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[against] the extollment of treacherous Pal}ajarin pakarti kontit behaviour I [against) honest hearts which tan tatal tinatula * have become reckless. I Teaching leading katalike13 kalbu to deficient conduct I has been followed kombul kabul i13 isti jrat. without evidence, I this is apparent from kombul kabul i13 isti jrat. * the hearts [of its disciples] I who have arah i13 bumi Tuban [ makin * accepted and revered deception. I The story concerns Haji Amad Mutamakin I from the region of Tuban 2 amec;larken kawruhe kal} gaib who disclosed esoteric knowledge / and ambuka rarasanil} l}elmu kak revealed the secrets of the Science of a13ukuhi kakekate Reality I holding firm to the l;ta~'i~a I buwa!J sari[Jatipun. * [ while] re jecting the shan:ca. / Yet be• Pan sarake den-orak-arik cause he repudiated the Law I [his un• saru sruh kawal}uran; derstanding of l;ta~'i~a] became improper, warana blinawur confused and defiled; I the veil [con• sebit wiwara kaweran, * cealing those secrets] was twisted I rent, awurahan kentar kontap i13 nagari perforated [and) rolled up, I [and so] pakarti reh tan yogya. there spread violently through the coun• try I improper conduct. 3 Kawaureren i13 tekad tan mirid His audacity in his conviction was sirna senenil} janma utama without restraint I eminent people lost sasat kemat pal}ambile. * their distinction I like magic was his Ambabarken takabur power to entice [them]. I His arrogance peksi birat barata yogi increased I as he violently abandoned the gagal tyas kateragal. ascetic life, I his heart was cautionless and Denfiambeg gul-agul * hasty. I Because of his arrogance I he gigal pul}gel kawatgata. * feil head foremost and was overtaken by Paguti13 reh sa13 nata kalulun lilih misfortune. I At last, the king was per• masalah i13 pal}ulah. suaded [ to intervene] I [to attempt] to settle the question in dispute. TEXT AND TRANSLATION 67 4 Destun setan sarat saji-saji * Even devils brought offerings I for [ this] sarjana tan sujana sinedya learned man without character I who led mikena pasamohane his community astray I whose words were kewala les i13 wuwus completely empty, I whose heart was weak i13 tyasira tipis kawi13kis. and faint. / His skill in propounding Makire ri13 rarasan * mystical knowledge I captured the sym• a13irup raras rum pathy [of many] , I indeed his wish was kayunfia keh kilayuwa. * to bewitch many. I At first his Science Mula-mula J3elmune ma~Jka was just a pretence I but later it actually malah ulah mamala [ling-aling caused evil, 5 tuhu nahen gurnita kariris [ and] indeed the following was on every• wus kajinis i13 eblis sawelas one's lips: I there were eleven people tan subasita sebute reckoned as devils I whose speech was i13 musibat sabitun. reckless I [ and who were] in constant Wonten hujah ka13 dadi warti * calamity. I So there was a story which J3ulami tanah Jawa became celebrated I about this cu[amä' of i13 nalikanipun Java I [who lived] during the time of I je13 Sunan Prabu Ma13kurat. the honourable Sunan Prabu Ma1jkurat. I Awit dadya rarasan ambabayani The reason people discussed him was be• sagu13 ka13 pra J3ulama. cause he endangered I the entire body of cu[amä'. 6 8eliri13an rarasan i13 13elmi His teaching of mystical knowledge which deni13 takluk i13 kodrat iradat was heterodox I because [he claimed to ka13 dadya wit parbutane. be] subject to the Divine Power and Asru asora saru Will, / was the cause of the dispute. / tanpa wekas tekad wina!Jkid Persistently, loudly and coarsely I he temah cacad-cinacad expounded his conviction unceasingly / ajuwet kabacut. which resulted in mutual recrimination I Pasisir wetan oteran * and this became serious [and] extreme. I tanah Tuban Kaji Amad Muta- The East Coast [of Java] was in com• dadya lawani13 katah [ makin motion I andin the region of Tuban Haji Amad Mutamakin I became the opponent of many 7 sora saru i13 sare!Jat Nabi. [because] he treated coarsely the Law of l13 Cebolek pa<;lusunan Tuban the Prophet. I I t was in Cabolek, a village ka13 dadi lok lalakone. * of Tuban, I that his conduct became Ginereg ginarumu13 notorious. I He was attacked and counter• deni13 para 13alim pasisir: ed I by the cu[amä' of the coastal region, I 'Aja a13rusak sarak [ who said] : 'Do not repudiate the Law I duraka i13 ratu; for this is treason against the king; I truly pan ratu wenaiJ aniksa * the king has authority to punish, I since 68 THE BOOK OF CABOLEK wus mina13ka badal sa13 nayake13 he is the representative of the greatest man babaya it} ubaya.' [bumi on earth [the Prophet], I [whoever] endanger his authority.' 8 Na13i'3 sira Kaji Mutamakin However Haji Mutamakin was I un• datan keguh ape!Jkuh agagah shaken, resolute [and] courageous; I he tan sumi13gah pakewuhe did not flee from danger I but dared to wani t}urebi kukum. face the punishment. I Many attempted Akeh 13ukih bakuh tan 13okih to persuade [him], [but] he did not katah !Julama prapta waver; I and many cu[amä' came I to i!Jka!J apitutur. offer him advice. / Yet he still continued Malah at}i!Ju sre!Jgala to breed dogs I from Kudus twelve in asu Kudus rolas la!Jku!J ge13 ka13 number, the biggest of them I named i13aran Abdul Kahar. [siji c Abdu'l-}$:ahhär. 9 Papat asu kikik cilik-cilik He had four pups I the leader of which I pat}arepe 'su kikik satu13gal was called :f$:amaru'l-Din. I Extremely pun Kamarodin namane. arrogant I was Haji Amad Mutamakin. I Kala1Jkul) kumalu1Jku1J The cu[amä' agreed I [ that the matter] Kaji Amad Ki Mutamakin. should be communicated I to His Royal Wus rembag pra !Julama Highness the King, I since he [Muta• pantes katuripun makin] did not want to be advised I he i13 kaiJjelJ sri maharaja, was despising the State. i13 katoge tan kena den-pituturi majanani nagara. 10 Sagu13 para IJulama pasisir All the cuzamä' from the coastal region I c;li13inaken iber-iber layal) * sent a circular letter I to all the cuzamä' I mri13 para l)ulama kabeh of Paja!J, Mataram, Kec;lu 1 Pagelen and PajalJ Mantaram Kec;lu the Maficanagara I together with the i!J Pagelen Maficanagari transcripts. I In their view I the con• sarta kal) nunukilan. viction which Cabolek firmly held I 113 pa!Ja!Jgepipun resided in his claim to be the Reality that i13 tekad kaiJ il)anc;leman is Mul).ammad, I and [he] would dare to Ki Cebolek, !Jaku Muhamad face punishment. wani yen den-ukuma. [hakiki 11 Duk semana bugal mri'3 nagari At the time that [ the cuzaniä'] set out dadya kontrag pasisir sadaya for the capital I the whole coastal region pra 13ulama kerig kabeh. was in confusion, I all the cuzamä' took Brat} wetan Kyahi Busur * part. I From the eastern part [of Java] Ki Witana i'3 Surawesti came Kyahi Busur I Ki Witana of Sura• lawan Mas Sidasrema. baya I together with Sidasrema. 1 Ketib Mas 'Tib Anom Kudus Anom Kudus I the leader of the cuzamä' I TEXT AND TRANSLATION 69 pal}irit para l}ulama from the coastal region arrived in Karta• il} pasisir praptane Kartasureki. sura. I Before the discussion started, Derer} praptel} bicara 12 duk kasaru gerahe sal} aji an illness suddenly fell upon the king I Prabu Mal}kurat pan lajel} seda Prabu Mat}kurat, who then died I to be kagantyan <;latel} putrane. succeeded by his son. I He was [Ra] den Denmas Prabayakseku Mas Prabayaksa I who adopted the title ka.J} wus nama Pa13ran Dipati PatJeran Dipati I and took the place of gumantya i13kal} rama. his father. I Prosperaus was the realm I Arja nagrinipun of the Susuhunan who was buried in Sunan Sumare ~lawihan. Lawihan. I lmmediately after the instal• 113 adege afiar tinutugken malih lation, there continued I the submission of katur i13 sri narendra. * [ the case] to the king. 13 Kerig malih 1Julama pasisir The culamä' from the coastal region kabeh datan wonten kala1Jku1Jan, * assembled again I all of them, no one Paja13 Mantaram Pagelen remained behind, I [and likewise those Maficanagara Ke<;Iu. of] Paja13, Mataram, Pagelen 1 the Sipat kena lapale k(;(;lik Maficanagara [and] KfK.lu. I No one who tan kena sumi13gaha could recite [ the J:: ur'än] a little I was kinerig sadarum allowed to flee, I all assembled together I nelJ dalem Kadanmijan at the residence of Danureja [ the King's akaka.J}sen laje13 katur i13 sa13 aji * First Minister] ; I they made their arrange• mupakat pra wadana. ments which were conveyed to the king I with the agreement of the wadanas. 14 l13 pasisir lan Maficanagari [The wadanas] from the coastal region tuwin wadana i13 Kartasura and the Maficanagara I and the wadana rempeg mupakat ature of Kartasura I were in complete agree• s(;(;ie13 i13 kukumipun. ment saying I it was proper that he be Pra IJulama kabeh wus prapti punished. 1 All the cuzamä' had now kayu mulJgelJ gala<;lag arrived, I fire-wood was piled up near the saosane tumpuk northern city-square, I afferings were in lisah kalentik jun-junan. abundance I and coconut-oil in barrels. I Meh binasmi Kaji Amad Muta• On the point of being burnt was Haji i1J nalika punika. [ makin Amad Mutamakin I at that moment. 15 Wadana jro il}ka.J} mugareni I t was the wadana jro who presided [over nelJgih Rahaden Dema13 Urawan the trial] I hisnamewas Rahaden Dbmu:l lan sal} nata nak-sanake Urawan I and he was the first cousin of kada.J} estri pinun9ut the king; I his elder sister had been taken dadya garwanira narpati I as consort by the king, I her name was nama Ratu Kaficana. * Ratu Kaficana. I Dema13 Urawan I was 70 THE BOOK OF CABOLEK Dyan Dema13 puniku highly respected by the king. I On this la1Jku1J ka13gep mri13 sa13 nata. occasion he was summoned to the palace I Duk semana tinimbalan prapte13 into the presence of the king. i13 IJabyantareiJ nata. [puri 16 A13andika alon sri bupati: The king said gently: I '0, Bapa'f3, what I 'Heh ta Bapa13 iya kaya 13apa did my uncle, the First Minister say? I si uwa patih ature? Have the cutamä' of Java I assembled?' I Apa ta wus ~lumpuk Raden Dema13 Urawan I immediately pra ~Julama i13 tanah Jawi?' bowed and said: I 'Indeed they all arri• Raden Dema13 U rawan ved I and have even been acquainted sigra nembah matur: politely / with the correct rubricks of 'I13gih wus prapta sadaya discussions malah i13gih sampun pina13gihken leresi13 ka13 rarasan [ aris 17 me~Jgah IJelmi kaiJ dipun-rahosi. concerning mystical knowledge. I The Para ~Julama i13 tanah Jawa cuzamä' of Java 1 who have been assem• ka13 kinerig pina13gihe bled I are indeed one hundred and I pan satus pata13 puluh forty two only. I These have been evalu• ne~Jgih aiDUlJ pufijul kakalih. ated I and divided into groups. I Two Punika pinilihan groups are inferior I one group is superior, sinanes~en sampun. I consisting of forty four people. I1Jka13 asor kalih duman ka13 saduman punika i13ka13 kawan dasa sakawan. [pinetil3 18 Kawandasa pinilihan malih A (further] choice was made, forty were a13sal kalih likur pinilihan. left; I out of these, twenty tw'o were Pinilih pepeti13ane selected. / The best of these were then IDUIJ Sawelas pukulun. selected I and only eleven now remain. I Amu13 gal}sal sa13kil} pasisir Only five come from the coastal region / IJulami tanah Paja13 four cu[amä' I come from Paj~., I one sakawan pukulun from the Maficanagara, I one from Page• Maficanagari satu13gal len, I who would cause the feeling of i13 Pagelen punika i13ka13 sanu13gil sadness. ka13 waged karya branta. TEXT AND TRANSLATION 71 Asmarandana PUPUH II CANTO II 1 Abdi dalem Pajal} nel}gih Your seiVants from the Pajal} region are I Majasem Pel}gil} Kemasan one from Majasem, Pel}.git}, Kemasan sakawan il} K&;lul} Geq.e. [ respectively] I and the fourth from 1-j ulami Maficanagara Ke<;lul} Ge<;le. I The cuzamä' from the amul} il} Pranaraga Maficanagara I are only from Pranaraga I il} Pagelen Samalal}u, [ and] from Samalal}u in Pagelen [ re• abdi pasisir kal} gal}sal: spectively] , I five of Your seiVants are from the coastal region: 2 il} Surapril}ga kal} kalih two from Surapril}ga I one from Gresik I il} Garesik kal} satul}gal and two come from Demak [and] Kudus; il} Demak Kudus kalihe I these have been carefully selected I and puniku il}kal} pinetat taken to a secluded quarter. I There are sami binakta l}iwa. four bupatis I five with uncle Danureja. Sakawan bupatinipun gal}sal pun uwa Danurja. 3 II} pasisir kal} kakalih The two coastal bupatis are / Adipati Pun Dipati Jayanil}rat Jayanil}rat I [and] Adipati Citrasoma. I Dipati Citrasomane. From this region are Wiraguna I and II} l}riki pun Wiraguna myself. I They have been taken to a tem• lawan jasad kawula. porary residence in the rear I by uncle Binaktel} pakuwon pul}kur Danureja. denil} pun uwa Danurja. 4 Dyan il}abaraken sami Then they were all informed I of the wawal}kidane il} tekad * secret nature of convictions [of this type] , kal} winates pal}al}gepe. I and of the restrictions pertaining to their ll}kal} sasal}a mupakat * opinions. I Nine of them fully agreed [ to il}kal} kalih aban<;lal} * accept these restrictions] I but two broke pun Mutamakin pukulun away; I Mutamakin, my Lord, I was al}an<;lemi tan sumil}gah. steadfast and unwavering. 5 Abdi dalem Pajal} gusti Of Your seiVants from Pajaf}, my Lord, I wonten kilayu satul}gal one has been entranced; I the cuzamä' l}ulami il} Ke<;lul} Ge<;le from Ke<;lul} Ge<;le I has joined [ with tumut labuh binasmiya Mutamakin] and offered hirnself to be naqahi ukum tuwan. burnt, I accepting Your punishment. I J;:>atel} pun Gebolek tumut [He] became a foliower of Cabolek I and saeka saabipraya * they are both now of one purpose 72 THE BOOK OF CABOLEK 6 !Jaken Muhammad hakiki. claiming to be the Reality that is Mu• Milanipun uwa patya J:lammad. I Therefore my uncle, the sumai}gei} karsa sa!J katoi}.' Minister, I submits the matter to Your Mesem sa!J nata !Jandika: will.' I The king said smilingly: I 'Bapatj, ':.tiendi gurune, Bapa!J from where is his teacher, I that this Haji si Kaji Gebolek iku Cabolek I dares to meet death ?' awani prapte!J antaka?' 7 Rahaden Dema!J wot sari: Rahaden Demall} said respectfully: I 'My 'Pukulun duk wonten marga Lord, when Your messengers I were on abdi dalem kafica gan<;lek the way back, I [when those] who sum• ka!J nimbali 13irit lampah moned and were accompanying him I I}ii}galaken praptafia were hastening on the joumey, I- they pun Gento!J Umos pukulun were Gento13 Umos, my Lord I together kalawan pun Ragapita with Ragapita - 8 pan pun Kaji Mutamakin indeed H aji Mutamakin I my Lord, when pukulun wonten i!J marga on his Way I already had a foreboding I i!Jgih pan sampun rumahos that he would face the wrath I of Your yen ba<;le ma!Jgih duduka Royal Highness the King, I [however] he i!J je!J paduka nata, did not desire to shrink back I he accepted tan nedya giiJsir sarambut [Your will] with all his heart.' eklas ii} driya sumai}ga.' 9 !i andika sri narapati: The king said: I 'How then, when he was 'Iya paran duk ne!J marga on the road, I were his words to the mes• guneme lan bocah ganc;l.ek sengers, I how did he behave on the way ?' apa solahire!J marga?' I Raden Demal} said: I 'My Lord, he said Umatur Raden Dema!J: this: I "I offer thanks, if the king punishes 'Pukulun wicanrenipun: me, "Sokur sa!J nata I}ukuma 10 anak Ragapita mami Ragapita, my son, I I am to be assaulted kinarubut pra !Julama by cutamä' I and will certainly be bumt. I pasti yen sida i!Joho!J. Perhaps the smell of my smoke I will Kaya mambu kukus kula extend as far as Arabia I the place where Sa!Jki!J i!J tanah !i arab I studied I under Shaikh Zain from !Jrika genni!Jo!J guguru Yemen." Ki Seh Jen nagari Yahman.'' 11 Yen wonten pon<;lokan gusti When [he] spent the night in a cottage, sasampuni!J salat I}isa my Lord, I after performing the evening datan anendra karyane prayer I he did not go to sleep, I he kept aiJrepi sumawicitra * reciting the Kusumawicitra [metre] I TEXT AND TRANSLATION 73 Bima Suci kal} serat * from the Bhima Suci book, I [a metre] il}kal} kalih welas laku * which has twelve syllables [in each line] I sami lawan madmetna. * just as the Maduretna. 12 Dinamel bramara keni * It can also be put in Bramarawilasita I dimen apik rasa tul}gal * so as to be sweet-sounding and harmo• sami sawelas lampahe nious, I both having eleven syllables [ to dinamel alebdajiwa * the line] I and it can be changed to sel}kek al}ayal}-l}ayal}.' * Lebdajiwa, I [he recited it] with bowing Alon l}andika sal} prabu: and bending.' I The king said gently: I 'Heh Bapal} iku kayapa '0, Ba pa~, how is this 13 wo!} micara l}elmu gaib that you talk about secret knowledge, I teka l}irip laku buda. indeed following the way of a buddhist. / Ya Bapal} apa pakoleh Bapaf3, what is the use of it, I it is saru manawa kasasar.' blasphemy if one goes astray.' I Rahaden Nembah Rahaden Demal}: Dema13 said: I 'My Lord, this is no evil 'Pukulun boten kasiku thing, I according to the teachings of the mel}gah rahosil} l}elmi kak. Science of Reality. 14 Pan namul} dinamel tamsil For it is only taken as a metaphor I and boten dinamel il} tekad. not as a matter of belief. I This metaphor Sami l}alap on<;le-on<;le * has been used by I many of the saints katah para waliyolah of God, I and through this metaphor kabuka ril} upama. [Reality has been] revealed. I He started Kat} jinujug kalanipun straight with [ the episode] I where Bhima Bima al}gebyur samodra plunged into the ocean, 15 pati badan a!Julati * heedless of pain he searched for I a guru tele13i13 samodra * teacher in the middle of the ocean, I ready amheg pejah yen tan oleh. for death, if he did not find him. I He Nedya pejah jro hernawa intended to die in the ocean I if he did yen tan antuk kasidan. not obtain Perfection. I Arriving at the Prapte13 tele13 samodra gut} middle of the great ocean I he was met pina13gihan Dewa baja13 by a tiny God 16 cilik mentik sapeksi mprit, as small as a sparrow, I yet [ this tiny teka aken mafi ji13ana * God] Dewa R uci ordered [him] I to Dewa Ruci talil}ane enter his ear, I and Bhima was greatly lal}kul} kagetipun Bima. startled. I It is this story which served / Puniku kal} kinarya as a guide to conduct I for Mutamakin pal}emut-emutil} laku on the way.' pun Mutamakin ne13 marga.' 