M. Atmodjo The charter of Dayankayu

In: Bijdragen tot de Taal-, Land- en Volkenkunde 128 (1972), no: 2/3, Leiden, 257-280

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Downloaded from Brill.com10/06/2021 08:52:41AM via free access THE CHARTEROFDAYANKAYU l l he charter of Dayankayu was discavered on March lst, 19ó4 when I was invited by the people of Bañjar Gambah l to transcribeT and give ani explanation d the prasasti ("charterJ', "inscrip- tion") which is kept there. BaEjar Gamban is one of the ten bafijars2 in the village of Mëfiwi, Badwi regency, South . It is a srnall ba%jar lying in. easy reach, me12 km. north-west of Denpasar on the side of the road running ta Baturiti. During my visit there I was accumpanied by the Head of the Indo- nesian Archaeoloigical Service in Jakarta, mme officials of the Archae- ological Branch Service in Bali, and also some students of the University of Udayana in Den~asas.~We were warmly welcomed by the inhabitants who had prepared a great ceremony which they desuibed as uttamuni& uttama, i.e. "the greateet of .the greatest". The day wincided with the so-called Baiíu Pinaruh,4 which was the day following the piodalan ("birth-day") of San-hymì Aji Sar~ati.~ The chanter is k* in the gëdm pëñ2mpënanB (&is gëdon has a hluree4iered d (wzeru tuwzpmi tiga)o in the Pura Dalënz ,' wrapped in white cloth (Mod. Bal. rurub) in a srnall box (Mod. Bal. kropak), and is still regard& as sacred. As we hm,the Bal'1ynese

1 The bañjar is a smaller unit than the desa in Bali. The members of the bañjar are called krama bañjar and of the desa, called krama desa. Gambavì is a music- instrument made of wood. 2 The names of these baMjars are: 1. Br. Gamban, 2. Br. Pande, 3. Br. Batu, 4. Br. Mungu, 5. Br. Perge, 6. Br. Sërarian, 7. Br. Lëbah Pankun, 8. Br. Pëniasan, 9. Br. Lod BGlagun, 10. Br. Alah Kajën. The present author is Head of the Archaeological Branch Service in Bali (Bedaulu, Giañar), and a Lecturer at the State University of Udayana in Denpasar. The explanation of Bañu pinaruh is still uncertain. Is it derived from Bañu p2nuro (pinama)? Paro: "a half", "divided int0 two parts". Bañu: "water". The piodalan of San-hyan Aji Saramati which is dedimted to literature ("lontar-manuscripts") falls always on Saturday (Sakcara), Bañu pinuruh on Sunday (Dite), which is followed by Coma Rbëg on Monday (Soma). 6 Gëdon pëñimpënan is a smal1 building used for preserving holy relics. Many Balinese temples or gëdmis ("buildings") are named after Majapahit, Maospahit or Maspahit.

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Downloaded from Brill.com10/06/2021 08:52:41AM via free access THE CHARTER OF DAYANKAYU 259 I temples which are designatecl as Pura Dalëms are particularly devoted h Bhatarï Durgä, i.e. "The Goddess oh Death''. Mast d these "Dmtih Temples" are built in *he vicinity of cem&erias (Md. Bal. setra). The cbrter msists of mly rtwo be-plaites, rnea.suiring : 42.2 X 9 cm. @late A) and 42.6 x 9.4 cm. (plate B), and with an average thick- ness of 0.2 m. Each side is inscribed with 7 lines using Old Javanese script. It is written in Old Javanese. The numerals 4 (plate A) and very probably 9 @late B) are seen on the left sidess It is to be con- jectured that in former times this incomplete charter must have consisted of at least 10 plates. Unfmtunately the prasasti is not in a good state of preservation. Many aksaras ("letters") are illegible and in some places totally obliterated, which makes transcription very difficult or impoissible. But cm line 4 of the first phte (A, verso), Dauyankayu, @he name of the karänzan ("village"), is still reaáable. Now fm convenience sake I cal1 this prmmti the "Charter of Dayankayu", narning it after the kardwn mentioned in this bronze-plate. It is a pity that no date is found in this charter. Mmeover the king's name is n& mentioned either. As was briefly noted above, the prasasti is incomplete; usually the iadication of the date and also the king's name are found at the beginning of a charter, that is to say on the first plate of the group. Folrtunately I have been able to determine an approximate date for this charter in three ways:

1. Bmed on Dr. Goris' suggestion. As Goris has already poinct& out: the Balinese prasascis (topper ar brcmze) which were inscribed with 7 lines on each side belong to a group of ~emarkablecharters. This suggestion is based, however, on the fact tbt up til1 now only a few of those charters have been, dis- covered, e.g. the charters of Katulikup (Man& A, Ç. 1099),1° Sabhuyo (Tejakzda, C. 1077),1l Buman (Mantrin C, C. 1103),12 Bahli (BanE Pura Këhën C, C. 1126),13 Lubanan (Tëba Km C, noi d3k),l4 Baraha (NisJ no date),16 Daiyankayu (Bagjcw Gamban, no date) and Bugbug

8 It is a pity that it is impossible to check the charter again, because the people beliwe that they have had difficulties since the first reading (e.g. "divorce"). Goris, Praisasti Bali I, p. 32 (Goris No. 601). 10 Ibid. l1 Ktut Ginarsa, Prarasti baru radja Rägajäya 6 April 1155, p. 14. l2 Goris, op. cit., p. 39 (Goris No. 666). 13 Ibid., p. 41 (Goris No. 705). l4 Ibid., p. 49 (Goris No. 1007). 16 Ibid., p. 48 (Goris No. 1004).

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(Bugbug, Ç. 1103).16 According to him,17 these charters are to be dated from the beginning d king Jayapanus' reign or some years later (C. 1W- Ç. 1103). But ilt must be understood that the charters of Dayankayu, Sabhaya and of Bugbug were discovered long after Goris' books were published (Prasasti Bali I, 11).

2. Based on pdaeography. Palaeographically the type of the aksaras closely resembles that of the prasardis issued during the reign of Marakata-pahkaja'(~.944 - Ç. 943, Anak Wunçu (C. 971 - Ç. 999), Jayaçakti (C. 1055 - Ç. 1072), Rágaj~ya(circa Ç. 1077) and Jayapanus (C. 1099 - Ç. 1103). The aksaras viz. ya, ra, la, ha, ma, ka have the same forms. Also the pëmëgulan (Jav. pankon), suran (Jav. Zayar), guuk (Jav. cakra), nania (Jav. pmikal), suku (Jav. suku), ulu (Jav. ulu), pëpët (Jav. pëpët) and cëcaik (Jav. cëcak) are of the same type.

3. Based on the language. In gemrail, the oompsifion d the charter shows sirnilarities wiûh that of the prarastis issued during the reign of king Marakata-pankaja up to the time of Jayapahus. But in some cases a certain number of phrases are closely related to the charters issued by king Jayaçakti and Jayapanus. Som examples are : a. Tihe phrase tka rii nuïgha dnawmzi r& kärttikantara püma- bhyasa k~Iayaransalmaranya frequently occurs in the prmmti of Patiu- pëtan,18 Bahun-tririan,lD Indrapura,2O Landih,2l Jhuha~an,2~and once l6 This bronze-piate inscription was discovered by the present author at Bugbug in East Bali (Regency Karanasem) on November 15th 1970, which rnentioned for instance: 1. The village-name Bugbug and its surrounding border-villages; 2. King layapanus and his two Royal Spouses; 3. The name of a king unknown before, namely Bhatara Çn Luh-in Akz~n(literally "The Illustrious King of the Tears of the Lovelorn"), etc Presurnably Bhapra Cr; Lz~h-inAkun is an indigenous name for ÇH Mahdräja Çn Rägajäya, whose inscription is still preserved at Tejakula. Räga (SM.) = kun (Old Jav.). The root kun means: "sexual love", "amorous love", "pangs of love". Cf. Klunkun = Smara-pura (Käma: "God of Love"). An article on this important charter of Bugbug is still in preparation by the present author. l7 Goris, op. cit., p. 48. l8 Njornan Poeger, Radja Jayaçakti di-Bali, p. 10. l9 Goris, op. cif., p. 29 (Gons No. 552). 20 Ibid., p. 30 (Goris No. SS), Njornan Poeger, op. cit., p. 94. 21 Ibid., p. 35 (Goris No. 630). 22 Ibid.., p. 33 (Goris No. 623).

