Chapter VII (3)

The _kríses_ worn by the Javans are only varieties of that which is found in the islands, and on what is termed the Malayan peninsula. The Javans have a tradition that it was first introduced by one of their early Hindu sovereigns, _Sakú-tram_ (others call him _Sa Pútram_), who is said to have come into the world with the krís by his side. This krís is supposed to have been of the kind called _pasopáti_, which is consequently considered as the most honourable at the present day. In the chapter on History will be found an account of the _krís_ deposited in the tomb of the _Susúnan Gíri_, and of the virtues attributed to it by the superstitions of the country. There is a tradition, that the inhabitants of all those countries in which the _krís_ is now worn, once acknowledged the authority of the Javans, and derived that custom from them. Another tradition attributes the introduction of this weapon among the islanders to the celebrated _Pánji_. The practice of poisoning the blade of the _krís_ seems to have been attributed to the Javans and their neighbours without any foundation. In order to bring out the damasking, it is usual to immerse the blade in lime juice and a solution of arsenic, which, by eating away and corroding the iron, may probably render the wound more angry and inflamed, and consequently more difficult to cure, but it has never been considered that death is the consequence. After this application of the acid and arsenic, the blade is carefully smeared with some fragrant oil, to prevent it from rusting, and this is all that is ever done to it.

It has been usual to condemn these people as blood-thirsty, prone to immediate revenge, because they invariably use the _deadly krís_; but however frequent the appeals to this weapon may be in some of the more wild and uncivilized of the Malayan states, experience has proved to us, that on Java it may be universally worn without danger. I have elsewhere remarked, that the custom of wearing the _krís_ among these islanders has, in its effects upon the manners of the people, proved in many respects an effectual substitute for duelling among Europeans. In these countries, where there is very little justice to be obtained from regularly established courts, and where an individual considers himself justified in taking the law into his own hands accordingly, the _Maláyu_ is always prepared to avenge with his _krís_ the slightest insult on the spot; but the knowledge that such an immediate appeal is always at hand, prevents the necessity of its often being resorted to, an habitual politeness ensues, and it has often been said, that if the _Maláyus_ are savages, they are by far the most polite savages that we know of. If this effect is produced on the wilder and less civilized _Maláyu_, and has equal force with the more adventurous and warm-hearted _Búgis_, it may be easily conceived the Javans have not escaped it. The _krís_, among them, has for a long period been more exclusively a personal ornament, than a rapier was in Europe fifty years ago, being among the higher classes even seldomer resorted to, as a weapon of defence or offence, than the latter.

The condition of absolute slavery, as understood by Europeans, seems to have been unknown to the ancient constitution of society in these islands, and throughout all the fragments of their history, of their laws, usages, and customs, no trace is to be found of its ever having existed among the Javans[119].

Throughout the more ancient laws and institutions of the country, a property of the subject in the land is clearly recognized, and it is probable that it continued to subsist till the subversion of the Hindu government. From various definitions and enactments respecting property, some of which may be seen in the _Súria Alem_[120], it is obvious, that money transactions took place formerly, to a greater extent than they do at present. The change is probably attributable to the European policy of the last two centuries. Four per cent. per month when a valuable pledge is deposited, and double that amount otherwise, is the common rate of interest in small transactions between the natives and Chinese of the present day.

In the transaction of money concerns, the women are universally considered superior to the men, and from the common labourer to the chief of a province, it is usual for the husband to entrust his pecuniary affairs entirely to his wife. The women alone attend the markets, and conduct all the business of buying and selling. It is proverbial to say the Javan men are fools in money concerns.

When speaking of their fondness for show and state, I noticed that the Javans were at the same time distinguished by neatness and cleanliness, qualities not often combined with the former. That they are in most respects remarkable for their neatness cannot be denied: to their personal cleanliness there are exceptions. This is however chiefly true of the higher classes, and especially those who mix with Europeans; but the common Javan, though more cleanly than the Chinese and even the European, would suffer by a comparison in that particular with the natives of Western India.

