Mss Eur Mack Private 23.IV

4, IV, p.1: Translaat Javaansche Beschryving van Zeekere Krits. Description of a dagger presented to a Dutch official. Translated from the Javanese.

5, IV, pp. 3-4: Translaat van de hierneevens g'annexeerde Javaansche of Mahometaansche Grafschrift. . . Translation of the epitaph of one Sulthan Ibrahim, who died in A.H.822.

6, IV, pp. 5-6: A brief note on the Javanese Calendar, in Dutch, translated from the Javanese.

7, pp. 9-10, 13: Korte Geslagt Register van Nabie [=Nabi] Aaam, uit de Arkoran in het Nederduijtsch vertaald. The genealogy of Muhammad from Adam. See also 16. 8 supra and 28.

8 infra. 8, pp. 11-12: Naamens der Deewos, aantoonende tevens haare weerkzaam heeden. A list of the various dewas known to the Javanese, with their special functions and characteristics. They are mostly Hindu divinities. Translated from the Javanese.

9, pp. 15-372: V, pp. 1-387: Translaat Javaansche Historie van de tijden van Nabie [=Nabi], Adam af, tot heeden toe. This title is a misnomer and quite misleading, the work being a very multifarious medley of legends, &c. Mack. Class XIV, 8 contains an incomplete English version (down to our 23.IV, p. 106). Begins: Nabie Adam is getrouwd met Dewie Kawo [=Dewi Hawa], het welk Eva beteekend, en bij wien hij Vier Kinderen verwekt heeft, als Twee Zoons en Twee Dogters, zijnde Eva Twee maalen van Tweelingen verlost geworden--Deese Kinderen groot geworden zijnde, vond Adam goed, om ze onder elkanderen te laten Trouwen, en dus tot elkanders hulpe te verstrekken.-Hij zijde aan Eva. "Wij hebben Schone en Leelijke Kinderen, laten wij nu de Schone met de Leelijke vereenigen, op dat hare Kinderen van eene middelmatige Schoonheid zij."-Het antwoord van Eva daar op was, "Adam ik ben het met U daar omtrend niet eens, en kan dus aan uwen Wille niet voldoen, mijn wil is, dat de Schone, niet Ulet de Leelijke zoude Trouwen." en hier over kreeg Adam twist met zijne Huisvrouwe Eva, welke laatste aan Adam zijde, of hem liever verweet "Ik heb deese Kinderen ter weereld gebragt, en gij niet, derhalven heb ik als Moeder, meer over haar lieden te zeggen, dan gij als Vader." Adam repliceerde. Verre van dien mijn beminde Huisvrouw gij hebt uwe Kinderen slechts bewaard gehad, of gedragen, maar inderdaad, het zijn mijne Kinderen, dog Eva wierd hier over toornig, en Adam daar over insgelijks moeielijk geworden zijnde, zijde tot haar, wel aan ik zal een proef neemen, om U te overtuigen, wie gelijk of ongelijk heeft." . . . . Then follows the account of the miraculous origin of Sis [=Seth] and the descent through him of such mythological personages as Radeen [=Raden] Awas, R. Lanang, R. Mardjid [=Marjit?], Noortjahio [=Nur Chahaya], Noorroso [=Nur Rasa], Sangjang Wening [=Sang Hyang Wĕning], and Sangjang Toengal [=Tunggal]. The latter goes to the mountain called Arphat [=‘Arafāt] and builds a fine town there. His sons S. Poegoeg [=Pugug], S. Poengoeng [=Pungung ?], S. Pa-ngat, and S. Pramestie [= Prameeṣṭi] have a dispute about the succession to the throne, ending in the reappearance of S. Toengal who banishes the first two to Martjopodo [=Martyapada], "het welk beduid het Aardrijk," S. Poengoeng being exiled to Java. Pramestie's children are Oemo [=Uma], Bromo [=Bhahma], Hiendro [=Indra], Bazoekie [=Bĕsuki] and Wisnoe [=Wiṣṇu]. After relating the birth aud adventures of a number of other dew as, the story goes on (23.IV, p. 25) to tell of Dewie Bremanie [=Dewi Brahmani], daughter of Brommo [=Brahma] and first Empress of Soemedang Koemoelan [=Mĕṇḍang Kĕmulan] or Gieling Wessie [=Giling Wĕsi] in Java; and then follows the history of Watoe Goenoeng [=Watu Gunung]. Accounts of various other legendary personages, mostly with Hindu names, lead up to the birth (23.IV, p. 73) of Dosso Moeko [=Dasamuka, i.e. Rāvaṇa] and this section of the work is a mixture of Javanese legends with Indian ones largely based on the Rāmāyaṇa, but with many variations from the original both in names and incidents. Thus, Rāma's son Lava is here called Boetlowo [=Butlawa], and Ramaon abdicating the throne at the end of his career (IV, p. 340) takes Lakṣmaṇa with him to a mountain to perform ascetic practices, while Dewi Siento [=Sinta, i.e., Sitā] goes away to another mountain. (For some of these mythological and legendary matters, cf. Mack. 1822. 