It has already been stated, that the established religion of the country is that of Mahomed. The earliest allusion to this faith made in the Javan annals is in the twelfth century of the Javan era (A.D. 1250), when an unsuccessful attempt appears to have been made to convert some of the SÚnda princes[203]. Towards the close of the fourteenth century, several missionaries established themselves in the eastern provinces; and according to the Javan annals, and the universal tradition of the country, it was in the first year of the fifteenth century of the Javan era, or about the year of our Lord 1475, that the Hindu empire of MajapÁhit, then supreme on the island, was overthrown, and the Mahomedan religion became the established faith of the country. When the Portuguese first visited Java in 1511, they found a Hindu king in Bantam; and subsequently, they are said to have [Vol II Pg 2]lost their footing in that province, in consequence of the arrival and establishment of a Mahomedan prince there; but with the exception of an inconsiderable number in some of the interior and mountainous tracts, the whole island appears to have been converted to Mahomedanism in the course of the sixteenth century, or at least at the period of the establishment of the Dutch at Batavia in 1620.

The natives are still devotedly attached to their ancient institutions, and though they have long ceased to respect the temples and idols of a former worship, they still retain a high respect for the laws, usages, and national observances which prevailed before the introduction of Mahomedanism. And although some few individuals among them may aspire to a higher sanctity and closer conformity to Mahomedanism than others, it may be fairly stated, that the Javans in general, while they believe in one supreme God, and that Mahomed was his Prophet, and observe some of the outward forms of the worship and observances, are little acquainted with the doctrines of that religion, and are the least bigoted of its followers. Few of the chiefs decline the use of wine, and if the common people abstain from inebriating liquors, it is not from any religious motive. Mahomedan institutions, however, are still gaining ground, and with a free trade a great accession of Arab teachers might be expected to arrive. Property usually descends according to the Mahomedan law; but in other cases, the Mahomedan code, as adopted by the Javans, is strangely blended with the more ancient institutions of the country[204]. [Vol II Pg 3]

Pilgrimages to Mecca are common. When the Dutch first established themselves on Java, it was not unusual for the chiefs of the highest rank to undertake the voyage, as will be seen in the course of the native history. As soon, however, as the Dutch obtained a supremacy, they did all they could to check this practice, as well as the admission of Arab missionaries, and by the operation of the system of commercial monopoly which they adopted, succeeded pretty effectually. It does not, however, appear that this arose from any desire to check the progress of Mahomedanism on Java, or that it was with any view to introduce the doctrines of Christianity, that they wished to cut off the communication with Mecca; their sole objects appear to have been the safety of their own power and the tranquillity of the country. Every Arab from Mecca, as well as every Javan who had returned from a pilgrimage thither, assumed on Java the character of a saint, and the credulity of the common people was such, that they too often attributed to such persons supernatural powers. Thus respected, it was not difficult for them to rouse the country to rebellion, and they became the most dangerous instruments in the hands of the native authorities opposed to the Dutch interests. The Mahomedan priests have almost invariably been found most active in every case of insurrection. Numbers of them, generally a mixed breed between the Arabs and the islanders, go about from state to state in the Eastern Islands, and it is generally by their intrigues and exhortations that the native chiefs are stirred up to attack or massacre the Europeans, as infidels and intruders.

The commercial monopoly of the Dutch, however injurious to the country in other respects, was in this highly advantageous to the character of the Javans, as it preserved them from the reception of many of the more intolerable and deteriorating tenets of the KÓran.

I have already mentioned, that every village has its priest, and that in every village of importance there is a mosque or building set apart adapted to religious worship. The usual Mahomedan service is performed; and the PanghÚlu, or priest, consulted, and decides in all cases of marriage, divorce, and inheritance. He is bound also to remind the villagers of the[Vol II Pg 4] proper season for the cultivation of the lands. He is remunerated by a tithe of the produce of the land, certain fees which are paid on circumcisions, marriages, divorces, and funerals, and presents which are usual at particular seasons and on particular occasions.

In every chief town there is a high priest, who with the assistance of several inferior priests, holds an ecclesiastical court, and superintends the priests who are appointed in the subordinate districts and villages. His emoluments consist of a share, which varies in different districts, of the zakÁt levied by the village priests, of fees of court, presents, &c. These chief priests are usually either Arabs, or descendants of Arabs, by women of the islands. Their number in some of the large towns is considerable; at PakalÓngan and GrÉsik they have amounted to some hundreds. The village priests are mostly Javans. On entering the profession, they adopt a dress different from that of the Javans in general, wearing a turban and long gown after the manner of the Arabs, and encouraging, as much as possible, the growth of a few hairs on the chin, as a beard. It is probable, that the total number of priests is not less than fifty thousand, which forms a ninetieth part of the whole population of the island.

In common with other Mahomedans, the Javans observe the ceremony of circumcision (sÓnat), which is performed at about eight years of age, and in a manner somewhat differing from that usual in other countries. The ceremony is usually attended with a feast and rejoicing. Girls, at the same age, suffer a slight operation, intended to be analogous, and called by the same name.

In their processions and rejoicings on religious festivals and other occasions, the Javans are free from that noisy clamour and uproar, which is usual with the Mahomedans of continental India. The ceremony of hÚsen hÁsen, which on the continent excites such a general noise throughout the country, here passes by almost without notice, and the processions of the Sepoys on this occasion, during the period of the British government on Java, excited the utmost astonishment among them, on account of their novelty, noise, and gaudy effect; but nobody seemed inclined to join in, or to[Vol II Pg 5] imitate them: indeed the Javans have too chaste an ear to bear with pleasure the dissonant sounds and unharmonious uproar of the Indians[205].

The Mahomedan religion, as it at present exists on Java, seems only to have penetrated the surface, and to have taken but little root in the heart of the Javans. Some there are who are enthusiastic, and all consider it a point of honour to support and respect its doctrines: but as a nation, the Javans by no means feel hatred towards Europeans as infidels; and this perhaps may be given as the best proof that they are very imperfect Mahomedans. As another example of the very slight hold which Mahomedanism has of them, may be adduced the conduct of the reigning prince (the SusÚnan) in the recent conspiracy among the Sepoys serving on Java. The intimacy between this prince and the Sepoys first commenced from his attending the ceremonies of their religious worship, which was Hindu, and assisting them with several idols of that worship which had been preserved in his family. The conspirators availing themselves of this predilection of the prince for the religion of his ancestors, flattered him by addressing him as a descendant of the great RÁma, and a deliberate plan was formed, the object of which was to place the European provinces once more under a Hindu power. Had this plan been attended with success, it would probably have been followed by the almost immediate and general re-conversion of the Javans themselves to the Hindu faith[206]. [Vol II Pg 6]

Whatever of their more ancient faith may remain in the institutions, habits, and affections of the Javans, the island abounds in less perishable memorials of it. The antiquities of Java consist of ruins of edifices, and in particular of temples sacred to the former worship; images of deities found within them, and scattered throughout the country, either sculptured in stone or cast in metal; inscriptions on stone and copper in ancient characters, and ancient coins.

The antiquities of Java have not, till lately, excited much notice; nor have they yet been sufficiently explored. The narrow policy of the Dutch denied to other nations facilities of research; and their own devotion to the pursuits of commerce was too exclusive to allow of their being much interested by the subject. The numerous and interesting remains of former art and grandeur, which exist in the ruins of temples and other edifices; the abundant treasures of sculpture and statuary with which some parts of the island are covered; and the evidences of a former state of religious belief and national improvement, which are presented in images, devices, and inscriptions, either lay entirely buried under rubbish, or were but partially examined. Nothing, therefore, of the ancient history of the people, of their institutions prior to the introduction of Mahomedanism, of their magnificence and power before the distraction of internal war and the division of the country into petty contending sovereignties, or of their relations either to adjacent or distant tribes, in their origin, language, and religion, could be accurately known or fully relied on. The grandeur of their ancestors sounds like a fable in the mouth of the degenerate Javan; and it is only when it can be traced in monuments, which cannot be falsified, that we are led to give credit to their traditions concerning it. Of these monuments, existing in great profusion in several places, and forming, if I may so express myself, the most interesting part of the annals of the people, none are so striking as those found at BrambÁnan in MatÁrem, near the middle of the island, at BÓro BÓdo in KÉdu, on GÚnung PrÁhu and its vicinity, in KedÍrÍ, and at [Vol II Pg 7]Sing'a SÁri in the district of MÁlang, in the eastern part of the island.

In addition to their claims on the consideration of the antiquarian, the ruins at two of these places, BrambÁnan and BÓro BÓdo, are admirable as majestic works of art. The great extent of the masses of building covered in some parts with the luxuriant vegetation of the climate, the beauty and delicate execution of the separate portions, the symmetry and regularity of the whole, the great number and interesting character of the statues and bas-reliefs, with which they are ornamented, excite our wonder that they were not earlier examined, sketched, and described.

With respect to the ruins at BrÁmbanan, we find, upon the authority of a Dutch engineer, who in 1797 went to construct a fort at KlÁten, on the highway between the two native capitals, and not far from the site of the temples, that no description of its antiquities existed at that period. He found great difficulty in clearing away the rubbish and plants, so as to obtain a view of the ruins and to be enabled to sketch them. The indifference of the natives had been as great as that of their conquerors, and had led them to neglect the works of their ancestors which they could not imitate. They had allowed a powerful vegetation, not only to cover the surface of the buildings, but to dislocate and almost to overthrow them. They still viewed with veneration, however, the most conspicuous statue in the ruins, and in spite of their Mahomedan principles, addressed it with superstitious reverence. The temples themselves they conceived to have been the work of a divinity, and to have been constructed in one night; but unfortunately this belief did not restrain the neighbouring peasants from carrying off the stones of which they were constructed, and applying them to their own purposes. Enough, however, still remains, to shew the style of architecture that was followed in their construction, the state of sculpture at the period of their erection, and the nature of the religion which then prevailed.

In the beginning of the year 1812, Colonel Colin Mackenzie[207], so well acquainted with the antiquities of Western [Vol II Pg 8]India, visited BrambÁnan, took an accurate survey of the ruins, and sketched the fragments of the building, the architectural ornaments, and the statues found there. His journal, accompanied with much ingenious and interesting speculation on the nature and origin of the worship indicated by them, he kindly permitted me to publish in the seventh volume of the transactions of the Batavian Society.

Considering it as a matter of importance, that a more extensive and detailed survey should be made while we had the best opportunity of doing so, I availed myself of the services of Captain George Baker of the Bengal establishment, employed in the provinces of the native princes, to survey, measure, and take draughts of all the buildings, images, and inscriptions, which this magnificent mass of ruins presented. The following is an abstract of his report on the subject.

