Chapter III

The deities who were sent to remove the heavy mountain which weighed down the west end of the earth, were so fatigued with the labour it cost them, that they were all very thirsty. In looking out for wherewithal to quench their thirst, they discovered issuing from the side of the mountain a clear stream, of which they all drank and died shortly after, the water being impregnated with poison.

_Sang yang Gúru_ himself having come to the mountain, and being also very thirsty, drank from the poisonous stream: perceiving, however, in time that the water was not good, he immediately vomited it, and so saved his life. The only bad effects of it was a blackness which remained about his throat, and from which he received the appellation of _Níla Kánta_. The water was called _chála kúta_, which signifies the most potent poison.

On a further search, _Sang yang Gúru_ discovered another stream issuing from the summit of the mountain, and of which the water was of an aromatic and excellent quality. The name of this water was _kamandálu_, and was so called from its having the property of bringing the dead to life.

Instructed by _Wisésa_, _Sang yang Gúru_ drank of the life-giving water, and at the same time carried with him some of it, in order to give it to those deities who had died in consequence of their having drunk of the death-giving stream. On the water being applied to their lips they all immediately revived.

What remained of the mountain on removing it from the west to the east formed the hill called _Tempaka_ (at _Chiríngin_, in Bantam).

In the course of the conveyance of the mountain towards the east, a piece of it dropt off, and became the large mountain in Bantam, called _Gúnung Kárang_. Other pieces falling off became the mountains _Hala Húlu_, near _Pajajáran_, _Gúnung Géde_, the mountain called _Chermái_ (which is in _Cheríbon_), and the _Gúnung Agung_, (which is in _Tegál_).

The fragments which continued to fall all the way along, on either side of the large mountain, during its conveyance from the west to the east, formed the two ranges of hills stretching along the south and north coasts, and known by the name of _Gúnung Kéndang_.

Two large pieces fell off and formed the Brothers, called _Sindóro_ and _Sindári_, or _Súmbing_. The deities employed in transporting the mountain stopped to rest themselves in that part of the country afterwards known by the name of _Kedú_; and the perspiration which then ran off their bodies was the cause of that country being so well supplied with water.

These deities seeing _Ramádi_ above in the clouds, at his ease compared with them who were working so hard, asked how he came to be there so much at his ease? He replied, that he was ordered by _Sang yang Gúru_ to remain there and work for the gods. High words, and at last a battle, ensued, in which all the deities were defeated. So great was the power of _Ramádi_, whose mouth sent forth flame, and whose breath was fatal to those exposed to its baneful influence.

_Sang yang Gúru_ interposed his authority, and having appeased the combatants, the deities returned to the work of carrying the mountain. More pieces of the mountain dropped, and formed the mountains _Merápi_ and _Merbábu_, into which the volcanic fire they have ever since contained was then breathed from the nostrils of the fiery Vulcan _Ramádi_.

_Ramádi_ then asked _Wisésa_ to give him a son, which was granted, and his son's name was _Bráma Kadáli_. _Bráma Kadáli_ resembled his father in every respect, and was equally powerful and formidable.

Other pieces of the mountain dropt, and formed the mountains _Láwu_, _Wílis_, _Antang_, and _Klut_, besides a number of small hills. What remained of the mountain when it had reached the east, was set down and formed the _Gúnung Semíru_ (which is in the country now called _Proboling'go_), the height of which reached the sky.

Having removed the mountain from the west to the east end of the island, the several deities presented themselves before _Sang yang Gúru_, who then ordered them to take _téja_-grained wood, earth, and stones, for the purpose of making him a heaven of the most transcendant beauty, it being his intention to vie with the Almighty himself; and in order that he might be on an equality with the Almighty, he gave orders for the construction of a _báli márchu kúnda_, which should resemble the _âras_ of the most divine; and like unto the _Súrga Púrdos_ he made the _Surga Loka_. To resemble the _Yamáni_ he formed a _káwah_; corresponding to the _Wailul_, or hell of perishing cold, he made _Endut Blagdába_, or the place of filth; similar to the bridge _Seratal mastakim_ he made the bridge _Ogalágil_. He at the same time made himself as many _jawátas_ as the Almighty himself had _malaikat_ (or male angels), also 100,001 _widadáris_ (or female angels), the odd one being _Batárī Ráteh_. _Sang yang Gúru_ further provided himself with a consort, whose name was _Batári Uma_.

