent, has a third eye in -his forehead and a cobra strung round his left shoulder and breast; -his body, decked with a tiger's skin, rests against the _prabha_, his -aureole; one of his left hands holds his fly-flap, one of his right -hands his string of beads; of his trident only the stick remains. - -Siva, the one of dreadful charm, is everywhere, either personified or -in his attributes: he dominates the external decoration of the Vishnu -and the Brahma temples too, in the latter case as _guru_, even to -the exclusion of all other gods; the middle _chandi_ of the eastern -row, facing his principal shrine, has his _vahana_, the bull; the one -to the north his smaller image, while in the third, to the south, -wholly demolished, no statuary can be traced. The inner chambers of -the subordinate buildings show more plainly than that of Siva, which -is adorned with flowery ornament, that the Sivaite style concentrated -ornamentation rather on the exterior than on the interior. The four -statues of Brahma, the master of the four crowned countenances, who -lies shattered among the debris of his temple, and the four statues -of Vishnu in his (a large one with _makuta_, _prabha_, _chakra_ and -_sanka_, and three smaller ones, representing him in his fourth and -fifth _avatar_ and in his married state with his _sakti_ Lakshmi in -miniature on his left arm), are chastely conceived in the chaste -surroundings of their chapels. In addition to the sorely damaged -_Ramayana_ reliefs, presently to be spoken of, they dwell, however -simple the interior arrangement of their cells may be, among richly -carved images of their peers and followers stationed outside: Vishnu -among his own less famous _avatars_ and supposed Bodhisatvas between -female figures; Brahma, as already remarked, among personifications of -the ubiquitous Siva in his quality of teacher, accompanied by bearded -men of holiness. Siva's _nandi_, a beautifully moulded humped bull, -emblem of divine virility, watches his master's abode, attentive to -the word of command,--watches day and night as symbolised by Surya, -the beaming sun, carrying the flowers of life when rising behind her -seven horses, and by Chandra, the three-eyed moon, drawn by ten horses, -waving a banner and also presenting a flower, but one wrapped in a -cloud. The _chandis_ of the eastern row, fortunately not yet despoiled -of these striking specimens of Sivaite sculpture, the statue of Siva -opposite the Vishnu temple and enough to enable one to recognise that -they too had once a band of ornament in high and low relief, emphasise -even in the ruinous condition of their substructures, polygonous like -those of the larger temples but on square foundations, the mystery -attaching to the fascination exercised by the main building they -supplement, and whose decoration, strictly Sivaitic on the inside -while partaking of the Buddhistic on the outside, has racked many -brains for an explanation. The bo-trees and prayer-bells, profusely -employed in its external embellishment, together with figures agreeable -to the Bodhisatva theory, have led some to advance the opinion that -it is a purely Buddhist creation, though perhaps tinged with Sivaite -notions. They were met with the objection that there is no sign of -a dagob as distinguishing Buddhist feature; that the riddle of the -resemblance between the statuary on the outside of the Siva temple -and the conventional representation of Bodhisatvas, could find its -solution in the canonisation or deification of kings and famous chiefs, -a practice as old as ancestor-worship, which held its own in Java from -pre-Hindu days up to our own. However this may be, if the Prambanan -temples, and especially the one particularly dedicated to the great -god of the Trimoorti, preached orthodox Sivaism to the elect of its -innermost conviction, while tainted externally with the heresy of the -deniers of the existence of gods, the indubitably Buddhist Mendoot -reverses the process. This and the syncretism discernible in nearly all -the _chandis_ of Java, shows the religious tolerance of the Javanese -in the Hindu period. And religiously tolerant they are still as true -believers in the true faith of Islam; the fanaticism one occasionally -hears of, roots rather in discontent from economic causes than in -bigotry or over-zealous devotion to a creed which declares rebellion for -conscience' sake against a firmly established rule that recognises it, -to be unlawful. - -[Illustration: VIII. PRAMBANAN RELIEFS - -(Cephas Sr.)] - -The demi-gods and heroes with their followers on the outside of the -Siva temple, occupy, counting from the base upward, the third tier -of ornamentation, also the highest in the roofless condition of the -building: the few niches left above are empty. Beneath, the story of -Rama, an incarnation of Vishnu, is told in bas-reliefs which belong to -the very best Hindu sculpture discovered in Java or anywhere else. The -division of the casements is effected by bo-trees, sitting lions and -standing or dancing women in haut-relief, especially the last being of -exquisite workmanship. In endlessly varying attitudes, embracing one -another or tripping the light fantastic toe, retreating and advancing, -their measured steps being regulated by the musicians on interspersed -panels, they represent the _apsaras_, nymphs of heaven, adorning the -house of prayer to acquaint mortal man with the joys in store for -the doer of good. The human birds and other mythical animals under -the bo-trees, the prayer-bells and flowers in the garlanded foliage, -enhance the charm of this ingenious decoration, the splendidly limbed -virgins disporting themselves in a frame of imposing magnificence, their -graceful movements being worthily seconded by the sumptuous setting. -Nor does this wealth of detail, this marvellous display of artistic -power, of skill perfected by imaginative thought, divert the attention -from the divine idea embodied in Siva or from the introduction to its -understanding provided by the _Ramayana_, initiating the beholder's -intelligence by degrees. All is so well balanced that the lower guides -to the higher in whetting comprehensive desire. First, on reaching the -terrace, starting from the low level of vulgar interest, curiosity and -sympathy are awakened by the epic which shared popular favour with the -_Brata Yuda_. It is not known who enriched the literature of Java with -a version of the _Ramayana_ adapted to Javanese requirements; as in the -case of the _Mahabharata_ he was probably one of the poets living at the -cultured courts of the eastern part of the island. Whatever his name, -he made a hit with his tale of the god who descended from heaven, bent -on flirting with the daughters of men, and won a wife, the tenderly -loving Sita, by drawing Dhanusha, the mighty bow of Siva. His success -may be appraised by the circumstance that scenes taken from his poem -were deemed suitable to embellish the tombs of sovereign rulers. Can it -be called an improvement after more than a thousand years of progressive -western civilisation that we, to honour the memory of our dead, -make shift with inflated epitaphs advertising virtues in life often -conspicuous by an absence which the maudlin angels of our cemeteries, -rather than shedding undeserved, vicarious tears, perpetually seem to -bemoan on their own account? - -[Illustration: IX. PRAMBANAN RELIEFS - -(Centrum.)] - -The adventures of Vishnu in his Rama guise are told from the moment -of Dasharatha, King of Ayodhya, invoking his aid to make the royal -consorts partake of the blessing of motherhood. Vishnu, resting on the -seven-headed serpent of the sea, Sesha or Ananta, the one without end, -dispenses a potion which makes Kantalya, who drinks half of it, conceive -Rama; Kaykaji, who drinks a fourth part of it, Bharata; and the third -spouse, who drinks the rest, the twins Lakshmana and Shatrughna. We can -follow Vishnu, reborn from mortal woman, on the reliefs of the Siva -temple, which are tolerably preserved, through the first stages of his -earthly career as Rama, but must renounce studying his subsequent story -on the exterior of the temples dedicated to himself and Brahma, where -the third tier of sculpture has altogether disappeared, save a few -mutilated bas-reliefs. That is a great pity, for the illustration of the -_Ramayana_ by the artists entrusted with the decoration of the _chandi_ -Prambanan, judging from what we still possess, marks the apogee of -Hindu-Javanese art; revelling in accessory ornament, it never surfeits, -keeping the leading idea well in view, every embellishment adding to its -intrinsic value. The heavy moulding above the lowest band of chiselled -work of the Siva temple has fortunately protected it from being damaged -by falling stones; here we are able to discover the sculptor's technique -at close quarters and it is worthy of note that some of the curly lions -are wanting in their appointed places. This, coupled with the fact that -a few of the _apsaras_ remained unfinished, while others, like statues -of gods on higher planes, have only been outlined, and spaces, evidently -contrived for ornament, present flat surfaces, has led to the conjecture -of a catastrophe which surprised the builders and made them suspend -their labours as in the case of the Bimo temple of the Dieng plateau. - -[Illustration: X. PRAMBANAN RELIEFS - -(Centrum.)] - -One of the salient features of the decoration at Prambanan, indeed of -all ancient Javanese art, Sivaite and Buddhist, is the representation -of animal life as an important factor in human destiny. If the Buddha -was called the Sakya Sinha, the Lion of the Sakyas, and his sylvan -embodiment adorns in many reproductions the Boro Budoor, his stateliest -temple, at Sivaite Prambanan we find the king of the desert extensively -utilised in the general decoration, together with the beasts of the -field under the bo-trees and fanciful combinations of man and his lowly -friends, not dumb but of different speech, like the _kinnaris_, the -bird-people. The _Ramayana_ bas-reliefs echo the kindness[46] shown to -those humble companions in Indian myth, history and present-day asylums -for the aged and infirm among them. Attending the monkey warriors -with whose help the simian deity Hanoman restored King Sugriva to the -throne of his forefathers at Kishkindhya (an allusion, it is thought, -to the doughty deeds of the aborigines of the Deccan), _bajings_[47] -and _bolooks_[47] are gambolling round the house of the Most Awful -and Mysterious, once worshipped here by great nations whose very names -are lost, but whose art, giving a place to all creation in symbolic -expression of the divine, still teaches us the lesson that the animals -are also children of the gods, endowed with life not to be exterminated -to serve our pleasure and our vanity, or to be abused for our profit, -but to enjoy the fullness of the earth and the good gifts of heaven as -we do ourselves, or might do if we were wise. Mother Nature, Siva's -_sakti_ Doorga, nurses at her bosom all her husband's offspring, without -distinction, and at Prambanan she superintends the growing world, as the -mistress of his household, in the highly finished form the artist has -given her: Loro Jonggrang, daughter of Ratu Boko of the Javanese legend. -Not in her outward character of the demon-steer subduing virago does she -attract her worshippers here, nor in that of the woman of the golden -skin riding the tiger, full of menace, but in that of Uma, the gentle -goddess who sheds light on perplexing problems of conduct, to whom one -turns in distress. Ideal of high-born loveliness, Loro Jonggrang is -especially venerated by those of her own sex who are in trouble or have -a desire to propound in the fumes of incense they burn: barren matrons -praying for issue from their bodies to their lords and masters, like the -wives of King Dasharatha; virgins anxious to get married; pseudo-virgins -who have trusted too much in the promises of their lovers, following the -_hadat_ established by herself at Prambanan and diligently observed -(not only, it should be noticed, in that neighbourhood, but likewise -where no one ever heard of Loro Jonggrang and her _escapades d'amour_), -insisting that, in the name of the precedent she set, consequences shall -be warded off. When _pasar_, _i.e._ market, falls on a Friday,[48] her -votaries are exceptionally numerous, mostly native women entreating -deliverance from female ills or help in the attainment of feminine -wishes. Chinese, half-caste and occasionally European ladies may, -however, be observed among them: it is said that several happy mothers -of the ruling race at Jogjakarta and Surakarta owe their husbands -and children to Notre Dame de Bon Secours of Prambanan; that brides -having obtained their heart's desire in union with the beloved, the -bridegrooms in their turn repair to her shrine, after a honeymoon ended -in storm-clouds, with an earnest supplication for means of release. This -explains the sprinkling of males among the fair devotees on Fridays, -dejected looking persons who smear the statue of Doorga with _boreh_, -despite notices to desist, supplicating her to repeal former decrees, -having different objects in view, of course, with their salvings of -Ganesa and Siva's _nandi_. Favours are requested, pledges are given, -votive sacrifices are performed, the gods and their attributes, Mboq -Loro Jonggrang in the first place, are wreathed and festooned with -flowers in compliance with an old Hindu custom so deeply rooted that -we may notice grave, turbaned _hajis_ yielding to it, unheedful of -the Prophet's anathemas against those who commit the unpardonable sin -of idolatry, straying more widely from the right path than the brute -cattle, wicked doers, companions of hell-fire whose everlasting couch -shall be on burning coals. - -[Illustration: XI. PRAMBANAN RELIEFS - -(Centrum.)] - -As the exhalations of the incense rise to the dying rays of the sun -and mix with the scent of the _kembangan telon_, the flowers of -sacrifice, _melati_, _kananga_ and _kantil_, the soughing of the -trees in the evening breeze repeats the lessons taught by an ancient -inscription found near the temples of Prambanan, and a summary of which -Hindu-Javanese _Libro del Principe_, taken from a translation by a -Panambahan of Sumanap, may be acceptable: What has been here set down, -was in the beginning an ancestral tradition, very useful if observed, -but, if disregarded, it becomes a curse. This inscription was made in -the year 396 (?), in the third month, on a Friday in the sixth era. -Let it inform you of the most exalted, of the road to enlightenment -and happiness, to attain your country's progress and prosperity. Proof -thereof will be cheap food and raiment, and universal peace, that those -who honour the gods may lead tranquil lives. Honouring the gods is the -perfection of conduct. Whosoever strives after that will be smiled -upon by them, for the practising of virtue provides access to heaven, -which shines in splendour, and all gods will unite with the supreme -Siva Bathara Indra to assist the practiser of virtue. But whosoever -does wrong will go to perdition and his appearance will be monstrous, -his shape like the shape of a dog; such a one acts unwisely because he -turns away from virtue and obeys his passions, which are his enemies. -It seems good to know this in life, in order to practise virtue and -praise the godhead, believing in Bhatara, who has power over the world, -possessing heaven and earth. The teachers must also be respected, -without exception, because of their venerable charge, and you must -learn of them to honour Bathara above all gods, the Omnipotent, the -Ruler and Maintainer of everything. Praise him in order that you may -gain happiness and bliss even while you live on earth. Honour your -parents and the parents of your parents and their teachings, which are -inviolable, as they before you considered inviolable the teachings which -came to them from their parents and ancestors as received from the god -Bathara, who opened their hearts to probity. Know that they were allowed -to adorn themselves with fragrant flower-buds wherever their influence -penetrated: this will also be your privilege after the purification of -your minds. Conduct yourselves honestly according to divine direction, -acquire discretion and try to resemble the illustrious kings of the -past who compassed the felicity of their subjects. Be no regarders of -persons either among the good or among the bad; all are mortals in a -fleeting world. This consider: Bathara is the King of Kings who ordains -the holy institutions. Fill the place of a father among his children. -If there are any of your subjects who act wickedly, command them to -mend their ways; if they persist in evil, teach them to distinguish -between what is good and what is bad in their souls, to the advantage -of the living. Excellent men must be appointed to manage the affairs of -the people. These three things are of highest importance: that proper -instruction be given; that your subjects become prosperous instead of -poor through oppression; that every one of them know the boundaries of -his fields. Persevere in honouring Bathara! Glorify him and inherit joy! -Dress cleanly and keep your bodies clean. Acknowledge the omnipotence of -Bathara Giri Nata and, protected by him, no one can harm you. May his -superiority be reflected in you to confound the wicked doers. If you -desire a change of station, seek seclusion to do penance in order that -Bathara's brilliancy may become visible in you. Nothing is so beautiful -and so profitable to you as the conquest of your passions, subduing -them to a pure mind and lofty aspirations, vanquishing the enemies of -virtue who reveal themselves: it will help to proclaim your lustrous -righteousness. Glorify Bathara! He will descend in his beneficence to -show you the way. Reflect seriously: some day you must die; ponder -over the mystery of life and make the ignorant understand for their -own salvation. Behaving in this manner, happiness cannot escape you, -kings of good rule, all of whose prayers will be listened to and with -whom no one can be compared: this is the sign of the eminence of the -sovereign who dominates men as the tiger dominates whatever breathes -in the forest. The gods will protect such kings to the benefit of -their subjects, traders and carriers of merchandise and labourers in -the fields. Nothing is denied to the obedient, for the gods ward off -evil from their thrones; evil is known in heaven before it touches the -mortals on earth. Glorify Bathara! The men of rank and high birth who -serve kings, must be of middle age. In their fiftieth year it behoves -them to retire from the world into prayerful solitude to die as a child -dies; let the body suffer for the soul, crowning the end of life. As -you grow in knowledge your wishes will be fulfilled and your soul will -leave its prison. The token of higher knowledge is evident. Where does -the soul go? It gains in beatitude or, if no progress has been made, it -seeks a refuge in the bodies of animals and people of mean appetites. -Gaining in beatitude, it reaches heaven, the garden of rest, but hell is -the abode of sin. Cleanse, therefore, your thoughts; eschew impurity! Do -not favour the wealthy, nor despise the poor; all are equally confided -to your care. O ye, who are kings and represent the gods in your -kingdoms, listen to this admonition and know your responsibility for the -ultimate lot of your subjects. Bathara, the lord of life and death, will -call you to account. Woman has been created inferior to man; but many -men are enticed to wrong-doing by the smooth speech of their women-folk, -who lack perception by the inscrutable decree of the gods. Woman wishes -to control man, taking her caprice for wisdom, always pressing him -to follow her fancies. The chronicles, however, mention the names of -queens like Sri Chitra Wati, Sinta Devi and Sakjrevati Drupadi. In the -days of Dhipara Jaga, Tirta Jaga, Karta Jaga and Sang Ngara bloody wars -devastated the land; kings were bewitched and changed into dragons and -elephants because they disregarded the ordinances of Bathara and also -because they were weak, not able to restrain their burning passion for -beautiful women, acting differently from that which behoves those in -authority. Possess your souls in continence! Bathara watches and you are -unacquainted with the hour of your death. - -[Illustration: XII. PRAMBANAN RELIEFS - -(Centrum.)] - -The shadows of evening thicken; darkness gathers, darkness in the train -of Rahu, the devourer of sun and moon, robing the temples in gloom. -Fire-flies, darting from between the sculptured bo-trees and festooned -foliage, begin to hold their nocturnal feast but subside before a red -glare, nascent in the holy of holies. They return, as if borne by -strange, wild melodies, and grow into the luxurious forms of luminous -nymphs, the _apsaras_, who leave their stations round the house of fear -to dance their voluptuous dance of death, renouncing their allegiance to -the Mahadeva to court Kama of the flowery bow, consumed by the desire -to enjoy life and life's best before the approach of the mower cutting -them down. Their mates, the _gandharvas_, excite them in their weird -revelry with songs and the musicians urge them with the clang of tabors -and cymbals. Shaped for the enchanting arts of love, skilled in the -wiles of female magic, they move in a whirl of passion, like flames of -fire, more redoubtable to man than the sword and arrows of his bitterest -foe. Luring the unwary who tarry at Prambanan when the fates, weaving -the web of the world, change the colours of day into night's blackest -dyes, when the lotus-blossoms hang heavy on their stems and the air -is burdened with the odour of incense and sacrificial wreaths, they -intend his subversion by a mirage of delight, a hallucination of the -senses, and present the gratification of carnal desire as the triumph -of reason. Woe to him if he does not resist in the delirium of his -infatuation! The moment he tries to grasp their flitting forms, they -evade him as a mountain stream in spate, as the spray of its water -dashing down the rocks, as foam on the surging brine. The _apsaras_ -mock, the _gandharvas_ hiss him, the musicians howl, all turning again -to stone, having instilled their subtle poison into his heart. He seeks -in vain the joy they held out to him, begs in vain for a draught of the -_soma_, the nectar of the gods. Then, shooting out from the great god's -abode as a flash of lightning, the red glare takes substance and Siva -appears in his most terrible aspect, Kala, destroying time, waving the -skull which springs from the lotus stem, menacing men and cattle, the -wild beasts of the woods, the fowl of the air and the fish of the sea, -with the _trishula_, the trident of desolation. Behind him the Devi, his -spouse, emerges from her niche, riding Vayu, the stormwind, not Doorga -or Uma disguised as Loro Jonggrang, but Kali, the furious, of hideous -countenance, crowned with snakes, dripping with blood. Lifting up her -voice above the roaring of her steed, she joins the Dread One, Rudra, -the Thunderer, and passion and baffled desire become a portion of the -tempest she raises, the odour of the _kembangan telon_ breathing agony. -Mahakala, the Almighty Overthrower, deals death under his veil. But if -the night of terror begins in darkness, it will end in dawn and light -of day: all that lives, is born to die for new life to succeed, and so -teaches Siva himself, the Bhatara Guru. In adoration of Ganesa, the -fruit of his union with Parvati, wisdom will accrue to him who learns -the lesson; enlightenment from the spectacle of time, the demolisher, -fortifying fecund nature, reanimating the universe in anguish of decay. -Wisdom is the great gift, purification of the soul in abstinence from -the pleasures which drag it down, to keep the spark of the divine -undefiled in its earthly sheath with the aid of the father and the -son, whose distinctive qualities merge in Wighnesa, the vanquisher of -obstacles. Drinking their essence, man's hearing and knowing leads to -affection and commiseration, to the second Brahma Vihara, the sublime -condition of sorrow at the sorrow of others, and when dissolution -arrives as a reward, Yama, the judge of the dead, will find no cause -for reproach. The good will enter the diamond gate, but grievous -torment awaits the foolish who pamper the flesh and are ensnared by the -daughters of lust. - -[Illustration] - -FOOTNOTES: - -[35] Whence its name, derived from _api_ (fire). - -[36] The title Loro designates a lady of very high birth. - -[37] _Legen_ is the liquor prepared by fermentation of the sap drawn -from some trees of the palm family. - -[38] From _tangkis_, _tinangkis_, which, derived from _nangkis_, "ward -off", means "to repel one another." - -[39] _Telaga_ means "lake" and _powiniyan_, derived from _winih_, -"seed", means a flooded ricefield in which the ears on the stalks, bound -in sheaves, are put to serve for seeding. - -[40] Not the last, as this legend has it, for Ratu Boko's roaring can -yet be heard on still nights, if we may believe the people who dwell on -the banks of the Telaga Powiniyan. - -[41] _Padi_ is rice in the hull, shelled by the women and girls, usually -very early in the morning, by stamping it in blocks of wood hollowed out -for the purpose. - -[42] Bondowoso's curse took dire effect and the Javanese lassies of the -neighbourhood, who enter the bonds of matrimony about their fourteenth -year, comment with sarcastic pity on the fact that their sisters of -Prambanan have, as a rule, to wait some ten rainy seasons longer--not -without seeking compensation, it is alleged, after the example set by -their patron saint Loro Jonggrang, whose maidenly life, according to -the _babad chandi Sewu_, of which more later on, was not altogether -blameless. - -[43] The very precise ridicule this appellation, which originated in -the childish credulity of the natives, who persist in paying homage to -a statue of Doorga as if it were actually their petrified Mboq Loro -Jonggrang; but the real name of the group being unknown, why should we -reject a distinction not denoted by the less definite term Prambanan? - -[44] Major, then still Captain T. VAN ERP in his report to the -_Batavian Society of Arts and Sciences_, January 11, 1909. - -[45] The sculptor showed his independence by disregarding the more -canonical number of sixteen or ten. - -[46] Stimulated especially by Buddhist and Jain influences. - -[47] Squirrels: _Sciurus nigrovittatus_ and _Pteromys elegans_ and -_nitidus_. - -[48] _Pasar_ is held once every five days and once every thirty-five -days it falls, therefore, on a Friday. - - - - -[Illustration] - - - - -CHAPTER V - -MORE OF CENTRAL JAVA - - Le bon sens nous dit que les choses de la terre n'existent que - bien peu et que la vraie realite est dans les reves. CHARLES - BAUDELAIRE, _Les Paradis Artificiels (Dedication)_. - - -Except during a period of some four centuries and a half, from about 940 -till the palmy days of Mojopahit, when declining Hindu civilisation, for -reasons as yet unexplained, sought a refuge farther east, Central Java -and especially that part of it known in our time as the Principalities, -_i.e._ Surakarta and Jogjakarta, has always been the heart of the -island. There lived and live the true Javanese, the people of heaven's -mercy, cherishing their old traditions; these and the beautiful scenery -of their fire-mountains and fertile valleys are still theirs, whatever -else may fail: glory, power and freedom. They lived and live in their -world of custom and formality a life unintelligible in its inner -workings to the western brain, impenetrable to the western eye. There -are forces hidden in the Javanese mind, the resultant of a strangely -moved past, which we can never understand, though we may admire their -creative energy, revealed in the now conventional designs guiding the -hand of the potter, the wood-carver, the goldsmith, the armourer, the -_batikker_,[49] hereditary practisers of dying arts and crafts; in the -remains of a marvellous architecture long since altogether dead. No -chapter in the whole history of eastern art, says Fergusson, is so full -of apparent anomalies or upsets so completely our preconceived ideas of -things as they ought to be, as that which treats of the architectural -history of the island of Java ...; the one country to which they (the -Hindus) overflowed, was Java, and there they colonised to such an -extent as for nearly a thousand years to obliterate the native arts -and civilisation and supplant it by their own ...; what is still more -singular is, that it was not from the nearest shores of India that -these emigrants departed but from the western coast.... A _linga_, -erected in the Kadu in the year 654 Saka (A.D. 732), a Sivaite symbol -of generation, marks the origin of an artistic activity whose most -brilliant period, the classical one of central Javanese architecture, -as G. P. Rouffaer styles it rightly, begins with the construction of -such buildings as the Buddhist _chandi_ Kalasan or Kali Bening. The -inscription of King Sanjaya in Venggi characters, and vestiges of -Vaishnav tendencies in the Suku and Cheto temples of a much later date, -point to the worship of Vishnu, while Brahma's four sublime conditions -and more subtle transcendentalism do not seem to have attracted the -Javanese converts to Hinduism. They could grasp the unity of Siva's -threefold functions much better and accepted him as Mahadeva at the -head of the Trimoorti. The advent of Buddhism in its _mahayanistic_ -form, the creed of the northern church so called, served to emphasise -native tolerance. Sivaism and whatever there was of Vishnuism, -harmonised with Buddhism to the extent of borrowing and lending symbols, -emblems and divine attributes; Hindu gods played puss in the corner -with Bodhisatvas, as already remarked upon in the preceding chapter; -the _chandi_ Chupuwatu surprises us with a _stupa-linga_;[50] a -Javanese prince of the thirteenth century bears the expressive name of -Siva-Buddha; the old Javanese _Sang Hiang Kamahayanikan_ contains the -dictum: Siva is identical with Buddha.[51] If more inscriptions had been -found, more light might have been thrown on the anomalous ornamentation -of, for instance, the Prambanan temples and the Mendoot; but Sivaite -records of the kind leaving the matter unexplained, Buddhist information -is still scantier, perhaps a consequence of Baghavat's followers not -excelling in epigraphy or literary labours of any description. - -If the backwash of great political events or religious discussion when -the Islam superseded older creeds, may have aided Kala, the Destroyer, -in demolishing a good many buildings of the classical period, whose -sites even are sought in vain, it is certain that the pioneers of -western civilisation, proud of their superiority, willfully and wantonly -undid in many places work that had been spared by time and earthquakes -and volcanic eruptions and enemies born of the soil, devastating with -fire and sword their brethren's hearths and houses. Christian zealots -regarded the ancient monuments as assembly-rooms of the Devil where the -benighted heathen used to foregather in idolatry, lodges of abomination -the sooner razed the better, a pious feeling often translated into -action on grounds of utility: the stones offered excellent building -material. Officials and _particulieren_[52] of broader views, besides -acknowledging the serviceableness of _chandis_ in this respect, went -_recho_-hunting[53] for the adornment of their houses and gardens. Quite -a collection has been formed in the residency grounds at Jogjakarta, the -nucleus of which was moved thither from the estate Tanjong Tirta, whose -former occupants, like most of the landed gentry, made exceedingly free -with the temples and monasteries in that neighbourhood. As neither they -nor the others bothered about noting where they got this or that piece -of sculpture, we are entirely at sea concerning the meaning of several -beautiful statues. This is the case, _e.g._, with one of remarkably fine -execution, a crowned goddess, sitting on a lotus cushion and encircled -by a flaming aureole, pressing her hands to her bosom. She has been -fortunate enough to escape the fate of some deities who shared her -sequestration and were left to the care of the convicts detailed to keep -the Resident's compound in trim, a duty performed by whitewashing or -daubing them with a grayish substance, excepting the hair of the head, -the eyebrows, the eyeballs and the _prabha_, which the gentlemen-artists -of the chain-gang are in the habit of painting black, enhancing the -general effect by "restoring" lost hands and feet and damaged faces -after methods nothing short of barbarous, but therefore the better in -keeping with the traditional attitude of those in authority. For this -infamous disfiguration and desecration, which makes any one unaccustomed -to Dutch East Indian processes shudder with horror, never disturbed the -aesthetic sense or equanimity of the several occupants of the residency -who, during the last thirty-five years, saw it going on under their -very eyes, the eyes of the representatives of a Government lavish in -circulars[54] recommending the country's antiquities to their care. -Neither are those eyes shocked by the "museum" adjoining the residency, -a jumble of plunder from _chandis_ far and near; nor by the chaotic mass -of torsos, arms and legs, fragmentary evidence of wholesale spoliation -behind that pitiful exhibition of archaeology turned topsyturvy. - -So much for the statuary removed from the _chandis_, as far as it can -be traced. Concerning the _chandis_ themselves, it should be remembered -that the greater part has wholly disappeared. Hillocks, overspread -with brushwood, sometimes awaken hopes that by digging foundations -and portions of walls may be discovered; heaps of debris, tenanted -by lizards and snakes, point to structures of which nothing that is -left, indicates the former use; shattered ornamental stones speak of -magnificent buildings fallen or pulled down--glimmerings of splendour -that was. The temples still standing are reduced to ruins and diminish -almost visibly in attractiveness and size. Rouffaer[55] gave an -interesting example of their fate in the story of the spiriting away -of the _chandi_ Darawati: in 1889 tolerably well preserved, though two -large statues of the Buddha had been dragged off to the dwelling of a -European in the _dessa_ Gedaren, it was gone in 1894--vanished into air! -The temples constructed of brick, like the _chandi_ Abang, have suffered -even more, of course, than those of stone, the memory of whose grandeur -is retained in a few ghastly wrecks. Reserving the Buddhist remains -for later treatment and passing by the Sivaite caves with rectangular -porches in the Bagelen, mentioned by Fergusson, I shall deal here with -the _chandis_ Suku and Cheto, and the most noteworthy ruins in the -southern mountains. The latter comprise the _kraton_ of Ratu Boko, Mboq -Loro Jonggrang's father, as the natives call it, and the temple group of -the Gunoong Ijo. Of the legendary kingly residence little more is left -than a square terrace with portions of a wall and the sill of a gate. -The _chandi_ Ijo consists of a large temple of the usual polygonal form -with ten smaller ones and a pit which contained two stone receptacles -and strips of gold-leaf with the image of a deity and an inscription; -the buildings are in a sad condition, but decay has not impaired their -beauteous dignity and the landscape alone repays a visit to Soro Gedoog, -an estate whose gradual reclamation of the jungle led to their discovery -in 1886 when ground was cleared for an extension of the plantations. - -The _chandis_ Suku and Cheto are situated respectively on the western -and northern slope of the Gunoong Lawu, a volcano on the boundary -between Surakarta and Madioon, not less expressive in its scenery of -what heaven has done for this delicious island. Shortly after the -mysterious pyramids of Suku had drawn the attention of Resident Johnson, -in the British Interregnum, Thomas Horsfield visited them and made some -drawings. The inscriptions and the sculptured ornament of Cheto were -reported upon by C. J. van der Vlis, in 1842. The groups belong to the -latest, most decadent period of Hindu architecture in Java and their -foundation, Suku being a few years older than Cheto, must have coincided -with the introduction of the Islam. Bondowoso, the son of the recluse -Damar Moyo, who assisted the King of Pengging against Ratu Boko and took -such signal revenge upon the latter's daughter, Loro Jonggrang, for -rejecting him, the uncouth slayer of her father, is supposed to have -erected the buildings at Suku. Those at Cheto owe their origin to a -prince of Mojopahit, who quarrelled with his brother, the ruler of that -empire, or, according to another legend, to a certain Kiahi Patiro, who -refused to become a convert to the new faith and repaired to the Lawu, -where he lived as a hermit and was killed by Pragiwongso, an emissary -of the Moslim King of Demak. _Linga_-worship returned in the temple -groups of the Lawu to its crudest modes of expression, and Fergusson, -who mentions the dates 