74 THE BOOK OF CABOLEK 17 Mesem 13andika sa13 aji: The king said smilingly: I '0, Bapa~, 'Lah BapaiJ priye si uwa what do you think, the Minister I and the lan bocah wadana kabeh wadanas I all agree that Mutamakin be rempeg ya nuli kukuma forthwith punished I in my palace-square. neiJ alun-aluniiJWaiJ. I Yet truth to tell I I do not wish to Sajatine iya i13sun follow tan arsa anurutana 18 mri13 ature uwa patih the advice of my uncle, the Minister, I lan sagu13 para IJulama of an the cuzamä' 1 and of the wadanas. 1 muwah pra wadana kabeh. In my view, BapatJ, I he [Mutamakin] Wataraku iku BapaiJ intended only for hirnself I knowledge of nedya den-aiJgo <;lawak * this sort. I If he has not appealed [ to IJelmune meiJkono iku. * others] Yen duru13 aiJajak-ajak 19 nelukake kanan keriiJ making converts from here and there, I wo13 mafica-pat mafica-lima * people from the maiica-pat and the mafica-nem mafica-pitune * maiica-lima I from the maiica-nem and kabeh wus pasah den-ajak the maiica-pitu I and all have been suc• aja na IJaiJgo sarak cessfully instigated I to reject the Law I tan kena ginawe lampus. he cannot be condemned to death. I If Mu13 "Tirunen 1Jelmuni1Jwa1J", * [he had only said] : "Imitate my mystical knowledge", 20 sarta beleg mafiji13 murid and many have become his students, I and yen ta nora me!Jkonoa even if he had not [acted] in this way sun kudu IJapura bae.' [but clone much worse] I I still could Umatur Rahaden DemaiJ: only pardon him. I Rahaden DematJ said: 'Leres karsa paduka.' I 'You are right, my Lord.' I 'BapatJ, 'Ya BapaiJ metuwa gupuh depart immediately, I convey my dis• 4awuhna dudukani!JwaiJ pleasure 21 ya mari13 si uwa patih to my uncle, the Minister, / as well as muwah ka13 para IJulama to the cuzamii' I tagether with all the kalawan wadana kabeh. wadanas. I Let them all assemble in the Den-pepak i13 Kapatihan residence-hall I and convey to them my (Jawuhna dukani1Jwa1J.' displeasure.' I Then he withdrew in Sandika mundur wot santun obedience and making obeisance I he left wedale Sa1Jki1J jro pura the palace 22 nimbali gan<.Iek kakalih and summoned two messengers I who i13ka1J kinon <;lawuhena were ordered to convey a message I to the mri13 Kapatihan aiJSUIJ wroh: Minister's residence to announce I that TEXT AND TRANSLATION 75 "Lamun iiJsun beiijaiJ-eiijaiJ "Tomorrow I I am going to Danureja's mariiJ Kadanurejan residence I arriving at eight o'clock I to praptanil}sun pukul wolu convey the king's order. an,<;lawuhaken parentah. 23 Den-pepak kal} pra dipati Let the adipatis assemble I in the Minis• anel} dalem Kapatihan ter's residence-hall I together with all the lan para IJulama kabeh." cu[amii' ." I Swiftly then the messengers I Gya lajel} gan<;lek tur priksa took the message to the Minister's resi• maral} il} Kapatihan. dence. I Nothing is told of that night, I Datan kawarna il} dalu but the next morning the king's Minister efijaiJ patih Danureja Danureja 24 amepak kaiJ pra dipati assembled the adipatis I as weil as the tuwin kal} para l}ulama cu[amii', I all of them had arrived at the sampun prapta il} daleme residence I of Adipati Danureja. I On the Adipati Danureja. Western side were the cu[amii' I together Kilen para IJulama with the parjulu I all facing to the east. nul}gil kiyahi paiJulu amajeiJ l}etan sadaya. 25 Kai} wetan para dipati On the eastern side were the adipatis I majel} maiJilen sadaya. all facing to the west. I Adipati Danureja Dipati Danurejane I was facing southwards I [but] inclining al}idul il} ajeiJira a little to the west to honour I the distin• IJilen ke<;lik pan hurmat guished cu[amii' I who were all seated on maril} l}ulama gut} agul} the western side. IJgenne pan kilen sadaya. 26 Pukul wolu sareiJ prapti It was eight o'clock when there arrived I Rahaden DemaiJ Urawan, Rahaden Demal} Urawan, I those who kal} alul}guh mu<;lun kabeh. were seated, all stood up. / VVhen VVus reiJgah Rahaden DemaiJ Rahaden Dema13 had taken bis seat I all waiJsul lel}gah sadaya. resumed their places. / Ki Dipati [the Ki Dipati nulya lul}guh Minister] also took a seat I at the same asarel} pan<;lo<;lokira time with the others, 27 lawan Raden DemaiJ aglis while Raden Dental} immediately I began an<;lawuhaken parentah. to transmit the king's order. I Indeed bis Pan sarwi andik netrane eyes were so fierce I that all the adipatis kumepyur kaiJ pra dipatya were terrified I and so were the culamii'. I tuwin para IJulama. As the order were conveyed I his displea• Telas parentah kal} <)awuh sure was disquieting. ragi aiJampyak kal} duka. 76 THE BOOK OF CABOLEK 28 Putusfia i13 duduka ji After the king's displeasure had been muiJ sumahur kalih kecap transmitted, I Adipati Danureja could Dipati Damuijane * only I say two words I and thereafter just nulya aJ31e13ger kewala. kept silent. I The wadanas grew pale, I Pucet ka13 pra wadana all bowed their heads, / and [ as for] the sadaya sami anc;liiJkul cu[amä' tuwin ka13 para J3ulama 29 sami muriri13 murindi13 their hair stood on end I under the in• prabawa dukane nata. fluence of the king's anger. I Cabolek's Liyep-liyep Ki Cebolek eyes blinked I like a person in death kadya WOIJ a13kat sakarat. agony. I Now the one we speak of I is Wau ka13 kawarnaa Ketib Anom from Kudus I [who became Mas Ketib Anom i13 Kudus furious) like a wounded deer. kadya mafija13an katawan. * 30 Maha wikara maweroi His anger became very great, I his lion• kata13i si13a wikrama like character emerged I his shoulder• kedut-kedut walikate blades moved up and down I like an lir pendah paksi garuQ.a eagle I beating its wings bent on battle; I IJaplak nedya 13ayuda like Pragalba, the hero I following his a13ken Pragalba gul-agul * emotion filled heart. lumut tyas amaiJun rahsa. 31 Nolih 13anan nolih IJeri He looked to the right and to the left: I sami an<;li!Jkul sadaya all had bowed their heads, I all his fellow kaficane J3ulama kabeh cufamä' I together with the adipatis I muwah ka13 para dipatya their heads were bowed, their faces pale. I <;li13kul pucet sadaya. Ketib Anom from Kudus I began to show Mas Ketib Anom i13 Kudus his anger. ba!Jun alin-alinira. * 32 KrekeruiJ driya mawerdi His determination grew stronger I match• kaimba surani13 nala ed by his courage, I he tightened his tinerepaken srebane turban, / rolled up his sleeves I and ami13kis rasukanira moved forward two finger's spans. I mised maju roiJ ceiJkaiJ. Ketib Anom was now sitting I more to Ketib Anom denfia lu13guh the front than the others. wus moficol saJ3ki13 akatah. 33 Solah a13gas tembu13 ririh His conduct was haughty [but] his words kadya Raden Baliputra were gentle I like Raden Baliputra I at tatkalanira kino13kon the time when he was sent / by king i13 prabu Ramawijaya Ramawijaya I to issue an ultimaturn to TEXT AND TRANSLATION 77 a!Jantep Dasamuka Dasamuka, I he caused amazement to karya ci13ak ka!J andulu those who saw him I he was indeed good• se<;letJ abagus taruna. looking and young. Sinom PUPUH III CANTO 111 1 'A!Jger, kula nuwun duka 'My son, I beg pardon I for daring to kamipurun afielani interrupt [the transmission] I of the i13 duduka sri narendra king's displeasure I which has been direct• ka!J <;lawuh mri!J uwa patih. ed at the Minister. I Somewhat mis• Ragi kalintu ke<;lik directed I has been the transmission of duduka dalem ka!J <;lawuh.' the king's anger.' I Rahaden Dema!J Kagyat Rahaden Dema!J U rawan was surprised I and immediately Urawan sigra anolih turned around I to face Kctib Anom !Jarepaken Ketib Anom ka!J who was speaking. (micara 2 Mantele!J amala!J ka<;lak He looked fierce with arms akimbo I his ma!Jkorog remanireki hair stood erect I very thick and wavy. I rema katah tJan<;lan-an<;lan. He looked like a son of the king of La!Jka Kadya putra 1-) ale!Jka ji I Indrajid, the hero, I like the one who prawira sa!J Indrajid stabbed and fought I with a messenger kadi anuduk agapyuk named Baliputra I who when he arrived, mri!J duta Baliputra behaved arrogantly. I Kctib Anom and praptane digsurelJ krami. Rahaden Dema.t3 Mas 'Tib Anom kalawan Rahaden (Dema!J 3 da!Ju wawan i13 bicara exchanged words for a while I as though ba!Jun a!Jrok silih-ukih they were wrcstling, squeezing each other, dennira a!Jadu yasa I testing their strength I determinedly rame denfia amrih titih striving for I a courteous victory. I They titihane akrami. became furiously angry I beating each Ana wikara bina!Jun other [ verbally] and turning around I as apupuh apureran if they were fighting a battle, I [ their yen metJgaha WOIJ ajurit encounter] was violent and fierce. rame deder-dineder ider-ideran. 4 Dadya ka!J para !Julama As a result the cu[amä' I raised their heads pan<;li!Jkule samya tatJi. again. / Likewise the adipatis I raised 78 THE BOOK OF CABOLEK Miwah kal} para dipatya their heads, startled on hearing I Kittib tal}ine kagyat miyarsi Anom Kudus I in disagreement I with il}kal} lumawan al}lil} Raden Demal} U rawan, I who said Mas Ketib Anom il} Kudus angrily: I 'What is it that you consider kalawan Raden Demal} out of place Urawan !Jandika wel}is: 'l!Jkal} endi sira narka kaluputan 5 dudukane sri narendra in the king' s displeasure I being trans• ka!J Q.awuh mril} uwa patih?' mitted to my uncle, the Minister?' I Mas Ketib Anom turira: Ketib Anom said: I 'Indeed, my son, the 'l!Jgih al}ger kiral} uwit basis I and substantiation of the matter wiwinihil} prakawis. were not sufficient. I The reason that the Mila ki Dipati matur Minister had reported it I was because dene para l}ulama the culamä', I all of them, I had reported punika sadaya sami [it] to him [my uncle, the great Minister.] kal} umatur il} uwa rekyana [patya. 6 Mila purun umatura The reason, that my uncle, the great pun uwa rekyana patih Minister I dared to report this, I was dene sal}kil} pra l}ulama because the culamä' I really took a firm sayekti santosel} pikir. stand [in the matter] . / In fact it is the Lerese kal} dadya wit source [ of the report] I which should be dinukana il} sal} prabu reprimanded by the king, I in other words, tegese pan kawula myself I and all of us [ the culamä'] I sadaya punika sami should receive the king's anger.' kal} tampiya dudukane sri [narendra.' 7 Al}guguk Rahaden Dema!J Rahaden Dem.a.tJ Urawan hurst into Urawan al}entrog wentis: laughter I swung his legs [ and said] : I 'Dene alega tyasil}wal} 'How delighted my heart is I to see an iki ana kaum lafi ji * obstinate culamä' I who dares furiously wanter wani !Jemasi to face death, I quickwitted and crowing ambarek bisa kaluruk ably I a good match and ready to fight. I cacanQ.al} asembada. If he were a cock, [he would be] a red Yen jagoa wiril} galih * one with black legs I and white-spotted mubal putih abare minQ.a garuQ.a. tail, which fights like an eagle. 8 Lah iya ii}OI} kewala Let me be the one I who on behalf of the kal} dadya wakil sal} aji king I reprimands you. I Why is it, that aduduka maral} sira. you I caused disturbance to the country, I Heh pagene ya sireki bringing this matter to the king, I al- TEXT AND TRANSLATION 79 aweh rubedit} bumi though the case was not fully established I gawe rurut}onit} ratu by reporting it to the Minister? I Was it ujar durut} sembada your intention to bring misfortune on the sira matur mrit} wa patih? cutamii', Apa amrih dudunit} para I}ulama 9 gawe rurut}onit} praja to cause confusion in the realm I and gawe delajadit} bumi?' bring disgrace upon the country?' I After Wus entek dukani!J nata the king's displeasure had been conveyed I Mas Ketib Anom turfia ris: Ketib Anom said gently: I 'I am extremely 'Lat}kut} nuwun kapun<;li * grateful, and respect I the king's dis• duduka dalem kat} <;lawuh pleasure you have transmitted; I but as nat}it} it}gih sadaya you know I none of us [ the cu[amii'] I kat} abdi punika sami intended or in any way planned lat}kut} sa1Jki13 tanpa niyat tan [anedya 10 a!Jrubooi pafij,ene!Jan. to disturb him [ the king l· J If it were Yen kaleresana sami appropriate, we even wish I to look after it} lahir batin rumeksa. him, spiritually and physically. I The little Sasaged - sagooit} alit folk, as far as they can I have a duty in wajibe wot} 13aurip this life I to care for the king I so that in samya rumeksa il3 ratu happiness and prosperity I he may reign karahayon tulusa over Java. I But we noted improper be• a13imami tanah Jawi. haviour: Nunren wonten prati13kah saru [kati13al 11 yen upami kalajel}a if it had run its course, I certainly it would sayekti amarepeki approach / to detracting from the stature gempal darajadit} praja. of the realm. I I t would certainly spread Tan wande anunulari everywhere, I yet this is prohibited I even pan it}gih boten keni for [Mutamakin] himself. I The people it}at}ge pribadinipun. of Java, I if they hear of an easy doctrine Titiyang tanah J awa I which puts at a distance the Friday yen miyarsa I}elmi gampil prayer, kat} nebihken Sat}kit} sunatul [Jumu!Jah, 12 <;Ierakalan sami rahap crowd to it eagerly, I as fast as they can palayune sipat kupi13.' run.' I Adipati Jayani~Jrat I smiled while Adipati J ayani!Jrat turning I to Ki Arya [Mlayakusuma] he mesem pan sarwi anolih said: I 'It is surprising that your son-in• marit} Ki Arya jawil: law I dares to quarrel and debate, I does 80 THE BOOK OF CABOLEK 'Metoni iku mantumu not fear to dispute face to face, I dares wani abar bicara to oppose Raden Dema13 Urawan. datan ulap apra13 rahi wani 13lawan mri13 Raden Dema13 [Urawan. 13 Yen me~Jko manUIJSa jawa If he were an ordinary J avanese, I how ma13sa bisaa cumuwit could he utter a word I seeing Raden ani13ali Raden Dema13 Dema13 I like the archangel Gabriel, I sasat malekat Jabrail even if he were a man from the palace [he sanadyan WOIJ nagari. would not dare]. I Raden Mlayakusuma I Raden Mlayakusumeku smiled and said carefully: I 'I have fre• mesem muwus iriban: quently met him [Dema13 Urawan] I 'Kawula kerep kapa13gih moreover we are relatives and both tur sanaka pan i13gih sami wadana, [wadana * 14 paran dene tarataban nevertheless my heart I pounds when I tyas kula lamun kapa13gih meet him I as if I am looking on a tiger. I kadya ani13ali macan. Even at the royal audience hall I when Sanadyan i13 paficaniti the king gives audience on Monday and yen nuju Senen Kemis Thursday I to high court dignitaries, I if aglar pu13gawa guJ3-agu13 he [Demal} Urawan] passes by I [all] yen laJ3kUJ3 kakaiJ emas fall silent, nothing moves I not even the rep-sirep tan 'na 13alisik birds or the trees. nadyan manuk miwah kakayon [sadaya. 15 Pa13raos tumut marasa It is as if the fear is feit I bv all the sagu13i13 paJ3i13 wari13in. branches of the banjan' trees. /.He is no Puniku wo13 tan kejamak * ordinary person, I his rank is very great. I derajate aJ3luwihi. My brother Ma13kubumi I when he was Kaka13-mas Ma13kubumi in Purwalulut I and worked in the palace, duk wonten i13 Purwalulut * I the work he was charged with was nambut gawe jro pura visited I and inspected by [ my brother] bubuhane den-parani Raden Dema13. pinariksa mari13 ka13mas Raden [DemaiJ. 16 Mu13 sake<;lap sarwi liwat [Though he] stopped only for a moment tabet mesih gegeteri while passing by I the impression he left teratabe i13 tyasira. was frightening, I and his [Ma13kubumi's] Nunten ka13mas MaJ3kub·umi heart pounded. I And then my brother 13gen kula den-parani Ma13kubumi I came to me and I told the TEXT AND TRANSLATION 81 a!Jandika tutur-tutur * story stammering, I his fear had not mara.se dere!J ila!J passed, I his heart-beat was still visible, I Irerege maksih katawis he trembled and stuttered. sumyar-sumyar a!Jandika pegat- [pegat. * 17 Kula !Jaturi poyokan I said in jest I to my brother Ma!Jkubumi: mari!J ka!Jmas Ma!Jkubumi: I "You [are] just like me, I afraid of "Sampeyan kados kawula your younger brother, I yet he would not mri13 rayi sampeyan ajrih possibly dare I to punish an older brother." ma!Jsa puruna i13gih I He [Mat}kubumi] answered, pressing angenqa mrl!J kada!J sepuh." his hand on his ehest: I "There is no Sahure petak jaja: argument about this, my younger brother, "Lah dede pabenan, a4i I who would not be frightened of [my sinten wo!Je tan ajrih mri!J agi younger brother] Dema!J? [Den:tar}? 18 Agimas Mlayakusuma, Mlayakusuma, my younger brother! / I boten fiana boten JJimpi. did not expect it, I never dreamt it pos• Duk a<;limas amariksa sible. I When my younger brother [Dema!J mara!J i13 bubuhan mami U rawan] inspected I my work, I I was kula tan darbe ati * scared, I I thought he would be angry fiana wonten ka1J sinenq.u with me I such, younger brother, were my gimas ati manira. feelings. I Everyone else was outside I Kabeh wus ana i!J jawi fortunately he did not stay long, but just katujune tan suwe, liwat passed by." [kewala." 19 "Puniku kaprenah tua "My brother Ma!Jkubumi I is older than kaka!J~as Ma!Jkubumi; him [Dema!J Urawan]; j he is no ordi• dede sentana la!Jsaran * nary relative, I indeed he is a distinguished sentana pamer sayekti one, I in spite of it he was extremely prandene liwat ajrih frightened I of DemaJJ Urawan. I He c;Iare!J kaka!JmaS puniku. [Demal} Urawan] has certainly been Baya pasti ginafijar granted I a very high position, I only this i!J derajat a!Jluwihi man from Kudus dares oppose him. mu!J puniku tiya!J Kudus wani [JJlawan. 20 Ma!Jke yen boten bendua If now he [Demal} Urawan] does not Ketib Anom fiata luwih get angry I Ketib Anom is clearly superior, prasasat aJJra!Jkul macan I it would be like embracing a tiger I if teka wani amadoni. he dared to contradict [Dema13 Urawan]. Rame rok silih-u!Jkih I They have attacked each other violently 82 THE BOOK OF CABOLEK deder-dineder mrih tanduk I pushing each other in order to strike, I upama IJadu sima like tigers falling on each other I yet Mas Ketib Anom tan ko13kih * Ketib Anom remains fearless I despite the sineiJgraiJan mri13 Raden DemaiJ snarls of Raden Dema13, V rawan." [Urawan." 