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.