All this having been accomplished, the _Jawátas_ and _Widadáris_ assembled under the _báli márchu kúndo_, and began to drink of the _térta komandálu_, or invigorating beverage, which soon made them quite happy.

While they were still quaffing, _Rémbu Chúlung_, one of the _Rasáksa_ (who are the dregs of creation) having observed them, descended from above and joined the party. When one of the _Jawátas_, called _Chándra_, perceived this, he made a motion to _Wísnu_ to apprize him of it. Before therefore the beverage, which the _rasáksa_ had applied to his lips, had time to descend into his stomach, _Wísnu_ shot an arrow into his throat and stopped his passage. The head only of the _Rasáksa_ (being all that experienced the effects of its immortalizing quality) re-ascended, and became the devourer of the sun and moon (observable at eclipses); the whole of the rest of the body perished. Hence originates the great noise and clamour which is always made on an eclipse of the sun or moon, the object of those who make it being to drive away the animal which on those occasions attacks the luminaries, and thereby produces what are termed eclipses. * * *

(The scene which follows is too indelicate to be inserted).

_Sang yang Gúru_ immediately dispatched all the deities to destroy it, and to prevent its growing into any thing gross or unnatural.

The deities accordingly went forth and commenced their attack, darting all their missile weapons at it. Instead, however, of suffering from the effects of their weapons, it only increased in size, and forthwith began to assume a shape, of which the weapons called _cháhra deksána_ formed the head, those called _lampang mang'gala_ formed the two shoulders, and those called _gáda_ the rest of the body. The former being now complete, and of a very terrific appearance, all the deities were greatly afraid and ran away from _Sang yang Kála_, the name of the monster, as it continued to pursue them. The deities fled to _Sang yang Gúru_ for protection and assistance, informing him of what had happened, and telling him, at the same time, that the _Sang yang Kála_ was advancing in order to inquire and find out who was his father.

The _Rasáksa_ immediately made his appearance, having eyes like the blazing sun, hair long, lank, and clotted with filth and dirt, his body covered all over with hair like a wild beast, and large tusks sticking out of his jaws.

Thus disfigured, he stood before _Sang yang Gúru_, and asked him who he was? The latter replied, that he was a powerful being and the ruler of many deities. "If that be the case," said _Sang yang Kála_, "then must thou be able to tell me who my father was?" _Gúru_ then said, "I know thy father, and will inform thee who and where he is, provided you comply with what I shall require of thee."

_Sang yang Kála_ assented, and then inquired what it was that _Gúru_ wished him to do. "That," said _Gúru_, "I will point out to you, and if you fail to do it, I will instantly devour you. You must, in the first place, however, make obeisance to me." While the _Rasáksa_ was in the act of prostrating himself before _Gúru_, the latter plucked two hairs from his head: upon which the former opening wide his mouth, _Gúru_ thrust his hand into it, and wrenched out his tusks and the poison which was at their roots. The poison he deposited in a small vessel, and of the tusks he formed two weapons, called _limpung_ and _neng'gála_, so heavy that it required seven hundred men to lift one of them.

* * * * *

_Sang yang Gúru_ then confirmed to the _Rasáksa_ the name of _Sang yang Kála_: after which, becoming greatly enraged with his consort, he seized and held her by the toe, upon which she began to bellow, and was immediately transformed into a female monster, receiving the name of _Dúrga_. He then gave her to _Sang yang Kála_ for a consort, and allotted them for a place of residence the island called _Núsa Kambángan_, where they continued to live very happily.

_Sang yang Gúru_ then ordered the deities, _Bráma_ and _Wísnu_, to go and destroy the forty children of _Rémbu Chúlung_, the devourer of the sun and moon. They accordingly destroyed all the children except one, named _Putút Jantáka_, whose severe penance alone saved him.

After this _Gúru_ saw in his sleep an appearance like a rainbow, and which seemed to be portentous of some great event. _Sang yang Támban_ being sent by _Gúru_ to make inquiries respecting the nature and meaning of this sign, which, from its being in the water, he termed _súba síta_, _Támban_ went under the water, and saw there a devotee, who, notwithstanding his situation, was quite unwet from the water, and undergoing the penance of remaining perfectly still and quiet.

