(p. 111 of scanned document; p. 135 of 167 in PDF)

T R A N S C R I P T I O N S

AND

T R A N S L A T I O N S .

DONE BY

AN

EMPLOYEE OF THE GOVERNMENT OF THE NETHERLANDS INDIES.

(Though inaccurate they contain material to fill in the gaps in the Lampung text).

Translation by Christopher Miller

Montreal, Canada

2015-12-13

Translation of the Javanese text of Manuscript Side N. 1 (See page 50).

PANCALIMA.

INDICATION OF AUSPICIOUS AND INAUSPICIOUS DAYS IN THE MONTH OF MOHARRAM.

The 1st day. The first day is named Inagaran Swelirang Penlawiri; it is an auspicious day in which God decided to create Adam and the prophet Muhammad.

The 2nd day. Auspicious day. This day God created Hawa [Eve], Adam’s wife.

The 3rd day. Named day of Tigers. For sick people this day is vary unfavourable. Children born this day remain stupid. It is auspicious for planting and merchant businesses.

The 4th day. Day of Cats. Birth of the angel Gabriel; unfavourable for business; extended credits will be reimbursed with great difficulty.

The 5th day. Day of Elephants. All undertakings will be followed by great success.

The 6th day. Day of Lions. This day God became irritated with Adam and visited on the Earth all ills and misfortunes.

The 7th day. Day of Mice. Unfavourable, especially for those with illnesses who will certainly die.

The 8th day. Uruh. Day of Noah’s birth; auspicious.

The 9th day. Toh, unfavourable. Children born [this day] will certainly become overactive.

The 10th day. Day of the Dragon. Favourable to marine and commercial undertakings.

The 11th day. Weduh, auspicious. Children born [this day] will enjoy a long life.

The 12th day. Very unfavourable. No undertaking will succeed.

The 13th day. Favourable.

The 14th day. Favourable.

The 15th day. Iwak. Day of Joseph’s birth. Children born [this day] will be good-looking.

The 16th day. Unfavourable.

The 17th day. Ulung. Very favourable day. This day the angels watch over kings and keep them from all iniquities. Day of birth of the prophet Jesus.

The 18th day. Kalbeh. Favourable for undertakings, ufavourable to those with illnesses.

The 19th day. Kaladay. Day of birth of the prophet Ishmael, it is auspicious.

The 20th day. Leppan. Auspicious day, on which the prophet Muhammad set off travelling for mercantile business. The good angels protect believers.

The 21th day. Very unfavourable.

The 22nd day. Awung. Children born (this day) will become very wise/well-behaved.

The 23rd day. Punggung. Favourable.

The 24th day. Unfavourable. Day of the birth of Iblis (the devil).

The 25th day. Unfavourable, Children born [this day] will sin greatly against God and their parents.

The 26th day. Day of the Scorpion. Very unfavourable.

The 27th day. Favourable for planting and for business undertakings.

The 28th day. Piruyu. Favourable for princes’ and priests’ audiences.

The 29th day. Very unfavourable.

112

1 This manuscript was found in the possession of a priest of the Sekampong division.

The 30th day. Nakaas. Favourable day.

Translation of Manuscript side T. (See page 71).

You who read these lines, receive my greetings.

Since the moment of my birth misfortune has followed me, — rarely his my oh-so-tired body found some rest.

Like rice planted in rocky soil, you languish, oh my body!

In thsi way my life bghas become unbearable; though something good happens it has no effect for its rarety.

It is like a few drops of rain in a long drought.

Without parents and abandoned I find expressions of interest nowhere.

Even my love has no compassion.

In tears I behold the dance hall where my beloved is.

An insignificant Nipa leaf, serving to cover over the Sesat (dance hall), attracts more interest than my miserable existence on Earth.

It is of no account to her where I wander as an outcast.

Such is my life, my well-loved Putri Sinjar Bulan is indifferent to my fate.

Wherever I may be, whatever becomes of me, nobody is concerned with me.

I am like a place under siege whose commander has been killed, I am like a ship without a compass.

If from atop a bridge I behold my reflection in the water, I turn from the image in fright.

The animals of the desert cannot see my tears without compassion.

Awake or asleep, the image of the one I love haunts my soul.

It is as if God in all His power does not recognise me and I am abandoned like a orphan.

My face is enough to send girls fleeing as soon as I show myself. Wherever I appear, I give rise to horror.

Lying in the bath and meditating on my unhappiness, I imagine myself a ship broken on the rocks, delapidated and abandoned by the sailors; it is beaten by the waves that will soon break it up entirely.

My life is like a leaf chased by the hurricane, finding not the slightest respite.

In vain I search for succour and help, though I have long given myself up to God’s guidance.

You who hope for my disappearance, know that it will soon come about;

I will no longer write you, I no longer wish to be your servant.

Already you have too long been the cause of my unhappiness, you have caused me too much trouble, you have given me too strong offence.

Like an abandoned orphan I have begged for your protection, like an outcast I am rebutted. Death will be welcome to me.

Because of your treatment the desire for pleasure has left me.

Why have you treated me so?

If you do not love me,

Why then feed my hope?

If you do not want ot love me,

What then would be the aim of my life?

Know this, oh Putri Sinjar Bulan, that these are my desperate thoughts;

And this is also how the fine people of my kampong think.

113

Transcription of Manuscript side U. (See page 73).

BANDUNG TANGIS LAMPUNG.

Salamualla ikum Ala ikum isellam Niku niku ku tulis surat battui ku Ngajo lawi jaklunik ram mampakat ma kuwinju jawoh hatti,Dajo ku pena mawat tegasni glalawi; Niku ma temon nyansat kiaga tundih Patti; iman mu ma temon wat, ngareto reto hatti niku ngandandan Jambat, kidangnya jido lawi Bang numpang kie jung Sarat maku Lago kinandi; kimu santun sai sakat mutuntong liak kiapi, peros Pakik jasaiwat ma lekot henning Htti luttan pegat musikat buangkon ma ginjangni, gunamu dinyak Mawat nungah ngariwok niku jangan dipiara kalasai sakat mawat, Pumali buangkon radu, nantilah, saya nuntun jadara niku niku Kaka sibubong kaluya mula nyamak Nyamanbat lajukan do rasan mu Masimak damu temon pandai Nya kiwai rubok kidang pagunku Selom niku di juyu rampo, mula diri ma muangkon, mu buwang Liwan saki injuk liwan di barat. Buki kadar cawamu, kidang lingkat bulipat makulitni budimu myinsap pagun ,utalat kidang iyu dagoi Payu mirak arup mumawat pagun Asanya diku mulaku tandak jagat kakalau kubu laju ku penah pagun Mawat matti damu teduhku kinjuk nya bale putih kapo sakat ibarat buling layu karimpa kumat sakat.

Liu sai ribu peku bamg mawang numpuh sakat watunyin bangi dialu, sai makung Hatti halu, watku talat kenna galugur batu bani napas lagiwat, anying Timbang ni kapo kadi lalayang pegat tintok tiumban mawat Singanggu buriburibu kiudian dukat datang kaluar japulau sambu sangkan ketemulu mampahat Pilihmu radu kuallu inju wat injuk Mawat mudandan tikas kinya; padi Si Lamung battu,

Banyak Rejung pegi ka Illet Orang pun terlalu banyak lallu, kallu kaka sampe di ajat, asing piku nya Numpang diku, mulaku tulis surat kiniku Ma-kanamu duduk sennang putampet Raduwat jengan taru; kinjuknya kapo Mawat hulun ramah nandungku; tajalan laook asat gambangnya dipalayu; kisantoor pagun sakat samar lanna Imurku lawi; lapa dirani panas buhindom ma jengan taru, juri ki kadar napas mati nyumang tinemmu; kalu kitta pucerai lepas cawa sai radu’

Aku ini suda dapet pas, habar nya banyak orang disitu; malancar kan jung tatah dengan mas ma guna Mu ngandang orang nyang patu; Nungah ladang mu mandakilas, saki Liom saranta malu, kantu kakaku Targas tipi bujang piattu dang salli ki Tiwas sapuk dikahandakmu; saidappk Pilih kras ngambuntu tarisnamu; kainyin Dang mudur tubas, sedang baris sai Radu; kitta narajang mapas sina luhoot kudiku sai dinya radu tikkas, manihan kuwinu inu satera tanjung kanas; Bennang caka mangdudu; dawat najal di karthas daluang kena bany; kamasan Ngalebur mas, sudah ancur manjadi satu; Manakan dapat mulepas, Atiku ini Belum butantu, najin dilalat sagara leppas saya harap butbumu diku; kallu saya mubuang leppas mesti mengan Burung sabuku; sabung dandan resan Matubas niku sampe kasiagunganmu; Masok di gedung kenna simbur mas, Hiwang kutulis didalam buku; sai Mambagai akan tenemmuku, ku Tengat iman tumban anti damu kutinggu Nya-asa muwandan jagat bangmu Cacar malaju; ma muwiman sappi Banglas kimuwiman cama muwanggu; Tegoosni mirook mawat mati liom Nyajiku; kipilih dang mu sambat hiwanganku; Lailah mati sakat lalakun saiku temu kati laher di jagat; nanggung upo ri Guyu; menah kassini kiwat, sinna Lagi ku tunggu; paduman lintang Mirat layar patoh pambuyu, sina Jallan kiamat umba mecooh di Batu, selang indai kumawat sapa sayang diramku, sai diku Ngajak sinsat jahat nihan pilihmu batal diati kumawat pagun gegoh sai radu; sampe di ari kiamat Pagun juga indai angkonku; jaluni rm sarikat nyaka pandai diatimu; kutuliskan disurat sedah kutaruk didalam buku; Indai sakit ku lawi tamad surat tangis.

114

Transcription of Manuscript side V. (See page 77).

CARITA BADAN MISKIN.