21 Mas Ketib Anom turira: Ketib Anom said: I 'My son, if you I have 'AIJger, paduka menawi any criticism of me I for not admonish• anunutuh i13 kawula ing I Haji Mutamakin, I then question bilih boten mituturi him I he is in front of you. I I have often mri13 Kaji Mutamakin come to see him, I my son, warning him punika sampeyan daiJu of the impropriety of his conduct. wonten IJarsa paduka. Kawula kerep ·Q.ateiJi apitutur aiJger saruniiJ pratiiJkah. 22 Ne<;la dika sumahura I beg you to answer, I 0 AJ:tmad Muta• lah Ki Ahmad Mutamakin makin, I just while you are in the presence mumpuiJ neiJ IJarsa bendara * of your master, I here where your life is puniki IJgenne toh pati.' at stake.' I Ki Cabolek answered, I blink• Ki Cebolek nahuri ing with drowsiness: I 'It is true, my child, liyep-liyep sarwi IJantuk: I you came and admonished me, I yet if 'I13gih yektos pun anak I faced death, I would not flee. anQ.ateiJi mituturi IJiiJ kawula prapte13 maot tan [ sumil}gah. 23 SaiJkiiJ boQ.one pun paman Because of my fool-hardiness I in not tan nedya guguru malih wishing to study any more I I face an wus gaibe ajaliJ3waiJ. * untimely death. I I am unable to strive Tan saged mrih mredi malih * for any increase in knowledge I my heart ati k!edah netepi.' must honour [ this realization] .' I Ketib Mas Ketib Anom asen<;lu: Anom said angrily: I 'Look, what kind of 'Lah iku pikir apa idea is this, I harmful and distressing I afiafie13it aperiakit * wherever was a dog named cAbdu'l• J3endi ana asu i13aran Dulkahar? ~ahhär? 24 AIJger, asune satuiJgal 0, my son [addressing Dema13 Urawan], winastanan Kamarodin he has a dog I called ~maru'l-Din I satuiJgilipun Dulkahar.' and another [called] cAbdu'l-~ahhär.' I Gumer kaiJ sami miyarsi Those who heard, hurst into laughter I Raden DemaiJ aneiJgih Raden Dema13 likewise I swung his legs J3embat wentis sarwi guguk. and laughed heartily. I Ketib Anom said Ketib Anom sru mojar: loudly: I 'You are indeed evil, I surrepti- TEXT AND TRANSLATION 83 'Rika ugi boten becik * tiously causing disturbance in the country. mingik-mingik gawe rul}onil} (nagara. 25 Wo!} amrih kalokel} polah * If you wish to be renowned for your con• ameksa kudu lumuwih duct I (and] insist on being superior, I aja tal}gul} il} pratil}kah. don't do things by halves. I Take up the Alihen gunul} Merapi. * mountain of Merapi, I and then that of gunul} Prawata nuli Prawata I place them on the Lawu moun• tumpa~na gunul} Lawu tain I (and] hold them up on the left sal}ganen tal}an kiwa. hand. I Whatever you do I- do nothing Sabaral} pal}gawe iki by halves, disregard body and soul.' aja tal}gul} l}iwakake jiwa raga.' 26 Ambekes adu arepan: [Ketib Anom] said loudly in front of him 'Asune pininga nami [Mutamakin]: I 'One dog was given the lawan pal}ulu il} Tuban same name I as the pa~ulu of Tuban, I Dulkahar asune malih cAbdu'l-J:$:ahhär, his other dog I was given pinin4a jene!} ketib the same name as the khaf'ib I J:$:amaru'l• pun Kamarodin pukulun. Din, my Lord. I Indeed he [Mutamakin] Dudu wo!} tetemenan is not a human being I he has humiliated nracak ratune, fiafiel}it his king, and harmful I in truth is his sajatine il} pakarti, l}udubilah. * conduct; we take refuge with God [from such]. 27 Al}ger, milane kawula 0 my son, this was why I I was obliged sru darma matur wa patih to report to my uncle I Adipati Danureja, Adipati Danureja the Minister, I so that he should be con• supaya genl}a pikir cemed I and transmit the matter [ to the al}atuma pawarti. king] . I For this is the case with a king, I Pan il}gih jenel}il} ratu if he disregards I anything of the practice lamun anil}kirana of the Prophet, I the essence of the Law il} sarwa sunatil} Nabi * is disrespected and destroyed. kasal}sara sirna surahsanil} sarak. 28 Al}ger kal} kocap il} kitab 0, my son, in the book I called Akhbäru'l• nel}gih Akbarus Salatin * Saläfin, I the king is described as I the jenel}il} sri naranata Defender of the Faith. I If anyone spreads ratu panata agami. [ mystical teaching] I and causes disturb• Yen wonten kal} mimirid * ances to win followers, I and if it happens fiafiaru amrih tinurut I that the king pays no heed to the lamun kalampahana Tradition of the Prophet, I the grace of ratu doh sunatil} Nabi his countenance will surely vanish. yekti ilal} memanisil} kal} wadana. 84 THE BOOK OF CABOLE:K 29 A13ger, kalamun wontena 0, my son, if there is I a king, whose ratu boten manis rahi countenance lacks grace I the fragrance yekti nir arumi13 praja of his kingdom will surely vanish, J it will amuiJ arus lan fiafieJ3id become merely rancid and ungraceful I temah surem il} bumi and in consequence, gloom will descend tumus aruse tan putus. on the world I and a continuous stench Punapa tan rineksa arise. I Should not a guard be set upon I keratoni13 narapati? the realm of the king? I Indeed my son, I13gih al}ger pan ratu atini13 the king is the heart of the world. [jagad. * 30 Ati ratuni13 i13 badan The heart is king within the body I thus, makaten aiJger upami. my son, is an analogy. I Truly, a living Sayektine wo13 13agesaJ3 human being I must guard the goodness rumeksa beciki13 ati. of the heart. I Therefore, a living human Milane woiJ 13aurip being I is obliged to guard the king I in wajib rumeksa il} ratu whatever transpires in the realm. I The obah osiki13 praja. work of the king I is like the work of the Pakaryane sri bupati heart moving the body. kadi badan molah pakaryani13 [driya. 31 Kaluputani13 narendra The errors of the king I are borne by the sinanQ.a13 wo13 i13 sabumi people of the world I since the king is the pan ratu atini13 jagad; heart of the world I the body collapses badan rusak ati serik. when the heart is ailing. I And if the Yen serik tan katarik ailing heart is not to be cured / the king nempuh nalutuh il} ratu.' is at fault.' I Raden Dema.J3 Urawan I put Raden Dema13 Urawan down his kris and folded his arms I ~akep aseleh kens addressing Adipati Danureja: matur mari13 Ki Dipati Danureja: 32 'Wa patih kula kasoran. 'My uncle, the Minister, I am defeated. / Si Kudus ambebayani Ketib Anom Kudus has been a dangeraus mereb bisa IJabar bisa * opponent, I he was skilful both in striking pendele deres patitis. and attacking I his blows were swift and Salin Q.apur puniki accurate. I Now Iet us change our topic I duka dalem ka13 ~umawuh the king's anger transmitted I to you a wau Q.ate13 pun uwa while ago I has been averted by [Ketib pun Kudus ka13 nal}gulaiJi Anom] Kudus, I he entered battle, raised rempuh il} praiJ umal}sah l}uger his colours and advanced. [bandera. 33 Agagah boten wiyagah He was hold and unwavering, I quick tarampil boten aiJruwil without talking too much; I his attack was TEXT AND TRANSLATION 85 paiJamuke boten mamak * not careless, I he won [but] did not atitih boten nimpahi oppress, I he was pleasant and to the arespati patitis. point. I He hit hard [but] not wildly, I Gitik seru boten saru [he showed] excellence in the strategy of sudibya rehiiJ byuha warfare, I he was skilful in controlling bisa nasabi i13 ati his emotions I and expounded the sense datan ke13er dadekken muradi13 of the books without distortion. [kitab. * 34 Tinempuh muradi13 kitab * He penetrated the sense of the books I he kinarya tis IJupiyatin (?) * made tis nqupiyatin [?] I [if] unsuccess• boten bisa, anerajaiJ ful, he persisted I taking no heed of the tan keron i13 kanan keri. people around him. I [If] pressed hard, Rinupeg amerpeki he drew closer I [if] given lee way, he i13omberan bisa mabur. would fly. I lndeed it was very dangerous Gawat kaliwat-liwat I to take on this man from Kudus I I was amuiJsuh wo13 Kudus iki defeated [and] sweat profusely.' derodosan kari13et i13sun kasoran.' 35 Rahaden Mlayakusuma Rahaden Mlayakusuma I said respect• umatur sarwi wot sari: fully: I 'My brother, please pay your bet I 'KakaiJmas, paduka - bayar I am the winner. I When the fighting kawula i13ka13 nampeni. started, the odds were two to one. I Now Duk ucul, tan<;li13 apit [you have lost] the odds are ten to one.' I ma13ke kaiJmas den-sapuluh.' The wadanas hurst into laughter I relieved Gumer ka13 pra wadana from anxiety. I The culamä' began to luwaran sa13ki13 prihatin. gleam slowly, Kerbet-kerbet cahyane para [13ulama 36 sermiiJ-sermiiJ mawetu baiJ a red radiance grew dimly visible [ within sumilak sunar fiare13i them] I which became brightly radiant / mawa13 kawareh kawaiJwaiJ they gazed restlessly and hesitantly, I then baiJUn IJUn-aiJUn IJenani suddenly came to their senses, moved; I tyasira lir kariris their hearts were at ease I and likewise mya13 sagu13i13 pratiwanuiJ. those of the court dignitaries. I A bright Muficul cahya sumilak radiance appeared I which shone every• sumorot ameratani where, I their hearts were freed from rasani13 tyas wus sirna mari13 anxiety. [was-uwas. 37 Rahaden DemaiJ Urawan Rahaden Dema13 Urawan I turned around IJandika sarwa anolih: and said: I 'My younger brother, Mlaya• 'Ac;limas Mlayakusuma kusuma, I I never even dreamed I I 86 THE BOOK OF CABOLE:K destun kula boten 13impi would come here to meet opposition. / prapta nernu papal}gil.* My uncle, the Minister, I I came glitter• :t-lenc;lerek mulih ~guruk ing, [but] I will retum gloomily. I [I go uwa patih kawula. now] to report to the king I and all Umatur mri13 sri bupati should accompany me.' pan sadaya kanteta c.J.atel} [kawula.' * Kinanti PUPUH IV CANTO IV 1 Gumerdeg sakonduripun They returned tagether I from the resi• sa13ki13 Danurejan sami. dence of Danureja. I [As for] Rahaden Rahaden Derna13 Urawan Dernat}. Urawan I the powerful messenger kretarta dutel} nerpati * of the king I nothing is related to his datan kawuwus i13 marga. journey. I After he had arrived in the Sapraptanire13 jro puri palace, 2 marek J3arsanire13 prabu having entered the presence of the king I Rahaden Derna13 wot sari Rahaden Dema13 spoke respectfully I re• katur solahi13 dinuta lating what he had done as a messenger I miwiti malah mekasi: * from the beginning to the end: I 'I am 'Lal}kul} anuwun, pun uwa * relieved I that someone has defended my wonren nal}gulal} toh pati. uncle [ the Minister] , risking his life. 3 Pun Ketib Anom i13 Kudus Ketib Anom of Kudus I is able to assess I kaiJ waged aiJudakawis every matter, I too I was defeated in baral} reh il}gih kawula seeking good judgement. I He is quick, kasoran rebat prayogi. but not irritable I thorough, but not ver• AtaiJginas boten lanas bose. patitis boten al}ruwis. 4 Atal}guh boten aJ3utuh He is determined [ and] courageous, I ulahe lal}kul} patitis. whatever he does he is very thorough. I Wus kadi aiJaben sata It was like a cock-fight: I your servants, abdi dalem pra dipati the adipatis, I when the contest started I sarel} cul tanc.J.il3 kawula betted two to one against me. pan i13gih lajeiJ iiJapit. 5 Boten daiJu den-sapuluh And soon they made it ten to one I I had kawula tan sag&! gitik. no chance to strike him. I If attacked Ginitik 13eri al}anan from the left, [he] dodged to the right I TEXT AND TRANSLATION 87 ginitik 13anan al}eri. if attacked from the right, [he] dodged Yen a13abar kadi gelap to the left. I His blows were like thunder sumaput al}sal rarahi. I when they struck [my] face [I] fell unconscious. 6 Satul}gil paperebipun One blow from him I was very effective I kalal}kul} dene amanis and terrified the whole realm.' I The king al}esari sanagara.' said gently: I 'WeH then, tell me about it.' Sal} nata l}andika aris: I Rahaden Demal} said respectfully: 'Payo endi ucapena.' Rahaden Dental} wot sari: 7 'Kula J3ali13i pukulun 'I shielded you, my Lord I against Haji <;latel} Kaji Mutamakin.' Mutamakin. I Then he [ Ketib Anom Laje13 mantele13 margagah * Kudus] looked angrily [ and] boldly I sarwi lambene kumitir while his lips trembled; I his eyes blazed netra andik pari sura * [and] he was full of courage I I was akekes amba ni13ali. terrified at the sight of him. 8 Tembul}e kalaiJkUIJ sen<;lu: He spoke very angrily: I "You, my son, "Sampeyan al)ger 13ajani have urged I conduct of that kind I on polah makaten punika Haji Mutamakin I and if such is the case, Q.atel} Kaji Mutamal)kin. you, I my son, have injured the realm. Yen makarena sampeyan a13ger al}risak nagari. 9 Pan i1Jgih wajibi13 ratu For it is the duty of the king I to protect rumeksa sunatiiJ Nabi. the Tradition of the Prophet. I If a king Yen ratu anebihana disregards I the body of Tradition of the ka13 sarwa sunati13 N abi Prophet, I the grace of his countenance ical manisiiJ wadana will vanish I [and] he will defile his amesumaken nagari. * realm. 10 Sayekti nagara arus Certainly the realm will decay I [if] the ratu boten manis rahi king's countenance lacks grace, I anything sabaraiJ den-tindakena he performs I will be only bitter and amuiJ pahit lan fiafiel)it.'' painful.'' I The king hurst into laughter, I SaiJ nata kaselak latah [and thought to himself] Kudus is a si Kudus ambebayani. dangeraus fellow. 11 KaiJ umatur dereiJ tutug The narrator had not yet finished [his selak gumujeiJ saiJ aji: story] I [but] the king hurst into laughter 'Yen kaya mal}kono, Bapal} [and said]: I 'If it is so, Bapa1J, I let us payo paQ.a aiJlakoni. put [Islam] into practice. I I am going to 88 THE BOOK OF CABOLEK Il}sun metoni Jumul}ah attend the Friday-prayer, I inform the warahen si uwa patih. Minister of this. 12 Gaweya pal}gonanil}sun Let him prepare for me I an enclosure in tarafical} sajronil} masjid the mosque, I next Friday I will attend I J umul}ah l}arep sun medal if my uncle, the Minister, concurs [ with yen rembug si uwa patih. me] . I Indeed it is an old tradition I that Pan iku nujulil} kuna * [ the king's] first prayer be in the mosque.' awite salat mril} masjid.' 13 l'jandika malih sal} prabu: The king said further: I 'Bapa1J, I begin 'Bapal}, il}sun kawit elil} to remember, I let me think about it at mel}ko sun-pikire pisan once; I a long tim ago I I remember, il} kalamal}sane !}uni there was a man talking I in my presence. jeg ana wo!} cacaturan iya anel} l}arsa mami. 14 Sira anebut WO!} Kudus He mentioned a man from Kudus; I on il} !}uni il}sun nimbali that occasion I had summoned I Adipati si Dipati J ayanil}rat Jayanil}rat I together with my uncle, the kalawan si uwa patih Minister, I who made three with Cakra• katelu si Cakranil}rat nil}l"at, I they were all in my presence. kal} pa~a nel} l}arsa mami. 15 Si Jayanil}rat karuwun * At that time I have invited I Jayanil}rat's wayal} wol}e sun-timbali * wayatJ W01J [ company] to come I together lawan jurune panatah. with the carver of wayatJ-puppets. I In• Iya sun-pun~ut il} !}uni deed I invited [him] on that occasion I kalawan si Cakranil}rat together with Cakranil}fat, I when there duk gambuhe durul} dadi. * were still no gambuh-dancers. 16 Si Jayanil}rat kal} matur It was Jayanil}rat who said I jokingly in guguyon nel} l}arsa mami: my presence: I "My Lord, I every time "Sampeyan dalem punika you wish to have I a gambuh-dancer and sahen l}arsakaken nel}gih ritJgit-tiyatJ, I there is [ always] one thing gambuh lawan ril}git tiyal} missing, punika kiral} sanul}gil, 17 tarebal} tiyal} pukulun.'' and that is a tambourine, my Lord.'' I Il}sun gumuyu tan sipi: I laughed heartily [and said]: I "Now "Heh Dipati, apa ana Adipati, is there ever I a tambourine tarebal} cinara ril}git? played to accompany a puppet-show? / Sun-wetara nora kaprah.'' I think it is unusual.'' I The Adipati said: Ature si Adipati: TEXT AND TRANSLATION 89 18 "I13gih abdi dalem Kudus "As a matter of fact the bupati of Kudus I pun arya mantune santri has a son-in-law, who is a santri, I his pun Ketib Anom wastafia name is Ketib Anom I he was the first 13adegken tareha13 gusti." to give performances with a tambourine, "Pan i13sun kaselak latah my Lord.'' I "Then I hurst into laughter, sun-fiana a13gegorohi. I I thought he was joking. 19 Malah tuture mari13sun Yet Adipati Jayani1Jfat I said to me I that JayaniiJrat si Dipati he [Ketib Anom] was a tf,alatj as well as iku <;lalaf3 13iras waya13. a waya13 actor, I and that Ketib Anom Si Ketib Anom 13awaki hirnself had played I the role of wory agu13 ka13 dadi wo13 agu13 Menak * M enak [ = Amir Hamzah] I who was a murde13 praiJ suraye13 bumi. * warrior and powerful on the earth. 20 Nuli arsa i1Jsun-punc;lut So I wanted to invite him, I [but] Cakra• Cakrani13rat a1Jalaf3i ni1Jfat restrained me I saying: "Please, do ature: "Sampun akarya not I hold a performance, my Lord, I in bara13 kala13enan gusti * which the relatives of the Prophet of God mawa krabat Rasullolah take part I for this [means] rejecting their sayekti ambucal tamsil. * example. 21 Pan abdi dalem rumuhun Indeed formerly my father, I your servant, pun bapa, dipun-awisi * was forbidden I to give a tambourine per• tareha13 lampahan menak formance with the menak repertoire, I this i13 Maclunten boten keni. is not permitted in Madura. I Stories Muhamad lawan Mursada * about Muhamad and Mursada, I Sapitji Sapi13i Asmarasupi * and Asmarasupi, 22 punika lampahanipun. [may not be included] in the repertory. J Tareba13 Maclunten gusti [ As for] the Madurese tambourine per• amuf3 winaca if3 serat formance, my Lord, I [ the story] is only punika tan den-awisi read from a book, I this is not forbidden; gih abdi dalem pun bapa I indeed my father, your servant, I m• wasiyat saki13 Mantawis." herited [ the book] from Mataram.'' 23 'Iku wuru13e sun-punc;lut. 'That was why I withdrew my invitation. Me13ko ta si Kudus iki I And now [Ketib Anom] Kudus I dares pikirane wani kanc;las.' to take risks.' I Dema13 Urawan said re• DemaiJ Urawan wot sari: spectfully: I 'Indeed he is magnanimous.' 'E.13gih pikir bre13ga rowa.' I The king said: l'jandika sri narapati: 24 ']/asar moficol rada meficul 'Indeed he is hold, but somewhat evil, I sameficul-meficulif3 santri yet no matter how evil a santri may be, I 90 THE BOOK OF CABOLEK tinimbal} mantri pul}gawa if compared with a court-official I the pan mßih prayogel} santri santri is still superior, I [because] an prabawa mantrinil} Allah official of God has the greater authority, I sayekti WO!