_Gúru_ being informed of this, and feeling jealous of what the devotee might gain by his penance, became very desirous of causing him to break his vow: he accordingly sent a number of _Dewátas_ and _Widadáris_ to tempt the hermit. On their reaching the spot where the latter was, they were not asked to sit down, and were completely disregarded by the hermit. _Bráma_, who was one of those sent, then observed to the hermit, that such haughty and neglectful conduct was highly unbecoming, and that if it proceeded from ignorance, on his part, of the rank of the persons sent to him, he begged to inform him that they were the messengers of the Great Deity, and ought to be attended to.

These words making no kind of impression on the hermit, who continued obdurately silent, the deity, _Sang yang Séwa_, then advanced, and addressing himself to the hermit, spoke thus: "Holy hermit, be not offended with what _Bráma_ has just said to thee. I come not to disturb or annoy you, but merely to apply to you for the means of curing the sickness of _Batári Uma_, who has been taken very ill." Neither this, nor any other of the devices which the rest of the deities successively had recourse to, succeeded in making the hermit break his silence. The deities, however, being determined to do all in their power to make the hermit break his vow of uninterrupted silence, _Sang yang Sámbu_ took a vessel of water and emptied it upon him, while others, at the same time, began to belabour him with sticks. Notwithstanding all this, the hermit persevered unshaken in his resolution of maintaining a dead silence. Seeing this, _Sang yang Báyu_ came up and began to batter his head with stones, which, instead of doing any injury to that usually tender part, were only broken themselves into many pieces. _Bráma_ had then recourse to fire, which he heaped about the hermit, so that he was, for a considerable time, entirely concealed from the view, by the vast flames thereof, and supposed to be completely destroyed. When the fire had done burning, however, the hermit was observed to continue in the same situation as before, uninjured by the destructive element, and, like gold, only the more pure and beautiful.

Astonished and exasperated at all this, the deities then began to assail the hermit with all their various weapons, viz. 1. _chákra_; 2. _kónta_; 3. _hardadáli_; 4. _neng'gála_; 5. _parátu_; 6. _límpung_; 7. _pasopáti_, and 8. _trisúla_. The body of the hermit proved invulnerable. The deities then, quite confounded and ashamed of their failure, returned to _Gúru_, and informed him of all that had been done.

_Sang yang Gúru_ then went himself to the hermit, and asked him what it was he wished to obtain by his penance, telling him at the same time, that if he was desirous of having beautiful and accomplished virgins, he had plenty at his service. Receiving no reply, _Sang yang Gúru_ then said to him, "I know what the object of this penance is, and I should possess very limited power if I did not know every wish of thy heart. Thou art ambitious of supplanting me in the power and rule which I hold in heaven; but thou deceivest thyself. Wert thou to do penance for one thousand years, while I should continue to enjoy myself in a series of uninterrupted pleasures, thou wouldst never be able to come near to me in power or glory; for after _Téja_ or _Cháya_ (which signifies light or brightness), _Búmi_ (the earth), and _Lángit_ (the sky), I stand the next eldest work of creation; and the power superior to these just mentioned is _Sang yang Wisésa_, who is the oldest and greatest of all." Upon this the hermit could contain himself no longer, but, bursting into laughter, said, "Thou art wrong, and what thou hast said of _Sang yang Wisésa_, is true of the Almighty himself only, whose displeasure thou hast consequently incurred by what thou hast just stated. Know that I am _Sang yang Kanekapútra_; and to prove to thee that I know better than to believe what thou hast said of _Sang yang Wisésa_, I would only ask thee who could have been the cause of those sounds which were heard by _Wisésa_ before the heavens and earth were. Without doubt they were occasioned by a power older and greater than him."

On this _Gúru_ was silenced, and had not a word to say. He then entreated _Kanekapútra_ to tell him who this eldest and most powerful being was, proposing, at the same time, that he should go with him, and become joint ruler over the deities in heaven. "These sounds," answered _Sang yang Kanekapútra_, "were the voice of the Almighty, signifying his will that there should be created things of an opposite nature to each other, as male and female, above and below, father and mother, beautiful and ugly, &c. &c.--every thing created having its opposite, except thee and me, who are one and the same."