In the province of MatÁrem, and between the native capitals of SÚra kerta and YÚgya kÉrta, lies the village of BrambÁnan, and at a distance of a mile from the high road, there are hills which run east and west, for about a mile and a half. On one of these, within about one hundred yards to the south-east of the BÁndar's[208] house, stands

THE CHANDI KÓBON DÁLAM,

but so covered with trees and shrubs, that it is not visible till you are within two or three hundred yards of it. I could find no remains of the ancient enclosure, but the fields for some distance round have been enclosed in later days with the stones which have fallen from the temple. About forty yards westward of the temple, formerly stood two colossal images or rÉchas[209], both now overthrown, and one broken in two: these evidently faced each other inwards, as if to guard the approach. Each of these, including the pedestal, is of a single block, seven feet high; the head is two feet high; the square of the pedestal about three feet, and its height thirteen inches and a half: the stone block coarse grained, and apparently the same as the outer coating of the temple. The door-way is three feet [Vol II Pg 9]and a half wide, and now ten feet long, so that allowing two feet for dilapidation, the thickness of the walls must have been more than twelve feet. This leads directly to an apartment twenty feet square, the terrace of which, or original floor, is now covered to an unknown depth with masses of stone fallen from the walls and roof. The present height of the interior of the building is about twenty-eight feet.

The roof is a square pyramid about fourteen feet high, formed of stones which overhang each other like inverted steps. The stone composing the interior of the apartment is whitish and close grained, and breaks in flakes something like flint. The whole is uniformly cut and neatly morticed together without cement. The interior is perfectly plain, the exterior could never have possessed more than the simplest architectural embellishment.

Excepting the two rÉchas, or porters, I saw no remains of statuary; but it is probable that images of Hindu deities lie buried in the rubbish. These porters or giants seem to have been posted as if to guard the approach to the sanctuaries of the gods. The hair of each is plaited and wound round his head, after the fashion of the mendicant priests of India. He wears large cylindrical ear-rings, like those of the Javan women, bracelets and necklace of beads. His waistband, which is very bulky and reaches almost to his knees, is confined by a chain of square links, and receives on the right side a small square-hilted dagger. Between his legs and under the waistband there passes a lungofa or kopina, the ends of which hang down before and behind. In his right hand he holds an octagonal club; in his left a snake, coiled and darting its tongue along the breast: small twisted snakes also form his armlets, and one passes over his left shoulder diagonally across the body, the head and tail forming a kind of knot. His head is broad; his forehead and chin short but wide; his eyes quite round, large, prominent, and staring; his lips thick; his mouth open, and shewing two very large dog teeth and four others of the upper jaw. Singular as the countenance is, it has generally an open good humoured expression. The Sepoy who attended me, and who had resided two years among the Bramins at Benares, and, of a corps of upwards of eight hundred Sepoys, was acknowledged to be the best acquainted[Vol II Pg 10] with such subjects, informed me that similar figures were common guardians of the entrance to the temples of India, and seemed perfectly well acquainted with their history, purpose, and distinctive accompaniments; but he was lost in surprise at the number, magnitude, and superior execution of those at BrambÁnan, to which he said that India could in no respect furnish a parallel. Every thing here, he said, was manifestly the work of the gods, as no human power could have effected such things. The temples at BrambÁnan are entirely composed of plain hewn stone without the least mixture of brick, mortar, or rubbish of any kind, even in the most extensive solid masses, or to fill up the floors and basements of the largest structures. Large trees have made their way through many of them, and give an air of high antiquity.

Close by the road side at BrambÁnan, and in front of the bÁndar's house, there are several pieces of sculpture deserving of notice. One is a very well executed relievo on two small stones, of about eighteen inches by five, within the bÁndar's kÁmpung: it represents elephants completely caparisoned in the Hindu fashion. Another is a piece of sculpture representing the wide-extended mouth and erect curled proboscis of the elephant, having a figure (I believe of a GÔpie or inferior deity or demi-god) seated in an erect posture on the animal's tongue, surrounded with a formidable array of teeth. This is found on either side of the top or bottom of flights of steps, grand entrances, or portal of all the BrambÁnan buildings. There is also a more finished specimen of the same kind as the last, but having instead of a GÓpia a lion, decorated with a necklace, to whose head descends from the lotos flowers which crown the elevated proboscis of the elephant, a very rich cluster of beads. Two stones are sculptured in relief with the figures of seven apes traversing a wood: they are each about two feet six inches high by two feet wide. These pieces are more damaged by time and weather than any others I met with, and perhaps more ancient. They appear to be entirely historical, and probably formed together the memorial of some legendary event, which the learning of my Brahmin did not reach: he seemed however positive that HanumÁn was not of the number. The shield occurs twice, a reptile of the lizard kind led by a string once, and all the figures appear armed with sticks. [Vol II Pg 11]

The only other piece of sculpture found here is of a headless naked figure, sitting on a double throne, surrounded with foliage, opposite the BandÁran at the corner of a field. The journal of Colonel Mackenzie, which had previously appeared in the Transactions of the Batavian Society, had so fully persuaded me that all these rude figures in a sitting cross-legged posture were Jain or Budhist, that I by accident only asked my companion if he knew what this was? To my astonishment he replied, that this, with all other similar images, were tupÍs wurri, or Hindus in the act of devotion, and that this figure was evidently a Brahmin (from the sacrificial or sacred string over his left shoulder) employed in tupÍsya. I asked him whether it might be Budh? to which he replied, No; that Budh held a very low rank in the estimation of the Brahmins, who, in consequence of the schism between Brahmins and Budhists, did not choose to make tupÍsya before him, or erect his likeness in their temples; and that, as all the temples at BrambÁnan were entirely Braminical, or had their origin from the same sect of which he himself was a member, it was not likely that any images of Budh should be found thereabouts. When we afterwards came to examine the temples at LÓro JÓngran and other places, where the same figure complete appears seated in the small temples, surrounding the great central one, I pointed out to him the long-extended ears, short curled head of hair, and other marks, which I had understood served to distinguish the Jain or Budh images from all others. He said he was only more convinced that they were all simple Hindu devotees in the act of making tupÍsya, in the presence of the principal deity enthroned in the grand temple in the midst of them; that this was frequently the case in India, and wherever practicable the Brahmins placed images of devotees, of exactly similar form and attitude, around the fanes of Brahma and their inferior gods; that what I called curled hair was nothing more than a peculiar kind of cap (topi he called it) worn by devotees when in the most sacred acts of tupÍsya, which caps are common, he said, throughout Bengal or Hindustan, and are made for the purpose, by a particular class of people. I found the lower part of two counterpart decorated stones, having the part of the body of GanÉsa in the centre of each.[Vol II Pg 12] They were extremely well executed and in good preservation.

CHÁNDI LÓRO JÓNGRANG; or TEMPLES OF LÓRO JÓNGRAN.

These lie directly in front (north) of the village of BrambÁnan, and about two hundred and fifty yards from the road, whence they are visible, in the form of large hillocks of fallen masses of stone, surmounted, and in some instances covered, with a profusion of trees and herbage of all descriptions. In the present dilapidated state of these venerable buildings, I found it very difficult to obtain a correct plan or description of their original disposition, extent, or even of their number and figure. Those that remain, with any degree of their primary form or elevation, are ten, disposed in three lines, running north and south. Of those on the western line, which are far the largest and most lofty, that in the centre towers high above the rest, and its jutting fragments lie tumbled about over a large area. Nothing can exceed the air of desolation which this spot presents; and the feelings of every visitor are attuned, by the scene of surrounding devastation, to reflect, that while these noble monuments of the ancient splendour of religion and the arts are submitting, with sullen slowness, to the destructive hand of time and nature, the art which raised them has perished before them, and the faith which they were to honour has now no other honour in the land.

After repeated visits to the place, I am perfectly clear, that the temples of JongrÁngan originally consisted of twenty separate buildings, besides the enclosures and gateway; that of these, six large and two small temples were within the second wall, and twelve small ones, exactly similar to each other, formed a kind of square about the exterior of the inner wall. The first temple that occurs on entering, is the small central one on the right hand of the present pathway; and though its roof is gone, a most beautiful terrace appears, which supported the building, and measures twenty-three feet six inches by twenty-two feet ten inches. At present the height of it is barely three feet and a half. The lower part contains five small niches on either side, profusely decorated and resting on small pilasters, each niche occupied by a lion, seated ex[Vol II Pg 13]actly similar to those described in the elephant's mouth. The intervals between the niches are very neatly filled with diminutive pilasters and other ornaments, displaying real taste and skill, which again support a double fillet projecting all round. One carved most beautifully, with a running festooned beading, with intermediate knots and pendents, each festoon filled with a lively representation of a parroquet with expanded wings, the other fillet with a fancy pattern more simple. On the opposite, or north side, was a building similar to this, but now a mound of stone.

The largest temple, apparently about ninety feet in height, is at present a mass of ruin, as well as the five others connected with it; but ascending to its northern face, over a vast heap of stones fallen from it and the third temple, at the height of about thirty feet, you reach the entrance: the whole is of hewn stones, fitted and morticed into each other, without rubbish or cement of any kind. Directly in front of the door-way stands the image of LÓro JÓngran. I had previously found a very similar, and I think a more beautiful representation of DÉvi, as the Bramin called it, in the village of KuwÍran, about fifteen miles north-east from BrambÁnan. The image of LÓro JÓngran here has exactly the same attributes and accompaniments as that found at KuwÍran, but it is larger, not at all damaged, perfectly smooth, and with a polished surface: the buffalo is entirely recumbent; the character of the countenance, general figure, and attitudes, are very different, and the shape, attitude, and visage of the goddess, far less elegant and feminine. The figure at BrambÁnan is six feet three inches by three feet one inch in the widest part at the pedestal; that at KuwÍran is three feet nine inches high by twenty inches. The general description of this goddess, as read to me by the Bramin from a Sanscrit paper he copied at Benares, will serve to illustrate both these images, in the literal precise manner in which I took down his words.

"BhawÁni, DÉvi, Soca, Juggudumba, Mahamya, Lutala, Phulmuttis, and Mata, are the designations of this powerful goddess, who resides at Shasi or Basini (Benares), at an angle of the sacred Ganges. Her adoration is called urchit with oblations of flowers, chundun, kundun, and mugt.[Vol II Pg 14] In her hand she holds a tulwar, called khug: round her neck she has a mala of sumpurun, toolsi, or chundun. Her weight is very great, and wherever her effigy is placed the earth trembles and becomes much heavier. The name of her buffalo is Mahisa, and the Dewth who attempts to slay it is Ussoor. She sleeps upon a bed of flowers."

Thus much could I understand, and repeat verbatim of this goddess's power and attributes. For the rest, in her eight arms she holds, 1st. the buffalo's tail; 2d. the sword called khurg; 3d. the bhulla or janclin; 4th. the chukur or whut; 5th. the lune or conch shell; 6th. the dhat or shield; 7th. the jundah or flag; and 8th. the hair of the Dewth Mahikusor, or personification of vice, who, while attempting to slay her favourite, Mahisa is seized by the goddess in a rage. He raises a dhat or shield in his defence, and a sabre, or some offensive weapon, should be in his right hand.