} sewu siji. such a man is one in a thousand. 25 Apata ulese bagus?' Does he have a good appearance ?' I Rahaden DemalJ wot sari: Rahaden Demal} said respectfully: I 'In• 'Il}gih bagus tur agagah deed he is handsome and robust I his body dedeg prakosa prayogi ß strong and well-built, I he could weil pantes putra il} Wirata be the son of [the king] of Wirata, I Arya Seta senapati. Arya Seta, the army-commander. 26 Yen sampuna dados kaum If he were not a man of religion I he pantes l}uyunana baris * could weil be an army-commander, I a tutul}guling ranal}gana * Ieader in battle I [and] destroyer of a pamunahil} satru sekti. powerful foe. I According to his phy• Me~Jgah il} l}elmi wirasat * siognomy I he is a capable man. punika il}kal} fial}kepi. * 27 Kadya Pragalba gul-agul Like Pragalba, [he is] a champion, I ladak lahir ladak batin arrogant in manner as in spirit, I a con• wo!} kumendul kandel manah * ceited man and merciless I he dares to awanter wani pralJ rahi. fight face to face. I He could weil com• Pantes ika ame~Jkuwa mand I an army in battle-array; this if} gelar tumrecep sami.' would suit him. 28 Gelar dumuk af}un-al}un * Hß strategy is fierce and courageous I miwah bajra tikna lul}it; * with weapons which are extremely sharp; mya!J gelar ma!Jkara byuha * I the makara-byuha I and the garucf,a• tuwin gelar kagapati * shaped battle arrays, I such forms as those wa13un makaten punika I are all fitted [for him to command] .' sadaya tumrecep sami.' 29 :rj andika malih sa!J prabu: The king said again: I 'As regards Haji 'Ya si Kaji Mutamakin Mutamakin, I what does he Iook like?' I patute WOIJ kaya !Japa?' Rahaden Demal} said respectfuily: I 'He Rahaden DemalJ wot sari: Iooks like Wisangkata, an aspirant hermit, 'Kadya cantrik Wisa~Jkata I [and hehaves] like an ant-eater feigning anel}gilil} api pati. death. 30 Boten kalebet i13 catur There is no need to speak of his appear• 9apuripun ukur urip ance I which is very ugly, I like the upper• kapala dandal} punika. part of a rice-steamer. I He droops when Afiikruk kalamun lil}gih sitting, I in a gathering [he Iooks] I like TEXT AND TRANSLATION 9i pasamuwani13 akatah an accursed man. kadya wo13 den-supatani. 31 Teka wonten antepipun Yet he is constant, I [a quality] I did not kawula boten andugi expect, I even among his fellow creatures pan sami-sami tumitah I he is quite useless. I [I] was astonished boten wonten ka13 pinetik. at the will of the Supreme Soul I that Gawok karsani13 Hya13 Suksma such [a person] should become a Haji. makaten kinarya kaji. 32 Sinu!Jan pepak ka13 rukun * He has been granted the fulfillment of the sinuiJ wruh astana N abi [five] pillars I and it has been given him Nabi nayakani13 jagad. to visit the Prophet's grave, I the Prophet, Wm sampuna mi13gah kaji the greatest in this world. / If he had not pantes tiya!J kilak meraiJ made the pilgrimage, I he would have utawi daga13 pipitik.' been weil fitted for selling paddy-stems I or dealing in chickens.' 33 Mesem 13andika sa13 prabu: The king said smilingly: I 'That, Bapafj, 'Iku BapaiJ wus pinasti was predestined, I he was created with tinitah ·~apure ala an ugly face I but given a pure heart; I sinu!Jan atine suci in order to be a minister of the [Supreme] dadi paJ3gaweni13 Suksma Soul I [he was] predestined to have a pinasti atine suci.' pure heart.' 34 Rahaden Dema13 wot santun: Rahaden Dema!J said respectfully: I 'Milane wahu, saiJ aji, 'Therefore, my Lord, on this occasion I wo13 acilik aiJrempayak this small and miserable man I has been akerep dipun-tudi13i rebuked again and again; I like an ex• kadya sakit IJa!Jkat nafijak hausted burdened man dirnhing a slope, I dinulu amempis-mempis he can be seen gasping. 35 Kadya Baladewa hendu Indeed [Ketib Anom) 's anger was like ambendoni mri13 Cumuris; that of Baladewa I furious with Cumuris; pun Mutamakin punika I indeed Mutamakin's face I is like that 9apure kadya Cumuris. of Cumuris. I Had the dispute been held Pabena neiJ jawi kadya outside, I Cabolek would have been torn pun Cebolek den-jujuwi13 to pieces 36 ~ate13 Ketib Anom Kudus. by Ketib Anom Kudus. I He was very Aduka yayah sinipi furious I because one of [Mutamakin's] dumeh asune satu13gal dogs I was called I}:amaru'l-Din I [and] winastan pun Kamarodin the other cAbdu'l-I}:ahhär. I Therefore he sanu!Jgalipun Dulkahar. fretted with rage Mila1Jgul3 a13gigit lati 92 THE BOOK OF CABOLEK 37 kadya tinuweka gapyuk as though he wanted to stab I Haji Amad Haji Amad Mutamakin.' Mutamakin to death.' I The king said Sa13 nata mesem J3andika: smilingly: I 'Bapary, my wish I is that 'Iku Bapa13 karsa mami everything which has been discussed I be sakeh ka13 dadi rarasan transmitted to my uncle, the Minister. <;Iawuhna si uwa patih. 38 Sun-sirep parentahi13sun I revoke my order, I there is to be no aja 'na dipun-rasani further discussion I I have already par• ka13 luput wus sun-apura. doned the culprit. I If Haji Amad Muta• Kaji Amad Mutamakin makin I repeats such conduct I which is yen min<;lonana prati13kah improper in this world ka13 nora kaprah i13 bumi 39 i13 kono sida sun-ukum certainly I will punish him, I this Haji ya si Kaji Mutamakin. Mutamakin. I I will make him an object Sun-gawe paJ3ewan-ewan * of hatred I in this city-square of mine. I aneJ3 J3alun-alun mami. But it is my forgiveness I that I ask you IIJ meJ3kO J3apuraniJ3WaJ3 to apply. iya sun-pun<;lut amiji. * 40 Lan malih parentahi13sun Further my command I is to be trans• <;Iawuhna si uwa patih mitted to my uncle, the Minister, I to kabeh sajroni13 nagara everyone within the realm, I the wadanas wedana kalawan mantri as weil as the mantris I and to all of my lan sagu13 santananilJwalJ relatives, I my order is to be widely pro• den-warata un<;la13 mami. claimed. 41 Aja na wo13 a13guguru No one may study / the Science of Reality J3elmu kak sajroni13 masjid. within the mosque. I But for this teaching Muruk kajabani13 ra13kah outside the realm, I I give my permission. i13 kana itJsun-lilani. I If anyone dares I to violate my com• Lamun ana wani nerak mand i13 parentahi1Jsun iki 42 aja na takon doseku. there is no room for question of his guilt. Sun-lunas siyasat mami I I will have carried out the death-sen• ana J3alun-aluniJ3waiJ tence [I have decreed] I in the city• dadiya to13tonan sami * square I so that it may be witnessed I by wo13 KartasuradinitJrat. the people of Kartasura Adiningrat. I Let Den-kalakon un<;la13 iki, this decree be carried out, 43 sajroni13 papacuhitJsun. in it are my prohibitions, I Further, my Kalawan si uwa patih uncle, the Minister I is to look for [ and TEXT AND TRANSLATION 93 l}upayaa wo!} l}ulama * summon] culamä' I indeed I have not pan ora il}sun-wal}(!ni restricted [ the number] , I so that many oU:ha sapira-pira. * may be assembled. I Then every one is to Nuli den-pacaka sa.mi * make ready 44 pal}gonan jumul}ahipun the place for the Friday-prayer; I after• nuli den-paficiya sabin. wards each is to be given a piece of land. Mal}sa bo<;Ioa si uwa I It is up to him I to estimate the area mamantes bobotil} bumi of land [to be granted] I but the Iimit fialawe wawaiJeniiJwaiJ I impose is 25 [juf!J of land] I for each pal}arep il}kal} prayogi cuzamä' of the highest rank, 45 paiJisore nelul} ejuf}. * and for those of lesser learning three juf!J Iku desa il}kal} becik each. I Those prosperous villages, I in ka13 kira kelar al}aiJkat which it appears there may be held I the il} Jumul}ah aja lal}ip. * Friday prayer, are not to be neglected. I Ke<;Iu Pagelen Mantaram [However] I restricted [ the number of il} Paja13 i1Jsun-wal}(!ni. cuzama' I from] Ke<;Iu, Pagelen, Mataram and from PajaiJ. 46 Oleha wo!} pitul} puluh Find seventy men, I good cuzama' I in the IJulama ka13 becik-becik neighbourhood of the capital city, I not sakiwa te13en nagara, distant that they may come quickly I to aja doh el}gala prapti stand on guard each Friday I at my place kemita sahen J umu13ah of meditation. ana i13 panepen mami. 47 Den-becik pilihanipun Let the selection be done with care I do aja uwol} ukur urip. not choose just anyone. I Indeed be sure Lah poma dipun-piliha to choose I capable santris.' I 'At your santri il}kal} bal}kit-bal}kit.' service' [said] Rahaden Demal} I Urawan Sandika Rahaden Demal} at once respectfully. Urawan sigra wot sari. 48 Wus mijil sal}kil} ka<;latun Once out of the palace I at the gate of il} gala9ag denfia nitih * the north city-square, he mounted I his tural}ga fiirig afiol}klal} horse which pranced and galloped; I folk kumepyur wo!} urut margi along the road were alarmed I thinking anarka yen ana karya something was afoot as I Raden Dental} Raden Demal} wira-wiri. passed hurriedly by. 49 II} Kadanurejan rawuh On reaching the residence of Danureja I prapta te<;lak sa13ki'3 wajik. he dismounted from his horse. I Rahaden Rahaden Demal} Urawan Demal} Urawan, I the violent messenger 94 THE BOOK OF CABOLEK wirota dutel} nrepati of the king, I now entered the gate-house wus mafijil} il} paregolau I and those who were seated [in the IDUQUn kabeh kal} alil}gih. audience-hall] stood up. 50 Wusfia Raden Demal} lul}guh After Raden Demal} was seated I the wal}sul malih pra dipati. Adipatis resumed their places. I He was l;)asar wo!} agul} wiraga indeed a great and imposing man I who l}andika sru gegeteri spoke in a loud and frightening way I as anQawuhaken timbalan he transmitted the order of the king, I gelare amemedeni. his manner was terrifying. 51 Netrandik jaid asirul} * His eyes were angry, his brows were rigma sapal}kul abuntit knitted I his hair, curly, reached his yen alul}guh al}u<;iaplal} shoulders; I when seated, his ehest was awak nembaga sinal}lil} thrust forward I his body shone like amandel} durul} tumandal} polished copper; I before he made a kumepyur kal} den-til}ali. move, he stared around I and those he stared at, were fearful. 52 Sahil}ga sal} prabu Taptanus He was like Taptanus, I the illustrious sri naranata Yunani king of the Greeks I at the time when duk al}embani kal} surat he handed over the book I of the great Wo!} Agul} surayel} bumi man [ Amir Hamzah], victor over the mril} ratu Kahos nagara world I to the king of Kahos I at the Qawuhil} nerpati Jobin. command of the king of Jobin. 53 Duk tinampan suratipun When the book has been accepted I he Ia je!} peQal}e tinarik [Taptanus] unsheathed his sword, / and netra gumilir amuficar his eyes shining, surveyed the scene; I amandel} kal} mahos tulis gazing at the reader of the book I he il} kanan keril} kacahak dominated the audience I because he sakil) kobetil) pal}liril). stood in full view of it. 54 Dyan Demal} Urawan wahu Thus was Dyan Demal} Urawan I with mal}kana lamun tinudil}. his assignment from the king. I His hair Mel}korog asalin warna stood erect and his appearance changed, I tuhu lamun al}ajrihi. indeed he was frightening. I Thus has Wahu ta il} lampahira been the course of the story I which asemu l}aDQUt mamanis. seems to contain sweetness. TEXT AND TRANSLATION 95 f!am!a'YJgula PUPUH V CANTO V 1 J;>awuhaken timbalanil} aji He transmitted the king's command I to maril} Adipati Danureja: Adipati Danureja [ saying] : I '0 my 'Uwa patih timbalane uncle, the Minister, the king wishes I that pinunc;lut sirepipun. * his order be revoked. I I t is now the will II} samal}ke karsa sal} aji of the king I to pardon the culprits. I But kal} luput il}apura. if at a future date they repeat I their Minc;lonana besuk violation of the king's order, I they will nerajal} waleril} nata certainly be hated in this world I as a yekti dadi pal}ewan-ewan il} bumi result of the king's punishment.' siyasatil} narendra.' * 2 Nulya nolih mal}ilen netrandik Then he turned to the west with angry sami kumepyar para l}ulama eyes I and the culamii' were fearful I as pinandel} tab-tab driyane he gazed at them; their heart pounded I keh hilal} bayunipun. and many lost their strength. I The Pra l}ulama asalah tampi culamii' [at first] misunderstood / the c;lawuh kal} pal}andika. transmission of the king's command. I Asareh tur arum: [Demal} Urawan] said calmly and gently: 'Heh sagul} para l}ulama I 'Now, all you culamii' I with the except• il}kal} liya Kaji Amad Mutamakin ion of Haji Amad Mutamakin, I accept atampiya timbalan this command, 3 il}kal} 9awuh timbalan narpati: the king's order [to me was as follows]: I "Heh ta Bapal} lah sira-c;lawuhna "Now Bapa'YJ, you are to inform I all the ka13 para !Julama kabeh cu[amä' / [ that] I am very grateful [ to hal}et tarimanil}sun them] I because as honourable persons in rehni13 pac;la tinuwe13 bumi this world, 1 with proper consideration rumeksa pari krama they have guarded 1 my person 1 from the mari13 jene!Ji!Jsun dangers of esoteric knowledge; I further- katempuh il} kabatinan; more Mul).ammad Mutamakin I is a sinful liya iku Ki Muhkamad Mutamakin person iku wol} kakanc;lal}an * 4 al}regoni pafi jenel}an mami [because] he has caused me trouble I pan kalebu wol} abantil} kuta * indeed he is the kind of man who over• meh nora al}imanake * throws the kin.g; I he almost abandoned maril} karatonil}sun. his loyalty I to my kingdom I [Therefore Sumajine il}kal} siniwi I am grateful] for the calling of this assem• kalebu wol} naracak bly I which includes the transgressors; I nal}il} wus sun-putul} * however I have decided I to grant [ them] 96 THE BOOK OF CABOLEK gumantu13 apurani!JWalJ." my provisional forgiveness.'' I All the Sami nuhun sagu!Ji!J para !Julami cu[amä' expressed their gratitude I with la!Jku!J kali!Jga murda. * great respect. 5 Nulya !Jadeg wahu Ki Dipati Then Adipati Danureja rose I and offered Danureja ando!Ja kabula a prayer that [the king's wish] be ful• gumuruh gumer amine. filled I the [ chorus] of amin resounded Gantya Kyahi Pa!Julu like thunder. I Then the Kyai Pa13ulu I !Jadeg do!Ja luwar prihatin. offered a prayer [of thanks] for relief Raden Dema!J !Jandika: from sorrow. I Raden Dema13 then said: I 'Ketib Anom Kudus 'Ketib Anom Kudus! I the king has asked sa13 nata amun<;lut kojah for a story, I so relate any story to me I saanane wetokena mara!J mami and I will convey it to the king.' sun-aturne sa13 nata.' 6 Rekyana patih a!Jacarani: The Minister extended an invitation [ to 'A13ger punapa i13gih <;la<;laran Dema!J Urawan]; I 'My friend, shall we yen wus telas timbalane then dine I if the decree of your older raka paduka prabu.' brother, the honourable king, I is con• Raden Dema13 alon nahuri: cluded?' I Raden Dema!J answered gent• 'Ma13ke a13antosana ly: I 'Attend first to I a further order i!Jka!J dere!J <;lawuh from the king I which has not been con• ka13 <;lawuh <;late13 sampeyan. veyed to you. I You are to make an en• Kinon damel terafija!J sajroni!J closure in the mosque, I for the king natarsa re<;lak salat. [ masjid wishes to come down for the [Friday] prayer. 7 Ka13 timbalan: "Warahen wa His command [ is as follows] : "Let the [patih Ministerbe informed I that if he is agree• yen den-rilani mari13 si uwa able, I on this coming Friday I I indeed i13 Jumu!Jah !Ja<;lep kiye intend I to come down to the mosque for iya ta niyati!Jsun the [Friday] prayer." I Dipati Danureja I i13sun te<;lak salat mri13 masjid.'' when he heard [ this] I cried out with Dipati Danureja tears in his eyes I then rose to pray to wahu duk a!Jru!Ju thank God. I The paJ3ulu then called a!Jgero sarwi karuna upon laje13 13adeg ando!Ja sukur lillahi. Ki Pa!Julu a!Jatag 8 sagu!J para !Julama belani all cuzamä' to take part [in the prayer]; I samya !Jadeg ando!Ja sadaya all rose and performed the prayer I their gumer gumuruh amine. amin resounding like thunder. I All the Sagu13 para tume!Jgu!J tumeJ3guJ3s I glanced stealthily I at the sadaya pan sami a13lirik behaviour I of Ketib Anom Kudus I who TEXT AND TRANSLATION 97 sapolah ti13kahira was wearing a dark saro13 made of a Mas Tib Anom Kudus kasa-cloth I and a kasa-belt embroidered fiampi13 saru13 laJ3ki13 kasa * with dark-green stripes I decorated with apani13set kasa kemha13 surat wilis gold thread. rine13ga i13 kalt:J3kam. * 9 Arja sarban bareci kinuni13 [He had] a colourful turban with yellow babatokanira cara 13arab thread wound around a shining black cap amemet adu maficunge. I twisted in the Arab style I and weil Rasukan wu13u salmur * fastened, so that both ends met. I His ragi cekak jubah sultani * shirt was of purple salmur I his cassock 13elaha13 kapipitan * was somewhat short; I [He wore his 13adeg cara intuk kris] in the manner called 'a wedged-in tumloro13 penc;lok suwasa centipede' I [its handle] bent over like a cara Banten a13gubet saru13an keris coward [in flight]; I his kris-sheath was wahu ka13 tasbeh marjan. * of a gleaming gold alloy, I his rosary beads were hung I around the kris-sheath in the Banten style. 10 Ragi megos pa13adegireki He stood at an angle I his left foot for• talapak aneJ3 J3ajeJ3 kaJ3 kiwa ward I his right behind it, I two palms kaJ3 te~Jen aneJ3 wurine [breadth] was the distance I between the ro13 tebah tebihipun front and the back foot. I Certainly this suku 13ajeJ3 lawan i13 wuri. was not done deliberately I but the adi• Tur ma13sa jinaraga patis I who saw it said: I 'lndeed this na13i13 ka13 andulu man is capable, he has a remarkable pre• para dipati rarasan: sence I and all he does is appropriate. 