_Sang yang Kanekapútra_ and _Sang yang Gúru_ then ascended to heaven, and seated themselves on the _Báli márchu kúnda_. After they had remained there for some time, _Sang yang Gúru_ perceiving a case belonging to _Sang yang Kanekapútra_, to remain constantly shut, inquired of him the cause thereof, and was told by him that it contained the most precious of all precious stones, which had the wonderful power of making the possessor of it feel neither hunger, cold, nor thirst, &c. and which fortified him against the effects of water, fire, &c.

When _Sang yang Gúru_ heard this, he requested to have the stone; but _Kanekapútra_ told him it was of so subtile a nature, that it would pass through the hands of innumerable people, and would never remain with any one but him destined to be the possessor of it. _Sang yang Gúru_ asked _Kanekapútra_ to part with the stone, and give all the other deities an opportunity of getting it, provided it should not remain with him. _Kanekapútra_ then threw up the precious stone, and _Gúru_ caught hold of it. It not only passed through his hands, but also through the hands of all the deities who successively caught and attempted to retain it. The precious stone then falling down upon the first region of the earth, where presides the deity _Pratiwi_, dropped successively through all the others, without the presiding deities _Bagáwan Kusíka_, _Sang yang Gáng'ga_, _Sindúla_, _Drampólan_, and _Manik Kóga_, being able to retain hold of it, till, coming to the last region, _Anta Bógo_, the presiding deity, who was in shape like a dragon, opened his mouth and swallowed it.

_Sang yang Gúru_ then asked _Sang yang Kanekapútra_ what he should do to become possessed of the precious stone? _Kanekapútra_ replied, he must go and search for it as far as even the seventh region of the earth. _Sang yang Gúru_ approved of this, but at the same time wished that _Kanekapútra_ should go himself, accompanied by all the deities. _Kanekapútra_ accordingly set off, and on his arrival at the different regions, was successively told by the presiding deities, that the _retna dumíla_ had slipt through their hands, and had passed down into the seventh and lowest region. When he came there, he and all the deities who accompanied him, were kindly received by _Anta Bógo_. _Kanekapútra_ then told _Anta Bógo_ that _Gúru_ was desirous of having the precious stone, and would be greatly obliged by his giving it up to him. _Anta Bógo_ declined compliance, and immediately his body became extended so as to encircle the whole of his region. It is further reported that he had ninety nostrils. _Kanekapútra_ perceiving that _Anta Bógo_ was making a display of the power he possessed, gave orders for all the deities to enter his body by his various nostrils, and to make search for the vessel called _chúpu mánek astagíni_, in which the _rétna dumíla_ was deposited.

* * * * *

_Wisésa_ seeing what had taken place, reprimanded the parties concerned for their folly and mistake, and at the same time ordered that they should all forthwith depart out of the body of _Anta Bógo_. He next desired that the body of _Anta Bógo_ should be carried away by the deities, in the same manner in which they had formerly carried the mountain. On their way with it to _Sang yang Gúru_, the body decreased gradually in size, till it vanished entirely.

_Kanekapútra_ was highly incensed against _Anta Bógo_ for his provoking conduct, and was just going to complain of it to _Sang yang Gúru_, when, to his surprise, he perceived _Anta Bógo_ himself under the seat of _Sang yang Gúru_.

_Sang yang Gúru_ seeing _Kanekapútra's_ displeasure increase, he requested he would not be offended with _Anta Bógo_, as his conduct was merely intended for a little merriment. _Sang yang Gúru_ then desired _Anta Bógo_ to deliver up the _chúpu mánek astagína_, which he accordingly did.

_Sang yang Gúru_ not being able himself to open the _chúpu_, handed it over to _Kanekapútra_; but neither he nor any of the other deities, who successively attempted to open it, could succeed. _Anta Bógo_ was then applied to: but he said, that so long as he had had the _chúpu_, it opened and shut of itself, without his knowing how. Holding up the _chúpu_, _Sang yang Gúru_ then threw it down with great violence; upon which it broke in pieces, and vanished from the sight. The _chúpu_ and the _rétna dumíla_ which it contained then became, the former a _Báli simarakáta_, the latter a virgin, to whom _Sang yang Gúru_ gave the name of _Tesna-Wáti_, and who continued to remain in the _Báli símarakáta_ till she grew up. _Sang yang Gúru_ afterwards taking a fancy to this virgin, wished to make her his wife. She consented, on condition of his giving her such proof as she required of his divinity and power, and that was by his supplying her with three things, viz.: 1. A suit of elegant apparel, which would last her for ever without being in the least tarnished; 2. A meal which would cause her never to feel hunger more; 3. A musical instrument called _gatóplak_, of the most melodious sound. All these _Sang yang Gúru_ promised to get for her on her agreeing to prove faithful to him.