Tumbai tumbai dahulu kalla mula majadi Badanku miskin dan jadi piattu; badanku Piamah ada kawawa lagi mulani tangis Didalam tulis hiwangku niku surat kitap Mirok kugawi Sai dinya punya surat batui ku ini kira, mudia hiwang ni lambang Sari Tanjung kait ni jaman kupusan Banyu mili Sakambang bunganiluh ilang sapulidangan iman dan batui ngitai Tangis di baris, miwang gulung gumulung. Pulau ku tiap jaooh Sagara kuwancam Hirang asat urung rasan miwang nyak Lagi laju mati; nunggallan, kinandi Hindo cawa Sai Sawu pandai lawu Battang hari ma pegat babarong kinyawa ku wilang pagun muiman decawa ijadapa resan doram, tanggung kizir gumizir Pegat iman mudi ulun budi Undan ber Unda; Subahi nellah adi temen damu Kinandi, lain dapo busebi petat talian Buwuk; diri tanggung tinaha ngaralang Buring kaingun; lepas dilom sangkaran Itung di gedung cina dandan hani ma jadi kuandan juga ma mingan inau Subahi nellah jambalang kuramatong, kiri Silom diliom kinandi kan cawa Sai Kundang niulun kulawi repa dulah kuganta maminwang ratong di pantun Niulun ram unyin unyin kakihan Ngido Sumu hada di kawin bathin Tungung nututk cawa mu Suba hi Nelah adi temen ana kinandi liwan dampar Saluwang ma ajini Sakali lapuk ma jadi gunuk luwang Mangeba

Kurang mulaku Samirin pai heingkondo hatimy jyakizir sauban umban-Kinandi kanca wawai pekon banton Mahion Palimbang nanda Sumgai mulani hila adi injuk ma dapo tetop Ninding dunia niulun; guyu my ka ku temu; hanja an nya gila alam Sirin mu balin rang laya; kuma Barih kusepo dipa dopo kusakar dipa Dorang inau subahi nelah ngarasa Kesal midang mulang ma ngalu sungi, Lijung dipa doharung asa di bangi Lapah narenam luhku jatuh Taru buhinti minwang nyimpar tangis Di jalan Subahinellah adi ngarasa Diri piamah kubiti munih niku Ranjak makau pudama nginjukloh Tijatuh mulanigila adi mapegaat kubincara muanjurkan numbai Reji mulaku jindomng buitung lambong bukira kira angon angon tijajau Catangnya kantu mati ma temon Huri ma dapo lagi Saije gunamu dinya bidadari kulawi iran Jamu pabunta mulengot muwiman Sayuk nuntun hati tilansung yupayu intokon nya kima buguna lagi dajonya lajuy tiumbang kas Bunu matu wabai bujuk nguwatkan Guyu wayah mu ratong adi pa Buring lawi api kanamu kiniku nyiau cayau burung dirantau jawa Ngarandah difri aduhku badan aduhku nyawa syang sukat calaka diri

Midang pikepang kebang mangapan tawai Lagi mulang bukeskos miwang diri Bilangan mati kinandi nyama Miwang Sijie tep Sai kuanggu Surat kuwanja kaderat madappk kusinsahi bupandun pai nya kidah kundang dalom kulawi midang Puteba teba bubatui nutuk Soongi Nurut Salongh hiumbak induh Harungan kuji Allah tubat kunyawa Surat kusangkan duman abar kiamat kulawi nyandangi dajo Ganta indanan radu mamak kin caringin ca kuning jajak nyinsing iyukidah jaga tra tanginya Siba Munih ratong di pantun niulun Adi pa nyawa lawi.

115

Transcription of Manuscript side W. (See page 80).

CARITA MISKIN.

Salamualla ikum ala ikum isellam; Ma-dinju kurang lagi tenemu turun Bumi satilah niali bambang aga Mamper ma sungi; dipa dialam kusirang niariwat tamat hati; wat saanak ngudo kumbang mulang Sipa nya lawi ibu bapa ngambuang Ulun kajuju niapi; ma bulumbang lagi, mawat kiapi cambai gugur kaliang mati tintok makena Cari midang majadi galang liom Nya diadi wari; nanggarah langit Giwang hambur ma dido kepi api Ma mati bujang niku diri Kulawi huri ma kena bilang Kiturun pisan Sijie, ginalan hening Ibarat wai di kubang rubo ku Manjang hari aga tanda mawat rang tedes rasa do dirie; kelot Pagun kusandang ma dapok kusinsahi; ria gila ki cadang saimawat tamat hati; tintoma kena Bilang kiturun pisan siji jung Luncur caka karang andasan kuma Lagi; bupilih sambil miwang ulun Sai lalang hatang ngangguyu nyarasani; Nyangaku ramku numpang mudah kincang kincang nu wai luni dipumatang kumbang jawa nya nanti; cambai Lanak kuliang buah tumbuh di pingger laook nya ngintang humbak rajuh Kulawi siji bakalan cadang mawat Bangiku lagi; lain dapo busebi siji radu tulisan juri di junjung daki pagun Kalah Sai jaman

Selang mi sai kukani inju ma Dapo kukan campur rami mabangi luh tinto sajajelan nengis cawa Sai saki ginalah hancur pisan hiwang ni hiwang ni kaka muadi puteri Tanjung hiran tangis ma pandai geli Nyabatui nanggalan; narenam Luh ku luah tibista munih hati Dajo ramba ginalah pagi mawat hening ni ram hulun tanjak pungah Sanak Sai mawat myari; Sarilang kain kasah jucu ditengah sungi; Sanak tuhani pungah mawat Sai tamat hati; kakalau bubalik tuah Dang reja jalu niati; wai rubo Banjir dungga pagun juga nya Mandi; muguyu Kidang kayak Lain ma kupandai; budimu liwan panjak ma teman terus di Ati; mupandang makuliak, budimu dana lawi; Sai mupahau kon dinyak mupakom pakai budi; Angon angon tikesa pilihma Kai tung lagi, — tamat surat.

116

Transcription of Manuscript side Y. (See page 82).

TABE SALAMU ALA IKAEM.

Transcription. Translation into Malay (butchered).

Kukarang pai dohiwang, Batui kudiri lawi, Ja luni numpuh malang, Balakma nangga bumi;

Aku karang ini tangis; tatkala tangis Saya di dunia; dari kecil; Piama dan piatu; maka besar tida katantuan

Maramba kima hiwang, Lalakun kujilawi, Laoot bena kusirang, silom pulau manjeti;

Tida lain pakarjaan Malinkan manangis Saja; hai, Saya Punya badan ini manarajang laot yang besar Sampi ilang polo polo; dimanjita,

Ampai siba Sangiang, Luhku tinto marintie, Miwang ngadop pumataing, Ido daratan lawi;

Maka baru Sampe Di polo Sangian disitu saya punya ayer mata terbuang tida tahan; Minangis ngadop gunung; Sayang dari daratan;

Dajunya kizirbumbang, Induh bumi kuwing gopi, Galumbang pulau panjang, Cukuh Tanjung pitani;

Maka Sakarang biar Saya Munduran Saja; Separti Galumbang polo panjang; Telok en tanjung pitani;

Masalah nikabuang, Diri jama kampani, Di tumpuh haro buang, Lampas hanan kimati;

Betul tida Salah Saya Di buang; Sebab Salah dengen kampeni; lagi Saya mimang orang iyatem den kena Hukuman angguran Saya Mati Saja;

Sampai singjang sarilang, Di tumpuh keloot hati, kakunang sapuk bintang, Haook jam Sumang bumi;

Sebab baru mulai ada kain 1 lirang; lantas kena bagini; Sepot ati; betul kaya kunang kunang Sama tampet Tapi lain jam nya op bumi;

Kupalaju pai hiwang, Batui Sai panjang jahi, ujan sanga guntika, Manjadi danau kuning;

Biar dimajukan ini Tangis; Sabetulnya Tangis Sapanjang adat; adapun itu ujan Sakutika suda manjadi danau kuning;

Tanjung hiran kapira, Sangga Sai panggar gading, Ilang malegai kaca, Tiga tahun malincing;

Dari Tanjong hiran dulu tampetnya putri Nama panggor gading’ Suda ilang dia punya malegai kaca Suda tiga tahun lebih

Kupuji dalih nyapda, Siji hiwang kuading, Malagi jingan ngula, Bunga Sai gumacaring; Kumbang Sai mandolika, Rubo ma numpu hening, Lalakun didunia, Jakubiti pai gering; Anado katiwangka;

Betul Saya cinta; dengan Hangkikat, manangis tapi Biar apa boleh buat tida ada tampet kadudukan lagi dimana misti cari kaidupan lagi, ilang Suda kembang mandulika, dan Rubuh Sudah; biar Sunyi kita didunia; Cuba Sakarang Saya ingat, Tatkala kita lagi Sama Sama Batunang dulu;

Halonima mu seding Palepay tampan java, Dunia tangih miring, Jabulak nyatikenna;

Dari kabaikan tida kau ingat; Separti tampen orang jawa; lagi misi Tangih ini donia miring Saya Suda kena;

Taman tegal malinting, Payah kuandan juga, Wai mirak Sumur manis, Makuadakon muhanja;

Taman tegal malinting kandati Cape, biar Saya Preksa juga-dari kali di kampong Mera itu sumur yang manis;

Lapahi juga maing, Suripang kunjer rimba, Inih kuliwan Seding, Pumilih timbang pika;

Patut kamu orang bongka; Sebab Saya miskin, tapi Baik jalankan juga pigi; Dari Saya punya Sayang; jangan di kira; pikiran den tingkah di dunia;

117

Transcription. Translation into Malay (butchered).

Lalakun didunia, Burung say garamiring Numpuh imbun ridaya, Sakat makin kubimbing;

Burung di Negri miring; kena imbun dan angin daya; Sakit trusa Saya bilang,

Mintemah maburuka Hani hulun kamering, Sina andini nyawa, Putok tonai bubalin nyana Api Say rega;

Kuat saya diam tida dengan sebab; orang kamering juga bilang; damikianla sa-andenya; Saya punya napas, Sebab dari ati ribut dan ati trang, gampang saja burubah, Sebab napas Tida ada harga-nya;

Surung lluh dedo onyin, Huri api do guna, Lamon temon nya kain, Parampang ninjan Sinja;

Jatoh ayer mata abis samuanya tida ada gunanya, jika ibarat kain, separti Pajar maliat sinjakala;

Binding lain sai lusin, Budarom pandam muda, Ido buluh baringin, Tamiang kota niuma,

Separti gong, suara nya Bukan satu dozin sama berbunyi ramai; hai bambu baringin buat pager sawah terlalu sayang;

Payung mastata cincing, Dandan lagi kapira, Dajokubagai Saunyin, Adi wari kalama; Sina dang matinenyin, iyamula benur gila, Apung batu ni jala, Mulaku laku nyimbin,

Dan payung mastatah, cincin pakean lagi jaman dulu; Sekarang saya sebut samuanya dari sanak sudara punya kalakuan dan partingkahan‘ — itula jangan kita durang ati; Sebab kuwat salak di sebut betul; itu apung nyang dipake batu jala; dari itu maka Saya suda mondoram dipinggir sebab

Di buang adi wari, sang kiman kudi borung, Lawo di bandiwasa,

Di usir sanak sudara; cuba kasi manarti Saya punya sinder; laot dibandiwasa;

Titipku tinggal di gunung, Ma pantong loh dimata, Ilang nyawa ri lungkung, Sebi kulang kondipa;

Pesan ku tinggal di gonong Tida berinti jatoh ayer mata; Ilang napas denan kalongkum, besar ati di bilangkan dengan siapa;

Pangka kalawan nujum, Nyamubabang di cawa Lain saribu tahun, Tunggu kalawan tangga;

Dalam pangka dan itongan nujum, Saya di rina rina op die jinak jinak dengan Perkataan Saja; bukan 1000 Tahun ku surohtunggu juga;