1435 and 1440, speaks of a degraded form of the -Vishnuite religion, the _garuda_,[56] the boar, the tortoise, etc., -being of frequent occurrence in the ornamentation. Junghuhn described -the staircases he found, which connected the terraces, and the statues, -which hardly came up to the artistic standard of Prambanan and the Boro -Budoor, one of them distinguishing itself by a colossal head whose -measurement from chin to crown was three feet, half of the whole height. -Comparing his description with the actual state of things, much must -have been removed, heaven knows whither! Notwithstanding the obvious -truth of Fergusson's remark that a proper illustration of Suku and -Cheto, and, I may be permitted to add, of the remains on the summit -of the mountain, whether originally tree-temples or consecrated to -devotional exercises in the open, _a l'instar_ of West Java, promises -to be of great importance to the history of architecture in the island, -very little has been done in that direction or even for the conservation -of the ruins where _recho_-hunters and a luxurious vegetation vie in -obliterating the traces of most interesting antiquities. Junghuhn -sounded a note of warning apropos of the falling in of the peculiarly -constructed pyramidal temple, May 1838, but this and the other monuments -have been suffered since, as before, to crumble quietly away and the -easily removable sculpture to be carried off. Ganesa, in his manifold -reproductions, seconds on the Lawu his father Siva, head of the -Trimoorti, continuing the lead obtained seven centuries earlier in the -plain of Prambanan, and a systematic study of the reliefs, now covered -with moss and lichens, might shed a good deal of light on several -unsettled questions. One of those reliefs, blending the human and the -divine in the manner of the allusions to the _Brata Yuda_ on the Dieng -plateau and the Rama legend on the walls of the _chandi_ Loro Jonggrang, -represents a complete armoury, with Ganesa, protector of arts and -crafts, between the armourer himself and his assistant who works the -bellows. If, with Rouffaer, we divide the long era during which the -Hindus, first as immigrants and then as rulers, merged gradually in the -aboriginal population, into a Hindu-Javanese period of Central Java and -a Javanese-Hindu period of East Java, the monuments of Suku and Cheto -belong evidently to the epoch of Javanese-Hindu decline, decadent art -flowing back to its classical source, tarnishing original Hindu-Javanese -conceptions. Leaving Buddhist architecture to be dealt with in the -last chapters, and before turning to the _chandis_ of East Java, a -short historical review may aid in the appreciation of this decline and -subsequent paralysis of the creative faculty. Kartikeya, the god of -war, a younger son of Siva and Parvati, had his strong hand in this, -and how he invested and divested mighty princes, who conquered or were -defeated and finally passed away, causing the rise and fall of glorious -kingdoms, is written in the _babads_, the Javanese chronicles, by no -means such old wives' tales as Dominee Valentijn tried to make them out, -but containing in their extravagance a kernel of stern reality, not the -less explanatory of the condition of the fairy island Java because the -_magnanimes mensonges_ of a vivid imagination animate the dull facts. - -Of the Hindu empire Mataram in Central Java nothing tangible is left -except the ruins referred to, a few objects in metal and stone, -accidentally unearthed or dug up by treasure-seekers, and some -inscriptions, title-deeds, etc., the scanty "genuine charters of Java" -as van Limburg Brouwer defined them. The name Mataram has been preserved -on a copper plate, dating from about 900, which agrees in this respect -with four other records, discovered in East Java; the capital of the -_Maharaja i Mataram_ is called Medang. For two centuries, from the -beginning of the eighth until the beginning of the tenth, Mataram seems -to have flourished as the most powerful state in the island, especially -aggressive towards the east. Native tradition, in fond exaggeration -of her importance, makes her sway the destinies of the world. Her -star waned suddenly; by what cause is unknown; but whether it was the -invasion of a mightier enemy or a natural catastrophe, the same as that -which overtook the builders of the Dieng and the plain of Prambanan, -forcing them to leave their work unfinished, ancient Mataram sank into -insignificance. From the middle of the tenth until the beginning of -the sixteenth century, the successors of her former eastern vassals, -that is whichever of them happened to be on top in the continual -struggle for supremacy, did in East and Central Java as they pleased, -warring, intermarrying, annexing their neighbours' domains, only to -lose them again and their own kingdoms to boot, to usurpers, ambitious -ministers, popular governors of provinces, enterprising _condottieri_ -or mere adventurers favoured by Dame Fortune. In that overflowing -arena of high rivalry, dynasties succeeding one another with amazing -rapidity, Daha, situated in what is now Kediri, secured paramount -influence after Kahuripan, situated in what is now Southern Surabaya; -then Tumapel, situated in what is now Pasuruan, became ascendant; then -Daha once more and, last of the great Hindu empires, Mojopahit, about -1300, to be overthrown, after two centuries of preponderance, by the -sword of Islam. Jayabaya, King of Daha, from about 1130 till about -1160, has been called[57] the Charlemagne of Java, in whose reign -learning and letters were encouraged; or the Javanese King Arthur, whose -life among his heroes, in peace and war, is reflected in the idylls -of the _Panji_-cycle, at whose Court the famous poet Mpu Sedah began -his version of the _Mahabharata_, the _Brata Yuda_, finished by Mpu -Panulooh, author of the _Gatotkachasraya_, while Tanakoong wrote the -_Wretta-Sansaya_, a sort of _Epistola de Arte Poetica_. When Tumapel -expanded, especially under Ken Angrok, troublous times arrived for -Daha, which could hardly hold her own against the encroachments of that -unscrupulous monarch. Ken Angrok or Arok, born in 1182 at Singosari, -had seized the royal power after assassinating the old King in 1222 or -1223. The kris he used, had been ordered expressly for that deed from -the famous armourer Mpu Gandring, who was its first victim because he -tarried in delivering it, the tempering of the steel having taken more -time than suited the usurper's patience. Dying under the murderous -stroke, Mpu Gandring uttered a prophetic curse: This kris will kill -Ken Angrok; it will kill his children and grandchildren; it will -kill seven kings. The prophecy came true with wonderful exactness. -Ken Angrok having married Dedes, the widow of the old King he had -despatched, was himself killed as the third victim of Mpu Gandring's -kris in the hand of a bravo commissioned by their son Anusapati, the -Hamlet of Javanese history. And how blood followed blood during the -hundred years of Tumapel's hegemony, how Ken Angrok's descendants -harassed their neighbours before the curse took effect upon each of -them, appearing like luminous stars in the sky of politics and war, and -then disappearing behind the shadowy cloud of untimely death, is it not -written in the _Pararaton_ or Book of the Kings of Tumapel and -Mojopahit? - -The foundation of Mojopahit has been attributed to scions of several -royal families, among them to Raden Tanduran, a prince of Pajajaran -in West Java which, it will be remembered, owed its origin to princes -of Tumapel. The most widely accepted reading is, however, that a -certain Raden Wijaya, commander of the army of King Kertanegara, -great-grandson of Ken Angrok, profiting from his master's quarrels with -Jaya Katong, ruler of Daha in those days, carved out a kingdom for -himself, reclaiming, always with that end in view, a large area of wild -land, Mojo Lengko or Mojo Lengu, near Tarik in Wirosobo, the present -Mojokerto. King Kertanegara who, by branding the Chinese envoy Meng Ki, -had stirred up trouble with the Flowery Empire, was unable to punish -this act of arrogance, and his violent death in a battle won by the -legions of Daha, meant the inglorious end of Tumapel. This happened in -1292 and the expeditionary force sent from China to chastise him for his -ungracious treatment of ambassadors to his Court, consequently found -their object accomplished or, more correctly speaking, unaccomplishable -when landing in 1293. But its leader indemnified his martial ardour -by entering the service of Raden Wijaya who, with his assistance, -subjugated Daha, which had tried to reassume her former precedence. -Firmly established on the throne of the realm he had fashioned out of -Daha, Tumapel and his own territory near Tarik, he refused, however, -to pay the price stipulated by his Chinese ally and when the auxiliary -troops asked the fulfilment of his promises, arms in hand, he proved to -them that superior strength is the ultimate arbiter of right and sent -them home much diminished in numbers and pride. The Emperor of China, -wroth that the beautiful princesses of Tumapel, daughters of the late -King Kertanegara, whom he had deigned to accept as concubines, were not -forthcoming, but stayed behind to adorn the harem of the self-made King -of Mojopahit, ordered his unsuccessful generalissimo to be flogged by -way of example to other commanding officers. Raden Wijaya who, with the -kingly title, had assumed the name of Kertarajasa, enjoyed his royal -dignity only until 1295 and his ashes were entombed in two places not -yet located: in the _dalem_ (the inner, private part) of his palace -conformably to the Buddhist, and at Simping conformably to the Sivaite -ritual, not otherwise than King Kertanegara received last honours in the -guise of Siva-Buddha at Singosari and in the guise of a Dhyani Buddha at -Sakala, and the remains of King Kertarajasa's successor were interred in -three places according to the Vishnuite ritual, circumstances from which -we may conclude that in East as in Central Java the different creeds -lived together in most amiable harmony. - -The kris of Mpu Gandring might limit the earthly term of the descendants -of Ken Angrok, it could not check their prowess while they were still -up and doing. Overlords of East and Central Java, extending their rule -to Pajajaran, they even looked for conquest to the other islands of -the Malay Archipelago. Under Hayam Wurook or Rajasa Nagara, in the -latter half of the fourteenth century, Mojopahit reached her zenith; a -record of 1389 mentions Bali as being tributary since about 1340; Aru, -Palembang and Menangkabau in Sumatra, Pahang with Tumanik in Malacca, -Tanjong Pura in Borneo, Dompo in Soombawa, Ceram and the Goram islands -acknowledged Nayam Wurook's suzerainty too. Seeing no more worlds to -subdue, he died and, as in the case of Alexander the Great, his empire -fell to pieces; in East Java itself Balambangan seceded from Mojopahit -proper and the Muhammadan propaganda, fanning discord between the -Hindu princes of old and new dynasties, prepared their common doom. -The beginnings of the Islam in East Java have already been spoken of, -with Gresik as a missionary centre, Maulana Malik Ibrahim as the first -_wali_ in that region and the conversion into Moslim vassal states -of the dependencies of Mojopahit, whose princes, combining under the -auspices of Demak against their liege lord, sealed his fate. Raden -Patah of Demak was a man of war and destiny. The fire of the new faith -burning fiercely within him, he hurled his defiance at the stronghold -of the heathen, speaking to the last King of Mojopahit, his father or -grandfather according to tradition, as Amaziah, King of Juda, spoke -to Joash, the son of Jehoahaz, the son of Jehu, King of Israel: Come, -let us see one another in the face,--but with a different result: the -challenger from Demak came out victorious and Mojopahit ceased to exist, -an issue fraught with grave consequences. This occurred about the year -1500[58] and Raden Patah, pursuing the royal family on their flight, -defeated the King or one of his sons again at Malang, where a last stand -was made. But Gajah Mada, the Prime Minister of Mojopahit, founded a -new empire, Supit Urang, which comprised much of the territory once -belonging to Singosari. The Saivas also held out at Pasuruan, which -was invested by Pangeran Tranggana, a successor of Raden Patah, but -after his assassination by one of his servants, the troops of Demak -returned home. Pasuruan and Surabaya reverted, later on, to the Regent -of Madura, a son-in-law of Pangeran Tranggana. Yet, Hinduism lingered on -in the island; its political power was only broken with the conquest of -Balambangan by the East India Company in 1767, and the population of the -Tengger mountain region did not commence to accept the Islam until very -recently. - -In the confusion which resulted after the death of Pangeran Tranggana -from the disruption of his domains into Cheribon, Jayakarta and Bantam -in the western, Gresik and Kediri in the eastern, and Demak proper and -Pajang in the central part of the island, the latter territory absorbed -Jipang and its Prince Tingkir, a scion of the royal family of Mojopahit, -was proclaimed Sooltan by the spiritual authority of Gresik, the first -time we find that title mentioned in the history of Java. Sooltan -Tingkir appointed one of his trusted servants, Kiahi Ageng Pamanahan, -governor of the tract of land which had preserved the name of Mataram. -Kiahi Ageng Pamanahan improved the condition of the people and his son -Suta Wijaya, who had married a daughter of the Sooltan, making himself -independent by rebelling, by poisoning his father-in-law after his -having been captured and pardoned, finally by taking possession of -the regalia in the subsequent war of succession, became master of the -situation and laid in New Mataram the foundation of another state which, -in the reign of his successor Ageng, 1613-1646, gained the ascendency -over the rest of Java with Madura, subjugating even Sukadana in West -Borneo. Not, however, without strenuous exertion for Balambangan gave -a good deal of trouble in the East and the conquest of Sumedang in the -West, in 1626, taxed the military strength of the rising empire to -its utmost. When the East India Company began to make its influence -felt, Moslim solidarity proved a valuable asset as, for instance, in -the relations with Bantam and Cheribon, whose Pangeran proposed the -title of Susuhunan for Ageng (1625) before Mecca promoted him to the -Sooltanate (1630). In 1628 and 1629 he ventured to attack Batavia, the -new settlement of the Dutch, but had to retire and, what was even worse, -by provoking those upstart strangers, he damaged his trade: they closed -the channels of export to Malacca and other foreign ports of rice, the -principal produce of the land. "Mataram must now become our friend," -wrote the Governor-General to his masters, the Honourable Seventeen, -and, indeed, Mangku Rat I., Ageng's son, found himself obliged to -sign a treaty of friendship with the Company--a dangerous friendship! -Differences between their "friend" and Bantam with Cheribon were -sedulously fostered by the authorities at Batavia; the Company took a -hand in the putting down of disturbances created in East Java by Taruna -Jaya of Madura and Kraeng Galesoong of Macassar; the Company patronised -and protected the reigning Sooltans, who moved their residence from -Karta to Kartasura, against pretenders and exacted payment in land, -privileges, concessions, monopolies, etc., shamelessly in excess of the -real or pretended assistance afforded in quelling purposely manufactured -anarchy--precisely as we see it happen nowadays wherever western -civilisation offers her "disinterested" services to eastern countries of -promising complexion for exploitation by western greed. - -Mataram, trying to escape from the extortionate friendship of the -honey-tongued strangers at Batavia, whose thirst for gold seemed -unquenchable, has its counterparts in benighted regions now being -"civilised" after the time-honoured recipe: interference which upsets -peace and order, more interference to restore peace and order with -the naturally opposite result, occupation until peace and order will -be restored, gradual annexation. The East India Company's mean spirit -of haggling was held in utter contempt by the native princes, _grands -seigneurs_ in thought and action, too proud to pay the hucksters with -their own coin, though bad forebodings must have filled the mind, -for instance, of Susuhunan Puger, recognised at Batavia as Mataram's -figurehead under the name of Paku Buwono I.,[59] when near his capital -a Dutch fort was built and garrisoned with Dutch soldiers to back him -in his exactions for the benefit of alien usurers and sharpers. Like -the rat of Ganesa, they penetrated everywhere and the tale of their -relations to the lords of the land is one of tortuous insinuation until -they had firmly established themselves and could give the rein to their -sordid commercialism in always more exorbitant claims. Paku Buwono II., -feeling his end approach, was prevailed upon, in 1749, to bequeath his -realm to the Company, but one of the most influential members of the -imperial family decided that this was carrying it a little too far: -Mangku Bumi,[60] brother of Paku Buwono II., supported by Mas Said, son -of the exiled Mangku Negara,[61] and other _pangerans_ (princes of the -blood), stood up in arms to defend their country's rights and inflicted -severe losses on the Dutch troops in stubborn guerrilla warfare. This -led to the partition of Mataram between Paku Buwono III. and his uncle -Mangku Bumi, both acknowledging the supremacy of the Company, the latter -settling at Jogjakarta, the old capital Karta, under the title and -name of Sooltan Mangku Buwono,[62] while Mas Said, who did not cease -hostilities before 1757, gained also a quasi-independent position as -Pangeran Adipati Mangku Negara, which in 1796 became hereditary. With -three reigning princes for one, the power of Mataram was definitely -broken and Batavia assumed the direction of her affairs quite openly, -the "thundering field-marshal" Daendels emphasising her state of -decline and the British Interregnum bringing no change. - -In 1825 the divided remnant of Mataram, viz. Surakarta with the Mangku -Negaran and Jogjakarta with the Paku Alaman,[63] was deeply stirred by -Pangeran Anta Wiria calling upon his compatriots to chase the oppressors -away. Born from a woman of low descent among the wives of Mangku Buwono -III., Sooltan of Jogjakarta, it seems that, nevertheless, hopes of his -succession to the throne had been held out to him when he assisted his -father against the machinations of his grandfather, Sooltan Sepooh -(Mangku Buwono II.), banished by Raffles in 1812. However this may be, -he resented the settlement of the Sooltanate on the death of Mangku -Buwono III. upon Jarot, an infant son, and other circumstances adding -to his dislike of Dutch control, he raised the standard of revolt. The -Javanese responded with alacrity to an appeal which bore good tidings -of delivery as the wind, ridden by the Maroots who make the mountains -to tremble and tear the forest into pieces, bears good tidings of -coming rain to a parched earth. Anta Wiria, under his more popular -name of Dipo Negoro, and his lieutenants Ali Bassa Prawira Dirja, or -Sentot, and Kiahi Maja, gave the Dutch troops plenty of bloody work in -the five years during which the Java war lasted, 1825-1830. It was the -last eruption on a large scale of the fire imprisoned in the native's -heart, the last sustained effort at regaining his independence, crushed -by the white man's superiority in military appliances, but occasional -throbbings, ruffling the surface as in Bantam (1888), the Preanger -Regencies (1902), Kediri (1910), etc., show that the volcano is by no -means an extinguished one. Though "kingdoms are shrunk to provinces and -chains clank over sceptred cities," the love of liberty, laid by as a -sword which eats into itself, does not own foreign dominion, and the -native princes, especially the Susuhunan of Surakarta and the Sooltan -of Jogjakarta, remain objects of worshipful homage. Their genealogy -remounts to the gods whose essence took substance in the illustrious -prophet Adam who begat Abil and Kabil on the goddess Kawa; the history -of their house begins with the arrival in the island, in the Javanese -year 1, of Aji Soko; they are the _panatagama_ and _sayidin_ (_shah -ad-din_), directors and leaders of religion; their Courts set the -fashion in high native society, Solo[64] being more gay and extravagant, -Jogja[64] more sedate and solid, as a writer at the end of the -eighteenth century already remarked. - -The Dutch Government recognises the imperial or royal dignity of -Susuhunan and Sooltan by the superior position of its Residents in the -capitals of their Principalities, who, directly responsible to the -Governor-General, correspond in rank to the general officers of the -army, while the administrative heads of the other residencies have -to content themselves with the honours due to a colonel; also by the -institution of dragoon body-guards whose ostensibly ornamental presence -can be and has been turned to good account when the mental intoxication -arising from meditation on gilded disgrace, charged with the lightning -of passion, produces effects irreconcilable with the fiction that all -is for the best in this best of worlds. With the Government steadily -encroaching on the native princes' ancient rights, bitterness grows -apace and irritation at the recoiling weight of bondage lives on, though -colonial reports represent it as dead. Truly, in the three centuries -during which it pleased Kuwera, the fat god of wealth, to inspire the -strangers from the West, rich in promise but slow in performance, -exacting and pitiless, to deeds of unprincipled rapacity, the people -have learned to hide their thoughts that worse may not follow, hoping -that time will set things right. But as everything points more clearly -to the fixed purpose of the Dutch Government to avail themselves of -every pretext for swallowing the Principalities as all the rest has been -gobbled up, there are those who cherish the memory of Dipo Negoro and -consider the necessity of new man-offerings: the greater the need, the -greater must be the propitiation. On the whole, however, better counsel -prevails, deliverance being sought on planes of mystic exercise, silent -submission being practised in expectation of the consummation of a -higher will, and this is the native's secret as he repeats the lessons -inculcated in the _Wulang Reh_, the treatise on ethics written by one -of the eminent of the past, Sunan Paku Buwono IV.: May ye imitate our -ancestors, who were endowed with supernatural strength, and may ye -qualify for penitence, heeding closely the perfection of life; this is -my prayer for my children; be it granted! Meanwhile taxation increases, -but who can object to that when in days of old the good people had to -pay for the privilege of looking at the public dancers, whether they -cared to look at them or not; when compulsory contributions to the -exchequer were levied upon one-eyed persons for their being so much -better off than the totally blind; etc.... Fancy a Minister of Finance -in Holland defending a vexatious new assessment on the ground of -arbitrary cesses in the Middle Ages! - -Hindu art had lost its vitality when the second empire of Mataram arose -in Central Java and the cult of the ideal was effected by modernising -currents from the eastern part of the island. Sanskrit, as the vehicle -of thought in Venggi and Nagari characters, made place for Kawi which, -related in its oldest forms to Pali and in its symbols to the Indian -alphabets, evolved soon afterward into a specific Javanese type. -Sivaite literature paved the way for the _Manik Maya_, the _Bandoong_, -the _Aji Saka_, the _Panji_- and the _Menak_- or _Hamza_-cycles, the -_Damar Wulan_; as to Buddhist literature, Burnouf's comment upon its -inferiority holds also good for Java: no trace exists even of a life of -the Buddha, of _jataka_-tales, except such as have originated in the -eastern kingdoms at a comparatively late date. Literary culture in the -seventeenth and eighteenth centuries was a continuation of and throve on -the efforts of the great authors hospitably entertained at the Courts of -Mojopahit and Kediri. The Javanese language with the wealth of words it -acquired and the diversity of expression it developed,[65] exercised and -still exercises in its four dialects[66] a vivifying influence upon the -Soondanese speech in the west and the Madurese in the east. Its script, -like the people who speak and write it, and cling to their _hadat_, -the manners and customs of the _jaman buda_, which, notwithstanding -their Islamitic veneer, they prefer to the law of the Prophet,--its -script rejects Moslim interference and refuses to employ the Arabic -characters, sticking to its equally beautiful _aksaras_ and _pasangans_. -Religions succeeding one another, generally without discourteous haste, -Muhammadanism penetrated Central Java but slowly from the north, first -by the conversion of the great and mighty who profited by the example -of Mojopahit, then by grafting the idea of the one righteous god upon -the godless Buddhist or pantheistic Hindu creed of the _orang kechil_, -the man of slight importance who, up to this day, though fervent in -his outward duties as a Moslim, shows in every act that his individual -and national temperament is rooted in pre-Islamic idiosyncrasies. The -heroes of the _Brata Yuda_ and _Ramayana_ are just as dear to him as -the pre-Islamic saints whose legends are gathered in the story of _Raja -Pirangon_ and the _Kitab Ambia_, as the forerunners, companions and -helpers of the Apostle of God. - -The sacred _waringin_, never wanting in the _aloon aloon_, the open -places before the dwellings of the rulers of the land and their -deputies, what is it but the bo-tree, the tree of enlightenment? -One of venerable age in the imperial burial-ground of Pasar Gedeh, -planted, according to tradition, by Kiahi Ageng Pamanahan or his son -Suta Wijaya, announces without fail the demise of a member of one of -the reigning families either at Solo or at Jogja, by shedding one of -its branches. Pasar Gedeh, Selo and Imogiri are silent spots, peopled -with the dead whose lives' strength made history and is mourned as the -strength of a glorious past. Selo, an enclave belonging to Surakarta, in -Grobogan, residency Samarang, contains the ancestral tombs of the rulers -of Mataram; Imogiri and Pasar Gedeh in Jogjakarta, which latter marks -the site of the original seat of empire and was comparatively recently -put to its present use, are the cemeteries common to the royalty of both -Principalities, and guarded by officials, _amat dalam_ with the title -of Raden Tumenggoong, appointed by mutual consent. A Polynesian bias -to ancestor-worship, unabated by Hinduism, Buddhism and Muhammadanism, -accounts for the almost idolatrous adoration[67] of the graves of the -Susuhunans and Sooltans, their ancestors and also their progeny that -did not attain to thrones, receptacles of once imperial dust, feeding -the four elements from which it proceeded and to which it returns like -meaner human clay. Look, says Kumala in the Buddhist parable, all in the -world must perish! The religious brethren of his faith used to repair at -night to the sepulchres of those taken to bliss and spend the lone hours -in pondering on the instability of conscious existence, desiring to gain -the Nirvana by their undisturbed meditations, but Sivaite associations -people the old graveyards of Java with _raksasas_, monstrous giants, -eaters of living and dead men and women, and santons, bent on prayer -amid the last abodes of the departed, have been terrified, especially at -Pasar Gedeh, by weird noises and apparitions signalling their approach, -commending hasty retreat to the wise. It is advisable to distrust -darkness there and rather to choose the day for acts of devotion, even -if annoyed by worldlings who come to consult the big white tortoise in -the tank, ancient Kiahi Duda, widower of Mboq Loro Kuning, presaging -the better luck the farther he paddles forth from his subaqueous -habitation. At a little distance is the _sela gilang_, a bluish stone -with a more than half effaced inscription, only the lettering of the -border being legible. Tradition calls it the _dampar_ (throne) of Suta -Wijaya, sitting on which he killed Kiahi Ageng Mangir, his rival and -owner of the miraculous lance Kiahi Baru, who had been lured into his -presence by one of his daughters to do homage by means of the _ujoong_, -the kissing[68] of the knee; near by are a stone mortar and large stone -cannon-balls, the largest possessing the faculty of granting untold -wealth to those strong enough to carry it three times without stopping -round the _sela gilang_, whose legend, carved by a prisoner of war, -either a spirit of the air or a magician, reveals in its marginal -commentary a philosophic mind coupled with linguistic talents: _zoo gaat -de wereld--cosi va il mondo--ita movet tuus mundus--ainsi va le monde_. - -Selo, Imogiri and Pasar Gedeh: so goes the world indeed, and the -nameless prisoner of war's motto, preserved near the _pasarahan dalam_, -the imperial garden of rest, would be hardly less appropriate over the -gates leading to the _kratons_, the residences[69] of the Susuhunan of -Surakarta and the Sooltan of Jogjakarta, where they do the grand in -the grand old way, cherishing the memories of a power gone by. A visit -to the Principalities without an invitation to attend some function -at Court cannot be called complete and it is a treat to watch the -ceremonial exercises connected with one of the three _garebegs_[70] or -with the salutations on imperial birthdays and coronation-days in the -roomy _pendopos_, the open halls whose general style betrays its Hindu -origin no less than the aspect, the dresses, the movements of the native -nobility, officials and retainers, an assemblage of a fairy tale, betray -their Hindu parentage. The _bangsal kenchono_, the audience-chamber -of the Sooltan at Jogja, is a masterpiece of construction in wood, the -carved beams and joists, richly gilt and painted in bright colours, -forming a ceiling of wonderful airiness and elegance; in the _bangsal -witono_ the Sooltan shows himself to the people on days of great gala; -in the _bangsal kemandoongan_, a hall in one of the many open squares -of the palace grounds, seated on his _dampar_ or throne, he used to -witness the execution of his subjects sentenced to death, who were -krissed[71] against the opposite wall; another of these open squares -was dedicated to pleasures which remind of the _munera gladiatoria_, -more especially of the _ludi funebres_, and kindred amusements with a -good deal of local colour: we find it chronicled of Sunan Mangku Rat I., -Java's Nero, that once he beguiled a tedious afternoon in his _kraton_ -at Kartasura by stripping a hundred young women and letting a few tigers -loose among them. The dining-hall (_gedong manis_: room of sweets) in -the _kraton_ at Jogja, to the south of the audience-chamber, can easily -hold three hundred guests with the host of servants they require; at -Solo the imperial stables and coach-houses[72] are scarcely inferior in -interest to the friend of horses, riding, driving and coaching, than the -Kaiserlich-Koenigliche Marstall at Vienna or the Caballerizas Reales at -Aranjuez. But of all the sights at the Courts of the Principalities of -Central Java it is the human element that fascinates most, a waving mass -of silent figures in the magnificent setting which reflects centuries -of _Sturm und Drang_, the new to the visitor's eye being nothing but -the very, very old; men taught by fate to treasure their thoughts up in -their hearts, as their mountains do the hidden fire, worshipping _tempu -dahulu_, sustained by _l'amour du bon vieulx tems_, _l'amour antique_, -even the rising generation remaining apparently unaffected by the -example of western fickleness, an inconstancy ever more pronounced since -the illustrious citizen of Florence, of the Porta San Piera, commented -on it: - - _Che l'uso de' mortali e come fronda - In ramo, che sen va, ed altra viene._[73] - -The country-seats of Susuhunans and Sooltans, where they sought repose -from cares of state, often contained temples erected, if not in the -name then in the spirit of their kind of sacrifice, to Kama, the god -of love, smuggled into the practice of a later creed. They had no -wish to become the victims of their virtue like the excellent King -Suvarnavarna; they did not aspire to the fame accruing to Rama in -his relations to the female demon Shoorpanakha, personification of -sublunar temptations. And the manifold functions assigned to water in -their pleasances, to the limpid, running water of the cool mountain -rills, are characteristic of an island where a bath, at least twice a -day, preferably in the open, is both a necessity and a luxury which the -poorest does not dream of denying himself. Observe the crowds of men, -women and children, always chaste and decent, disporting themselves -in lakes and rivers, every morning and every evening; note the names -of Pikataaen, Kali Bening, Banyu Biru, idyllic spots and equal to the -classic _chandi_ Pengilon, Sidamookti and Wanasari to the lover of a -plunge and a swim, screened by flowers and foliage, with the blue heaven -smiling on his joy. Passing by Ambar Winangoon and Ambar Rookma, the -remains of the so-called water-castle at Jogjakarta convey some notion -of the manner in which royal personages sought recreation, amusing -themselves in their parks of delight, fragrant and tranquil like the -restful Loombini, where Maya gave birth to the Buddha; toying with their -women in and round the crystalline fluid. An abundant spring within the -boundaries of the palace grounds led to the conception of this retreat -or, rather, these retreats, for there were two, connected by a system of -canals which speaks highly for native hydraulics, though the buildings -erected to obey a capricious will, show in their present ruinous state -how architecture had degraded since the Hindu period, its flimsy -productions being unable to withstand the first serious earthquake. Of -Pulu Gedong, to the northeast of the _aloon aloon kidool_, nothing -is left but crumbling portions of the walls which jealously guarded the -privacy of the Sooltan's watersports. Of Taman Sari and Taman Ledok, -situated in the western part of the _kraton_, a good deal is still -recognisable, especially the structures on Pulu Kenanga in the largest -of the artificial lakes which are now dry ground, the one here meant -being incorporated into a _kampong_, one of the several groups of native -dwellings inhabited by the Sooltan's numerous retainers. The whilom -islands convey in quite a picturesque way the lesson that human works -must die like the hands that fashioned them. - -[Illustration: XIII. WATER-CASTLE AT JOGJAKARTA - -(Centrum.)] - -The building of the "water-castle", whose pavilions, artificial lakes, -tanks and gardens spread over an area of about twenty-five acres, -was begun in 1758 by a Buginese architect under the orders of Mangku -Buwono I., a great raiser of edifices, as Nicolaas Hartingh[74] wrote -in 1761, and maker of "fountains, grotto-work and conduits which, -though completed, he orders immediately to be pulled down, not finding -them to his taste, thus squandering some little money." We possess a -description[75] of the _kraton_ at Jogjakarta, dated September 1791, -from the hand of Carl Friedrich Reimer,[76] who speaks of "a collection -of gardens, fish-ponds and pleasure-pools." He probably visited Pulu -Gedong before proceeding to Taman Sari[77] and expatiates on the -spaciousness of the dwelling room in Pulu Kananga, where it seems that -the Court could find plenty of accommodation. But what made the greatest -impression on the expert in hydraulics was the arrangement of passages -and an apartment for prayer and meditation under water, as if the -Sooltan deemed it an advantage to worship surrounded by the babbling -stream, light and fresh air being provided through turrets rising above -the surface. In the place called Oombool Winangoon, situated on a low -level, with three tanks, fed from the great lake of Taman Sari, was a -cool retreat where the Sooltan used to rest a while after his bath, -refreshing himself with a cup of tea. Alluding to the Sumoor Gumuling, -Reimer remarks that the architect must have chosen a round form for -his structure to make it the better resist the pressure of the water -all round. The strange building which went by that name and consisted -of two concentric walls with a flat roof,[78] taken for a subaqueous -house of prayer by the visitor of 1791, has also been very differently -explained: some see in its remains a dancing-school, awakening visions -of the Sooltan's _corps de ballet_ practising in the first storey to -the dulcet tones of the _gamelan_, the native orchestra, that ascended -from the basement and aided them in going through their paces; others -connect it with functions never referred to