[56] Rouffaer, however, places this Champa, not in Cambodia, but on the north coast of Atjeh and identifies it with the modern Djeumpa. (Encyclopaedie van N.-I., vol. iv. p. 206.) [↑]
[57] Remains of minarets and Muhammadan tombs are still to be found in Champa. (Bastian, vol. i. pp. 498–9.) [↑]
[58] This genealogical table will make clear these relationships, as well as others referred to later in the text:—
| King of Champa. | ||||||||||||||||||||
| a daughter named | a daughter = an Arab missionary | |||||||||||||||||||
| A concubine | = | Angka Wijāya | = | Dārāwati | ||||||||||||||||
| king of Majapahit | ||||||||||||||||||||
| Arya Damar | ||||||||||||||||||||
| Raden Raḥmat. | ||||||||||||||||||||
| Raden Ḥusayn | ||||||||||||||||||||
| Raden Patah | = | a daughter | a daughter = Raden Paku | |||||||||||||||||
[59] The memory of this woman is held in great honour by the Javanese, and many come to pray by her grave. See Brumund, p. 186. [↑]
[60] Veth (3), vol. i. pp. 235–6. [↑]
[61] This mosque is still standing and is looked upon by the Javanese as one of the most sacred objects in their island. [↑]
[62] There seems little doubt that this date is too early. A study of the Portuguese authorities points to the conclusion that Majapahit did not fall until forty years later. (Rouffaer, p. 144.) [↑]
[63] The people of the Bali to the present day have resisted the most zealous efforts of the Muhammadans to induce them to accept the faith of Islam, though from time to time conversions have been made and a small native Muhammadan community has been formed, numbering about 3000 souls out of a population of over 862,000. The favourable situation of the island for purposes of trade has always attracted a number of foreigners to its shores, who have in many cases taken up a permanent residence in the island. While some of these settlers have always held themselves aloof from the natives of the country, others have formed matrimonial alliances with them and have consequently become merged into the mass of the population. It is owing to the efforts of the latter that Islam has made this very slow but sure progress, and the Muhammadans of Bali are said to form an energetic and flourishing community, full of zeal for the promotion of their faith, which at least impresses their pagan neighbours, though not successful in persuading them to deny their favourite food of swine’s flesh for the sake of the worship of Allāh. (Liefrinck, pp. 241–3.) [↑]