Downloaded from Brill.com10/06/2021 08:52:41AM via free access THE CHARTER OF DAYANKAYU 261 in the last charter of Anak Wunçu, i.e. Bw~h.~~But in the other prasastis of Marakata-paiikaja (i.e. Batur~m),2~Anak Wuriçu (Jalan- tix~h),2~and Rägajäya (Sabhaya) the phrase is slightly madified; the same phrase alco occurs. in the Dayankayu charter. b. ?;he phrase tahihkmnya riG pakirakirun rin cetra matlu occurs in the prasastis d PaGupëtan, Bahui-trihan, Canic~yan,2~ as ah ha ra and Dayankayu. Taking al1 the information quoted above int0 consideration, it might be assumed that the charter of Dayankayu was issued by one of the following kings: Anak Wunçu, Jayaçakti, Rägajäya or Jayapnus. This means from about the year Ç. 975 - Ç. 1100 (e1050 A.D. - ie: 1178 A.D.). As has already been mentioned, Goris has suggested that the sevm-line inscriptionis were issued du~ingithe reign d Jayapafius. But afterwards, Ktut Ginarsa concluded that the Dayankayu charter was in fact issued by Jayapahus' predecessor, in other words by king Cri R~gajüya.~~This conclusion is based m the newly discovered charter of Rägajiiya by Ginarsa in one of the ternples at Tejakula (in 1967). This prasasti, tm, is inscribed with 7 lines. Also the measurements are almost the Same as those of Dayankay~.~~In short, the two above- mentioned arguments lead to Ginarsa's conclusion. It is noteworthy that up til1 now the total number of the prasastis of these kings already discovered are successively : of Anak Wufiçu 28,31 Jayaçakti 14;' Rägajäya 1 33 and Jayapanus 36.34Thus the oldest edict

23 Ida Bagus Santosa, Prasasti-prasasti radja Anak Wungçu di-Bali, p. 199. Goris, op. cit., p. 97 (rin mügha mahünuwami, ri kantara kalayaran purbwa- bhyasa). Ida Bagus Santosa, op. cit., p. 206 (rin mdgha mahänuwami, pürwabhyasa, bhanda kalayaran pisaninu). 26 Ktut Ginarsa, op. cit., pp. 15-16 (tka rin Mgha mahanawami, rik karttikäntara makädi kewyanira bhatära pümabhyasa kalayaran salwiralti pintaft-wëlinën). On p. 19 there occurs: tka rin mügha mahünuwami rin karttikäntara püma- bhyasa kalayaran salwiranya. 27 Njoman Poeger, op. cit., p. 111 (tahilaknanya ri pakirakirän-i jro makabehan, ri cetra mutlu). See Goris No. 559 (Dëpaa). 28 Goris, op. cit., p. 34 (tahilaknunya i jro ri pakirakirän ankën cetram

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inscribed with 7 lines is dated from the time of king Rägajäya. But it must ,k bene in mind ithat both compsition and style of the language are more significant factors than the number of lines, bause several chakers of Jayaçakti are inscribed with 5 1ir1e.s;~ 6 lines 36 and 8 line~.~~ It would not be surprising to find that a seven-line charter might alm have been inscribed during the reign of Jayaçaldi. It would seem that the difference in size of the pMes is the chief reacon for the varying number of lines. To repeat : the compsition and style of the language are more significant factors than the number of lines. As I have pcinted out abve, up til1 now only one charter of Rägajäya has been found. It might be surmised from this fact that Rägajäya was of less importance than both his predecessor and successor, viz. Jaya- çakti and Jayapanus. Most probably his kingdom only covered the regim north d Lake Batur (North Bali) and East Bali, mainly in the vicinity of Tejakula and Bughg. If this çurmise is correct, then Rägajäya had nothing to do with the southern region of Bali. In fact, the Dayankayu charter is to be found, kept safely in a South Balinese ternple (i.e. Pura Dalëm Majapahit), and was concerned with the kwäman lying nar the place where the inscription was fmnd (i.e. Denkayu). So there are rasons to assume that the charter in questim was not issued by Çrx Maharaja Ç~zRagffijäya, but mast prabably by his predecessor or successar, in other words by Çrr Maharäja Çrä Jqaçakbi w ÇrTi M&rÜjco ÇH Jayaipakus wha ruled between about the years 1133 A.D. - 1181 A.D. The reasons which lead to this assurnption are, briefly summarized, the fallwing : 1. The village-name Dayankayu (karämn-i dayankayzl) has now becme Denkayu, which lies at a relatively short distance to the north af Bafijar Garnbaii (South Bali). 2. Thvmying nwber of lims on the plaites of Jayaçakti's charters (5, 6, 8 lines) and in the charters of Jayapanus (6, 7 lines). 3. The similarities between come phrases in the prasastis of Jayaçakti and Jayapanus. However, further discweries, especially in the field af epigraphy, wil1 prove or disprave this surmise.

35 The charter of Zndrapura (Goris No. 555, Dëpaa). 313 The charter of Winkan-ranu (Goris No. 554, Buwahan C). 37 The charter of Landih (Goris No. 553, Landi. A = Nonan A).

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TRANSCRIPTZON:

Unfortunately the charter is badly worn, especially the first plate (A). Many ahsaras have become illegible, which makeS.reading very difficult. In som places the characters are totally obliterated. The following transcription was cmly psible after a comparison was made with the other inscription.

Now follows the transcription :

A. 4 (recto).

1. bhyasa kalayaran salwiranya, mankana dpvya haji tahila tanbhayan manahura ya dywya 'saput+äyu tan panusuna 5 tahilaknanya rin pakirakirän rin cetra matlu san-admak-&mi 2. tan apisajina tumarima rnankana, tan kna pinta panumbas ri kalanyan satahil dpvya haji, tka rin mägha mahänawami rin käIittikantara pürwabhyasa kalayaran salwiranya mankana 3. dyya hajinya rin kamamwatanan mä 1 saputthäyu 1 tan panu- s-, bhJh~hlmarilya rin pakdkkäni rifi cetra m&lu san-whak- akmitan apisajina tumarima pawehnya (?) tan kna pinta 4. panumbas rin kalanyan satahil dpvya haji, tka rin mägha ma- hänawarni, rin karttikantara pürwabhyasa kalayaran salwiranya manahura wala tandaga (wala tanda l?) manahura maçaka (?) pürwwabhyasa 5. tan panusuna tahilaknanya rin pakirakirän rin cetra matlu para caksu walakumara rnayankana, tan kna byaya pasak pacaruna. . . . mala tan kna sakwehnin sajisaji sa 6. prakära, itan kna pinta panumbas ri kalanyan patahil wilanka (wila tka) rin mägha mahänawami rin kärttikantara pürwwabhyasa kalayaran salwiranya, mankana paganixi baba kakanyanana (?) 7. saränanya, manahura mä 2 saflhäyu, tan panusuna, tahilaknanya rin pakirakirän rin cetre matlu &-admak-akmitan tumarima yaii- kana, tan kna pinta panumbas ri ka

A. 4 (verso).

1. lanyan...... ga, tka ri mägha mahänawami, rin kärttikantara pürwwabhyasa kalayaran salwiranya ...... ya ta knanya mungah i pawaksayanya, tahila 3, 2...... mungah i pawaksayanya, tan tahila d~wyahajina 3, maiikana

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sakwelpin.. . . . mwah warganya kna 2 pirak.. . . . tala, kambari sadakätaru ( ?)38 3. tahilaknanya rin pakirakirän riri cetra rnatlu san-admak-akmitan tumarima yaiikana tan kna pinta panumb& ri kaianyan satahil saga, tka rin mägha mahädiwasa, rin kärttikantara pü 4. rwwabhyasa kalayaran salwiranya, atëhër karäman-i dayankayu, t tanda suwaratulis pinta panumbas tkapira rakryan räjaputra räja- putri, tan pintana pirak da (6) pantära 5. jayaruya, mwai riii amtena, itan~ tagihën tëmwm ya pawakta, a tkapniti jayapuwan, wadwä kaki, pala i saji, saha . . . . . ya, mankana äjñä haji, yan 6. salwiranin rnanlabcära kna (marilabciirakna?) .sanhyan äjnä haji, mwari kw&nya sira k&+, apa tan km.. . . nya, km rin pawatya kna dqä . . . . . 7. sanayan pna$ pari prafiudwän, samprasära tiris müla-käryya müla- bwat sakw&nin tanya sawutign ri thäninya mwaii . . . . .