in polite society and which -have nothing in common with praying, either with the heart or with -the feet, more correctly speaking: with the arms, hands and hips, for -Javanese dancing is no loose skipping and hopping about, but a graceful -and expressive play of the body and more particularly of the upper limbs -in rhythmic, undulating motion. Passing from one lake to the next, the -Sooltan's means of conveyance was the _prahu_ Niahi Kuning, a gorgeously -decorated barge, given to him by the East India Company; other boats, -plying between Taman Sari and Taman Ledok, were at the disposal of the -ladies of the royal household desirous of an outing with their babies; -two small skiffs left their moorings every night alternately, at a -signal given on a _bendeh_, to feed the fishes, which knew the sound and -assembled in shoals. The guard-rooms near the northern watergate, of -which the remaining one, _i.e._ the one not altogether fallen into ruin, -shelters in the morning a motley crowd of sellers of fruit, vegetables, -sweetmeats, etc., witnesses to the Company's dragoons, protecting and -shadowing their Highnesses of Surakarta and Jogjakarta with the princes -of their blood, already having been entrusted with that task in the days -of Mangku Buwono I. - -Of the delicately carved woodwork hardly a trace remains, but some -foliage and birds among flowers, executed in stucco, give evidence -of a good taste which knew how to make old motives subservient to new -requirements. Though a Muhammadan pleasance, designed by a Muhammadan -architect for a Muhammadan prince, the _garuda_ over one of the -entrances, the Banaspatis on gables and fronts in Taman Sari and Taman -Ledok, the _nagas_ coping the balustrades of the staircases, show that -Hindu conceptions continued to leaven Javanese art. The relations with -China and the consequent influx of Chinamen have also borne their fruit -in Central Java as in Cheribon and the eastern kingdoms: Reimer informs -us that the galleries and tops (now gone) of the several buildings -were constructed like pointed vaults, and were wrought "in the manner -of Chinese roofs"; Pulu Gedong was famous for the lofty Chinese tower -erected near the spring which furnished the water for the "castle", -its lakes, ponds, tanks and canals, and for the irrigation of its -grounds. The orchards, renowned for their mangoes and pine-apples, the -vegetable-, sirih- and flower-gardens had a great reputation in the -land; assiduous attention was paid to horticulture on the principle, -well understood by oriental gardeners, that flower-beds, ornamental -groves and bowers are like women; that however much art and pains -are bestowed on their make-up, the art of arts is the concealment -thereof.... Writing this it occurs to me how properly a western version -of that universally approved maxim has been put in the mouth of -_Gaertnerinnen_, _niedlich_ and _galant_: - -[Illustration: XIV. WATER-CASTLE AT JOGJAKARTA - -(Centrum.)] - - _Denn das Naturell der Frauen - Ist so nah mit Kunst verwandt._[79] - -Though Mangku Buwono I. was a contemporary of Goethe, his knowledge of -_Faust_ is extremely doubtful, but being an artist in his own way, he -took care that the natural scenery, assisted by art, should contribute -to a pleasant general impression in the distribution of the dwellings -for his retinue: native princes (and of his rank too!) do not move an -inch inside or outside their _kratons_ without numberless attendants at -their heels. In the "water-castle" were apartments, not only for the -Sooltan, for the Ratu, his first legitimate spouse, for his other wives -and concubines, for the little family they had presented him with, but -for the dignitaries of his Court, officials of all degrees, secretaries, -servants of every description, various artificers from the armourers -down to the _kebon kumukoos_, the makers of _tali api_ (fire-rope), -necessary for lighting his Highness' cigars. There were reception-, -dining-, living- and sleeping-rooms for the Sooltan, his Ratu and -female relatives, each apart; common rooms for the _selir_ (wives of -lower degree); rooms for the instruction of their children; rooms where -his Highness' daughters spent a few hours every day in _batikking_; -guard-rooms for the _prajurits_, the male guards; guard-rooms for -the female guards under command of the Niahi Tumanggoong, a lady of -consequence, who kept and keeps the _dalam_, the interior of the -_kraton_, under constant observation so that no illicit _amourettes_ -shall occur in the women's quarters, and yet--! There were store-rooms, -kitchens, workshops, prisons, halls set apart for the dancers, male -and female; the cream of the female dancers, the _srimpis_ and girl -_bedoyos_, were probably housed in or near the principal pavilion on -Pulu Kananga, of which the Sooltan occupied the eastern and the Ratu the -western portion. Above all there were the bath-rooms, dedicated to Kama -and his wife Rati of Hindu memory; and since the parrot is the _vahana_ -of that frivolous god, many are the unspeakable tales of revived rites -of his luxurious worship. - -The etiquette at Court is fitly illustrated by the two tea-houses of -Taman Sari, the eastern one for the Grand Pourer-out-of-Tea of the -Right, who presided over the preparation of the delectable beverage -for the Sooltan, and the western ditto for the Grand Pourer-out-of-Tea -of the Left, who provided for the Ratu. A scrupulous punctilio is -ingrained in Javanese habits and customs, from high to low, on great -and small occasions, the native's mentality always reverting to -things which were, but never more can be. The homage done to sacred -objects, arms, _gamelans_, etc., by giving them a human name and a -title,[80] venerating them as if endowed with supernatural faculties, -recalls Polynesian fetishism, Hinduism being blended with it in Siva's -_trishula_, Vishnu's _chakra_, etc., which are still carried behind the -native princes among their _ampilan_.[81] The _upacharas_ or imperial -and royal _pusakas_[82] are treated with the utmost reverence when -shown at the appearance in public of Susuhunan or Sooltan, and their -bearers, the _koncho ngampil_, who hold an honoured position at the -Courts of Solo and Jogja, may be considered direct successors of the -envoys of King Dasharatha on the reliefs of the _chandi_ Loro Jonggrang, -who bore his regalia when meeting Rama and Lakshama. The strange -ceremonial, preserved from the time when gods walked amongst men, seems -hardly antiquated, on the contrary very germane to _siti-inggil_[83] -surroundings. One need not visit the _kratons_ though, to notice how -the spirit of the past permeates all things Javanese; any well-dressed -native getting out of his _sado_[84] at the railway station or repairing -thither on foot for a journey with the fire-carriage, will do. Even if -he cannot afford the few _doits_[85] necessary and must impair his -dignity by going afoot, he has his retainers to look after his box -and, stuck behind, he has his magnificent kris in a sheath of gold, -with a beautifully carved ivory handle, in nine cases out of ten a -_pusaka_, cherished like the kris Kolo Munyang of the Prince of Kudoos -or, as others allege, of a Susuhunan of Surakarta, who sent the weapon, -which killed its master's enemies without human direction, to the -assistance of Pangeran Bintoro, then oppressed by a king of Mojopahit. -The chronology of this legend is evidently a little faulty, but, O! the -wonders of Java's golden age, and, O! the superstitious honour in which -their memory is held by these lovable people, whose actual existence is -a dream of days gone by. And that happy dream, they ween, is a presage -of the future, prophesying the restoration of their fathers' heritage. -If, nevertheless, the hour draws near of unconditional surrender, the -Dutch Government steadily and surely arrogating to itself the externals -with the substance of power in the Principalities, they will silently -submit to the _nivarana_ of their ancient faith, the hindrance arising -from torpor of mind appointed to them in the _sansara_, the rotary -sequence of the world, and seek consolation in the promise of their new -faith that the Lord will not deal wrongly with his servants. The life of -nations, like the life of men, starts running as the mountain torrent -and meets many an obstacle before it swells to a broad river in the -plains and flows tranquilly and mightily to the sea; also for Java it is -written: - - ... Non anche, - l'opra del secol non anche e piena.[86] - -[Illustration] - -FOOTNOTES: - -[49] _Batikking_ is the art of dyeing woven goods by immersing them in -successive baths of the required colour, protecting the parts to be left -undyed by applying a mixture of beeswax and resin. - -[50] A _stupa_, lit. a mound, a tumulus, is a memorial structure, -sometimes raised over a relic of the Buddha, one of the eight thousand -portions into which his ashes were divided, or a tooth, or any other -fragment of his remains. The combination of such a memento of the Most -Chaste with the emblem of supreme virility is syncretism indeed! - -[51] Professor Dr. H. H. JUYNBOLL in the _Bijdragen tot de -Taal-, Land- en Volkenkunde van Nederlandsch Indie_, Ser. vii., vol. -vi., nr. 1. - -[52] Those not in the Government service: planters, industrials, etc., -always of lower caste in general, especially official esteem, than -the select who draw their salaries from Batavia. Hence the native -designation of such an inferior individual as a _particulier saja_, -"only" a private person. - -[53] _Recho_ or _rejo_ is the name given to any sort of statue. - -[54] From _circulus_, circle, something round, which rolls easily away -into oblivion as it is intended to; but, if nothing else, _la folie -circulaire_ keeps the fiction of governmental guidance and control -alive. - -[55] Speaking at a meeting of the _Royal Geographical Society of the -Netherlands_, December 27, 1902. - -[56] Vishnu's _vahana_ or bearer, the monster-bird. - -[57] By G. P. ROUFFAER, _Indische Gids_, February 1903. - -[58] The fall of Mojopahit has been put at 1478 (Javanese chronicles), -1488 (VETH'S _Java_, 2nd ed.) and between 1515 and 1521 -(ROUFFAER). - -[59] Paku Buwono, like Paku Alam, means "nail which fastens the -universe." - -[60] Lit. "the one who has the world in his lap," _i.e._ the supporter -(ruler) of the world. - -[61] Lit. "the one who has the empire in his lap," _i.e._ the supporter -(ruler) of the empire. - -[62] Lit. "the one who has the universe in his lap," _i.e._ the -supporter (ruler) of the universe. - -[63] A fourth semi-independent domain, created at the expense of -Jogjakarta for the benefit of Pangeran Nata Kusuma, ally of the British -during the troubles of 1811 and 1812. - -[64] Common abbreviations, in speaking and writing, of Surakarta and -Jogjakarta; Solo is, to put it correctly, the name of the place where -Paku Buwono II., after his old _kraton_ had been destroyed by fire in -the civil war diligently fostered by the Company, built the present one, -_Surakarta Hadiningrat_, _i.e._ the most excellent city of heroes. - -[65] _Ngoko_ is spoken among the common people, among children, by -adults to children and by those of superior to those of inferior rank; -_kromo_ by those of inferior to those of superior rank and by people -of high rank amongst themselves unless differences in social degree or -grades of relationship require another mode of address; _dagellan_ or -_gendaloongan_ (in Surakarta) and _madya_ (in Jogjakarta), a mixture of -_ngoko_ and _kromo_, by people of equal rank conversing in an unofficial -capacity, politely but without constraint, by those of superior to those -of inferior rank, their seniors in years whom they wish to honour, -by merchants of equal rank and the higher servants of the nobility -to one another; _kromo-inggil_ comprises a group of words used when -referring to whatever is divine or very exalted on earth; _basa kedaton_ -is the language of the Court, spoken by all males in the presence of -the reigning prince or in his _kraton_ whether he be present or not, -but in addressing him or his heir presumptive, _kromo_ is used; the -reigning prince employs _ngoko_ interspersed with _kromo-inggil_ words -when referring to himself; the women in the _kraton_ speak _kromo_ or -_kromo-madya_ among themselves, _basa kedaton_ to such men-folk as -they are allowed to see and _kromo_ to the reigning prince or his heir -presumptive; _ngoko andap_ is a coarse sort of speech which descends -to the use of words, in relation to man, ordinarily applied only to -animals; _kromo-dessa_ means rustic speech in general. - -[66] The central and most refined Javanese of Mataram or Surakarta, -spoken in the Principalities, the Kadu, the Bagelen, Madioon and Kediri; -the western Javanese, spoken in Cheribon and Banyumas; the _basa_ or -_temboong pasasir_ (speech of the coast), spoken in Tagal, Pekalongan, -Samarang, Yapara and Rembang; the eastern Javanese, spoken in Surabaya, -Pasuruan, Probolinggo and Besuki. - -[67] A cult with a ritual handed down from the past and scrupulously -observed. Cf. the account of a visit to Selo in 1849, published from -papers left by Dr. M. W. SCHELTEMA, in _De Gids_, December, -1909. - -[68] The Javanese do not kiss in the disgusting, unwholesome, western -fashion; they smell or sniff, using the olfactory instead of the -osculatory organs, as sufficiently indicated by the words of the native -vocabulary describing the operation referred to. In this matter again, -the Hindu immigrants may have made their influence felt. Cf. Professor -E. WASHBURN HOPKINS' interesting paper on _The Sniff-Kiss in -Ancient India_, in the _Journal of the American Oriental Society_, vol. -xxviii., first half, 1907. - -[69] Including, besides the palaces and palace grounds, thickly -inhabited little towns. The _kraton_ of Surakarta contains, _e.g._, -more than ten thousand people, all belonging to the imperial family and -household, from the princes to their dependents, servants and hangers -on: court dignitaries, court functionaries, gold- and silversmiths, -wood-carvers, carpenters, masons, musicians, etc. Within its walls -is also the imperial _mesdjid_, a fine, large building with a widely -visible gilt roof. - -[70] The _garebeg mulood_, _garebeg puasa_ and _garebeg besar_, -corresponding with the _maulid_ (feast of the Prophet's birth), _id -al-fitr_ (feast of breaking the fast) and _id al-qorban_ (feast of the -sacrifice). - -[71] _Krissing_, a form of capital punishment until recently still in -use in the island of Bali, consisted in driving a kris to the heart of -the condemned man, sometimes under circumstances of refined cruelty, -the executioner not being permitted to put an end to his victim's agony -before the prince, presiding in person or by deputy, had given the -signal for the _coup de grace_. - -[72] A story is told of a Susuhunan of Surakarta having ordered a -magnificent landau from one of the first _carrossiers_ in Paris, that -the favoured industrial was advised to send some cooking-pans with it -on delivery. Asking: What for? he got the answer: To poach the eggs his -Highness' chickens will lay in your carriage. Splendour and squalor live -near together in the households of thriftless oriental potentates. - -[73] - - For usage with mortal man is like the leaf - On the bough, which goes and another comes. - -[74] Governor and Director of Java's northeast coast, afterwards member -of the Governor-General's Council at Batavia. - -[75] Published by H. D. H. BOSBOOM from papers in the Dutch -National Archives. - -[76] Titular Major, afterwards Lieutenant-Colonel of the Corps of -Engineers, Director of Fortifications and Inspector of Canals, Dams, -Dikes and Waterways. - -[77] REIMER'S description leaves Taman Ledok _in dubio_ and -a reason for his probable non-admittance there, may be found in the -circumstance that it appears to have been the part of the pleasance -reserved for the recreation of the Sooltan's concubines. - -[78] Whence the name: _oombool_, like _sumoor_, means "well" or -"spring", and _gumuling_, derived from _guling_, means "rolled up", -"lying flat." - -[79] - - For nature in woman - Is so near akin to art. - -[80] Kiahi is a very common one. Dr. J. GRONEMAN, whose -description of the water-castle at Jogjakarta contains a good many -interesting particulars, mentions the name of the barge of state, -presented to Paku Buwono I. by the East India Company, Niahi Kuning, as, -to his knowledge, the only instance of a female appellation being given -to royal paraphernalia--perhaps on the same principle as that which -makes us, too, speak of a ship as of a "she". - -[81] Emblems of royalty; more strictly: objects of virtu belonging to -the reigning family. - -[82] A _pusaka_ is an heirloom, generally with luck bringing properties -either to the rightful owner or to any one who secures possession of it. - -[83] Lit. "the high place" of the _kraton_. - -[84] Short for _dos-a-dos_, a kind of vehicle naturalised in Java; -offering only problematic comfort at its very best, the ramshackle -specimens plying for hire in the streets of the capital towns of the -island, beat everything ever invented anywhere else in the world for -inflicting torture on the pretext of conveyance. - -[85] _Doits_ are copper coins of endless variety, demonetised -more than half a century ago but still used by the natives almost -exclusively and to the prejudice of the legal "cent", the hundredth -part of the "guilder" or legal unit of the Dutch East Indian currency, -notwithstanding the Government's efforts (on paper) through the medium -of financial geniuses, whose name is Legion and whose practical -performance is Nihil, to put the monetary system and colonial finance in -general on a firm, workable basis. - -[86] ... Not yet, the work of (our) time has not yet reached its -fullness. - - - - -[Illustration] - - - - -CHAPTER VI - -EAST JAVA - - cosi da l'ossa dei sepolti cantano - i germi de la vita e degli spiriti.[87] - - GIOSUE CARDUCCI, _Odi Barbare_ (_Canto di marzo_). - - -When, suddenly, for reasons still unknown, the classic period of art -in Central Java closed, about 850 Saka (A.D. 928), East Java -awakened and entered on an era of artistic activity in every direction, -which lasted until the fall of Mojopahit six centuries and a half -later. In architecture it offers nothing so grand and imposing as the -ancient temples of the Middle Empire, but much more diversity, and -numerous inscriptions, resembling, after 900 Saka (A.D. 978), -in form and contents, what we possess of old Javanese literature, -enable us in many cases to determine the dates and also the character -of the _chandis_, found principally along the course of the Brantas -in the residencies Pasuruan, Kediri and Surabaya. Moving eastward, it -was there that Hindu civilisation made greatest progress, no more -in the vigorous enthusiasm of a young faith eager to proselyte, but -modified by and finally succumbing to the influences of the soil, -the climate, the idiosyncrasies of the aborigines. The oldest dates -(Madioon, Kediri, Surabaya and Pasuruan) fall between 890 and 1140; -then we have a good many again from Kediri (1120-1240 and 1270-1460) -and from Surabaya (1270-1490); also from Pasuruan, Probolinggo and -Besuki (1340-1470), Madura (1290-1440) and Rembang (1370-1390); finally, -the constructive energy returning to Central Java, from Samarang and -Surakarta (1420-1460), Suku and Cheto bringing up the rear. In the palmy -days of Daha and Tumapel a sort of transition style was elaborated; -under Ken Angrok and his descendants on the throne of Mojopahit, East -Java reached its architectural zenith, never equal in the grandeur of -its conceptions to the Boro Budoor or even the Prambanan temples, to -the symmetrical richness of the Mendoot, but making up in fantastic -decoration what it had lost in sobriety of outline. The builders -pandered to the unwholesome demand for that perfection at any cost -which Ruskin censures as the main mistake of the Renaissance in its -early stages, the workman losing his soul in exchange for consummate -finish. But, though they bear the impress of decadence, the products of -eastern Javanese constructive efforts are not wholly degenerate, never -coarse or vulgar and well worth looking at from more than one point of -view. The evolution of the ornament alone is exceedingly suggestive: -the "recalcitrant spiral" which in Central Java ascends, decking the -supports, topples, as it were, in East Java, losing its character and -becoming a meaningless adornment of the casements of, _e.g._, the -_chandi_ Panataran; the _kala_-heads remain but the _makaras_ change -into a flame-like embellishment; where they are altogether dissolved, -as in the _chandi_ Jago or Toompang, it is safe to conclude with Dr. -Brandes to late eastern Javanese influences.[88] - -It has been conjectured that the migration of Hinduism to East Java was -the effect of Buddhism gaining ground in the central part of the island; -that the pronounced Sivaite tendencies of Mojopahit were a reaction -against Buddhist innovations. But it remains still to be proved that -Mojopahit, though worshipping Siva as the supreme god of the Trimoorti, -adhered to his overlordship in all its orthodox purity. There are, on -the contrary, indications of Vishnuite leanings, of Buddhist heresy, of -a syncretism no less pronounced than that of Prambanan and the Mendoot. -In the time of Old Mataram's hegemony, Buddhism must have ingratiated -itself to some extent with her eastern vassals and, though not one of -the temples in East Java is Buddhist after the fashion of the _chandis_ -Boro Budoor, Mendoot and Sewu, vestiges of the Bhagavat's doctrine -are undeniable in Kediri, Southern Surabaya and Northern Pasuruan. -A fusion of Sivaism and Buddhism has continuously controlled the -construction of the larger temples of the later eastern Javanese period, -says Rouffaer. Statues found in many places, _e.g._ in the _chandi_ -Toompang, are distinctly Buddhist and, what is most remarkable, though -of later workmanship than those of Central Java and of a different -style, tainted by decadent methods, they possess high merits as works -of art. In their Sivaitic surroundings they confirm the statements of -the Chinese traveller Hiuen Tsiang who, perambulating India between 629 -and 645, before the persecution of the Buddhists commenced, remarked -upon the tolerance of the brahmins and _vice versa_, a virtue the -Hindus carried with them to Java as already observed in the chapter on -Prambanan. The kings of Mojopahit followed the example set in those -regions: they were Saivas, Vaishnavas, Buddhists or followers of no -one creed in particular, ready to protect and prefer each of them -according to circumstances. In codes of law and poetry, Sivaite priests -and _sugatas_, pious brethren on the Buddhist road to perfection, are -mentioned in one breath as conductors of the religious exercises on -festive occasions, invoking the blessings of heaven on harvests and -enterprises of peace and war; the poet Tantular calls the Buddha one -with the Trimoorti.[89] - -The Muhammadans were not so indulgent when the Pangerans of Giri -increased in authority as spiritual leaders of their faith, successors -of Maulana Ibrahim, its first apostle in East Java. The hillock of Giri -became a centre of incitement to the holy war, particularly so under -Raden Ratu Paku or Sunan Prabu Satmoto, whose tomb is still an object -of Moslim pilgrimage.[90] With his approval, if not on his instigation, -the Muhammadan states on the north coast combined under Raden Patah of -Demak to compass the extermination of heathenism and he lived to see -the overthrow of Mojopahit, though dying shortly afterwards. If the -Moslemin yearned to gain Paradise, sword in hand, martyrs for their -Prophet's dispensation, those of the old creed remembered the power of -_their_ gods, blowing the _sanka_, the war-shell of Vishnu, who proved -to Sugriva and Hanoman his superiority over Wali by shooting his arrow -through seven palm-trunks; who, in his fourth _avatar_, as _narasinha_, -the man-lion, ripped open the belly of the sacrilegious demon Hiranya -Kasipu. But Raden Patah, marching with his allies, marvellously helped -in the way of the Lord against the idolaters of Mojopahit, the swollen -with pride, proved to be the giant in the shape of a dwarf, Vamana, -known from their god's fifth _avatar_, conqueror of the three worlds. -And Mojopahit, so great that the claims to the honour of her foundation, -forwarded by as many princely houses as existed in those days, were -fused in the tradition of her divine origin, her capital with its -hundred gates and shining streets and palaces, the like of which had -never been seen, having sprung from the earth in one night as a flower -at the call of the fragrant dawn,--Mojopahit was overthrown and, laments -the Javanese chronicle, the prosperity of the island disappeared. Not -the last but the strongest bulwark of Hinduism had ceased to exist, -bearing bitter fruit[91] of presumptuous pride indeed; the later Hindu -empires, even Balambangan, which gave so much trouble to New Mataram -and submitted only to the arms of the East India Company, leaving the -ancient creed to die of slow exhaustion in the Tengger mountains, were -nothing compared to her. - -Like the remains, near the _dessa_ Galang, of the _kraton_ of the kings -of the older empire of Daha, what has escaped total destruction of the -capital of Mojopahit is constructed of brick. The ruins are situated -about eight miles to the southwest of Mojokerto[92] in the valley of -the Brantas; near Ngoomplak was the site of a royal residence in the -building of which stone seems also to have been used. Raffles, visiting -those heaps of debris scattered over quite a large area, found but -scanty evidence of the fact that he trod the spot where great rulers -had employed great architects, raising great structures for posterity -to remember their great deeds by; Wardenaar, whom he had taken with -him as a draughtsman, might have stayed at Batavia, though in his -_History of Java_ he gives an illustration of "one of the gateways" and -says that the marks of former grandeur there are more manifest than at -Pajajaran, which, well considered, is saying very little. Now, a century -later, a century of continued neglect, the general impression is still -less calculated to prompt a vision of heroes subjecting thrones and -dominions in the short space left them by their ancestor Ken Angrok's -murderous kris, defying the grave, unmindful of Mpu Gandring's curse. -Walking round in an effort to fit the scenery to historical dramas of -love, hate and ambition, extreme care is necessary to avoid stepping -on snakes coiled in dangerous repose or crawling among the brickbats -which represent the foundations of princely mansions, digesting their -last meal or hungry after the lizards that move restlessly in and out -of chinks and crannies, lively beasties, enjoying the sunshine until -snapped up, far more interesting really than the piles of rubbish -bearing meaningless names. The natives one meets, will spin yarns _ad -libitum_ anent the numerous graves and crumbling substructures, but few -have an intelligible tale to tell. Here are portions of the city-wall; -there the remnant of the gate Bajang Ratu; half a mile farther the -_aloon aloon_, the _taman_ or pleasance, the tanks for bathing. A road, -in great need of repair, leads through the Trowulan, the interior; -exterior roads may be taken through ricefields and teak-plantations -to the tomb of Ratu Champa, distinguished by curtains which once may -have been white. Before a small building, enclosed by a fence, lies a -stone supposed to cover the entrance to a subterranean apartment, the -hiding-place, it is said, of the last king of Mojopahit when his capital -was taken by the Moslim enemy. More graves surround that cache, graves -without and, to intimate the pre-eminent importance of the elect thus -honoured, graves _with_ dirty curtains, narrow strips of soiled cloth, -sad offerings to the dead sovereigns of an empire of celestial fame. One -feels almost inclined to refuse credence to the grand past this ragged -display tries to commemorate and, from sheer disappointment, to join the -ranks of the sceptics who doubt of the capital of Mojopahit ever having -amounted to much, and maintain that, in any case, it had come down and -was of no consequence compared with Tuban and Gresik, already in 1416, a -century before its falling into the hands of the Muhammadans. - -At Mojopahit it is the same old story of quarrying for building -material: several sugar-mills in the neighbourhood with the dwellings -of managers and employees, have been wholly or partly constructed of -Mojopahit bricks. In 1887 I saw them used for the abutments of bridges, -foremen of the Department of Public Works superintending. A short -time before, twelve copper plates had been found with inscriptions in -ancient characters, which disappeared in a mysterious way. The _rechos_ -of Mojopahit were mostly left alone, a respectful treatment they owed -to their general clumsiness. Some two or three miles from the ruins -of the capital, a goodly number stand or lie together fair samples of -statuary of the first eastern Javanese period, in its extravagance and -exaggeration a travesty of the classic art of Central Java, crudity of -conception floundering in a redundancy of form also observable at the -_chandis_ Suku and Cheto; after the fall of Mojopahit, in the second -period, the sculptor reverted to a close study of nature as manifested -at the _chandis_ Toompang and Panataran; in the third, Hindu methods -getting crowded within ever narrower limits, his fancy betrayed him -again into lavish detail as exemplified in old Balinese imagery. At the -gradual extinction of Hindu ideals of beauty, realised in decaying stone -and brick, in statues defaced and vanishing like dwindling phantoms, -a growing sensation of emptiness, emphasised by vague reminiscences -of the artistic fullness of the _jaman buda_, claiming amends from -succeeding creeds, received little from Islam and absolutely nothing -from Christianity. Under Dutch rule very few attempts at style in Java -and the other islands of the Malay Archipelago have been made at all, -and of these few only one has resulted in an achievement not altogether -ridiculous, namely the old town-hall, begun in 1707 and finished in -1710, of old Batavia, where the Resident has his office, by the natives -very appropriately called _rumah bichara_, _i.e._ "house of talk". With -one or two utterly tasteless exceptions, the rest of the Government and -private buildings, including the palaces of the Governor-General at -Weltevreden and Buitenzorg, descend in their architecture to the lowest -grade of the commonplace. To his Excellency's ill-kept country-seat -in the Preanger subverted Mojopahit seems almost preferable, -notwithstanding the squalor of its threadbare _kain klambu_ decoration; -the meanness of the viceregal reception- and living-rooms at Chipanas is -not even picturesque and surely some of the public money regularly paid -out for the maintenance of the "Government hotels" might be profitably -expended on the improvement of the surroundings of Her Majesty the Queen -of the Netherlands' representative in the Dutch East Indies, including -the rickety furniture, shabby napery, etc., which has a pitiful tale of -unseemly parsimony to tell: the superiority of high rank needs decorum -and nowhere more than in oriental countries, a truth lately too much -lost sight of by officials, high and low, who, following the example set -at Buitenzorg, hoarding against the hour of their demission, presume on -their "prestige" without anything to back it. - -Mojopahit had ceased to exist and the Muhammadans with the Christians in -their wake overran Java, despoiling the land in which toleration and art -could no more flourish, but dissension throve as the tree prophetically -imaged at the Boro Budoor, whose branches bear swords and daggers -instead of wholesome, luscious fruit. The old quarrels over political -supremacy were surpassed in violence by religious strife, and fanaticism -is still held responsible in our day for disturbances conveniently -ascribed to Moslim cussedness when the acknowledgment of the real cause, -discontent born from over-taxation, would be tantamount to a confession -of administrative impotence. It was not Hanoman, the deliverer of -Sita, who troubled the repose of Ravana's garden, but the _raksasas_ -and _raksasis_ who kept her in bonds, and there are two solutions of -the Dutch East Indian problem, independent of the issue celebrated in -the _Ramayana_ and both suggested in the ornament of Java's temples: -the devourer Time destroying all with his sharp teeth, and the lion, -or tiger, to preserve the local colour, master of the fleeting moment, -with a garland of flowers in his mouth, image of the clouded present -holding out the promise of a brighter future. The two auguries, dark yet -hopeful, belong to one old order of ideas, prefiguring things to come -in dubious language, after the wont of oracles, ancient and modern, and -we can choose the forecast which likes us best. So did the princes of -Daha, Tumapel and Mojopahit, not to mention the lesser fry, creatures of -a breath as we deem them now, doughty warriors and far-seeing statesmen -to their contemporaries, who consulted their soothsayers before treading -the fields of fame and blood whence they were carried to their graves, -admiring nations rearing the mausoleums which now constitute the -greater part of the historic monuments of East Java. The _Pararaton_ -mentions no fewer than seventy-three structures of that description. -Such as have been left are, for various reasons, hard to classify, -the greatest difficulty arising from their bad state of preservation, -though deciphered dates furnish important clues, for instance regarding -some _chandis_ in Kediri: Papoh (1301), Tagal Sari (1309), Kali Chilik -(1349), Panataran (1319-1375),[93] the last named being probably -the principal tomb of the dynasty of Mojopahit. Springing from the -soil in amazing dissimilitude, their architects seeking new modes of -expression in new forms and never hesitating at any oddity, at any -audacity to proclaim the message of artistic freedom from convention, -they struggled free from the sober lines and harmonious distribution -of spaces always maintained in Central Java, to run riot in fantastic -innovations. Yet, they held communion with nature and neither shirked -their responsibility nor sinned against the proper relations between -their purpose and the visible consummation of their task as those of -our modern master-builders do who contrive churches like barns or -cattle-sheds, stables like gothic chapels, prisons like halls of fame -and cottages like mediaeval donjons. From such architectural absurdities -it is pleasant to turn, _e.g._, to the _chandi_ Papoh, a temple whose -corner-shrines might pass for daintily wrought golden reliquaries inlaid -with jewels, when the minute detail of their exquisite decoration -is shone upon by the setting sun; or to the _chandi_ Sangrahan, -when warmed to life from death and fearful decay, by the blue of a -measureless sky, again budding from the earth, lovely as the lotus -in the bliss bestowing hand of one of the five finely chiselled but -headless statues near by. - -[Illustration: XV. _CHANDI_ PAPOH - -(Archaeological Service through Charls and van Es.)] - -Holiness in East Java, as everywhere in the island, took naturally -to bathing. The retreat Bookti in the district Rembes, set apart for -that pastime, according to the legend by Semu Mangaran, first king of -Ngarawan (the later Bowerno and still later Rembang), had and has many -rivals, nearly all in possession of antiquities to show their sacred -character and the regard in which they were held. Some, like Bookti -and Banyu Biru, the deservedly popular "blue water" of Pasuruan, are -enlivened by colonies of monkeys, descendants of the apes kept there in -Hindu times, beggars by profession, whose antics reap a rich reward. -Sarangan in Madioon, Trawulan and Jalatoonda in Surabaya, Jati Kuwoong -and Panataran in Kediri, Ngaglik and Balahan in Pasuruan, shared in -olden times the renown which now is principally divided between Banyu -Biru and Wendit, not to forget Oombulan, delightful spots, typical of a -land where life is a continuous caress. Ngaglik has a beautiful female -statue, evidently destined to do service as a fountain-figure after -the manner of the nymphs which grace John the Fleming's[94] Fontana -del Nettuno in Bologna and countless other waterworks of his and the -succeeding period. Wendit has Sivaite remains: the prime god's _nandi_, -statues of Doorga, Ganesa, etc.; most of the _lingas_ and _yonis_ that -used to keep them company as reminders of their inmost nature, have been -carried off. Banyu Biru has a statue of Doorga, _raksasas_, fragments -of Banaspatis, etc., and a very remarkable image of Ganesa with female -aspect, an object of veneration, especially on Friday evenings when -flowers and copper, even silver coins are strewn round to propitiate -his dual spirit, candles are lighted and sweetmeats offered to the -ancient deities taken collectively. The _chandis_ Jalatoonda and Putri -Jawa served a double purpose: devotion