The apartment in which this image and some other sculptured stones are placed, rises perfectly square and plain, to the height of ten feet, and there occurs a richly carved cornice of four fillets, a single stone to each. From this rises the roof in a square pyramid, perfectly plain or smooth, for ten feet more.

Proceeding over the ruins round to the west face of this building, you pass the intermediate angular projection, carved alternately in a running flower or foliage, which Colonel Mackenzie has called Arabesque, and with small human figures of various form and attitude in compartments, above representations of square pyramidal temples, exactly like those on so many of the entablatures of BÓro BÓdo, and similar, I understand, to the Budh temples of Ava, &c. &c., the whole extremely rich and minute beyond description. The western door-way is equally plain with the former, and the entrance is still lower. The apartment is ten feet two inches square, apparently more filled up (that is, the floor raised higher than the other), but in all other respects exactly the same. In front is seated a complete GanÉsa, of smooth or polished stone, seated on a throne: the whole a single block, five and a half feet high and three wide. In his hands he has a plantain, a circlet of beads, a flower, and a cup to which the end of his proboscis is applied: a hooded snake[Vol II Pg 15] encircles his body diagonally over the left shoulder. His cap is high, with a death's head and horned moon in front, and as well as his necklaces, waistband, armlets, bracelets, anklets, and all his habiliments, is profusely decorated. The only damage he appears to have sustained, is in losing all but the roots of his tusks.

The Javans to this day continue to pay their devoirs to him and to LÓro JÓngran, as they are constantly covered with turmerick, flowers, ochre, &c. They distinguish GanÉsa by the name of Raja DemÁng, Singa JÁya, or Gana Singa JÁya. Going still round over heaps of fallen stone to the south face, you with some difficulty enter by the door-way (nearly closed up by the ruin) into the third apartment, where there is scarce light enough to see a prostrate Siva with his feet broken off and lost. What remains is four feet ten inches and a half long, and two feet two inches wide.

The whole of the apartment on the east side has fallen in, or is closed up by the dilapidation of that entire front.

From the elevated situation of the entrances to all the apartments first described, it is evident that there must formerly have been flights of steps to them. The plan of this temple, and as far as I could judge of the two adjoining ones, north and south, was a perfect cross, each of the four apartments first described occupying a limb or projection of the figure, and the small intermediate protruding angles between these limbs of the cross could only be to admit of a large apartment in the centre of the building, to which, however, no opening was practicable or visible. Moreover, as all the grand entrances to the interior of Hindu temples, where it is practicable, face the rising sun, I could have wished to ascertain from this (the largest and most important at JongrÁngan) whether or not the main apartment was in existence, as I had made up my mind, that were I possessed of the means to clear away the stone, I should have found Brahma himself in possession of the place: the smaller rooms being occupied by such exalted deities as Bhawani, Siva, and GanÉsa, scarce any other, indeed, than Brahma could be found presiding on the seat of honour and majesty.

The three large temples on the eastern line are in a state of utter ruin. They appear to have been very large and lofty,[Vol II Pg 16] and perfectly square. The upper terraces, just under the supposed entrances, were visible in some places, at the height of about sixty feet.

CHÁNDI SÉWU, or THE THOUSAND TEMPLES.

In the whole course of my life I have never met with such stupendous and finished specimens of human labour, and of the science and taste of "ages long since forgot," crowded together in so small a compass as in this little spot; which, to use a military phrase, I deem to have been the head quarters of Hinduism in Java. These ruins are situated exactly eight hundred and thirty-five yards north-north-east from the northern extremity of those of LÓro JÓngran, and one thousand three hundred and forty-five yards from the high road opposite the bÁndar's house. Having had in view all the way one lofty pyramidal or conical ruin, covered with foliage, and surrounded by a multitude of much smaller ones, in every stage of humbled majesty and decay, you find yourself, on reaching the southern face, very suddenly between two gigantic figures in a kneeling posture, and of terrific forms, appearing to threaten you with their uplifted clubs; their bulk is so great, that the stranger does not readily comprehend their figure. These gigantic janitors are represented kneeling on the left knee, with a small cushion under the right ham, the left resting on the retired foot. The height of the pedestal is fifteen inches, of the figure, seven feet nine inches to the top of the curls; total, nine feet. The head twenty-six inches long: width across the shoulders, three feet ten inches. The pedestal just comprises the kneeling figure, and no more.

The character and expression of the face I have never met with elsewhere: it belongs neither to India nor to any of the eastern isles. The countenance is full, round, and expressive of good humour. The eyes are large, prominent, and circular; the nose is prominent and wide, and in profile seems pointed; the upper lip is covered with tremendous mustaches; the mouth is large and open, with a risible character, shewing two very large dog-teeth; the under lip thin, and the chin very strait and short; forehead the same; no neck visible; the breast broad and full, with a very prominent round belly; the lower limbs, as well as the arms, extremely short and[Vol II Pg 17] stout. But the most extraordinary appendage of these porters, is a very large full-bottomed wig, in full curl all over, which, however, the Bramin assured me (and I really believe) is intended to represent the usual mode in which the Moonis are supposed to dress their natural hair; these gigantic genii, whose duty it is to guard the sanctuaries of the gods, requiring as formidable an appearance as possible. In other respects the images are in the Hindu costume. The lungota passes between the legs, the ends of it decorated, hanging down before and behind, over the waistband, and a curious square-linked chain, which encircles the waist. A snake entwines the body diagonally over the left shoulder, the tail and head twisted on the left breast. A small ornamented dagger is stuck in the girdle on the right loins. A pointed club of an octagonal form is held up in the right hand, and rests on the knee; the left hand, dropped down his side, grasps a circled snake, which seems to bite the fore-part of the left arm. The necklace is of fillagree-work (such as is called star); and the ears, which are large and long, are decorated with the immense ornamented cylindrical ear-rings worn by the Javan women of the present day. Round the two arms are twisted snakes, and round the wrist bracelets of beads. The waistband extends nearly to the knees. From the waist upwards the figure is naked.

The same description is applicable to the eight other pair of images, which guard the other approaches of ChÁndi SÉwu; at twenty feet distance from the exterior line of temples, and facing inwards to each other about twelve feet apart. Each of these statues and its pedestal is of one piece of a species of pudding-stone, which must have required great care in working.

The whole site or ground-plan of these temples forms a quadrangle of five hundred and forty feet by five hundred and ten, exactly facing the cardinal points. The greater extent is on the eastern and western sides, as there allowance has been made for wider avenues leading up to the grand central temples situated within, while on the north and south sides the spaces between the small exterior temples are all alike. There is no vestige of an exterior boundary wall of any kind. The outer quadrangle, which is the limit of the[Vol II Pg 18] whole, and which encloses four others, consists of eighty-four small temples, twenty-two on each face: the second consists of seventy-six; the third of sixty-four; the fourth of forty-four; and the fifth, or inner parallelogram, of twenty-eight; in all two hundred and ninety-six small temples, disposed in five regular parallelograms. The whole of these are upon an uniform plan, eleven feet and a half square on the outside, with a small vestibule or porch, six feet two inches long, by four feet and a half externally. Within is an apartment exactly six feet square, with a door-way five feet nine inches high, by three feet four inches wide, directly opposite to which stands the seat or throne of the statue which occupied the temple. The walls inside rise square to the height of seven feet ten inches, and quite plain; thence the roof rises about five feet more in a plain pyramid, and above that a perpendicular square rises two feet more, where the roof is closed by a single stone. The interior dimensions of the porch or vestibule in front were three feet and a half by two and a half. The thickness of wall to each temple was about two feet nine inches, and of the vestibule one foot four inches. The exterior elevation of each must have been about eighteen feet, rising square to the cornices about eight or nine feet, according to the irregularities of ground, and the rest a fanciful superstructure of various forms, diminishing in size to the summit, which was crowned with a very massive circular stone, surmounted with another cylindrical one rounded off at the top. The whole of each superstructure thus formed a kind of irregular pyramid, composed of five or six retiring steps or parts, of which the three lowest appeared to me of the figure of a cross, with intermediate projecting angles to the two lower, and retired ones to the upper step, which varied in position also from the lower ones. Above that the summit appeared to rise in an octangular form, diminishing gradually to the stones above described. The same kind of stone appears also to have been placed on the four projecting angles of at least the lower part of the elevation above the body of the building. I saw none that were complete; but from the detached views I had of all, I think either nine or thirteen similar ones were disposed at the various points of the roof. Besides these, the roofs had little in the way of[Vol II Pg 19] decorations to attract notice, beyond a profusion of plain cornices, bands, fillets, or ribands, forming a kind of capital to the crest of each stage of the superstructure, and on one of them small square pilasters cut in bas-relievo at intervals.

I have already stated, that the small temples appeared to be all upon one uniform plan, differing however according to their situation. The decorations, internal and external, are alike in all, except that the interior niches are all variously filled with the endless variety of Hindu mythology.

Proceeding inwards from the southern rÉcha, and reckoning from the centre, the distances are as follow: to the exterior line of the outer quadrangle twenty feet; depth of these temples, including porch, sixteen feet; space from thence to the next line of temples eleven feet; depth of the second quadrangle sixteen feet; thence to the third quadrangle thirty feet; supposed depth of this line sixteen feet; thence to the fourth quadrangle thirty feet; depth of the fourth quadrangle sixteen feet; thence to the fifth or inner quadrangle thirty feet; depth of the inner quadrangle sixteen feet; thence to the bottom of the flight of steps leading up to the grand temple fourteen feet; in all two hundred and fifteen feet from the centre of the porters to the bottom of the steps. The spaces between all the temples on the same line are about twelve feet and a quarter, but on the east and west sides the central avenue is larger. Between the inner quadrangle and the central temple, at a distance of five feet from the bottom step of it, runs a line of stone fourteen inches high, and two feet four inches wide.

We now come to the great temple. You ascend from each of the cardinal points by a flight of fourteen stone steps, all rough hewn, and now mostly disjointed or displaced. The length of each flight was about sixteen feet to the edge of the upper step, the breadth eight over all, and the height about ten feet, that being the elevation of the terrace of the temple. The walls of this elevated terrace projected on either side of the steps, so as to form with the walls that received the steps three sides of squares, which the Sepoy who was with me immediately said must have been intended for small tanks, one at each side of every flight of steps, for the devotees to purify themselves in before their appearance[Vol II Pg 20] at the shrine of the deity. On the third step from the bottom, on each side of it, was a figure of Hastu Singh (or the lion seated in the elephant's mouth), looking outwards and having a very fine effect. The same figures, facing outwards, supported each side of the four entrances to the vestibules. The terrace has a breadth of three feet and a half, clear of the walls of the temple all round, and as far as I could discern in the ruin, following the angles of the edifice.