B. 9 ? (recto) 1. pnin jayapuwan, tan pamwita, tadgëna (tan adgëna), tan kna rnarnalandaii, wnana tajinya panajyanya, tan kna upah 'taji mwan wulai, yan-hana ayam, sawun sapakadin tan däli ,Z. hën denin . . . . . bi, wnana ya narambaga pakatali ya kaccanya tan tatarëhan, tan-älapa hayam tan papatin, mankana yan hana kbo säpi, celei 3. wdus pitik dawuh-i kälinya i jronin ruhtanya, thäninya, tan paçra- wqakna mare wijayapura, tuhun paçrawqaknanya rin karäman juga ya, yan-i tmä (tmwa?) ja

' 4. ran makädi wwan @ti sal* pati dadawuh-i kälinya i jronin ruh- tanya (ruhëtanya) ri thäninya, samankana yan-paçrawanakna mare wijayapura i sira san-amawya mwan sal& si 5. ki, tan kna paçrawana, yan sanaksanya atan kna sakwelyin saji- sajinifi-anaksanin prakära, ri sd&ianya tan wruh ri hana nikan mati sal. pati ri thäninya arawäça 6...... n kunaii ya wr* denin caksu iye (kna ya) dosa tamtam mä 2 knanya sapuQhäyu, tan kna sakwehnin sajisaji prakära, kunan yan uk sawa pj* i ungwanya pjah pipaiii 3D

38 The reading is uncertain. Very frequently these words occur : kastbait kjanika mwan kalapih~n(k~anika and kalapitun flowers). Derived from sadaka and ' taru ("a tree") ?

Downloaded from Brill.com10/06/2021 08:52:41AM via free access The charter of Dayaillcayii, plate 14.4. recto.

l The charter of Dayanliayu, plate i-2.4, tvel-so.

Downloaded from Brill.com10/06/2021 08:52:41AM via free access Tlie charter of Dayailkaj it. plate H.9 ?, rcí-to

Tlie charter of l>ayaiiliayu. plate B.91,.irri-so.

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THECHARTEROF DAYANKAYU 265

7. wmna paçrawapknanya apa tan wnan rinanci dalanya, tka tan padadyakna duhkanii karäman, wnaia waii-i dahana waya sarbwa (subha) diwasä sanjaeburu kali ri thäninya tka ri thäninya .

B. 9 ? (verso).

1...... n, ,k-pamwita mtan mwittkl, yan-hna rohnya sakarämani pjah kanin kal. denin sal* tan dalihën luwarin 5 pala (?) tan padadyakna dosa pakna 2. n tan-hana wastwa sambhawotsawa ri thäninya maweha ya patikël- tanah ku 2 saput+häyu, tan kna sakw&nin sajisaji prakära, yan- ahala puwäranya maihanakna . . . . . 3. prayaçcitta sayatha çaktinya ekadiwaça rahina juga, daksina mä 1 sapuQhayu tke pariwära, tan kna sakweh-i sajisaji prakära, ri sdënanya tan wr& yan-hana tatwa sambha 4. wotsawa ri thäninya, athawä (awawä) 40 kdhënan kunan ya wr.i denin caksu km ya dosa tamtäm mä l ku 1 sapuehäyu tan kna &w+-i sajisaji prakära, rin parggëpan manahu 5. ra säMa babëni mwan kamäsan blah we, aikën mägha mahäna- warni, aspaspan (asëpasëpan) 41 ku 1 saputthäyu, tan kna pakupät mwan parëmwan, wintan marëñit ginlar pana 6. nçëm, tan kna rnahäbantëa pawiçuwa, mwan turun-turun bakat- bakat, pajnu mangala, tan-km pasatia mwan palakar patiampun, taa kna pacaru pj* lek, papatin, paitimba (patëmbari?), *na 7...... ra, tan-alapëna diryyayan räm pandirinyaryyadëk pahdirinya yata hilar-i pahdirinya, tan randapana, tandunuii samuwan-denin ... nayanan mwan . . . . . me

TRANSLATZON: As I have said in a former arti~le,4~translating most old Balinese inscriptions is difficult because the meaning of many terms and

39 Read pjab pisaninun. In the charter of Buyan-Sandin-Tambliliai~there occurs: valt-ula sawa pjah sorigwa~z~ya,pisaninu ya paçrawanaknu, tart padadyakna dopa ikall karäman. Also in the charter of Sabhaya: kumn yan ula sawdh pjalt, songwanya pjalt, pisaniri~rn,paçrawanaknu, apa. tan wnan rinacchi da- lanya, etc. According to Goris pisanihr~rz means: l. hoe zou toch? ("how could it"?) ; 2. volstrekt niet ("certainly not"). See Prararti Bali 11, p. 288. 40 Both readings are possible. Athawä: "or", awawä: "to carry" (cf. Ind. bawa). 41 Asp (&p) : "smoke" (cf.Ind. map). Mod. Bal. pmëpan (Mod. Jav. padupan) : "censer". 42 M. M. Sukarto K. Atmodjo, Prelimiizary report on the copper-#late inscription of Asahduren, Bijdragen, deel 126, 1970, p. 218.

Downloaded from Brill.com10/06/2021 08:52:41AM via free access 266 M. M. SUKARTO K. ATMODJO denominations of officials is still uncertain. Owing to this kind of difficuity come dubious words in several places are left untranslated and footnotes and questionmarks are added where the translation is uncertain. The prwisional translaticm runs as follows: A. 4 (recto). 1. In accmdance with the old custom concerning a11 kinds of sailings ("great ~ea-fish?"),4~the dyya-haji (i.e. "lord's due", "king's possession")~44 must be offered first by evev person, (who will) not be charged with the 5 pqusuna-taxes. The t&il ("retribution or customary fee umnected with the dpuya-haji") 46 must be offered to the pakirakirän ("appraiser") 4e cm the third day of the month Cetra (= Kasaria, i.e. "the ninth month", "the Balinese New- Year's Eve"), 2. the San-admok-akmitan 47 receives the payment. He shall not be charged with the pinta-prnumbas if the arnount of the dpuya-haji is only me tahil, up to the great ninth of the month Mágha in acmdance with the old custom concerning al1 kinds of sailings, 3. (&kana) 4s the dyya-haji of the kammwatanan (?)40 shall be one Wsa (of gold) fol every person, (whu will) n& be charged with the panusuna-tax. The tahil must be offered to the pakirakirün on the third day of the month Cetra; the San-admok-akmitan receives the papent.

43 The meaning of this technica1 term is uncertain. Pümwabhyiyasa means literally: "old custa". Cf. Ind. kebiasaan purba. Layar : "sail". Kalayaran = pëlayaran : "sailings"? See note No. 25, especially the words bhanda kalayaran. Bhanda (cf. Ind. hurta benda): "property"?, "wealth"?, "money"? In the charter of Anak Wunçu Iayaran means: "fish" ("riverfish" or "great sea-fish"?). On plate Xb., the 4th line, there occurs : ". . . . kuna~iyan ham pau iwak agëri läyaran manjiti-i bëtibërinya .... . (".. ... if there are turtles, big fish and läyaran entering (being caught in) the fish-trap . . . . ."). See the charter of Julah (SZmbiran AIV. Goris No. 409). 44 ~eePigeaud, ]&a in the 14th Century, Vol. IV, p. 422 and Vol. V, p. 203. 46 Ibid., p. 398. 46 Kira means: "appraisal", "guess", "sunnise". Concerning the third day of the month Cetra (riti cetra matlu), compare the state festival .of Majapahit in the month of Caitra (March-April). See Java etc., Vol. IV, p. 414. 47 It means more or less: "collectors of the King's revenue". Dmak (dëmak) : "cash income". See Pigeaud, Java etc., Vol. IV, p. 535. Akmit (Md. Bal. mizkëntit) : "to guard". 48 Mankarul means literally: "so", "thus", "such". 40 Derivation from uwat? Cf. Md. Jav. wot: "a foot-bridge". Ind. muat (mëmitat) : "to contain".

