CHECHANG KRIMAN.

(Sung by a Mother to her Child on her Arm.)

"Niahi ayu kapakan maniankil wakul
Kalang mabalanjar lakuné manolé-nolé
Sada gisu
Dayanin tuah kablag'gandang"

My handsome girl! in bringing a purchase from the market,
When you have paid the price, cast not your eyes behind,
But move quickly,
Lest men may seize upon you.

The following are examples from the written compositions of Báli.

"Sang'nata ika wus mati
Penadang deneng joarsa
Yata nulia kesa mangko
Medal saking pupungkuran
Prapta
Heng jawi kita
Awatara
Teng'ha dalu
Tanana wong kang ng'uning'a"[143]

Then that sovereign died,
Being destroyed by Joarsa,
Who thereupon went out,
Retreating by the back part of the dwelling;
And having arrived at the outside of the fort
At the time
It was midnight,
No one knew of it.

"Wus lepas lampa ireki
"Handung kaping parang parang
"Sumung kaking ukir halon
"Tumaruning lebah lebah
"Mantuk
"Maring Nagara
"Heng Sahalsa
"Sina dia
"Hiku kalang'an chobayang suks'ma"

When he had passed the road
He ascended the mountains,
And moved on slowly,
Ascending and descending,
Proceeding in search of his country,
Named Sahálsa,
Which he descried;—
But here he was opposed by the will of Providence.

In order the better to illustrate the poetry and literature of Java, and to exhibit the nature and spirit of the compositions in the Káwi, I request to present the reader with an analysis of the Bráta Yudha, the most popular and celebrated poem in the language. Versions of this poem in the modern Javan are common throughout the island, and the subject is the theme of the most popular and interesting amusements of the country.

The Brata Yúdha Kawi, of which the following is the analysis, and from which the illustrations which are interspersed are taken, contains seven hundred and nineteen páda or metrical stanzas, of four long lines each, the measures varying with the subject, so that most of the twelve Káwi measures are to be found in it. Considering how little was known on Java of the Káwi language, and how likely that little was to be lost for ever, I felt a strong interest in analysing and translating, as far as practicable, one of the principal compositions in that language; and availing myself of the literary acquirements of the Panambahan of Sumenap, to whom I have already adverted, and of the assistance of a gentleman of my family, and Raden Saleh, the son of the regent of Semaráng, I have it now in my power to lay the following analysis of this ancient poem before the public. It is far from being as complete, or correct, as I could have wished, yet imperfect as it is, it may serve to convey some idea of the original. I have endeavoured to keep as close to the original as possible, and have, in every instance, given the interpretation of the Káwi, as far as it was understood by the Panambahan. The Sanscrit scholar will probably find imperfections, and possibly might be able to render a better translation; but it is the Káwi language, as it is understood by the Javans of the present day, that I am anxious to illustrate. The original stanzas are given in the Káwi, and I only regret that the limited knowledge of the language possessed by the Panambahan himself, and my own want of time to study and trace the grammatical construction of it, have not admitted of my doing more justice to the original. I can safely affirm, that independent of the interest which the subject loses by translation into a foreign language, the illustrations now given afford but a very imperfect specimen of the beauty, sublimity, and real poetry of the original.

This celebrated work would appear from the Chándra Sangkála included in one of the verses, to have been composed by one Puséda, a learned Pandíta, in the year 1079. Some copies, however, admit of a different interpretation regarding the date, and the general opinion is, that it was composed in 706 of the Javan era, during the reign of a prince on whom was conferred the title of Jáya Báya. Whether the poem was actually written on Java, or brought by the early colonists, may be questionable; but the Javans of the present day firmly believe, not only that the poem was written on Java, but that the scene of the exploits which it records was also laid on Java and Madúra. The annexed sketch, with the subjoined note, will explain the situation of the different countries, according to this notion [144].

