The letters of the Javan alphabet, as well as the orthographical signs, are decidedly on the principle of the Devanágari; but it is remarkable, that the letters of the alphabet do not follow the same order, notwithstanding that order is preserved in all the alphabets of Sumatra as well as in that of Celebes. This deviation has been considered presumptive of the alphabet having been introduced into the island anterior to the period when this order might have been established for the Devanágari itself, or before the refinement supposed to have been effected in that alphabet by the Bramins; but the deviation may, perhaps, be sufficiently accounted for, by the circumstance of a meaning being attached to the words formed by the order of the Javan alphabet as the letters are at present arranged, thus: hána charáka dáta sawála páda jayánia mága batáng'a; means, "there were two messengers disputing with each other, equally courageous, till they both died[130]." That this is not accidental may be inferred, not only from the common laws of chance, but from the probability of such an arrangement being preferred, both on account of its convenience, and in conformity with the spirit which in the Chándra Sangkála seeks to select such expressions for the particular numerals that are required, as may make a sentence.
Near the ruins of Brambánan and Sínga-sári, are still found inscriptions in the pure Devánágari character of a very ancient form. A specimen of these, together with one of the square Káwi, is exhibited in the accompanying plate, corresponding in size with the original. Annexed to each letter in the Devanágari character found on Java, is the modern character, and in the same manner the modern Javan letters are placed under the Káwi; and, in order to enable the reader to compare the forms of the consonants used in the alphabets of Ava, Siam, and Java, with the Devanágari, they have been placed against each other in another plate. It will be seen that many of the letters of the Káwi correspond so exactly with the square Páli of the Birmans, as to leave no doubt of their having originally been the same. It is probable, also, that were our acquaintance with the Páli more extensive, a similar coincidence would be found between the languages.
Upon the overthrow of the Hindu empire on Java, the natives may be considered to have lost most of their knowledge of the Káwi language; for although numerous compositions in it are still to be found among them, and these compositions are recited in their national entertainments, they would not be generally understood, but for the versions which have long since been rendered of them into the modern Javan. The Panambakán of Sumenap is perhaps, at present, alone entitled to be considered as a Káwi scholar, and he knows so little of the language as to acknowledge, while assisting in translating from it, that he was often under the necessity of guessing at the meaning.
The knowledge of the ancient characters seems, on Java, to have been for many years almost exclusively confined to the family of this chief, and it is stated, that they owe their knowledge of it, and of the Káwi language itself, to the circumstance of one of them having visited Báli, to which island it is that we must now look as the chief depositary of what remains of the literature and science which once existed on Java.
It is not unusual for the Javans, in carrying on any secret or political correspondence, to adopt a mystical language, known only to the parties themselves; and on occasions where attempts have been made to stir up the common people to commotion, scrolls have been distributed in various unintelligible characters, which, for the most part, appear to have had no other object but to impose on the credulity of those who were too willing to believe them sacred and mysterious. Were the characters intelligible, the mystery would cease, and the charm be dispelled. Of the manner in which the letters of the alphabet are applied in forming this mystical language, an instance is given at the conclusion of the vocabulary of Káwi words[131].
Unlike the Malayan, the Javan language owes little or nothing to the Arabic, except a few terms connected with government, religion, and science, which have been admitted with the religion and laws of Mahomet. The language, as well as the ancient institutions of the country, have been but little affected by the conversion. The Javan language was abundantly copious before the introduction of Arabic literature, and had few or no deficiencies to be supplied.
The general character of the language is strongly indicative of a former advanced state of civilization, and illustrates, in some degree, the present character of the people. It is rich and refined; it abounds in synonymes and nice distinctions; it is mixed and easily made to bend, and suit itself to every occasion; it is, in a high degree, expressive of power and servility[132].
As the languages of the whole Archipelago are so intimately connected with each other, and that of Celebes in particular is so little known, I have subjoined in an Appendix some further comparative vocabularies of the languages of Java, with some observations on the Búgis and Mangkásar nations[133].
For ordinary purposes, the Javans, as already described, use a modification of some of the letters of their alphabet as numerals, and a representation of these numerals has been given in the table of the Javan alphabet, page [404]; but on occasions of importance, it is usual to employ certain signs or symbols in lieu of these ordinary numerals, and this practice appears to be of great antiquity among them. These symbols are termed chándra sangkála, "reflections of royal times," or "the light of royal dates," and consist in a certain number of objects, &c. either represented in design or named, each of which is significant of one of the ten numerals. Of the former class are said to be those found in most of the ancient buildings and coins, which in that case usually bear no inscription. The latter is found in most of the ancient inscriptions, and in such of the written compositions as possess any date at all, and is adopted in all proclamations and public writings by the sovereign of the present day.
The Appendix G. contains an account of these peculiar numerals, as far as they are at present understood by the Javans. In the use of them, they endeavour to select such objects from the list, as when read in succession, may afford some meaning illustrative of the fact the date of which is recorded; but this is not always attended to, or at least is not always to be traced. The date of the destruction of Majapàhit (1400), the most important in the history of Java, is stated as follows, the numbers being always reversed.