The form of the building, like that at LÓro JÓngran, is a cross, with the same intermediate angular projection, in order to afford room for the grand central apartment. Entering from the east you pass through a portal, five feet eight inches in width by five feet nine inches in length (which is the thickness of the walls), into an outer vestibule, twelve feet wide by ten deep. The walls of this vestibule are ornamented with three niches, a large and two smaller ones, with pointed arches, and all the profuse decoration of Hindu architectural sculpture. In most of these niches remained the throne of the inferior deities, who the Sepoy said must have originally occupied them: not one was now to be found. The throne was generally a single stone, decorated in front with a vase and profusion of flowers, filling the whole space in a natural easy manner. Leaving this room you pass on through a door-way four feet five inches in width, and four feet in depth (the thickness of the wall), but of uncertain height, to a second vestibule, fourteen feet nine inches wide, and four feet four inches deep. At either end of this vestibule is a door, twenty-six inches wide in the clear, four feet two inches deep in the passage or width of the wall, and barely five feet and a half high, which communicates with the surrounding terrace. This vestibule is perfectly plain, with the exception of a raised spiral fluting, which surrounds the large portal or gate leading into the central apartment, and terminates near the bottom steps in the representation of the elephant's mouth and trunk, simply cut in relief on the wall, with no other addition but several strings of beads descending from the top of his proboscis. The roofs of the vestibules or limbs of the building, though entirely fallen, were originally shaped like the Syrian, that is pointed and falling down to the upper cornice of the walls, with a gentle double swell or[Vol II Pg 21] curve. The northern limb is an entire mass of confusion and ruin; but the description just given of the double vestibule on the east side of the temple, answers with a very trifling variation of dimensions to those on the south and west, but that instead of the large and spacious portal to be seen on the east, there are five very lofty niches let into the main walls about a foot, with pointed Indian arches, standing on square pilasters of the same fashion, the capitals of each of which are supported by a small, squat, doubled-up human figure, having its arms embowed over its head, which my Cicerone informed me was very common in the like situations in India. He concluded also, that images of the gods had occupied the niches in front against the main walls of the temple, on the north, south, or west sides; but we saw not one, and only the centre niches had even the thrones remaining. The niches and pilasters are surmounted with a very deep elaborate projecting cornice, crowned again with five representations of small temples on each side, and immediately over these are seen the two swells or curves of the original Syrian roof.

So far we have gone on a level with the external terrace or platform which surrounds the whole; but on the east side you ascend by a flight of eight steps, at least six feet high, through the spacious portal before mentioned, which is twelve feet high from the top of these stairs, and six feet eight inches wide in the clear, formed entirely of massive blocks of stones, well squared. The depth of the passage or thickness of the wall is ten feet. The top of the portal, which is flat or square externally, surmounted in the centre with a very large and terrible gorgon visage, changes with the ascent of the stairs, in a very artful manner, to the pyramidal form, internally, formed by the overhanging of the stones to resemble inverted square steps closed at the top with a single stone. You thus find yourself in the sanctum sanctorum, the spot which has rewarded the toil and zeal of many a weary pilgrim. My expectations were raised, and I imagined I should find the great and all-powerful Brahma seated here, in glory and majesty proportionate to the surrounding splendour and magnificence of his abode. Not a single vestige, however, remains of Brahma, or of any other deity. The apartment is a plain,[Vol II Pg 22] unadorned square, of twenty-one by eighteen feet. Four feet from the eastern wall or door is a raised platform, three feet and a half high, extending all across the room (north and south), surmounted with a deep projecting capital or crest, to ascend which are two small flights of six steps each, situated at the extremities on either hand. The walls of this sanctuary, to the height of about forty feet, rise square and plain, and are composed of uniform blocks of greyish stone, well squared, and fitting closely without cement, grooved into each other, according to the general manner of all the buildings at BrambÁnan. Above this is a projected cornice of three or four stones, from which the roof assumes the pyramidal form of overhanging stones, or inverted steps, to the height of ten feet nearly; thence it rises perpendicular, plain and square, for about ten feet more, and hence to the top in an octangular pyramid of overhanging stones, approaching each other gradually by tiers or layers, for nearly fifteen feet more, where it closes finally with a stone, about two and a half or three feet across.

The exterior of this great temple contains a great variety of ornamental sculpture; but no human or emblematical figures, or even niches in the walls, as in all the small temples surrounding it. The capitals of the pilasters (as in the niches against the body of the temple) are indeed supported by the very diminutive figures before mentioned; but nothing further appears in that way throughout the whole structure. The style, taste, and manner of execution, are every where light, chaste, and beautiful, evincing a fertile invention, most delicate workmanship, and experience in the art. All the figures occupying the niches of the smaller temples (and there were thirteen to each of the two hundred and ninety-six) are a wonderful variety of mythological characters, which the Brahmin said figured in the Hindu legends.

Of the small temples, at least two-thirds are strewed along the ground, or are mere ruined heaps of stone, earth, and jungle. On the third quadrangle no more than six large heaps of dilapidation remain: fields of palma christi, sugar-cane, and tobacco, occupy the place, and many detached spots on the site of the temples. Not one, in fact, is at all perfect: large trees and many kinds of herbage have shot up and split[Vol II Pg 23] them asunder. They are covered with the foliage which has hastened or produced their destruction, certainly prematurely; for the stone itself, even externally, and where it would be most perceptible, on the sculpture, exhibits not the least token of decay. The whole devastation is caused by a most luxuriant vegetation. Towering directly over the temples the warÍngin, or stately banyan, is conspicuous, both for its appearance and the extraordinary damage it has caused. In short, hardly twenty of the temples give a satisfactory notion of their original form and structure.

Under such circumstances it can hardly be supposed that I examined the interior of many of them. Few could boast of the original four walls alone; but within such as I did examine I found only five of the original images occupying their places. As these five, however, were found in points very remote from, and bearing no relation to each other, and were all exactly counterparts in size, shape, character, and general appearance, I may safely conclude, that each of the two hundred and ninety-six smaller temples contained a similar image. Of these five, which are exactly the same with those Colonel Mackenzie calls Jain, only one was perfect: the others had lost their heads and received other damage in the fall of their habitations; but all were manifestly intended to represent the same figure. The Bramin maintained that these were all tupÉs-wurri, or devotees, represented by the Braminical founder of these temples in the act of tupÍsya, around the sanctuary of the divinity himself, situated in the centre of them.

Returning from ChÁndi SÉwu towards LÓro JÓngran, about half-way on the left of the road, two hundred yards distant, are the remains of a small assemblage of temples, which, on examination, proved to consist originally of a small square of fourteen temples, with a larger one in the centre. Five temples were on the east and west faces, and four on the north and south, including throughout those at the angles. The only difference, however, between these temples and the small ones of ChÁndi SÉwu was, that they were rather smaller, and the elevated terraces raised much higher, those of ChÁndi SÉwu not being a foot above the ground, while these were raised nearly four feet, and had a small flight of steps and a door-way inwards towards the middle temple. The exterior[Vol II Pg 24] of all these buildings was perfectly plain, excepting a very simple square pilaster and cornice surmounting it. The central building alone possessed the very same kind of decorative sculpture which is seen on those of ChÁndi SÉwu, was about twice the size of its neighbours, and about four feet larger either way than those of ChÁndi SÉwu, from which it only further differed from having no porch. I shall only add to this brief notice, that the whole site of this cluster seems comprised in an area of eighty feet by sixty; that the spaces between the temples of this quadrangle are equal to the extent of each building; that only nine of the exterior temples, of which one is a mere heap of stones, exist in any form indicating their primitive order or position; and lastly, that no statuary of any kind remains, to indicate the deity in whose honour they were erected, except the relievos in the eleven niches round the central building, which certainly seemed, as the Bramin asserted, to be of the tribe of Gopias, or demigods and goddesses, which occupy the walls of the two hundred and ninety-six temples of ChÁndi SÉwu.

The only name the Javans could give this assemblage was the generic term chÁndi, or temples. The inclosures of the surrounding fields attest the extent to which the farmers have turned to account the devastations made by the warÍngen trees.

REMAINS at DINÁNG'AN, or RÁNDU GÚNTING.

Taking the road from BrambÁnan to YÚgya kÉrta, a little beyond the seventh furlong, you arrive at an angle bearing nearly south-west. At this angle, about sixty yards off the road to the left, a very large statue is conspicuous, standing close to the corner of the village of DinÁng'an, which is behind it. Searching about I found the broken scattered remains of five other images exactly similar to it. Twenty yards in the rear of the erect image, and just to the westward of the village, a very extensive heap of blocks of hewn stone (particularly large hollow cylinders intended to hold the water used in ablution in India) intermingled with earth, points out the site of what must once have been a spacious temple, long since prostrate. The principal image is called by the Javans BÉga MÍnda. [Vol II Pg 25]

CHÁNDI KÁLI SÁRI, or TEMPLE of KÁLI SÁRI.

Returning to the angle of the road which I had left to inspect BÉga MÍnda and his maimed and headless brethren, and proceeding along the high-road, at a distance of little more than two furlongs further, I crossed the small stream now called KÁli BÉning, formerly KÁli BÚhus. A hundred and twenty yards beyond this, having the village of KÁli SÁri, which gives its name to the temple, close to the right hand, you turn up a path between two hedges in that direction, and at the south-western side of the village, about two hundred yards off the road, you come upon the south-east angle of a large and lofty quadrangular building, having much the appearance of a two-story house, or place of residence of a Hindu Raja. It resembles a temple in no point of view even externally. It is an oblong square, regularly divided into three floors, the ground-floor having in front a large door between two windows, and on the sides two windows corresponding to the others. The first floor appears to have three windows in front, and two in the depth, answering to the apertures below, and through the foliage which decorates and destroys this monument of grandeur, may be seen several small attic windows at intervals, seemingly on the slope of the roof: these, however, are false, as the structure has but the two floors and no other.

The external appearance of this edifice is really very striking and beautiful. The composition and execution of its outer surface evinces infinite taste and judgment, indefatigable patience and skill. Nothing can exceed the correctness and minute beauties of the sculpture throughout, which is not merely profuse, but laboured and worked up to a pitch of peculiar excellence, scarcely suitable to the exterior of any building, and hardly to be expected in much smaller subjects in the interior of the cabinet. It originally stood upon an elevated terrace of from four to six feet in height, of solid stone. The exterior dimensions of this building are fifty-seven feet and a half by thirty-three and a half, measured along the walls just above the terrace or line of the original basement, which is divided obviously enough into three parts,[Vol II Pg 26] by the centre projecting nearly a foot, and the general correspondent composition or arrangement observable in each. The door in the centre is four feet eight inches and a half wide, surmounted with the wide-gaping, monstrous visage, before described at ChÁndi SÉwu, from which runs round each side of the portal a spiral-fluted chord, ending near the bottom in a large sweep or flourish, inclosing each a caparisoned elephant in a rising posture; the space left over its hinder quarters being filled with the face of a munnook, or human being, all in the usual style of relief. At either side of the door the original coat of stone has fallen, as far as the extremities of the vestibule, which covered the whole central compartment of the east or front of the building. In the middle of each of the other divisions is an aperture or window, nearly a square of eighteen inches, having a very deep and projected double resemblance of a cornice beneath, resting on the upper fillet of the terrace, while the same single projection crowns the top of the window, surmounted with a more lofty and elegant device of two elephants' heads and trunks, embellished and joined in a most tasteful way, with a profusion of other devices. On either side of the windows is a small double pilaster, having a space between for the figure of a small garÚda, an effigy well known by the Hindus, which is human down to the waist, and has the body, wings, and talons of an eagle. Beyond the second pilaster, on each side of the windows, is a large niche rising from the terrace to the cornice or division between the upper and lower story. The niche is sunk in the wall about four inches, and is formed by the adjoining pilasters rising straight to their capitals, whence the top of the niche is formed by a very beautiful series of curved lines, leaving the point clear in the centre, which I can hardly compare to any thing but rounded branches of laurel, or some such foliage. This is crowned with a square projecting fillet, which reaches the central cornice dividing the two floors. Beyond the last pilaster of the niches, a single stone brings you to the angle of the building, which is covered from top to bottom with the running arabesque border, most delicately executed. On entering the building, the mind of every one must be fully satisfied that it was never constructed for, or dedicated to, mere religious purposes. The arrangement is[Vol II Pg 27] entirely adapted to the domestic residence of a great Hindu chieftain or raja.