'J;)asar ba13kit wo13 iku kaduk sasolahe sembada. [ wiragi 11 Dene kaya wo13 anata baris lndeed like that of a man assembling his arsa ma13sahaken i13 payudan troops I to march to a battlefield I is the Mas Ketib Anom adege. posture of Ketib Anom Kudus. I He is J;)asar besus abagus always handsome and smartly dressed I asembada wilet respati. with every detail appropriate and attrac• Ka13 akeh a~Jelampra tive. I Most people [ dress] in a slovenly 13adeg cara intuk.' manner I and stand like cowards.' I After Sasampunira ando13a the prayers were concluded I the cu[amä' lu13guh malih para J3ulama lan and the Minister resumed their places, I Raden Dema13 Urawan [patih and Raden Dema13 Urawan 12 nolih 13etan a13andika aris: turned to the east and said gently: I 'Heh ac;limas Malayakusuma 'Malayakusuma, my dear younger brother, apa dadi garune13e? / what are you mumbling about? I I have 98 THE BOOK OF CABOLEK Sun-ruJ3okken wus da13u.' been listening to you for quite a while.' I IJ3kal3 rayi matur wot sari: The younger brother said respectfully: I 'KaJ3mas boten punapa 'Nothing, my dear brother, I I was talking gunem awon 13a13gur.' just to kill the time.' I Rahaden Dema!J Rahad(m Dema13 Urawan Urawan I persisted: 'lt is not good, dear meksih 13ukih: 'Heh a<;limas boten younger brother, I to lie to an older dora mri13 kada13 tuwa.' (becik broher.' 13 Raden Arya Mlayakusumeki Raden Arya Mlayakusuma then I smiled Ion gumuje13 sarwi matur nembah: and said with deference: I 'My dear bro• 'II}gih ka13 mas sayektose ther, in fact it was I Ketib Anom Kudus I Mas Ketib Anom Kudus we were talking about. I The way he il)kalJ sami kula-rahosi. stood I while reciting prayers a while ago PalJadegipun beda I was different from that of the other duk andol}a wahu culama!, I he stood like a man assembling lan !Julama katah-katah troops I to march to a battle-field. deniia !Jadeg kadya woiJ anata arsa IJa!Jsahken il) praiJ. (baris 14 Panresipun dadosa bupati He is more suited tobe a bupati I indeed teka owel dadosa !Julama.' it is a pity that he is an cuzamä'. I Rahaden Dema!J gu je!Je Rahaden Dema!J hurst into laughter, I a!Jentrog wentis guguk swaying his legs I and said to the Minis• matur maraiJ rekyana patih: ter: I '0 my uncle, your younger brother I 'Lah uwa a<;li emas Mlayakusuma indeed I in my opinion has Mlayakusumeku abandoned religion, I he thinks a bupati nalare kuwalik sumpah is better than an cu[amä' I this is not true. pa!Jrasane !Julama becik bupati * boten mawi ukara. 15 Dika a<;limas kula-tuturi Let me teil you, my dear younger brother lagi pa!Jrasane awak dika [Mlayakusuma], I that you are the only santri becik bupatine one to think I [ that] a bu pati is better na!Ji!J sayektinipun than a santri, I whereas the truth of the lan bupati abecik santri. * matter is that I a santri is superior to a Santri meri tur rucah * bupati. I Even a hypocritical, inferior I tuwin santri gunQ.ul and bald-headed santri I is better than lan dika becik punika. you. I A man has more respect as an Sampun mu!Jguh !Julama wusa bu• cu[amä' than if he were a bupati I (be• pu!Jgawani!J Hya!J Suksma. (pati cause] he is a minister of God. 16 Luhur pundi pu!Jgawani!J wiQ.i Which is more exalted, a minister of lawan pu!Jgawane ratu dofia Providence I or a minister of an earthly puniku Q.imas pamane. king, I this, dear younger brother, is the TEXT AND TRANSLATION 99 Mas Ketib Anom Kudus comparison. I Ketib Anom Kudus I is in <;lasar bagus punika dadi every respect suitable I as a minister of putJgawanitJ HyatJ Suksma. the Supreme Soul. I Even were there ten Wontena sapuluh [ministers of a king], I one cuzamä', dear luhur IJulamane 4ßnas. * younger brother, would be superior to I!J batine becikitJ wo!J dofia a<;li * them. I Spiritually, dear younger brother, i!Jgih para !Julama.' * the culamä' I are the best people of the world.' 17 Ana i!Jka!J a!Jucap bibisik: * There are those who whisper: I "I did "Nora fiana gusti Raden Dema!J not realize that my Lord I Raden Dema'Yj tan fiana becik hatine was good-hearted; I his appearance is un• kalahirane saru pleasant I unfriendly and acrimonious; I tur asere!J kaworan runtik who would not be frightened I at the sight sapa ka!J nora maras of his manner, I I thought he was a devil mulad lampahipun in disguise; I when he passed by, his sun-kira setan sumi!Jgah; glance was fierce and terrifying I as yen ala!Jku!J ulat andik gegeteri though he wished to pulverize [ some• kadi arsa !Jaletak. one]. 18 I!J wasana batine abecik Yet he turned out to be good-hearted I a!Jgaligir kadya rini!J tafija!J. * and his mind is as sharp as the thorn of Wo!J agu!J kawo!Jan duren a tafija'Yj. I He is a great man; like the a!Jra!Jap erinipun duren fruit I which has very sharp thorns yen pinecah kumlewah gampil I but which may easily be split open I pina!Jan luwih enak [ and the fruit of which] when eaten is alegi amumut. very delicious I sweet and soft. I His ex• Pasemone wus srawu!Jan pression shows that he had associated I lan !Julama, wus neoep itJ dalil with culamä' and has studied the Holy kataretJ pamicara. [kadis Book and Tradition, I this is manifest in his eloquence. 19 Iki silih wo!J lan<;lep lir a!Jin." Here you have a man [who's mind is] Yata Rahaden Dema!J Urawan sharp as the wind.'' I Then Rahaden an<;lawuhaken malihe: Dema'Yj Urawan I spoke again: I 'My 'Wa patih malihipun uncle, the Minister, I the king's order ka!J timbalan sri narapati: continues as follows: I "Let no one discuss "Aja ana micara I [ or] desire to study I esoteric know• wo!J nedya guguru ledge, I or within the realm to teach the !Jelmu i!Jka!J kakentelan Science of Reality I apart from that i!J !Jelmu kak amuruk sajro nagari [ derived from] the Law which jabane !Jelmu sarak 20 amuruka sajero nagari. may be taught within the realm. I If any 100 THE BOOK OF CABOLEK Wm muruka kajabani!J ra13kah one wishes to teach [ this Science of sun-rilani sakarepe, Reality] outside the realm / I permit yen nerak un<;la!Ji!Jsun whatever he desires, I but if anyone i!JO!J-lunas siyasat mami." violates my command I I will execute the K ya patih tur sandika, death-sentence." I The Minister said: 'In• malih <;lawuhipun: deed, my Lord,' I [while Dema!J U rawan] "Kinon sami a!Jupaya continued: I "[The king] has ordered wo!J !Julama sanadyan wo13 ukur you all to call together I all the cu[amä', lapal kalawan makna. [keni even those who are inferior I in their knowledge of the pronunciation and meaning [of the ~ur' än] . 21 Nuli pa<;la den-paficiya sabin Then [ each] is to be given a piece of land, sapatute pal}gonan Jumu!Jah I depending on the place of the Friday nelu!J ju!J lan afielawe prayer, I ranging from three to twenty• ka!J becik sawahipun. five ju13 each; I this land should be good. Dipun-kelar ka!J aja la!Jip I They should be capable, and not neglect i13 pa!Jkati!J Jumu!Jah. I the performance of Friday-prayer. I Timbalan sa!J prabu [ According] to the king's command I i13 tanah Paja!J kewala from Paja!J alone I forty good cu[amä' I pilihana !Julama i!Jka!J prayogi must be selected. antuka kawandasa. 22 Dene Ke<;lu Pagelen Mantawis However in Ke<;lu, Pagelen and Mataram boten kinon sami amiliha I no selection need be made, I my uncle wa patih sapakantuke. the Minister, you rnay take anyone. / They Boten kedah linuhu!J [ the cu[amä'] need not be outstanding; I nadyan i13gih WOIJ ukur urip even if they are average men j but have waged i13 lapal makna * mastered the knowledge of pronunciation nuntena pinun<;lut. and meaning [of the .{(ur' än] I let them Milane WOIJ tanah PajalJ be immediately accepted. I The reason pinilihan ka!J celak lawan nagari that the cuzamä' be selected in Pajang I i13 karsa sri narendra. is because Pajang is close to the capital city, I such is the wish of the king. 23 Sahen Jumu!Jah kemit agilir Every Friday [ they] are, in turn, to guard i13 panepen sajroni!J ka<;latyan I the place of meditation within the pina13gihan i13 karsane palace ; I they are to agree I to discuss sami rarasan 13ilmu [esoteric] knowledge I in the presence of mu!Jge!J !Jarsanira sa13 aji." the king." I Dipati Danureja I said: 'In• Dipati Danureja deed, my Lord.' I [Dema!J Urawan con• sandika turipun. tinued]: 'Further I instruct you [uncle] I 'Lan malih uwa parentah to summon Cabolek and let him know ·/ Ki Cabolek puniku kapun<;lut miji that he is temporarily tobe in my keeping. gina<;luhken kawula. TEXT AND TRANSLATION 101 24 Sampun telas il}gih uwa patih.' That is all, my uncle the Minister.' / Nulya wahu patih Danureja Then the Minister Danureja / gave a sign al}ejepi mril} jurune to his servants j and swiftly the food gya pun~utane rawuh. requested was served. j Two hundred Kalih atus ambel} kal} prapti plates of food were presented, / no one tan wonten kal} bineda was treated differently I in the present• il} pal}rampadipun ation of dishes I or the food offered. The lan sahosan pra dipatya dipatis I [ as well as] the culamii' were pra l}ulama cinaran sami abukti. invited to dine. I Dipati JayanilJrat Dipati Jayanil}rat 25 al}ejepi panakawan alit gave a sign to the servant j to pass around al}ubel}na acare kiriman a vegetable dish with pickles I sent from sal}kil} il} pamon~okane his residence, j and also left overs / of lan wonten sesanipun food from the palace. I For every night ka13 lorodan sa13ki13 jro puri. at ten o'clockjindeed [food] was brought Sahen pukul sadasa [from the palace] I to the resident of i13gih praptanipun jayani13rat; I sometimes it arrived at mari13 Kajayani13ratan eleven / after the king had finished his ka~alJ pukul sawelas gennira dinner. sa<;lahare sarJ nata. [prapti 26 Sapitan pitik wulu kemiri * [This included] roast chicken seasoned lawan 4en~elJ gepukan mafijalJan with candle-nut I and pounded dried deer ka13 sa13ki13 Rawa a13sale. meat I which had been brought from Sa~ahare sa13 prabu Rawa. /After the king finished his dinner wonten kantun sisani13 latri * /in the evening, the remainder [of this binakta sarelJ acar. food] I was brought along with the pick• Raden Dema13 dulu les. / When Raden DemalJ saw it / he mesem dennira IJandika: said smilingly: I 'My uncle Dipati, would 'Sapitane i13 13riki paman dipati you pass over the roast-chicken I I like it.' puniku kula sukak.' 27 Mesem matur sira salJ Dipati: He, the Dipati, said smilingly: j 'Here you 'SumalJga ger mulJ kantun punika.' are, my son, this is all that is left.' I Arya Arya Mlayakusumane Mlayakusuma I looked at it and said at andulu sigra matur: once: I 'Dear brother, is there any secret j 'Ka13mas paran i13ka13 wawadi that you are smiling one to another? I dene esem-eseman. Uncle Adipati JayanilJrat I has requested Iwak ka13 pinun4ut the meat-dish / but I, my dear brother, lawan paman adipatya content myself I with your left overs. JayanilJrat kula ka13 mas an~u nuwun kucah sampeyan. [4umpil 102 THE BOOK OF CABOLEK 28 Lawan dereiJ uniiJa i13 wadi Yet I don't quite know the secret, I what ulam punapa dene aguna kind of meat is it of such a quality I that mawi kejep parnungute ?' it is asked for with a wink?' I Raden Raden DemaiJ gumuyu: Demary smiled [ and said] : j'You are like 'Kaya kuciiJ a<;limas iki a cat, dear younger brother, I you are tan kena tinuiJkulna. never distracted. I That roast chicken I Sapitan puniku was brought from the palace last night I wahu latri sakiiJ pura it was a left over given by the Adipati, I pan lorodan pariiJane man Dipati probably he could not finish it. norantek iku baya. 29 NaiJiiJ kula <;limas boten paiJliiJ Nevertheless dear younger brother, I still sowan kula wahu dalu <;limas recognize it, I for when I had an audience gan<;lek kaiJ IJelakokake last night I the palaee-messenger delivered sapitane puniku I that roast chicken, I that was why I kaiJ marahi kula tan paiJliiJ. still recognize it. I Uncle Adipati I Jaya• Si paman Adipatya niiJrat, I every time the left overs [ from JayaniiJrat iku the palace] arrived I he could not finish sahen tekaniiJ lorodan the roast-chicken.' I The Dipati said: boten telas sapitan sapinten SaiJ diapti turira: [ neiJgih.' * 30 'I13gih aiJger pariiJan kaiJ efijiiJ 'Indeed, my child, the food given in the boten telas ulame kewala morning I was not finished, it was only i13kaf3 kula IJeiJehake the meat I which I kept I for the follow• pan ka13ge sontenipun ing evening, I and the evening [meal] iiJkaiJ sonten pan ka13ge efijiiJ.' was [kept] for the following morning.' I Raden Mlayakusuma Raden Mlayakusuma I immediately went amarani gupuh I to Raden DemaiJ's place I and without mari13 genne Raden DemaiJ waiting for the servant to serve him I he nora IJanti panakawan kaiJ IJladeni hirnself took it. tinampanan piyambak. 31 Sarwi aiJliiJ dennira nampeni: He took it with saying: I 'This is from the 'Iki saiJkiiJ tapak asteiJ nata hand of the king I and comes from the saiJkiiJ pura pinaiJkane.' palace.' I Raden DemaiJ said: I 'There• Raden DemaiJ amuwus: fore a young man I should not treat as 'Ya mulane WOIJ anom ugi folly I the wisdom of a senior relative.' I aja ho<;lokken maraiJ Those who were dining, talked loudly I ii} reh kadaiJ sepuh.' the Dipati used a pasisir-style I when he Arame iiJkaiJ <;la<;laran dined. Ki Dipati Iagune cara pasisir i13 nalika <;laharan. TEXT AND TRANSLATION 103 32 Ulam prapta asalin-sumalin The meat-dishes were served one after aJ3et-a13etan tampan-tinampan another I and were passed around while i13ka13 <;lahar sadayane * they were hot; I those who were dining I abaiJun-baiJUn sekul. took rice as they wished. I After a while Wus ada13u tuwuk pra sami everyone was satisfied I and the plates linorod ka13 ambeiJan. and dishes were taken away. I It was as Kadi amamantu * if Adipati Danureja I was holding a Adipati Danun!ja wedding party I to welcome the distin• kurmatira mari13 wo13 agu13 J3ulami guished cu[amä' I and all the dipati's. tuwin sagu13 dipatya. Sinom PUPUH VI CANTO VI 1 Pan kadya padma taruna Then like red lotus buds I were the hearts tyasira para dipati of the adipatis I and the cu[amä'. I At tuwin ka13 para J3ulama. first they were fearful I of the king's Purwani13 reh mimirisi anger, I but later [ they] became tranquil dukane sri bupati, I as though a gentle breeze bore them wasana ama13gih ranu along, I cool and ever fragrant. I Then kentar maruta manda warm drink was served with snacks asrep mawantu mawaiJi. Prapta iJ3ka13 weda13 lawan [ fiafiamikan 2 Rahaden Dema13 Urawan and Raden Dema13 Urawan I said gently: pa13andikanira aris: I 'Oh Ketib Anom, my uncle, I come 'Lah man FG!tib Anom mara now, [fulfill] the king's request I to you pamun<;lute sri bupati to tell a story. I I have been asked to kojah mari13 sireki. listen. to it I in order that it may serve Manira kinon aiJruiJu as I a guide to the heart; I take it from supayane dadiya the essence of a noble story.' paJ3eliJ3-eli13 i13 ati 13alap saki13 ibarat carita tama.' 3 Mas Ketib Anom turira: Mas Ketib Anom replied: I 'Your older 'Raka paduka sa13 aji brother, the king I what did he wish, I punapa iJ3ka13 kinarsan a story from Arabia or from Java? I If I kojah Arab miwah J awi? must do this I I will try to the best of my Yen kawula pinardi ability, I but how can I do it well I I am sasaged-saged pukulun just a humble villager?' I Rahaden Dema13 104 THE BOOK OF CABOLEK na13it3 maiJsa pelaga Urawan said: wantu <;Iusun i13ka1J abdi.' A13andika Rahadyan Dema13 [Urawan: 4 'Paman, payo ucapena 'Then uncle, relate [ to us] I a story from kojah ereh tanah Jawi Java; I was there ever in the past I apa ana kuna-kuna during the reign of the kings / of Demak, pafi j'eneiJaniiJ nrepati Paja13 [and] Mataram I anyone punished Demak Paja13 Mantawis for revealing esoteric knowledge ?' I M as 13lahirken 13ilmu kak kukum ?' Ketib Anom replied: I 'When I was Mas Ketib Anom turfia: small, it came to my knowledge I that this 'Pamirse13 kawula 13alit indeed happened once in each of these i13gih a13ger wonten sami afiapisan. [kingdoms] . 5 Ka13 kukum i13 Giripura The one punished in the city of Giri I was Seh Siti Jenar i13 IJuni Shaikh Siti Jenar who was I sentenced to kukum i13gih sa13ki13 pe<;la13. * death by the sword. I In the past during Alam Pademak i13 13uni the period of Demak I it was Pa'l)eran kukumipun binasmi Pa13gu13 I who was sentenced to death by pan i13gih Pa13eran PalJgulJ. fire. I As for the period of Paja13 I Ki Dene duk alam Paja13 Bebeluk was drowned, I fire and water Ki Bebeluk dipun-warih * had the same effect. sami denten trapi13 api lawan toya. 6 Dene karaton Mantaram As for the kingdom of Mataram I [during Panembahan Sena Pati the reign] of Panembahan Sena Pati I lan Panembahan Karapyak and Panembahan Karapyak / no one derelJ wonten kalJ mare1Ji. underwent [such punishment]. I [But] Nunten ka13 wayah, gusti later, [during the reign] of [Senapati's] pafijenelJan Sultan Agu13 grandson I the honourable Sultan AgulJ, I wonten kukum satu13gal a man was sentenced to death; I he re:• alJrusak sarak aneiJgih pudiated the Law I and because of this, mila duka Sultan Muhkamad Sultan Mu}:lammad of Mataram became [Mantaram. angry. 7 Linabuh wonten TufijuiJbaiJ * [The offender] was thrown into the ocean wo13 sa13ki13 maficanegari at TufijulJbaiJ; I he was a man from a pa<;lusunan Wirasaba Maficanagara area, I the village of Wira• <;lukuh i13 Wanamarteki saba I the hamlet of W anamarta, I the mantunipun Kiyahi son in law I of Kyahi Bayipanurta. I He Bayipanurta pukulun. was the husband of Tamba13 Raras I and Lakine Tamba13 Raras the master of fiai Centini, I [he was] TEXT AND TRANSLATION 105 gustine fiahi Centini Shaikh Amo13 Raga who had opened the abubuka warana Seh Amo13 veil.' [Raga.' 8 A13akak Rahaden Dema13 Rahaden Dema13 Urawan hurst into Urawan apeteg wentis laughter I swinging his legs, I and the miwah ka13 para dipatya dipatis I laughed too because he [Ketib guje13e dene amanis Anom] had skilfully I mentioned iiai Cen• fiebut fiahi Centini tini I of the [well-known] frame story. I carita cara13 sa<;lapur. * Some people said I [that] Ketib Anom Sate13ah ana 13ucap was clearly outstanding, I bulging with Ketib Anom fiata luwih all manner of stories. ti13 barun<;lel denfia asimpen [ carita. 