and ablution, facilities for an -invigorating bath playing a prominent part. The former, in the district -Mojokerto, residency Surabaya, is the mausoleum of King Udayana, father -of King Erlangga, and one of the oldest monuments in East Java; the -latter, in the district Pandakan, residency Pasuruan, has much in -common, as to ornament, with the _chandi_ Surawana of the year 1365 and -belongs on the contrary to the younger products of Hindu architecture. -_Chandi_ Putri Jawa means "temple of the Javanese princesses", and -Ratu Kenya, the Virgin Queen of Mojopahit (1328-1353), who spoiled her -reputation for chastity by losing her heart to a groom in her stables -and making him share her throne, as the _Damar Wulan_ informs us, may -have repaired thither with her ladies-in-waiting to sacrifice and -disport in the swimming-tank which is still replenished with water from -the neighbouring river, flowing through the cleverly devised conduits; -or the women of her luckless last successor, King Bra Wijaya, may have -taken their pleasure there along with their devotional exercises before -the Moslim torrent swamped their lord and master's high estate, harem -and all. - -Cave temples have been found in Surabaya (Jedoong), in Besuki (Salak) -and in Kediri (Jurang Limas and Sela Mangleng). The latter, of greatest -interest and Buddhist in character, can be divided into pairs: Sela -Baleh and Guwa Tritis, Joonjoong and Jajar. They are easily reached -from Tuloong Agoong and, though the removable statuary is gone, -except the heavy _raksasas_, defaced figures on pedestals, etc., the -sculpture of the interior walls of the caves remained in a tolerable -state of preservation. Above on the ridge is a spot much resorted to -for meditation and prayer, where the view of the charming valley of -the Brantas, bounded by the beetling cliffs of the south coast, the -treacherous Keloot to the northeast and the majestic Wilis[95] to the -northwest, prepares the soul for communion with the Spirit of the -Universe. Remains of brick structures abound in East Java; besides the -ruins of Daha and Mojopahit we have, for instance, the walls of the Guwa -Tritis under the jutting Gunoong Budek, the _chandis_ Ngetos at the foot -of the Wilis, Kali Chilik near Panataran, Jaboong in Probolinggo and -Derma in Pasuruan. The _chandi_ Jaboong presents a remarkable instance -of tower-construction applied to religious buildings in Java as further -exemplified, conjointly with terraces, in the _chandi_ Toompang. The -surprises offered by the _chandi_ Derma are no less gratifying, firstly -to travellers in general who visit Bangil and, approaching the temple, -which remains hidden to the last moment, suddenly come upon it in an -open space adapted to full examination; secondly to archaeologists in -particular because, dating from the reign of Mpu Sindok (850 Saka or -before) and therefore one of the oldest monuments in East Java, if not -the oldest in a recognisable state of preservation, it must be accepted -as the prototype of Javanese architecture bequeathed by Old Mataram and -is a valuable help to the study of the ancient builders' technique, -showing, among other things, says Dr. Brandes, that the larger -ornamental units are of one piece of terra-cotta, joined to the masonry -by means of tenons and mortises. - -About a mile to the southeast of Malang, on the top of a hill near the -_kampong_ Bureng, are traces of more buildings constructed in brick, -the ruins of Kota Bedah. The foundation of that city is attributed to -a son of Gajah Mada, chief minister of the last king of Mojopahit who, -after his master's fall, fled eastward and, subjecting Singosari with -adjoining territories, became the progenitor of the dynasty of Supit -Urang. The Moslemin pushing on and harassing the Saivas wherever met, -invested Kota Bedah but, not prevailing against the strong defence of -its commander Ronga Parmana, they caught the citizens' pigeons which -flew over their camp and, attaching pieces of burning match-rope to -the birds' wings and tail-feathers, they set fire to the thatch of -the houses within the walls and so gained their end. Thereupon they -destroyed the royal residence Gedondong, to the east of Malang, and -those of Supit Urang took refuge in the Tengger mountains. This is -one of several traditions explaining the existence of Sivaite remains -scattered in that neighbourhood: at Dinoyo, Karanglo, Singoro, Katu, -Pakentan, etc. On the road to Toompang stands the _chandi_ Kidal, one -of the best preserved in Java, only the upper part of the roof having -fallen down. It is the mausoleum of Anusapati, the Hamlet of Javanese -history, referred to in the preceding chapter, who was killed in 1249 -by his step-brother. His likeness has been sought in an image of Siva, -on the supposition that some statues of deities there erected, which -point to the use of living models, represent the features of exalted -personages. An enormous Banaspati over the entrance with smaller ones -over the niches, _garudas_ and lions form the principal decoration in -frames of highly finished ornament. Dr. Brandes remarks that in contrast -to the decoration of the temples in Central Java, the heavy ornament -of the relief-tableaux is here distributed over the parts which carry -the weight of the superstructure, while the lighter ornament finds -employment on the panels and facings. The methods of construction -and the treatment of details mark clearly a transition to the younger -period of eastern Javanese architecture best illustrated by the _chandi_ -Panataran. - -[Illustration: XVI. _CHANDI_ SINGOSARI - -(Archaeological Service through Charls and van Es.)] - -Somewhat older, built in 1278 as a mausoleum for Kertanegara, the -last king of Tumapel, who reigned from 1264 to 1292 and was killed in -battle by Jaya Katong, King of Daha, is the _chandi_ Singosari, near -the railway station of that name, an excellent starting-point for an -ascension of the fire-mountain Arjuno or Widadaren. It has been called -one of the most unfortunate monuments in the island; not, presumably, -because it shared the common lot, being gradually deprived of its finest -ornament while its stones were freely disposed of for building material -without the local authorities minding in the least, but because the -spoliation could be watched by a comparatively large number of planters -and industrials, settled in the neighbourhood, none of them interfering -unless to its detriment. Insurmountable difficulties of transportation -opposed the removal of the colossal _raksasas_ and so they were left -with a _nandi_, a sun-carriage and, among fragments too defaced for -recognition, a Ganesa and a female Buddhist saint, for this temple-tomb -is of a mixed character in its religious aspect. A Javanese chronicle -relates that Kertanegara was buried at Singosari in 1295, three years -after his death, in the guise of Siva-Buddha, and at Sakala conformably -to a more pronounced Buddhist rite. He was considered a wise ruler, -notwithstanding his abusive attitude towards China, which had such -dire results. He built an edifice, continues the _babad_, divided into -two parts, the lower one Sivaitic, the upper one Buddhistic, because -in his life he prided himself on being a Saiva as well as a Buddhist. -A richly ornamented _kala_-head in eastern Javanese style testifies to -the admirable technique of the builders and decorators. According to -popular belief a subterranean passage leads from Singosari to Polaman, -about six miles away, a place of sacrifice in Hindu days, and another -to Mondoroko, close by, the site of a ruin with a graceful statue of a -female deity, two smaller ones which remind the beholder of Siva's and -Doorga's creative faculties, and sadly damaged bas-reliefs. In 1904 -an inscribed stone was recovered, at the intimation of a native, from -a pond near Singosari. Confirming the data furnished by the Javanese -chronicles, the inscription states that in 1351 Gajah Mada, the Prime -Minister of Mojopahit, acting for King Wisnuwardhani, founded a -temple-tomb, sacred to the memory of the priests, Saivas and Buddhists, -who, in the year 1292, had followed their King Kertanegara in death, and -of the old Prime Minister who had been killed at his feet.... "See here -the foundation of the most honourable Prime Minister of Java's sea-girt -domain." - -[Illustration: XVII. _CHANDI_ TOOMPANG - -(Archaeological Service through Charls and van Es.)] - -Finest and most interesting of the Malang complex is the _chandi_ -Jago, about twelve miles to the east of the capital of the -assistant-residency, in the _aloon aloon_ of Toompang and hence more -commonly named _chandi_ Toompang. It was the first taken in hand by -the Commission appointed in 1901 and we owe most of the information, -summarised in the following lines, to Dr. Brandes' reports on this -archaeological debut. A rare example of tower-construction of the kind -also observed in the _chandi_ Jaboong, superposed on a raised level -reached by terraces like those of the _chandis_ Panataran and Boro -Budoor, the extraordinary Javanese mixture of Sivaism and Buddhism -with a dash of Vishnuism has affected it to such a degree that even -a recent description declares it to be a Buddhist pit-temple--a -contradiction in terms. Begun in the middle of the thirteenth century, -_i.e._ in the time of Tumapel's political ascendency when Sivaism -was the state religion, if we may speak of a state religion among -peoples and princes whose predominant article of faith was tolerance -and concession of equal rights to all religions, some of the learned -investigators suppose with Professor Speyer that the Buddhist note was -a consequence of the persecution of the adherents of Gautama's creed -in India and the hospitality extended to the emigrants all over the -island Java. However this may be, syncretism became rampant in both the -ground-plan and the decoration of the _chandi_ Toompang, conceived as -an elevated dodecagonal structure on the highest of three irregularly -shaped terraces, something quite exceptional in Javanese architecture. -Apparently while the building was in progress, remarks Rouffaer, changes -were made in the original project, and the more is the pity that the -temple proper has fallen into almost complete ruin: not only that the -roof is lacking, but the toppling back wall has dragged the greater -part of the north and south walls down with it. The front or west wall -has held out to a certain extent with the gateway, the chief entrance, -a lofty, rectangular, monumental passage, ornamented on both sides and -locked with a key-stone whose smooth middle space was destined, in the -opinion of Dr. Brandes, to receive, but never did receive, the date of -completion. Heaps of debris round about lead to the conjecture that the -whole was encircled by a wall of brick and that the dwellings of the -keepers or officiating priests were composed of the same material. - -Several of the bas-reliefs fortunately escaped destruction and found -an interpreter in Dr. Brandes, to whom we also owe explanations of -the stereotyped decorative scrolls and flourishes. Though inferior in -workmanship to the reliefs of Panataran, those of Toompang, "speaking" -reliefs as he called them, are vigorously animated, gaining in interest -to the devotee as he ascends the terraces, their masterly treatment -culminating in what has been preserved on the portion still standing of -the temple-walls. No better illustration of high and low life, of the -nobility and the riff-raff portrayed in classic Javanese literature, -could be imagined; the typical perfect knights and sly buffoons -are there in crowds, princes and courtiers, warriors and peasants, -gallivanting beaux and love-sick maidens, jealous husbands and frisky -wives, worldwise sages and babbling fools, Javanese Don Quijotes riding -out with their trusty squires of the Sancho Panza species, go-betweens -neither better nor worse than Celestina, entangling dusky Melibeas. -Every honourable soul is set off by his or her vulgar counterpart, of -the earth earthy: the _panakawan_ (page) and the _inya_ (nurse) play -most important roles, almost equally important with those of the hero -and heroine, and their characters are, conformably to the requirements -of Javanese literature, clumsy and coarse but droll; their actions, -whether they accomplish or fail to accomplish their tasks, reflect the -performances of the born ladies and gentlemen whom they accompany, who -lose each other and are reunited, who quarrel and make up, always in a -comely, stately way, proud and sensitive, expressing their feelings in -graceful gestures corresponding with the choicest words. When treating -of Panataran, the ornamentation of the ancient monuments of East Java -in its relation to Javanese literature will be more fully discussed. -Here, however, belongs a reference to Dr. Brandes' ingenious explanation -of the slanting stripes or bars, left uncarved at irregular intervals -on the narrow tiers of bas-reliefs at the _chandi_ Toompang; comparing -those sculptured bands with the _lontar_[96] leaves on which the tales, -whose illustration they furnish, were originally written, he saw in them -the finishing strokes of the different chapters. - -The statuary of the _chandi_ Toompang has been removed, for the greater -part, to the Museum at Batavia and, possibly, one or two images, with -Professor Reinwardt's invoice of 1820, to that of Leyden. The deities -are brilliantly executed, of idealistic design, to borrow Rouffaer's -words, exuberant to the point of effeminacy. Some of them show the -conventional Hindu type and we can imagine the wonderful effect they -produced among the essentially Javanese scenes chiselled on the -walls. For their inscriptions Nagari characters have been used, a -circumstance adduced to prove the predominant Buddhist significance of -this temple. The principal statue seems to have been the decapitated -and otherwise damaged, eight-armed,[97] colossal Amoghapasa, Lord of -the World, reproduced by Raffles, including the head, "carried to -Malang some years ago by a Dutchman," he informs us, which, symbolic -of unity with Padmapani, displays Amitabha, the Dhyani Buddha of the -West, the Buddha of Endless Light, in the manner of a frontal. The -goddess Mamakhi, scarcely less beautifully cut and also reproduced by -Raffles in his _History of Java_, was carried to England _in tota_ by -himself. Efforts to trace her whereabouts have not met with success; -she remains more securely hidden, probably in one of the store-rooms -of the British Museum, than the stone with inscription recording -an endowment, transported from Java to the grounds of Minto House -near Hassendean, Scotland. Talking of carrying away: a little to the -southeast of the _chandi_ Toompang stood a temple of which hardly a -stone has been left; a little to the south of the _chandi_ Singosari -another is visibly melting into air. The Chinese community at Malang, as -Dr. Brandes informed the Batavian Society of Arts and Sciences, boast -of a permanent exhibition of Hindu statuary and ornament, consisting of -more than 160 numbers, gathered together in the neighbourhood and on -view in their cemetery. Baba collects Sivaite and Buddhist antiquities -with great impartiality, subordinating religious scruples to practical -considerations, as when he lights his long-stemmed pipe at one of -the votive candles on the altars in his places of worship. Excellent -opportunities for the study of Chinese influences on Javanese art are -offered by the decoration of his temple in Malang with its motives -derived from creeping, fluttering, running, pursuing and fleeing -things: tigers, deer, dragons, bats, especially bats, shooting up and -down, flitting off, swiftly turning back, circling and scudding. The -mural paintings of a good many other _klentengs_, too, are of more -than passing interest since they promote a right understanding of the -development of the Greater Vehicle of the Law, which in Java exchanged -fancies and notions with both Chinese Buddhism and Taoism, discarded -the classic for the romantic, if the expression be permissible in this -connection, and still continues to live among the island's inhabitants -of Mongolian extraction, as Sivaism among the Balinese, their creative -thought moulding old fundamental ideas in unexpected new forms. If -Buddhism brought new elements into Chinese art, stimulating ideals and -religious imagery, as the Count de Soissons remarks,[98] leading, for -instance, to sublime personifications of Mercy, Tenderness and Love, -the debt is repaid and emigrating Chinese decorators shower the graces -of their benign goddess Kwan Yin on their labours in distant climes. -As to Java, with which China entertained relations from the remotest -Hindu period, they animated and reshaped in endless variation the -ornament they found, the _makaras_, the _kala_-heads, at last, in their -_sai-shiho_ tracery, being gradually supplanted by the bat-motive. - -[Illustration: XVIII. _CHANDI_ PANATARAN - -(Archaeological Service through Charls and van Es.)] - -The _chandi_ Panataran is the most beautiful, for many reasons also -the most remarkable temple in East Java and, with the exception of the -Boro Budoor, the largest in the whole island. It was discovered by the -American explorer Thomas Horsfield. Its foundations and the interior -of its sepulchral pit are constructed in brick; its terraces are in -general design not unlike those of the _chandi_ Toompang; among its -statues, stolen and scattered far and wide, it may have contained images -of Buddhist purport and inspiration. Sivaitic in aspect, however, as it -stands now, it is the only one of the monuments in Kediri sufficiently -preserved to determine its religious origin. Fergusson classes -the _chandi_ Panataran with the tree- and serpent-temples whose most -peculiar feature in the residencies Malang and Kediri consists in having -"a well-hole in the centre of their upper platform, extending apparently -to their basement," and the suggestion occurring to him "as at all -likely to meet the case, (is) that they were tree-temples, that a sacred -tree was planted in these well-holes, either in the virgin soil, or that -they were wholly or partially filled with earth and the tree planted -in them." He compares the _chandi_ Panataran with the Naha Vihara or -Temple of the Bo-tree in Ceylon and bases its claim to being called a -serpent-temple on the fact that "the whole of the basement moulding -is made up of eight great serpents, two on each face, whose upraised -breasts in the centre form the side-pieces of the steps that lead up -to the central building, whatever that was. These serpents are not, -however, our familiar seven-headed Nagas that we meet with everywhere -in India and Cambodja, but more like the fierce, crested serpents of -Central America." So far Fergusson; but the well or pit, notwithstanding -the veneration of which the bo-tree was the object, seems rather to have -been a receptacle for the ashes of the princes of Mojopahit whose memory -the founder of this mausoleum, probably Queen Jayavisnuvardhani, -the above-mentioned Ratu Kenya, immortalised in the _Damar Wulan_, -intended to perpetuate. The _raksasas_, guardians of the ruins of the -principal structure, bear the date 1242 Saka (A.D. 1320); a minor -temple and terrace give the dates 1369 and 1375, from which it has been -concluded that they were added in the reign of Ratu Kenya's son Hayam -Wurook. - -The edifice rose from a square base and large statues of Siva as Kala -adorn the feet of the staircases which lead to the first and second -terrace. Of the temple proper not a stone is left; the walls of pit and -terraces are covered with sculpture, a sort of griffins on the highest, -scenes from the _Ramayana_ and illustrations of other popular poems and -fables on the lower ones, beautiful work but irreparably damaged by -official bungling. As if the apathy which suffered this noble monument -to be despoiled and the providentially undemolished parts to crumble -away, had not done enough harm, an amateur invested with local authority -conceived a plan of restoration and preservation on official lines, -that beat even the methods of the art-connoisseurs of the chain-gang -to whom the care for the antiquities at Jogjakarta is entrusted, -which would make reconstruction impossible for all time to come and -deface the ornament in the thoroughest possible way. In obedience to a -Government resolution of June 22, 1900, Nr. 18, the Batavian Society -of Arts and Sciences having been consulted with a view to save the -_chandi_ Panataran from further decay, the Controleur in charge of the -administrative division within whose boundaries it is situated, engaged -native masons who, following their instructions, cemented, plastered and -whitewashed to the tune of fl. 989.10 (about L82) with the magnificent -result that the upper terrace has been transformed into a thickly -plastered reception-bower for picnic parties; that everything has -received a neat coat of whitewash to rejoice the hearts of housewives -out for the day with their husbands, little family and friends; that the -architectural detail has been hidden under solid layers of mortar and -cement. Plaster, whitewash and cement everywhere: the noses and other -extremities of the scanty statuary still in place but injured by time -and hand of man, have been touched up with it; from top to bottom it -has been smeared over whatever could be reached, making the venerable -old temple hideously ridiculous--an orgy of "conservation" in the -pernicious official acceptance of the word, hoary age being ravaged by -cheap, destructive "tidying up". This is how the theory of Government -solicitude for the ancient monuments of Java works out in practice. - -It must be considered a miracle or evidence of the native masons -possessing a higher developed artistic sense than their employer, that -the bas-reliefs have suffered less than this extraordinary process of -restoration and preservation portended, though much detail has been -destroyed, thanks to their vandalism under orders from Batavia as -understood by the Philistine of Blitar. In the first place we find -again, divided by medallions with representations of animal life, a -sculptural delineation of the _Ramayana_, the artist's buoyant fancy, -blending the celestial with the human, shedding a divine light on acts -of most common daily occurrence by making gods and semi-gods partake -of man's estate in deeds sublimely natural. The _Ramayana_ was a great -favourite for the decoration of temples, as proved by the _chandis_ -Panataran, Toompang, Surawana and Prambanan; the _Mahabharata_ or, -rather, its Javanese version, the _Brata Yuda_, came as a good second; -the _Arjuno Wiwaha_ of the poet Mpu Kanwa has been put to use for the -embellishment of the _chandis_ Surawana and Toompang; the _Kersnayana_ -for that of the _chandis_ Toompang and Panataran. We might do worse and, -in fact, we are doing worse with our insipid epitaphs and tasteless -lapidary pomposity in our cemeteries, than adorn the tombs of our great -departed with imagery taken from our poets, tellers of good tales and -fabulists, the life they knew so well aiding us to fathom death with -its mysteries and promises. The promise most cherished by the Hindu -Javanese was that personified in Siva: death to make new life grow and -increase in beauty among mortals feeding on happiness, by reason of -Kala's breath destroying the misery of tottering old age, raising man to -equality with the gods. That is what the people, for whom the marvellous -ancient monuments of Java were built, loved to read in the masterpieces -of their literature, carved for their benefit on the mausoleums of their -kings, heeding the wise lessons for whoso chooses to reflect, of their -_Canterbury Tales_, _Faerie Queene_, _Paradise Lost_ and _Paradise -Regained_; their _Narrenschiff_, _Dil Ulenspigel_ and _Faust_; their -_Divina Commedia_ and _Decameron_; their _Romancero del Cid_ and _Conde -Lucanor_; their _nouvelles_ and _joyeux devis_, their _vies tres -horrifiques_ of their Gargantuas and Pantagruels. Life in their thought -being intimately connected with death, which consequently inspired -nothing of the abject terror the practice of western Christianity -clothes it with, in curious contrast to the saving hope of its eastern -origin, we discern cheerfulness, the effect of serene meditation, the -true _amrita_, the rejuvenating nectar of self-existent immortality, -as the keynote also to sensible earthly existence in the infinitely -varied forms inviting our examination on the walls of the _chandi_ -Panataran. _Greift nur hinein ins volle Menschenleben!_ If the beholder -be a philosopher or an artist, or both, desirous to grasp the full life -of man, he will receive rare instruction; and if a _lustige Person_ as -well, joy will accrue to him from the sempiternal relevancy of Javanese -allegorical humour, at times almost prophetic: the sculptor of the -pigheaded but self-satisfied peasant who cultivates his land with a -plow drawn by crabs,[99] must have had a vision of the Dutch Government -endeavouring, after periodical visitations of worse than customary want, -misery and famine, to secure progress and prosperity in the island by -appointing long commissions with long names, toiling long years over -long reports that leave matters exactly where they were. - -The skies in the scenery of the bas-reliefs on the lowest terrace of -the _chandi_ Panataran have something very peculiar, termed cloud-faces -by Dr. Brandes, who recognised in the fantastic forms of the floating -vapour as reproduced in the hard stone, demons and animals to which he -drew special attention: a _kala_-head, a furious elephant threatening -to charge, etc. The figures of all bas-reliefs, mostly perhaps those of -the second tier from below, are notable for their departure from the -smooth treatment generally accorded to Javanese sculpture of the period -and best defined perhaps in the phrase of one of Canova's critics when -he derided that artist's "peeled-radish" style. Angular and flat, they -remind one of the _wayang_-puppets, and the obvious correspondence -between the manner in which the _chandi_ Panataran illustrates some -of the chief productions of Javanese literature and the performances -of the Javanese national theatre, has been cleverly insisted upon by -Rouffaer. The _wayang_, _i.e._ the dramatic art of the island, sprang -probably from religious observances of pre-Hindu origin. Dr. G. A. -J. Hazeu[100] is of opinion that it formed part of the ritual of the -ancient faith, and even now the _hadat_ requires a sacrifice, the -burning of incense, etc., before the play commences. The Javanese word -_lakon_, a derivation from _laku_, which signifies both "to run" and "to -act", applied to stage composition, is the exact etymological equivalent -of our "drama"; the _lakon yeyer_ (_layer_ or _lugu_) confines itself -to tradition, the _lakon karangan_ to subjects taken from tradition but -freely handled, the _lakon sempalan_ to episodes from works otherwise -unsuitable because of their length. The _wayang_ appears, according to -means of interpretation, as _wayang poorwa_ or _kulit_,[101] _gedog_, -_kelitik_ or _karucil_, _golek_, _topeng_, _wong_ and _beber_, of which -the _wayang poorwa_ holds the oldest title to direct descent from the -ancestral habit of invocation of the spirits of the dead. The epithet -_poorwa_ has been derived from the _parwas_ of the _Mahabharata_ -which, together with the _Ramayana_ and similar sources, offered an -abundant supply of dramatic material; it is from the _wayang poorwa_ -that the Javanese people derive their notions of past events, as the -inhabitants of another island did theirs from their poet and playwright -Shakespeare's histories before eminent actor-managers set to "improve" -upon his work, mutilating him on his country's stage in the evolution -of a (fortunately more textual) interpretation, pointedly designated as -Shakespearian post-impressionism. - -A _wayang poorwa_ performance knows nothing of the showy accessories -devised by and for our histrions to hide poverty of mentality and -poorness of acting, futile attempts to make up in settings, properties, -costumes and trappings, tailoring, millinery and disproportionate -finery what they lack in essentials. The performer sits under his lamp -behind a white, generally red-bordered piece of cloth stretched over a -wooden frame on which he projects the figures. He speaks for them and -intersperses explanations and descriptions, directing the musicians with -his gavel of wood or horn, striking disks of copper or brass to intimate -alarums, excursions, etc. Formerly all the spectators were seated -before the screen, as they still are in West Java, Bali and Lombok, but -gradually the men, separating from the women and children, moved behind, -so that in Central and East Java they see both the puppets and their -shadows. The _wayang gedog_, much less popular than the _wayang poorwa_, -evolved from it in the days of Mojopahit as Dr. L. Serrurier informs us; -while the latter draws its repertory principally from Indian epics, the -former with Raden Panji, Prince of Jenggala, for leading hero, is more -exclusively Javanese and prefers the low metallic music of the _gamelan -pelog_[102] to that of the _gamelan salendro_[102] with its high notes -as of ringing glass. In the _wayang kelitik_ or _karucil_, of later -invention and never of a religious character, the puppets themselves are -shown: since _wayang_ means "shadow", the use of that word is here, for -that reason, less correct, and the same applies to the _wayang golek_ -in which the marionettes lose their spare dimensions and become stout -and podgy; to the _wayang topeng_[103] and _wong_[104] in which living -actors perform, an innovation not countenanced by the orthodox, who -are afraid that such deviations from the _hadat_ may result in dread -calamities; and to the _wayang beber_ which consists in displaying the -scenes otherwise enacted, in the form of pictures. Every one finds -in the _wayang_, of whatever description, an echo of his innermost -self: the high-born, smarting under a foreign yoke, in the _penantang_ -(challenge and defiance), the lowly in the _banolan_ (farce), the fair -ones of all classes in the _prenesan_ (sentimental, gushing, spoony -speech). It is a treat to look at the natives, squatted motionless for -hours and hours together, their eyes riveted on the screen, listening -to the voice of the invisible performer, marvelling at the adventures -of the men and women who peopled the _negri jawa_ before them and -faded into nothingness, even the mightiest among them, whose mausolea -at Prambanan, Toompang, Panataran, bear witness to the truth of those -amazing deeds of derring-do, love and hate, which will remain the wonder -of the world. To them the phantom-shadows are reality of happiness in a -dull, vexatious life which is but the veil of death. - -From Java, says Dr. Juynboll, the _wayang poorwa_ was transplanted to -Bali, where it is still called _wayang parwa_ and the puppets present -a more human appearance. Beside it thrives, especially in Karang Asam, -the _wayang sasak_, introduced from Lombok and more Muhammadan in -character, whose puppets have longer necks after the later Javanese -fashion. Apart from such influences, Balinese art, however, does not -disown its Hindu-Javanese origin. The inhabitants of the island, with -the exception of the _Bali aga_, the aborigines in the mountains, -different in many respects, pride themselves on the name of _wong_ (men -of) Mojopahit and adhere to the Brahman religion, though here and there -a few Buddhists may be encountered. They are divided into castes and -Sivaite rites play an important part in the religious ceremonial of the -upper classes. The common people have adopted a sort of pantheism which -makes them sacrifice in the family circle to benevolent and malevolent -spirits of land and water, domiciled in the sea, rivers, hills, valleys, -cemeteries, etc. The village temples are more specifically resorted to -for propitiation of the _jero taktu_, a superior being entrusted with -the guidance of commercial affairs and best approached through the -guardian of his shrine, who is held in greater respect than the real -priests. Every village has also a house of the dead, consecrated to -Doorga, a goddess in high repute with those desirous to dispel illness, -to secure a favourable issue of some enterprise, to learn the trend of -coming events; the heavenly lady enjoys in Bali a far wider _renommee_ -than her lord and master Siva, who is honoured in six comparatively -little-frequented temples. As to the decadent architecture and excessive -ornamentation[105] of the Balinese houses of worship, Dr. Brandes -considers both the one and the other a direct outcome of the decay of -the eastern Javanese style, exemplified in the _chandis_ Kedaton (1292), -Machan Puti,[106] Surawana and Tegawangi. The leading ideas of the -_chandi bentar_ or entrance gate, and of the _paduraksa_ or middle gate, -adduces Rouffaer, are related respectively to those of the gate Wringin -Lawang at Mojopahit and of what the present day Javanese call _gapura_ -in sacred edifices as old _kratons_, old burial-grounds, etc.; and to -those of the gate Bajang Ratu, also at Mojopahit. These gates Wringin -Lawang and Bajang Ratu, states the same authority further, can teach us -moreover a few things anent the architecture of the _puris_ (palaces). -The temples and princely dwellings of Mataram in Lombok were completely -destroyed during the inglorious war of 1894; the country-seat of -Narmada, however, a fine specimen of an eastern pleasance, has escaped -demolition. For how long? - -In this respect it seems relevant to point to the circumstance that the -monuments of the smaller Soonda islands, much more conveniently placed -for the unscrupulous spoiler because under less constant observation -of the general public, are exposed to even greater danger than those -in Java, Government supervision counting for worse than nothing. A -Batavia paper denounced quite recently a traveller who had been visiting -the Dutch East Indies and, armed with letters of recommendation from -personages of the highest rank and title in the Netherlands, had been -collecting curiosa and antiquities on a vast scale only to advertise his -collection for sale as soon as unpacked after his return to Europe. It -contained carved ornament from temples, sacrificial vessels and statuary -from Bali, besides woven goods, implements used in _batikking_, musical -instruments, _wayang_-puppets, etc. The profit attached to this sort of -globe-trotting is enormous, since the coveted objects can be acquired -for a mere song by taking advantage of the influential assistance -secured through letters of recommendation over high-sounding names. -A hint from those in authority goes a very long way with the docile -native, in fact goes the whole way of appropriation at a nominal value, -and the big official who left his post in the exterior possessions, -bound for home, also quite recently, with fifty boxes of antique ware of -a different kind, collected in his residency, made certainly as good a -haul as the distinguished, brilliantly recommended tourist. - -[Illustration] - -FOOTNOTES: - -[87] - - So from the bones of those inhumed sing - The germs of life and of the spirits. - -[88] Cf. Miss MARTINE TONNET'S article in the _Bulletin of the -Dutch Archaeological Society_, 1908, on the work of the Archaeological -Commission. - -[89] Cf. Professor J. H. C. KERN'S paper on Sivaism and -Buddhism in Java apropos of the old Javanese poem _Sutasoma_, Amsterdam, -1888. - -[90] The Pangerans of Giri continued for almost two centuries to -exercise their spiritual authority, opposing the supremacy of the -Princes of New Mataram until the Susuhunan Mangku Buwono II. had the -last of them assassinated with all the male members of his family -(1680). - -[91] _Mojo_ means "fruit", _pahit_ means "_bitter_". - -[92] _Kerto_ means "shining, glittering". - -[93] These dates are taken from Miss MARTINE TONNET'S paper in -the _Bulletin of the Dutch Archaeological Society_ already cited, where -she calls attention to the ardent religious life in that region at that -time, as also attested to by the zodiac-beakers, mostly unearthed in -Kediri and bearing dates between 1321 and 1369. - -[94] More generally known as Giovanni da Bologna, though a native of -Douay. - -[95] On the summit of the Wilis are four heaps of debris and two -enclosed terraces; on its eastern slope is a place of prayer, consisting -of three terraces with bas-reliefs and called Penampihan, where the -natives still congregate for sacrifice. - -[96] _Borassus flabelliformis_ of the palm family, which, though hardly -used in these times of cheap paper as a provider of writing material, -serves the natives for a hundred other purposes. - -[97] Two of the eight arms were already missing in 1815 to judge from -Raffles' reproduction. - -[98] See his article, _Pictorial Art in Asia_, in the _Contemporary -Review_ of May, 1911. - -[99] Bas-relief on the remains of a small building detached from the -_chandi_ Panataran proper. - -[100] _Bijdrage tot de Kennis van het Javaansche Tooneel._ - -[101] _Kulit_ means leather, the material of which the puppets are made. - -[102] The _gamelan_, as already remarked, is the Javanese orchestra, and -besides the _gamelan salendro_ and the _gamelan pelog_, the _gamelan -miring_ should be mentioned, which varies from the former in the higher -pitch of one of the five notes as produced by some of the instruments. -The Kiahi Moonggang, a relic of mighty Mojopahit, the oldest, most -sacred and least melodious of the royal sets of _gamelan_ instruments, -is played every Saturday evening and so long as its tones fill the air, -all other _gamelans_ must remain silent. Cf. Dr. J. GRONEMAN, -_De Gamelan te Jogjakarta_. - -[103] The _topeng_ actors are masked conformably to the meaning of the -word. Masques and masquerades seem to be of high antiquity in Java; the -_Malat_ of the _Panji_-cycle already mentions that kind of dramatic -entertainment. - -[104] Utilised for prose works in the _langen driya_, devised by -Pangeran Arya Mangku Negara IV., and in the _langen asmara_, devised by -Prabu Widaya, a son of Paku Buwono IX. - -[105] In Balinese decoration, writes Miss MARTINE TONNET (see -her article already cited), the _naga_- (or _kala-naga_-) seems to -flourish beside the _makara_-ornament. - -[106] Lit. "white tiger", situated in Banyuwangi. - - - - -[Illustration] - - - - -CHAPTER VII - -BUDDHIST JAVA - - Was ist das Heiligste? Das was heut' und ewig die Geister - Tief und tiefer gefuehlt, immer nur einiger macht.