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4. He shall not be charged with the pinta-panumbas if the amount of the dwa-haji is only one tahil, up to the great ninth of the month Mägha (= KapZtu, i.e. "the seventh month"),6O alm in the month d Kärttika (= Kapat, i.e. "the fourth month") in accord- ance with the old custom concerning al1 kinds of sailings . . . . . (?). 5. He shall not be charged with the panusunu-tax, the tahil must be offered to the pakkakirän on the third day of the month Cetra, the cak~u("witness") 62 and the young prince (wmla-kumwa) receive the payrnent. He shall not be charged with the contribution for caru-offerings nor with any kind of offering, 6. and alm he sihall1 n& be hrgdwith the pinta - panurnbak-tax . . . . . on the great ninth of the rnonth Mägha and in the month of Kärttika in accordance with the old custom and al1 kinds af sailings . . . . . ( ?). 7...... he must pay 2 was(of gold) for every person, and shall not tbe charged with the papsuna-tax. The tahil must be offered to the pakircnkiran on the third day of the mthCetra; the San- admak-akmitan receives the payment; (he shall) not be charged with the pinta-panumbas-tax . . . . .

I A. 4 (verso). 1...... , up to the great ninth of the mnth Mägha, in the month of Kärbtika, according to the old custom concerning al1 kinds of sailings . . . . . he is allowed to offer (go up) to his pmaksayan (pawak~ahan?) and shall be charged 3 tahils 2...... ta offer to his pawaksayan and not be charged 3 tahils of ehe d~ya-haji,tihen Ak . . . . . and bis Msiy (wargawya) sh0uOUM be charged with 2 piraks ("silver", "money") . . . . . tab (?), a sadakataru (?) flmer, 3. the tahil must be dfered (*d) to the pakirakiräm an the thid

60 Mägha (Kapitu: "the seventh month") was the month in which contributions and taxes were collected. See Goris, Prmmti Bali 11, p. 27'1. Pat (Papat) : "four". Kapat: "the fourth month". Many - festivals are held at the full-moon of Kapat (purnamaniit Kapat). s2 Cakju (SM.) also means: "an eye", "a spy". Cf. Mod. Jav. zeiala: "a boy". Bäla (SM.) : "young", "not grown". Kumära (Skt.) : "new-born child", "boy", "youth", "The Youth, epithet of Skanda, the eternally youthful god of war". Para cakp~walakum&-a mayankana must be read para cak~uwalakurnéra tumarima yarikana. Wala kumdra ("young prince") >< sanät kumära ("old prince"). Dyah sanät kumdra occurs in the charter of Gobleg (Goris No. 006) on plate Ib. (Goris, Prmti Bali Z, p. 61).

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day of the month Cetra, (when) the S&-admak-akmitan receives the payment he shall n& be charged with the pinta-panunzbas ("purchase") 54 while offering (paying) one tahil of a certain munt of gold,55 up to the great day of the month Mägha, in the month of Kärttika, 4. in accordance with the old custm concerning al1 kinds of sailings, then the village of Dayankqu shall be given a tanda suwarätulis ("a kind of receipt?") 56 of the pinta-panumbas by the Rakryan Prince and Princess, and shall not be charged with piraks . . . . . (?) 5. of Jayaruya and concerning the death (?), the found goods should n& be taken away by the Jayapuwan, or by the grand- father's servant (friar's ser~ant),'~an offering of fruit (?),5%nd . . . . . that is the king's con~mand,when 6. ail kinds oi mailabcära 'O shLl lx charged by the Holy Kiag's command (SanhyaG AjEä-haji), and the total number are: if sommne commits smething he shall n& be charged with . . . . . , and also be charged with the pawatya-tax and the do~a'l. . . . . 7...... to visit (?)the place (pnab) where pari ("rice?") pranudwam ("fruit-tree?', '"he plm where ithe cook-f'ightin bok place?"), temple-offering (?),'3 ~monut-pQlrns,~~ad heavy la$bour services

54 Cf. Ind. pinta: "question". Mentinta: "to ask", "to request". Panumbas: "purchase". 56 Goris, Praasti Bali 11, p. 299. 50 Tanda: 1. "a banner"; 2. "a bill"; 3. "headman". Suwara: "a voice". Tulis: "a writing", "a receipt". The meaning of this state-official(?) is uncertain. Cf. jayapzswan on the Same line. Pigeaud, Java etc., Vol. 111, pp. 140 and 164. Wado Hajk: "Royal serving- men" ; kakis : "friars". 5Vala means: "fruit>'; saji: "offering". But another meaning is also possible. Cf. karma-pala: "cause and effect" in the belief of the Balinese. Its meaning is uncertain. Derived from labcära (cara: "way"?) and prefixed by ma (ma-li). Cf. Mod. Jav. tata-cara: "tradition", "regulation"; upa-cara: "ceremony", "Royal heirloom". 'l Most probably do~atamtam or doja gana-ganan. Pnah (ënah) : Md. Jav. përnah ("the place")? Mod. Jav.: përnah riendi?: "which place"?, "where"? According to Goris p1mh (Old Bal.) means: "quarrei", "question" (see Goris, The Old Balinese Langtrage, p. 49, ad. 104). If his suggestion is correct, the word pranudwan is very likely derived from udu (dndzt) meaning: "a quarrel". Cf. Md. Jav. pa-dudn-an (pdrdon) : "a quarrel". So pari (Skt.) also means: "around", "from around". Pnah pari prariudwart in this inscription could be als0 translated as: "completely abused", "completely involved in a fierce quarrel". s3 Goris, Prmti Bali 11, p. 302. Samprasara (Sh.) : "enlargement". 64 Mod. Jav. tiris: "coconut-palm". Ind. tiris: "leak".

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(?) are to be found, al1 the cocks in his village which he has bred and . . . . .

B. 9 ? (recto) 1...... by the Jayapuwan,BBhe need not ask for permission to leave (not be charged with the pamwita-tax ?), not stay up (mt report not be charged with the nuldandan (7). He is allowed ato parti- cipate in cock-fighting, shall not be charged with the cock-spur (taji) anci ze>ulari-ta.x~.~~If there me chickefis mcl cocks . . . . . 2...... he is allmed to do . . . . . ,not be chargedi with the tatarè'h~n,0~ not be allowed to take away (to steal) or to kil1 chick en^.^'. If there are buffalws, cows, wild pigs, 3. goats and poultry which have fallen down in the bush (ravine) in the village; it is not 'necessary for thern to be repmted to the Wijayapura, but to the village-head. 4. I£ somebody finds a dead horse, or especidly i£ a man has com- mitted suicide and has fallen down in the bush (ravine) in the village, this event must be reported ,to the Wijayapura,-in particular to one d the San-amawyas ( ?); 72 5. mt be chargeà with the paçrawa+a-tax ("report-tax"), not be charged with any kind of offering. If he does nat know of the existence of a dead perm in the village, 6. and if it is known by the caksu ("witness") earlier, he shall be charged with the do~atamtam, 2 masas (cd gold) for every person, but n& be charged with any kind of offering. I4 lihere is a snake 73 fouind dead in its halo (any~here),~~

66 Mala-käryya also means : "holy (religious) work". 6% See footnote No. 57. Cf. Mod. Jav. &g (hadëg) : "to stay". Adëg-adëg (Md. Jav.) = adëg-adëg (Md. Bal.) = opening-sign used in Javanese and Balinese script (11). 6s M.'M. Sukarto K Atrnodjo, op. cit., p. 219, note No. 21. The root is tarëh. Cf. Ind. tarzrhan: "stake", "bet.". Bertamh (Ind.) : "to bet". But tarah means: "to plunder". See Goris, Prmmti Bali II, p. 320. Menarah (Ind.) : "to planen; tarah: "smooth", "planed". 7' Hayam (ayam) : "chickens". 71 Read ruhZtaltya: "ravine", "bush". Md. Jav. ruwët: "confused", "muddled". 72 The meaning of this functionary is uncertain. Could it be read as Sari-amawa (an official charged with the solution of taxes) ? 73 ü1a sawa: "python". T4 Ungwan (Md. Jav. Mgon) : "place", "hole". In the charter of Buyan-Sandin- Tamblinan on plate Vb. there occurs: ". . .yan ala sawa pjab songwaltya . . . .". Cf. Md. Jav. sak-ëngon-ëi$gon (SU-Mgon-ëngoii): "anywhere".