Malihma dapoturun, Sipado atimu ganta, Bunga kumbang niguyun, Kapan mari pitungga;

Jadi saya tida bole naik, en tida bole turun; en tida boleh pegi; jadi saya tanya bagimana kau punya pikiran; Separti bunganya guyun;

Say kukan kasi niulun tibat badan kunyawa, Mataru bulalakun, Sahumur nyandang papa;

Tau kapan bole jadi, yang selang saya makan manonggu orang lain punya kasian; Astarurlah badan aku ini tida berenti banyak tingkah salamanya miskin;

Japiamah kupakatun, Sapawat ngaharinga, Nyaliom diulun lanon, ki ngampa daya kanca;

Inilah saya punya miskin saya kasi trang, Siapa nyang perduli; Saya terlalu malu samaorang banyak;

Samanjang nipulidang, Hiwang juga rambaku, ja tetoop mitu linjang, Cadang dipapikamu;

Salamanya kita orang pacere, itu tangis tida beriaputusan, Saya sida tetap jadi bimbang, Sebab rusakkan ole kamu;

Cawa temon polahan, Sina jaoh niatiku, kut cawa surut orang, Rabay nihan kutunggu;

Patut tida bersalahn itu Sampe ati jadi kecil atiku selang berkata kau Surut kaya jalan udang; Sebab takut saya nompang;

Rabay kubato cadang, Nuntuli lalakonku Mulapilih mu resan, Mawandan manjangarie;

Dan takut saya bawa rusak, bersama sama aku, Maka kay punya pikiran bagitu, maka di piara hari bagitu saja;

Mucancan sambarangen, Mudandan spisapi, Ingo kujimalupa, niku ngunduri janji,

Sungguh kau pigang tapi tida betul; di karjakan tida taro di ati; Sebab saya ingat juga tida lupa kau juga nyang mangondorkan janji;

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Transcription. Translation into Malay (butchered).

Sebik dilom kakira, kuapikon sakiniati, kipagun reju juga, Badan hampang mabuaji;

Handak kecil ati apap gunanya, tapi kalu salamanya damikian itu Saya punya badan tida beharga lagi;

Jamuiman lagi dia, Ganta kapo malagi Tinku segala hanja, iyu payu kulakuni;

Dan dari kau sayang lagi dahulu sakarang tida lagi; kumpula sakalian cela orang baik saya trima;

Sana omban nyagila, Rumpo mamubalagi, kaluar jasamarga, Numpang nyambankon pati;

Den patut kau sampe ati Sebab aku orang miskin; den sekalian orang tau saya di buang ole samarga; Nompang manaroh pati

Siji pumilih linjang, Ram siang sumang bumi, Niku mulang diatasan, Suarga muwancam kari Nyatipi sumban omban, Pangatuan malagi, Dang pai niku nyambrang, Penah nya dakulawi,

Dan inilah pikiran suda bimbang; krana kita lain tampat duduk; kau naik diatas suarga suda sadia Dan saya tinggal yang susa sampe terbuang yang akan di harep tida ada lagi; bukan saya larang nyamberang dulu; Saya minta supaya kau tongu;

Tangga di kampung bonga, Anti dititi hati, Sisan ram bandong moloh, Lamon wat kasi nobi;

Dan biar tunggu di kampong Bunga; tanti didalamati; Disanalah bartemu kita, kalu ada blas dan kasian babi kita saya bilang dulu;

Alom ram didunia, Lamon rawan magegooh, Say dinya mulang dipa, kubedak alam jaoh;

Dan sebab kita didunia ontung tiada sama; dari saya handak pulang kamana; Sebab Saya tunggu dan nuru kamu samingkin jauh;

Tinggal bitian lagi, Miamon sambil mintemoh, Nyangingokon lajuni, Akuji sibauloh; Bariki maing beni,

Dan tinggala lagi den sayang; miamoh sambil mintemoh, Saya ingat dari kajadian nya; Saya kira kau datang kambali abis tida;

Lah tubat mati saki, Tungga masasambattan, kiniku kapo bangi, Say muarop pudalomen;

Alangka sakitnya; Bertemu tida bertegeran; kalu kau tantu inak atie, kranah yang di harap orang jraja raja;

Dandan liwan dibeti, Pusiban kiri kanan, Say kukan peros pahit, Hanekan kunanggalen;

Adapun pakakasnya itu raja terlalu baik; 2 malege kiri den kanan; kalu saya makan pedes den pait yang dimakan saudirian;

Berjalan sungai luni, layau kesakesaan Bulayar jukung luni, Samar tungga daratan,

Ibarat berjalan kali kecil; Tasesa manjadi susah, Sebab manonggu sampe lekas didaratan trada bole, Lagi itu jukung kecil.

Segara laoh miring, Humba Say muncawarna, Risok luhku titiling, Parbula diundang diwa;

Adapun itu laot jadi miring; lagi itu umbak terlalu besar; kuatan Saya manangis jatoh ayer mata; Saparti ontong dipanggel mlakal maut;

Kulik rayang mamaring, kaliwarea dunya, Dipa bumi kutinding, Mari angon tidaya;

Maka saya punya badan kurus bukan dari sakit; Hahanya siksa donia; dima manan tampet aku duduk Baru ada kasenangan;

Angon ajarkaliling, Say marang bupineda, Api rasanihening, Hulun say lalangwaya;

Angkikat op pikiran berputer kaliling; mancari minta kasian, orang tida tolong; Saya kapingin bagimanala rasanya orang yang inak ati;

Di kiri wat kagering, Di kanambang mata, Nyajido bunga pacing, kaliang cambai rimba;

Maka dikirinya ada tunangan,dan dikanannya ada kandakan; main mata; seperti saya ini yang bunga pacing; daonnya sirih utan;

Sapa dolun si nyeding Akini indai kanta, Di liak iling iling, Madinggo kinampaya;

Dan dimana orang nyang sayang; Selang temen diliat liat saya; tida mau tolong; Dan tida mau terlalu nampa dimata aku.

Telok Betong 3 Afril 1866.

119

Transcription of Manuscript side Z. (See page 85).

BANDUNG LAMPONG.

Baris gambaran hiwang, Sara ngambiti Papa; ngawayang kenui nandang, kala Turun dunia; linjang lika purulang Rigani sanak dewa, luhut ni indu inang dang lupa po ni cawa; bangan Lalang iyamulang Samaya didunia; kantu Kinandang cadang, marega niram dija; Satilah nu bubabang ram jama ibu bapa; damiki nawat gawang ginalah Makahingga ca nihun ceiloor sambang Rupani bulan bara; barong napas ni ilang, ija nyata di serega; Katun di awang awang angkah Sai bulan rua Ma-kung uni di bumi muloh pai dipa nyana; purulang walay wiri nyepo Bapa ri ina; Sina sai mati siji Leboon napas nijuga; ngitung bingiri rani najin jangkoop usaha, nenga Umur antani, ginalah makaitung Beti debi mapagi lawi lambung Bubuling buling bunga Sai pitu Rinci tutuh panyabung untung, itong Bingi manjeti; cawa ti kesa arti sy tititi ki cillur Parabula ma tunai kapinggungni Dami bura ticampa beti di randam besi lekok niku dang tanda; sidang slih dahagi dan damu dapo dima Ira sai manjang niji aki resan hinimba Pagun tegi nambiri megung kin Sana Lila liwang pedi kunina; dang Nyaca cawa tega diwai ri dirang laya; sarama Ngido tampa; ragom kita nengisia; Kibang anja tinera; iyanapun lain disan misara katom doa gambi tegi Bubiti, canihun nguwa hian punai ngambunyi ma Suyamudi rupa; Kaki sai julak pari; lain iyana carita Sina mati gilani, ampai tigooh naraka Tengah padang napsihi; ratong Segoor Nigilah mulooh ma dapo lagi; iya Cawa Sana Sina buradu pai kidohmi, Tiong kon pai sa wara udi iya kadi Bangsi ina ku nunggol gila odi, Tepi di bumi cawa nitian uwa Sai nyungsung iyagelani, payuram Lapoh mena dang di tiong kon lagi Barong kalebar gila mari dao Midudi, tegooh di Sambuk dewa Di lulih bidadari makungia dapo cawa Lagi buhinti telat heda buyana Mari caka kurusi; tulia bubarita Butatulih dinabi mulaku uni gila Ratong timbah nihati cawa ni ibu Bapa ma dinju nya ki beni; Buson tampa kudija mulayalidung siji; ratong gadis Sai laksa nungga ia di kurusi; puteri di ingkasa Turun nyincing gasuji; Sina tanggai Mulila nganggu kapatas turi; luh tirap Asat Sila iyategi iram hati; api nihan Burita guwayan nihun dudi; Sai lesoken Macawa ratong munih ingoni, inaku Ganta gila induh munih lajuni, barong nyawa matoor pina ma-rinti nisai kali; iyaliwih cani dia iman apigunani; Tangga juga dunia pureda hening hati; Suya mu ngararika jadi sesolan lawi Cawani junjung kita balik laku ujani; Sipai Si gara bena Sai cangku makurangi; Sinamubalosdija, di tinjing bakabudi; Watmunih cawanina panas saimanjang ari; Nyanginum Ayer Sina ubatni pusangkuji; Apituturmugila geralkulagidudi; lamon ya mansa cawa hamba kunju sakali; liupai niku juga lajudi teba udi, incang sangabutika makung manom jurani: ja-jawoh Sabung hingga sudi ma kuhani; Top siba labuh sila, munjang dunggakeresi; Sai hanjawan dicawa Sabung ingo loom hati; Barong putungga muka ratong muni iramni, kabana maya redi rupani iyacawa jarujana; Ruci Suwa dahagi Segala liu gila; Karadu Siwa bingi Sana Sina lalanja; Watburinti nilagi top tigoh disai rega; Maliklagi dibumi putungga diranglaya; Di tengah pasar suri Allah radu tuhanku manyakawawalagi; madunggo ratong Ridu Sapaya batin Sina hengo lungkung kuniku Manya harep di tungga, kikadar iya Tedohku siah maya nidija rena Baya cumbuyu lantasan nyawa, kikadar di ingoku nengis cawa temonya jadia Mulakamu punarima ku ana Su nyana Haga laju makung dapo hantiga; Lain ma ringang galang dita Sumang murega Damitop haga habang Sanak Sinamupanj; Buhumpas sambil miwang middipa Niku ina; kidapok dangpusiang lalakun camu dewa; mashelau (mashelau?) pagun Helang turun bunga Sai cinta kumbang Sai guma ranang pubabang nihun dija; Kakipagun matimira hatini pagun Linjang purulang dipa ina kujuga; Diparang nia ulang anjak alam Dunia jaka Sampai Sarega hurimati Kabuang.

120

PATZAL 2.