9 Ba13un sukani13 wardaya The distinguished people who were seated wof3 agu13 ka13 samya li13gih. I became cheerful. I Rahaden Dema13 Rahaden DemalJ Urawan Urawan I laughed while looking around, guje13e anolih-nolih I and those he looked at, laughed heartily. ka13 tinolih fiukikik. I Arya Mlayakusuma also I was delighted Arya Mlayakusumeku at the sight of I Ketib Anom who behaved sami suka miyarsa I as if he was presenting a puppet-show Ketib Anom solahneki concerning the claim to Astina. kadi maJ3gu'3 ri13git carita [jabelan. * 10 Netrane fielaka muficar * His eyes were gleaming like silver I and sarwi lambene kumitir his lips moved rapidly, I he was able and sembada amariminta * magnificent, I [like] a beautiful flower puspagu13 gumanda riris with a fragrant perfume I pleasant and sume<;lep afie<;lepi. charming. I He looked like Shaikh cAb• kadi Seh ~ abdulah Ibnu dulläh Ibn M ubarak, I the story teil er I Mubarak ahli kojah mentioned in the book [known as] Nawa• kocap jro kitab Nawawi wi, I who was a story teller when he was lagya yuswa salawe wus alul only twenty-five years of age. [kojah. * 11 Ketib Anom aturira: Ketib Anom declared: I '[From the time 'Sunan ka13 sumare Tegil of] the Sunan buried at Tegal Arum, I Ma13kurat Paku Buwana [Sunan] Ma13kurat, up to the time of dere13 wonten ka13 J3lampahi Paku Buwana I no one underwent [such mu13 Kaji Mutamakin a punishment], I only now is there Haji i13gih aje13 sisinahu.' Mutamakin I who wants to try it out.' / Gumer i13ka13 miyarsa Those who heard, laughed heartily, I and 106 THE BOOK OF CABOLEK sadaya sami nii3ali all looked at Ki Cabolek; I everyone was Ki Gebolek ka13 pinande13 i13 looking at him. [IJakatah. 12 Ketib Anom aturira: Ketib Anom declared: I 'Formerly Pal}e• 'Pa13eran Pal}gul} i13 IJuni ran Pal}gul} I was sentenced to death at milane kukum i13 Demak Demak I because he broke the Law. I sarak dipun-orak-arik. The Sultan of Demak was present [ at the Sultan Demak jene13i execution] I and appeared in the city• miyos muiJgeiJ alun-alun square I together with all the dipatis I lan sagul} pra dipatya the saints and the faithful. I Wood and para wali para mukmin. sugar-palm fibres soaked in oil [ were piled Kadya gunuf3 kayu duk kalawan up] like a mountain. [lisah. 13 Ulade ii3kai3 dahana I t was as though the flames of the fire I kadya a13gayuh wiyati * reached the sky; I Paf!leran Pal}gul} was Pa13eran Pal}gul} i13atag ordered I to enter the fire; I he took off kinen maiiji13a i13 geni both his sandals I and threw them into m&:at canela kalih the blazing fire. I He called his pups I binuwa13 i13 geni murub. lmän and Taul;tid I who entered the fire Kirike cinetetan together. kakalih pun Iman Tokid * kalih pisan kal} kirik maii ji13 [dahana. 14 Buburon maiiji13 pawaka They chased each other in the blaze; I kikirik pun Iman Tokid both 1män and T aul;tid I could be seen IJalor 13idul katil}alan [running] back and forth I sporting in guguyon sajroni13 gern; the middle of the fire; I not a single hair wulunira tan gigrik feil [ from them] I in the midst of that wonten jronil} geni murub. blazing fire. I After a while he gave them Wus da13u sini13sotan a whistle, and I both came out of the fire kirik medal saf3kii3 gern I each with a sandal in its mouth. sami iiakot i13 canela siji sewaiJ. 15 Eram ka13 sami tumil}al The spectators were amazed I [but] the Sultan Demak IJandika ris: Sultan of Demak declared gently: I '0, 'Lah paman kiraiJ utama my uncle that was not good enough, I i13gih paduka pribadi do it yourself I do not entrust it to the sampun wakil kikirik pups; I you yourself should enter the maiiji13a i13 gern murub. blazing fire.' I PaiJeran Pa!Jgu!J said: I PaiJeran Pal}gul} mojar: ~Have no fear, my child I indeed I too TEXT AND TRANSLATION 107 'Ki jebeiJ sampun kuwatir will enter the fire myself.' gih manira qewe ka!J mafijiiJ [dahana.' 16 PaiJeran PaiJguiJ saksana PaiJeran PaiJguiJ thereupon I taking paper afia!Jki!J daluwaiJ maiJsi [and] ink with him I entered the fire I dennira mafijiiJ dahana and sat down in the midst of it; I he alu!Jguh sajroni!J geni wrote happily I in the midst of the blazing eca sarwi nunulis fire. I After about three hours I the fire iiJ jero pawaka murub. went out, I and at the same time the Kadi wonten tigaiJ jam Suluk finished. sirepi!J ka!J pona!J api paiJaiJgite suluk sareiJ geniia [dadya. 17 Ka!J Suluk Mala!J SumiraiJ * The Suluk of Mala'Yj Sumira'Yj I was com• paiJaiJgite jroniiJ geni posed in the midst of the fire I in the sinawuiJ iiJ J;:>anc;laiJgula. I)antf,a'Yjgula metre. I [It opens with]: SumiraiJ amuraiJ niti * "Deviating from the rules of ethics and aneraiJ baya westi. * obstructing [ them] I defying danger and PaiJran PaiJguiJ munc;lut kuc;luiJ calamity." I PaiJeran PaiJgu!J asked for medal saki!J pawaka; clothes I and came out of the fire; I im• Sultan Demak metuk aglis mediately the Sultan of Demak went to uluk salam sawusfia afijawab meet him I greeted him and then shook [taiJan. his hand. 18 KaiJ Suluk Mala!J SumiraiJ The Suluk of Mala'Yj Sumira'Yj I was sub• i!Jaturken sri bupati. mitted to the king. I PaiJeran PaiJguiJ PaiJeran PaiJguiJ tumulya immediately afterwards I left the city of kesah sa!Jki!J Demak nagri Demak I wandering along the coast; I the lelana nut pasisir two pups 1man and T aulfid I did not stay kirik kalih datan kantun behind, I they followed [him] wherever tumut saparanira he went. I This is what Ki Cabolek had pun Iman lawan pun Tokid. planned to do.' Lah puniku Ki Cebulek ka!J [ den-aiJkah.' 19 Gumer ka!J sami miyarsa Those who heard, laughed heartily, I saiJsaya suka i!J ati their hearts became even more cheerful I arame ambal-ambalan. they were in uproar time and again. I Tan owah nora ni!Jali Motionless and unheeding I Ki Haji Mu• Ki Kaji Mutamakin tamakin I became an object of ridicule. I dadi titibani!J guyu. 'My son, I had thought I Ki Mutamakin 'AIJger, fiana sidaa would be executed. I Thank God he has 108 THE BOOK OF CABOLEK kokume Ki Mutamakin. been reprieved, indeed the king has the Sokur wande, apan ratu duty [kuwajiban 20 marasaken i13 wo13 edan to heal those who are insane I and to eure mulyakken i13 wo13 ageri13.' those who are diseased.' I Then a mes• Nulya wonten gan<;lek prapta senger arrived I his name was Darmasuta gan<;lek 'ran Darmasuteki I and he brought two trays with him I bekta ta<;lahan kalih. [and said]: 'Raden DemalJ, I my son, 'Raden DemaiJ, <;lawuhipun according to the order I of your older a13ger, i13kaJ3 timbalan brother, the king, I Ketib Anom is re• raka paduka nrepati warded with one tray sata<;lahan Ketib Anom pinari13an 21 Ki Cebolek sata<;lahan.' [and] the other is for Ki Cabolek.' I Raden Dema13 aJ3u13kabi Raden Dema13 lifted the cover; I he sarebede, pinariksa looked beneath it I and there was cloth pan warni ba<;le kulambi for a jacket, I four lengths, on each tray. mapat ta<;lahan si ji. I For Ketib Anom Kudus j there was Mari13 Ketib Anom Kudus mantlastop and budidar, I there was lace mandastop lan budidar * from Kalingga [and] white silk spun with renda Kli13 kamleja putih gold thread; I indeed each of them re• fiampi1Jipun pan i13gih sami ceived four lengths of batik: [fiakawan: 22 Ba!ik mori sakebarfia * Two batiks of best cotton, I [one called] mefian-kobar lan gariJ3SiJ3 * merian-kobar and the other gari13sir; 1 and sakebare ceplok-padma * the other two were called: ceplok-padma pan sami man<;lala-giri. * I and mant/ala-giri. I Each got two Ba<;le sarban IJalJalih lengths of turban cloth I a very fine kasa• kasa lewih saki13 alus. material. I And the gift I for Haji Amad Dene pari13anira Mutamakin I [consisted of] black satin, Kaji Amad Mutamakin black coloured material, mliyo, and [Per• kestilJ irelJ grim irelJ mliyo sian] woollen cloth, [ sa13kelat * 23 pan ire13 sakawan pisan. indeed all four were black. I The pieces Nampi13e salobog alit * of batik were of the small salobog type I latar ire13 kapat pisan and all four were latar- irer;; I but there boten alJun<;la-usuki was no comparison between them I and lawan pari13aneki the gifts given I to Ketib Anom Kudus. I Mas Ketib Anom i13 Kudus. Indeed there was no comparison, I [ that Boten untap-untapan given to Ketib Anom Kudus] was twice yen pa13kata kapi13 kalih. as good. I The recipients of gifts were TEXT AND TRANSLATION 109 J!inawuhken mari13 ka13 tampi summoned [pari!Jan 24 kalih sami mara13 !Jarsa. and both stepped forward. I Raden Raden Dema13 !Jandika ris: Dema13 said [to them] gently: I 'You, my 'Sira paman pinari13an uncle, are to receive a gift I accept it with anuwun la!Jku!J kapun<;li.' thanks and great respect!' I He [Ketib Parigel anampani Anom] received [the gift] with decorum laku <;lo<;lok unduripun I and then withdrew crouching, I his astanira ka13 kanan right band I placed on the floor [ to sup• ginawe anapak johin port him as he moved] , I the tray carried asta kiwa i13ka!J aiia!Jga ta<;lahan. on the palm of his left band. 25 Kadya solahi13 tan<;li13an His movements were like those of a man I i!J kala!Jan beksa ra!Jin. * performing a ratJin war-dance, moving Mesem sagu13 ka13 tumi!Jal around in a circle. I Thos who saw him pamujine duru13 mari smiled I and all the dipatis I praised sadaya pra dipati without ceasing I Ketib Anom Kudus. I mari13 Ketih Anom Kudus. 'Has he ever danced before? I his skill is 'Apa tate aheksa amazing.' I Ki Cabolek wished to copy parigeie reka l}enti!J ?' [Ketib Anom's behaviour] Atitiron Ki Cebolek sedyanira 26 awi<;lu13 pan ora hisa hut was awkward hecause he had not the meh ko!Jsep tumulya mari skill, I he almost fell forward, then he temahan akeka<;lalan. stopped I and finally crawled like a lizard. Lir sinentak pra dipati I The dipatis hurst into laughter, I the mya13 panakawan alit low-ranking officials likewise I laughed amhata ruhuh ka13 guyu. and cheered. I After he was seated I the Sasampunirale13gah low-ranking officials followed him with panakawan samya 13lirik their eyes I and as they watched [him], sare!J mirsa panakawan guyu hurst into laughter. [latah. 27 Katut malih pra dipatya The dipatis could not help laughing, I ana ko!Jsi mrebes mili. some even laughed till they cried. I Ra• Rahaden Mlayakusuma haden Mlayakusuma I laughed heartily :iiukikik amereg ati while pressing his ehest I [and said] to mri13 Kaji Mutamakin: Haji Mutamakin: I 'Please, do not imi• 'Bok aja amilu-milu tate [Anom Kudus] ; I if he is likened to upama Baladewa Baladewa I then [you are] Gemuris, who Cemuris atut kikintil walked behind him I floundering and un• karo:iicalan i13 tindak nora ahle to keep up with him. [kacan<;lak 110 THE BOOK OF CABOLEK 28 Wontena apunten dika Piease forgive me, I because I am im• neracak amemoyoki polite I ridicuiing [you] an old man; I pan i1Jgih mariiJ woiJ tuwa don't take it to heart my uncle! I You paman sampun dadi ati. are indeed small [in stature] I and yet Si paman iki cilik awkward. I A small person shouid be woiJ cilik teka akaku agile I and have some skill [in move• ciiik-ciiik Iemesa ment] .' I The dipati's again Iaughed ana parigeie kec.lik.' heartiiy as if [ they were reciting] a garn• Gumer malih Iir garnbuh para buh. [dipatya. Garnbuh PUPUH VII CANTO VII 1 KuneiJ para tumeiJguiJ Then the turnetJgutJs I when the sun diwaseiJ surya sareiJ meh surup had almost set, I departed, [ and Iikewise] abubaran para IJuiama bupati; the cutarnä' and the bupatis; I as for Raden Urawan puniku Raden Urawan I he was the first to i1Jka1J anc.liiJini boc.lol. depart. 2 Wadyanira kumerut The subordinates came out in throngs: / kaiJ babasahan kabeh roiJ atus there were two hundred wearing ceremo• satus panakawan iiJkaiJ afijajari nial court-dress I and a hundred court• aiJebeki luruiJ aguiJ officials proceeding in front I filling the tan kambah liyaniiJ kaiJ woiJ. main road, I other people were not aliow• ed to pass. 3 Para dipati pu1Jkur The dipati puJJkur' s I departed from the sa1Jki1J dalem Kapatihan bubui Minister's residence I and on reaching the prapteiJ luruiJ sowaiJ-sowaiJan main-road each went his own way. I Oniy [Iumaris. the cutarnä' I went in a group to the Mu13 ka13 para 1Julameku Kaurnan. mariiJ Kahuman agoiong. 4 Kaji Gebuiek tumut Ha ji Cabolek accompanied I the DemaiJ mariiJ DemaiJan Iumampah to his residence, walking behind him. I [pu1Jkur. And on arriving at that residence, Muta• Sapraptane KademaiJan makin / was taken to a soiitary piace I [Mutamakin for meditation in the north-west [of the pinarnah kiwa gennipun residence] . panepen pernah lor-kulon. * TEXT AND TRANSLATION 111 5 Pinurugan yen dalu Every night he was visited I by Dyan mari!J Dyan Dema!J sahen lumaku DemaiJ, who every time he went [ to see pinrih wutah sabaraiJ kawruhireki. him] I asked him to pour out all his Ki Gebolek aturipun: knowledge. I Ki Cabolek said: I 'I first 'Wite a!Jantepi kawroh embraced mystical knowledge 6 neiJ y ahman al}guguru in Yemen, when I studied I under a nama Ki Seh Jen pan gurunipun teacher, whose namewas Ki Shaikh Zain, dederahe a!Jeblegi Dewa Ruci * I the doctrine he taught was similar to puniku nujuli!J kawruh that of Dewa Ruci; I that was the mystical Bima Suci keh kaci!Jkok.' knowledge passed on [ to me] I which was similar to Bhima Suci.' 7 Mas Ketib Anom Kudus Dyan DemaiJ informed Mas Ketib Anom i13andikan mri!J Dyan Dema!J dalu. Kudus I of this one night. I Ketib Anom Ketib Anom gawa laya!J Bima went to fetch a copy of the book of Bhima dereiJ esah babonipun [ Suci Suci I which had not been compared with kaselak kecalan babon. the original I [because] by mischance the original had been lost. 8 Praptane pukul wolu He arrived at eight o' clock I wearing a kelambi pranakan kulukipun jacket with long sleeves [and] a Javanese cara Jawi la!Jku!Jan rasukaneki ceremonial cap I made of the remainder pari!J dalem ka!J sinuwun of his jacket material, I a beautiful purple salimur WUIJU tur kahot. salimur I given [to him] by his Royal Highness. 9 Berafiak yen dinulu. He looked resplendent. I Raden Dema13 Raden DemaiJ Urawan ametuk Urawan met him I at the front-yard and palataran kinanti astanireki took him by the hand I while laughing sarwi a!Jgu jeiJ a!Jguguk heartily, I [for] Ketib Anom had changed si Paman salin gon-al}gon. his clothes. 10 'Je!Jandika 'man Kudus 'You, my uncle, Ketib Anom Kudus, I if lamun dika dadiya woiJ IJal}gur you were unemployed I certainly you sayektine i13gih pinun<;lut mariki would be asked to come here / to give amomo!Ja saiJ aprabu spiritual guidance to the king I [so that] gunem dadiya papatok.' your words might be a staff to him.' 11 Binekta 13iwa sampun [The DemaiJ] brought him to a solitary prapte!J panepen kiwa gcnnipun. place / and they arrived at this secluded J!arakalan Kyahi Kaji Mutamakin place of meditation. I Kyai Haji Muta• weruh yen Dyan DemaiJ rawuh makin became nervaus I when he saw kalawan Mas Ketib Anom. Dyan DemaiJ approaching I together with Mas Ketib Anom. 112 THE BOOK OF CABOLEK 12 Kinon tata alu13guh [The Dema13] asked them to be seated I i13atutken ma13kya wus rukun. and reconciled them so that they were at Ketib Anom lan Ki Amad peace. I K'etib Anom and Amad Muta• [Mutamakin makin I greeted each other and sat down. wus sami salaman lu13guh. I Mas Ketib Anom said: Umatur Mas Ketib Anom: 13 'A13ger i13gih puniku 'My son, as you know I the essence of Ki Ki Gebulek apan andelipun Cabolek's faith I is to be found in the rarasane jroni13 Serat Bima Suci. book of Bhima Suci. I I have the book Kawula bekta pukulun with me / to read tagether here.' i13riki sami winahos.' 14 Rahaden Dema13 jumbul: Rahaden Dema13 was startled. I 'Are you 'Punapa dika bisa 'man Kudus able then, my uncle Kudus I to read maca J awa dene bekta Bima Javanese script, that you have brought the Mas Ketib Anom umatur: [Suci?' Bhima Suci?' I Mas Ketib Anom replied: 'Ukur-ukur boten butoh.' 'I can, but not very well.' 15 Dyan Dema13 13andika rum: Dyan Dema13 said gently: I 'Where is the 'Pundi laya13e kula yun dulu.' book, I wish to see it.' I The book was I13aturken Raden Dema13 passed to him, he received it I and when dupi winiyak a13u13un. [ anampani he opened it, he was amazed. I 'My uncle, 'Punika ta paman kados the beginning looks 16 a13ei kawitanipun indeed difficult I how should it be read, paran paman i13 pamahosipun?' my uncle ?' I The one asked replied with Ka13 lini13an matur sarwi a laugh I this laugh of Ki Mas Ketib [a13guyoni* Anom I had a meaning. tur pasemon guyunipun wahu Ki Mas Ketib Anom. 17 'Ger ukur boten butuh.' 'My son [I can read it], but not very Seratipun i13uficalken sampun weil.' I When the Dema13 had tossed the 'Daweg paman dika-sawabi book to him, he said: 'My uncle, as a [ satitik * blessing begin to [ recite] it I in barysa• ba13sa-patrane wo13 Kudus.' patra metre in the Kudus style!' I Mas Umatur Mas Ketib Anom: Ketib Anom replied: 18 ':Quh a13ger kamipmun 'Oh, my son, it is arrogant I to ask to hear yen amun<;lut ba13sa-patranipun the barysa-patra, I and it is ill-mannered, adegsura yen tan sila-tumpa13 if I do not sit cross-legged.' I He sang the Ukaranipun katekuk [ne13gih.' lines to a raising and falling melody I ukele sate13ah bi13kok. modulating his pitch repeatedly. TEXT AND TRANSLATION 113 19 Wus katelah kabafijur This had become his manner, I indeed wonten i13 Q.usun pan nate u13gul. in his native village his singing was out• Mila gu13an satemah meda kumaki standing. I Because of this he was spoiled, anelJ praja dadi intuk and then became arrogant I [but] in the mantuk-mantuk yen tinotok. city he was a lowly man I and nodded whenever his head was knocked. I)anrf.,a'Y)gula PUPUH VIII CANTO VIII 1 Lir sarkara li13ira amanis * Sweet as honey were the words I of Raha• wahu Rahaden DemalJ Urawan. den DemalJ Urawan: I 'My uncle, do not 'Paman sampun pinQ.o gawe.' do this by halves.' I Then he began to Nulya ma13kat anembu13 recite [the book] I seated with one leg sila-tumpa13 dennira li13gih * crossed over the other; I he recited it in anembalJ balJSa-patra the ba'Y)sa-patra metre, I his voice was suwaramra rum. beautiful. j [He began] where Sena was Duk Sena anQ.ukar arga digging up the mountain I to destroy the pan alJlebur reksasa dadi waweri. ogres who were his enemies. I When he Lagyantuk tiga13 pada had read only three stanzas 2 yata laje13 dipun-pardikani * he began to explain them I exegetically, cinara tapsir sarwi a13gagrag. * in a delightful style. I He analysed the Tinembu13 pilJil-palJile * fiCil and the fäci[ I the mubtadä' and the mutada kabaripun. * khabar. I The clauses in parenthesis I Tinaleteh tiniti-titi were examined in detail. I The harmony ka13 jublah mutarilah. * [between form and meaning] I became Rurujukanipun * more and more manifest; / freed from all salJsaya awela-wela [danger of] misunderstanding I [ the ila13 saJ3ki13 tuna-tunani13 ma13erti lines] were interknit and melodious. dadi uH!t wiletan. 