In furtherance of his intentions, he ordered the deity _Chítra lága_ to go to _Núsa Kambángan_ and call _Sang yang Kála_. When _Sang yang Kála_ came, _Sang yang Gúru_ desired him to bring his son, called _Kála Gamárang_, in order that he might dispatch him in search of the three things required by the virgin, _Tesna Wáti_.

To induce _Kála Gamárang_ to exert himself in procuring them, _Sang yang Gúru_ told him, that if he should be successful, he would be rewarded by the privilege of coming to heaven whenever he chose, without molestation from the other deities.

_Kála Gamárang_ then took leave, bellowing and making a great noise, so as to alarm and bring out all the deities, whom, as they stood in his way, he insulted and disgraced by striking some, and spitting in the faces of and treading upon others. Highly indignant at such base treatment, the deities, one and all, pronounced a curse upon him, that he should never be allowed to defile heaven with his presence, and that he should be transformed into a wild beast.

_Kála Gamárang_ then proceeded to a place called _Táman Banjáran Sári_, where he saw _Déwi Sri_ (the wife of _Wísnu_) bathing in the azure main, (or _Segádra Nila_). Enamoured by the enchanting display of the naked beauties of that lovely female, his whole soul was fired with such an irresistible desire, and so rivetted and attracted was he, that he unconsciously rushed forward towards her, when she, greatly terrified, and leaving all her clothes behind, ran off with all speed to her husband. _Kála Gamárang_ pursued the lovely fugitive till she reached the abode of her husband _Wisnu_, and being informed on inquiry of him that she was his wife, _Kála Gamárang_ demanded her of him. _Wísnu_ consented to let him have her, provided she herself would consent. The question being put to her she refused to go to _Kála Gamárang_, who then said that her not liking to come to him was all a pretence, and nothing more than one of those tricks which the female sex are constantly in the habit of practising. On _Kála Gamárang's_ attempting to carry her away by force, _Wísnu_ whispered her to run off to _Mendang Kamúlan_, and enter and take refuge in the body of the king's wife, called _Dérma Nastíta_. _Wísnu_ at the same time disappeared. _Kála Gamárang_ followed, and continued to pursue her over hill and dale, and through jungle and forest, till becoming tired and exhausted, she was on the point of being overtaken, when _Wísnu_, causing his weapon to be changed into the root end of a rattan, it got entangled about the legs of _Kála Gamárang_, and threw him down. Notwithstanding that, however, _Kála Gamárang_ still attempted to pursue her, when she, aware of the advantage she then had over him, cursed him, and pronounced him to be a hog, which he immediately became. _Kála_ then attempted to stand upright, but he could not. Resolved, however, not to desist from the attempt to obtain the object of his desire, he said within himself, that he would follow and pursue her into whatever recess she might betake herself. Coming to a river, he saw the image of what he now was.

When _Sri_ reached _Méndang Kamúlan_ she entered the body of _Dérma Nastíti's_ wife, who was most beautiful. _Wísnu_ at the same time went into the body of the king himself, and assuming the title of _Prábu mang ngukúhan_, became the first king of Java. _Sang yang Gúru_ being informed of the fate of his messenger, _Kála Gamárang_, sent again to the virgin, _Trésna-Wáti_, to entreat her to become his. This, however, she positively refused, on any other terms than those she had already made known to him. Upon this, _Sang yang Gúru_ began to embrace her. The resistance she made, joined to the rough and violent manner in which he proceeded, caused her to expire in his arms. He then sent for _Kanekapútra_ to carry her body to _Méndang Kamúlan_, and there bury it in the wood, called _Kéntring Kendayána_, which he ordered to be previously put in order for its reception.