Sirapai sai murega tiongkon nyabu babah, nyawakon katikira nimbang Benur ri Salah caritani hun pina raja pungah carakah; hujan Mabenoor dia panas ngeba nisusah Buwai nitian ruwa nurunkon sangkabelah tijajak sanak balak pandai niru rusia, temon kitukang pinca Liom pujama kanca iyamulang sai ranta bubarita karang kalipun kurang Sagala nima dija jerih munih bupilih nangguh di ina ama ngadijih niti runih naik dari sawarga; Ampai luah tangebah nuntung jaru ni kota; wathana bulan trang payah Ma dapo kizer dipatunai netuh culu di lungkung manjadi rimba sansa; Hakal kalawan budi ambat mastukang Kena kinapa bumi dapo incang tamajal mulani kira kira, dang kita niku Risook, katarik cawa kita kilu ajang Di rumpo, ampai luwah dawara mujimpang angkah pisan, gebok hebos dimata Rilong salah rilongan putungga runcung ruwa pulimban say tingkatan adak mubatin Sina hun balos sai baloosan sipa tibaram dia ulun kuluk nibadan Jajak tungga kayu sai watu tulok sambil gariwak, disan jengan buradu Ramah guwai tatulang di jenoong kon hon judipunyimbang kenah Buwang; adi wari manjari jahatni kisay nyumang halo ma-bangilagi; Watmnih Sangabatang helau mawat Bandingni; lakiang niti habang halo Ma bubuh bumi Sageri ninggaladang kut Juku Sindaguri lamon ki caka jenong, hunsugih kasuhigan; iya Gemung paradandung, Saibatin karujungan mari ampai tungga wai iya tenoong hening pisan wat ikan ni angkah sai, temon ki balak nihan gegoh gudang ri ipai radu Kurang menganan jahatni kika kelai budini maling hiapan Ma pandi ngalih Singai bukarang di pankalan asing rebu Buyu Sai makai dang sikam ti tumpangkan ada awi budiri Batang ni nyalang calang; bukuni nyapu bui dungga deliba gawang Hejang niana ki rena mas Tukang pinggung wayang titih rabai kaciwa mulani tisaiberang tungga Pumatang ruwa minca sambil bugambang iyana ninggam rang laya wat Tebu Sangabatang Segala rasa dia Pangulih kon pau munih nya gila Temen muba.

Tamat Sasalaman

121

Transcription of Manuscript side AA. (See page 90).

SURAT SAMA MULI.

NAMANYA BANTUNG CARA LAMPONG CARITA MANANGIS.

Sambukluh layang hiwang nyarita Asal mula incang kaki pusimbang Nyunjung tangan busilau, cani sanak kandang dipa kimas laliwa Natulung kisai nandang papani lagi Pina takebang ngangka libang radu pira bulansa linjang mawat Sai Mabang burun kunia majahat Sai Ti kandung kakalay uca dia bagian jama ajang di balin Sai kuwasa Sina purang namulang tuhan ngarandan nyawa lamun lagi wat lumbang tulung ambamu nada sedang jasat Sai nandang ganta pu balin iga ki dape ilimbang imbang sanantun di kakira pikiri kimas Sayang kantu iya dipinyawa giakpai dang diladang Layon rana tagoosna nyatebas busa Ampun repa ulah kudia rumpuk Rabai tipandang iyamula Sai lagisa Mamakin dikulibang aki bangun Sai Mena randahmu kiti bilang Rupama ngido jana jung balin Pai di Kimbag piraya arup mu jaga paniapmu jung laju niku Di sana pandang kon giok wirung cana dia ibu bapa pabuwang mali Kupang kenai kia nampasa tipandi ngalang alang leban dang di Baringa baratna lamon kabong Satera kitoa bunga maranting niwat pampang Muda duman mugila cangki ngarujung batang ramping nganjaga ganda Nuwi tanjung kinarang campaka Dingun dewa nyatipandang, kilinjang Ulun pudai barita ngundang pumilih cadang ngambian sasar daya Cawa rarawat Sabil miwang mawat Nemu Sanang Sipan daya Sai tuna Asing geruk ku Sumang uca dia Manjangna kakalan caka menang Angkah kabana sita lain Si sawat Alang cuba babalasa bana tatangun Pagun subang subangan maluh Nyawa saki bana Talansung ma jadi kapan kimadang bala ta lanyung diau bohung ni kadi Manis juna ngagindung teguh kabian Sina banayung pagun Urung laka di riwa riwa payahni Magun mimigun rega salah raripa Ngadung kun bidu ringgung Sapa Jima Kuasa badayung santuk Surung damping naram takebung kadengn Sipan arung rumuk Juga Sai mara nyubung ki Benang Sayu risok ulung ma Sama imajung pagun Sirung Cakap kala dinana ku seding Lamon tanggung agapi gua Kiarap mapu jenung iyamulani Asia Asara dang rimung angkat jungung pagut ku juga tatas Lsaju panancung aki ki lagi Pina Sanung ku Sumang candung Mukin Mikin kiganta tuna ngandan rindu kacacung musinta padang lala saki tamun kasandung allahu Musataga mati tejang Sanawi Asing kacinta nyana niat dikalawi pagun damping ma rawan Astata parlah diri bab malang Malanjangan; alun kena di ngasi Badan katiban sungkan kah Baji padahnipi pulamatan kasiwan pegat nyawa ratagi madarap luhku tumban nangis Mak diduk bunyi nginungan Salesokon ngabala ramping ati Njungdang rumuk pusayan ma kucaco dimati Sanandangan ku indan anja api tegoosni Jung singjkam sabancongan najin kubitiniti hun sampai biring Banan rumpo unyin nabiri nya Pusai lalayawan Sedong Sukat Mubadang mulang ma kena Iman kena di cakal rabi akun kapala disan pisti mundur Wai mili lamon wawangkan tangan Lain gering antani balanu parawatin madajo dapok, tinyading arap Kaguwan Saki liu dimati Alamat Surat gambi padang jangan di pamudahkan Sanurat Kinawat muharam.

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Transcription of Manuscript side BB. (See page 93).

To you, Putri Tanjar Kerangan, these letters, written by my hand, are addressed; you will receive them in your magnificent abode, home of happiness, surrounded by courters come from the farthest of lands.

I dare not enter, I dare not see you there. From morning to evening I cry out of sadness.

I am as an outcast, you reject me, and yet I have long loved you.

On the road and among the crowd I must live; I dare not enter your home.

Why do you treat me with less favour than you treat others?

Have you no pity?

Never have I received any present from you.

Everywhere I am without you. — I have visited celebrations without seeing you. Have you become unfaithful to me?

And yet who is more attached to you?

Whoever you bestow your affection on, you will always find a mix of good and bad.

Bitterness and sweetness are to be found everywhere.

There is talk that I have met you.

Do not take it badly, — as we have done nothing wrong, what do the slanders of my enemies matter to you.

Don’t listen to the words of your brothers, they will ridicule the object of your affection.

Where will you find someone who loves you with more ardor?

Treat the slanderers with contempt; they want to pull us apart, but they will never succeed.

Your jujur1 is assembled and the day of our union will soon arrive.

I have loved you for twenty-one months, and I will still have to wait seven months before I have you.

Then we will no longer be separated.

That is our view in the future.

My happiness will be beyond the understanding of mortals.

Think about it; soon I will untie the boat and push away from the banks,

As we travel down the river of live the world will be ours.

123

1 Given to the parents for the girl’s hand in marriage.

Transcription of Manuscript side II. (See page 105).

Salamu alaikomku bilang pai de sakik jak di asal mulani hiwang ni sanak (lunik)1 batui say ribu keti (keti)2 mak (wa)2 gu ngicik nyak cawa Siri hati campug ramik mak bangik (hiyin)3 kajuju (ni)2 api mangkalan ken wai lunik pancur bulung ni (ranji)4 merem kulik mak bangik mandi mak tangi diri gula kukanik pahik tu(ba)22 rasa tangguli wai sabah lampai lunik parantiyan ku mandi mak campug di say ramik mak nganggu batang hari turunku lansung sakik (sakat)5 mawat unjuni (wai sabah lampai lunik parantianku mandi mak campug di sai ramik mak nganggu batang hari turunku lansung sakik payah mawat unjuni)6 mula nyak kilu hurik lagi di kasakaji badan ngang kilu iman nyawa kilu haringa nyak bupangatu di ku kabela ani cawa sai putusni tangguhku nyawa jadi hampera badan manjadi habu sai kubur bijan duwa sapi pubareng diku di darak jama jama di lawek nyak gimbarmu kuselem di (segara)7 kubuntuk kapus hulu nade bela ni cawa perkiluwanku diku layin pin pak pin lima pin pitu radu liu anying mak duharinga niku pak sungkan ngiman sabab nyak jalma papa mawat ngedek unsiran sakat nangga dunia sai mawat ngiman badan rumpek mak ngedek kana ramah (suruwan)8 mengan nyak mak kena haringa pakak miwahni runtan (inumun)9 ki (baria)10 nade sakatni badan payah ki ku (bien cana)11 ngambian (salesegkan)12 minangis hiwang jawa lapah turun pangkalan (cakak di jukung molea)13 nyak miwang di labuhn layar nutug utara metu angin salatan di diup barat daya takebas (laju tumban)14 nyirang segara bena disan nyak nepas tangan miwang sai manja panja daratan mak ngasiwan Pulau kamana mana15 disan jengan ku tumban (busama)16 kena guda rateng di pangamalan guntika turun sinja nyak ngipi Tanjung (Hiran)17 haga (di langgar)18 jawa miwang ki singa ralang minangis bayi cili nginih peken ni cadang rusag mawat sintani parintah jak di tuhan bagi mu niku diri genek mak nyin wat kurang lalakun pitu keti (la)19 lalang ngagah pumatang ngicik jama lukni iyati bubangan dalih miwang nyak ngangen(ken)19 lajuku bukaca di jambangan lalang ngagah-halinu bujuring di lambung jan bunyini Sardam dalu miwang dilem gambaran kusa mulak bang niku badan sasar mak duwiman heningken de hatimu nyak kisir sumban (omban)19 padengek karindumu dang (lamen)20 kawatiran nyak21 induh (harungan)22 ku layar leben paduman kena daya (Sabuku)23 mansigit mundur mingan jumahatan mak (payu)24 rusang randam ni badan ngundang jaman (Samapu)25 niku munggah Kagungan Sampai tangun tangunmu sai di nyak laju tumban malang pagun ku temu mak26 rambak kimak hiwang sandalih mandadayu radu ku temu malang nyaring banyu campur wai tangguli kanca tuba satni mansigit Ratai alai pangkeng samaka niku pak radu sampai dang pasar jagartera jaku miling ilingken pai galedeg ni dunia batu handak asahan Kumering gunung

1 In the text: lilik. 2 Missing in the text. 3 In the text: hiyan. 4 Double in the text.

5 In the text: Payah. 6 Missing in the text. 7 Throughout the text: saigara. 7 Throughout the text: saigara.

8 In the text: surawwan. 9 In the text: inumman. 10 In the text: pariya. 11 In the text: bincara.

12 In the text: sailesengkan. 13 In the text: numpang parahu jawa. 13 In the text: numpang parahu jawa. 14 In the text: mit di witan.

