[19] It is told that the intrepid Governor-General Daendels once tried to invade the sanctity of this house of prayer, but even he had hastily to retire.
[20] Venggi inscriptions, brought to light in West Java, go back to the sixth and fifth centuries of the Christian era and name Kalinga in India as the region from which the Hindu colonists emigrated.
[21] Banaspati or Wanaspati is the conventional lion’s (or tiger’s) head, a frequent motive in the ornament of Javanese temples, especially of common use over their porches and gateways.
[22] Dr. A. B. Cohen Stuart, however, derives Diëng from dihyang, the name found by him in old records.
[23] The remains of both these exquisite little temples suffered severely from a gale in 1907, which blew some of the surrounding trees down, their trunks and branches falling heavily and disjoining the still tolerably erect walls, the chandi Perot, according to latest intelligence, being wholly destroyed by the toppling of the tamarind it supported.
[24] The Brata Yuda Yarwa is the Javanese version of the famous Kawi poem Bharata Yuddha which, in its turn, is founded on the Sanskrit epos Mahabharata. The war for the possession of Hastinapura is transplanted to Java; the Sanskrit proper names have passed into the nomenclature of Javanese history and geography; the Indian heroes have become the founders of Javanese dynasties, the progenitors of Javanese nobility.
[25] One of those chasms, near the dessa Gaja Moongkoor, swallowed not merely a dancing-girl, a most common occurrence in Javanese legendary lore, but a whole village.
[26] A very active mofette which the natives call the Pakaraman, i.e. the “selected spot” where King Baladeva had his arms forged in the Brata Yuda war.
What is the use of living, of kissing lovely flowers,
If, though they are beautiful, they must soon fade into nothing?