3 LaJ3ku13 saJ3ki13 paJ3U!J3unireki Rahaden Dema13 Urawan I was greatly wau Rahaden Dema13 Urawan amazed I and astonished for some time. I jetu13-jetu13 sada13une. That very night he summoned I Ki Jaraga Nimbali dalu-dalu and Salyarini, I three together with Sura• Ki Jaraga lan Salyarini nagara. / Their arrival was announced to katri Suranagara. him I and the three of them was ordered Katur praptanipun [to enter]. I Raden Dema13 Urawan said katri laje13 i13andikan. gently: I 'Listen now, all of you: Raden Dema13 Urawan 13andika 'Lah paQ.a ru13okena. [ aris: 114 THE BOOK OF CABOLEK 4 Man paJ:Julu Kudus mardikani Uncle pa13ulu from Kudus has been ex• lan Iagune iya baJ:Jsa-patra pounding [the Bhima Suci] I and the aseje kawitanane.' metre was ba13sa-patra, I now he will Mas Ketib Anom matur: begin another part.' I Mas Ketib Anom 'AJ:Jger J:Jalih jujuge siJ:Jgih said: I 'My son, indeed I shall begin Bima gebyur samodra.' directly I with Bhima plunging into the Dyan winaca gupuh ocean.' I Then immediately afterwards puniku kai:J rinemenan he began to recite I the part which Ha ji pradikane Kaji Amad MutamaJ:Jkin Amad Mutamakin I had been so fond of naJ:Jii:J korud iJ:J murad explaining I but declined to give his inter• pretation, 5 Ki Gebulek kinen mardikani; and Ki Cabolek was asked to explain it. I sampun rumahos yen kahuJ:Jkulan [Ki Cabolek refused] feeling he was ex• i!:J darajad prabawane. celled [by Ketib Anom Kudus] I in rank Mas Ketib Anom matur: and authority. I Mas Ketib Anom said: I 'Sampun keyok, pun MutamaJ:Jkin, 'Don't give up, Mutamakin I unless you manawi derei:J telas have exhausted I all your tricks I in aJ:Jger ~nQ.iJ:Jipun * debate with me. I I am waiting: [if you aperai:J catur lan kula. wish], retum to Arabia I and ship all Sun-antosi wai:Jsula mrii:J ~ arab the books [ from there] ! mrahu saguJ:Jii:J kitab [ malih 6 punapa malih rasanii:J kawi In fact, however, the essence of kawi Bima Suci kalawan Wiwaha works I such as the Bhima Suci and the pan sami keh sasmitane W iwaha I is expressed in many meta• J:Jenti!:J rasaniJ:J J:Jelmu phors I from which the quintessence of yen patitis kai:J mardikani. mystical knowledge can be mastered I if KadyaJ:Jga kawi Rama the interpreter is penetrating and exact. I punika tesawup. And these, just as the book of Räma in Ki Gebolek ma<;latiya kawi, I are books on ~iifism. I Ki Cabolek, layai:J kawi keri~n i!:J tanah Jawi just take a wagon to collect I kawi books sun-anti pira!:J dina. from all over Java; I 1'11 wait [for you] for as many days as you like. 7 AJ:Jger kula boten nakaburi My child, I do not wish tobe arrogant I sajatine ambubujui:J setan. but in fact you are pursuing a devil. I Pun Mutamakin lupute Your error, Mutamakin, is I that you setan i!:Jkai:J nurruntun have been guided by the devil I who aJ:JgegebaJ:J i!:J J:Jelmu dakik promised you subtle knowledge, I [know• 1embut-lembutii:J setan. * ledge] as subtle as the devil himself. I Pun kaki puniku Indeed, my child, I you have not read derei:J katah maca kitab many religious texts j that is why you milanipun gampai:J tinarik i!:J eblis have been easily bewitched by the devil, I aJ:JaJ:Jge cacah - cucah, and behaved in such a lowly manner, TEXT AND TRANSLATION 115 8 dadak kirik nama Kamarodin going so far as to call the pup J5:amaru'l• lan asune winastan Dulkahar. Din I and the dog cAbdu'l-J5:ahhär. I The W Ol} agul} Arab ta al}ger great Arab, my son J is the source of il}gih wijilil} l}elmu religious knowledge; I therefore declare t3abarena sirikil} Nabi. the prohibitions of the Prophet! J It is a Kai} wajib rumeksaa duty to safeguard I the integrity of pikukuh il} l}elmu. religious doctrine. I I t is the Law of Tan liya sarak Muhamad Mu}:lammad alone J that is the source of il}kal} awit winihan sakehil} l}elmi all knowledge, Jlet no one deny this.' aja ana mukirna.' * 9 Rahaden Demal} l}andika aris: Rahaden Dhnal} said gently: I 'Now 'Uwis kaki Mutamal}kin sira Mutamakin, you I should prostrate your• l}rul}keba delamakane self at the feet I of uncle Ketib Anom 'man Ketib Anom Kudus. Kudus./ You deserve a sentence of death Sira iku wol} dosel} pati I [because] you defied the Law. I Your al}el}kel maril} sarak. are not an equal I to Ketib Anom Kudus. Dudu timbal}ipun I He is an culamä' and in addition 1s Ketib Anom lawan sira. versed in kawi, I he is superior to you. :rjulamane tur wicaksana il} kawi al} ul}kuli il} sira. 10 Dadi se~el} WOI} kaya sireki Thus it is proper that a man such as you I lamun cinemplul}ena Bal}awan. be thrown into the river Bal}awan. J [You Tan efijoh kudu gagawe are] ignorant, yet wish to show off, J and pakewuh wuwuh-wuwuh have continually caused trouble upon becik abar tarul} tan bal}kit trouble; J your style is good, [but] you kuminter sarirafia.' cannot fight, J you are self-conceited.' I Ki Cebolek dulu [When] Ki Cabolek saw J the anger of rel}une Rahadim Demal} Rahaden Demal} j he immediately pros• sigra denfia l}rul}kebi sukunireki. trated hirnself at [ Ketib Anom's] feet. J Ketib Anom turira: Ketib Anom said: 11 'Al}ger, l}elmune puniku becik 'My son, your mystical knowledge is good, c;lasaripun sal}kil} kural} wac;lah I but since it has no proper dwelling J it tumut garoboh pastine.' inevitably becomes a cause of disturbance.' Nulya tac;lahan rawuh I Then a tray was presented I upon which amisalin tac;lahan fiampil} was a change of kain I and a round black lan kuluk kanigara. cap with gold stripes. I [Demal} Urawan] Sarwi l}andika rum: then said gently: I 'Uncle, change your 'Paman dika salin kopyah turban I for this round black cap with kanigara eman baguse sayekti gold stripes, it is unfortunate for your al}al}go kopyah Jawa.' Iooks J to wear a Javanese turban.' 116 THE BOOK OF CABOLEK 12 Salin kuluk pan saya dumeli13 [When he] had put on the cap, he became mliyo ijo il3 rasukanira. more radiant, I his jacket was of green Laje13 kinen nutugake linen. I Then he was asked to continue I i13gih pamahosipun with his recitation I [and] explanation of mardikani Srat Bima Suci. the book of Bhima Suci. I He took as a Puniki ka13 pinurwa beginning I [the part of the book] where i13 nalikanipun I Bhima was ordered to enter I the ear Bima kinon umafiji13a of Dewa Ruci, I written in the sarkara m![Jgih maril} talil}ane Dewa Ruci metre. sinawul} if3 sarkara. 13 Wus rinucat sekaripun kawi The kawi - verse had already been ex• tuwin basane sampun jinarwan. plained I and the language had been inter• Kai} darbe karsa kawite preted into jarwa. I The person who first rinucat basanipun desired I that its language be explained I lan temba13e sampun jinarwi and its verse rendered in jarwa I was the sa13 N ata il}kal} seda king who passed away I at the beginning afiar wulanipun of the month I of Dhü'l-ftijjah in the Dilkijah Jimakir warsa year ]im-äkhir, I that is Paku Buwana ne13gih Pakubuwana kaf3 kapi13 the third; I it was then that the Bhima Bima Suci jinarwa. [katri Suci was rendered in jarwa. 14 Wuwusira Dewa Suksma Ruci: Dewa [Suksma] Ruci declared: I 'Come 'Payo W.erkuQ.ara dipun-el}gal then Werkudara, quickly I enter my mafi ji13a garbel}I}Of3 kene !' stomach here.' I Werkudara laughed I Wreku<;lara gumuyu heartily, and answered gently j 'But my pan al}guguk turira aris: Lord, you are small I [and] I am huge 'Dene paduka baja13 and tall I [and] am the size of a moun• kawula gel} luhur tain. / From whence should I enter, I i13gih pal}awak parbata. even my little finger could not get in?' Saki13 pundi margine kawula jentik tnal}Sa seQ.ef3a.' (mafijil} 15 A13andika malih Dewa Ruci: Dewa Ruci spoke again: I 'Which is 'GeQ.e endi sira lawan jagad larger, you or the world I and all this that kabeh iki saisine it contains; I together with its mountains kalawan gunu13ipun I oceans and forests, I all without diffi• samodrane alase sami culty could enter I my stomach.' I When tan sesak lumebuwa werkudara heard this, 1 he was some• guwa garbanil}sun.' what alarmed and depressed, but obeyed. WrekoQ.ara duk miyarsa I Sang Dewa Ruci held his head aslant esmu ajrih kumel sandika tumeki. [ and spoke] : Mel}le13 sa13 Ruci Dewa: TEXT AND TRANSLATION 117 16 'Iki dalan talil}ani}OI} keril}.' 'This is the entrance, through my left ear.' Wreko<;lara mafijil} sigra-sigra I Werkudara entered rapidly and I having wus praptel} sajro garbane. arrived in his stomach I beheld a great Andulu samodra gut} ocean I boundless, of great extent and tanpa tepi !Jlal}ut lumaris vast, I dimly visible [extending] in the leyep adoh katil}al. distance. I Dewa Ruci called to him: I Dewa Ruci l}uwuh: 'Now, what do you see?' I Sa~ Sena then 'Heh apa katon il} sira?' replied, [he said]: 'A great distance, I Dyan sumahur sal} Sena aturiia: nothing is to be seen, tan wonten katil}alan ['Tebih 17 awal}-awal} kal} kula-lampahi I am walking through an empty space I uwul}-uwu!J tebih tan kantenan. empty and of vast extent. I No matter Ulun saparan-parane where I turn I I cannot distinguish north tan mulat il} lor kidul from south I cannot tell east from west; I wetan kilen datan udani; of below, above, front I or behind I I l}angap l}il}gil il} l}arsa have no awareness, I and am extremely kalawan il} pu!Jkur bewildered.' Dewa Ruci replied: I 'Let kawula boten unil}a not your heart be afraid.' lal}kul} bil}ul}.' 1':f andika sal} Dewa 'Aja maras tyasira.' [Ruci: 18 Byar katil}all}agep Dewa Ruci. and Lo! he saw that he was before Dewa Wreko<;lara sal} wiku kawal}wal} Ruci. I Werkudara gazed at the holy umaficur katon cahyane man I radiant with light, I and then he nuli wruh il} lor kidul knew north from south I and beheld east wetan kilen sampun kaheksi. and west. I Above and likewise below I 1ii1Jgil miwah il} l}angap were visible to him I and he saw the sun. pan sampun kadulu I His heart was at peace, now that the lawan andulu baskara. holy man was visible I within the reversed Eca tyase miwah sal} wiku kaheksi world. anel} jagad walikan. 19 Dewa Ruci Suksma al}lil} malih: Dewa Ruci Suksma spoke again: I 'Do 'Awya lumaku anduduluwa not move, [but] observe carefully I what• apa katon il} geweke.' * ever appears to you.' I Werkudara replied: Wreko<;lara umatur: I 'There were four colours I which ap• 'Wonten warni kawan prakawis peareci to me. I But now I they have katil}al il} kawula. disappeared; I all that now I can see is Sadaya kal} wahu four things: I black, red, yellow [and] sampun datan katil}alan white.' amul} kawan prakawis il}kal} rrel} bal} kunil} petak.' [kaheksi 118 THE BOOK OF CABOLEK 20 Dewa Ruci Suksma !Janclika ris: Dewa Ruci Suksma said gently: I 'That 'I!Jka!J t;li13in sira anon cahya which you first saw, a radiant I light, gumawa13 tan wruh arane without knowing its name, I is the paiica• paficamaya puniku maya I and this is the reality of the heart. sajatine i13 tyas sayekti. I The meaning of 'heart' I is, 'life giver PaJJuripiiJ sarira of the hody', I and it is also called muka• tegese tyas iku sipat. / It is this which Ieads to the i13aranan mukasipat. superior qualities I and is the essence of Kai} anuntun mara!J sipat ka13 these qualities. ka!J sajatini13 sipat. [linuwih 21 Ma13ka tinula aywa lumaris * That all may be clear to you, do not move, awasena rupa aja samar I consider those colours carefully, have kawasani!J tyas empane no douhts I concerning the strength of the ti!Jale tyas puniku heart, its efficacy I and its vision, I for ane!Jerl mari!J sajati.' everything is a manifestation of its Enak sal} WrekoQ.ara Reality.' I Sang Werkudara was at peace amiyarsa wuwus Ionhearing the words [of Dewa Ruci] I lagya mesem tyas sumri!Jah: and smiled with a contented heart. I 'Dene il}ka!J ire13 ahaiJ kuni!J putih [Dewa Ruci continued] : 'As for [those iku durgamani!J tyas * colours] black, red, yellow, and white I they are dangers to the heart 22 pan isinil} jagad amepeki. and are part and parcel of the [material] I ya ati ka13 telul} prakara world. I As for these three qualities of pamuru13i13 laku dene heart, I they present good deeds, [but] I kaJJ hisa pisah iku one who frees hirnself from them I. cer• pas.ti hisa amor i13 gaih. tainly will gain union with the Hidden Iku muJ3suhi13 tapa One. I They are the enemies of asceticism ati ka13 tetelu I these three qualities of the heart; I it is irel} aha!} kuni!J samya hlack, red, and yellow together I which i13ka13 iiegah cipta karsa ka13 lestari prevent that persistence of thought and pamori13 suksma mulya. will I which Ieads to absorption in the Exalted Spirit. 23 Lamun nora kawilet i13 katri If it is not impeded hy these three I the yekti sida pamori!J kawula absorption of the servant will certainly lestari i13 panul}gale. he realizcd, I and this union will be ever• Poma den-awas emut lasting. I Be vigilant and mindful I of the durgama kal} mu!Jge!J i13 ati. enemies which reside in the heart, I and Pa13wasane weruha know the power I of each one of them: I siji-sijinipun * hlack is the most powerful, I it gives rise kaiJ ire13 lewih prakoswa to anger and hate j which spread and pa!Jgawene asre!Jen sahara!J runtik increase in malice. andadra !Jamhra-amhra. TEXT AND TRANSLATION 119 24 I ya iku ati kal} l}aQal}i I t is this [quality] of the heart which ambuntoni maril} kabecikan impedes I and blocks [ the path] to virtue, kal} irel} iku gawene. I such is the work of black. I As for red I Dene kal} abal} iku it points the way for evil desires. I All iya tuduh nepsu tan hecik. [evil] desires. I proceed from it. I Jealousy SakehiiJ pipil}inan and quick-temper I shut up the heart metu sal}kil} iku. which should be mindful I of awareness. Panasten panasbaranan ambuntoni maril} ati il}kal} elil} maril} il} kawaspadan. 25 Dene iya kal} arupa kunil} As for yellow I it has the strength to over• kuwasane nal}gulal} sabaral} power I any desire leading to virtue, I cipta ka13 becik dadine deeds which can bring about success I are palJgawe amrih tulus hindered by the heart [infected with] ati kunil} il}kal} J3anc;legi. yellow. I Only destructive deeds I it Mul} pal}gawe palJrusak favours and perpetuates. I Only white is binafijur jinuruiJ. the reality I of the heart at peace and Mul} kal} putih iku fiata wholly pure I and has the power of ati ante13 mu13 suci tan ika-iki happiness. prawira karaharjan. 26 Amul} iku kaJ3 bisa nampani It is this alone that can accept I indi• il} sasmita sajatinil} rupa cations of the Reality of [all] forms, I nampani nugraha gonne [it is] the place on which the favour is il}kal} bisa tumanduk bestowed I which Ieads to I etemal union kalestaren pamoril} gaib. with the Hidden One. I I t has three ene• Iku mulJsuh titiga mies I and indeed, all together, very great tur samya gu13 aguiJ I are the armies of these three. I Whereas balane il}ka13 titiga. white has no ally, it is alone I and there• Il}kal} putih tanpa rowal} amu13 fore is continuously defeated. mila aiJguiJ kasoran. [ si ji *(27) :14 Lamun bisa iya If [you] can combat successfully I these [nembadani three evils I your union is perfect yonder; maral} susuker telul} prakara I you need no guidance then I in the sida il} kono pamore * union of Lord and Servant.' I When tanpa tuduhan iku * Werkudara heard [ this] I his Ionging be• il} pamoril} Kawula Gusti.' came more intense / his Iove grew more Wrekoc;lara miyarsa profound I [for] he was entranced by the seiJkud pamrihipun goal of life, I the perfection of Union. sal}saya birahenira kacaryan il} kahuwusani13 13aurip * The second stanza nurober (without brackets) sampumanil} panul}gal. refers to the original stanza nurober in E. 120 THE BOOK OF CABOLEK (28) :15 Sima pata13 prakara 'na After the four colours vanished there ap• urub siji wewolu warnafia. [ malih peared I a single flame with eight colours. Sa13 Werkudara ature: I Sa'f3 Werkudara asked: I 'What is the 'Punapa wastanipun name I of this single flame with eight urub si ji wewolu warni colours I which is the real one, I the true pundi i13kaJ3 safiata * colour? I In part it is like a shining jewel rupa ka13 satuhu. I in part indeterminate and awesome I Wantenkadi retna muiicar in part gleaming like an emerald.' wonten kadi maya-maya a13ebati weneh abra markata.' * ( 29) :16 Marbude13rat Dewa Ruci Dewa Ruci, most enlightened [ of all 'Iya iku kejatenitJ tutJgal [atJlitJ: creatures] in the world, said: I 'lt is the saliri13 warna tegese essence of Unity I and it means that all iya 'na i13 sireku; forms I are within you; I likewise every• tuwin iya isinitJ bumi thing in the world I has its Counterpart in ginambar atJganira. your body. I Between the macrocosmos I Lawan jagad agutJ and the microcosmos there is no differ• jagad cilik tanpa beda. ence. I It is the origin of north, south, Purwa ana lor kidul wetan puniki east, / west, the zenith and the nadir, kilen itJ luhur IJan<;lap ( 30) : 17 miwah iretJ abatJ kunitJ as well as the [four colours] : black, red, iya patJuripe itJ buwana. [putih yellow and white I and it gives life to the Jagad cilik jagad ge<;le world. I The microcosmos and the macro• pan pa<;la isinipun cosmos / which are identical in every tinimbatJken itJ sira iki. respect I have their counterpart in you. I Yen ilatJ warnanitJ katJ Were the forms I of this world to vanish I kabeh jagad iku then all forms would be non-existent I and saliritJ reka tan ana be united in one form I which is neither kinumpulken ana rupa kaJ3 sawiji male nor female tan kakutJ tan wanudya (31) :18 kadya tawon gumana and is like