15 The text also contains: cukuh mat (lisez mawat) kasiwan radu silem di mata.15 The text also contains: cukuh mat (lisez mawat) kasiwan radu silem di mata.15 The text also contains: cukuh mat (lisez mawat) kasiwan radu silem di mata. 16 In the text: busema.

17 In the text: hairan. 18 In the text: rindah. 19 Missing in the text. 20 In the text: laman.

21 The text also contains: kinde. 21 The text also contains: kinde. 22 In the text: rang. 23 In the text: saibuku.

24 In the text: jadi. 25 In the text: saimapu. 26 End of the original text. 26 End of the original text.

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diwa bela luhku nyak miwang mawat ki duharinga mak nyin duwari kan lagi rasan dugawi hada karindumu layin sai nuak kinde paris jaba sai mawat nawai hatie laph tunggan hiwang lika di wara wiri salesegkan ngambian sakik mawat timbangni wai buteg sumor witan payah nyandang luk ni ati nyak beteh mengan sungkan mulang mak ngalu sungi ku tai monih badan dang niku miwang diri mak gidek pamgatuwan malang turun di bumi ngula mak katampanan niku mak tamat hati ram hulun si mak ngiman unseran ku mak lagi niku munggah kagungan bangik hati mu lawi dang duwayah nyak tumban sai kiluku di kei sabab radu bagian mak dapek kusinsahi payu tangga pasiban jadiken keti Tanjung kayit ni jaman.

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DESCRIPTION OF THE MANUSCRIPTS.

To give a complete description of the manuscripts, it would be necessarily to understand them fully. Not knowing the language well enough, I must limit myself to a succinct description, warning the reader not to rely on it to much. I have had to struggle with many difficulties in deciphering the manuscripts; the greatest was the irregularity of the spelling, which especially at the beginning of my work prevented me from recognising an already know word; e.g. sawarga is also written sairĕga, sairĕta, sarata and saranta: saibĕrang, sambĕrang; rani, harani and hurani; tirĕbang, tihabang. Much time is needed to recognise a word under these different forms, and it has to be encountered several times before coming to a conclusion. A very singular spelling and one that caused me great trouble is that of murĕga instead of marga. Furthermore many words appear only once or twice, leaving no means to compare them in order to discover their true meaning. Thus in Manuscript A, I twice encountered ngamalam (search for wax?) and that only in a sentence that does not clarify the word’s meaning.

The translations made by the Government functionary did not put me on track; not only are they unreliable, but several passages were omitted.1

The Malay translation made by a native, and presented on page 117, is also worthless, having been made by a person who, knowing little Malay, at times used Lampung words. For example, we find burung saigara miring, translated by burung negri miring, although saigara is the Javanese sagara (see Essai p. XVI n. 1), and consequently cannot have the meaning negeri (town, state). The transcription of manuscript side AA (p. 122) bears the Malay title Surat sama muli (letter to a girl); yet muli is a Lampung word and not in any way Malay.

To acquaint myself with the contents, I could do no better than to patiently compare the words; but I did not always succeed, as several Mss. contain words that are found only once or twice. Once more, most of these Mss. are poorly written, which can be seen by comparing the text with the transcription. Many syllables have been omitted and can only be added by a person who knows the language well. Furthermore, many vowel signs above and below characters have been overlooked, and the omission of the nasal at the end of a syllable is frequent2; e.g. niding instead of ninding. The Mss., especially those whose translation was furnished by the functionary, are very unclearly written, so that giving any explanation would require recourse to any number of hypotheses.

In the love laments it is possible to make successful guesses by scanning the metre3; however, a complete reading is only available to a person familiar with the language. But however imperfect these Mss. may be,

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1 E.g. At the beginning of Manuscript T carita pungguk pitu miwang ngarindu bulan was omitted. The important omissions have been mentioned on page 124.

2 The omission of nasal sounds is also very frequent in the Batak language.

3 Each line normally contains seven syllables: the third line rhymes with the first and the fourth with the second.

they contain a plethora of particularities concerning the language and people, which will be welcomed by any linguist. These Mss. may provide someone who happens to be in the country with the chance to pose questions, and the answers received with soon familiarise him with the language. These expressions of the native spirit are worth infinitely more than a translation of the Bible, even if it has been made by a person who believes himself to be inspired. It is only through texts composed by natives that the language can be learned, and one must disapprove of the method of relying for ones notions of a language on works that display more zeal than study. In our country we are beginning to come to the conclusion that this method is deficient, whereas in Germany they are still very much behind in this respect. The work of VON HUMBOLDT on the Kawi language is still always consulted as an authority on languages of the Malayo-Polynesian stock! VON HUMBOLDT’s work is of mediocre utility, and that because it is based in large part on translations of the Bible, whose value he was unable to examine, not having taken the trouble to study the literary productions of the natives; without that he ought to have remarked that the works of missionaries are replete with blunders that are the result of their disdain for native literature and their ill-considered zeal for introducing the Bible before knowing the language in depth. VON HUMBOLDT was too enamored of general contemplations to deliver anything worthwhile in this areas, and did not take the trouble necessary to arrive at a correct description of the language. The best indication that his method is lacking is his grammar of the Kawi language, based on fragments of the Kawi poem Bhâratajuddha, which were transcribed and translated by RAFFLES in his History of Java; and yet he gives at the end of his work a facsimile of a Javanese manuscript, belonging to CRAWFURD, and containing the Kawi text with the Javanese commentary! Why did he not have this Ms. copied in order to derive from it the grammatical rules of Kawi? It is to be hoped that it will at last come to be understood in Germany that it would have been better for the glory of VON HUMBOLDT if his work had not seen the light of day1.

In the hope that some linguist, capable of carrying out research dedicated to the language, will gratefully accept the occasion2 offered him by Baron SLOET VAN DE BEELE, I here proceed to a summary of the content of the Mss.

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1 How little confidence his papers on Malagasy deserve has been shown by me in een paar rectificatien (Tijdschr. Voor Ind. Taal- land- en volkenk, door ’t Bataviasch Genootsch. v. K. en W. Deel XVI).

2 the words contained in these Mss. can provide a good basis for a dictionary; for how much time does one not have to have spent in a country before hearing certain words? It would be hoped for that anyone undertaking the task of compiling a dictionary should take as a starting point some native text, and that he should not start to finish his work before knowing the language well and consequently before hearing it well, — whoever does not know a language is deaf to put it one way. Had this method been followed in compiling Malay dictionaries, Malay lexicography would not be so little advanced and Malay dictionaries would not contain so many poorly understood words. By compiling vocabularies put together by foreigners, and paying little attention to Malay literature, PIJNAPPEL produced a dictionary that cannot be relied on, e.g. gilloh (according to CRAWFURD) instead of gĕluk, kambusan (printing error in NEWBOLD) instead of hambusan, bĕladan instead of baladow, etc.

Transcription of Manuscript side U. (See page 73).

MANUSCRIPT A.

Baron SLOET VAN DE BEELE, speaking about this Manuscript at the session of the Royal Academy of Sciences in Amsterdam on 8 April 1867 said, “The book side G1 appears noteworthy to me. It comes from the Pangèran Jalil at Mengala, Tulang Bawang division. Around 80 years of age, this native chief says that the book has been in his family about 200 years and claims to know for certain that it was already in the possession of his four-times-great-grandfather. The book contains spells and magic formulae, which can no longer be deciphered, the characters being unknown. In the middle of the book are found spells of more modern date that can still be deciphered in part since the characters, though out of usage, are still known. The spells are to be read on occasions of difficult childbirth and the advice is given to suspend the book above the woman in labour. Might this book not provide data for a history of the development of the script?”

After a bit of effort I succeeded in reading this Ms.; here is the result:

I. (p. 1, 2 and 3) contains no Lampung words; it is entirely Malay, but with a quite unusual pronunciation. It is a great pity that the beginning is erased, because it might possibly enlighten us about the topic of this M. The legible portion contains a fragment of some theological treatise, copied to be used in spells. As evidence I transcribe a portion (p. 3 of the Ms.) itupuwan jangan di ikutkan tahani dĕngan tapĕkur lakukĕn pada ihram maka mangucap lailaha illallahhu muhammatdun rasullulah maka datang kaduwa mirah warnanya yayang barnama tarikat asta etc. Here we must point out itupuwan, used instead of itu-pon2, as it normally appears in Malay. There is very little cohesion, which is not surprising, since obscurity of combination in itself has an extraordinary effect on superstitious minds, faith being all the more meritorious as it encounters mysteries; the less cohesion there is, the freer the imagination is in its excursions, searching for all that is incomprehensible and metamorphosing its chimeras into religion. An idea of the content can be had from p. 5, line 4 of the Ms. which, faithfully translated, gives:

“Then arrives the fourth, his colour is green, he arrives as if on horseback; he bears the name maripat (Arab. م""""""""""""""""""""ع"رف""""""""""""""""""""ة, science), his abode is the liver. He should not be followed. Strengthen yourself against his attacks through pious meditations” etc.

II. (p. 4 & 5) I presume that this part contains an indication of the qualities, colours etc. of fighting cocks raised for matches that must fight to win a bet. Most of the words in this part appear only once or twice, which has deprived me of the ability to form any guess. M. C (see pp. 14, 15 and 16) contains as similar subject.

III. Fragment of a divination. It deals with the periods of time when a particular thing must be done or carried out. Page 3 has: ada parabiya datang padahuya (this is a sign that charity will arrive) and on page 4 we read: ada simah datang padahnya (this is a sign that abundance will arrive). I doubt strongly that this is

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1 This was the earlier identifier which we have replaced with A.

2 The Malay pon has been identified with the Kawi pwan, Tobasche Spraakkunst, p. 59, Aant. 2.

Lampung. The word padah, used repeatedly, is likely Malay pădah (portent of a dream etc.). In the Batak language pĕdah first has the meaning of prescription and then of instruction in divination. The Malay words that we find here probably follow Rĕjang pronunciation. Pages 3-6 set out 12 divisions, probably the divination prescriptions to be followed in each month. The final division perhaps gives bulangir baik (it is good to purge oneself with lemon juice1). The style of this piece is so concise that not all can be understood without information obtained on the ground.

IV. (p. 7 and 8) magic formulae to use when preparing poisons. I do not understand the furst words umangurĕnih. The following words are: datang dari tulaga putih di paturun (see p. 131) Batara Guru sungsang nayik bisamu upas mati tan katawaran mugah mati tan katawaran mayik bisamu upas. (Come from the white pond where Batara Guru lies, so that your strength will increase, o poison, so that he [the enemy] will die without healing. May your strength increase, O poison!). We see that the language here contains an admixture of Malay and even Javanese.