The whole building, within and without, was originally covered with a coat of very fine chunam, or lime, about one-sixth of an inch thick, of surprising tenacity.

CHÁNDI KÁLI BÉNING.

Pursuing the high-road from the spot at which you leave it to visit the palace of BÁli SÁri, at the distance of about three furlongs and a half, a lofty, massy pile is seen, about one hundred yards off the road to the left. This ruin is of the same general form and appearance as the larger temples at ChÁndi SÉwu and LÓro JÓngran, but on a closer examination is found to be superior to the whole, in the delicate and minute correctness of execution of all its decorative parts. It is a cross, with the intermediate angles projected to give space to a large central apartment, which is entered from the east side only. The building is about seventy-two feet three inches in length and the same in breadth. The walls are about thirty-five feet high; and the roof, which appears to have fallen in to the extent of five feet, about thirty more. Only one front or vestibule is perfect.

On the south face is seen a small door, five feet seven inches high, and three feet five inches and a half wide, situated in a deep niche, which also receives in the recess above the door a small figure of SÍta, (as the Sepoy called it) in a sitting posture. Beyond the door a small projection contains probably more various elaborate specimens of the best sculpture, than were to be found any where within a small compass, and on similar materials. A very large and well defined monster's head projects over the door, surrounded with innumerable devices of excellent workmanship. I know not how to describe them, nor the niche beneath, containing SÍta, which, amongst other accompaniments is supported by two small pilasters, the capitals of which are upheld by the small naked figures before described, under the generic term of munnook. The central compartment of this southern limb (which is formed by the niche and door below, and the gorgon head above) terminates at the top in a point, by a gradual elliptical slope upwards on both sides. These sides of the slope are filled, on either[Vol II Pg 28] hand, with a succession of small naked munnook figures, all seated on various postures on the steps formed for their reception, along the edges of this ellipse, and closed by a similar one above.

On either side of the door-way is a small niche, three feet high and six inches wide, supported by small pilasters, and filled with relievo figures of the fraternity of GÓpias and their wives. That occupying the niche to the right, my Cicerone recognised to be KrÉsna. He was peculiarly happy to find SÍta seated over the door, which he declared to be a decisive proof of the sense and devotional excellence of the founders of this superb temple, which he very justly extolled, as far excelling in sculptural beauty and decorations, any thing he had ever seen or heard of in India, or could possibly imagine had existence any where. This surprise and admiration at the superiority of the Javan architecture, sculpture, and statuary, over those of India, was manifest in every Sepoy who saw them. Nothing could equal the astonishment of the man who attended me throughout this survey at every thing he saw; nor did he fail to draw a very degrading and natural contrast between the ancient Javans, as Hindus and artists, and their degenerate sons, with scarce a remnant of arts, science, or of any religion at all.

The arch of all the niches is surmounted with a very lofty and magnificent representation, in bas-relievo, of a grand pyramidal temple, on a small scale, though superior in size, and far more so in execution, to those at LÓro JÓngran or at BÓro BÓdo. Beyond these niches to the angles of the building, are a series of pilasters, rising to the cornice, which surmounts the whole face of each projecting vestibule. In the centre, just at the point of each niche, is a gorgon head of the usual aspect, which is surrounded by the lofty temples just described.

The exterior sides of the vestibules occupy an extent of eleven feet and a half, in the centre of which is a niche, much larger and deeper than those in the front, being about six feet high and two wide, and one deep in the clear, supported on either side by a real Hindu pilaster, already described, and the top of the niche surmounted with the gorgon head and pyramidal temple, equally well known by description. Each[Vol II Pg 29] of these niches was formerly occupied with solid statues, I imagine of Gopia. On either side of these single niches are the same series of terminating pilasters (three in number), which occur also on the fronts of the vestibules, of which the centre one is a very magnificent running arabesque, from top to bottom; the two others are plain without any variation.

A very fine coat of stucco, of excellent quality, covers the whole exterior surface of the temple, and is made so to follow the most minute and laboured strokes of skill on the stone underneath it, as even considerably to add to their effect, particularly in concealing the junction of the stones. The walls are surmounted with a deep projecting double cornice. No principal image was found in the temple or vestibules.

REMAINS OF AN ANCIENT HALL OF AUDIENCE, &c. AT KÁLI BÉNING.

The temple which I have just described stands close to the north side of the village of KÁli BÉning, east of which is the river of that name; and as I had never before heard of any thing further in this quarter, I fancied my work was over. I was, however, most agreeably surprised, on being told by my Javan guides that there was something more to be seen directly south of the village behind us. We accordingly passed through it, and barely one hundred and fifty yards from the temple, in a high sugar-cane and palma christi plantation, we came suddenly on two pair of very magnificent gigantic porters, all facing eastwards, each having stood about twelve feet from the others. The pedestals of all these statues are nearly covered, or rather entirely sunk into the ground. The height of each figure, from the top of the pedestal, is five feet one inch and a half, and breadth at the shoulders three feet six inches. They are generally much better executed, defined, and consequently more marked and striking in their appearance, than those I had seen. The countenance is much more marked and expressive, the nose more prominent and pointed, the eyebrows meeting in a formidable frown. The hair flows all round and down the back in large ringlets and curls, and on the ankles, instead of[Vol II Pg 30] beads, are the small circular bells common in India, under the name of googoor. These figures are called Gopolo. Behind the second pair of porters, or west of them, is a heap of ruins of brick and mortar, which proved on examination to be the remains of an ancient hall of audience or state, originally standing on fourteen pillars, with a verandah all round it standing on twenty-two pillars. The porters guarded this building exactly in the centre of its eastern front: the nearest pair scarcely thirty feet distant from it. The greatest length of the building was east and west. The inner apartment over all gave forty-seven feet in length, including the pillars: the width of the hall was twenty-eight feet and a half in the same way. A verandah, of twelve feet and a half wide all round over the pillars, surrounded the hall.

It struck me forcibly, that the house at KÁli SÁri was formerly the residence of some great Hindu Raja of Java; the superb temple at KÁli BÉning, the place of his devotions and prayers; this hall, a little south of it, that of state or audience, perhaps also of recreation after his devotions. Other ruins of brick-work, without any mixture of stone, were close by, and perhaps served as out-houses.

BÓRO BÓDO.

In the district of BÓro, in the province of KedÚ, and near to the confluence of the rivers Elo and PrÁga, crowning a small hill, stands the temple of BÓro BÓdo[210], supposed by some to have been built in the sixth, and by others in the tenth century of the Javan era. It is a square stone building consisting of seven ranges of walls, each range decreasing as you ascend, till the building terminates in a kind of dome. It occupies the whole of the upper part of a conical hill, which appears to have been cut away so as to receive the walls, and to accommodate itself to the figure of the whole structure. At the centre, resting on the very apex of the hill, is the dome before mentioned, of about fifty feet diameter; and in its present ruinous state, the upper part having [Vol II Pg 31]fallen in, only about twenty feet high. This is surrounded by a triple circle of towers, in number seventy-two, each occupied by an image looking outwards, and all connected by a stone casing of the hill, which externally has the appearance of a roof.

Descending from thence, you pass on each side of the building by steps through five handsome gateways, conducting to five successive terraces, which surround the hill on every side. The walls which support these terraces are covered with the richest sculpture on both sides, but more particularly on the side which forms an interior wall to the terrace below, and are raised so as to form a parapet on the other side. In the exterior of these parapets, at equal distances, are niches, each containing a naked figure sitting cross-legged, and considerably larger than life[211]; the total number of which is not far short of four hundred. Above each niche is a little spire, another above each of the sides of the niche, and another upon the parapet between the sides of the neighbouring niches. The design is regular; the architectural and sculptural ornaments are profuse. The bas-reliefs represent a variety of scenes, apparently mythological, and executed with considerable taste and skill. The whole area occupied by this noble building is about six hundred and twenty feet either way.

The exterior line of the ground-plan, though apparently a perfect square when viewed at a distance, is not exactly of that form, as the centre of each face, to a considerable extent, projects many feet, and so as to cover as much ground as the conical shape of the hill will admit: the same form is observed in each of the terraces.

The whole has the appearance of one solid building, and is about a hundred feet high, independently of the central spire of about twenty feet, which has fallen in. The interior consists almost entirely of the hill itself.[212] [Vol II Pg 32]

Near the site of this majestic edifice was found a mutilated stone image of Brahma, and at no great distance, situated within a few yards of the confluence of the rivers Elo and PrÁga, are the remains of several very beautifully executed and interesting temples, in form and design corresponding with those in the neighbourhood of BrambÁnan. In niches and on the walls of these are designed in relief numerous figures with many arms, evidently of the Braminical order, most of them having their several attributes perfect. It is remarkable that at BÓro BÓdo no figures of this description occur.

The image of the harpy (No. 1. of the annexed plate) was taken from the temple at BÓro BÓdo and brought to England: it is of stone, in length about twenty inches, and exceedingly well executed. The other subjects in this plate were not found in this neighbourhood. No. 2 is a stone box about a foot square, containing a small golden lingam: it was recently dug up near MÁlang by a peasant, who was levelling the ground for a cooking place. No. 3 and 4 are representations of ornamental stone water-spouts, collected in the vicinity of Pakalung'an. No. 5 is an ornamental corner stone, now lying among the ruins of MajapÁhit, the figure carved upon which is nearly as large as life.

Next to BÓro BÓdo in importance, and perhaps still more interesting, are the extensive ruins which are found on GÚnung DÍeng, the supposed residence of the gods and demigods of antiquity[213]. This mountain, from its resemblance to the hull of a vessel, is also called GÚnung PrÁhu. It is situated northward and westward of the mountain SindÓro, which forms the boundary between KedÚ and BÁnyumas, and terminates a range of hills running east from the mountain of TegÁl. There are no less than twenty-nine different peaks of this mountain, or rather cluster of mountains, each of which has its peculiar name, and is remarkable for some peculiar production or natural phenomenon.