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7. it must be reported . . . . . (?), so that no trouble should be created in the village . . . . . and the inhabitants are allowed on a good day to go hunting with weapons . . . . . (7).

B. 9 ? (verso). 1...... , he need not ask for permission to leave (not be charged with the pamuita-tax ?), nor do wawatën (not be charged with the wawatén-tax?). If there is a friend (rowan) in the Same village found dead by his own mistake . . . . . (?), he shall not be charged with the dofa ("a sin"). 2. If there is not a good festival in the village he must give the patikël fa+-tax of 2 kuparis for every perm, and shall not be aharged with any kind cd offering. If theie is trouble in &e village 3. he must prepare a one-day propitiatolry ~acrifice,~"and the amounit of the sacrifice (doksina) is me misa (of gold) for every person, up to the pariwära (?),77 and he shall not be charged with any kind of offering. If he does not know that a good festival must k carried out in the village, 4. but iit 2s known eariier by &e caksu, he shaAl be ahargesi wirh bh dofa tamtam of one nzása (of gold) and me kutmi for every pwson, and shall not be charged yith my kind of offering. To the parg- gëpan ("married couple") Is he must pay . . . . . 5...... , on every great ninth oí the mmth Mägha, incense of m kupan for every person, not lx charged with the pakupat and the p~ërnm-taxes,7~wint& mcwëñit ginlar pammìçërn (?):O

l6 Wastwa sambhuwotsawa means: "a good festival". Watu (Skt.) : "dwelling", Wästu-sastra (Silpa-sastra) : "the standard work on Hindu architecture". Sambhuwa (Skt.) : "origin", "cause", "motive". Utsawa (Skt.) : "feast-day", "offering". Prdyarcitta (Skt.) : "prapitiatory sacrifice". Goris, op. cit., p. 291. 77 Most probably pariwara means: "retinuev. Cf. Mod. Jav. pariwara (wora- wara) : "announcement", "notice", "prize contest", "advertisement". Is Read parëggëpan. Goriq op. cit., p. 297. Rggap = rgop = rëgPp. Cf. Ind. ramu (ramuan) : "ingredients". M$. Bal. rëramon: "food-ingredients used for offering". In fact këtipat (cooked rice wrapped in coconut-leaves) and rhamon are essential materials in the many Balinese ternple-offerings. If this surmise is correct, pakztpat and parëmwan in Old Balinese inscriptions mighit mean: "contribution or taxes connected with kt&pats (këtipats) and rPmwans (rëramons) ". 80 The meaning of this phrase is uncertain. Wintan: "star", morëñit: "to break into smal1 pieces"?, "to soften"? Cf. rëñit with Mod. Jav. rëñët (wtñ~t): "soft". Ginlw: "to be expanded" ; fianançkm (?).

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6. not be charged with the great sacrifice, not be charged with the turun-furun-,s1 bakat-bakat-, pajnu- s2 and &gala-taxe~,8~ not be charged with the pasaria-, paJakar- and pmiarunpuri-taxes, not allowed to make a sacrifice '(to offer) during the dark part of the month, not be charged with the papat~k-,'~patimba- (patëmbmi-),86 papuria-taxe ( ?), 7. . . . . , not be taken away . . . . . (a curse ?).

SHORT EXPLANATZON: As was briefly poinited out aibove, the charter of Baiíjar Gambai deals with the karäman-i dayankayu, which has now become Denkayu. The technica1 word karümcmz vay frequently occurs in the Old Balinese epigraphical records and may be translated as "village". In a former article abut the charter of Batur-Tarunaan-NzLnun " huggested thait in general karaman was a greater unit than the t∋ and accordig to the inscription of Kawkkadan,s7 the Head of this smaller unit was called S&-mctthiïni. San is a honorific article, i.e. a kind of title of nobility?8 The question ncw arises: where was this karäman-i dayankayzc located? hking at the map of South Bali (see map) there is on the ncnthern side of Bafijar GambQii, at a distance of less thw 1 km., a village called Denkayu. This village is much larger than BaZijar Gamba.ti and is situated on the main road connecting Mënwi and Baturiti. It is pssible that the karäman of Dayankayu might be located

81 Turun-turun is similar with Md. Ind. iuran ("contribution"). Jnu (cf. Mod. Jav. wit jëm) is a creeper with sticky roots which are pounded to make a poison used for killing fish in the river. Jënu (Mod. Jav.) = Luki (Md. Bal.). Pajnu : "jnu-tax". 83 Mangala (Skt.) : "happiness". Goris, op. cit., p. Z'4. On mngalya see F. H. van Naerssen, Ouújavaansche oorkonden in Duitsche en Deensche verzamelingen, p. 50. Could mmigala in this charter be derived from gala (galah) : "pole", "stake"? If so, mahgala means: "contribution for catching fish with a galah ("spear"). This surmise is based on the fact that mngala is mentioned after pajnu. 84 Derivation from pati: "dead". s6 Timba: "bucket", "bailer"; tëmbai: "a song". 86 M. M. Sukarto K. Atmodjo, op. cit., p. 222. Ibid., p. 225. An article on Th ropper-phte inscription of Kawakadan by the present author wil1 be published by the Archaeological Service of . On plate VIb there occurs : "tuhun paçrawanakna~ya ri san-mufhani sakatëmwanya juga yd' ("whatwer he has found must be reported to the san-mathäni"). 88 In contrast with sari, si is used for comrnon people.

Downloaded from Brill.com10/06/2021 08:52:41AM via free access 272 M. M. SUKARTO K. ATMODJO at the present-day Denkayu or at least in the adjacent area. Gramrmti- cally the name Dayankayu can be split int0 dayan (daya-n) meaning : "to the north" ("mountain direction") and kqu : "a tree". So this vernacular compound means : "(a village) which is located to the north of a tree". It would, therefore, be reasonable to suggest that a big holy tree (&z. "ficus indica", "ficus religiosa"), was once planted to the mth of Dayankayu. If this suggestion is accepted, the tree might be the skyiksa which means: "a tree serving as a hnd-mark". Nowadays a big banyamtree (Mod. B~I.bi&in) is to be cm the side of a catus-patha ("cross-roads") at Meiiwi. But it must be brne in mind thad this binin may be only the putra ("offspring") of the first old tree. Further a great temple which is surrounded by a moat bearing the name is situated not far from this cross-roads. Acwrding to the Babad Mën& this temple was founded during the blossoming of the kingdom of Mënwi, and the date of its foundation is stated in a chronogram sad-buta-yaksa-de~a.9~wrres- ponding to the Çaka year 1556 (2 1634 A.D.).. To come back to the word dayan. This Old Balinese word is cl~sely related with modern dajan, kaja and najanun. In Modern Balinese dajan means "to the north", kaja "north" and najmn "going to the n~rth".~'The rooit is aja.92But kaja originally means "in the mountain direction" (Old Bal. kadya).03 Based on the fact that the mountain-range is found m the central part d the island, kaja means "north" in South Bali ; but in North Bali it mans "muth". It is worth mentioning that now in Bali there are some places which begin wirtih Den, mdy: Denpaar (Ìthe biggest torn in Bali'), Den- bukit ('Bulelwl'), DenjaJan ('Giañar Regency'), Den tiis ('Giaiiíar Regency') md Dencarik ('Bulel& Regency'). In addition ithe names