V. (p. 9 and 10) Contains spells against spirits, poison and wild animals. The first words are not clear to me. At the beginning (p. 9 of the Ms.) we read pure Javanese, but with Lampung pronunciation; e.g. Narada2 atapa sajaruning banyu: Narada, carrying on a hermit’s life in the water.

VI. (p. 11 & 12) Contains an indication of what must be done on each day of the month. Each day has a distinct name, nearly generally that of some animal. The first day bears the name kuda (horse), the second kidang (a species of antelope; cervus muntjae), the 3rd harimaw (tigre) etc. In Malay and the Batak language these texts bear the name Rĕjang (see Bataksch Woordenboek. P. 445). This piece is evidently translated from Malay, as the animal names show, which are for the most part Malay. Also, the language is Malay mixed with Lampung; e.g. ari tara jujuwara kita (see p. 12 l. 12 from the bottom): the day tara (cock’s spur); this is when one must act as arbiter in cockfighting bets. (Compare Ms. N below.)

MANUSCRIPT B (p. 13).

This Ms. contains magic formulae against poison. The language contains an admixture of Malay words. There is little cohesion in this piece. On page 3 of the Ms., for example, can be read Sala [mu]3 alaikum ramat tulah. Bukan aku makan nasi makan manan alah min Muhamat min baginda rasullulah. (May the peace and mercy of God be upon you! I do not eat cooked rice, but I eat the gift of God through the intercession of Muhammad, through the intercession of H[is] M[ajesty]* the prophet of God). These words appear to be addressed to the poison, as if it were a person, in order to mislead it, by making it believe that the person des not eat rice and therefore the poison can not harm him.

The first words (on the 1st page of the Ms.) are: Sang putih namanu Sang putih hidup namaku, si…. namamu ala namaku, niku sai sanak, nyak sai tuha parajarian dang lupa nyak sai tuha niku sai sanak andika rasululahu mulamu jadi racun, which means: “St. White is your name, St. White, who lives, is my name. If …. is your

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1 Purging the body with lemon juice often precedes solemn occasions and feasts.

2 A saint known from Indian mythology.

3 The characters between [ ] are from my hand. V. d. T. * Clarifications between braces [ ] supplied by CRM.

name, God is my name. You are the younger brother, I am the elder, you trash (?) Do not forget that I am your elder and that you are the younger one. You owe your existence to the word of God, O Poison.”

It is absolutely necessary to obtain information in loco to explain these formulae satisfactorily. As well, it is likely that here and there certain words will need to be intercalated in the text.

MANUSCRIPT C.

Contains a piece analogous to the one marked II in manuscript A.

MANUSCRIPT D AND E.

These two manuscripts contain the same subject, and fit together well. It is a catalogue of misdeeds with the corresponding fines. One of these finds above all is curious; it’s the one obliging a person to make payment with a virgin slave (baluwa muli) bearing seven pale patches1 on the breast as well as the back (pitu panaw di dadani pitu panaw di tundunni). These two manuscripts seem to be only fragments of a larger work, containint a collection of the laws of the land. It is to be hoped that this observation will give rise to further research on the laws of the Lampung.

The Malay portion (p. 23) has nothing in common with the rest of the work, and appears to be merely an exercise in Malay writing. With a few efforts (the spelling and handwriting are very indistinct) one can make out in the words written there the beginning of a letter: maska ini-lah salâm do’á bagitu banyak banyak tiada saya panjangkan kalâm mĕlainkăn saya ambil péndék.

MANUSCRIPT F (p. 26, 27-28).

This Ms. contains formulae to be recited against all kinds of witchcraft (kapandayan ulun), poinson etc. The language is in part Malay.

MANUSCRIPT G (p. 29-62).

Contains a collection of jampis, formulae against all kinds of ill, evil spirits and to inspire love etc. etc. RIGG in his Sunda Dictionary talks of jampés as containing archaic words. It is quit a pity that he only wrote down a few of these jampés to give us the chance to compare them with those of the Lampung, as concerns their form. The jampis of the Lampung contain a strange amalgam of Javanese, Malay and Lampung. I have come across entire passages in Javanese, e.g. sun-sabĕtakĕn mangitan sang kasabĕt kapalayu (I hit some of them to the east; whoever is hit is sent into flight).

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1 These are pale-looking patches on dark skin. They are held to be marks of beauty. It is said of a certain Batak hero that he had seven of these pale patches arranged in a line. See Bataksch leesboek, 1st part p. 137, l. 4 from the bottom.

At the beginnin gof page 30 we read (adding a vowel or a syllable etc. here and there) allahhumma camati baginda suliman sun-camatiakĕn ing sagara, asat etc. (allahhuma1) whip of King SOLOMON, if I hit a mountain with it, it collapses with the sound of thunder; if I hit the sea, it dries out.

As we see, it is Lampung pronunciation that, when applied to Javanese, on occasion misleads e.g. the word paturun (p. 30 l. 5 from the bottom) is the Javanese paturon (sleeping pad). Elsewhere in the M. we come across entire passages in Malay, e/g/ p. 33, l/ 8 from the bottom: tutun-lah akaw baramain baguraw-guraw (come down to play and yell); but the Malay is spelled in the Lampung style, ex. Akaw, instead of ĕngkow. On page 34, l. 8 and 9, we find a veritable potpourri of three languages, buluh sina cappakkĕn ing wai pamadianna, (“may this bamboo be thrown by you into the water where he [the one with the pox] bathes”). This piece contains many proper nouns that show Javanese influence. It would be very interesting to obtain further clarifications, especially from page 34, l. 6 and foll. where a certain Padupatĕra is spoken of; see also Mss. L. p. 46, l. 2 from the bottom. This proper noun is reminiscent of Panduputra (son of Pandu), and perhaps contains an allusion to the epic poem Bhâratajudha (comp. the Introduction p. XIV).

MANUSCRIPT H. This Ms. appears to contain formulae for warding off another person’s anger. The language is a mix of

Javanese and Malay.

MANUSCRIPT I.

The Ms. contains a couple of prayers standing in as spells; the language is a mix of Lampung and Javanese.

MANUSCRIPT K.

This Ms. contains a table of five auspicious and inauspicious periods, named after Indian divinities. They are Masawara, (Mal. mahèsora), Basanu (Mal. Bisnu), Sĕri, Kala and Barama (Mal. Bărma). This manner of consulting the future is also in use in Malay and Batak (comp. Bataksch Woordenb. P. 419 on the left).

The figure on pages 2 and 3 represents the 8 cardinal points of the compass, which are consulted at the same time as the 5 periods, before undertaking something.

I cannot explain the figure on page 3; the characters which accompany it seem to indicate the abbreviations of words.

MANUSCRIPT L.

The Ms. contains formulae to recite when purging one’s body with lemon juice (see p. 129 note 1). The language is in part Malay. The end of the Ms. contains a spell against poison. The word buruwang, which seems to be the Sundanese or Javanese word baruwang, leads me to believe this is the case.

131

1 Arabic formula which starts a prayer.

MANUSCRIPT M (p. 48 and 49).

This Ms. contains a Lampung-Malay vocabulary. Each Lampung word is immediately followed by the Malay word. The spelling is very indistinct and the nasal sound that ends a syllable is regularly omitted. The Malay used in this piece is far from being pure and seems to be a particular dialect, as the pronounciation shows already, e.g.

Lampung Malay.apaj. tikĕr (layer).lunan. bantal (cushion).tungku1 padapuran (fireplace). pagaw (also Mal.) luting (ceiling. Jav. lotèng).pangkalan (id.) jambat (or jambang?), wharf.sinjang (also Jav.) kain (undergarment).kain tajung2 kain lĕpas (long garment).kawai (also Sundanese) baju (nightgown).pinggan (also Mal.) pinggan (plate).cumbung3 mangkuk (bowl).bidak. gĕbĕr (loincloth).baliyung (also Mal. Batak) etc. kapak (axe).kawak (? kawil) mancing (to fish with a line).kĕris. duhung (dagger, also Bal.; Jav. duwung)salĕpa (also Mal. and Jav.) tĕmpat sirih (betel box).pantis (comp. the introduction) lilin (beeswax).apuy panganĕn4 kapur (lime used with betel).

It can be seen that the Malay differs markedly from ordinary Malay, I presume that it is the Malay formerly used in Bantam. On page 4 I read ngitung (to count) followed by the Malay numbers satu, duwa, tiga, ĕmpat, lima, ĕnam, tujuh, dulapan (Essay p. XV) sambilan, sapuluh. Then follow Malay words representing bodily members, kapala, rambut, mata, idung, ? , mulut, tangan, pĕrut, kaki, talinga, lihir.

I have reproduced all of the legible part of the Lampung text; it is quite a pity that the larger part has been erased, since such a piece is far more instructive than a vocabulary composed by persons without the knowledge necessary for such a task.

MANUSCRIPT N (p. 50 and 51).

The lines on the first pages of this Ms. should be read as if they were a single line; it should therefore be read: nur siah nur hammat pariksa paliharakĕn si-da-a ji kurang hati subung hati

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1 This word is also used in Malay; its proper meaning is tripod.

2 tajung means long.

3 In Min[angkabau] Malay cambung, in Batavia Malay, jĕmbung (see Bijdrage tot de kennis van het Bataviasch Mal. by HOMAN, p. 11).

4 Because apuy also means fire, panganĕn (food) was added.

kurang darah subung darah kurang daging kurang uyak subung uyak kurang tuhlan subung tuhlan kurang urong subung urong. On page 3 follows kurang cahya subung cahya dang du-cadang-cadang dang du-rusak-rusak niku nyadangkŏn niku ngadandani niku ngarusak-rusak niku ngambĕtĕki hantara bumi etc.

The Ms. appears to contain formulae to be recited when offering medicine to a sick person. There are fewer Malay and Javanese words than in the Mss. we have already dealt with, which is shown by the words urong (bone marrow) tuhlan (bones) etc.

The other side of the bark contains a Javanese text written in Arabic characters, of which we have only reproduced the 1st page. On page 112 we have given the translation, done by a functionary of the Government. This translation is for the most part based on an erroneous reading. (Comp. the published fragment and its translation). Again, several parts were skipped over in this translation. We give here the Javanese text, as it is found in the Ms., conserving the Lampung spelling, which expresses open e with i. In our translation were were forced from time to time to make certain guesses.

The part we have published on page 5 shows well enough how unclearly this Ms. was written. As it gives an idea of the auspicious and inauspicious days of the month (comp. page) it is useful to deal with each day separately.

1). Lamun tanggal pisan (dina jaran1 arani, saliring panggawi becik karana. Allah taâla andadikakĕn nabi Adasm alaihi sĕlam lan nabi Muhammad, lamun alara gĕlis waras lamun alajar alara.