The body being buried there, from its head sprung up a cocoa-nut tree, * * *. From the hands grew up plantain trees, from the teeth Indian corn, from other parts _pari_, &c. &c. The _pari_ was guarded by * * * and over these three was placed a head called _Ráden Jáka_.

_Sang yang Pretanjála_, the deity of the north-east, anxious to know where _Wísnu_ was, ascended into the air, and having looked down and seen some fine rice growing, he immediately descended in the shape of a bird, and began to devour it. _Ráden Jáka_ perceiving this, threw a stone at the bird and frightened it away.

_Kála Gamárang_ (the hog) having ascertained where _Sri_ was deposited, went to the wood _Kéntring Kendoyána_, and began to eat of what grew there. When _Wísnu_ saw this, he changed his weapon from the root end of a bambu into that of pointed bambu stakes, which being trod upon by the hog, caused blood to issue. * * *

The birds which came to eat the _pari_, and which were frightened away by those who guarded it, flew up into a tree, which, from the retreat it afforded to the birds, received the name of _Arén_ (_Lirénan_, signifying a place of refuge). _Ráden Jáka Púring_ then ordered the protectors of the _pári_ to make a flight of steps up the tree, and to lop off the branches. In doing this, the juice which issued from the tree being tasted, was found to be sweet and capable of making sugar, which was then first discovered.

Some of the juice of the tree being carried and presented to _Wísnu_, was ordered by him to be taken to _Sang yang Gúru_ by _Kanekapútra_.

On _Kanekapútra_'s opening the hollow bambu in which it was contained, previously to presenting it to _Sang yang Gúru_, the fermented liquor flew up into his face, and caused him, when he tasted it, to put out and smack his lips with pleasure and satisfaction. _Sang yang Gúru_ then ridiculed him for his simplicity, and pronouncing in ironical terms his opinion thereof, the words were irrevocable, and _Kanekapútra_ then had his lips turned up, his hinder parts pointed and projected, a gruff voice and a pot-belly.

* * * * *

Of the children of _Pútut Jantáka_, the first was in form like a white rat and about the size of a dog, and was named _Tíkus Jenánda_: he had an innumerable host of followers. The second was in shape like a hog, and was named _Demálung_: he also had thousands of followers. The third was in shape like _Kutíla_, and had likewise many followers. The fourth was like a buffalo, and was called _Maisa Dánu_. The fifth and sixth were _Kála Sering'gi_ and _Kála Músti_, and resembled the male and female _bánténg_, or wild bull and cow. The next was _Ujang_, and was in shape like a _kídang_, or small deer. The next, _Kirandé_, was like a stag. The next, were like sea and land tortoises.

All were greatly distressed for want of food, and annoyed their parent by constant craving for it. The father then told them to go to _Méndang Kamúlan_, where they would find all sorts of produce; enjoining them, however, to take nothing without first asking for it. The children, one and all, immediately answered in an assenting voice, and forthwith repaired to _Méndang Kamúlan_, where they arrived in the middle of the night, and being very hungry began to help themselves to what they saw before them, without leave or ceremony. The persons who guarded the _pari_ (_júru sáwah_) heard the noise they made, and were at a loss to know what it was. At last one of them came out with a torch in one hand, and a large knife in the other. When the son that was like a hog saw him, he ran towards him to attack him, and received a cut in the head, which, as he was invulnerable did him no harm. When the _júru sáwah_ found that he could not cut the hog, he immediately assembled all his fellows, who commenced an attack upon the hog, and whose numerous torches made the night as light as the day. Unable, however, to hurt him, they went with _Ráden Jáka Púring_ to report to _Prábu Méndang Kamúlan_ what had happened. The king then gave orders for all his people to go with whatever weapons they could muster, and use their utmost endeavours to kill the animals which had got amongst and were destroying the various plants. With the king at their head, all the people who could be assembled went forth to destroy the noxious animals. When the latter saw the host approaching, they made a vigorous charge and dispersed the enemy, who were unable to make any impression on their invulnerable bodies, but received themselves many wounds in various parts of the body. The king then recollecting something prophetic of the event, instantly retreated with all his people, pursued by the victorious animals to a considerable distance.

The king then dispatched his younger brother, the _Júru Sáwah Ráden Jáka Púring_, to his old friend at _Méndang Agung_, who was called _Andong Dadápan_, and also to _Ké Géde Pengúkir_, who was along with the former, to solicit their assistance in extirpating the wild animals, which had, as they must well know, overcome the king and all his people.