The common people generally bathe once a day, others once only in two or three days. None of any rank anoint the body with grease, as is the case with the natives of Western India; but they abundantly oil their hair, which among the common people, on account of its length, is too often filthy in the extreme. They are accustomed to arrange the hair with a coarse comb, but the use of the small-toothed comb is unknown, its office being invariably performed by the hands of women. Near Batavia, and some of the low capitals on the coast, it is not unusual to see on the road side women thus employed for the benefit of passengers, at a certain rate per head, who submit to it as naturally as an English labourer goes into a barber's shop to be shaved for a penny. The _Maláyus_ accuse the Javans of eating what they find on these occasions: "_ítu órang Jáwa_," say they, "_mákan kútut_." This, however, appears to be a calumny: the Javans confess to biting, but deny the swallowing. The practice of the women cleaning the men's hair is referred to by the Javans as of very ancient date. It was from this practice that the mother of _Wátu Gúnung_, in the very earliest period of Javan traditionary story, discovered her lost son[121].

Passing from this disgusting particular, and referring the reader to the details of the native history for the leading features of the political character of the Javan, and to the other divisions of this work, which may afford him information how to estimate their former and present state of civilization, I cannot but regret, that I am compelled to reserve, until a future occasion, a more detailed account of the constitution, usages, and customs of the village societies. It is by these that the private virtues and vices of the people are perhaps best illustrated, and an account of the municipal regulations by which the little property and happiness of each individual is protected, of the internal precautions of police, and of the mode of adjusting disputes, could not fail to be interesting, on account of their simplicity, their equity, and efficacy. Independently of the degree of rational independence and importance which the existence of these societies insures to the common people, and of the protection which, under all circumstances of greater political revolutions, they have afforded to them, it is hoped that their influence in maintaining the police and tranquillity of the country, will ever prevent the European authority from interfering in their constitution or internal arrangements.

It has long been the opinion of the Dutch authorities, that a system of European police, and the employment of European officers of police are necessary; but under the British government the contrary has been satisfactorily proved. Let the higher departments of justice be scrupulously superintended and watched by Europeans of character; let the administration of justice be pure, prompt, and steady; let what is bad in the native practice of police be gradually removed, but let the system, in its application to the common people, be supported. It is one which has grown with them, one which they are accustomed to and understand. Under the native system, the rice block of the village is used as the alarm; and according to the manner in which it is beaten, the inhabitants know whether it is to announce a single thief or a banditti, a tiger or a fire, and arm themselves suitably. As it is usual for a thief to have but little covering on his body, and to oil himself all over, that he may slip from the hands of any one who may seize him, the Javans make use of a long wooden pole, with branches of brambles inverted within a fork at the end, and by means of this simple contrivance they avoid the risk of being wounded, and effectually secure the offender, who cannot escape without tearing his skin. These, and other simple expedients, adopted from immemorial custom and according to the circumstances of the country, are certainly preferable to the watchmen's rattles and constables' staves which Europeans would wish to introduce.

FOOTNOTES:

[97] The same is assumed by the European Governor, or his representative.

[98] The titles at present assumed by the _Susúnan_ are _Susuhúnan Páku Buána Sena-páti heng Alága Abdul Ráhmen Sáyedin Pánatagáma_.

[99] _Form of a Piágam, or Patent of Javan Nobility._

Let it be observed, this is the writing of me, the Sultan, &c. &c. &c.

Be it known to the _Nayáka_ (high officers of the palace), _Bopátis_ (the class of _Tumung'gungs_ or Regents), and _Mantris_ (the petty noblesse) of _Yúgya-kérta_ and _Mánchanagára_, that I have invested ... with this letter, to raise him from the earth, and permit him to bear the title of ..., and wear the dress appointed for the ..., bestowing upon him for his subsistence lands to the amount of eleven hundred _cháchas_, the labour of eleven hundred men (families).

These are the names of the land bestowed. * * *

_Translation of a Nawála for the Mánchanagára, or distant Districts._

Let all persons observe this, the royal letter of us, the exalted Sultan, &c., which we give in charge to....

Be it known to you, our servants, chiefs of _Yúgya-kerta Adiníngrat_, whether _Bopátis_ or _Mántris_, and to you our _Bopátis_ and _Mántris_, chiefs of _Mánchanagára_, that our royal letter is given in charge to ..., in order to exalt him. Moreover we prefer our servant to the rank of a _Bopáti_, to be chief of the _Bopátis_ of _Mánchanagára_, bearing as heretofore the name of ... We also entitle him to wear such dress as is appointed for the _Widána_ of _Mánchanagára_, and we give for his estate (seat), our own royal lands ..., amounting to two thousand _chachas_: ... thousand productive (living), of which last ... thousand are assigned for a maintenance and ... thousand are charged with rents, to the amount of ... dollars annually, payable twice a year, _viz._ at the festival _Mulud_ ... and at the festival of _Puasa_ ..., each dollar to consist of thirty _wangs_, and the whole to be subject to an office fee of one _wang_ in each dollar. Moreover we direct, that each year an account be rendered to us of the increase or decrease of the _sáwah_ (rice lands). The date of giving the royal order is the....