Ind. bërinin (Old Jav. warinin) : "banyan-tree". Perhaps derived from inin: "a wish", so bOrinin: "Mshing-tree". Cf. kalpa-taru ("a wishing-tree"). The sëflkalan (sënkala) or chronogram must be read from right to left.Sad = 6, buta = yaksa ("giant") = 5, dma ("deity") = 1. Sad-buta-yaksa-dewa (6551) must be read 1556 Çaka (f 1634 A.D.). The Same formation as këlod ("south"), tiëlodan ("going to the south"), kanin ("ast"), naninan ("going to the east"), karrh ("west"), nauhan ("going to the west"). Aja means : "above". Cf.To-r-aja (Toraja): "mountain-dwellers in Celebes", To-n-dano (Tondano) : "lake-dwellers", etc. 93 In the charter of Batuña A. 1 (Goris No. 106) there occurs on line 5 the sentence: ". . . . simayannu hanga Punçu kalod, hanga tukad air-+nat karuh, hanga wantos-muduhin kadya, hanga bukit taradan kanin. . ..". Kalod : "south" ; karuh : "west" : kadya : "north" and kanin : "east".

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Den-ruwh and Lod-rumah occur in the prmasti of Udanapatya 94 from the time of king Jayapanus. Since the discovery of this Dayankayu &arter the unamwd query about the meaming d these plm-mmes I which are al1 preceded by the word Den, can be easily solved. Denparar l mem: "north of the The other wmds bukit, jalan, triis and cmik mean respectively: "mountain", "road", "cool" or "windy" and 1 "rice-field". The last two names, i.e. Den-rum+ and Lod-rumah mean : "north of the house" and "south of the house". The name Denpasar wuld be compared with Mas Wabehi Loriri Parar alm called Panëm- bahan Senafiati in a partly historica1 and partly legendary Javanese bubad (':h,istwy"). In faat, itwo of íhe &ree puris ("paùace'j") in Den- pasar bearing the names Puri Jëro Kuta ("Inner-Town's palace") and

Puri Satriya ("Warrior-class' palace"), are situated (MI the northern- side of the market. Alm the Pura Desa ("Village Temple") and the Pura Maospahit (''Maospahit Ternple") both lie just on the northern (den) and northwestern sides of the present-day market (pasar). Styl- istically, the Mmspahit temple was built after the decline and fa11 of the kingdom of Majapahit in East Java, in &er words durirtg the last part of the sixteenth century.98 Now I would like :to state again that the name Dayankayu has become Denkayu and that the karäman of Dayankayu has played a predominant role among ik neighbouring villages. In addition, the name MëA&-tani (situated 2 km. to the mth of Merim) also permits the conclusion that

04 The ins6ption of Penotan BZ1 (Goris No. 628). On plate IIIb and IVa. there occurs the sentence: ". . . . aiaki% mágb a.rpaFpan ku 2 ten km parërzym, wintan marëñit fan kna smah karäman-i udanapatya ri thdninya, i kasuwakan padan-aruna, i kasuwakan dapdap, i km~wakanden-rumuh, i kasuwakan parumahun, i kasuwakari padanni, i kosuwakan tzgër, i kmbwakan air-batu, i kamwakan padah, i kasuwakaw kampinis, i kasuwakan lod-rumah, i kam- wakan sak, i kamwakan burwan, i kkaswakan pande, i kamwakan sawan, i kasuwakan paryyada, i kmwakan ankarpi, i kamwakan tatlu-, i kamwakan air-malit, i kmwakan dapët, mankam sawaS. karäman-i udanupatya ri thdninya, ateiEër pinarimandala watas ni thdninya . . . . .". Most probably the word kmuwakan ("dry field"?) has now changed into Mod. Bal. subak, i.e. an agricultural association. The member of mbak is called krama-mbak. 95 Denpasar = Baàzcn (also mentioned in the Nägarakytiìgama?). See Pigeaud Java etc., Vol. I, p. 61, Vol. 111, p. 93, Vol. IV, p. 256. The name Badwn is still used and is much more popular among the villagers. O6 This is baseù on the style of the split-gateway (candCbZntar) which is quite different from the other Balinese style. The southern half (part) is carved with standing Garqia holding an amyta-ghata ("amyta-pot") and the northern one with rakjasa (or Bhirna) encircled by a snake. This brick gateway has just been restored by the local people under the supervision of the Archaeological Service in Bali.

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It is a pity that the names of the four border-villages forining the boundaries of Dayankayu cannat be ascertained as yet. As is known, tbse surrounding villages were situated at the four cardinal-points, indicated in ttie Balinese inscriptions with the words pinarima.@ala cinat~rdesa.~~Based on the fact that the present-day Mëriwi has become an important place in this area, and that forrnerly MEnwi was the centre of a Balinese kingdom as mentioned in the Babad Mënwi (*1700 A.D.), there is reason to suppose that Mënwi was one of those border-villages. But on the contrary, if Mcwi was not mentisned as a border-village because it is &y 1.5 km. away hom D&ayu, it mighit ahbe iinfmd that the area of Dayankayu had covered the village of Mënwi. If this conjecture is justified, .the name Mënwi had come int0 existence long after the time d Jayaçakìi and Jayapanus. But it must he understood that the two abovementioned assumptions remain provisional for the time being. Actually there is still contrwersy arnong scholars as regards the etymologica1 explanation of the name MSwi. According to the late Dr. Poeribatjaraka the name was derived from Manuri (Mënuri, Man~rya),~~i.e. a plarname which vqfrequently .occurs in Bali- nese lmtar manuscripts. The slight change from Mënuri to Mëriui (MZriwz) is pssible after the r is dropped; this phenomenon can also be wen in some Balinese village-narnes, such as: Trarianan (Goris No. 357), Baturan (Goris No. 352), Sakar (Goris No. 352), which have changed respectively into: Tërianan, Batuan and A folk- etymology connets the name with sakh mënuën (sakti pësan, i.e. "exceedingly powerful"), suggesting a very powerful king. Another scholar has said that the word was derived from Mëk-wui, which literally means "open water" ("~ell").'~~In fact the Taman Ayun temple at Mënwi is surrounded by a great moat. In the Babad Mëriwi mention is made of the foundation of a kingdom called Kawyapura (Mënwì) by I Gusti Agun after he had defeated his

97 M. M. Sukartó K Atmodjo, op. cit., p. 222. 98 Prof. Dr. Poerbatjaraka, Tjatatan atas karangan Ktut Ginarsa "I Gunawati", Bahasa dan Budaja, No. 3/4, 1960, p. 135. 99 Batuan and Sakah are now situated in the regency of Giañar in South Bali. Two temples are found in the vicinity of Sakah, i.e.: Pura Cangi and Pura Hyan Tiba (Pura Yeh Tibah). A chronogram indicating the year 1258 Çaka is still to be seen in the latter temple. 100 This suggestion is proposed by Mr. Rai Mirsha in Denpasar.