_Andong Dadápan_ and _Ké Gedé Pengúkir_ were found sitting. Another, named _Ráden Séngkan_, then came up, as also _Ráden Jáka Púring_ himself, who kissed the feet of the two first mentioned, having his own feet kissed in turn by _Ráden Séngken_.

_Ráden Jáka Púring_ then began to inform them of all that had taken place; but _Andong Dadápan_ told him there was no occasion to proceed, as, from his divine power, he was perfectly acquainted with the circumstances.

_Andang Dadápan_ and _Ké Gedé Pengúkir_ signified to their respective sons, that they wished them to call their warriors, whose names were _Wáyu yang_ and _Chándra Máwa_. The first, who belonged to _Andang Dadápan_, was black, short, stout, round-shouldered, pot-bellied, with a short neck, large ears, whence exuded a waxy substance, red eyes, a projecting forehead, a snub nose, with long hair hanging over his forehead. The second, who belonged to _Ké Gedé Pengúkir_, was short, of an awkward appearance, having a long neck and a small head.

When those two extraordinary persons made their appearance, their masters placed them under the orders of _Jáka Púring_, and at the same time furnished him with a short spear and a stick, instructing him, when he unsheathed the former, to keep it always pointed towards the ground. _Ráden Turúnan_ and _Séngkan_, which were the names of the sons of the two warriors, also presented _Jáka Púring_ with a bambu cane, with which they instructed him to beat violently, when he should be in need of their assistance, promising that they would immediately be with him.

_Jáka Púring_ then returned to the king of _Méndang Kemúlan_, and presented to him the two warriors, &c. The king then ordered all his people to prepare for an attack upon the wild beasts, which was not attended with any better success than before.

The two warriors, who had remained behind drinking, the one cocoa-nut water, and the other rice water, being perceived by the queen (_Déwi Dérma Nastíti_), were reprimanded by her for skulking, while all the others were engaged in fight, and were accordingly recommended by her, in the event of their not choosing to bestir themselves, to return whence they came.

Ashamed of themselves, the two warriors began to weep, and having entreated her forgiveness, they repaired with the rapidity of lightning to the scene of action. When they reached it, _Wáyu yang_ had himself washed with rice water, and the dirt which was scraped off his body was formed into a _black dog_, with a streak of white extending from the tip of his nose along the ridge of his back, to the extreme point of his tail. This dog was called _B'lang Wáyung yang_. _Chándra Máwa_ having had his body cleaned with cocoa-nut water, the dirt which was got off it became a _white cat_, with a corresponding black streak from the tip of its nose to the end of its tail.

This wonderful dog and cat were then directed to go and attack these destructive animals. Commencing with the hog, the dog, after having dispatched him and all the more fierce and strong animals, killed the monkeys, and others which he could not follow up the trees they ascended, by the powerful sound of his voice alone; while the cat busied herself in putting an end to the rats, and such other animals as she was peculiarly calculated to destroy.

_Kalamúkti_ and _Kála Seréng'gi_, distressed and enraged on account of the death of their brothers (the noxious animals), who had thus been exterminated, petitioned their father, _Pútut Jantáka_, to permit them to go and revenge themselves on the authors of such a dire calamity. This being granted, these powerful personages, whose bones were as hard as iron, their skin like copper, sinews like wire, hair like needles, eyes like balls of fire, feet like steel, &c. went forth, and in the strength of their rage made a road for themselves, by tearing up trees by the roots, and removing every other obstacle which stood in their way.

The two _Kálas_ attacked them with such fury, that the warriors flew up into the air, and then darting down, carried off the almost dead dog and cat, which they then put down again in a place of safety at some distance, where they washed their bodies with cocoa-nut and rice water, and rubbed them with bambu leaves. In shaking themselves to dry their skins, a number of hairs fell out of both dog and cat, and became respectively so many more animals of the same species.

All of the dogs and cats thus produced commenced an attack upon the _Kála_, but without being able to make any impression on them. Compared to them, they were only like so many ants by the side of the mountain _Merápi_.