20, 27, and 28.3.) The story goes on to the birth of Radeen Soetappan [=Raden Sutapan], son of Dewie Soetatrie the widow of Manoemo Nosso of Geling Wessie. While Soetappan is practising asceticism in a cave, the fugitives Semaar and Dewie Soemarmie, the latter fleeing from Magrodjo [=Maharaja] Doorprengie who had carried her off, come to Soetappan who marries Soemarmie. Then Doorprengie attacks Soetappan, who kills him with a magic arrow. Soetappan with his wife and Semaar then go to Soemamie's father. Pandito Bagawan Adie Wetjono, who is pleased at the news of the marriage, but some other panditos, who had wanted Soernarmie themselves, lie in wait for Soetappan. With his magic arrow he kills, wounds or disperses them all, and goes to his mother, who welcomes him and his wife. Kollo Prengie, son of Durprengie, goes with an army of giants to avenge his father's death. While Soetappan is instructing his pregnant wife in mystic lore and has given her the magic arrow, Kollo Prengie appears and stabs him so that he dies. Semar, takes Soemarmie to Soetappan's mother, but she dies in giving birth to a son, Sekoetrem. p.347: In the land of Wirotto King Magrodjo-Djaijeng Logo [=Jayeng Laga] had two daughters, Dewie Soetro and Dewie Soekro Wattie. The former marries Radeen Moor Brongto, the latter refuses Kollo Prengie, who arrives full of vengeful feelings and kills Magrodjo Djaijeng Logo and Radeen Moor Brongto, and also-disables the latter's Pepattij [=pĕpatih, " minister "] named Djoijo Poero who is healed by Sekoetrem. The latter is informed by the Pepattij of all these circumstances and agrees to kill Kollo Prengie, wed the princess Dewie Soekro Wattie and become king of Wirotto. They go there and hear that the late king's widow has commited suicide. The princess asks their help against Kollo Prengie, and on the latter's arrival the Pepattij kills him. A voice prophesies that he will be avenged by Magrodjo Soe Gotto [=Sugata] of Girie Loowo. Sekoetrem marries the princess, and the Pepattij her sister Dewie Soetro, receiving also as a free gift from Sekoetrem the kingdom of Wirotto and being thereafter styled Magrodjo Senapati. The prince and his spouse go to his grandmother Dewie Soetatrie on M Gadjah Moenkoor. Soetatrie dies and is buried. The princess gives birth to Radeen Sakrie, who grows up in piety. p. 351: At this time Karto Ginoijo, king of Parang Kentjono, dies leaving a son, Magrodjo Soekollo, and a daughter, Dewie Soekelie. The son succeeds to the throne and, his sister being sick, he sends to Sekoetrem, now a saint with the title of Bagawan, for medicine. The latter sends his son Sakrie, aged 14, to hand the medicine to the king; the princess is cured by it and marries the boy, who is then given half of the kingdom and the title Praboe [=Prabu] Anom. The king goes to Sekoetrem to learn magic from him, the prince setting out later on the same journey. On meeting the saint, the king is asked by the latter to await his brother's arrival, which angers the king, who is then transformed by the saint into an ogre. This ogre tries to attack Sekoetrem, but the latter and his wife are taken up to heaven by Sangjang Narodo [=Sang Hyang Narada], and the ogre only kills Sakrie. Sakrie's widow goes with Semaar and weeps over her husband's body. Later on she bears a son and dies. Sangjang Narodo takes care of the infant, Radeen Poelo Sorro. The ogre's wife bears a son named Soekalpo [=Sukalpa]; the ogre vengefully seeks his sister whom he believes to be still living. Radeen Poelo Sorro, hearing the story of his father's death, goes to Parang Kentjono to avenge the murder, but finds both the ogre and his son absent, the latter having been taken up to heaven by Sangjang Pramesti Goero. The kingdom submits to Radeen Poelo Sorro, who however prefers asceticism. p. 359: In the mountains of Wirotto the ogre asks a pandito named Bagawan Koembino to give him human shape again, and when he says he cannot, kills him. Then Radeen Poelo Sorro meets the ogre in the jungle and slays him. Laras Wattie, widow of Koembino, having fled with his disciple and attendant, Leekog, and being persecuted by the latter who wants to ravish her, curses him so that he becomes an Oelar [=ular, "snake "] Naga, and in that shape is killed by Radeen Poelo Sorro, but he revives in human form, and tells Radeen Poelo Sorro the story of his life. Radeen Poelo Sorro gives him a drug which makes him beautiful, he finds and marries Laras Wattie, who has not recognized him, and brings her to Radeen Poelo Sorro, who blesses them both, and they go to the cave lately occupied by Koembino to practise asceticism. The story of Radeen Poelo Sorro is continued in 23.V. infra, and the rest of that volume contains a succession of other legends of much the same sort of type.