The History of Java, v. 1-2

by Sir Thomas Stamford Raffles

Their language does not differ much from the Javan of the present day, though more gutturally pronounced. Upon a comparison of about a hundred words with the vernacular Javan, two only were found to differ. They do not marry or intermix with the people of the low-lands, priding themselves on their independence and purity in this respect[114].

The Bédui are in numbers inconsiderable, and found in the interior of Bantam: they are the descendants of those who escaped into the woods after the fall of the western capital of Pajajáran[115] in the fifteenth century, and would not change their religion, remaining firmly attached to that of Prábu Séda. There is a tomb of one of them which they hold sacred, and will not allow any one but themselves to approach even to this day. When the Bédui subsequently submitted to the Sultan of Bantam, and shewed no disposition to oppose the Mahomedans, they were not compelled to become converts; but it was agreed, at the same time they admitted, that the number of the Rowá-ian (the name given to their little societies) should be limited to three or four.

The Bédui attend to all orders they receive through the medium of the village chief. They subsist by cultivating rice: all they raise beyond what is required for their own consumption they sell to the hill people, who are in the habit of going to them for it once a year, on account of the superior quality of the rice, or rather superior estimation in which it is held. It is an established rule among them to allot but one day for each of the different successive operations of husbandry: one day for cutting down the trees and underwood, one day for clearing what has been so cut down, one day for sowing the grain, one for weeding the field, and one for reaping, one for binding up the grain and one for carrying it home. If any part of what has been reaped cannot be carried home in one day, it is left and neglected. The Gírang póhon (which is the title of the chief) is the first who commences the work of the field, and many of the hill people follow him in regard to the period for sowing their pári.

Their dress consists of white and black cloths. They wear rings and silver scabbards to their krises, but gold and swasa they dislike. Spanish dollars are the only coin they prize.

The festivals or feasts of the Javans are of three kinds: the grébeg, or religious festivals; the bancháki or nealamáti, so called from the Arabic salámat (a blessing), held on the celebration of marriages, births, and circumcision; and the sedékah, appointed in honour of the dead, and for the celebration of their memory.

The principal and most important of these are the national entertainments corresponding with the Mahomedan festivals of múlut, pása, and bésar; the two first answering to the half-yearly festivals of the Arabs of moháram and ramázan, and the latter with that of kháji, in the month of dulkhija. On these occasions the sovereign appears in public, and the álun álun is crowded with an assemblage of people from all quarters, every one being dressed in his most splendid attire, and accompanied by all his armed followers. The same is observed in the more distant provinces of the country, where the petty chiefs, in like manner, assemble in the álun álun of the Regent. Presents of fruit, poultry, and other kinds of provisions, are brought from every part of the country: offerings are made by the chiefs to the mosques, and a public festival is given by the chief authorities. The men only partake of these public feasts; but the female part of the family of the chiefs assemble together, and enjoy corresponding entertainments within their chambers. The festival seldom lasts above one day.

Of the bancháki and nealamáti it may be only necessary to observe, that those given during the ceremonies consequent upon the birth of the first child are most important.

The sedékah are solemnities observed on the occasion of the funeral, or in honour of the memory of a departed relative, on the seventh, fortieth, one hundredth, or thousandth day after his decease: they are distinguished from the feasts of grébeg and nealamáti by the absence of music. Those who intend to observe them, assemble on the preceding evening in order to read some portion of the Koran. Before the guests partake of the meal, the principal person present generally addresses the Almighty in a prayer, which alludes to the occasion, and expresses gratitude for the repast which his bounty has provided. Thankfulness to the earthly donor of the entertainment often mingles itself with gratitude to heaven, and the praises of both are celebrated at the same time. This grace before meals is called dúng'a.

Reserving for a subsequent chapter a sketch of the music and poetry of the Javans, I shall in this place endeavour to give some account of their national drama and dances, as constituting, next to music and poetry, the most conspicuous and refined of their amusements.

The dramatic entertainments are of two kinds; the tópeng, wherein the characters are represented by men, who except when performing before the Sovereign wear masks; and the wáyang, in which they are represented by shadows.