_Ráden Jáka Púring_ perceiving that the dogs and cats were no match for the _Kálas_, immediately began to beat with the _bámbu_ which was given him to use in times of distress. _Ráden Séngkan_ and _Turúnan_ forthwith made their appearance. Being armed each with a rattan, seven cubits in length, and of a most exquisite polish, they beat the _Kálas_ till they were nearly dead. _Wáyu yang_ and _Chándra Máwa_ then secured the two _Kálas_ with ropes, and tied them to a tree.

On recovering from the miserable state into which they had been beaten, the two _Kálas_ began to lament this unhappy fate. Their father, _Pútut Jantáka_, hearing their cries, determined to attack the enemy himself. Proceeding with _Ujong Randi_, he found on his way a large square stone, measuring ten fathoms: throwing this stone high up in the air, and placing himself under it, so as to receive it upon his head, the stone, instead of breaking his head, was itself broken into several pieces.

At this mighty deed he became transformed into a large and frightful monster. In this new shape he attacked the enemy, who being dreadfully alarmed at this horrid appearance, betook themselves for protection to their master the king.

_Ráden Jáka Púring_ then coming out and pointing his unsheathed spear towards the ground, it immediately sent forth a huge snake, in size like a tall tree, and whose poisonous breath was like the smoke of a crater. This snake was a species of the _sáwah_ kind.

On _Pútut Jentáka's_ reaching the royal presence, he found that the king no longer appeared in his former and assumed character, but had returned to that of himself, viz. _Wísnu_. _Jentáka_ was so much confounded and alarmed at this unexpected and wonderful event, that he was greatly terrified, and ran away to hide himself among the scarecrows in the rice fields. The king pursued him for a short distance, and then returned with all his people. On their way back one of the _jùru sáwahs_, called _Kiai Túeh_, began to boast of _Jentáka_ having run away from him, and the ludicrous manner in which he spoke of _Jentáka_ occasioned great merriment among the party. While holding forth in his own praise, and in disparagement of _Jentáka_, he happened to come against the scarecrow where _Jentáka_ was, upon which _Jentáka_ immediately shewing himself, put on such a horrible look as quite petrified _Kiai Túeh_, and made him drop apparently dead with fear. The king being informed of this then came up, when _Kiai Túeh_ seeing the king, and being no longer afraid of _Jentáka_, got up, and walked off. This circumstance occasioned all the people to laugh very heartily.

On the king's approaching _Jentáka_, the latter addressed him thus: "I beg your pardon for what has happened. I have no wish or intention to be your enemy: on the contrary, I am ready to become your humble slave, and to do whatever you command me." The king accepted his proffered friendship and services, and told _Jentáka_ that he would dispose of him as follows, viz. that he should reside under _lúmbungs_ (or granaries), and live upon such quantities of rice as should exceed that which the owner calculated upon having. That he, and all his family and posterity, should also inhabit the troughs in which rice is beaten out, and the fireplaces of kitchens, also the front courts of houses, of the highways, and dunghills, &c.

The king then commanded that all persons, after beating out rice, or after washing it in the river, or after boiling it, should leave a small quantity, as food for _Jentáka_ and his family.

The snake of the _sáwah_ species, above spoken of, having gone over all the cultivated grounds which had been destroyed by the wild and noxious animals, and caused them all to be restored to their former state, extended itself along the ridges of the rice fields and died. The king hearing this was greatly distressed, and on approaching to the place where the snake had expired, instead of its dead body he beheld a beautiful virgin, elegantly dressed out in maiden attire. The king was struck with her appearance, and going up to her spoke thus: "Lovely damsel, my only life, behold thy brother, who comes to carry you to the palace he has prepared for you, and in which he will be ever happy to guard and protect you; when there thou shall reign sovereign mistress."

The virgin, who was called the _Lúeh Endah_ (or the most beautiful damsel), replied that she felt much honoured by his handsome compliments and kind intentions, and that she would be most happy and willing to meet his wishes; but as a proof of the sincerity of his protestations of love and affection, she required of him that he should come every morning and evening to the rice fields, and that on his having done so she would consent to be his wife. Having spoken to this effect, the lovely virgin disappeared. The king was at first inconsolable for the loss of her, but recovering himself, he returned to his palace with all his retinue.

The country became very rich and productive, living and provisions of all kinds being very cheap and the people all good and happy.