| Sírna | ílang | kertáning | Búmi |
| Lost and | gone is the | work (pride) | of the land. |
| 0 | 0 | 4 | 1 |
In like manner, the date of the long graves at Grésik, near the tomb of the Princess of Chermai (1313), is thus stated:
| Káya | wúlan | pútri | íku |
| Like unto | the moon | was that | Princess. |
| 3 | 1 | 3 | 1 |
Other examples will be given, in detailing some of the principal events of Javan history.
However imperfect the foregoing general account of the languages of Java may be, it will have served to convey to the reader some notion of the extent to which it has been indebted to a foreign source for its copiousness and refinement, and to prepare him for that extensive influence of Hindu literature, which is still to be found in the compositions of the country. Of these the most important, and indeed all that have any claim to literary distinction, are found either in the Káwi or in Javan versions from that classic language. On Java the establishment of a Mahomedan government for nearly four centuries, has tended in a great measure to obliterate that general knowledge among the better educated, which, there is reason to believe, once existed; but in Báli, the Hindu faith, however blended with the local customs of the island, and however perverted and distorted in its application by a semi barbarous people, is still the established religion of the country. Mahomedanism has gained but little ground there, and no part of the island has yet submitted to European authority. It was in this conveniently situated island that the adherents to that faith took refuge, when the sword of Mahomed prevailed on Java, carrying with them such remnants of the sciences and literature as they were able to rescue from the general wreck.
An account of the present state of the island of Báli, of the religious and political institutions, and of some of the peculiar customs and usages which subsist there, is essential to the illustration of Javan history; and although the limits of the present volume will not admit of our enlarging so much on this interesting subject as we could wish, it is hoped that a general notion may be formed, from the particulars which will be inserted in the chapter on the religion and antiquities of Java. In the following account of the literary compositions of Java, I shall avail myself of the more correct copies, which I was fortunate enough to obtain from Báli, confining myself in the explanation of them to the existing notions of the best informed of the Javans, it being the present state of their literature, rather than that of Báli, that I am now to describe.
The literature of Java may be considered under the general heads of ancient and modern, the former and more important division consisting of compositions in the Káwi language, which appear connected with the mythology and fabulous history of continental India.
It is to be regretted, that the work which treats most extensively of the ancient mythology of the country, and of the earliest periods of fabulous history to which the Javans of the present day refer, is not to be found in the Káwi. The Javan work, termed Kánda, is probably a translation from the Káwi, and, in the absence of the original, claims our first attention. It is to this work, and the Mánek Móyo, of which an abstract will be given in the chapter on religion, that the modern Javans constantly refer for an explanation of their ancient mythology.
This composition is frequently called Pepákam. It contains the notions of mythology which appear to have been general throughout the Eastern Islands, with imperfect portions of their astronomical divisions, and of ancient history. It is to be regretted, however, that the Javan copy from which the following account is taken, though otherwise written in a very correct style, abounds in passages unfit for a chaste ear, and that it has been almost impossible entirely to purify it.
It opens with an account, first of Sáng yáng Wénang (the most powerful), who was sixth in descent from Purwáning Jan (the first of men, or Adam), and who had a son named Sáng yáng Túng'gal (the great and only one), the first, who (as is inferred from the meaning of his name) conceived that he was above all, and who setting aside the ways of his father, established the heavens, with all that they contain, under the name of Suréndra Buána, or Suraláya.