On a table-land about six hundred feet higher than the surrounding[Vol II Pg 33] country, which is some thousand feet above the level of the sea, are found the remains of various temples, idols, and other sculpture, too numerous to be described in this place. A subject in stone, having three faces, and another with four arms, having a ball or globe in one hand and a thunderbolt in another, were the most conspicuous.

The ascent from the country below to the table-land on which these temples stood is by four flights of stone steps, on four different sides of the hill, consisting of not less than one thousand steps each. The ascent from the southern side is now in many parts steep and rocky, and in some places almost inaccessible, but the traveller is much assisted by the dilapidated remains of the stone steps, which appear to be of the greatest antiquity. Time alone, indeed, cannot have so completely demolished a work, of which the materials were so durable and the construction so solid. The greatest part of this wonderful memorial of human industry lies buried under huge masses of rock and lava; and innumerable proofs are afforded of the mountain having, at some period since the formation of the steps, been in a state of violent eruption. Near the summit of one of the hills there is a crater of about half a mile diameter.

At no great distance from this crater, in a north-west direction, is situated a plain or table-land, surrounded on all sides but one by a ridge of mountains about a thousand feet above it. At some very remote period it was perhaps itself the crater of a vast volcano. On its border are the remains of four temples of stone, greatly dilapidated, but manifestly by the effect of some violent shock or concussion of the earth. The largest of them is about forty feet square: the walls are ten feet thick, and the height about thirty-five feet. The only apartment which it contains is not more than twenty feet square, and has only one entrance. The roof is arched to a point in the centre, about twenty feet high above the walls, so that the whole building was almost one solid mass of masonry, composed of the most durable cut stone, in blocks of from one to two feet long and about nine inches square. Yet these walls, so constructed, are rent to the bottom. It was particularly observable, that little or no injury had been done by vegetation, the climate being unfa[Vol II Pg 34]vourable to the warÍngen, whose roots are so destructive to the buildings of the lower regions. The entablatures of these buildings still exhibit specimens of delicate and very elegant sculpture. Several deep excavations are observed in the neighbourhood. These, it is said, were made by the natives, in search of gold utensils, images, and coins, many of which have, from time to time, been dug up here.

The whole of the plain is covered with scattered ruins and large fragments of hewn stone to a considerable distance. In the centre are four more temples, nearly similar to those before mentioned, but in a much better state of preservation, the sculpture being in many places quite perfect. Numerous images of deities are scattered about.

On a more minute examination of this plain, traces of the site of nearly four hundred temples were discovered, having broad and extensive streets or roads running between them at right angles. The ground-plan of these, as far as it could be ascertained, with sketches of the different images, ornaments, and temples, which distinguish this classic ground, have been made by Captain Baker, who devoted three weeks to the accomplishment of this interesting object. At present I have it only in my power to exhibit a drawing of one of the temples, in the state in which it was found in 1815, with the same temple restored to what it originally was.

The whole of the country lying between GÚnung DÍeng and BrambÁnan, in a line nearly crossing the central part of the island, abounds with ruins of temples, dilapidated images, and traces of Hinduism. Many of the villagers between BlÉdran and JÉtis, in the road from BÁnyumas through KedÚ, have availed themselves of the extensive remains to form the walls of their buildings. In the enclosures to several of the villages (which are here frequently walled in) are discovered large stones, some representing gorgon heads, others beautifully executed in relief, which had formed the friezes and cornices of temples, all regularly cut so as to be morticed together, but now heaped one upon another in the utmost confusion and disorder.

Along the fields, and by the road-side, between JÉtis and MÁgelan, are seen in ditches or elsewhere many beautiful remains of sculpture, and among them many yonis and lin[Vol II Pg 35]-gams, where they seem not only to be entirely disregarded by the natives, but thrown on one side as if in the way.

Thee following is the account given by Dr. Horsfield of the ruins found in the Eastern Provinces of the native princes, in the year 1815.

KEDÍRI, &c.

In the districts of JagarÁga, CharÚban, RÁwa, KalÁngbret, TrengÁli, PranarÁga, and MagetÁn, these antiquities are dispersed solitary at occasional points, and consist principally of images or rÉchas. The remains of buildings, and of towns and cities, generally distinguished by the name of KÓta-bedÁh, are also noticed; but MÁdion, KÉrtasÁna, KedÍri, and Sreng'Át, contain very important and interesting antiquities.

In regarding them, the vicinity of the former capital of the princes of the house of MajapÁhit strikingly offers itself for consideration; and a traveller perceives them to increase in number, as he proceeds from the western to the eastern districts.

Commencing my notices from the westward, I have to point out in MÁdion four monuments, or stones covered with inscriptions: these, with several pedestals and other remains of ancient buildings, have been collected and employed at MauspÁti, the capital of MÁdion, lately established by RÁden RÁng'ga, the well known rebel of the YÚgya-kerta court. On the largest of these monuments the characters of the inscription are still in a great degree distinguishable, and these I have carefully taken off; on the others, which are smaller, the characters, although completely perceivable, are too much obliterated by the decomposition and decay of the substance of the stone to afford a copy. Besides these inscriptions; remains of buildings, pedestals, and rÉchas of different sizes, have also been collected from various parts of this province, and employed to decorate a well and bath near the capital. After a considerable interruption, which contains no remains at present, I discovered, in a direction almost due east from MauspÁti, in the district of AnjÓg, a monument with an inscription, in a more perfect state. In form this, as well as the[Vol II Pg 36] others, resembles the common tomb-stones of our burial grounds, exceeding them only in size: its dimensions have been carefully taken. Four sides are covered with characters; two of these were in a state sufficiently preserved to be copied with only occasional deficiencies. This stone was placed near a chÁndi, of which the ruins only remain. It was two stories high, built of elegant bricks, according to the usual plan and distribution. In size, it nearly agrees with that of JÁbung, near ProbolÍngo. It is obvious, that both the dimensions and the general plan of the numerous chÁndis found in these eastern districts, built of these materials, are similar; at least they do not exhibit that variety, both in size and distribution, that is observed among the larger edifices built of stone.

AnjÓg is connected in the east to KÉrtasÁna. In this province I found two monuments covered with inscriptions, a kÓtah bedÁh, or destroyed capital, and various rÉchas. The district of BrÉbeg has lately been separated from KÉrtasÁna. The newly-appointed TumÚng'gung, in clearing and levelling the ground for a dwelling and for a new capital, on the site of the village BrÉbeg, discovered, by following the indication of water oozing from the surface, in a slight concavity covered by a wild vegetation, the remains of a bath, constructed with neatness, and not without taste and art. The principal excavation, which appears to have been employed as a bath, is oblong, and about ten feet in length. Six small outlets or fountains pour the water into it, which was conducted from a rivulet flowing at some distance, by small canals cut of stone, but bedded in a foundation of brick. The fountains discharging the water are covered with sculpture in relief, tolerably executed: one of these is a female figure pouring small streams from the breasts. Adjoining to this bath are several other reservoirs of water, included in the same square, and receiving the supply by the same channels. Every thing is constructed massy of regular and elegant bricks. The present TumÚng'gung has collected, near this bath, many rÉchas and other antiquities from various parts of the district: among these was found one small inscription. Towards the foot of mount WÍlis, in a southern direction from BrÉbeg, I visited, at the village Ng'etos, a chÁndi constructed of brick, and still[Vol II Pg 37] entire, with only partial dilapidation of the ornamental parts. It is on the whole very similar to the appearance exhibited by the remains of the chÁndi at AnjÓg, and to the others constructed of bricks in the eastern districts above mentioned. Near this is a smaller chÁndi, of the same construction, in ruins, with various other remains of antiquity.

The environs of the capital of Kediri abound with antiquities of every kind; but it is evident that here, more than at other places, great expense and labour has been bestowed to demolish the buildings and to mutilate the images. In all parts of the site of the present capital I noticed fragments covered with sculpture in relief, broken rÉchas, and regularly chiselled oblong stones, of that kind which was employed in the construction of the chÁndis, besides very extensive foundations, in brick, of walls, buildings, &c. I am further led to suppose, from the regularity and elegance of the materials employed, that a Mahomedan temple and grave have been constructed almost entirely from an ancient building demolished for the purpose, at the period of the introduction of the Mahomedan religion. This temple is called AstÁna GedÓng, but none of the present inhabitants can give any information as to the period of its construction. As it is of Mahomedan origin I took only a very slight view of it, to avoid the disagreeable gesticulations which the natives always exhibited on the approach of one of their sanctuaries; and it is a very comfortable circumstance that a traveller is freely permitted to examine undisturbed, all those antiquities which are unequivocally derived from a period preceding the introduction of Mahomedanism, or from what the natives call "wong kÚna, kapir, or buda."

I shall shortly enumerate the principal antiquities of KedÍri which I visited, and only mention the names of those villages where the greatest number of rÉchas are dispersed. These are PÁpar, Kebo-gÁdung, GadÚngan and PÁgot.

The cave of SÉla-mÁngleng is situated about two miles in a western direction from the capital, at the foot of the hill KlÓtok, an appendage to the large mountain of WÍlis: it consists of four small apartments cut into the solid rock composing the hill, on a very gentle eminence. The apartments are adjoining to each other, forming a regular series, which[Vol II Pg 38] stretches from north to south. The two middle apartments, which are the largest, have each an entrance from without, while those at the extremity communicate by an interior door, each with the apartment next to it. They differ but little in size. Their form is square or oblong; the largest is less than twenty feet in length. The walls of the two principal apartments are covered with sculpture, and various platforms and projections indicate the places of devotion or penance. Several rÉchas now arranged in the avenue leading to the cave, as well as the sculpture covering the walls of the apartments within, are handsomely worked; but the external sculpture of the rock is coarse, and the steps by which one ascends, which are cut out of the same general mass of rock, appear to have been made intentionally rude. Several niches for rÉchas, lamps, &c. are cut in various parts of the walls; a lingam, several reservoirs of water, and other figures are arranged on the vestibule. Of an inscription on the external rock, one regular line, stretching from the door of the outer apartments to the northern extremity of the rock, is still discernible, but many of the characters are probably too much effaced to afford an explanation.

In an eastern direction from the capital of KedÍri, the antiquities of SÉntul and of PrÚdung are the most remarkable. SÉntul is situated near the district of Tiga-wÁngi, in a forest, the condition of which indicates an undisturbed vegetation for many successive ages. The dimensions of the principal edifice, now remaining nearly entire, are comparatively inconsiderable, but the workmanship is executed in a style of elegance, equal to that of any antiquity found on the island. By the present inhabitants the building is denominated a chÚnkup, which word, in as far as it admits of a precise translation, denotes a place of burial or a repository of the dead. It appears to resemble, in its general scheme, several of the other principal antiquities of Java, being a solid massy structure, without any internal apartment or chamber, as a chÁndi, but affording, on the summit, an extensive platform or place of devotion, to which one of the sides is appropriated to furnish an ascent, while the others are perpendicular. The access to the chÚnkup was from the west. Not only the sides of the stairs, but the perpendicular walls of the building, are ornamented[Vol II Pg 39] by entablatures, the internal divisions of which are covered by elegant sculpture, while the projections are carved into a great variety of forms, which can only be represented clearly by a drawing. A few images, removed from their original situation, are dispersed through different parts of the surrounding area, displaying an exquisite workmanship. On the summit remains an highly elegant reservoir of water of uncommon dimensions. The plan of this building is a nearly regular square, the sides of which are about thirty-six feet in length.