Downloaded from Brill.com10/06/2021 08:52:41AM via free access THE CHARTEROF DAYANKAYU 275 enemies (añjaya satru). Finally, I have found the name of a kingdm Mëna-nëgara (Mëriwi-nëgara?),in the inscription of Sarnplafian which, according to Goris, belongs to a third class of inscriptions.lol Taking al1 the abovementioned accounts int0 consideration, it seems possible that Poerbatjaraka's suggestion is mare justifiable for Kawya-pura = Manurya-(pura), or in their simple forms' Kazen-pura = Manuri- (pura). The words ka& ("court-poet") and mmiuri ("court-scholar") are synonymous. Our next problem concerns the words wijayaipura, dosa tmtänz, doja gqa-ganan and patikël tmuh which very frequently occur in the Balinese epigraphs. Let US now discuss these words one by one. Before- hand it must be understood that the word wijqupura has nothing to do with the name of a kingdom, palace and the like, although this word can be literally translated int0 "kingdom of victory". In faot, wijaya- patra indicates the name of the well-known Balinese triwara ("three-day week"); they were respectively : Wijayakränta, Wijqmngda and Wijayapura, coinciding with the modern Balinese market-days : Pasah, Bëeën (Ga&-tëgëh) and Kajën. Most probably a special court-meeting was held an these market- days. This is based on the fact that dead horses or men who had committed suicide might be reported to the Wijayapura (paçrazvanakna mare wijayapura),lo2 but on the contrary, buffaloes, cows and pmltry which had fallen into a ravine (river) 'O3 did not necescarily have to be repmted to the Wijayapura, but ta the village-head (karäm). The =me information, only with a slight change, alm occurs in the charter of Buyan - SU&% - Tanzblinan mentioning that buffaloes, cows, pigs and gmts which had fallen int0 the river or lake (da+u) could be reported to the Hahr-taviganya ("Neighbour's supervisor"), but that sacred cows, horses OT men who had committed suicide and were found dead in a 'river or lake mighit be mpcrtd to me of itiht Paradhyauthcns ('arbiter", "those who stay in the middle"), in particular to the Senäpati ("the chief of an army"). To repat, the less important events could be reported to the Kmäman, Sah-mathäni or Hatur-tanganya, but imprtant events had to be reported to the Wijayapura, Pardhyastha or Senäpati. It could be

101 M. M. Sukarto K. Atmodjo, Penjeliàikan empat buah praarti baru di-Bali, pp. 11-14. On plate V1 there occurs: ". . . . . kachurita sapangun s-ira Hi-Gusti Hogun riti Mëna-dgara la+h hika jagat Mha-dgara . . . . .". Gons, op. cit., p. 335. 103 Kali: "river"; ruhtan (ruhHtan) : "bush", "ravine" and donu: "lake".

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understood easily that Karämn (alm the two other words) were lower in rank than the Wijayapura (alco the two other words). Incidentally, the forma narnes are vetmmlar words while the Iatter are derived frcrm Sanskrit. The rndngs cd the technica1 terms "dosa tamtäm" and "do;a gaTa- gqan" are still uncertain: Do~arneans : "a sinJ', tamtäm quite probably mm:"a blow'' (Cf. Ind, hantam) lo4and gqa is the name of Çiwa's m, i.e. Bëtara Gava, w "troop". if gana is the came as gharza it means: "slayer" or "slaughterer". The wwd tamtam alm occurs in Canto % (stanza 2) of the well-known panegyric poem Nägarakrtägma which runs as follows : tan/ tata tïta tam tut&, tan t%s/ tan tut in tutur, titik/ tantrï tatei tatwa, tutun/ tämtäm/ titir ttit+.lo5

Pigeaud's translation is : 1. The order of the past is the order that should be followed, not correct is not to follow the tuturs (religious books). 2. Consciationisiy miml mirude fables, tb der of existem; to be kept down is passim, unceasingly arising.lo8

Then in the copper-plate of Buyain-Savdin-Tamblirian there occurs : ri sdannya tan wuh ri hana nik& man mati s& pati ri thüninya awäwa kayëhëm ya denGa cak~uwuh, kna ga do~atamtam má 2 ku 2 saputthüyu tan kna sakwaih sajisaji sapraki3raJlo7whicih mmm: "If he does not know of the existente cvf a dead person who has committed suicide in the village, but the caksu wuh learns of it earlier, he shall be charged with the dqa tamtam of 2 Was (of gold) and 2 kuparis for every persm". Now we can make a guess that desa tamtam (tam- tam> tdmtäm) WW m-ed wit41 a W of ~leclclmssor mglect cd duty. The exact meaning, however, remains obscure. In connection with dosa I found in another inscription the word dosa bikah the meaning of which can be determined wi.th certainty. Lanikah rneans: "a walk", "a step" or "a leap". In the charter of Anak Wunçu (Goris No. 431) there accurs: kunah ya tm pawwit ya rumuhun, tibäna ya doja laikah mà 4 tkap nikanari makaser ("If he does mt ask for

104 Cf. Mod. Jav. antëm (Ind. hantam) : "a blow". 105 Pigeaud, Java etc., Vol. I, p. 74 (Canto 96). 106 Ibid., VOL 111, p. 114 (Canto %, stanza 2). 107 M. M. Sukarto K. Atmodjo, Prmmti Buyan-Sanding-Tamblingan dar; djeman radja Jayapangus, p. 9 (stencilled).

Downloaded from Brill.com10/06/2021 08:52:41AM via free access THE CHARTER OF DAYANKAYU 277 permission first, he shall be charged with dosa lahkah of 4 Msm of gold by the makaser").los The last phrase, patikël tam., is of the greatest importante since the sarne phrase, with only a slight modificatim, als0 appears in the kaik-n Arjunazerimha ("Arjuna's Nuptials"). The last strophe of this epic poem (Canto XXXVI.2) runs foílows: Ion sämpuni kekëbnifi kaitiharjuna-wiwáiha paiammmike, säkgt tambayira mpu kqwa tumatämëtu-mëtu kakawin, bhräntäpan tëhër atiharëp samarakaryya manirinin aji, çfi airlangha namostu wi panikëlan tanah ananumata. Actually, there is still controversy among scholars as regards the maning of the wcvrds Smì panikëhn tanah. The late Poerbatjaraka trainslates this technica1 term as: "die het rijk dubbel zoo groot heeft gemaakt" ("he who has doubled his kingdom"),l10 C. C. Berg: "voor &en het land zich buigt" ("Q whm the land bows") and W. Aichele: "urn den es dem Schreibstift geht"?ll It must be understood that P. J. Zoetmulder has suggested in his article "The Old Javanese Poet and his Crdt" that the Old Javanese tanah does not mean tmh ("earth" or "ground") as in Malay and Modern Javanese, but is ccvmeuted with a kind of a writing-instrument. I quote: "Now there are as far as I know, only a few passages in the whole kakawin-literature, where tamah means 'earth' or 'ground' (which is the usual meaning in Malay and modern Javanese). They are fmnd in the Nägarak~taganna, but are not the places mentioned by Juynboll. In these, and in more than 50 others, tanah means obviously 'writing-instrument' ".'l2 As for the word tikël, this mans "broken" or "in pieces". The technica1 term patikël angm in the Sanvadharma-charter (1269 A.D.) is translated by Pigeaud : "contribution for the plaiting of dry weeds".l13 Following his idea patikëi tanah night also be translated with: "con- tribution for the plaiting or distributing of writing-instruments". It is los Most probably the word makmer (ser: "chief") has now become pakmeh, i.e.: "chief of the subak organization". See also Goris, P.B. II, p. 307. l09 Dr. R. Ng. Poerbatjaraka, Arjuna-w.t&ha, overgedrukt uit deel 82 der Bijdragen, 1Z6, p. 66. 110 Ibki., p. 115. W. Aichele, Fragntente etc., Bijdragen, deel 123, 1967, p. 226. 112 P. J. Zoetmulder, The Old Javancse Poet and hM Craft, M.I.S.I., No. 2 & 3, 1966, pp. US-236. He translates sari panikëlan taitoh as: "he for whom the tariah is used til1 it is broken", "he (the illustrious one) wer whom poets break their pens in two". See also Siwarätrikalpa, Bibliotheca Indonesica 3, The Hague, 1969, p. 43. 113 Pigeaud, Juva etc., Vol. 111, p. 146 and Vol. IV, p. 387.