NAMES OF THE PANDÁWA PRINCES, PRINCESSES, &c.
	Names.	Genealogical and Descriptive Account.	Different other Appellations under which known.
	Krésna	An incarnate deity, who is favourable to the Pandáwa, the particular friend and guardian of Arjúna. His father was brother to Déwi Kúnta	Narayána.
			Janardána (performers of austerities).
			Patmanába.
			Esa.
			Wijáya mólia.
			Kesáwa.
	Pándu	The son of Abiása, husband of Déwi Kúnti and Déwi Madrim and father of the Pandáwa	Pandu Déwa Nata.
	Déwi Kúnti	Daughter of Basuketé, King of Madúra, and wife of Pándu.
	Déwi Madrim	Daughter of Chándra Wàti, King of Mandaráka, and wife of Pándu	Déwi Metrim.
The Padawa, or five Sons of Pándu.	Dérma Wángsa	The chief and eldest of the Pandáwa by Déwi Kúnti	Dérma Kasúma.
			Chantáka púra.
			Gunan tali kráma.
			Yudistíra.
	Bíma	Son of Pándu by Déwi Kúnti	Waikudára.
			Judipáti (death seeking).
			Bayu-pútra (son of strength).
			Séna (chief in war).
	Arjúna	Son of Pándu by Déwi Kúnti	Palgúna (of powerful [145] thumb).
			Jaya Ningrat (victor of the world.)
			Wintarája.
			Parta (the middle one).
			Wardiníngsih (devotee, enthusiast).
			Janárka.
			Damarjáya (victory-giving).
			Kerséti.
	Nakula	Son of Pándu by Déwi Madrim.
	Sedéwa	Son of Pándu by Déwi Madrim.
	Naráda	In attendance on Krésna.
	Kánwa
	Jenáka
	Parásu
	Pancha Kumara	Son of Dérma Wángsa.
	Gatot Kacha	Son of Bíma.
	Abimányu	Sons of Arjúna.
	Oráwan	Sons of Arjúna.
	Drupáda	Brother of Déwi Kúnti.
	Satiáki	Servant of Krésna.
	Mangsa Páteh	King of Wiráta.
	Kakarsána	King of Madúra, and eldest brother of Krésna.
	Sumbádra	Sister of Krésna, wife of Arjúna, and mother of Abimányu.
	Destadriumna	Son of Drupada.
The regal titles of Aria, Narária, Naranáta, Naríndra, &c. are occasionally applied to the different chiefs on both sides.

NAMES OF PRINCIPAL KURÁWA PRINCES, PRINCESSES, &c.
Names.	Genealogical and Descriptive Account.	Different other Appellations under which known.
Drupadi	Daughter of Drupada and wife of Dérma-Wángsa.
Sirikándi, or Sikándi	Do. ... do. and wife of Arjúna.
Sitisundári	Do. ... do. of Krésna and wife of Abimányu.
Utári	Do. ... of Mángsa Páteh or Wiráta, and wife of Abimányu.
Utára	Son of ... do.
Séta, or Soita	Do. ... do.	Sang Wirata Suta.
Sangka	Do. ... do.
Dresteráta	Eldest brother of Pándu and father of the Kuráwa, born blind.	Dresterája.
Dresteráta		Dreterája.
Suyudána	King of Astína, and eldest son of Dresteráta.	Genderea.
		Kurupati.
		Kuranata.
		Durya dana.
		Kurawendra.
		Korawe Swara.
Durusána	One of the Kúru.
Kérna	Son of Batára Suria (the Sun) by Déwi Kúnti when a virgin, King of Awáng'ga.	Suria-putra, \| (Child of Arka-putra, \| the Sun).
		Radea
		Rawi Suta.
Jáya-dráta	Brother-in-law of the Kuráwa.
Sália	King of Mandaráka, and uncle to the sons of the Pandáwa, Nakúla and Sedéwa.	Norasuma (his early name).
Dang yang drúnu	An aged Pandíta, revered by all parties.
Aswatáma	His Son.	Duija Suta.
Krépa	The younger brother of Dang yang Deruna.
Bísma	An aged Pandíta, revered by all parties, son of a former king of Astina.	Dewa-brata.
Bísma		Aria Bisma.
Sakúni	Brother-in-law of Dresteráta.
Begedénta	The friend and companion of Suyudána.
Satia-wáti	Wife of Sália and daughter of Gunawijaya, a worthy Rasaksa
Bannwáti	Wife of Suyudana.

NUMERICAL TERMS MADE USE OF IN THE BRÁTA YÚDHA.
		100	Rátus.
		1,000	Rébu.
		10,000	Láksa.
		100,000	Kéti.
1	million	1,000,000	Yuta.
10	ditto.	10,000,000	Bára.
100	ditto.	100,000,000	Memeng.
1	billion	1,000,000,000	Pante.
10	ditto.	10,000,000,000	Chamo.
100	ditto.	100,000,000,000	Ekso'eni.
1,000	ditto.	1,000,000,000,000	Pertana.
10,000	ditto.	10,000,000,000,000	Gulma.