[107] - - WOLFGANG VON GOETHE, _Vier Jahreszeiten (Herbst)._ - - -Although the theory of Gautama the Sugata's life-story being only a -repolished solar myth has broken down, its vital element of emancipation -from Brahmanic bonds is certainly much older than Buddhism and the -traditional Buddha but an incarnation of ideas long germinating and -attaining fruition in his teachings, precisely as happened with other -religious reformers who came and went before and after. The thirty-three -gods of the three worlds, "eleven in heaven, eleven on earth and eleven -dwelling in glory in mid-air," with their three supreme shining ones, -Brahma, Vishnu and Siva, creating, maintaining, destroying and creating -anew, began to pall on the human _trimoorti_ of brain, heart and -bodily wants; the moral dispensation on which the social edifice was -founded, began to need revision. Neither did the orthodox, at first, -refuse admittance to the spirit of emendation. At the _sangharama_[108] -of Nalanda the Vedas were taught together with the Buddhist doctrine -according to the tenets of the Greater and the Lesser Vehicle _a choix_. -The Buddha had to be accepted and was accepted equally by eastern -tolerance and western necessity; while ranking as a divine teacher among -his followers in the legendary development of his precepts, he received -honour as an incarnation of Vishnu among the Hindus, says Sir William -W. Hunter,[109] and as a Saint of the Christian Church, with a day -assigned to him in both the Greek and Roman calendars. Truly, the Hindus -regarded him as the ninth and hitherto last incarnation of Vishnu, the -Lying Spirit let loose to deceive man until the tenth and final descent -of the god, on the white horse, with a flaming sword like a comet in -his hand, for the destruction of the wicked and the renovation of the -world, but he was reckoned with and acknowledged in their mythology, -and the remarkable conformity between Prince Sarvarthasiddha's lineage, -adventures and achievements, and those of the seventh _avatar_ of the -Hindu deity in the _Ramayana_ are certainly more than accidental. The -law of mercy to all, preached by the blissful Bhagavat, the Buddha, the -Saviour, affected the Brahman creed profoundly; so profoundly in its -deductions, that apprehensive priests resolved to extirpate Buddhist -heresy. But since religious persecution always defeats its purpose, -Buddhism throve with oppression and holds fully its own against the two -other great religions of the present day, al-Islam and Christianity. - -To define the Buddhism which, parallel and entwined with Hinduism, -preceded the Muhammadanism of Java, is no easy matter, if it is possible -at all. For the sake of convenience Javanese Buddhism may be classified -as _mahayanistic_, conformable to the northern canon or doctrine of -the Greater Vehicle, versus _hinayanistic_, _i.e._ conformable to -the southern canon or the doctrine of the Lesser Vehicle. But the -geographical division proposed by Burnouf, hardly meets the case of -our more advanced knowledge, which points rather to chronological -distinctions. Javanese Buddhism of the younger growth was strongly -impregnated with modified Brahmanic conceits,[110] in fact a compromise -between the hopeful expectation of the Metteya Buddha, the Messiah -promised by Bhagavat, and resignation to the decrees of the Jagad Guru -whom the Saivas of Hindu Java had chosen for their _ishta-devata_, -the fittest form in which to adore the Ruler of the Universe, Param -Esvara. Siva lost under Buddhist influences his terrorising aspect as -Kala, and the two creeds, giving and taking, lived in perfect concord. -The statues of the Dhyani Buddhas partook of Siva's attributes; those -of their sons, the Bodhisatvas, the Buddhas in evolution, and of their -_saktis_, showed the characteristics of other Hindu gods and goddesses; -Siva, conversely, assumed the features of Avalokitesvara or Padmapani, -the Buddhist lord of the world that is now. I have already spoken of the -enthroned Bodhisatvas represented at the Sivaite temples of Prambanan -and the more or less Sivaite exterior of the Buddhist _chandi_ Mendoot. -Also of this remarkable syncretism, born from inbred tolerance, leading -to new transactions with the Islam, exacting as it may be everywhere -else; of the deference still shown to deities of the Hindu pantheon -in the shape of _jinn_; of the adjustment of Muhammadan institutions -to usages of Hindu origin; etc. And Buddhism, doubtless, prepared the -mystically inclined mind of the Javanese Moslim for the acceptance of -the mild Sufism of the school of Gazali, which guides him in submission -of will to _ma'ripat_, full knowledge, and _hakakat_, most hidden truth, -while he lacks the conviction, to quote Professor L. W. C. van den Berg, -that his neglect of the prescribed daily prayers will make him lose his -status as a true believer. - -[Illustration: XIX. _CHANDI_ KALASAN - -(C. Nieuwenhuis.)] - -Central Java is richer yet in the quality than in the quantity of its -Buddhist monuments, whose builders and decorators, like the true -artists they were, told what they knew and believed, nothing but that, -and therefore told it so well.[111] To examine their work, beautiful -even in decay, beginning with the smaller structures, we wend our way -again to the plain of Prambanan. Travelling from Jogjakarta to Surakarta -by rail, the first stopping-place, reached in about twenty minutes, is -Kalasan, the _chandi_ of that name, otherwise called Kali Bening, being -visible from the train. Once it must have been one of the finest and -most elaborately wrought in the island; now only the south front, nearly -tumbling down, witnesses to its former splendour. It was built in 700 -Saka (A.D. 778), a date preserved in a Nagari inscription which -settles that point,[112] and names a Shailandra prince as its founder in -honour of his _guru_ (teacher), doing homage to Tara[113] who, seeing -the destruction of men in the sea of life, which is full of incalculable -misery, saves them by three means ...; it speaks of a grant of land to -the monks of a neighbouring monastery, contains several particulars of -practical value with an admonition to keep a bridge or dam in repair, -etc. The building, in the form of a Greek cross, had four apartments, -reached by a terrace and four staircases, the stones of which have been -carried away long ago. The four gates, judging by the little left on -one of them, were profusely decorated with the _kala-makara_ motive -dominating the ornament. The roof bore images of Dhyani Buddhas in 44 -niches and was crowned with 16 dagobs so called, the principal one -rising probably to a great height. Time and rapine have reduced this -magnificent realisation of a glorious conception, this masterpiece of -measured luxury, as Rouffaer styles it justly, to a melancholy heap of -debris. The statuary which adorned the exterior is gone, save three -images in their niches, examples of the gorgeous but never too florid -ornamentation; the interior pictures desolation, ruin within ruin! A -disfigured elephant, driven by a horned monster, its mahout, protrudes -from the wall above the throne it protects, but the cushioned seat is -empty. The statue taken from it was presumably a representation of the -beatific Tara glorified in the inscription, the noble and venerable -one, whose smile made the sun to shine and whose frown made darkness to -envelop the terrestrial sphere. It has been surmised that the mysterious -female deity in the residency grounds at Jogjakarta originally filled -the throne of Kalasan, but the vanished Tara left her cushion behind -and the unknown goddess, whose lovely body rivals the lotus-flower in -august sweetness, holds firmly to her _padmasana_ in addition to her -attributes defying identification as the mother of the Buddha who is to -be. - -The short distance between the _chandi_ Kalasan or Kali Bening and the -_chandi_ Sari must have been often traversed by the seekers of the -noble eight-fold path, inquirers into the four truths and examiners -of the three signs, mortifiers of their flesh in the practice of the -ten repugnances. _Bikshus_, living on the alms they collected without -asking by word or gesture, without unduly attracting attention, passing -in silence those inclined and those not inclined to charity, avoiding -the houses and people dangerous to virtue, never tarrying anywhere and -never presenting themselves more than three times at the doors of the -uncharitable, eating the food received in solitude before noon, the only -meal allowed to them, they must have awakened a good deal of pity in -their tattered robes, but one suspects that the mendicant brethren of -Java, notwithstanding their individual vows of poverty, were exceedingly -wealthy as a community after the wont of their kind everywhere and of -whatever religious denomination. Their _viharas_ or monasteries, to -judge from the ruins, were well appointed and the inmates apparently -well provided for by princes who took a pride or found their interest -in befriending religion and the religious. If strictly adhering to -their monastic rules, the Buddhist monks had to live in the open, -but the wet monsoon is not a pleasant season in the woods without -adequate protection against storm and rain, and _avec le ciel il y a -des accommodements_, a motto acted upon long before le Sieur Poquelin -formulated it. The _chandi_ Sari is supposed to have been the main -structure of the residential quarter destined for the accommodation -of the clergy connected with the _chandi_ Kalasan, the abode of the -monks who knew the greater vehicle of discipline as the inscription has -it, the monastery built by command of the Shailendra king for their -venerable congregation and recommended to his successors in order -that all who followed their teachings might understand the cause and -effect of the positive condition of things and attain prosperity. The -rectangular building had a lower and an upper storey, both divided -into three rooms, lighted by windows; the absent roof had niches for -statuary, capped with diminutive domes in the manner of dagobs. In the -decoration extensive use has been made of the elephant and the _makara_, -the fabulous fish with an elephant's head; images of saints with and -without aureoles, of celestial beings more suggestive of the Hindu -pantheon than of Buddhist atheism,[114] of the bird-people and divers -animals, enliven the rich, flowery ornament of the well proportioned -facings, cornices and window-frames. Rising gracefully from its solid -yet elegant base, the edifice creates an impression of airiness and -stability cleverly combined, the dark gray colour of the weatherbeaten -andesite blending harmoniously with the tender green of the bambu-stools -which transport our thoughts to the garden of Kalandra where the Buddha, -preaching the lotus of the good law, made converts foreordained to rank -among his most famous disciples: Sariputra, Maudgalyayana, Katyayana.... -And the officially licensed sinners against the ancient monuments of -Java, hardened, habitual criminals in that respect, expressly appointed -to do their worst at the Paris Exhibition of 1900, pretended their -horrid botch in the Park of the Trocadero to be a reproduction _d'une -purete irreprochable_ of this rare gem of architectural workmanship, the -_chandi_ Sari! - -[Illustration: XX. _CHANDI_ SARI - -(C. Nieuwenhuis.)] - -As in India, pious foundations for the benefit of those under bond to -serve religion, disregarding worldly considerations, must have been -numerous in Java, especially in the plain of Prambanan, once studded -with _viharas_ like Asoka's kingdom, the "Behar" of to-day. Passing -over the monastic claims advanced for some ruins in the southern -mountains, those of Plahosan cannot be ignored. There we find the -remains of two buildings, formerly enclosed by a wall, portions of -which are recognisable, and surrounded by smaller structures arranged -in three rows, the inner ones reminding of the style conspicuous in the -_chandi_ Sewu, about a mile to the west-southwest. Close together, -but originally perhaps divided by a second wall, they are situated -due north and south from each other with their entrances to the west; -the roofs have succumbed; of the two storeys only the lower ones, -containing sufficient space for three rooms, are tolerably preserved. -Of a composite nature, the _chandi_ Plahosan was presumably rather a -_sangharama_ than a _vihara_ and the doorkeeper at the gate, when all -those scattered stones and the smashed, stolen or otherwise removed -statues were still in place, may have welcomed the wayfarer, seeking -shelter on a tempestuous night, with such difficult questions as barred -access to the hospitality of Silabhadra, the superior of Nalanda, and -his flock. Hiuen Tsiang, the Chinese pilgrim, who could answer them all -and a good many more, has left us a description of the _sangharama_, -the six consolidated _viharas_ of Nalanda with their towers, domes and -pavilions, embellished by the piety of the kings of the five Indies; -their gardens, splashing fountains and shady groves, where he spent -several years learning Sanskrit and the wisdom of the holy books, never -thinking the days too long; their life of ease, scarcely conducive -to the austere observance of pristine discipline by the ten thousand -brethren under vows and novices who crowded thither to seek purification -and deliverance from sin in study and meditation,--a description which, -for want of any better, our fancy takes leave to apply to Plahosan. -Though separated by months of travel from Bodhimanda, where Sakyamuni -entered the state of the perfect Buddha and the proximity of which -gave Nalanda its holy character, the zeal of its scholars and saints, -no less tolerant than Hiuen Tsiang's temporary co-students, who sifted -with laudable impartiality the truth from the Vedas, from the doctrines -of the two vehicles and from the heresies of the eighteen schismatics, -undoubtedly stimulated religious life in the best sense of the word, -religion disposing the mind to kindliness and goodwill, as it should, -strengthening social ties, fostering science and art. - -The walls of the _chandi_ Plahosan, in so far as preserved, are -beautifully decorated with sculpture in bas-relief. The delicate -tracery of the basement is divided by slender pilasters and the frieze -beneath the symmetric cornice is richly festooned, parrots nestling in -the foliage among the flowers. Bodhisatvas, standing between, formed -the principal ornament of panels bordered by garlands with pendent -prayer-bells; the remaining ones grasp lotus-stems springing up to their -left; _gandharvas_ (celestial singers) float over the _garuda_-heads of -the portals. The reliefs represent scenes familiar to the observer of -native life: here a couple of men seated under a bo-tree or _waringin_ -and saluting a person of rank, raising their folded hands to perform -the _sembah_; there a _mas_[115] with his attendants, one of whom -holds the _payoong_ (sunshade) over his head while another carries -a _senteh_[116] leaf. Four stone figures guard the approaches to the -_viharas_, armed with cudgel and sword; in one hand they hold the snake -which, after the manner of their kind, should be worn over one shoulder -and across the breast, replacing the _upawita_. The statuary which -adorned the inner rooms, was of large dimensions, finely chiselled and -garnished with profuse detail, concluding from what we know of it. Part -has been removed to the "museum" at Jogja, part has been broken to -pieces by treasure-hunters who dug holes and sunk shafts, disturbing -the foundations of the _chandi_ Plahosan in their ignorance of the -difference between Buddhist monasteries and Hindu mausolea built round -funeral pits; the sorely damaged images of holiness which were suffered -to keep their stations by frankly destructive and even more pernicious -official or semi-official _soi-disant_ "preservation and conservation," -are truly pitiful to behold. It seems, indeed, as if the monuments -specially recommended to official care, are singled out for the most -irreparable injury. On a par with the wild feast of plaster, cement -and whitewash at Panataran was the wonderful planning of a restoration -of the _chandi_ Plahosan after faulty drawings and the simultaneous -disappearance of the staircase and a portion of the substructure of the -northern _vihara_. - -Less than a mile to the south of the stopping-place Prambanan on the -railroad from Jogja to Solo, are the ruins of a group of _chandis_ -which may or may not have borne a monastic character,[117] Sajiwan and -Kalongan being the names connected with it. One of the structures was -cleared in 1893 by the Archaeological Society of Jogjakarta and to its -statuary applies what has been said of the atrocities perpetrated at -Plahosan: besides downright spoliation the same errors of omission and -commission. From Prambanan proper, _i.e._ from the Loro Jonggrang group, -it is a short walk to the _chandi_ Sewu, which means the "thousand -temples". They are situated in Surakarta, the boundary between the -Susuhunan's and the Sooltan's domains, indicated by two white pillars, -running just behind the smaller structures which face the shrines of -Brahma and Vishnu flanking that of Siva. But, though the walk is short, -it may be a trifle too sunny for comfort even if it be morning and the -roads lively with the women returning from market, the surroundings -of the houses of prayer and death gladdening the eye, presenting a -spectacle full of colour and light, the matrons treading their way -statelily and steadily, the maidens, decorous and modest, gliding behind -their elders like the _devis_, the shining ones descended from the -_Ramayana_ reliefs, to exhibit their exquisite forms, bashful however -conscious of their worth in that golden, sweet-scented atmosphere. -They have no business at the _chandi_ Sewu and on the unfrequented -by-path thither we proceed alone, save for a few children with no more -to cover their nakedness than the loveliest innocence--a garment quite -different from the western _cache-misere_ of mawkish prudery--, curious -to find out what the strangers are about. Under their escort we reach -the _chandi_ Loomboong (_padi_-shed), thus called from the size and form -of the ruins which compose it. They are sixteen in number, arranged in -a square round the principal structure, its once octagonal roof, shaped -like a dagob, attesting to its Buddhist character, though it is not -unmixed with Sivaite elements as the funeral pits plainly indicate. They -were already empty when examined some years ago and the fine statues -tradition speaks of, can nowhere be found. The little ornament left in -place and one single fragment of a bas-relief give a high idea of the -decoration when the beauty of these temples had not yet faded away, -exactly as in the case of the _chandi_ Bubrah,[118] another shrine on -the _via sacra_ which connects the Loro Jonggrang and Sewu groups. To -quote Major van Erp again: The state of affairs here is very sad; of the -_chandis_ Ngaglik, Watu Gudik and Geblak, which the memory of the oldest -inhabitants puts somewhat farther north, even the site cannot now be -located. - -[Illustration: XXI. _RAKSASA_ OF THE _CHANDI_ SEWU - -(Centrum.)] - -By the time we reach the thousand temples, Surya, the sun-god, has -driven his fiery carriage to the zenith of his daily course through -the air and the fire-eyed _raksasas_, who guard the enclosure of -holiness; two for each of the four entrances, stretch their gigantic -limbs with dreadful menace in the warm brilliancy of indefinite space, -tangible terror. Down on one knee to strike, snakes hanging from their -left shoulders as poisonous baldrics, they seem to mark the transition -between the worship of Kala, quickening destruction personified, and -the creed which hails in death the portal to nirvanic nothingness, -the liberation from life's miseries. Behind them reigns the stillness -of a tropical noon, subduing heaven and earth to silent but intensely -passionate day-dreams. The kingly sun, the sun of Java, wide-skirted -Jagannath, having mounted to the summit of the fleckless sky, pauses -a moment before descending, he, the light of the world, exciting to -generative emotion all that dwells below. The fructifying charm of his -touch is manifest in the exuberant fertility of this island fortunate; -in the vitality of its people, unrestrained in creative capacity by -centuries of spoliation; in their mental make-up, revealed in their -history, their beliefs, traditions and legends. The legend of the -_chandi_ Sewu may be adduced as an instance in point, though nothing -but a different version of the legend of the _chandi_ Loro Jonggrang. -One ancient effort to account for architectural wonders deemed of -supernatural origin, by an explanation whose Indian basic idea was -transplanted from the fields of eastern to those of western folk-lore -too, serving at first, perhaps, for all the monuments in the plains -of Prambanan and Soro Gedoog, became the framework of different tales -adapted to the requirements of different localities. Here it is the -story of Mboq Loro Jonggrang repeated, and her lover Raden Bandoong -Bondowoso is the son of the beautiful Devi Darma Wati, daughter of Prabu -Darmo Moyo, king of the mighty empire of Pengging, whose two brothers, -Prabu Darmo Haji and Prabu Darmo Noto, were kings respectively of -Slembri and Sudhimoro. - -The _babad chandi Sewu_ describes a public function at the Court of -Prabu Darmo Moyo, who sits on his throne of ivory, inlaid with the -rarest gems. The _aloon aloon_ outside swarms with his warriors and -while he pronounces judgment and invests and displaces, ambassadors from -Prambanan are announced. They deliver a letter from Prabu Karoong Kolo, -in which the Boko, the giant-king, asks Prabu Darmo Moyo's daughter, -Devi Darma Wati, in marriage. The Princess, acquainted with his suit, -declares that she will marry no one but the man, be he king or beggar, -able to rede a riddle which is given, written on a _lontar_-leaf, to -the ambassadors who thereupon depart. On their arrival at Prambanan, -Prabu Karoong Kolo breaks impatiently the seal of the communication; -learning its meaning, his eyes dart flames, his mouth foams and, -tearing the _lontar_-leaf into pieces and trampling upon it, making the -earth tremble and disturbing the sky with his noisy wrath, he collects -his army and marches against Pengging to raze the _kraton_ of Prabu -Darmo Moyo and carry Darma Wati off. The King of Pengging, warned -of the approaching danger, implores his brother Darmo Noto, King of -Sudhimoro, to assist him; with his brother Darmo Haji, King of Slembri, -an odious tyrant, he has broken long ago. Prabu Darmo Noto orders his -son, the Crown Prince Raden Damar Moyo, to lead his troops against the -giant-king. Traversing the woods at the head of his men, scaling cliffs -and climbing mountains, crossing rivers and ravines, attacked by evil -spirits and wild animals, Damar Moyo, strenuous in the cause of his -uncle and his fair cousin, hastens to their defence but, leaving every -one behind, he loses his way and, tired out at last, falls asleep. A -strange sensation of heavenly joy awakens him and, opening his eyes, -he beholds the supreme god, Bathara Naradha, who presents him with the -celestial weapons of the abode of the immortals, Jonggring Saloko, -salves his forehead with the divine spittle to make him invulnerable and -invincible, and puts into his hand the flower Sekar Joyo Kusumo which -will enable him to rede Devi Darma Wati's riddle. Strengthened and more -enthusiastic than ever, Raden Damar Moyo, having rejoined his army, -engages the giants of Prambanan and defeats them, astonishing friend and -foe with his acts of superhuman prowess. He redes the riddle, marries -Darma Wati, and his father-in-law, Prabu Darmo Moyo, appoints him -_senapati_, _i.e._ commander-in-chief of the forces of Pengging. - -The legend being too long for insertion in full, besides its containing -details too candidly illustrative of the generative emotion engendered -by the wide-skirted Jagannath, a summary of the events which led to the -foundation of the _chandi_ Sewu must suffice. Boko Prabu Karoong Kolo, -King of Prambanan, loses his life in another attempt at the subjugation -of Pengging, and Raden Damar Moyo, having nothing more to fear from -that side, but naturally inclined to strife and contest, resolves to -take part in the wars then raging among the kings of the Thousand -Empires, Sewu Negoro. So he leaves his wife and the son born to them, -Raden Bandoong, who grows into a comely youth. Arriving at manhood and -still in complete ignorance of his sire's name and lineage, the prince -questions his mother on that subject but, in obedience to an express -order from the gods, she refuses to tell him. Vexed and suspicious, he -equips himself from the armoury of his grandfather, Prabu Darmo Moyo, -and eludes maternal vigilance, escaping from the _kraton_ in search of -his father. After many adventures, culminating in a conflict with his -parent in the Sewu Negoro, the two meeting and exchanging hard blows and -parting as strangers, he reaches Prambanan, kills Tumenggoong Bondowoso, -left in charge of that realm, and falls in love with Devi Loro -Jonggrang, daughter of the late Boko Prabu Karoong Kolo. But he has been -forestalled in her favour by his cousin Raden Boko, who is to become -her husband on condition of the overthrow of Pengging and Sudhimoro. -Suspecting a rival while maturing his plans for conquest, this Raden -Boko takes a mean advantage of the lady by a trick learnt from a recluse -who lends him a _tesbeh_ (string of prayer-beads) which possesses the -power of transforming its temporary owner into a white turtle-dove. -So disguised, he flies to the women's quarter of the _kraton_ of -Prambanan and attracts the attention of Loro Jonggrang, who responds to -the lovely bird's advances, puts it in her bosom and pets and fondles -it to her heart's content until, alas! it is killed by an arrow sped -from the never erring bow of Raden Bandoong, thanks to the busybodies -of the palace having informed him of the idyllic progressive cooing. -Woman-like, the bereaved Devi submits to the inevitable after a period -of passionate mourning, and promises her heart and hand to the stronger -if not more dexterous suitor on condition of his building a thousand -temples in one night between the first crowing of the cock and daybreak. -With the help of the gods of Jonggring Saloko he accomplishes the task, -but at the moment that he whispers _astaga[119] chandi Sewu_, struck by -the sight of the moonlit plain blossoming into a city of holiness, the -immortals change him for his arrogant prayer into a monster of horrible -aspect. Woman-like again, the Devi declines to keep her promise, -pleading that she engaged herself to a man and not to a brute, and seeks -refuge on the banks of the river Opak. Frightened by the persecution of -Raden Bandoong, who tracks her from cave to cave, she gives untimely -birth to a daughter, the fruit of her affection for turtle-doves, and -dies. The brutal, baffled lover still haunts the neighbourhood, which -therefore native mothers-to-be scrupulously avoid, though it is not -observed that the virgins derive much instruction from the legend as far -as concerns the consequences of Devi or Mboq Loro Jonggrang's _amours_ -at an earlier stage. - -From legendary lore we return to fact in the matter of the foundation of -the _chandi_ Sewu by taking cognisance of an inscription, _mahaprattaya -sangra granting_ or _sang rangga anting_, unearthed near one of its -246 (not thousand) temples,[120] extolling the munificence of the -magnanimous Granting or Anting. The style of writing justifies the -conjecture that the buildings date from about the year 800 and are -consequently of one age with the Boro Budoor. If not erected by one -architect at the command of one bounteous prince, and the gifts of -several pious souls who possessed the wherewithal for devotional works, -they were at least constructed according to one plan steadily kept in -view, a good deal more than can be said of many religious edifices in -western climes, which owe their existence less to co-operative than to -contentious piety. In respect of area the largest of the temple groups -in Java, the first impression received from it is that of a chaos of -ruins, confusion being worse confounded by the quarries opened here -and there, and partly filled again with earth and rubbish, while a -luxuriant vegetation, regaining on the inroads of mattock and pickaxe, -quickly covers what they disturbed. Looking closer, the separate -shrines with their elaborate tracery appear in the fiery embrace of -the sun like sparkling jewels, trembling with delight in the luminous -atmosphere beneath the immaculate sky; the very marks of decay and -ravaging time are beautiful; the weeds clustering round the broken -ornament, the toppling walls, rouse to fanciful thought. No sound is -heard; nothing stirs while we make our way to the principal structure, -once lording it over the smaller ones which stood squarely in four -lines, 28 for the inner, 44 for the next, 80 for the third, 88 for -the outer circumvallation. Excepting those of the second row, their -entrances faced inward and amidst their scanty remains the foundations -have been uncovered of five somewhat larger ones: two to the east, two -to the west and one to the north; like the outlying buildings, these -are, with regard to their superstructures, as if they never existed. Of -the terraces and staircases no other trace is left than the telltale -unevenness of the ground. The resemblance in constructive methods -between the _chandi_ Sewu and the _chandi_ Prambanan strikes one at the -first glance; the same builders, it is surmised, strove here to do for -the Triratna[121] what there they did for the Trimoorti; and if not the -same, they discerned equally the one truth bound up in the old creed and -the new, and expressed it with equal skill and conviction in these twin -litanies of stone--so the workers wrought and the work was perfected by -them. - -The decorators in charge of the finishing touches, embellished this -city of temples with a wealth of ornament which in the quivering glare -of day, despite ravage of time and pillage, clothes sanctity in robes -of encrusted winsomeness. The sculpture of the _chandi_ Sewu, says a -visitor of a century ago, is tasteful, delicate and chaste. Much of what -he based his judgment on, has since been carried off or demolished, -but what remains fully bears him out: foliage and festoons, garlands -and clustered flowers, distributed over facings divided into lozenges -and circles by pilasters and fantastically curved lines, with lions, -tigers, cattle and deer in ever varying abundance, awaken reminiscences -of the carvings which excited our admiration at Prambanan and lead -to the question: Did the richly framed panellings of the twenty-four -external wall-spaces of the central temple exhibit scenes from the -epics and fable-books, besides this sumptuous adornment, to match the -almost uniform bas-reliefs of the lesser structures? If so, they must -have rivalled the artistic excellence of the _Ramayana_ reliefs which -beautify the shrines of Siva, Brahma and Vishnu. And a second question -arises: Was the central temple the depository of a relic? In connection -with this query it deserves to be noticed that, generally speaking -and excepting statuary, the internal wall-spaces of the _chandi_ -Sewu lack ornament, evince a soberness in marked contrast to the -extravagant representations of the abode of bitterness, as if sign- -or house-painters had been entrusted with the illustration of Dante's -_Inferno_, repulsive attempts a la Wiertz minus the talent to be admired -in the Rue Vautier at Brussels, nightmares of crude drawing and cruder -colouring to depict perverse torture, I found in eastern edifices raised -to satisfy priestly conventions, even in Ceylon, the island of the -doctrine that the Buddha next to dwell on earth is the Metteya Buddha, -the Buddha of Kindness. More in harmony with the soul's yearning for his -kingdom to come, is the lotus motive happily adapted to the decoration -of the _chandi_ Sewu, especially in one of the partially preserved small -temples of the outer file, to the east of the southern entrance: from a -strong stem which separates into three branches, on three of the sides, -the entrance taking up the fourth, three lotus-flowers spring from the -soil to carry, in a finely chiselled niche, the (vanished) image of the -expected one, the gone-before and coming-after. A few of the outlying -buildings have plain facings without any ornament at all, from which it -has been concluded that here too something happened to stop the labour -in progress. Where completed, the plump-bellied flowerpot, a familiar -feature in Javanese ornament, enters largely into the decorative design -and its frequent repetition bestows on the sculpture of the _chandi_ -Sewu, otherwise so very similar to that of Prambanan, a character all -its own. - -[Illustration: XXII. DETAIL OF THE _CHANDI_ SEWU - -(Archaeological Service through Charls and van Es.)] - -It has already been remarked that the interiors of the structures which -together form this group, are almost bare of decoration. The recesses -of the central temple, whose external ornament surpasses in luxuriance -everything met elsewhere in Java, three small interconnected apartments -projecting on the west, north and south, while the eastern front is -broken by the porch, have only empty niches[122] framed by pilasters -with flowery capitals. The inner chamber, no less soberly decorated and -stripped of the statuary it possessed, _en neglige_ as it were, - - _Belle sans ornement, dans le simple appareil - D'une beaute qu'on vient d'arracher au sommeil,_ - -has on its western side a raised throne of ample dimensions, once -perhaps occupied by the large image without head and right hand, dug -out of the debris and carried off to the "museum" at Jogja. It still -awaits identification and the difficulty is increased by the impropriety -of speculating on the likelihood that representations of the universal -spirit were admitted in a temple built for the ritual of a creed which -acknowledges neither a god nor a soul aspiring to communion with the -divine essence in prayer, desiring nothing but annihilation. Yet the -Buddhists did learn to pray and to give transcendental ideas a tangible -expression in human shape, though they never sank to idolatry. And in -Java, mixing freely with Brahmanism, not impermeable to the Sankhya -doctrine, Buddhism seems to have swerved occasionally from its longings -for extermination in the Nirvana to entertain vague, confused notions -of something more hopeful, witness the oft repeated Banaspatis. Herein -lies, perhaps, the explanation of otherwise embarrassing peculiarities -observed in the conception, the attributes and attitudes of many -Buddhist statues in the island which, for the rest, are distinguished by -great simplicity of execution. So is the throne which extends over half -the floor of the inner room of the central temple of the _chandi_ Sewu, -and the same applies to the few headless Dhyani Buddhas lying round, -sundered from their stations where they faced the cardinal points, the -four quarters of the world, and the first of them, the very elevated, -facing the sky. A gigantic finger of bronze, found in the chapel of -the throne, supports the theory that the principal statue was of that -alloy, an additional incentive to plunder--ancient images of bronze have -become scarce indeed: the form of the cushioned pedestal in the _chandi_ -Kalasan too betokens a captured metallic Tara, to the further detriment -of the domiciliary rights there claimed for the homeless Lady of Mystery -in the residency grounds at Jogja. - -Although the bulky _raksasas_ which keep her company in that place of -exile, prove that official vandalism did not hesitate to avail itself of -facilities of transportation afforded by forced labour, the uncommonly -heavy guardians of the _chandi_ Sewu balked even the absolute decrees -of local despotism. Everything desirable that could be detached and -removed, is, however, gone. Those in authority having exercised their -privilege by helping themselves, mere private individuals gleaned after -their reaping, with or without permission, and exceedingly interesting -collections of antiquities were formed by owners of neighbouring -sugar-mills. What they appropriated, did, at least, remain in the -country, but, among other sculpture, the lion-fighting elephants which -lined the fourteen staircases, ten feet high and eight feet wide, still -in place as late as 1841, cannot even be traced--they are dissolved, -battling animals, staircases and all. It is always and everywhere the -same story: statuary and ornament are stolen, treasure-seekers smash -the rest, the stones are prime building material and who cares for -the preservation of worthless, because already looted and demolished, -tumble-down temples? The monuments in the plain of Soro Gedoog have -suffered exceptional outrages; at this moment hardly anything is left -because there exists absolutely no control, says Major van Erp. His -investigations disclosed that stones taken from the _chandi_ Prambanan -and, when this was stopped, from the _chandi_ Sewu, were used for the -building of a dam in the river Opak. Had not public opinion made itself -heard, both these temples might have shared the fate of the _chandi_ -Singo, once one of the finest in that region, whose gracefully decorated -walls excited the admiration of Brumund in 1845, whose substructure -with damaged ornament still held out until 1886, while now the -ground-plan cannot even be guessed at and deep holes, dug to get at the -foundations, are the only indications of the razed building's site. To -give an idea of the quantity of material used for the dam in the river -Opak, I transcribe the measurements of its revetments: 35 metres on the -left and from 50 to 60 metres on the right bank; the facings, running -up to a height of 6 metres, make it evident beyond doubt where the -stone for that work was quarried. Neither are we quite sure that such -frightful spoliation belongs wholly to the past. The value of Government -solicitude, so eloquently paraded in circulars and colonial reports, -can be gauged from the fact, stated by Mr. L. Serrurier, that, during -officially sanctioned excavations among the ruins of the _chandis_ -Plahosan and Sewu, the stones brought to the surface were simply thrown -pell-mell on a heap without their being marked as to locality and -position, quite in keeping, it should be added, with the prevailing -custom. - -This accounts for the sad desolation, more pitiful since _soi-disant_ -archaeologists got their hands in, shone upon at the _chandi_ Sewu as at -the _chandis_ Plahosan, Sari, Kalasan, Panataran, to restrict myself to -one name from East Java,--shone upon by the sun, the egg of the world, -whose yolk holds the germ of creation, Surya, the solar orb personified, -is a companion wonderfully, grandly suggestive among the "thousand -temples" of life accomplished, decaying into new birth, whether he -scorches the earth and withers the drooping flowers, or climbs a dim, -hazy sky to attract the vapours that descend again in precious showers -when the clouds collect and cover the stars, charming from darkness the -lovely dawn and budding day. The meditations he disposes the mind to -are mostly directed to the future, dreams of coming happiness, and even -the contemplative Buddhist images under the Banaspatis seem agitated -by their knowledge of a promise excelling the hope of Nirvana, which -cannot satisfy the aspirations of the children of this island, full of -the joy of existence. What will the future bring to them, the people -cradled in tempest, who were taught forbearance by a creed profoundly -imbued with the inner nature of things, and submission when misery of -war and pestilence came as the harbingers of bondage to an alien race? -Too trustful, they sacrificed their birthright for a mess of pottage -and after the encroachments of the Company, past ages crowding on their -memory, the felicity of the _jaman buda_ assumes to their imagination a -tangible shape in the ancient monuments founded by the rulers of their -own flesh and blood, edifices so widely different from the meretricious -Government opium-dens and Government pawn-shops in which the predatory -instinct of the present masters manifests itself--_layin dahulu, layin -sekarang_.