[100] "Thereupon _Klána Jáyang Sári_ (another name for _Pánji Kérta Páti_), called his sister, and the Princesses of _Báli_ and _Balem-báng'an_, and directed them to proceed to the Prince of Dahá, and to present to him a handsome present, composed of the most beautiful and rich ornaments and articles of dress for adorning a princess, placing the same in a _kendága_ (or box), in order that if the prince was pleased to allow it to be delivered to his daughter _Déwi Chándra Kirána_, it might be a proof that he confirmed the contract with _Klána Jáyang Sári_, and that his daughter, _Déwi Chándra Kirána_, would be accepted by _Klána Jáyang Sári_, in which case he was ready to attack the enemies of the prince."--See the Adventures of the celebrated _Pánji_.

[101] Fortune was so much considered in the making of these matches among the Romans, that the augurs were always called along with the witnesses to a marriage contract, to pronounce upon the happy results of the settlement which the latter attested:

"Veniet cum signatoribus Auspex."--_Juvenal._

[102] The Jews marry in nearly the same way, the husband delivering a sum of money as a pledge. The Greeks were in the habit of presenting gifts on similar occasions.

[103] A description of this instrument, on account of the importance attached to it among the Javans, the constancy with which it is worn, and the care with which it is preserved through different generations, will be found in another place.

[104] "Non consulum sed maritorum numero annos suos computant." _Seneca, de Benef._--But this is short of Juvenal's account: "Fiunt octo mariti, quinque per autumnos."

[105] The Romans likewise were in the habit of washing the dead body several times before interment with water, which in their case was warm.

"Pars calidos latices et ahena undantia flammis
Expediunt: corpusque lavant frigentis et ungunt."

_Virgil: Æneidos, lib._ vi. _lin._ 218.

By referring to the Old and New Testament, the same practice will be found to have prevailed among the Jews: indeed, it seems to have been very general.

[106] During the two latter quarters of the moon she is considered as appearing in the form of a _Rasáksa_, and is then more properly called _Dúrga_.

[107] A custom somewhat similar to this is said to be practiced in South America.

"They lighted a great number of torches, and the midwife taking up the child carried it through the yard of the house, and placed it upon a heap of leaves of sword-grass, close by a basin of water, which was prepared in the middle of the yard, and then undressing it said, 'my child! the gods _Ometeuctti_ and _Omicihautl_, Lords of Heaven, have sent thee to this dismal and calamitous world: receive this water, which is to give thee life:' and after wetting its mouth, head, and breast, with forms similar to the first bathing, she bathed its whole body, and rubbing every one of its limbs said, 'where art thou, ill fortune? in what limb art thou hid? go far from this child!'"--_History of Mexico by Clavigero, translated by Cullen_, vol. i.

[108] It is curious to observe how exactly this corresponds with the patriarchal history of Scripture, and the early accounts of the manners of ancient nations. The daughter was always considered the property of the parent, the wife as the purchase of the husband, and the marriage contract as the deed of transfer.

[109] One of the names of Pángi.

[110] The prevalence of this practice must strike every one.

[111] See Astronomy

[112] See Historical Chapters.

[113] These prayers will be found at length in the Transactions of the Batavian Society, vol. ix. The word _hong!_ used by the Javans at the commencement of their invocations to the deity, is doubtless the mystical _om!_ of the Hindus.

[114] The following are the only traditions respecting these people which are current in the eastern provinces. "The people of the _Teng'ger_ mountains say, that they received that name from a person from _Matáram_, of an inquisitive and travelling turn (_wong malána_), who having ascended the highest of them, and being struck with astonishment at the view of all around, gave them the above-mentioned name of _Teng'ger_, from the Javan word _angeng'ger_, which signifies wonder or astonishment.