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worth mentioning that in Balinese inscriptions the word patikël tamah is sometimes preceded by palekha which is alm connecteá with a kind of a writing fee, because the Sanskrit root likh means: "to scratch", "to draw a line" or "t0 write". As a nmn lekha mans: "a writing" OT "a 1etter".ll4 In the inscription of Anak Wunçu, i.e. the chader of Bwah (C.999) 'l6 there occurs on plate IIIsb the short phrase: tan kna tëmwan, mwan p&lyö, palark, palekha, patikël tanah, pakynda, tan kna puwwat-i jro heti mah sipat-i jro hen.l16 In the Same charter (plate IIIb) the words palekha ad)patikël tamh are mentiomecl aigain d n& wrated by a comrna. It is obvious that these two wmds, i.e. lekha ("a writing") and tanah ('a writing-instrument") are chely connected. The Same phrase also occurs in the inscription of Jayapanus, i.e. the charter of Bosmi-hara (Goris No. 627) from the year 1103 C. (tan kna panlëyë pailaris paniwë pdekha patikël tanah tan kna sakweh-ni sajisaji sapra- k~ra).llsIt is worth noting that the names of most contributions, fees or taxes in the Balinese inscriptions are prefixed by pa. Many examples can be given here, viz. pacclksu, pajawa, ppalanciri, pacaraka, patimtig~, pasluh, pskirab, paga+ti, pakupat, pakalaça, paburu, papuñcagiri. There are about 70 names which occur in the inscriptions of Anak W~nçu.~l~ It is a pity that the meanings of these contributions are still vague and uncertain. Actually, there are still many unsolved problems concerning the study of Balinese epigraphy. Only by comparing al1 the prmastis already discovered and utilizing the knowledge of modern local languages, viz. Balinese, Javanese, or Sasak, can unanswered queries sometimes be solved satisfactorily. In this connection, I would like to cal1 attention to the word badoh jaka which occurs in the newly discovered copper- plate inscription of Buyan-S~dih-Tmblikntrom the time of king Jaya'pQiius. On plate VIb there occurs: yan huna rmannya sakariimun

114 Ch. R. Lanman, Sanskrit Reader, Cambridge, Harvard University Press, 1952, p. 234. Goris No. 446. 116 The meanings of pakat and sipat are uncertain. Goris translates sipat with: 'Lver~loeken?''("to pronounce a curse?"). See Prasasti Bali 11, p. 309. The phrase tan kna pawwat-i jro hen ~nwari sipat-i jro hen means: "not be charged with the pawwat and sipat in and outside". Unpublished. Goris' manuscripts are now preserved at the Lembaga Bahasa Nasional in Singaradja, Bali. 1'8 1'8 This phrase occurs on plate IIb., line 2. ll9 Ida Bagus Santosa, Prasarti-prasasti radja Anak Wungçz* di-Bali, pp. 218-220 (unpublished thesis in the Faculty of Letters, Udayana University, 1965).

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saragutdnzatyani malin, anzatyawi botoh jaka, gañjqën ku 1 ri salawai ("if a friend of the same village has killed a thief or a botoh jaka, he shall be awarded as much as one kupan for each person killed").120 In keeping with the modern Balinese (Javanese), botoh mans: "a gambler", jaka: 1. "a bachelor", 2. "unfree labourer",12' 3. "aren- tree".122 Presumably, bodoh jaka indicates a certain Dm Juan ("who seduces girls"), a slave ("unfree labourer") who has run away frequently (hulun miigat) or somebody who is always drunk ("after drinking tuak j~ka").~~~Obviously, the word botoh jaka, in this inscription, is in some sense equivalent to mal.in ("a thief"). Fortunately, up to now, the word botoh jaka is still used in North-West Lombok and indiates a thief who prides himself on his ski11 as a thief. By frequent staling, a person' becomes more and more important among his group; the stolen goods are distributed to the whole community or arnong his friends. In short, this Sasak word botoh jaka can be compred with the Old Balinese (Javanese) botoh jaka. I wish to end this article in expressing my hope that this discussion will shed more light on the study of Balinese epigraphy. In addition, I hope that othw bronze-plates d Dayarzkayu will be discovered shortly, so that the problems in this charter, especially those raised by the date and the king's name, will be solved satisfactorily. Archaeologicad Service, M. M. SUKARTO K. ATMODJO Bedaulu, Bali l ABBREVIATIONS Bijdragen : Bijdragen tot de Taal-, Land- en Volkenkunde. Ind. : Indonesian. Md. Bal. : Modern Balinese. Md. Jav. : Modern Javanese. M.I.S.I. : Madjalah Ilmu-ilmu Sastra Indonesia. SM. : Sanskrit.

REFERENCES Aichele, W. 1%7 Fragmettte - Kleine Beitrage zur Znterpretatio?~altjavattischer Dichtung. Bijdragen deel 123, 2e aflevering, pp. 217-249. Goris, Dr. R. 1954 Prmmti Bali I and Prauaiti Bali ZI. Published by Lembaga Bahasa dan Budaja Universitet Indonesia, N.V. Masa Barn, Bandung.

120 M. M. Sukarto K. Atmodjo, op. cit., p. 10. l" Pigeaud, Java etc., Vol. IV, pp. 428429 and Vol. VI, p. 373. 122 M. M. Sukarto K. Atmodjo, op. cit., p. 42 (Note No. 63). 123 Ibid. The Balinese have 3 kinds of tuak (alcoholic drink), i.e.: 1. tuak jaka; 2. ttiak baai. (read ba'ar: "rice") and 3. tuak liuh (ñuh: "coconut").

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1965 Ancient History of Bali. Stencilled by the Faculty of Letters, Udayana University, Denpasar. 1971 The Old Balinese Language. Stencilled by the Lembaga Bahasa Nasional, Singaradja (called Karya Pungutan) . Ginarsa, Ktut 1967 Masalah pembatjaan prasasti Bandjar Gambaizg ("A problem concerning the reading of the inscription of Bandjar Gambang"), in the daily paper Suluh Marhaen, No. 204, 26th March 1967, Denpasar. 1968 Prasasti baru radja Rägajäya 6 April 1155 ("A new inscription of king Ragajäya, dated 6th April 1155"). Stencilled by the Direktorat Bahasa dan Kesusastraan, Singaradja. Lanman, Ch. R. 1952 SansRrit Reader. Cambridge Massachusetts, Harvard University Press. Naerssen, Dr. F. H. van 1941 Oudjavaalwche oorkonden in Duitsche en Deelwche verzamelingen ("Old Javanese inscriptions in German and Danish collections"). Thesis in the Faculty of Letters, Leiden University. Pigeaud, Dr. Th. 1960 Java in the 14th Century (5 volumes). The Hague, Martinus Nijhoff. Poerbatjaraka, Dr. R. Ng. 1926 Arjun~-~w&ho.Overgedrukt uit deel 82 der Bijdragen, 's-Gravenhage, Martinus Nijhoff. 1960 Tjatatan atas karangan Ktut Ginursa "I Gunawati" ("Note on Ktut Ginarsa's article 'I Gunawati' "). Bahasa dan Budaja, No. 3/4, February/ April, pp. 130-135. Pwger, Drs. Njoman 1964 Radja Jayaçakti di-Bali ("King Jaya&ti in Bali"). Unpublished thesis in the Faculty of Letters, Udayana University, Denpasar. Santosa, Drs. Ida Bagus 1965 Prasasti-prasasti radja Anak Wurqçu ("The Inscriptions of Anak Wungçu"). Unpublished thesis in the Faculty of Letters, Udayana Uni- versity, Denpasar. Sukarto Kartoatmodjo, Drs. Martinus Maria 1967 Penjelidikan 4 buah prasasti baru di-Bali ("Investigation of four new inscriptions in Bali"). Stencilled by the Faculty of Letters, Udayana University, Denpasar. 1970 Preliminary report on the copper-plate inscription of Asahúuren. Bijdragen, deel 126, Ze aflevering, pp. 215-227. 1970 Prasasti Buyan-Sanding-Tamblz'rtgan dari djaman radja Jayapangus ("The inscription of Buyan-Swding-Tamblingan from the time of King Jaya- pangus"). A paper presented to the Second Seminar on Indonesian National History (Seminar Sedjarah Nasional 11) held in Jogjakarta from 26th August to 29th August 1970. Teeuw, Dr. A., et al. 1%9 Siwaratrikalpa of Mpu Tanakugi. Bibliotheca Indonesica 3, The Hague, Martinus Nijhoff. Zoetmulder, Dr. P. J. 1966 The Old Jatanese Poet and hk Craft. In M.I.S.I. No. 2 & 3, October 1966, pp. 233-240.

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