[123] Resigned to fate, which wills the mutability of earthly -relations, the Javanese philosopher--and all Javanese are philosophers -in their way--takes the practical view of the Vedantins, considering -that calamities mean purification to the victor in moral contest, and -looking for a serene morning after a night of distress. He has more -beliefs than one to draw upon when seeking refuge in his cherished -maxim, his phlegmatic _apa boleh buwat_,[124] and doubts not the -possibility of obtaining a Moslim equivalent for the Buddhist _arahat_, -the perfect state, irrespective of outward conditions, by the help of -a Hindu deity, Ganesa, who knows what is to happen and, as Vinayaka, -the guide, conquers obstacles hurtful to his votaries in the course -of events preordained according to their Islamic doctrine--syncretism -yet more complex than that of their forefathers of Old Mataram! -Watch well the heart, commanded the master. As to the watched heart -dominating the senses, the Javanese, rather a mystic than an ascetic, -and predominantly a child of nature, whence he proceeds and whither he -returns in his search of the divine, prefers enjoyment of the world's -fullness to mortification of the flesh. He feels much more closely drawn -to Padmapani, the lord of the world that is, than to any other of the -emanations of the essence of the Universe, be it Diansh Pitar or the -One, the Eternal, who sent Muhammad as a mercy to all creatures, or the -Adi-Buddha, the primitive, the primordial, the incarnate denial of god -and soul together. Whatever he prays by, the deity involved is one of -overflowing gladness, who presents a flower with each hand, like Surya -when circling land and sea and air in three steps; and, notwithstanding -his sorrows, he rests content with his portion for, though the light of -day sets, it will rise again in glory. - -[Illustration] - -FOOTNOTES: - -[107] - - What is Holiest? That which now and ever the souls of men - Have felt deep and deeper, will always more unite them. - -[108] An endowed convent whose inmates spent their lives in studious -seclusion. - -[109] _The Indian Empire: its Peoples, History and Products._ - -[110] After this was written a remarkable article by Dr. L. A. -WADDELL in _The Imperial and Asiatic Quarterly Review_ (January, -1912), insisting upon the theistic nature of Buddhism and speaking of -the profound theistic development which had taken place--about 100 -B.C.--in the direction of the Mahayana form of that faith, pointed -to the fact of Brahmanic gods being also conspicuous in the earliest -Buddhist sculptures of India, adorning, _e.g._, the stupa of Bharhoot. - -[111] On rereading this sentence, I see that in writing it I was with -Ruskin at the Shepherd's Tower. No harm done! His observations bear -repetition, notwithstanding the present fashion of pooh-poohing him, and -setting myself in the pillory as a plagiarist, I improve the opportunity -by making _amende_ (_honorable_, I hope) also for what this book owes to -many other lovers of and thinkers on art, not scrupulously acknowledged -in every instance because I compose without the help of numbered and -dated notes, and memory, though not failing in the essence of what has -been stored from their treasures, disappoints at times in the matter of -chapter and verse. - -[112] The _chandi_ Kalasan is the only one in Central Java of which we -possess the exact date. - -[113] The _taras_ are the _saktis_ of the five Dhyani Buddhas that -occupy a place in Javanese speculative philosophy, Vajradhatvisvari -pairing with Vajrochana, Lotchana with Akshobhya, Mamaki with -Ratnasambhava, Pandara with Amitabha, and Tara _par excellence_ with -Amoghasiddha, these unions being responsible for the Bodhisatvas -Samantabhadra, Vajrapani, Ratnapani, Padmapani and the coming -Vishvapani. - -[114] Here another quotation may be permitted from Dr. L. A. -WADDELL'S article, _Evolution of the Buddhist Cult, its Gods, -Images and Art_ (_The Imperial and Asiatic Quarterly Review_, January, -1912): And notwithstanding that the Mahayana was primarily a nihilistic -mysticism, with a polytheism only in the background, the latter soon -came to the front and has contributed more than anything else to the -materialising and popularity of Buddhism. - -[115] _Mas_, meaning "gold", is used as a predicate of nobility and also -as a title conferred in polite address on persons of lower birth. - -[116] _Alocasia macrorrhiza Schott_ of the _Aracaceae_ family; the -leaf, which once betokened dignity, is still used to protect the head -and upper part of the body against rain; other parts of the plant serve -sometimes as food. - -[117] The pit there discovered makes the monastic character more than -doubtful while it accentuates the syncretism in which also the ornament -of these _chandis_ does not differ from all Central Javanese religious -structures of the period, except those on the Dieng plateau. - -[118] Best translated by "ruin". - -[119] An exclamation of wonder and surprise. - -[120] And removed to the "museum" at Jogjakarta. - -[121] The three gems: the Buddha, the law and the congregation. - -[122] Offering accommodation, inclusive of the holy of holies, for 42 -statues, which had already flown in 1812. - -[123] Different of yore, different now. - -[124] There is no help for it; lit. "what can be done?" - - - - -[Illustration] - - - - -CHAPTER VIII - -THE APPROACH TO THE BORO BUDOOR - - The goodly works, and stones of rich assay, - Cast into sundry shapes by wondrous skill, - That like on earth no where I reckon may; - - EDMUND SPENSER, _Faerie Queene_, Canto X. - - -Among the ancient monuments of Insulinde[125] the _chandi_ Boro -Budoor stands _facile princeps_. Situated in the Kadu, it is easily -reached from Jogjakarta, about twenty-five miles, or from Magelang, -about eighteen miles distant, by carriage or, still more easily, by -taking the steam-tram which connects those two provincial capitals and -leaving the cars at Moontilan where an enterprising Chinaman provides -vehicles, at short notice, for the rest of the journey via the _chandi_ -Mendoot on the left bank of the Ello, just above its confluence with -the Progo. No better approach to the most consummate achievement of -Buddhist architecture in the island or in the whole world, can be -imagined than this one, which leads past the smaller but scarcely less -nobly conceived and conscientiously executed temple, a commensurate -introduction to the wonderful, crowning edifice across the waters, -portal to the holiest in gradation of majestic beauty. The Kadu has been -well styled the garden of Java, as Java the pleasance of the East, full -of natural charms which captivate the senses, abounding in amenities -soothing to body and soul; but if it had nothing more to offer than -the Boro Budoor and the Mendoot, it would reward the visitor to those -central shrines of Buddhism far beyond expectation. - -Behind the horses, a mental recapitulation of the characteristics of -Hindu and Buddhist architecture in the golden age of Javanese art -will not come amiss, and there may be some wonder that with so much -veneration for the Bhagavat in friendly competition with the Jagad -Guru, nowhere in the _negri Jawa_ an imprint is shown of the blessed -foot of promise, with the deliverer's thirty-first sign, the wheel of -the law on the sole. If, in explanation, it should be adduced that he -never travelled to those distant shores, what does that matter? Has he -been in Ceylon? And how then about the _sripada_, the record left there -as in so many other countries, with the sixty-five hints at good luck? -While we revolve such questions, our carriage rolls on; the coachman -cracks his whip, evidently proud of his skill in turning sharp corners -without reining in; the runners jump with amazing agility off and on the -foot-board and crack _their_ whips, rush to the front to encourage the -leaders of the team up steep inclines, fall again to the rear when it -goes down hill in full gallop. The exhilarating motion makes the blood -tingle in the veins. How lovely the landscape, the valley shining in the -brilliant light reflected from the mountain slopes, ... - -Another turn and we dash like a whirlwind past the _kachang_-oil[126] -and _boongkil_[127] mill of Mendoot; still another turn and, with a -magnificent display of his dexterity in pulling up, our Jehu brings us -to a sudden standstill before the temple. Opposite is a mission-school -conducted for many years, with marked success, by Father P. J. -Hoevenaars, in his leisure hours an ardent student of Java's history and -antiquities, ever ready to apply the vast amount of learning accumulated -in his comprehensive reading on a solid classical basis, to the clearing -up of disputed points, though his modesty suffered the honours of -discovery to go to the noisy players of the archaeological big drum. His -large stock of information was and is always at the disposal of whoever -may choose to avail himself of it and, writing of the _chandis_ Mendoot -and Boro Budoor, I acknowledge gratefully the benefit derived from -my intercourse with this accomplished scholar, lately transferred to -Cheribon. - -The exact date of the birth of the _chandi_ Mendoot is unknown but -there are reasons for believing that it was built shortly after the -_chandi_ Boro Budoor, at some time between 700 and 850 Saka (778 and 928 -of the Christian era), in the glorious period of Javanese architecture -to which we owe also the Prambanan group, the _chandis_ Kalasan, Sewu -and whatever is of the best in the island. There are additional reasons -for believing that the splendour loving prince who ordered the Boro -Budoor to be raised and under whose reign the work on that stupendous -monument was begun, founded the Mendoot too as a mausoleum to perpetuate -his memory, and that his ashes were deposited in the royal tomb of his -own designing before its completion. If so, he was one of the most -prolific and liberal builders we have cognisance of; but his memory -is nameless and all we know of him personally, besides the imposing -evidence to his Augustan disposition contained in the superb structures -he left, rests upon two pieces of sculpture at the entrance to the -inner chamber of the mortuary chapel, if such it be, which represent a -royal couple with a round dozen of children, just as we find in some -old western churches the carved or painted images of their founders' -families.[128] We are perhaps indebted for the preservation of these -suggestive reliefs to the circumstance of the _chandi_ Mendoot having -been covered, hidden from view during centuries and to a certain extent -protected against sacrilegious hands by volcanic sand, earth and -vegetation. Almost forgotten, its slumbers were, however, not wholly -undisturbed for, when Resident Hartman, his curiosity being excited by -wild tales, began to clear it in 1836, he found that treasure-seekers, -out for plunder, had pierced the wall above the porch and that by way -of consolation or out of vexation at missing the untold wealth reported -to be buried inside, they had carried off or smashed the smaller, free -standing statuary. The process of cleaning up rather stimulated than -prevented new outrages: stripped of its covering of detritus, which -had shielded it at least against petty, casual pilfering, the _chandi_ -Mendoot excited by its helpless beauty the most injurious enthusiasm. -Fortunately, the statues which formed its chief attraction were too big -for the attentions of the long-fingered gentry whose peculiar methods in -dealing with native art strongly needed but never experienced repression -by the local authorities. - -[Illustration: XXIII. _CHANDI_ MENDOOT BEFORE ITS RESTORATION - -(Cephas Sr.)] - -Speaking of the statuary and comparing it with Indian models, more -particularly a four-armed image, seated cross-legged on a lotus, the -stem of which is supported by two figures with seven-headed snake-hoods, -Fergusson says: The curious part of the matter is, that the Mendoot -example is so very much more refined and perfect than that at Karli. -The one seems the feeble effort of an expiring art, the Javan example -is as refined and elegant as anything in the best age of Indian -sculpture. Of the Mendoot carvings, however, more anon. I shall first -endeavour to give a general idea of this temple which, according to -the same writer, though small, is of extreme interest for the history -of Javanese architecture. Rouffaer calls it the classic model of a -central shrine with substructure and churchyard, while observing that -the principal statue of the Boro Budoor, the rest of whose statues -are turned either towards one of the cardinal points or towards the -zenith, faces the east and the Mendoot opens to the west, the two -temples therefore fronting each other. Closely observed, the latter -proved of double design since it consists of a stone outer sheath, -built round an older structure of brick, the original form with its -panellings, horizontal and perpendicular projections, having been -scrupulously followed. The neatly fitting joints, both of the hewn -stones and of the bricks of the interior filling, show a mastery of -constructive detail rarely met with at the present day and certainly -not in Java. To this wonderful technique, adding solidity to a graceful -execution of the ground-plan, belongs all the credit for the Mendoot -holding out, notwithstanding persistent ill-usage. An ecstatic thought -brightly bodied forth by a daring imagination and astonishing skill, -a charming act of devotion blossoming from the flower-decked soil as -the lotus of the good law did from the garden of wisdom and universal -love, it must have looked grandly beautiful in its profuse ornament, -which taught how to be precise without pettiness, how to attain the -utmost finish without sacrificing the ensemble to trivial elaboration. -Yet this gem of Javanese architecture seemed destined to complete -destruction. Its pitiful decay did not touch the successors of Resident -Hartman. When, in 1895, after several years' absence from the island, -I came to renew acquaintance, it had visibly crumbled away; official -interference with "collectors" limited itself to notices, stuck up on a -bambu fence, warning them of the danger they ran from the roof falling -in. It needed two years more of demolition, the walls bulging out, the -copings tumbling down, before the correspondence, opened in 1882 anent -a desirable restoration, produced some result; before the Mendoot, the -jewelled clasp of that string of pearls, the Buddhist _chandis_ pendent -on the breast of Java from the Boro Budoor, her diamond tiara, was going -to be refitted. - -And how? It is an unpleasant tale to tell: after two decades of -consideration and reconsideration, in the fourth year of the preliminary -labours of restoration, the local representative of the Department of -Public Works, put in charge of the job as a side issue of his already -sufficiently exacting normal duties, aroused suspicions concerning his -competency in the archaeological line. An altercation with Dr. Brandes, -followed by more controversy _de viva voce_, in writing and in print, -led to compliance with his request that it might please his superiors to -relieve him from his additional and subordinate task as reconstructor -of ancient monuments. From that moment, January 2, 1901, until May 1, -1908, absolutely nothing was done and the scaffoldings erected all round -the building were suffered to rot away, symbolic of the extravagant -impecuniosity of a Government which never cares how money is wasted but -always postpones needful and urgent improvements till the Greek Kalends -on the plea of its chronic state of _kurang wang_.[129] When most of -the fl. 8600, fl. 7235, fl. 25142 and fl. 4274, successively wrung from -Parliament for excavations and restoration, had been squandered on -what Dr. Brandes considered to be bungling patchwork, the expensive, -useless scaffoldings, becoming dangerous to the passers-by in their -neglected state, necessitated the disbursement, in 1906, of fl. 350 -for their removal. On the continuation of the work, in 1908, by other -hands, of course a new one, also of teak-wood, had to be erected. And, -the restoration once more being under way on the strength of fl. 6800 -grudgingly allotted, Parliament decided finally that no sufficient -cause had been shown to burden the colonial budget with the sum which, -according to an estimate of 1910, was required to bring it to an end! -The profligately penurious mandarins of an exchequer exhausted by -almost limitless liberality in the matter of high bounties, subsidies, -allowances, grants for experiments which never lead to anything of -practical value; in the matter of schemes which cost millions and -millions only to prove their utter worthlessness,--the penny-wise, -pound-foolish heads refused, after an expenditure of fl. 52401 to -little purpose, to disburse fl. 21700 or even fl. 7000 more for the -completion of the work commenced, this time under guarantee of success. -Arguments advanced to make them revoke their decision, were met with the -statement that the Government did not intend to deviate from the line -of conduct, adopted after mature deliberation in regard to the ancient -monuments of Java, restricting its care to preservation of the remains -... a characteristic sample of Governmental cant in the face of grossest -carelessness and the kind of preservation inflicted on the _chandi_ -Panataran or wherever its officials felt constrained by public opinion -to act upon make-believe circulars from Batavia and Buitenzorg before -pigeon-holing them. And so the perplexing inconsistencies of Dutch East -Indian finance, parsimony playing _chassez-croisez_ with boundless -prodigality, are faithfully mirrored in the tribulations of the _chandi_ -Mendoot: the reauthorised work of restoration was stopped again, on the -usual progress killing plea of _kurang wang_, after the adjustment of -the first tier above the cornice, and the temple, bereft of its crowning -roof in dagob style, calculated to fix the basic conception in the -beholder's mind, has in its stunted condition been aptly compared to a -bird of gorgeous plumage, all ruffled and with the crest-feathers pulled -out. - -[Illustration: XXIV. _CHANDI_ MENDOOT AFTER ITS RESTORATION - -(Archaeological Service.)] - -The operations were hampered by still other contrarieties. A tremendous -battle was waged apropos of the question whether or not gaps in the -layers of stones of the front wall above the porch pointed to the -existence of a passage or passages for the admittance of air and light -to the inner chamber; if so, whether or not those passages inclined -at an angle sufficient to let the sun's rays illumine the head of -the principal statue in that inner chamber. To rehearse the heated -dispute is not profitable: as usual, after the _chandi_ had fallen -into ruin and an endless official correspondence had lifted its ruin -into prominence, archaeological faddists of every description tried to -acquire fame with absurd suggestions and crazy speculations. Leaving -their theories regarding the inclinations of the axes of probable or -possible transmural apertures for what they are, more instruction is to -be derived from the decorative arrangements. The inherent beauty of the -ornament survived happily the injurious effects of changing monsoons, -of ruthless robbery, of preservation in the Government sense of the -word. When the sun caresses it, the Friendly Day, under the blue vault -of the all-compassing sky, smiling at this gem of human art, offered -in conjugal obedience by the earth, which trembles at his touch, it -seems a sacrificial gift of reflowering mortality to heaven. In art, -said Lessing, the privilege of the ancients was to give no thing either -too much or too little, and the remark of the great critic, as here -we can see, applies to a wider range of classic activity than he had -in mind. Wherever the ancient artist wrought, in Greece or in Java, -we find moreover that he drew his inspiration directly from nature; -that his handiwork reflects his consciousness of the moving soul of the -world; that the secret of its imperishable charm lies pre-eminently in -his keenness of observation. To Javanese sculpture in this period may -be applied what Fergusson remarked of Hindu sculpture some thousand -years older in date: It is thoroughly original, absolutely without a -trace of foreign influence, but quite capable of expressing its ideas -and of telling its story with a distinction that never was surpassed, -at least in India. Some animals, such as elephants, deer and monkeys, -are better represented there than in any sculptures known in any part -of the world; so, too, are some trees and the architectural details are -cut with an elegance and precision which are very admirable. Turning to -the Mendoot we notice how the sculptors charged with its decoration, -always truthful and singularly accurate in the expression of their -thoughts and feelings, portrayed their surroundings in outline and -detail, wrote in bas-reliefs, ornament and statuary the history, the -ethics, the philosophy, the religion of the people they belonged to and -materialised their splendid dreams for. What conveys a better knowledge -of the Tripitaka, the Buddhist system of rules for the conduct of life, -discipline and metaphysics, than their imagery, coloured by the very -hue of kindliness and effacement of self in daily intercourse; what -inculcates better the _paramitas_, the six virtues, and charity the -first of them, than their carved mementos of the reverence we owe to -the life of all sentient creatures, our poor relations the animals, -striving on lower planes to obtain ultimate delivery from sin and pain -but no less entitled to benevolence than man? - -As in the decoration of the younger _chandis_ Panataran and Toompang, -fables occupy a prominent position in that of the _chandi_ Mendoot. -Among the twenty-two scenes spread over the nearly triangular spaces -to the right and left of the staircase which ascends to the entrance, -eleven on each side, partly lost and wholly damaged, are, for instance, -reliefs illustrative of the popular stories of the tortoise and the -geese, of the brahman, the crab, the crow and the serpents, etc. Of one -of them only a small fragment is left, representing a turtle with its -head turned upward, gazing at something in the air, whence Dr. Brandes -infers its connection with the following tale, inserted in the account -of the concerted action of the animals which conspired to kill the -elephant, as rendered in the _Tantri_, an old Javanese collection of -fables: Once upon a time there were turtles who took counsel together -about the depredations of a ravenous vulture and their _kabayan_ (chief -of the community) asked:--What do you intend to do to escape being -eaten by that bird? Accept my advice and lay him a wager that you can -cross the sea quicker than he; if he laughs at your conceit, you must -crawl into the sea where the big waves are, except two of you, one who -stays to start on the race when he begins to fly, and one who swims -across the day before and waits for him at the other side. What do you -think, turtles? You cannot lose if you manage this well.--Your advice is -excellent, answered they, and while the _kabayan_ was still instructing -them, the vulture arrived and demanded a turtle to eat.--What is your -hurry, spoke the _kabayan_ for them all; I bet you that any one of us -can swim quicker across the sea than you can fly.--I take that bet, -replied the vulture, but what shall I have if I win?--If you win, -you will be at liberty to eat me and my people and our children and -grandchildren and great-grandchildren and so on and so on to the end of -time; but you must pledge your word that if you lose, you will move from -here and seek your food elsewhere. It is now rather late but to-morrow -morning you can choose any one of my people you please to match your -swift flight with.--All right, said the vulture and he went to his nest -to sleep, but the _kabayan_ sent one of his turtle-people across the -sea. The vulture showed himself again a little after dawn, not to waste -time, for he felt pretty hungry and the sooner he could win the race, -the sooner he would have breakfast. He did not even take the precaution -to select an adversary among the decrepit and slow, so sure was he of -his superiority, and, besides, all the turtles were so much alike. The -_kabayan_ counted one, two, three, go! and the vulture heard one of -them plunge into the water and he unfolded his wings and alighted at -the other side in an instant, when, lo! there he saw the beast calmly -waiting for him. The vulture felt ashamed and moved to a distant -country for he did not know that he had been cheated. And there was only -one vulture but there were many turtles. And the boar told this event to -his friends, exactly as the reverend Basubarga saw it happen. - -Another fable, still more widely distributed and clinching the same -moral, is that of the _kanchil_ (a small, extremely fleet species of -deer) and the snail; travelling to Europe, it is there best known in its -German form recorded by Jakob and Wilhelm Grimm. Of its many variants -in the Malay Archipelago we may mention the wager between a snail and a -tiger as to which could most easily jump a river; the snail, attaching -herself to one of her big competitor's paws, wins, of course, and -convinces the terror of the woods by means of his hairs adhering to her -body, that she is accustomed to feed on his kind, two or three per diem, -freshly killed, whereupon the tiger leaves off blustering and sneaks -away.[130] The prose version of the _Tantri_ which, somewhat different -from the two metrical readings known to us, contains the vulture and -turtle incident, dates probably from the last half of the Mojopahit -period and is therefore at least four centuries younger than the -_chandi_ Mendoot, so that its author and the sculptors of the scenes -from popular beast-stories on the temple's walls, must have had access -to a common stock of ancient fables. All turned it to best advantage -and the decorators of this splendid edifice seized their opportunity to -let the men and animals they carved in illustration of their national -literature, express what they had to say in their passionate overflow of -the creative instinct. They gave their narrative a frame in ornament of -dazzling beauty, sweetly harmonious with the moral of the lessons they -taught, stirring to deepest emotion; they cased thoughts of happiest -purport in shrines embossed and laced with fretwork more suggestive -of ivory than of stone. They adorned the Mendoot as a bride, to be -displayed before her husband, the Boro Budoor, revelling in the fanciful -idea which makes the _saktis_ of the Dhyani Buddhas carry budding -flowers to honour incarnate love. The wealth of statuary, while orthodox -Buddhism did not admit the worship of images either of a saintly founder -of temples or of his saintly followers; the deities with the attributes -of Doorga, Siva and Brahma, who diversify the ornament of the exterior -walls, from which right distribution of lines and surfaces may be learnt -in rhythmical relation to contour and dimension, are further indications -of the syncretism signalising the tolerance, the fraternal mingling of -different creeds in the distant age of Mataram's vigour and artistic -energy. - -The religious principles underlying that empire's greatness and -providing a basis for a firm sense of duty to guide a temperament of -fire, are nobly embodied in the three gigantic statues placed in the -inner chamber of the Mendoot or, to be quite exact, round which that -_chandi_ was reared, for the entrance is too small to let them through, -especially the largest of them which, miraculously undamaged save one -missing finger-tip, has slid down from its pedestal and consequently -occupies a lower station between the subordinate figures than originally -intended. All three are seated and the first in rank, of one piece -with his unembellished throne, measures fourteen feet; the two to his -right and left, of less grave aspect, wearing richly wrought necklaces, -armlets, wristbands, anklets and tiaras, measure eight feet each. If the -_oorna_[131] more excellent than a crown, identifies the master among -them, the position of whose fingers reminds of Vajrochana, the first -Dhyani Buddha, the others have been taken respectively for a Bodhisatva -and for a devotee who attained by his meritorious life a high degree -of saintliness but whose Brahmanic adornment flatly contradicts the -Buddhist character of such perfection. This explanation is therefore -considered unsatisfactory and unacceptable by many, as, for instance, -his Majesty Somdetch Phra Paramindr Chulalongkorn, the late King of -Siam, who, by the way, when visiting the _chandis_ Mendoot and Boro -Budoor in 1896, claimed those masterpieces of _mahayanistic_ art for -his own, the southern church, to use the incorrect but convenient -distinction. According to this royal interpreter, the idea was to -represent the Buddha in the act of blessing the Buddhist prince who -ordered the Boro Budoor to be built, here placed at his right with an -image of the deliverer in his _makuta_ and carrying no _upawita_ but -a monk's robe under the insignia of his dignity; the third statue, -directly opposite, at the Buddha's left, without Buddhist accessories -but with an _upawita_ hanging down from its left shoulder, might -impersonate him again in his state before conversion, or his unconverted -father on whom, after death, he wished to bestow a share in the -deliverer's benediction. However this may be, there is no doubt of the -Enlightened One's identity in one of his many personifications and, -leaving the eighty secondary marks unexplored (three for the nails, -three for the fingers, three for the palms of the hands, three for the -forty evenly set teeth, one for the nose, six for the piercing eyes, -five for the eyebrows, three for the cheeks, nine for the hair, ten -for the lower members in general,--without our entering into further -detail!), the thirty-two primary signs are all present: the protuberance -on the top of the skull; the crisped hair (of a glossy black which the -sculptor could not reproduce) curling towards the right;[132] the ample -forehead; the _oorna_, which sheds a white light (also unsculpturable) -as the sheen of polished silver or snow smiled upon by the sun; etc. -Though the colossal statue of the welcome redeemer, like those of the -worshipping kings, does not recommend itself by faultless modelling, -it breathes the spirit which sustains the _arahat_, him who becomes -worthy; it radiates the tranquil felicity of annihilation of existence, -sin, sorrow and pain; it promises the final blowing out of life's -candle, the Nirvana, when the understanding will be reached of the -Adi-Buddha, the primitive, primordial, immeasurable. And the lowest of -the four degrees of the Nirvana, it seems to say, is already attainable -on earth by emancipation from the bondage of fleshly desire and vice, -by avoidance of that which taints and corrupts.... The noonday glare, -subdued by the heavy shadow of the porch, fills the sanctuary with a -golden haze and upon its dimly gleaming wings a faint music descends, -a song of deliverance. The psalmist's visions of the covering of -iniquity compass us about and invite to recognition of a common source -of divine inspiration in mankind of whatever creed. The scent of the -_melati_ and _champaka_ flowers, strewn at the feet and in the lap of -the deity--the image of him who taught that there is none such, and -revered by professed believers in the Book which consigns idolaters -to hell-fire!