The first day of the month is named horse; all work undertaken succeeds on that day because God the Highest caused the prophets Adam and Muhammad to be born on that day. If one falls ill on this day, one recovers quickly, but when one is at sea one falls ill.

2). Tanggal pindu dina kidang arani…...2 karana allah andadikakĕn baby Hawa lamun ngalaku oléh gawi muwah anandur atawa adagang alajar ahutang pihutang bĕcik anging arabi ala (asani bang nula)3 mating wung tuwani.

The second day of the month is named kidang4 because on this day God caused our mother Eve to be born. All undertakings are successful. This day is propitious for work in the fields and trade on the sea, as well as for lending or borrowing money; but it is unfavourable for marriage…… [his/her] parents.

3). Tanggal ping tĕlu dina macan arani dina iki alal; lamun alara pajah ora gĕlis waras wung asanggama ala anak mĕtu budu anging wung anandur bĕcik miwah adagang alajar bĕcik.

The third day is named tiger. It is a day of ill fortune. If one falls ill, the illness is dangerous and one recovers only after a long time. It is unfavourable for sexual union ; children who are its fruit are stupid. But it is favourable to planting, travelling and commerce.

4). Tanggal ping pat dina kucing arani bĕcik karana Allah andadikakĕn Jabarail adagang alajar bĕcik atĕmakahn anandur bĕcik anging lamun téka5 (?) aja pihutang ora nahuri kilangan 6 pira pira.

The fourth day bears the name cat. It is auspicious because on this day God caused Gabriel to be born. It is favourable to business undertakings and sea voyages, as well as for planting. But if one arrives in the country of one’s destination to engage in trade this should not be done by granting credit, because one does not receive payment and one incurs large losses.

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1 I read these words on the authority of the Malay and Batak texts (comp. P. 129. VI).

2 A word is missing at this point.

3 Illegible.

4 Kidang = Mal. Kijang see p. 129.

5 The Ms. contains تق

6 The Ms. contains kalangan.

5). Tanggal ping lima dina singa arani ala sing panggawi ora dadi hing nalika kiu karana Allah anurunakĕn sakihing balahi karana nabi Adam tunurunakĕn saking sawarga barang gawini rusak anging wung asanggama bĕcik.

The fifth day bears the name lion. It is unfavourable. Anything done on this day will fail, because God visited all sorts of ills (on the Earth) on this day and Adam was expelled from the heavenly paradise. Everything done (this day) falls short; however it is favourable for sexual union.

6). Tanggal ping nĕm dina gajah arani dina iku bĕcik adagang alajar alawa anandur atawa umah bĕcik lamun asanggama bĕcik anaki bartapa.

The sixth day bears the name elephant. This day is auspicious for trade, sea voyages, planting, or building a house; as well as for sexual union because the children (thus produced) are pious.

7). Tanggal ping pitu dina tikus1 arni kaliwat alani lamun katiban lara ing dina iku mati barang gawi rusak.

The seventh day bears the name mouse. It is a very inauspicious day. Whosoever falls ill on this day dies and anything undertaken meets with little success.

8). Tanggal ping walu dina lĕmbu arani [bĕcik]2 karana Allah andadidakĕn nabi Nuh alaihi sĕlâm atawa adagang alajar alawa anandur bĕcik alawa katiban lara gĕlis waras.

The eighth day bears the name ox. It is a propitious day because on this day God caused Noah to be born. This is an auspicious day either for trading, for sea voyages, or for planting, and those who catch an illness on this day quickly recover.

9). Tanggal ping sanga dina asu arani iku [ala]4 barang gawi rusak lamun asanggama ora bĕcik anak anak mĕtu edan.

The ninth day is called dog. It is inauspicious. Thus, any undertaking meets little success. Sexual union should not be undertaken, because imbecile children would be the result.

10). Tanggal ping sawĕlas dina wĕdus arani iku bĕcik lamun adagang alajar anandur muwah umah bĕcik.

The tenth day is named dragon. It is auspicious for merchant travel, planting and for building a house.

11). Tanggal ping sawĕlas dina wĕdus arani iku bĕcik adagang alajar anandur ahutang pihutang asang gama anak anak dawa umuri mĕtu bartapa.

The eleventh day is named ewe. It is auspicious for merchant travel, planting, loaning and borrowing, as well as for sexual union, because the children that result have long lives and are pious.

12). Tanggal ping wĕlas dina gajah arani barang gawi ora dadi anging asanggama bĕcik dawa umuri.

The twelfth day is named elephant3. Anything that is undertaken succeeds poorly; but it is auspicious for sexual union [because the resulting child] has a long life.

13). Tanggal ping tĕlu wĕlas dina gajah arani ala barang gawi ora dadi anging asanggama bĕcik anak olih bagja.

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1 The Ms. has tiku.

2 Missing in the Ms.

3 This name was already used for the 6th day. (comp. 13). The Ms. must be corrupted here.

The thirteenth day is named elephant1. It is an inauspicious day: any undertaking will fail; but it is auspicious for sexual union: the resulting child will be fortunate.

14). Tanggal ping pad bĕlas dina singa arani iku bĕcik rinaksa dining allah sing barang gawi pinakulih.

The fourteenth day is named lion2. This day is auspicious, being under the protection of God. Any undertaking that is begun [this day] is crowned with success.

15). Tanggal ping lima wĕlas dina iwak arani bĕcik karana Allah andadikakĕn nabi Yusuf jèn asanggama anaki mĕtu3 baratapa barkating Allah.

The fifteenth day is named poison. Auspicious, because on this day God created Joseph. Sexual union brings about pious children, with God’s blessing.

16). Tanggal ping nĕm bĕlas dina babi arani ’alamat barang panggawi ala atĕmahan rusak jèn asanggama ing malĕm iku anaki dadi èdan.

The sixteenth day bears the name pig. The outlook for this day is unfavourable to whatever is done, and everything will succeed poorly. Sexual union during the night on this day will produce an imbecile child.

17). Tanggal ping pitu wĕlas dina ulung arani bĕcik malaikat kang kasĕdahan4 hangraksaha (sakihing)5 ratu bĕcik atawa halajar umah bĕcik karana Allah andadikaké nabi Isaak jèn wung asanggama bĕcik.

The seventeenth day is named milan. It is auspicious. The angels are charged with protecting all good princes. It is advantageous for travelling on the sea, and for contracting a marriage; because God caused Isaac to be born on this day. It is also favourable for sexual union.

18). Tanggal ping wulu las dina kalabang arani bĕcik rinaksa dining allah ta’ála barang gawini bĕcik (anging wung)6 lara payah.

The eighteenth day is named red scorpion7. It is under the protection of God the Highest. All that is done on this day succeeds; but if one falls ill, one is in great danger.

19). Tanggal ping sanga wĕlas dina kaldi arani bĕcik (karana) Allah tâala andadikakĕn Isma’il sing barang gawini bĕcik.

The nineteenth day is named ass. It is auspicious, because God caused Ishmael to be born this day. All that is done this day succeeds.

20). Tanggal ping ruwang pulu dina lèpan8 arani bĕcik malaikat kang hangraksa kaliwat bĕcik karana Allah ta’ala andadèkakĕn nabi kita Muhammad9 dagang barang gawi bĕcik.

The twentieth day is named woodlouse. It is auspicious: the angels protect it. It is highly auspicious, because God the Highest cause Muhammad to be born this day. It is favourable for trade and everything else.

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1 This name has already been used for the 6th and 12th days. The Ms. must again be corrupted here.

2 Comp. Day 5.

3 The Ms. contains manu.

4 I would prefer to read katĕdahan, but I presume that a krama of Malay kasurahan is being made here, because the krama of suruh (betel) in Javanese is sĕdah.

5 The Ms. gives wasaking.

6 The Ms. gives ngang wuprang.

7 GERICKE’s dictionary indicates woodlouse, but as this animal is already named under day 20, I translate kalabang as kala abang (red scorpion).

8 Evidently Malay lipan.

9 There seems to be some lacuna here: comp. day 1.

21). Tanggal ping salikur dina ulung1 arani lamun anak anak duraka ing allah ta’âla lamun adagang alajar ala ora salamat.

The twenty-frist day is named milan. Children born on this day are disobedient toward God. It is inauspicious for mercantile undertakings and sea voyages; one does not come out of them safe and sound.

22). Tanggal ping rung likur dina wing arani tatkala (iku) alla ta’âla andadikakĕn nabi Yusuf2 alaihissalâm lamun anak anak bĕcik baktina (ing ibu3) ramani.

The twenty-second day is named man. On this day, God the Highest caused Joseph (peace be upon him!) to be born. A child born on this day will be very obedient to its parents.

23). Tanggal ping tiga likur dina pungkang4 arani barang gawi bĕcik tĕgal anandur bĕcik.

The twenty-third day bears the name lemur. Everything one does succeeds; it is favourable for clearing fields and for planting.

24). Tanggal ping pat likur dina pari lamun dina iku ala karana Fira’un ing dina iku dadiné allah ta’âla saking baginda rasullullah tsallallahu alaihi wa sallam tatkalane pisuh pinisuh lan raja Fira’un lamun anak anak atawa rabi ora kĕkĕl.

The twenty-fourth day is named pari5. This day is ill-fated, for Pharaoh was born on this day, by the will of Good and also because his Holiness the Prophet of God6 fought Pharaoh on this day. A child born or a marriage entered into on this day will not last long.

25). Tanggal ping salawi dina pasak7 arani iku ala barang panggawi ala lamun anak anak duraka saking8 allah lan saking ibu ramani.

The twenty-fifth day is named pasak. This day is inauspicious. No undertaking will succeed. A child born on this day will be disobedient toward God and its parents.

26). Tanggal ping nĕm likur dina kalajĕngking arani iku malaikat kasĕdahan9 barang gawi ora pinakulih dining allah ta’âla barang gawini ora ulih.

The twenty-sixth day is named kalajĕngking (species of scorpion). On this day the angels are commanded to…… Anything that is done will not have God’s blessing. All that is done fails.

27). Tanggal ping pitu likur dina ulung arani barang gawi pinakulih dining allah ta’âla barang gawini bĕcik adagang alajar bĕcik anandur bĕcik lamon atuku wung ora bĕcik lamun asanggama bĕcik.

The twenty-seventh day is named milan. All undertakings are blessed by God. Anything one does succeeds, whether it is engaging in negotiations, making sea voyages or beginning to plant. It is inauspicious for buying a slave but auspicious for sexual union.

136

1 Repetition of the name of day 17.

2 Comp. day 15.

3 The Ms. has ibuwang.

4 Probably Malay pukang (species of lemur).

5 A certain sea fish resembling the ray. The Malay edition also gives pári, so it is difficult to consider the Javanese word pari (unbeaten rice).

6 Moses should be had in mind, even though rasulullah and the formula that follows are associated with Muhammad. The Malay edition is also incorrect and says of Pharaoh durhaka akan nabi Muhammad rasulu’llah.