It contains in its foundation a subterraneous cell, to which the descent is by very narrow steps, leading from the south: this consists of three compartments, gradually decreasing in dimensions as they extend into the body of the building. The height of the cell does not permit a person to stand erect, and no vestiges indicate its former appropriation, whether as a place of devotion or penance, or for the reception of the remains of the person to whose memory devotion was paid on the summit.

Near this chÚnkup is a smaller building of the same kind, equally ornamented by handsome sculpture. The remaining bases of numerous walls shew the division of the surrounding court into many compartments, and the whole adjoining territory was included within a wall constructed of brick, of which I found the vestiges in various points, and numerous separate foundations and detached fragments of chiseled stone remain within the exterior wall in the confines of the chÚnkup.

In proceeding from SÉntul, in an eastern direction, to the extremity of the province of KedÍri, solitary remains of antiquity are occasionally found; and it is probable that these extend, without considerable interruption, towards the celebrated antiquities of MÁlang. Among these, tÚgus or landmarks are also observed.

The chÁndi of PrÚdung is situated about eight miles south-west of SÉntul. Though constructed entirely of brick, this edifice deserves particular notice. It exceeds in its dimensions and importance all other edifices built of the same materials that I have seen. Besides a principal apartment, the entrance to which is from the west, it contains in the east, the north, and the south, smaller apartments on the same floor,[Vol II Pg 40] whose entrance corresponds to the niches usually observed in the walls. The projecting base containing the stairs has been destroyed, and one ascends at present to view the interior of the chÁndi by a ladder, the height of about twenty feet. The dimensions of the ornaments and figures on the sides correspond to the size of the building, and the sculpture is executed in a superior style. Following a southern direction, rÉchas, reservoirs of water, mortars, fragments of buildings and ornaments, are found at almost every village. Near the boundary, but within the province of Sreng'Át, a chÁndi of brick, of the usual size, still remains entire near the village GenÉngan.

The rÉchas which have been accumulated at the capital of Sreng'Át from the vicinity, indicate the condition of the ancient establishments, as the general review of the antiquities found in this province, strongly points out that its former culture was very different from its present rudeness. Places which are now covered with almost impenetrable forests, like those surrounding the chÚnkup of SÉntul, the first appearance of which would indicate an undisturbed growth from the origin of vegetation, are found to conceal the most stupendous monuments of human art and labour. During various botanical excursions which I made through this province, I discovered (or rather was led to them by the natives) the chÁndi of GedÓg, the antiquities at PenatÁran, and various monuments covered with inscriptions, which I shall separately enumerate below.

The chÁndi of GedÓg is a structure in the usual style of brick, but executed with superior excellence, while much of the ornamental work is supplied of stone. Several of the sides are still entire, but the base of the entrance or steps has gradually separated. GedÓg is situated near Blitar, formerly a capital, but now reduced to a simple village. Here, also, interesting antiquities are found, among which the site of a deserted capital, with its walls and many stone pedestals, attract the notice of the traveller.

Proceeding in a nearly north-east direction, I visited the antiquities at PenatÁran. These, if not of the first rank, must doubtless be considered as belonging to those of second importance and interest, both on account of extent and execution; but a complete and accurate description would require a detail too extensive for my present purpose. The greatest[Vol II Pg 41] part of these antiquities is now in ruins. Their general plan indicates an appropriation both to purposes of devotion and habitation. They comprize an extensive area of an oblong form, which was surrounded by an external wall of which the foundations can be traced throughout, and the whole was divided into three compartments. The principal edifice is situated in the eastern compartment, and was only accessible after passing three separate gates, which are all discernible, although much decayed. They are individually guarded as at ChÁndi sÉwu and SÍnga-sÁri, by porters resting on their hams, while a knee is drawn up to support the hand clasping a club of proportionate size. The principal gate, in ancient times probably the only entrance, is of huge dimensions, and guarded by porters of gigantic size. This led to the first subdivision of the whole area, in which two elevated plains, of an oblong form, confined by walls rising above the surrounding territory, and in all probability the floors of former places of dwelling, are the most interesting objects that now remain.

One of these plains extends to the north-east extremity, having been in contact with the external wall, as appears from its relative situation to the gate, and to the foundations that still exist; this is of great dimensions: the other inclines more to the middle of this compartment, and is somewhat less in extent. Both exhibit the appearance of having supported a building, and are elevated at present about three feet above the level of the surrounding forest, while the same depth is concealed by a layer of vegetable mould, accumulated during many successive ages. The sides of the smaller plain are covered with elegant sculpture in relief, the detail of the design of which would alone require a considerable time. Four entrances are indicated by as many flights of steps, the sides of which are elegantly decorated, and the pedestals still remaining at regular intervals along the confines, having the form of truncated pyramids, appear to shew that it was covered by a roof supported by wooden pillars, somewhat in the style of the pasÉbans of the present Javans. Similar pedestals are likewise placed in regular order along the sides of the large plain, which has the same number of entrances as the smaller, of which those in the north and south are guarded by porters of comparatively small stature. [Vol II Pg 42]

The second compartment is less extensive than the western: a small chÚndi of excellent workmanship, built of stone, here attracts particular notice. The remains of various buildings, pedestals, and broken ornaments, are also observed, and it is probable that others are concealed by the forest and mould which covers this compartment, which must be considered as the vestibule to the third or eastern division, containing the principal edifice: this of the various remains of the whole area deserves the most attention. It is indeed a surprising and a wonderful work: both the labour required in the construction, and the art displayed in the decoration are incalculable. The general base is a large square, but each of the sides has a particular projection in the middle, the largest being in the west, where the ascents are placed, by which the outline exhibits twelve angles. It belongs to the same class of buildings as that at SÉntul, containing no chamber or vacancy within, but exhibiting a solid mass, highly decorated at the sides, and affording externally places of devotion. It consists of three different compartments, successively of smaller dimensions. Two pair of steps, one to the north, the other to the south of the most projecting part of the western side, lead to the area furnished by the lower compartment, the form of which agrees with the general base. From the middle of the most projecting part of the western side of this area, a single flight of steps conducts to the second, and is immediately continued to the third area on the summit of the whole building. The second compartment does not agree in form with the general base, but by means of the diverging of the sides in a direction opposite to the most projecting parts of the lower area, it furnishes in the west a plain before the steps, and in the north, the south, and the east, extensive areas or squares, which were probably destined for particular worship. By the form of the second compartment the second area is likewise modified; but to demonstrate this a plan would be required; and I shall only add, that the upper area was a regular square, but as appears from the remains of various foundations, subdivided into partitions.

Here the figure of BrÁma (the rÉcha with four faces) is placed alone, of a workmanship and finish superlatively excellent. It is to be remarked in this place, that besides this,[Vol II Pg 43] only one image is found on this structure, attached to the walls of the second compartment, facing the smaller area on the base, from which it appears to have been worshipped. I shall not enter into a detail of the sculpture which covers all the sides of the three compartments: its diversity far exceeds the bounds of my examination or description. In the intelligent visitor it excites astonishment, and displays a degree of art and of taste, equal, as far as my opportunities for observation have extended, to that of any of the other remains of antiquity found on Java.

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

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

Proceeding further east, the ruins in the district of MÁlang next attract our attention. These I visited in 1815. [Vol II Pg 44]

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

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

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

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

On entering the chÁndi, to which we ascended by stones which had evidently been once placed as steps, we observed a very deep excavation, and a large square stone upset and thrown on one side. We ordered it to be filled up and the large stone replaced. There was a round hole passing completely through the centre of this stone, which, whether it had been an altar, the pedestal to some image, or a yÓnÍ, we could not ascertain. [Vol II Pg 45]

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

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

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

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

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

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

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

At the distance of about a hundred yards from this spot, we were conducted to a magnificent GanÉsa of a colossal size, most beautifully executed, and in high preservation.[Vol II Pg 46] The pedestal is surrounded by skulls, and skulls seem used not only as ear-rings, but as the decoration of every part to which they can be applied. The head and trunk are very correct imitations of nature. The figure appears to have stood on a platform of stone; and from the number of stones scattered, it is not improbable it may have been inclosed in a niche or temple.

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

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

Having visited all that could be traced in the vicinity of Singa SÁri, we proceeded on to MÁlang, distant thirteen palls from LÁwang, and in the evening we visited the ruins of SÚpit-Úrang, usually called KÓtah BÉdah, or demolished, fort, the site of the last establishment of the refugees from MajapÁhit.

The wall of this fortification is of brick, and the foundation is traced without difficulty. We rode round it within side, and as far as we could calculate it could not measure less than two miles round. It is of an irregular figure, but in a position rendered remarkably strong by two rivers, which run their course round three-fourths of the wall, and then unite.[Vol II Pg 47] The depth from the wall to the rivers is from fifty to a hundred feet, and in some places still more; in many parts the descent is nearly perpendicular. Where the rivers do not encircle the walls, a deep moat is cut from one river to the other, which is easily flooded by stopping the course of either river. It is about seventy-five feet wide and not less than fifty deep, even in its present state, filled up no doubt considerably, and in many parts cultivated. There appear to be several dwellings, if not villages, within the walls, and a good deal of cultivation, principally of tobacco.

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

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

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

This temple is just within the skirts of a forest.

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

The base of the principal building is much larger than any[Vol II Pg 48] of the temples we visited in the eastern part of the island, and there appeared to have been originally two or three terraces rising one above the other to the height of thirty feet. The form of the entrance still appears, but the roof, sides, and back part of the building, have entirely given way. Behind the ruin, and apparently in the same spot on which it originally fell, lies a dilapidated image of a Hindu deity. The pedestal of this image is perfect, and lies near it. The head had been carried to MÉlang some years ago by a Dutchman. On the back stone we observed an inscription, evidently in the DevanÁgari character, and which the Sepoy who accompanied us declared to be Sanscrit. The characters on each side were extremely distinct, but those at the back of the head of the figure were defaced.

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

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

Previously to leaving MÁlang we took sketches of two images brought in from the fort, and also of the image of a man, peculiar from the manner in which the hair was tied. At MÁlang, also, I received from the TumÚng'gung a small square stone-box, containing a golden lingam; this had been discovered three months before, about a cubit under ground, by a peasant, while digging for stones to build his cooking[Vol II Pg 49] place. The lingam had originally two very small red stones within it, something like rubies; one of them was lost before it was delivered to me, the other by the party examining it.

TEMPLES AT SÚKU.