--mingles with the pungent odour of the droppings of the -bats, fluttering and screeching things in the dark recesses of the roof, -disturbed in their sleep. Truly there ought to be a limit to syncretism -and this last mentioned mixture of heterogeneous elements soon affects -the visitor in a manner so offensive that retreat becomes a matter of -necessity. - -[Illustration: XXV. INTERIOR OF THE _CHANDI_ MENDOOT - -(Cephas Sr.)] - -As we step outside, our eyes are blinded by the burning light inundating -the valley, the fiery furnace ablaze at the foot of mountains flaming up -to the sky, a terror of beauty: Think of the fire that shall consume all -creation and early seek your rescue, said the Buddha. It speaks to us of -the cataclysm which shook Java on her foundation in the waters and upset -the work of man, killing him in his thousands and burying his temples, -the Mendoot and many, many more, under the ashes of her volcanoes, some -such upheaval as when the conflict began between the Saviour of the -World and the Great Enemy, to quote from the sacred scriptures; when -the earth was convulsed, the sea uprose from its bed, the rivers turned -back to their sources, the hill-tops fell crashing to the plains; when -the day at length was darkened and a host of headless spirits rode upon -the tempest. Though the ground has also been raised by the drift down -the slopes of the Merapi, by the overflowing runnels discharging their -load of mud into the Ello and the Progo, the magnitude of volcanic -devastation can be gauged from the difference in level between the base -of the _chandi_ and the site of the _kampong_ higher up, under which the -platform extends whereon its subsidiary buildings stood. Excavations -in the detritus have already resulted in the discovery of portions -of a brick parapet once enclosing the temple grounds; of vestiges of -smaller shrines in the east corner of the terrace and of a cruciform -brick substructure to the northeast with fragments of bell-shaped -_chaityas_;[133] of a Banaspati, probably from the balustrade of the -staircase, and detached stones with and without sculptured ornament, -which revealed the former existence of several miniature temples -surrounding the central one. At the time of my last visit (which came -near terminating my career in my present earthly frame, through the -rotten scaffolding giving way under my feet when ascending to the roof), -more than half of the space conjecturally encompassed by the parapet, -still awaited exploration, and since then restoration, within the limits -of the scanty sums allowed, seems to have superseded excavation. In -connection with both, the names should be mentioned of P. H. van der -Ham, who did wonders with the little means at his disposal, and C. -den Hamer, who showed that the decoration of the Mendoot too was not -completed before the great catastrophe which devastated Central Java and -stopped architectural pursuits.[134] - -Reviewing the history of the ancient monuments of the island, not one -can pass without a repetition of the sad tale of spoliation. However -unpleasant it be to record in every single instance the culpable -negligence of a Government stiffening general indifference and almost -encouraging downright robbery, the rapid deterioration of those -splendid edifices allows no alternative in the matter of explanation. -When officials and private individuals of the ruling race set the -example, the natives saw no harm in quarrying building material on -their own account for their own houses, and they had no time to lose in -the rapid process of the razing of their _chandis_ for the adornment -of residency and assistant-residency gardens, the construction of -dams, sugar-mills and indigo factories. Temple stones have been found -in many villages round the Mendoot and particularly in Ngrajeg, about -two miles distant on the main road, there is no native dwelling in the -substructure of which they have not been used.[135] Though the wealth of -the _dessa_ Ngrajeg in this respect may be explained by its once having -boasted its own _chandi_, of which nothing remains but the foundations, -there is abundant proof that the chief quarry of the neighbourhood on -this side of the river was the Mendoot as the Boro Budoor on the other. -From a juridical standpoint, the natives in possession of such spoil, -acquired by their fathers or grandfathers, have a prescriptive right on -it not disputable in law, averred the administration at Batavia, and -so whatever the architects in charge of the restoration needed, had -to be bought back and diminished still further the disposable funds. -Leaving the doubtful points of this legal question and the enforcement -in practice of the theoretical decision for what they are worth to -Kromo or Wongso, ordered to part with his doorstep or coinings, there is -_no_ doubt that it is illegal and highly censurable to demolish temples, -and temples like the Mendoot at that, to secure building material for -Government dams and bridges. What happened in Mojokerto with the bricks -of Mojopahit and has been complained of elsewhere, I saw happen in -1885 with Mendoot stones, freely used for abutments, piers, spandrel -fillings, etc., when near by the spanning of the Progo was in progress. -That bridge has since succumbed like the railway bridge then in course -of construction farther down the Progo, a warning which, if heeded, -might have prevented, for instance, the chronic misfortunes of the -railway bridge in the Anei gorge, West Coast of Sumatra. - -With Government bridges lacking the strength to resist the impetuosity -of more than ordinarily boisterous freshets, there may always be a -surprise in store for the pilgrim to the Boro Budoor who has arrived -at the first station, the Mendoot: will he or will he not find the -means to cross? For, in time of _banjir_, _i.e._ when the river is in -spate, the primitive ferry which maintains the communication in lieu -of better, a bambu raft or two frail barges fastened together, fails -as to both comfort and safety, and after heavy rains large groups of -men and women can often be seen waiting for the turbulent waters to -quiet down a bit. Lord Kitchener visited the Mendoot in December, -1909, during a bridgeless spell and conditions generally inauspicious -to his proceeding a mile and a half farther to the Boro Budoor. -Otherwise the being ferried over in company of gaily dressed people -going to or coming from market with fruit, garden produce and all -sorts of merchandise for sale or bought, has its compensations; rocked -by the eddying stream which glides swiftly between its steep banks, -our dominating sensation is one of joy in the splendour of unstinted -light, of freedom from the petty torments of everyday routine,--and let -worry take care of itself! As we climb the opposite shore, comes the -mysteriously grateful feeling of being enveloped in the soil's genial -exhalation of warm contentment, the fertile earth's response to the -passionate embrace of the sun. Their espousal, their connubial ardour -appears incorporate in the _chandi_ Dapoor,[136] a petrified spark of -universal love, a wonder of structural and decorative skill in a shady -grove some hundred paces to the right of the road.[137] And again the -_spiritus mundi_ is symbolically interpreted in the story of yond temple -betrothed and wedded to the tree. They were very much smitten with each -other, the _chandi_ Pawon and a _randu alas_[138] living in the hamlet -Brajanala. They married and the pretty comedy of affection turned into -tragedy: as chances very often in the case of a weaker and a stronger -partner in the matrimonial game, the latter throve and prospered at the -expense of the former. Now of his brothers there were and still are many -exactly like him, but of her sisters there were only few and none of -her peculiar kind of beauty, and since it seemed a pity that she should -waste her singular comeliness in supporting a husband of no particular -worth for all his bigness and parade of protecting her, a divorce was -resolved upon which meant his sentence of death. Voices in favour of -reprieve or commutation of the penalty were disregarded: what did one -_randu alas_ more or less matter compared with the preservation of the -exquisite _chandi_ Pawon, sole surviving representative of her class? So -the tree was cut down and she escaped happily the fate which overtook -the _chandis_ Perot and Pringapoos. The _chandi_ Pawon was even wholly -restored; its foundations, sapped by a tangle of roots, relaid; its roof -reconstructed.[139] In its graceful proportions a striking illustration -of the truth that a great architect can show the vast range of his art -in a very small building, may it stand many centuries longer between -Mendoot and Boro Budoor as the typical expression of Javanese thought in -Dravidian style! - -[Illustration: XXVI. THE _CHANDI_ PAWON AND THE RANDU ALAS - -(C. Nieuwenhuis.)] - -All is quiet and still in the stately avenue of _kanaris_[140] and few -wayfarers are likely to be met, except after _puasa_.[141] "Than longen -folke to gon on pilgrimages," and the Boro Budoor attracts a goodly -crowd bent on sacrifice to the statue in the crowning dagob or to lesser -images held in special veneration. Such travelling companions, merrily -but sedately intent on devotional exercise conformable to ancestral -custom, notwithstanding Moslim doctrine, their forefathers' imaginations -tingeing their conceptions of life seen and unseen because of their -forefathers' blood running in their veins, increase the cheery solace -of abandon to nature, facilitate the attainment of a higher sublime -condition than reached as yet, the third Brahma Vihara improved upon by -the Buddha, joy in the joy of others while earth and vapoury atmosphere -mingle in fullness of delight, - -[Illustration: XXVII. THE _CHANDI_ PAWON DIVORCED AND RESTORED - -(Centrum.)] - - ... _in un tepor di sole occiduo - ridente a le cerulee solitudini_.[142] - -We turn a corner and the road winds up a hill. That hill is the base -of the Boro Budoor, the long desired, suddenly extending his welcome, -majestic, overwhelmingly beautiful. It is a repetition on a much grander -scale, much more magical, of the effect produced by the _chandi_ -Derma bursting upon our view in its sylvan frame, reality taking the -semblance of a glorious dream. In the waning light of evening the -polygonous pyramid of dark trachyte appears as a powerful vision of -the mystery of existence shining through a veil of translucent gold. -Gray cupolas, raised on jutting walls and projecting cornices, a forest -of pinnacles pointing to heaven, gilded by the setting sun, reveal -perspectives of boundless immensity, vistas of infinite distance. The -brilliancy of heaven, reflected by this mass of forceful imagery, this -conquering thought worked in solid stone, receives new lustre from the -dome-encircled fundamental idea so mightily expressed. Nowhere has -art more ably availed herself of the possibilities of site and more -felicitously combined with natural scenery, created a more harmonious -ensemble than in the amazingly original design and delicate execution of -this puissant temple, this gift of the Javanese Buddhists to posterity, -a source of spiritual quickening to whoso tries to understand. - -[Illustration] - -FOOTNOTES: - -[125] The very appropriate name bestowed on the Dutch East Indies by -EDUARD DOUWES DEKKER (MULTATULI), Holland's greatest writer of the -preceding century. - -[126] General name given to various plants of the bean family; the -_kackang_ here meant, is the _kackang china_ or _tanah_ (_Arachis -kypogaea_) the oil of which is used as a substitute for olive-oil. - -[127] The beans or nuts pressed into cakes and used as manure, -especially in the cultivation of sugar-cane. - -[128] According to another explanation they represent King Sudhodana and -Queen Maya with Siddhartha, the future Buddha, as a baby in her arms, -which leaves us in the dark about the other children. - -[129] Lacking money and wanting money, always more money: a summary of -Dutch colonial policy as it strikes the native. - -[130] The influence of eastern fables on western literature and art in -all its branches cannot be overestimated as exemplified for instance, -with special relevance to the one just referred to, by the late -EMM. POIRE (CARAN D'ACHE) when he made our old friend Marius imitate -the snail's braggadocio in his delightful cartoon _Les Pantoufles en -peau de tigre_ (_Lundis du Figaro_). And the story of the vulture and -the turtles found its way, via American plantation legends, into J. C. -HARRIS' tales of Uncle Remus. Concerning the manner of the "Migration of -Fables" from East to West, most interesting particulars can be found in -MAX MUeLLER'S _Chips from a German Workshop_, iv., p. 145 ff. - -[131] The Buddha's characteristic tuft or bunch of hairs between the -eyebrows. - -[132] In consequence of the young enthusiast Sarvarthasiddha cutting -his long locks with his sword when leaving his father's palace to adopt -the life of a recluse as Sakyamuni, the solitary one of the Sakyas, and -meditate upon the redemption of the world. - -[133] The words _chaitya_ and _dagob_ are often used indiscriminately -and every _dagob_ is, in fact, a _chaitya_, but a _chaitya_ is a _dagob_ -only if it contains a relic. - -[134] _De Tjandi Mendoet voor de Restauratie_, publication of the -_Bataviaasch Genootschap_, 1903. - -[135] Major VAN ERP, in the _Tijdschrift voor Indische Taal-, -Land- en Volkenkunde_, 1909. - -[136] _Dapoor_ means "a producer of heat", "a place where things are -produced by heat", hence an oven, a kitchen, the priming-hole of a gun. - -[137] Before the road was relocated to correspond with the relocation -of yet another new bridge after the last but one's tumbling down, the -_chandi_ Dapoor stood almost at the wayside; its having been smuggled -out of sight has not improved its chances of preservation. - -[138] _Bombax malabaricum_ of the numerous _Malvaceae_ family. - -[139] By the architect VAN DER HAM. - -[140] _Canarium commune_, fam. _Burceraceae_. - -[141] Or _ramelan_ (_ramadhan_), the great yearly fast. - -[142] - - ... in the soft rays of the setting sun - Smiling at the cerulean solitudes. - - - - -[Illustration] - - - - -CHAPTER IX - -THE STONES OF THE BORO BUDOOR - - ... la verite rendue expressive et parlante, elevee a la hauteur - d'une idee. ERNEST RENAN, _Vie de Jesus_ (_Introduction_). - - -The _pasangrahan_, built for the convenience of visitors to the -Boro Budoor, offers fair accommodation to the student of oriental -architecture and lover of art in whatever form. Also to a good many -who feel it incumbent on them to be able to say: "I have taken -everything in," or who have quite other ends in view than communion -with the thought of distant ages: foreign tourists whose principal -care is to exhibit trunks and travelling-bags covered with labels of -out-of-the-beaten-track hotels while their brains remain hopelessly -empty; junketers of domestic growth, often in couples whose irregular -relations seek shelter behind the excuse of "doing" the island, and -heartily disinclined to practise the virtues preached in the reliefs -of the shrine of shrines, particularly down on continence. So even the -Philistines derive advantage, after the notions of their kind, from the -ramshackle fabric of vile heathenism, as this magnificent temple has -been called by one of their number, and its visitors' book tells a sorry -tale of irreclaimable vulgarity; the wit, laboriously aimed at in many -entries, but widely missed, partakes altogether too much (minus the -element of _badinage_) of the answer given by a young naval officer to -an old aunt when she asked him where, in his opinion, the most striking -natural scenery of Java was to be found: At Petit Trouville,[143] said -he, on Sunday in the dry season. - -The _pasangrahan's_ guests of that ilk are generally no early risers and -their company is therefore not likely to mar the impression received -of the Boro Budoor at second sight after supper, supplied by the army -pensioner in charge of the place, and a night's sound rest. Looking -tranquillity itself, the vast pile charms and soothes the heart, -notwithstanding its enormous size, before the intellect, scrutinising -its outline, begins to marvel at the unaccustomed form the builder has -chosen to proclaim his idea. Save one or two temples in _hinayanistic_ -Burmah, which present a faint resemblance, nothing else can be named as -producing the same effect, but then, wrote Fergusson for the land where -the creed was born that inspired its founder, it must be remembered that -not a single structural Buddhist building now exists within the cave -region of Western India. Rising light and airy for all its grandeur, it -expresses more strength than a mere massing together of the ponderous -material in huge walls and buttresses and towers could have done; its -quiet consciousness of power is enhanced by its strange beauty of -contour in perfect harmony with its setting of living colour. There it -lies, clasping together the sapphire sky and the emerald garden of Java. - -The _mahayanistic_ character of the Boro Budoor is well attested by -the Dhyani Buddhas among its statuary, despite the opinion of Siamese -connoisseurs, and by its further ornamental sculpture, of which more -anon. Meant for a reliquary, it may or may not be, in the absence of -historical proof pro or contra, one of the 84,000 _stupas_ consecrated -to receive and hold a fractional portion of the Indian Saviour's remains -after King Asoka had opened seven of the depositories of his ashes in -the eight towns among which his remains were originally divided, to -make the whole world share in their blessed possession. Who has not -heard of the transfer, in the ninth year of the reign of Sirimeghavanna, -A.D. 310, of the Dathadathu, the holy tooth, from Dantapura to Ceylon, -where it became the _mascotte_, so to speak, the pledge of undisturbed -dominion to the rulers of the island who should control its guardians. -The sacrosanct yellow piece of dentin, about the length of the little -finger,[144] enclosed in nine concentric cases of gold, inlaid with -diamonds, rubies and pearls, is but rarely shown, far more rarely than -even the seamless coat at Treves, and then under conditions of excessive -adoration. But, notwithstanding all this pomp and circumstance, who that -has visited the Dalada Malagawa at Kandy and the Boro Budoor in Java, -can fail to prefer the latter, though sacrilegious robbers have carried -off its relic, leaving the desecrated shrine to decay. - -The wordy war waged around the etymology of the name Boro Budoor, did -not solve the mystery of its origin; all derivations thus far suggested -are mere guess-work and unsatisfactory, whatever reasons be adduced for -Roorda van Eysinga's explanation that it means an enclosed space, or -Raffles' surmise that it is a corruption of Bara (the great) Buddha, -or the late King of Siam's that it refers to the (spiritual) army of -the Buddha, if not to the several Buddhas, as alleged by others. One -of the oldest existing monuments in the island, the foundation of the -_chandi_ Boro Budoor has been attributed by native tradition to Raden -Bandoong, already known from the legends connected with the _chandis_ -Prambanan and Sewu, who, as King of Pengging, assumed the name of -Handayaningrat. Professor Kern[145] puts the date of the substructure -at about 850, allowing several years for its completion--if ever it -was fully completed, for this temple, like the _chandi_ Mendoot near -by, the _chandi_ Bimo on the Dieng plateau and so many more, shows -traces of the work having been suspended before the decoration was quite -finished. Sculpture just commenced or little further advanced than the -bare outlining, found on the walls, especially of the covered base; -divers blocks of stone half transformed into ornament and statuary, -Dhyani Buddhas and lions, very illustrative of the methods followed at -different stages of the carving, lying forsaken on the slope and summit -of a neighbouring hillock, disclose an interruption of the labour by -some event of tremendous consequence.[146] Rather than accept the theory -that the ancient temples of Java were left intentionally defective from -religious motives, viz. to emphasise the sense of human imperfection -as an incentive to humility and prostration before the divine, we may -believe in the Merapi, that wicked old giant, having asserted himself in -one of his destructive moods, belching forth flames and ashes, shaking -and burying the handiwork of Hindu and Buddhist pygmies with strictest -impartiality. Standing on the first of the highest terraces on the south -side, says an article[147] in the _Javapost_ of December 5, 1903, one -observes a bulging out of the lower terraces, best accounted for by a -violent earthquake in a southerly direction. When the galleries were -cleared in 1814 and 1834, the volcanic character of the detritus which -filled them (ashes from the Merapi, wrote Roorda van Eysinga in 1850) -and also forms the substratum of the rubbish still unremoved from the -once enclosed grounds of the _chandi_ Mendoot, furnished strong evidence -in support of an eruption of the nearest fire-mountain having been the -cause of the precipitate flight, perhaps the death in harness, of the -builders. Of the preservation of their work too, in so far as finished, -for, to speak again with the writer in the _Javapost_, the very fact -of its having been embedded has saved much of its artistic detail; -and the reason why some of the sculptured parts are damaged to a far -greater extent than others adjoining, is probably that they were exposed -earlier and longer. Deterioration and demolition set in rapidly when -wind and weather began to ravage the wholly unprotected edifice, when -unscrupulous collectors wrought havoc unchecked. - -The Boro Budoor was never hidden from view to the point of blotting -out its existence from memory. I shall have occasion to refer to -native chronicles mentioning it in the eighteenth century. To speak -of its rediscovery by Cornelius is therefore inaccurate though we owe -to that clever Lieutenant of Engineers, purposely sent to the Kadu by -Raffles, in 1814, the first scientific survey and description with -elucidating drawings. Except for the publication, in 1873, of Dr. C. -Leemans' book with an atlas containing illustrations after drawings -by F. C. Wilsen, and the mission of I. van Kinsbergen to obtain -photographic reproductions of the reliefs, the Dutch Government left the -matchless temple entirely to its fate until very recently. An official -correspondence, kept trailing indefinitely to invest ministerial -promises regarding the antiquities of Java with a semblance of -sincerity, had the usual negative effect. Whenever a colonial Excellency -declared with unctuous pomposity that the most conscientious care would -be taken of the Boro Budoor, a monument of incalculable value considered -from the standpoint of science and art, most brilliant memento of the -island's historic past, etc., etc., those versed in the phraseology -of Plein and Binnenhof at the Hague trembled in expectation of bad -news of criminal negligence, theft and mutilation to follow. The later -history of the "brilliant memento" agrees but too well with the ominous -prognostics derived from such dismal parliamentary fustian. A great -poet sang of things of beauty scarce visible from extreme loveliness: -the readily movable things of beauty constituting the loveliness of the -Boro Budoor, became invisible _sans phrase_. We are told in legendary -lore of statues which flew through the air to take domicile at enormous -distances from their proper homes, or vanished altogether, dissolving -into space: the statues of the Boro Budoor developed that faculty in an -astonishing degree; if handicapped by great weight or solid attachment -to the main structure, bent on travelling _a tout travers_, they sent -their heads alone to seek recreation and instruction in the varying ways -of the world, and their heads did never return, either because they -were amusing themselves too jollily away from the austerities of the -eight-fold path or because they found themselves unavoidably detained in -durance vile. - -The remaining, mostly headless statues are sad to behold, and the fishy -account given of their defective condition, that, namely, the Buddhists, -beleaguered in the sanctuary by the Muhammadans, battling _pro aris -et focis_, drove the enemies off by bombarding them with the Lord of -Victory's noble features, hewn in stone, smacks of a too ingenious -evasion of the disgraceful facts.[148] The chronicles are silent on such -a desperate struggle in that locality between the conquering hosts of -Islam and the followers of him who pleaded peace, love and goodwill, -whose doctrine and example alike forbade strife and armed resistance. -Not that there has been no fighting round and even within the walls of -the Boro Budoor among the Javanese engaged in internecine warfare and -during the insurrection of Dipo Negoro,[149] but the story of the using -up of the statuary in the shape of missiles, has no leg to stand on. In -the Java War (1825-1830) the Dutch troops erected a temporary fort near -the temple, but it is improbable that _chandi_ material entered into -its construction, not because the warriors of the Government would have -scrupled to destroy any ancient monument, but because the Boro Budoor -stones are exceedingly heavy and earthen fortifications amply sufficed -against native bands without artillery. Though cavalry in particular -never enjoyed a high reputation in respect of their relations to -art,[150] there does not seem to be any more substance in the confession -of a _ci-devant_ commander of a squadron of hussars, cited by Brumund, -that his men used to try the temper of their swords on the ears and -noses of the silent host of Dhyani Buddhas when the rebels of Sentot and -Kiahi Maja were not available. - -The true misfortune of the Boro Budoor was official indifference and -negligence; and far more injurious than the fretting tooth of time or -even the merciless hand of the spoiler combined with the provoking -_laissez aller_ yawned in periodical circulars from the central -administration, from Sleepy Hollow at Batavia, was the dabbling in -archaeology of ambitious persons who posed as discoverers, the less -their aptitude to digest their desultory reading, the more arrogant -their cock-sureness where famous scholars reserved _their_ conclusions. -A little knowledge is a dangerous thing and might have proved disastrous -to the venerable temple in combination with one of their vaunted -discoveries, which established beyond doubt what not a few knew well -enough and never had doubted of, viz. that there was a gallery lower -than its lowest uncovered terrace, wisely filled up to increase the -stability of the building, very probably soon after or even before the -erection of the upper storeys. The removal of the supporting layers of -stone impaired, of course, the general condition of the structure and -the good news of its being again in its former state, was received by -many with a sigh of relief. This happened in 1885 with great flourish -of trumpets, and the only benefit derived, certainly not of sufficient -importance to balance the inevitable weakening of the foundations -attendant on such excavations, consisted in the bringing to light of -rude, scarcely decipherable inscriptions or rather scratchings,[151] and -the intelligence that of the photographed sculptures, in which, so far, -no representation of connected events has been recognised, twenty-four -are unfinished and thirteen damaged--six wholly smashed. In 1900 new -shafts were sunk for new discoveries of the long and widely known, and -while this pernicious dilettantism was going on, pseudo-archaeologists -vying with professed iconoclasts who should do most harm to the Boro -Budoor, the Government confined itself to antiquarian pyrotechnics at -the yearly debates on the colonial budget in Parliament. - -[Illustration: XXVIII. BASE OF THE BORO BUDOOR SHOWING THE (FILLED UP) -LOWEST GALLERY - -(C. Nieuwenhuis.)] - -The Boro Budoor being undermined and gradually scattered to the four -winds, it was but natural that the natives, following the example set -by the elect, even by the elect of the elect acting in this or that -official capacity, who used, for instance, _chandi_ stones for the -flooring of the Government _pasangrahan_,--that the inhabitants of the -neighbouring _kampongs_ should carry off what appeared suitable for -their own ends, and the least heavy _jataka_ reliefs claimed their first -attention. So things went from bad to worse and the most disastrous -year, a veritable _annus calamitatis_ for the Boro Budoor, arrived with -1896, when the late King of Siam paid his second visit to Java. Much -interested, as was to be expected of a ruler of a Buddhist country, -in the Buddhist monuments of the island, so interested, in fact, that -his Majesty tried to put the _mahayanistic_ temples of the Kadu to the -credit of his own, the _hinayanistic_ church, his endeavours in this -kind of mental annexation inspired authorities, eager to share in the -honours of Siamese Knighthood (White Elephant, Crown of Siam, etc.) -distributed with right royal generosity, to urge him to annexation -in deed. If foreign visitors of little account had been permitted to -help themselves in a small way to "souvenirs" for a consideration to -keepers' underlings left without control, why should foreign visitors -of distinction not be served wholesale? His Majesty Chulalongkorn, to -whom no blame attaches for gratifying his desire where he found Dutch -functionaries, high and low, more than willing to oblige, was invited to -make his choice and we must still thank him for his moderation, which -limited the quantity of sculpture selected to eight cart-loads: there is -scarcely a doubt that if he had requested them to pull part of the Boro -Budoor down in consideration of Knight Commander- or Grand Masterships -in this or that Order, the official conscience would have raised no -objection. This came to pass, of course, after a more than usually -fine flow, at the Hague, of ministerial rhetoric anent the priceless -heritage Holland has to protect in the "brilliant mementos of Java's -historic past," and the lover of ancient Buddhist architecture who wants -to make a study of its acknowledged masterpiece, must now of necessity -travel on to the banks of the Meynam to get an idea of some of its -most characteristic imagery, not to speak of fragments of ornament and -statuary removed by tourists of commoner complexion and dispersed heaven -knows where. - -[Illustration: XXIX. DETAIL OF THE BORO BUDOOR - -(C. Nieuwenhuis.)] - -This instance of the ancient monuments of Java being officially -despoiled to please crowned heads and other visitors in exalted -stations, _pour le bon motif_, seemed so incredible that, when -I censured it in the Dutch East Indian Press, the Dutch Press, -over-zealous in hiding colonial enormities, also _pour le bon motif_, -considered it an easy task to deny, waxing eloquently indignant at the -denunciation until in regular, normal sequence, always observable -in the perennial case of Dutch whitewashing versus colonial boldness -of speech, the correctness of the statement could no longer be -assailed, new evidence accumulating steadily, Mr. J. A. N. Patijn, -for one, describing, in the _Kroniek_ and the _Tijdschrift voor -Nederlandsch Indie_, a collection displayed near the Wat Pra Keo at -Bangkok and brought thither from Java in 1896.[152] The frolicking -monkeys doubtless, the people of the large cheek-bones, represented -on some reliefs thus transferred, prompted an enthusiastic, genuine -archaeologist's imprecation on the heads of the guilty official -and non-official toadies, inasmuch as he wished them, if there be -anything in the dogma of Karma, which provides for our sins being -visited on us in lives to come, that their least punishment might be -their transformation, when called to new birth, into apes abandoned -to ceaseless squabbles over their _kanari_-nuts (honours, dignities, -preferment with big salaries, fat pensions, etc.), clawing one another -with their sharp nails, to find at last that all the shells are -empty. Desisting from a profitless discussion on the possibilities of -retribution in a future existence, it requires to be stated that the -official mind needed several years' reflection in this before reaching -the conclusion that really, in the matter of the conservation of the -Boro Budoor something more was wanted than the periodical outbursts of -gushing sentiment, grossly disregarded in practice, which are _le moyen -de parvenir_ of Dutch colonial politicians. The independents of the -colonial Press, however, had at last the satisfaction that Captain T. -van Erp of the Engineers was detailed to take the work of restoration in -hand, building himself a house in the shadow of the _chandi_ confided to -his care, anxious to direct the necessary labours on the spot. Stationed -there since August, 1907, his promotion to the rank of Major fortunately -did not result in the withdrawal of his services from the archaeological -field and, the climax of laxness with regard to the Boro Budoor having -been capped in the Siamese episode, brighter days may dawn for that -venerable edifice. - -[Illustration: XXX. DETAIL OF THE BORO BUDOOR - -(C. Nieuwenhuis.)] - -One of the rooms of the _pasangrahan_, reserved, under the old -dispensation, for the storing of detached pieces of sculpture, was -called the sample-room because, according to current report, orders -were taken there for the delivery of such still undetached ornament -and statuary as might have struck the visitors' fancy. Other images -lined the path from the _pasangrahan_ to the temple, among them two -Dhyani Buddhas, a fine Akshobhya and a still finer Amitabha, and lions, -the poor remainder of those which once adorned the steps leading to -the raised level of the building, whence the name: Avenue of Lions. -Seemingly commanded to descend from the places where they kept guard as -solitary sentinels, and to unite for defence at the point of greatest -danger, terrible havoc was wrought in their ranks by the onslaught -of souvenir-hunters, and one of their large-limbed, beautifully -chiselled chiefs, who himself watched the entrance with a vauntful air -as if proclaiming to foe and friend alike: _Et s'il n'en reste qu'un, -moi je serai celui-la_, had to suffer the ignominy of being captured -and carried off to Siam--which proves his Majesty Chulalongkorn's good -taste: it was the best specimen of animal carving on that scale in -Java. These are no cheerful reflections when approaching the eminence -skillfully converted into a _stupa_ whose equal, both in originality -of design and cleverness of execution, can nowhere be found. Though -India furnished its prototype, the style here evolved baffles, on close -examination, all comparison. The only building it can be likened to is -the Taj Mahal at Agra, and only in this single respect while differing -in all others, that, conceived by a titanic intellect, the delicate -decoration suggests the minute precision of the jeweller's craft. -Opening and closing a distinct chapter in architecture, this admirable -production rises in terraces which form galleries round the hill-top, -enclosed by walls, spaced on the outside by 432 niches for statues of -the Buddha with _prabha_ (aureole) and _padmasana_ (lotus cushion), on -the inside with representations illustrating sacred and profane writings -in bas-relief; the galleries of the superstructure raised on the -square ground-plan, become circular and are bounded by 72 bell-shaped -_chaityas_ containing statues of the Buddha without either _prabha_ or -_padmasana_, or any ornament whatever. The profuse decoration of their -surroundings never detracts from the powerfully expressed central -idea of praise to the Enlightened One, the one who has fulfilled his -end; the repetition of the motives manifesting the religious purpose, -directs rather than confuses the attention of the worshipper in their -multiformity of application. The spiritual father of the Boro Budoor -must have been a man of strong mental grasp, of honest masculine -endeavour stimulated by a highly sensitive temperament; his work, "a -goodly heap for to behold," growing in dignity and beauty the closer -it is observed, a realisation of the sublimest aspirations of Buddhist -Java, will perpetuate also, as long as it can endure, the memory of his -own superior mind. - -[Illustration: XXXI. DETAIL OF THE BORO BUDOOR - -(Centrum.)] - -The constructive ability of this gifted builder was no less wonderful -than his mastery of detail in aid of his main intent. A clever -system of drainage attests to the foresight of his workmanship; but -the gutters remaining filled up and the gargoyles (open-mouthed -_nagas_) choked after the excavation of the galleries in 1814 and -1834, without any one thinking of clearing them too, the water had to -flow off as best it could in the torrential rains of successive west -monsoons, filtering through the fissures between the stones, passing -down to the foundations and adding, in oozing out, to the causes of -decay by washing the supporting layers of earth and gravel away. The -staircases and passageways to the different terraces and galleries -are constructed with the accurate sense of right proportion which -distinguishes the natives of the island up to this day, and their -_naga_- and _kala-makara_ ornament belongs to the most impressive part -of the graceful decoration. In our ascent from lower to higher planes -of understanding, increasing in perception of the mysteries of life -and death, the Banaspati shows the road, the Hindu-Javanese Gorgon's -head as Horsfield called it, appropriated by Buddhist architecture, -figurating the terrors of error it faces while budding forth in the -promise of further guidance for whoso shall leave the world's delusions, -a loved wife, a young-born son, to seek the truth in pursuance of the -Buddha's ordinance: no intimidation which threatens with the pains