7 The Malay edition also has pasak. Any animal with this name being unknown to me, I believe that this word means a nail or bolt, this because the Malay edition gives anak panah (arrow) as the name of day 26.

8 Notable in the sense used here, the direction being inverted, because saking is the English from.

9 Comp. p. 133 n. 4; the Malay edition has hulat (worm) which only appears here on day 29 (Jav. ulĕr).

28). Tanggal ping walu likur dina pirayapan (?) arani barang gawi bĕcik lamun marĕk ing ratu atawa pandita bĕcik.

The twenty-eighth day is named pirayapan day. All that one does succeeds. This day is favourable for appearing at an audience with a prince or priest.

29). Tanggal ping sanga likur dina ulĕr arani lamun adagang ala lamun anak anak ing dina iku kaliwat alani lamun asakit kĕna ing panggawining wung sarta agawi duraka ing Allah sarta iburamani (isanyawi)1 duraka bucah iku.

The twenty-ninth day is named worm. Inauspicious for business and for sea voyages. A child born this day is very ill-behaved. When it falls ill, it is because of some curse. Furthermore it is disobedient toward God and its parents. The child’s disobedience is long-lasting (?).

As can be seen, the text is quite often corrupted. I have taken the trouble to read all these Mss. as carefully as possible, in the hope that they will lead to further research. The superstitions noted in these Mss. are widespread in the Indian Archipelago and might yield interesting data on the ancient literature of half-savage races. This collection of tree bark Mss. shows that the oldest literature of the Lampung, like that of the Batak, consists of treatises on divination. (Comp. Tobasche Spraakk. Inleiding p. VII b).

MANUSCRIPT O.

Treatise on divination. On p. 1 we see a table indicating the 4 colours (white, black, red and green), above which I read:

“At noon someone will come and we must be watchful.”

“Early in the morning someone will come and we must be watchful.”

“In the evening someone will come and we must be watchful.”

It seems that in this kind of divination certain colours are consulted to know the times when it is necessary to be watchful.

On p. 3 and 4 we see human figures, and beside or below them the indication of the colour that must be chosen to have victory. The word basĕra2 is unknown to me and seems to me to have the meaning of colour; e.g. basĕra sulu (red), basĕra ujaw(green), basĕra andak (white), and basĕra arĕng (black).

P. 7 and 8. Cabbalistic figures serving as amulets against tigers, to attract love, against stomach-aches, etc. The spelling in this manuscript leads me to believe that it was a Malay who wrote it, aspiration being continually omitted; ex. ujaw instead of hujaw (green). As well, the language has an admixture of Malay.

MANUSCRIPT P.

Contains only rather obscure spells, although some passages can be explained by consulting the Malay.

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1 Perhaps asawé should be read here?

2 In another Ms. we find bisĕra.

MANUSCRIPT Q.

These are Malay formulae that are mumbled for victory over the enemy etc.; e.g. aku duduk, aku mĕnang, aku tidur, aku mĕnang, aku barajalan aku mĕnang cita aku mĕnang barang karaja aku mĕnang (p. 6 and 7 of the Ms.), let me be victorious, whether I am sitting down, whether I am lying down, whether I am walking, whether I am thinking, whatever I may be doing, etc.

MANUSCRIPT R.Conjuring formulae, in part Malay and Javanese. What is written in a circle (p. 3 f the Ms.) seems to be

merely an enumeration of angels and saints: there we read the names of the caliphs abu-Nakar, Umar, etc. On p. 5. l. 2 we read: Baduduk aku di karasi (Mal. kursi) kaya (Jav.) bulan matahari barajalan aku (di) bumi (di) saratakan Allah dan Muhammat maliya(ra)kan hambamu tuhanku, etc. .

MANUSCRIPT S.

Conjuring formulae against various kinds of poison, to make oneself invulnerable, to conjure the effect of the enemy’s arms etc. Here we constantly find the word isĕmu, used in the sense of a conjuring formula, and that leaves me to believe it is the Arabic word ism (name) that the Malays pronounce ismu, attaching mystical significance thereto, sinc eit is used mainly in the particular sense of name of God.

MANUSCRIPTS T, U ETC. Nearly all the manuscripts written on bamboo contain love laments (bandung). An idea of the content can be

formed by consulting the translations that are given above by an employee of the Government, even though they are quite inaccurate, many a very characteristic passage being omitted, e.g. the words carita pungguk pitu miwang ngarindu bulan (1st div. Of Ms. F), the tale of the seven screech owls sighing at the moon.

The pungguk bird (species of screech owl) is well-known, and has the nickname si-rindu bulan (sigher-at-the-moon) in Malay, because of the plaintive cry it makes in the dark of night. The lover himself compares himself to this bird, while he compares the beauty who is the object of his amorous sighs to the moon, that pale heavenly body that that seems to exercise a mysterious influence over lovers the world over.

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T H E A L P H A B E T S .

MANUSCRIPT A.Manuscript A contains several forms of the Lampung alphabet. One of these forms is close to the modern

alphabet; below follow the consonants arranged in the order adopted by ZOLLINGER and MARSDEN.

I. Alphabet drawn from I. ka ga nga pa ba ma ta da na ca ja nya ya a la ra sa wa ha

or

As in Javanese, Batak etc. scripts, every consonant is supposed to be followed by the vowel a. The letter , which can be conveniently called the fulcrum vocalis, is also a consonant. Other vowels, as

well as the diphthongs, are indicated with specific signs. In addition there are signs for h, ng, n and r when they are final, and also a sign that marks the omission of a vowel.

The i is indicated by above the consonant, e.g. (i) (mi); in the case where ng, as a final, is indicated above the consonant, the appears above it (ning).

The u is indicated by below the consonant, e.g. (ngu) (ku).

The ĕ is indicated by × above the consonant, e.g. (pĕ) (dĕ). See Essay p. X.

The è is indicated by ε to the left of the consonant, e.g. (pè). See Essay, p. XV n. 5. The ng, as a final, is indicated by - above the consonant e.g. (pang). Th r, as a final, is indicated by above the consonant e.g. (war).

The h, as a final, is indicated by or to the right of the consonant e.g. (lah) (ih). Diphthongs do not appear in the piece I have labelled I, because Malay, as spoken in Java, does not know

them. The absence of a vowel is expessed by to the right of the consonant, e.g.

(nihammat) a Malay word derived from Arabic . As in Batak, the vowel that is pronounced with the consonant is written next to or above the following consonant, the latter being mute e.g. (ikut).

However the i is normally placed between letters, e.g. (il).       II. The second part of the Ms. displays a different script. We show the consonants below of which some, as

can be seen, are different and more ancient in date as proved by the thick lines. ka ga nga pa ba ma ta da na ca ja nya ya a la ra sa wa ha

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The other signs are:

; e.g. (li)

; ” (ku)

; ” (mĕ) comp. Part. I.

; ” (bè)

; ”(lang) (ning) (rong)

; ” (bar) (nyir)

; ” (kuh)

; ” (hujaw)

This table shows at the same time that the special signs, which in current script represent ai and au, were not yet in use. In this part the diphthong ai is not found. As a division, chapter or paragraph sign is used (compare Batak bindu na ètèk). Here we also find the sign of a vowel attached to the final consonant when the latter is mute e.g.

(bĕkbĕk).

III. The third part in A contains the following alphabet: ka ga nga pa ba ma ta da na ca, ja, nya ya a la ra sa wa ha

not found in this part

The i: ; e.g. (ji). The other signs are no different from the signs already mentioned and signs for diphthongs do not occur.

IV. The fourth part contains the following alphabet: ka ga nga pa ba ma ta da na ca ja nya ya a la ra sa wa ha

not found in this part

The vowels and other signs are no different from those in III. V. The fifth part displays a script close to the modern script; however, some quite different characters are found,

ka ga nga pa ba ma ta da na ca ja nya ya a la ra sa wa ha

The i: e.g. (ti). The other signs are little different. The sign that marks the absence of a vowel: . The signs indicating the diphthongs are: , to the right of the consonant; e.g. (pakay); below the consonant, e.g.

(angkaw). In the last six lines written in another hand, we find: for da, for ta and for the sign marking a mute consonant: .

VI. The sixth part contains the following alphabet: ka ga nga pa ba ma ta da na ca ja nya ya a la ra sa wa ha

or or

or

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Here as well there is no specific sign for the diphthongs; hence (harimaw), (simpay). It is notable that several forms for da and nga occur. Perhaps it is to be deduced that this is a copy of another, older Ms. and that the copyist inadvertently introduced modern characters?

MANUSCRIPT B.The alphabet is modern, which is proved by the use of the sign above consonants. This sign is also found in

Rĕjang and is an imitation of Arabic nunation. On pages 1 and 2 the sign marking the absence of a vowel is: , on page 3 until the last line of page 5: and on the remaining part by . Otherwise the writing displays nothing of note, other than on page 3 until the third line of page 5, where several vowels and the n and h, as finals, are indicated not by lines, but by dots; e.g. (kan), (lah).

MANUSCRIPT C.The script is modern, nonetheless containing some characters with older shapes,

ka ga nga pa ba ma ta da na ca ja nya ya a la ra sa wa ha

not found

or

The i: (ri)u: (bu) or ĕ: (kĕ)è: does not occuray: (gay)aw: (gaw).

The final n: (han) (sin) ” ĕ: (pŏr) ” ĕ: (pang).

The sign marking a mute consonant is either , or

e.g. (tunggal), (lantas).

MANUSCRIPT D. ka ga nga pa ba ma ta da na ca ja nya ya a la ra sa wa ha

or

The i: (mi)

u: (nu) or

ĕ: (bĕ)è: does not occurfinal n: (man)

ay: (bay)aw: (naw)final r: (nĕr).

The sign marking the absence of a vowel: (rungguk).

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MANUSCRIPT E.This alphabet proves that MARSDEN’s presentation is in general correct.

ka ga nga pa ba ma ta da na ca ja nya ya a la ra sa wa ha

or

The i: (ji)

u: (tu)

ĕ: (tĕ)

è: does not occuray: (bay)

aw: (naw)

final n: (man), (mĕn), (cin)

final h: (luh)

final r: (tir) (jar).

The sign for a mute consonant ; e.g. (ratus)

The sign indicating paragraphs:

MANUSCRIPT G. ka ga nga pa ba ma ta da na ca ja nya ya a la ra sa wa ha

or or or

The sign for a mute consonant:

The i: (ngin)u: (mu)

ĕ: (dĕ) (kĕn) (p. 11)

final ng: (wang)

r ” : (hur)

n ” : (ngan)

h ” : (gih)

è is absent; e.g. = Jav. sakèhè; witan = Jav. wètan; the ay: (way)

The aw is not always indicated by a specific sign; e.g. on p. 10, l. 3 we find (akow)

and (guraw).

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