[38] From tangkis, tinangkis, which, derived from nangkis, “ward off”, means “to repel one another.”
[39] Telaga means “lake” and powiniyan, derived from winih, “seed”, means a flooded ricefield in which the ears on the stalks, bound in sheaves, are put to serve for seeding.
[40] Not the last, as this legend has it, for Ratu Boko’s roaring can yet be heard on still nights, if we may believe the people who dwell on the banks of the Telaga Powiniyan.
[41] Padi is rice in the hull, shelled by the women and girls, usually very early in the morning, by stamping it in blocks of wood hollowed out for the purpose.
[42] Bondowoso’s curse took dire effect and the Javanese lassies of the neighbourhood, who enter the bonds of matrimony about their fourteenth year, comment with sarcastic pity on the fact that their sisters of Prambanan have, as a rule, to wait some ten rainy seasons longer—not without seeking compensation, it is alleged, after the example set by their patron saint Loro Jonggrang, whose maidenly life, according to the babad chandi Sewu, of which more later on, was not altogether blameless.
[43] The very precise ridicule this appellation, which originated in the childish credulity of the natives, who persist in paying homage to a statue of Doorga as if it were actually their petrified Mboq Loro Jonggrang; but the real name of the group being unknown, why should we reject a distinction not denoted by the less definite term Prambanan?
[44] Major, then still Captain T. van Erp in his report to the Batavian Society of Arts and Sciences, January 11, 1909.
[45] The sculptor showed his independence by disregarding the more canonical number of sixteen or ten.
[46] Stimulated especially by Buddhist and Jaïn influences.
[47] Squirrels: Sciurus nigrovittatus and Pteromys elegans and nitidus.