The History of Java, v. 1-2

by Sir Thomas Stamford Raffles

These Dúkuns, who are in general intelligent men, can give no account of the era when they were first established on these hills; they can produce no traditional history of their origin, whence they came, or who entrusted them with the sacred books, to the faith contained in which they still adhere. These, they concur in stating, were handed down to them by their fathers, to whose hereditary office of preserving them they have succeeded. The sole duty required of them is again to hand them down in safety to their children, and to perform the púja (praise-giving) according to the directions they contain. These records consist of three compositions, written on the lóntar-leaf, detailing the origin of the world, disclosing the attributes of the deity, and prescribing the forms of worship to be observed on different occasions.

When a woman is delivered of her first child, the Dúkun takes a leaf of the álang álang grass, and scraping the skin of the hands of the mother and her infant, as well as the ground, pronounces a short benediction.

When a marriage is agreed upon, the bride and bridegroom being brought before the Dúkun within the house, in the first place bow with respect towards the south, then to the fire-place, then to the earth, and lastly, on looking up to the upper story of the house, where the implements of husbandry are placed. The parties then submissively bowing to the Dúkun, he repeats a prayer, commencing with the words, "Hong! Kendága Bráma ang'-gas síwang'ga ána ma siwáha sangyang g'ni sira kang[113]", &c.; while the bride washes the feet of the bridegroom. At the conclusion of this ceremony, the friends and family of the parties make presents to each of kríses, buffaloes, implements of husbandry, &c.; in return for which the bride and bridegroom respectfully present them with betel-leaf.

At the marriage feast which ensues, the Dúkun repeats two púja. The marriage is not, however, consummated till the fifth day after the above ceremony. This interval between the solemnities and the consummation of marriage is termed by them úndang mántu, and is in some cases still observed by the Javans in other parts of the island, under the name únduh mántu.

At the interment of an inhabitant of Teng'ger, the corpse is lowered into the grave with the head placed towards the south (contrary to the direction observed by the Mahomedans), and is guarded from the immediate contact of the earth by a covering of bámbus and planks. When the grave is closed, two posts are planted over the body; one erected perpendicularly on the breast, the other on the lower part of the belly; and between them is placed a hollowed bámbu in an inverted position, into which, during seven successive days, they daily pour a vessel of pure water, laying beside the bámbu two dishes, also daily replenished with eatables. At the expiration of the seventh day, the feast of the dead is announced, and the relations and friends of the deceased assemble to be present at the ceremony, and to partake of entertainments conducted in the following manner.

A figure of about half a cubit high, representing the human form, made of leaves and ornamented with variegated flowers, is prepared and placed in a conspicuous situation, supported round the body by the clothes of the deceased. The Dúkun then places in front of the garland an incense-pot with burning ashes, together with a vessel containing water, and repeats the two púja to fire and water; the former commencing with "Hong! Kendága Bráma gangsi wang'ga ya nama síwáha," &c.; the latter with "Hong! hong gang'ga máha tirta ráta mejil sáking háti," &c.; burning dúpa or incense at stated periods during the former, and occasionally sprinkling the water over the feast during the repetition of the latter.

The clothes of the deceased are then divided among the relatives and friends; the garland is burned; another púja, commencing with "Hong! áwigna mastúna ma sidam, hong! aráning," &c. is repeated, while the remains of the sacred water are sprinkled over the feast. The parties now sit down to the enjoyment of it, invoking a blessing from the Almighty on themselves, their houses, and their lands. No more solemnities are observed till the expiration of a thousand days, when, if the memory of the deceased is beloved and cherished, the ceremony and feast are repeated; if otherwise, no further notice is taken of him: and having thus obtained what the Romans would call his justa, he is allowed to be forgotten.

Being questioned regarding the tenets of their religion, they replied that they believed in a déwa, who was all-powerful; that the name by which the déwa was designated was Búmi Trúka Sáng'yáng Dewáta Bâtur, and that the particulars of their worship were contained in a book called Pángláwu, which they presented to me.

On being questioned regarding the ádat against adultery, theft, and other crimes, their reply was unanimous and ready, that crimes of this kind were unknown to them, and that consequently no punishment was fixed, either by law or custom; that if a man did wrong, the head of the village chid him for it, the reproach of which was always sufficient punishment for a man of Teng'ger. This account of their moral character is fully confirmed by the Regents of the districts under whose authority they are placed, and also by the Residents. They, in fact, seem to be almost without crime, and are universally peaceable, orderly, honest, industrious, and happy. They are unacquainted with the vice of gambling and the use of opium.

The aggregate population is about twelve hundred souls; and they occupy, without exception, the most beautifully rich and romantic spots on Java; a region, in which the thermometer is frequently as low as forty-two. The summits and slopes of the hills are covered with Alpine firs, and plants common to an European climate flourish in luxuriance.