of -hell all who dare to disobey the dictates of priestly ambition, but an -assurance of beatitude gained by self-purification. The staircases of -the superstructure correspond with the four approaches leading up the -hillock to the temple-yard; in the course of the excavations, undertaken -to facilitate the work of restoration, one of them, very much out of -repair, has been laid bare. The reconstruction of the lower principal -staircase, whose original position has now been determined, will -result, it is hoped, in the removal of the unsightly flight of uneven -steps masquerading as the main entrance at the corner opposite the -_pasangrahan_; and, perhaps, to provide one worthy of site and building, -the Government will not haggle over the modest sum required for the -re-erection of the monumental gate whose remains were discovered -adjoining the balustrade of the spacious elevated platform. - -On entering the galleries, establishing contact with this symmetrical -embodiment of highly spiritualised thought in the strongly knit language -of chiselled stone, to mount to the state of the perfect disciple, -spurred by the figured evolution of the four degrees of Dhyana which -lead to supreme happiness, the pilgrim must have experienced, as we do, -the sensation of physical well-being imparted by the splendour of nature -wrapping human longings in sunshine and the delicious odour exhaled -by mother earth. The luxurious emotion increases, despite nirvanic -chastening, and among the serene images of the higher terraces, who -can remain unmoved in contemplation of the ancient temple lifting its -dagob to the blue heaven, of its hoary walls touched by the golden -light, quivering in desire of sacred communion! Nor do we cease to -marvel when turning from the general idea of universal solidarity, -enunciated in an irreproachable architectural form, to the expository -details of decoration. The ornament accommodates itself with amazing -facility to the characteristic tendencies of the ground-plan, never -perverting the central purpose, which dominates in a most felicitous -combination of the two principles separately developed for western ends -in the classic and gothic styles: the horizontal expansion to allow -thinking space to the brain and the mystic pointing upward to satisfy -the cravings of the heart. Both found application in the Boro Budoor, -their unity of thought in diversity of expression being consolidated by -an inexhaustible wealth of imagery, elucidating accessories, filled as -it is "with sculptures rarest, of forms most beautiful and strange." -Faithful in choice of subject and manner of representation to the -notions of its time, bodying forth things unknown to our age, the -ornament surprises by its fanciful invention and peculiar treatment, -though always in the best of taste. The heavy cornice which protects -the lowest uncovered tier of external, so far not yet satisfactorily -explained reliefs, carries the niches for the statues already mentioned. -The shape of these niches and of the temples delineated in the scenery -of the carved tales and legends, here as at Prambanan, Toompang, etc., -afford us material assistance in determining after what model _chandis_, -long fallen into ruin, were built; they are especially helpful in -explaining the often puzzling arrangement of the superstructures, hardly -one being found, even among those best preserved, with the roof still -intact. Leaving archaeological problems alone, modern architects and -decorators can further derive a good deal of profit from a study of the -gradation observed in the downward radiation of both the architectural -and decorative conceit centred in the crowning dagob, or, rather, the -upward convergence in a nobly devised distribution of spaces connected -and entwined by cunning ornament, the luxuriant fantasy of the sculptor -being unerringly controlled by the staid design of the builder. A -fervent imagination may revel in miles of bas-reliefs without surfeit, -the salutary restraint of a sober outline and a proportional disposition -of the component parts being such that the eye never gets tired or the -faculty of perception cloyed. - -Fergusson, pointing to the identity of workmen and workmanship in the -sculpture and details of ornamentation at the Boro Budoor and at Ajunta -(cave 26), Nassick (cave 17), the later caves at Salsette, Kondoty, -Montpezir and other places in that neighbourhood, computes that at the -former the decoration extends to nearly 5000 feet, almost an English -mile, and, as there are sculptures on both faces, we have nearly 10,000 -lineal feet of reliefs. They numbered 2141 in all, counting what -is damaged and altogether lost, but omitting the decoration of the -ornamental niches: on the lowest wall 408 in the upper and 160 in the -lower tier outside, 568 inside; on the second wall, 240 outside and 192 -inside; on the third wall, 108 outside and 165 inside; on the fourth -wall, 88 outside and 140 inside; on the fifth wall, 72 inside. Regarding -their noble qualities of style and decorative value as a component -of the general project, the opinion of a writer in the _Quarterly -Review_[153] may be quoted, who discusses the Boro Budoor's straight -lines, its untroubled spaces of flat stone, its mouldings of classic -simplicity, its intricate and elaborate bands of ornament, held in place -by the nice choice of relief, being low and unaccented, in opposition -to the deep cutting and full modelling of the panels they surround; and -in these panels, he continues, in spite of the full roundness of the -modelling and the wealth of ornamental detail, the unity is maintained -by a fine sense of rhythm and discreet massing and spacing. The upper -tier of carvings on the inner wall of the first gallery, haut-reliefs -in contradistinction to the rest, represents the life of the Buddha -from his birth until his death and is the best preserved. Many of the -others have suffered so badly that they baffle explanation; taken on -the whole, they treat of traditional occurrences in connection with -the Buddha himself or his predecessors, of gatherings under bo-trees, -pilgrimages to reliquaries, alms-giving, exhortations to observe the -law, admonitions to virtue: abstinence, tolerance and charity. Animal -fables are interwoven with _jataka_-tales, _i.e._ narratives concerning -the Buddha before he appeared as the perfect man, tracing his path to -holiness in his adventures as a hare, a fish, a quail, a swan, a deer, -the king of monkeys, an elephant, a bull, a wood-pecker, a tortoise, -the horse Balaha, every metamorphosis serving to illustrate his zeal -to sacrifice himself for his fellow-creatures and, incidentally, -stimulating the kindness we owe to our poor relations without the -power of speech. Professor Speyer's translation of legends collected -in the _Jatakamala_ (wreath of _jatakas_) enables us to recognise in a -good many of the reliefs of the Boro Budoor the successive stages of -the Buddha on the road to supreme excellence, the figuration of his -progress being largely influenced by ancient Hindu folk-lore. - -[Illustration: XXXII. DETAIL OF THE BORO BUDOOR - -(C. Nieuwenhuis.)] - -If Ruskin compared St. Mark's at Venice so aptly with a vast illuminated -missal, bound with alabaster instead of parchment, studded with porphyry -pillars instead of jewels, and written within and without in letters of -enamel and gold, in the Boro Budoor, a sacred book of volcanic stone, -the life of the Buddha, before and after he became a son of man and -man's saviour, lies opened before us: the flowery earth and the shining -heaven are its binding; Surya, the sun himself, gilds and enamels the -letters, the images which, in their sculptured frame, not too deeply -cut and not too rich for a setting, but precisely adequate, tell to all -creatures the story of wisdom and elevation of spirit. The illustration -of the _Lalita Vistara_ occupies, as already mentioned, the upper tier -of the inner wall of the first open gallery. Walking round in the proper -direction, _i.e._ keeping the dagob to the right while moving with the -sun, we have first a few introductory scenes, leading up to the Buddha's -advent and preparing us for the mystic teachings of an imagery which -expands simply and naturally between the flowing lines of harmonious -ornament and speaks to the heart as does the sound of running water or -the soughing of the wind in the tree-tops. Immediately after his birth, -rising from the white lotus-flower which has sprung from the earth at -the place touched by his feet, Siddhartha, in token of his power over -the several worlds, paces seven steps to each of the cardinal points -and to the abode of sin, announcing his mission: I shall conquer the -Prince of Darkness and the army of the Prince of Darkness; to save those -plunged into hell, I shall cause rain to descend from the huge cloud -of the law and they will be filled with joy and happiness. He grows -and marries and leaves his father's palace, moved by the misery of the -lowly and lost, to gather knowledge as Sakyamuni, until, compassing -all wisdom, he becomes impersonated truth and the great renunciation -takes place. The closing scene refers to his death, to the adoration of -the mortal remains of the immortal Tathagata, symbolising his course -among men not as a succession of past acts but as a constant one to -be imitated by whoso desires the reward. Increasing in excellence of -design and execution the nearer we approach the Holy of Holies, the -touching tale of a life of sacrifice is told with that straightforward -simplicity of which only the consummate artist possesses the secret. -All appears so human and real, so inspiringly animated by the extreme -of vital motion, to use an oriental expression, the individuality of -the figures being always preserved in minutest personal detail without -the least affectation. Plastic triumphs, emphasising the lessons of the -sacred books, bring up unto us the people of _jaman buda_, heroes tall -and strong as palm-trees, virgins lithe and slender as bambu-stems, -with drooping eyes, shrinking from a too inquisitive gaze, with limbs -modelled as if they would tremble under the pressure of a caressing -hand. - -[Illustration: XXXIII. DETAIL OF THE BORO BUDOOR - -(C. Nieuwenhuis.)] - -The statues, watching the ascent of the seeker of purification, second -the impulse received from the reliefs by their tranquil composure, -that is in so far as they remained at their stations, for their ranks -are sadly thinned. Aspiring to the holiness figured in the images of -the higher terraces, to the priceless boon of the Nirvana as final -blessing, the Dhyani Buddhas, sunk in meditation, girding themselves -with virtue, longing for the ecstasies vouchsafed to the Adi-Buddha's -meditation, reflect the five salient features of his understanding, as -indicated by their gestures. Divided into three or twice three groups, -according to the position of their hands, and in intimate relationship -with their Bodhisatvas, Vajrochana, Akshobhya and Ratnasambhava are -supposed to have swayed, during thousands of years, the three worlds -which successively disappeared, as Amitabha, whose Bodhisatva is -Padmapani, sways since twenty-four centuries the present world, in -closest spiritual union with the historical Buddha, to be succeeded -by Amoghasiddha, whose Bodhisatva is Vishvapani, the ultimate Buddha, -the Buddha of universal love. Facing the four cardinal points and -the zenith, they sit with crossed legs,[154] clothed in a thin robe -which leaves the right shoulder and arm bare, and have the distinctive -protuberance of the skull, generally also the _oorna_, the symbol of -light, be it then produced by the sun or by lightning. A sixth Buddha, -represented by the statues of the fifth and highest wall, is supposed -to refer to a power which dominates the other five, swaying in last -resort the destinies of all worlds without exception; but this theory -still needs confirmation. The statues of the circular terraces stood, or -rather sat, in bell-shaped _chaityas_, four to five feet high, capped -with tapering key-stones which carry conical pinnacles--no _lingas_, -though this oft recurring motive of Hindu decoration may have suggested -the idea. These _chaityas_, 72 in number[155] and for the greater part -in ruin, shattered shells of sanctity, were closed all round and the -images inside, without aureoles, like the Buddhas lower down, only -visible through openings in the form of lozenges. Their peculiar contour -has led to the conjecture that they were constructed after the holy -_padma_ or lotus-flower, a hypothesis to which their _padmasana_-like -bases and the numerous peepholes, which might figurate empty seed-lobes, -lend some colour. Of the 72 Buddhas they protected, eighteen are wholly -lost and no more than ten escaped grievous hurt. - -[Illustration: XXXIV. A DHYANI BUDDHA OF THE BORO BUDOOR - -(Cephas Sr.)] - -Winding our way upward, passing through the galleries whose profound -silence, imbued with the intensely religious spirit radiating from their -sculptured walls, becomes more and more eloquent; circling the terraces -where the attitude of ecstatic elation of the world's pre-eminently -venerable ones in their _chaityas_ exalts the mind in tremulous -expectation, we arrive at the dagob, the shrine of shrines, the temple's -coronet, glittering in the bright glow of day. This is the reliquary -proper, the centre into which the holiness of the hallowed building -converges. It rises, similar to the smaller cupolas, but perpendicular -to a height of several feet, from a substructure in the guise of a -lotus cushion; it was also closed round about, without any aperture -so far as can be concluded from its present state, for a portion of -it has tumbled down and the base of the crowning pinnacle, reached by -ill-matched, rickety steps, a recent, outrageously discordant addition, -serves for a bench, the whole, about 25 feet above the topmost terrace, -having been transformed into a crude belvedere, enabling visitors to -enjoy the magnificent view. The interior space seems originally to -have been divided into an upper and a lower chamber; there is nothing -deserving mention in the matter of decoration save an inscription to -remind posterity of the late King of Siam's visit in the disastrous year -1896--a delicious memorial, at the same time, of official vandalism and -servility. The golden letters affect one unpleasantly in the spoliated -sanctum, whose ruinous condition dates from a previous call, some -sixty or seventy years ago, permitted if not encouraged by previous -authorities, when looting pseudo-archaeologists broke into it and -carried off the relic, which consisted, assuming the credibility of -local reports regarding their disappointment, in a small quantity of -ashy substance, enclosed in a metal urn with lid; furthermore in a -small image of metal and a few coins. The large statue they unearthed -too, would have impeded the movements of the marauders on their return -voyage and so it remained in place, half hidden in the hole they had -dug, undisturbed, for the same reason, by subsequent collectors. Left -unfinished by its sculptor, designedly or not,[156] resembling in the -position of its hands the Dhyani Buddhas which face the East, does it -personify the Adi-Buddha, a purely abstract entity, a metaphysical -conception hitherto defying even symbolic utterance? The learned and -especially the quasi-learned never lacked weighty arguments pro or -contra, and, without prejudice to all they proved and disproved,[157] it -does not appear improbable that the lively imagination of the Javanese -artist aimed at a tangible expression of him who ran his course as the -spirit and source of the Buddhist conception of happiness, resuscitated -from his ashes, dominating East and West, North and South, the blissful -abode of those progressing in self-negation and the infernal regions -of prolonged earthly existence, by the strength of the divine rays -proceeding from the _oorna_, illumining the path trodden by the virtuous -toward annihilation, terrifying the children of darkness, dwellers in -passion and sin, pervading all creation with his saintliness, the one of -the Paranirvana whose essence flowers in the beauty of the Boro Budoor. -And the Moslim native worships him as the god of his ancestors, caught -in stone; smears him with _boreh_ and performs acts of sacrifice before -him in spite of the Book fulminating against idolaters and of the almost -contemptuous familiarity intimated by the otherwise very appropriate -nickname bestowed on this heterodox deity, namely _recho beleq_, which -means "statue in the mud". - -[Illustration: XXXV. RELIEFS OF THE BORO BUDOOR - -(C. Nieuwenhuis.)] - -The work of restoration, started with excavations and the removal of -heaps of accumulated debris, has led to important discoveries, also in -relation to the dagob. Among shattered _naga_-gargoyles, antefixes, -carved detail of every description, fragments have been found of a -triple _payoong_, an ornament in the form of a sunshade which capped -it; of a statuette supposed to have adorned its second storey, the -upper compartment of the cella. To quote from Major van Erp's last -published report,[158] the excavations shed new light on the design -of some minor parts of the building, the decoration, _e.g._, of the -lowest three staircases on each of the four sides; notwithstanding the -existing drawings, the _kala-makara_ motive seems to have entered into -the ornament of the entrance gate in the principal outer wall; the -design of the balustrade which enclosed the platform of the temple -and disappeared altogether, has been determined and a portion of it -will be rebuilt to show how things must have looked; slabs belonging to -the different series of bas-reliefs, mostly of the _jataka_ variety, -have been unearthed or detected in neighbouring _kampongs_. Especial -care is taken to retrieve those missing from the upper tier in the -first gallery: if the recovered reliefs are not always complete, the -recognisable principal figure explains generally the idea which the -sculptor intended to convey, with sufficient clearness to be grasped by -the trained archaeologist. And as to the rest of the detached pieces of -architectural value, dug up or otherwise revealed to the searching eye, -the symmetric unity of the Boro Budoor is such that place and position -of each component part, however subordinate in the mighty fabric, are -easily ascertained. Every new find discloses new excellence, so far -undreamt of, in the constructive ability of the master-builder whose -illuminated brain conceived the idea of this temple wherein he wrote the -history of a religion, - - _Whose goodly workmanship far past all other, - That ever were on earth, all were they set together._ - -His name is unknown, though native fancy, descrying his likeness in the -profile of the Minoreh mountains, a fine conceit worthy of his genius, -has baptised him Kiahi Guna Darma. Another tradition calls him Kiahi -Oondagi and makes him chisel the statue which, up to the time of the -late King of Siam's visit in 1896, stood near the _pasangrahan_, facing -a damaged Amitabha and seemingly heartening the diminishing ranks of the -lions mounting guard. It had been brought thither from a place known -as Topog, about a mile distant, and was certainly a portrait-statue, -beautifully cut and with its extraordinarily clever features a rare -work of art. The story goes that, like Busketus, the architect (with -Rainaldus) of the Duomo at Pisa, his dearest wish was to have his -remains carried to rest under the stones of the edifice he had raised to -the honour of the unseen; that, baffled in his hopes and reincarnated -after his death because of some venial offence which made him fail in -attaining the Nirvana too, he fashioned this effigy to be set up at -the entrance of his _magnum opus_, anticipating an idea of the equally -nameless artist who put the Byzantine stamp on San Marco in Venice. It -is an additional proof of the late King Chulalongkorn's discrimination -in favour of the very best that, making the permitted choice, his -Majesty included Kiahi Oondagi, but O! the official cringing and the -little piety shown to the memory of the illustrious labourer who wrought -this wonderful monument. - -[Illustration: XXXVI. ASCENDING THE BORO BUDOOR - -(Cephas Sr.)] - -On the hillock of Topog, the _deva agoong's_ primitive home, two -wash-basins in the form of _yonis_, one of them of colossal dimensions -and resting on a crouched figure, testify to the worship of Siva's -_sakti_, the female principle of life personified in the Mahadeva's -Devi. Hindu motives in the ornament of the Boro Budoor avouch syncretism -having influenced the highest expression of Buddhism itself: there is -a four-armed image with _padmasana_ and _prabha_, which, carrying a -Buddha in its _makuta_, may hint at Vishnu's ninth _avatar_; there is a -four-armed figure seated on a throne supported by Siva's _vahana_, the -bull; there is a goddess crowned with five _trishulas_; etc. All this -illustrates again native tolerance in matters of religion as in other -respects, a result of the ancient habit of the Javanese in particular, -to meet widely different races and civilisations half-way, which has -preserved them from the narrow-mindedness consequent on isolation, as -observed by a scholar who knows them well and whose study of special -subjects has in nowise impaired his breadth of vision.[159] The -modification of this easy-going temperament in contact with western -greed, offers abundant food for thought when we return to the cool -cave of refuge from passion where the _recho beleq_ symbolises deep -contemplation and meditation terminating in absorption of self by -participation of the Spirit of the Universe, under the gaudy memorial -tablet, _Koning van Siam: 1896_, which, in its glaring incongruity, -symbolises the inverted process.[160] The feeling of annoyance it -produces, soon passes when the mind begins to expand with admiration of -the scene of calm splendour beheld from the dagob containing the pollen -of the lotus of the law. The hues and harmonies of evening dispose to a -quietude nowhere else experienced or enjoyed in that measure. The only -sound heard is a faint humming of insects circling the pinnacles of the -_chaityas_ which divide the panorama of the plain below into views of -separate interest and beauty, bounded by the graceful outline of the -terraces and the distant hills. Ricefields and palmgroves stretch as -far as the eye can reach, with villages between, sheltered by their -orchards, earth's tapestry, embroidered in all gradations of green from -that of the sprouting _bibit padi_ of the young plantations to that of -the thick foliage of centenarian _kanaris_. The shadow of the temple, -kissing the drowsy eyelids of the Kadu, lengthens towards the Merapi -over whose crater, gilt by the setting sun, hangs a cloud of dark smoke -which drifts slowly in the direction of the Merbabu, while the Soombing, -to the northeast, looks tranquilly on. The darkness, ushered by the -smoke of the ill-tempered old fire-mountain, mingling with the pink and -purple of the western sky, spreads over the land, envelops forests and -gardens in gray, hushing all that breathes to sleep. One parting smile -of the sun's gladness and night descends in her sable robes. Nothing -stirs; the toils of day are forgotten in wholesome repose; it is the -hour of Amitabha, ruler of the region of sunset and spiritual father -of the present world's ruler, the one whose hands rest in his lap -after the completion of a laborious task. Morning will come and in time -the creation of a new world, the world of loving-kindness, Vishvapani's, -the Metteya Buddha's own--in time, long time! A _gardu_[161] strikes -seven; another answers immediately with eight strokes on the -_beloq_;[161] far away no more than six respond,--what is time to the -native! Silence reigns again, silence emphasised by the high-pitched -notes of a _suling_,[162] quavering indistinctly as the evening breeze -speeds the lover's complaint or refuses its aid. A noise of revelry in -the _pasangrahan_ distracts the attention from this tuneful courtship; -the visionary beings that were taking life from the germ of thought -hidden in its shrine, petrify into mute statues or vanish altogether: -the spell of the Boro Budoor is broken. - -[Illustration: XXXVII. REACHING THE CIRCULAR TERRACES OF THE BORO BUDOOR - -(Cephas Sr.)] - -[Illustration] - -FOOTNOTES: - -[143] Such is the name given to a stretch of beach, not far from -Tanjoong Priok, the harbour of Batavia, much resorted to, for bathing -and advertisement, by that city's frail sisterhood, and Batavians will -appreciate the young naval officer's _bon mot_ better than did his aunt, -a provincial spinster, when at length she fathomed it. - -[144] A description, dated October 12, 1858, informs us that the piece -of ivory, supposed to have garnished the jaw of Gautama, is about the -size of the little finger, of a rich yellow colour, slightly curved in -the middle and tapering. The thickest end, taken for the crown, has a -hole into which a pin can be introduced; the thinnest end, taken for the -root, looks as if worn away or tampered with to distribute fragments of -the relic. - -[145] Reports and Communications of the Dutch Royal Academy, 1895. - -[146] According to another explanation these incompleted pieces of -sculpture, found lying about, were rejected in the building because they -did not come up to the architect's requirements. - -[147] _The Ruin of the Boro Budoor or Vandalism_, signed GOENA DARMA. -It is no indiscretion, I believe, to reveal behind this significant -pseudonym Father P. J. HOEVENAARS, of whose sagacious observations -I shall avail myself repeatedly in the following account of the -temple's history. - -[148] Invention being stimulated by quasi-historical novels like -GRAMBERG'S _Mojopahit_. - -[149] Vide _De Java-Oorlog_, commenced by Captain P. J. F. LOUW, -continued by Captain E. S. DE KLERCK and published under the auspices -of the _Batavian Society of Arts and Sciences_, vols. i. and ii. - -[150] This holds good for western as well as eastern lands and, -whether true or false, the story of Napoleon's dragoons converting the -refectorium of Santa Maria delle Grazie at Milan into a stable and -adjusting their horses' mangers against da Vinci's _Cena_, expresses -very well what cavalry on the warpath are capable of. - -[151] The form of the characters, etc., according to Professor -KERN, points to about the year 800 Saka (A.D. 878). - -[152] See also the _Westminster Review_ of May and _The Antiquary_ of -August, 1912. - -[153] ROGER FRY on _Oriental Art_, January, 1910. - -[154] In the position called _silo_ by the natives, but with the body -straight, not bent forward. - -[155] The lowest circular terrace has or ought to have 32, the second or -middle one 24, the highest and last 16 of them. - -[156] M. A. FOUCHER points out in the _Bulletin de l'Ecole -Francaise d'Extreme Orient_, iii., that the Chinese pilgrim Hiuen -Tsiang found another unfinished statue in the Mahabodhi temple near the -Bo-tree of Enlightenment, a statue which, according to the description, -represented the Buddha in the same position, his left hand resting in -his lap, his right hand hanging down, etc. - -[157] The literature concerning this statue, says GOENA DARMA -in the _Javapost_ of December 5, 1903, is extensive and rich in curious -conjectures but poor as to scientific value. - -[158] Proceedings of the _Batavian Society of Arts and Sciences_, -January 11, 1910. - -[159] Professor Dr. C. SNOUCK HURGRONJE, _Nederland en de -Islam_. - -[160] Since this was written, the information reached me that the _recho -beleq_ has been taken out of its hole to give it a place somewhere -in the temple grounds where it will be open to inspection, which the -reconstruction of the dagob would have made impossible if left in its -original station. The sacrilege may be condoned to a certain extent if -it implies the disappearance of the tablet intended to keep alive the -memory of the disastrous royal visit. - -The illustration opposite page 280 shows the upper terraces and the -dagob after their restoration: the pinnacle of the dagob having been -reconstructed with its crowning ornament, this was afterwards taken away -because of some uncertainty as to its original arrangement. - -[161] _Gardus_ are guard-houses erected for the accommodation of the men -who take their turn in watching the roads at night; near the entrance of -each hangs the _beloq_ (block), a piece of wood which, being hollow, is -beaten with a stick to proclaim the hour or to signal fire, amok, the -appearance of _kechus_ (armed thieves), etc. - -[162] The Javanese reed-pipe. - - - - -[Illustration] - - - - -CHAPTER X - -THE SOUL OF THE BORO BUDOOR - - Cio 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. - -[Illustration: XXXVIII. ASCENDING TO THE DAGOB OF THE BORO BUDOOR - -(Cephas Sr.)] - -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 belet_ 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. - -[Illustration: XXXIX. THE DAGOB OF THE BORO BUDOOR BEFORE ITS -RESTORATION - -(C. Nieuwenhuis.)] - -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 aerial 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. - -[Illustration: XL. THE DAGOB OF THE BORO BUDOOR AFTER ITS RESTORATION - -(Archaeological Service.)] - -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! - -[Illustration] - -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 -Indie_, 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 Indie_, founded by W. R. Baron -van Hoevell, has been incorporated. The _Encyclopaedie van Nederlandsch -Indie_ 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-Indie_ -(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. - - A. BASTIAN. _Indonesien oder die Insel des malayischen - Archipel._ 1884-9. - - J. G. A. VAN BERCKEL. _Bijdrage tot de Geschiedenis van - het Europeesch Opperbestuur over Nederlandsch Indie_ (1780-1806). - 1880. - - N. P. VAN DEN BERG. _Debet of Credit._ 1885. - - N. P. VAN DEN BERG. _The Financial and Economical - Progress and Condition of Netherlands India during the last fifteen - years and the Effect of the present Currency System._ 1887. - - L. W. C. VAN DEN BERG. _De Mohammedaansche - Geestelijkheid en de Geestelijke Goederen op Java en Madoera._ 1882. - - L. W. C. VAN DEN BERG. _De Inlandsche Rangen en Titels - op Java en Madoera._ 1887. - - H. BOREL. _De Chineezen in Nederlandsch Indie._ 1900. - - J. L. A. BRANDES. _Pararaton (Ken Arok) of het Boek der - Koningen van Toemapel en van Madjapait._ 1896. - - A. CABATON. _Les Indes Neerlandaises._ 1910. - - J. CHAILLEY BERT. _Java et ses habitants._ 1907 (new - ed.). - - J. A. VAN DER CHIJS. _De Nederlanders te Jakatra._ 1860. - - A. B. COHEN STUART. _De Kawi-Oorkonden._ 1875. - - J. CRAWFURD. _History of the Indian Archipelago._ 1820. - - CLIVE DAY. _The Policy and Administration of the Dutch - in Java._ 1904. - - A. J. W. VAN DELDEN. _Blik op het Indisch - Staatsbestuur._ 1875. - - M. L. VAN DEVENTER. _Het Nederlandsch Gezag over Java - en Onderhoorigheden sedert 1811._ 1891 (first vol.). - - S. VAN DEVENTER. _Bijdragen tot de Kennis van het - Landelijk Stelsel op Java._ 1865. - - E. DOUWES DEKKER (MULTATULI). _Max Havelaar - of de Koffieveilingen der Nederlandsche Handelmaatschappij._ 1860 - (first ed.). - - J. FERGUSSON. _History of Indian and Eastern - Architecture._ 1910 (new ed.). - - P. W. FILET. _De Verhouding der Vorsten op Java tot de - Nederlandsch Indische Regeering._ 1895. - - P. H. FROMBERG. _De Chineesche Beweging op Java._ 1911. - - J. GRONEMAN. _De Garebegs te Ngajogyakarta._ 1895. - - J. GRONEMAN. _Boeddhistische Tempel- en - Kloosterbouwvallen in de Parambanan-vlakte._ 1907. - - J. GRONEMAN. _Boeddhistische Tempelbouwvallen in de - Progo-vallei, de Tjandis Baraboedoer, Mendoet en Pawon._ 1907. - - F. DE HAAN. _Priangan. De Preanger Regentschappen onder - het Nederlandsch Bestuur tot 1811._ 1910 (first vol.). - - G. A. J. HAZEU. _Bijdrage tot de Kennis van het - Javaansche Tooneel._ 1897. - - J. E. HEERES. _Bouwstoffen voor de Geschiedenis der - Nederlanders in den Maleischen Archipel._ 1895 (third vol.). - - W. R. VAN HOEVELL. _Reis over Java, Madoera en Bali._ - 1849-1854. - - J. K. J. DE JONGE (cont. by M. L. VAN DEVENTER - and P. A. TIELE). _De Opkomst van het Nederlandsche Gezag - in Oost-Indie._ 1857. - - F. W. JUNGHUHN. _Topographische und - naturwissenschaftliche Reisen durch Java._ 1845. - - F. W. JUNGHUHN. _Java, zijne Gedaante, zijn - Plantengroei en inwendige Bouw._ 1849. - - A. G. KELLER. _Colonization._ 1906. - - J. H. C. KERN. _Eene Indische Sage in Javaansch - Gewaad._ 1876. - - J. H. C. KERN. _Over de oud-Javaansche Vertaling van - het Mahabharata._ 1877. - - J. H. C. KERN. _Over de Vermenging van Ciwaisme en - Boeddhisme op Java naar aanleiding van het oud-Javaansche Gedicht - Sutasoma._ 1888. - - J. H. F. KOHLBRUGGE. _Blikken in het Zieleleven van den - Javaan en Zijner Overheerschers._ 1907. - - C. LEEMANS. _Boro-boedoer op het Eiland Java._ 1873. - - H. D. LEVYSSOHN NORMAN. _Britsche Heerschappij over - Java en Onderhoorigheden._ 1857. - - P. A. VAN DER LITH. _Nederlandsch Oost-Indie._ 1892 - (second ed.). - - J. A. LOEBER JR. _Het Vlechtwerk in den Indischen - Archipel._ 1902. - - J. A. LOEBER JR. _Javanische Schattenbilder._ 1908. - - J. DE LOUTER. _Handleiding tot de Kennis van het - Staats- en Administratief Recht van Nederlandsch Indie._ 1895 (new - ed.). - - P. J. F. LOUW (cont. by E. S. DE KLERCK). _De - Java-Oorlog._ 1909 (sixth vol.). - - L. TH. MAYER. _De Javaan als Mensch en als Lid van het - Javaansche Huisgezin._ 1894. - - L. TH. MAYER. _Een Blik in het Javaansche Volksleven._ - 1897. - - J. J. MEINSMA. _Geschiedenis van de Nederlandsche - Oost-Indische Bezittingen._ 1872. - - G. NYPELS. _Oost-Indische Krijgsgeschiedenis._ 1895. - - T. S. RAFFLES. _History of Java._ 1817. - - G. C. K. DE REUS. _Geschichtliche Ueberblick der - administrativen, rechtlichen und finanziellen Entwicklung der - Niederlaendisch-Ostindischen Compagnie._ 1894. - - C. B. H. VON ROSENBERG. _Der malayische Archipel._ 1879. - - G. P. ROUFFAER. _De voornaamste Industrieen der - Bevolking van Java en Madoera._ 1904. - - L. SERRURIER. _De Wajang Poerwa, eene Ethnologische - Studie._ 1896. - - C. SNOUCK HURGRONJE. _Nederland en de Islam._ 1911. - - F. V. A. DE STUERS. _Memoire sur la Guerre de l'Ile de - Java 1825-1830._ 1833. - - F. VALENTIJN. _Oud en Nieuw Oost-Indien._ 1724-61 - (1856-8 and 1862 new but incomplete edns.). - - R. D. M. VERBEEK. _Oudheden van Java. Lijst der - voornaamste Overblijfselen uit den Hindoe-tijd op Java, met eene - Oudheidkundige Kaart van Java._ 1891. - - P. J. VETH. _Java. Geographisch, ethnologisch, - historisch_ (1895, new ed. by J. F. SNELLEMAN and J. F. - NIERMEYER). - - E. DE WAAL. _Nederlandsch Indie in de Staten Generaal - sedert de Grondwet van 1814._ 1860-1. - - E. DE WAAL. _De Koloniale Politiek der Grondwet en hare - Toepassing tot 1 Februari 1862._ 1863. - - E. DE WAAL. _Aanteekeningen over Koloniale - Onderwerpen._ 1865-8. - - A. R. WALLACE. _The Malay Archipelago._ 1869. - - A. W. P. WEITZEL. _De Oorlog op Java._ 1852-3. - - G. A. WILKEN. _Handleiding voor de vergelijkende - Volkenkunde van Nederlandsch Indie_ (ed. by C. M. PLEYTE). - 1893. - - G. D. WILLINCK. _De Indien en de nieuwe Grondwet._ 1910. - - A. WRIGHT and O. T. BREAKSPEAR. _Twentieth - Century Impressions of Netherlands India_ (PLEYTE, VAN - ERP and VAN RONKEL on Archaeology, etc.). 1909. - - - - -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. - -_kakeh_--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_. - -_keteq_--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. - -_legen_--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. - -_mas_--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, Eugene, 123, 179 - - - C - - cave temples, 105, 154 - - _chandis_-- - Andorowati, 55, 61 - Arjuno with house of Samar, 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 - - Dieng 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 - - Hinduism 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 - - Islam 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 - - Islam 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 - - Kraeng 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 - - Mueller, 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 Israil, 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 - - Poire, 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 - - Qoran, 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) - - Samar, 45, 55-57 - - Samarang, 40, 66, 123 (note), 141 - - San-bo-tsai, 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 - - Sivaism 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 Ismail, 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 - - Vishnuism 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 - -_Printed by_ R. & R. CLARK, LIMITED, _Edinburgh_. - - - - -WORKS ON ARCHAEOLOGY & ANTIQUITIES - - - RUINS OF DESERT CATHAY. Personal Narrative of Explorations in - Central Asia and Westernmost China. By Sir AUREL STEIN. - Illustrated. 2 vols. Royal 8vo. 42s. net. - - FROM CONSTANTINOPLE TO THE HOME OF OMAR KHAYYAM. 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