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

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

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

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

The approach is from the west, through three porches or gateways, of which the outermost alone is now standing; but enough remains of the second and third to indicate a similarity of construction. This porch is a building of about six[Vol II Pg 50]teen feet high, in tolerable preservation, of a pyramidal form. The entrance is seven feet and a half high, and about three feet wide; a gorgon head forms the key-stone of the arch. The ascent is first by seven, and shortly after by three steps; and in relief, on the centre of the flooring under the porch, is a representation of the male and female pudenda.

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

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

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

Lying on the first terrace we observed several scattered stones, having various devices sculptured on them, some of human figures, one of a tiger wanting the head, which had been broken off, and several of elephants and oxen. On one we noticed the representation of a man on horseback, followed by five spearmen and a pÁyong bearer. We then ascended[Vol II Pg 51] by five steps to the second terrace, on which were also some scattered ruins of buildings and sculpture. Ascending again three steps we came to the third terrace, when the principal building appeared in front, at the distance of about ninety feet. The ruins of several other temples and buildings also appeared in irregular heaps on each side of its front.

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

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

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

Near these, on the south side of the entrance, stand the remains of two temples, in one of which we discovered the ashes of fire recently kindled. The natives who attended informed us that the peasantry of the neighbouring villages were still in the habit of burning incense and kindling fire in this temple, and that when they suffered under or dreaded any misfortune, they made an offering of this nature in the hope of averting it. The building is about seven feet square, and on all sides various images are sculptured on it. [Vol II Pg 52]

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

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

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

We discovered, nearly buried in the ground, two gigantic statues with human bodies and limbs, but winged from the arms like bats, and with spurs above the heel like those of a [Vol II Pg 53]cock. This figure occurs frequently in relief with some variation: sometimes with a fan-tail, and its wings extended, so as almost to form a circle[219]; in another the face appears devoid of flesh, and the figure is standing with one foot on an elephant and the other on a tortoise[220].

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

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

A little nearer to the north of the tortoises, in front of the principal building, stands a large erect statue[222], apparently in its original position; at the back of which, on a scroll hanging from the waistband, is an inscription of several lines; a figure holding a double-headed trident in each hand and having three spikes on each elbow, rudely executed, and elsewhere a phallus, upwards of six feet long and not less than five in circumference. It had been broken in halves, but the two parts were easily brought together: round the upper part are four large balls of equal dimensions: along the urethra is an inscription in two lines, the letters being one above the other, and on the upper part of one of these lines is the representation of a kris blade, and two squares crossing each other just [Vol II Pg 54]above the point, with a circle and other ornaments in the centre, so as to represent the sun; to the right of this is a representation of the moon in the first quarter; and further again to the right a small circle, representing a star: the whole in relief, very correctly executed, and in good preservation.

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

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

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

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

The workmanship is ruder than that in the temples at BrambÁnan, BÓro BÓdo, or MÁlang, and the worship must have been different.

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

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

Besides the ruins of temples in brick noticed by Dr. Hors[Vol II Pg 55]field in the eastern provinces of the native princes, numerous buildings constructed of similar materials, are found extending from the site of MajapÁhit eastward as far as ProbolÍngo, near which, a few yards off the high road, are situated two temples in brick. The larger temple may be about sixty feet high.

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

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

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

The ChÁndi BanyukÚning (yellow water), which are so [Vol II Pg 56]called from their vicinity to the village of that name, are situated within a few yards of a small volcanic crater, which at the time I visited them was in many parts too hot to be trodden with safety. They appear to have been built on extensive terraces cut out of the mountain, and rising one above another at intervals of some hundred yards. The natives assert, that the temples were formerly far more extensive, and that near the summit of several of the adjoining peaks other temples are to be found. But here, as in most parts of Java, the mountains for a considerable way below the summit have been covered for ages, with an almost impenetrable forest: and where this is not the case, the mountains have either been rent near their summit, or are covered with lava or ashes from volcanic eruptions, so that whatever may have formerly been the extent and grandeur of the edifices which once crowned these towering heights, they are at present either concealed or more frequently destroyed. Notwithstanding the diligent search made by the British during the short period of their stay on Java, there are doubtless many very interesting discoveries to be made.

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

The traditions of the country concerning the former seats of government, enable us to trace at this day the site of MÉdang KamÛlan, Jang'gÁla, GegÉlang or SÍnga SÁri, DahÁ or KedÍri, PajajÂran, and MajapÁhit, existing in remains of immense tanks, heaps of building materials, and other unequivocal vestiges of former cities.

MÉdang KamÚlan[225] was situated in the district of WirasÁba, where in the centre of an extensive forest is pointed out the site of the SetÍngel, distinguished by heaps of stones and bricks; and at no great distance from it are the walls and excavations of an extensive tank, several hundred feet [Vol II Pg 57]in length and breadth. These ruins, of which little more can be said than that they are clearly discernible, are situated between PenwadÁdos and the most eastern of the volcanic wells alluded to in a former part of this work. The natives have a superstition, that the site of this ancient capital cannot be visited without some misfortune attaching to the party who undertake the visit. Those whom I had, with some difficulty, induced to accompany me to the spot, did not fail to assure me that I should lose my government within the year. As the event justified the prediction, it is probable that the superstition has rather gained ground than otherwise. Many Javans maintain, that BrambÁnan was the original of MÉdang KamÚlan; it is at least highly probable that it was once the seat of empire.

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

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

A village adjacent is called Tra WÚlan, or TrÁng WÚlan (the light of the moon): here we found the tomb of PÚtri ChÁmpa. Proceeding through three regular squares, each enclosed with a wall, and in each of which were erected several pendÁpas or sheds, we came to the interior on ascending a few steps. On the right side of this enclosure, and elevated a few feet, was the tomb of the princess and her nurse; the tomb being in the Mahomedan style, and having upon it, in ancient Javan characters, the date 1320, perfectly[Vol II Pg 58] distinct and in relief. On the other side are the tombs of KiÁi TumÚng'gung JÁya BÁya, Den Mas, and nine other chiefs whose names are mentioned. The tomb is religiously guarded by several priests.

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

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

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

I shall conclude this very general and imperfect account of sculpture on Java, by referring the reader to the plate, containing representations of several subjects in stone[228], collected and arranged in the Chinese temple of worship in the [Vol II Pg 59]neighbourhood of Batavia. The period at which they were collected is not known, and the subjects in general are not so well executed as those found in the eastern parts of the island; but it is remarkable, that the Chinese, whose form of worship is at present so different from that of the Hindus (however similar it may have been formerly) should in a foreign land thus prize and appreciate the idols of the people whom they affect to hold in contempt[229].

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

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

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

Among the casts which are now exhibited will be observed two images of BrÁhma; one with eight arms, standing upon[Vol II Pg 60] a male and female figure; the other with four, on a pedestal surmounted by the lotus, having a fragment of the goose in front. The former, in particular, is most beautifully executed.

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

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

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

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

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

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

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

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

4. Inscriptions in the KÁwi or ancient Javan character. [Vol II Pg 61]

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

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

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

Of the second class are the inscriptions on the BÁtu tÚlis, or engraved stone, standing near the ruins of the ancient capital of PajajÁrÁn, and those found at KwÁli, in the province of ChÉribon, to which place it is related that some of the princes of PajajÁrÁn fled on the overthrow of that capital by the Mahomedans. The characters on these inscriptions appear very nearly to resemble each other. The stone at PajajÁrÁn, as far as I could decypher it, with the assistance of the PanambÁhan of SÚmenap, appears to be a record in praise of a certain MaharÁja, whose name is not mentioned. One of these at KwÁli, a fac-simile of which is exhibited in the plate, we were enabled to translate as follows: [Vol II Pg 62]

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

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

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

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

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

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

The date of a similar inscription found in KedÚ is 505, and of another stone found in the central districts, 506; but it has not yet been ascertained what particular events these inscriptions record. The annexed translations from three of [Vol II Pg 63]the stones collected at SurabÁya, were made by Captain Davey at my request, with the assistance of the PanambÁhan of SÚmenap[233].

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

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

The country of GegÉlang (SÍnga SÁri) flourished in the time of PÁnji.

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

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

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

"This is an advice to mankind, whose ignorance arises out of a covetous desire to obtain more than they possess. If mankind were not by their disposition inclined to be covetous of what others possess, and to scandalize each other, [Vol II Pg 64]where would be the use of advice; when they are receiving advice, they have a confidence in doing what is right, but afterwards they follow their natural inclinations. Therefore, oh ye men of the city, be advised by this, not to follow such dispositions, but to do what is required of you by the times and the customs of the country, and be not singular."

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

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

In the central and eastern districts of Java, in the vicinity of the dilapidated temples, are found numerous ancient coins in brass and copper, exhibiting various subjects in relief, and invariably with a hole in the middle for the convenience of stringing them. Those which are represented in the plate[236] are taken indiscriminately from a collection of upwards [Vol II Pg 65]of a hundred brought to England, the dates annexed to each being determined by the ChÁndra SangkÁla, as explained for each particular coin by the KiÁi AdipÁti of DemÁk. Thus the last, which has the date 1568, is explained as follows:

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

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

But perhaps the most striking and interesting vestige of antiquity which is to be found in the Eastern Seas, is the actual state of society in the island of BÁli, whither the persecuted Hindus took refuge on the destruction of MajapÁhit, and where the Hindu religion is still the established worship of the country. This interesting island has hitherto been but little explored by Europeans, and what we know of it is only sufficient to make us anxious to know more. I visited the island in 1815, and such particulars concerning it as the[Vol II Pg 66] limits of the present work admit of will be found in Appendix K.

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

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

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

The ruins at MajapÁhit and its vicinity are distinguished by being principally, if not entirely, of burnt bricks, a circumstance which justifies us in assigning an anterior date to most of the edifices constructed of a different material. The date found on the ruins at SÚku, and some few other places, may[Vol II Pg 67] be an exception to this rule; but the sculpture of these is coarse and rude compared to the magnificent remains in stone found elsewhere. On this account it is reasonable to conclude, that the arts at that period had considerably declined. The edifices and sculptures at SÍnga SÁri were probably executed in the eighth or ninth century, that being the period of the greatest splendour of this state; and as the style and decorations of the buildings, as well as the execution of the sculpture, appear very nearly to resemble those of BrambÁnan, BÓro BÓdo, &c. it is probable that the whole were constructed about the same period, or within the same century, or at any rate between the sixth and ninth century of the Christian era.

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

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

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

In the archives of the princes of Java are deposited histories of their country, extending from a remote antiquity to[Vol II Pg 68] the latest date. It is principally from abstracts of these, made at my request, in three different parts of the country, by the PanambÁhan of SÚmenap, the late KiÁi AdipÁti of Demak, and the secretary of the PangÉran AdipÁti of SÚra-kÉrta, all distinguished among their countrymen for literary attainments, that the two following chapters have been compiled. The abstract presented by the KiÁi AdipÁti of DemÁk being the most continuous, forms the main stream of the narrative.

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

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

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