"Before _Gúnung Bràma_ had received that name, or had become a volcano, there lived a man called _Kiai Géde Dádap Pútih_, who had no children. He petitioned of his deity to grant that he might have children, to the number of twenty-five, promising, in that event, that he would cast away one of them into the sea. In the course of a short time children began to be born unto him. As soon as he had the number he had prayed for, the people of _Teng'ger_ were inflicted with a pestilence, so dreadful in its effects, that those who were attacked by it in the morning never failed to die before the evening. _Dádap Pùtih_ was so distressed and afflicted at the lamentable situation of the _Teng'ger_ people, that he loathed his food and neglected his rest, till it was communicated to him in a vision, that the pestilence had been sent in consequence of his having omitted to perform his vow, of casting into the sea one of the twenty-five children whom the deity had granted him. _Dádap Pútih_ then assembled all his children, and inquired which of them was willing to be sacrificed, in order to appease the angry deity. All of them signified their unwillingness to become the victim except the youngest child, who voluntarily came forward and agreed to suffer, in which ever way its father thought proper. _Dádap Pútih_, however, reflecting that the sea was at a very great distance, carried this child only to that extensive sand plain at the foot of _Gúnung Bráma_, which bears the name of _Sagára wédi_ or _Lout Pásir_, and there abandoned it. No sooner had he done so, than _Gúnung Bráma_ began to send forth hollow sounds, and immediately burst forth into a volcano. _Sagára wédi_ is so called from the resemblance of its sandy surface, to a sea when surveyed from _Bráma's_ heights: its original name is _Dassar_.

"_Bima_ being asked by _Kresna_ if he was able, in the course of one night, to make an inland sea below the _Teng'ger_ mountains, and having answered in the affirmative, _Kresna_ challenged him to do it, telling him at the same time, that it must be done before the cocks were heard to crow, or the people of the villages began to weave or beat out rice. By three o'clock in the morning his work was so far advanced, as to convince _Kresna_ that it would be completed in the prescribed time. To prevent this, therefore, _Kresna_ immediately went, and rousing all the cocks and people of the villages, caused the former to crow and the latter to begin to weave and beat out rice. By this manœuvre, _Bima_ was obliged to leave off the work, which otherwise would have been completed within the fixed time; and so incensed was he against the people, who had so untimely began to weave and beat our their rice (whereby he failed to perform the task which was given to him to prove his power) that he cursed them, and swore that they should never again perform either the one act or the other, and to this day the _Teng'ger_ people neither weave cotton nor beat out rice."

[115] See History.

[116] It has already been noticed that the island is plentifully supplied with a fine breed of small horses. Almost every petty chief and public officer is mounted, and those who possess the means pride themselves upon a respectable establishment. They have an aversion to some colours, and there are particular marks, the possession of which renders a horse valuable to the natives; if a few hairs on the neck curl, or have the appearance of a star, the horse is highly prized. Previously to the cession of _Kedú_ to the European government in 1812, the native princes maintained a very respectable stud in that province. Horses are never shod on Java, nor are they secured in the stable, as is usual in Europe and Western India. A separate enclosure is appropriated for each horse, within which the animal is allowed to move and turn at pleasure, being otherwise unconfined. These enclosures are erected at a short distance from each other, and with separate roofs. They are generally raised above the ground, and have a boarded floor.

The Javans use an extremely severe bit, and in consequence have the horse always under command. The saddle, bridle, &c. are extremely heavy, and disproportioned to the size of the animal.

[117] "The fruit of a species of _contorta_, called _kálak kámbing_, has a deadly effect on tigers. It is prepared by the admixture of other vegetables, and exposed on a piece of rag at the places frequented by them. In some districts their number has been sensibly diminished by this poison."--_Horsfield._

[118] The cocks reared for this purpose are of the large game breed. The cock which we improperly call the Bantam, is not found on Java, except as a curiosity: it comes from Japan.

[119] A peculiar feature in the state of society in the Eastern Islands is the law between debtor and creditor. Throughout the Archipelago, where the European government has not interfered, confinement for debt is unknown. The creditor universally has a right to the effects of the debtor, to the amount of the debt, on proving it before the proper authority, and if the effects are not sufficient to satisfy the demand, he has a right to the personal services of his debtor, and of his debtor's wife and children if necessary. Hence arises that extensive class of people commonly called slave debtors, or more correctly bondsmen. In Java they are termed _bédol_. In the provinces of Java subject to the European authority, this practice has for some time been checked; and during the administration of Marshal Daendels, in 1810, when it was usual for the common Javans to lend themselves in pawn for a certain sum of money, it was declared illegal. As an ancient institution of the country, it will perhaps be better explained hereafter, in detailing the existing practice on _Báli_, which may be considered to assimilate, in a great measure, with what the practice once was on Java.

[120] See Appendix D.

[121] See Javan History.