the larva of a bee. I That [puniki. * which appears like an ivory doll, I Iook IIJkatJ asawa13 puputran denta * upon it!" I Werkudara looked at I the lah payo dulunen kuwe.' thing like an ivory doll I which radiated Werkudara andulu a gleaming light I araund it like a halo itJkatJ kadya puputran ga<;li13 [ and asked] : I 'Is this then I the form cahya maiicur kumilat of the [Divine] Essence I was ordered tumeja lJUlJUWUfJ: to seek, I which is the Reality of all 'Punapa itJgih punika forms?' warnani13 dat katJ pinrih dipun- kai:J sayektinii:J rupa?' [ ulati TEXT AND TRANSLATION 121 (32) :19 Anahuri aris Dewa Ruci: Dewa Ruci replied gently: I 'This is not 'Dudu iku il}kal} sira-s&lya what you seek, I the substrate of all qua• kal} mumpuni ambek kabeh lities I you cannot see, I it has no form tan kena sira-dulu or appearance, I is shapeless and invisible, tanpa rupa datanpa warni I neither is it to be found anywhere I tan gatra tan satmata except within the mindful; I it is only its iya tanpa dunul} indications which fill the world, I if you mul} dumunul} mri13 kal} awas grasp at it, it is not there. mul} sasmita anel} il} jagad l}ebeki dinumuk datan ana. (33) :20 Dene iku kal} sira-til}ali As for the thing you are looking at I ka13 asawa13 puputran mutyara which is like a pearl doll I and has a il}kal} kumilat cahyane radiant light I flaming brilliantly, I it is al}kara-kara murub the Pramana. I This Pramana I is the life pan Permana arane iki. * of the body, I it is one with the body I but Uripe kal} sarira not subject to joy or sorrow; I it resides Permana puniku in the body tul}gal anel} il} sarira nal}il} datan milu suka lan el}gone anel} raga [prihatin; (34) :21 datan milu turu mal}an but does not sleep or eat I and does not iya nora milu lara lapa. [ nel}gih suffer pain or hunger. I If the Pramana Yen iku pisah el}gonne leaves its habitation, I then the body is raga kari l}alumpruk left crippled I and indeed becomes help• yekti lul}krah badanereki. less. I It is the Pramana which has the Y aiku kal} kuwasa power I to sustain the senses I [because] nan<;la13 rahsa iku * it is quickened by the Suksma I which il}uripan denil} Suksma possesses the gift of sustaining life, I and iya iku sinu13 sih anan<;lal} urip * is recognized as the innermost self of the il}aken rahsanil} dat. [Divine] Essence. (35) :22 Iku sinan<;lal}aken sireki* This [ Pramana] is engrafted on you, I and nal}il} kadya simbar nel} kakaywan as an orchid on a tree I is its habitation anel} il} raga el}gonne. in the body. I The life of the Pramana I Uripi13 Permaneku derives from the Suksma; I the Pramana i13uripan i13 Suksma nef3gih. dominates the body. I When [the body] Misesa i13 sarira dies, the Pramana looses its strength; I Permana puniki. but even were the Pramana to vanish I Yen mati milu kaleswan. the life of the Suksma would still con- Lamun ilal} suksmane sarira nuli * tinue; uripil} Suksma ana 122 THE BOOK OF CABOLE:K (36):23 sirna iku, iya ka13 in fact when the Pramana vanishes, only I [pinaiJgih the true life of the Suksma exists. I It is uripi13 Suksma iJ3ka13 safiata. as difficult to find a comparison for it I Kaliwat tan upamane as for the taste of a kamumu. I The lir rahsani13 kamumu. Pramana is a manifestation of the Suksma, Ka13 Pramana anersam;lani * / in origin it is one with It I and was tuhu tu13gal pinaiJka brought into being by It.' I Werkudara jinaten puniku.' then said: I 'What then is the form of Umatur Sa13 Werkudara: the true [Divine] Essence ?' I Dewa Ruci 'I13gih pundi warnine dat ka13 replied: Dewa Ruci IJandika: [sayekti?' (37):24 'Nora kena iku yen 'You can not reach it / in your present [ sira-prih state, I the requisites may be difficult, lawan kahanan semata-mata * they may be undemanding.' I Werkudara gampaiJ-aiJel pirantine.' said: I 'I beg you to teach me more, I for Werkudara umatur: this I must understand I in all its pleni• 'Kula nuwun pameja13 malih tude. I I am ready to face death, I and i13gih kedah uni13a beseech you for a true raiment [ of know• babar pisanipun. ledge] I Iet not my labours be in vain. Pun patik 13aturken pejah ambebana aiJgen-aiJgen ka13 sampun tuwas ka13elan. [ sayekti * (38) :25 Yen mekaten kula boten If this is so, I will not emerge, I I am [ mijil happy to stay here I where there is no sampun eca neiJ 13riki kewala suffering, J no wish to eat or sleep I no boten wonten sa13sarane weariness or hunger, I no hardships to be tan niyat maiJan turu endured I no [physical] aches to bear, I boten arip boten aiJ'elih but rather profit and delight.' I Dewa boten 13raos ka13elan Ruci said: 'That is not possible I except boten 13e1'es linu through death.' amu13 nikmat lan manpa1Jat.' * Dewa Ruci li13ira: 'Iku tan keni yen nora lan antaka.' ( 39) : 26 Sa13saya sih sira Dewa Greater grew the compassion of Dewa [Ruci Ruci I for the pitiful one who beseeched mara13 ka13 kaswasih i13 panec;Ia: him, [and said]: I 'In that case beware 'Lah iya den-awas bae of I what can mar your path: I refrain mri13 pamuruJ3i13 laku from sensual pleasures, I be true and aywa ana karemireki, vigilant I in your outlook. I Once you den-bener den-waspada have mastered it I do not be proud, and peiJaiJgepireku. speak with caution j [for] it is a secret TEXT AND TRANSLATION 123 Yen wus kasikep i13 sira doctrine. aja umuf3, den-13af3go parah yen yeku reh pipit}itan. [ af3lif3 * ( 40) : 2 7 N ora kena yen sira-rasani Y ou must not discuss it I with your fellow• lan sesama-samanif3 manuf3sa men I who have not yet been granted this ka13 nora lan nugrahane. [Divine] Favour. I If anyone wishes to Yen ana fiedya padu dispute with you I in discussing this at}rasani rerasan iki mystical teaching, I it is better to yield. I ya teka kalahana. Do not blurt out too much, I do not be Ywa ko13si kabafijur arrogant. I If you are addicted to this aywa 13adekken sarira. venom of life, I then conquer it. Yen karaket mara13 wisani13 13aurip balik sikepen uga. ( 41) : 28 Datan waneh Saf3kanira And know that your prima! ongm I is [13uni* one and the same as that of [ the macro• tu13gal sapakertini13 buwana cosmos] ; I its sight and hearing I are pandulu pamiyarsane already within you. I The hearing of the wus anef3 if3 sireku. Supreme Soul I is not through ears; I its Pamyarsane Ya13 Suksma Jati * sight I is not by means of eyes, / but its iya tan lawan karna hearing and sight in a created form I i13 pandulunipun exist within you. iya tan kalawan netra, karnanira netranira ka13 kinardi anane anef3 sira. ( 42) : 29 Lahiri13 Suksma ane13 The exterior manifestation of the Suksma [ sireki is within you, I and your inner self is batinira ka13 ana i13 Suksma, within the Suksma I as in the following kaya maJ3kene patrape: sirniles:- I as when wood is burnt, I the kadya wreksa tinunu smoke from this fire exists I through the anani13 ka13 kukusi13 geni wood; I or as water and wave [ are one] I iya kelawan wreksa. or as cream and milk [ are one] . I Thus Lir toya lan alun your body and all its movements and kadya mefiak lawan puhan. * thoughts I is indeed a [Divine] Gift. Raganira i13 reh mobah lawan sarta lawan nugraha. [ mosik ( 43) : 30 Yen wruh pamore kawula Once you have realized the union of Lord [gusti and Servant, I through the Suksma, every• sarta Suksma ka13 sinedya ana thing you desire is present I because Its de warna nef3 sira gonne. attributes reside in you. I The body is like Lir waya13 sarireku a puppet I which moves because of the 124 THE BOOK OF CABOLEK sakil} Q.alal} solahilJ ril}git galafJ I the stage represents the world. I mal}ka pal}gul} kal} jagad. I t is characteristic of the body I to move Liril} hadan iku only if it is moved, I in every respect amolah lamun pinolah [whether] hlinking, hearing, seeing, I sapolahe kumeQ.ep myarsa nil}ali walking or speaking. tumindak lan paiJucap. ( 44) :31 Kawisesa amisesa sami The Servant and Lord are identical, I datan antara pamoril} karsa * their wills are totally united I and this jer tanpa rupa rupane Will is formless, [yet] Its form I is within wus anel} il} sireku. you. I This is in fact like a mirror: I the Upamane pahesan jati one who Iooks into it is the Supreme Soul il}kal} l}ilo Ywal} Suksma I and the reflection I within the mirror I wayal}an puniku is you. Thus hy definition, man I is the kal} ana sajronil} kaca form within the mirror. iya sira. Jenel}e manusa iki rupa sajronil} kaca. (45) :31 Luwih gel}fia kalepasan This Release is very great, I greater even [iki * than the world I and it is also very suhtle. lawan jagad agel} kalepasan / No matter how suhtle is water I this kalawan luwih lemhute. Release is even more suhtle. I Release is Salemhutanil} haiiu very small I no matter how small is a mapan Iernhut kamuksan ugi. tefJu I Release is even tinier. I It is Luwih alit kamuksan superior, [because] it dominates every• saalitilJ teiJu thing, I It is subtle, because it is sosmall pan maksih alit kamuksan. Liril} luwih amisesa ilJ sekalir, liril} Iernhut alitiia ( 46) : 33 hisa nuksma il} agal It can penetrate both great and small, I [ myal} alit * including a1l reptiles I and insects too. I kalimputan kabeh kalJ rumal}kal} Indeed an Excellence [such as this] I kalJ gumermet ya tan pahe. must be received with excellence; I and Kaluwihan satuhu you must not presume to rely on I mere iya luwih dera nampani teaching and instruction. I Use it with tan kena lJandelena great care, I purify yourself as you strive il} warah lan wuruk. for this knowledge I and understand the Den-sal}et paiJuswanira * peril of [your] course. hadanira wasuhen pragiiana wruha rul}sidil} til}kah. [ l}ul}kih * (47) :34 Wuruk iku pan minal}ka This [mystical] knowledge may be com• [wiji pared to a seed I the person taught to soil. TEXT AND TRANSLATION 125 ka13 winuruk upamane papan. I If, for example, beans and soya beans / Pama kaca13 lan ke ( 48) :35 Rupanira swaranira nuli Your form and your voice then, I return ulihena mri13 ka13 duwe swara to the owner of the voice, I for you are jer sira i13aken * regarded I merely as His representative. I sisilih ka13 satuhu. On the other hand have no I other desires Na13i13 aja duwe sireki except I for the Exalted One I so that pakareman ka13 liya you become God, I and your movements mara13 Sa13 Ywa13 Luhur and thoughts are truly one [with His] ; I dadi sarira betara have no further notion of duality obah osikira wus sah dadi siji ja roro al}gepira. * (49) :36 Yen duweya a13gep sira If you have any notion, child, I or feeling !Jrasa roro dadi maksih uwas [kaki of duality, then doubt still persists [in kena i13 re!JU yektine. you] I and you are indeed in disfavour. I Yen wus siji sawujud When you are one in being [with God] I sakarentegi13 tyasereki anything you desire, I whatever you wish, apa cinipta ana is present I and whatever you seek is at ka13 sinedya rawuh. hand. I You have mastery over every• Wus kawe13ku ane13 sira thing, I for you indeed are appointed I jagad kabeh jer sira kinarya yekti His representative: accept this responsi• gegenti den-asagah. bility. (50) :37 Yen wus mu (51 ) : 38 liri13 mati sa jroni13 and this is Death within Life I which is [13aurip * Life within Death, and means: I life iya urip i13 sajroni13 pejah * everlasting. I I t is the passions which die : I urip bae selawase. death is borne by the physical body, I but Ka13 mati iku nepsu the spiritual body receives I absorption badan lahir ka13 anampani into the mystical Union, I this is how ketampan badan fiata death is experienced [in life] .' I Werku• pamore sawujud dara's heart became pure on receiving I 'pa gene 13rasa matiya.' * this Divine revelation, the gift descending Werkudara tyasira pa;<;ia13 nampani upon him wahyu prapta nugraha * (52) :39 lir sasa13ka katawe!Jan like the moon shrouded in mist. I With [ riris. * the coming of this revelation like a spot• Praptani13 wahyu 13ima nirmala less cloud I [Bhima] was purified and sumilak ila!J regede. cleansed. I Dewa Ruci spoke again I with A!Jli!J malih turfia rum a gentle sweet voice: I 'There is no further Dewa Ruci manis aririh: need for magical skills, I you have master• 'Tan ana aji paran ed everything, I there is nothing further kabeh wus kawe13ku to be sought. I Courage and invulner• tan ana i13ulatana. ability are all behind you I and likewise Kaprawiran kadigdayan wus everything concerned with war.' kabeh rehi!J !Jayuda.' [kawi!Jki'3 * (53) :40 Telas wula13ira Dewa Dewa Ruci had finished his teaching I [Ruci Werkudara's heart was no Ionger troubled Werkudara i13 tyas wus tan kewran I now he knew himself. I By the power wus wruh i13 anane <;iewe. of [Dewa Ruci's] words, he could fly I Ardani13 swara muluk without wings, and was able to traverse / tanpa elar afijajah ba!Jkit the entire great universe, I he had master• sawe!Jkon jagad raya, ed his body. I It is fitting -- in the a13ga wus kawe13ku. language of poetry I to compare him to Pantes prematini13 basa * a flower which [has been] long a bud / sae!Jgane sekar maksih ku<;lup lami [ and now] opens and spreads its fragrance, ma!Jke mekar ambabar (54) : 41 wuwuh warnane lan its beauty and perfume ever increasing. I [gandaneki. Having achieved the fivefold jewels, he Wus kena ka13 pafica-retna, emerged from I the hollow of [Dewa saki13 i13 guwa-garbane. [ medal * Ruci's] stomach. I The world changed / Wus salin alamipun as he returned to the one he knew: I a!Julihi alame lami. Dewa Ruci had disappeared. / Thus is Dewa Ruci wus sirna. [told] the story of how I Werkudara's Me13kana winuwus heart I became tranquil because of the TEXT AND TRANSLATION 127 tyasira Sa13 Werkudara fragrance of pure musk I and all its evil lulus saki13 gandane kesturi jati * desires vanquished. pepanasi13 tyas sirna. * (55) :42 Wus leksana salekeri13 The entire world rejoiced I at his words [bumi now that he had mastered death; I the ujar bae wruh patakanira * turbulence of his heart had gone, I only nir i13 wardaya malane * serenity remained. I I t was as though he muJ3 panarima mu!Jguh. * was wearing a beautiful silk garment, I his Kadya13gane J3a13go sutradi * body transparent I fine and subtle in every maya-maya ka13 srira respect, I [his clothing] embroidered with rehiia kaJ3 sarya lus thread of the finest gold, I studded beauti• sinukma mas i13emasan * fully with jewels and all kinds of precious arja sotya-sinutya manik-minanik. * stones. I He knew the joy of his quest, Wruh pakenaki13 ti13kah, (56) :43 mila sumpi13 bra puspa therefore behind his ears he wore garlands [krena 'di * of beautiful and radiant flowers I made winarnendah kinteki sumekar * of lovely Pandanus blooms I called kasturi kesturi jati namane jati I as a sign that his [mystical] know• pratan<;la datan korup * ledge I had not gone astray. His sharp ka13 pa13wikan. Kenaka lu13id * thumbnail I had laid open [ to him] aJ3uJ3kabi kabisan mystical knowledge, I a knowledge beyond kawruh tan kaliru. all error. I He wore trousers and a waist• Pole13 ba13 bintulu lima * cloth I chequered with black, white, red pan winarna uraga milet tulya and yellow, the fifth was I a beautifully laiici13an kampuhira [ sri * coloured snake pattern twisted around [his body] (57) :44 maiJka paiJemut katon as a rerninder of [ the three colours] he [ i13 13uni had seen earlier I when he was in the titiga duk sajroni13 ka13 garba stomach I of Dewa Ruci; a reminder of I Dewa Ruci pameJ3ete red, yellow and black [ which symbolized] ba13 kuni13 ire13 iku * the obstacles and impediments to good pamuruJ3e laku J3a<;la13i; conduct; I the white in their midst how• mu13 ka13 putih i13 te13ah ever I symbolized the perfection of his sidani13 peJ3aJ3kuh. belief. j All five [symbols] depicted [ on Kalimeku ka13 ginambar him] I were always with him, so that not wus kahasta sanalika aywa lali. for a single moment should he forget Ulun tuhu ambekiia thern. I He had the disposition of the true servant [ of God] (58) : 45 saki13 saJ3ete karya because of his efforts to veil [his special [ li!J-aliJ3 knowledge], I and to combat arrogance pambeJ3kase sumeJ3ah jubriya * and self-admiration I this he strove for 128 THE BOOK OF CABOLEK kahesti siya13 dalune. day and night. I Indeed he heard often I Pan katah genfia IJrulJu about the practices of ascetics I who pratil}kahe para maharsi were misguided I in their belief. I Their ka13 sami kaluputan yearning for knowledge I was correct, yet i13 pal}al}kuhipun. in the end they died unsuccessful, I [ their PalJaficabil} kawruhira spiritual life] strangled by their [evil] wus abener wekasan mati tan dadi deeds. kawilet ii13 tatrapan. (59) : 46 Ana il}ka13 mati dadi Some after death became birds I which [peksi just chose to perch in I beautiful trees I amu13 milih peficokan kewala [such as] a1Jsana, naga-sari I taiijtt1J, bttlu, kayu ka13 becik warnane and banjan I which are found around al}sana naga-santun the market-place. I [One became] a tafijul} ana bulu wari13in cardinal-bird perched I above every-one ka13 ana pi13gir pasar. in the market, I and in this disguise E.13kuk mal}kruk-malJkruk looked for petty luxuries, I he had gone ai}UIJkuli WOIJ sepasar completely astray. mim;la-min<;la kamukten sapele kesasar kabelasar. [pinrih (60) :47 Ana i13ka1J anitis para Others became incarnate in kings I rich [ji * in wealth and wives. I Others preferred sugih raja-brana miwah garwa. to be incarnate in crown-princes, I heirs• Ana ka13 milih putrane designate to thrones. I The desire of all putra kalJ arsa mel}ku. of them I was to acquire superiority I in Karemane wo13 siji-siji a new incarnation. I But as for Werku• samyantuk kaluwihan dara I his only wish and yearning was to i13 panitisipun. know his own self. I All these [Iongings Yen mulJguh Sa13 Werkudara for reincarnation] are regarded as dere13 arsa amu13 amrih i13 Sedayeku i13aran [pribadi. * (61) :48 titani13 ka13 wadaka ka13 very great obstacles, and it is certain I [pesti * that a man with such views I has not yet duru13 jumene13 jalma utama become a superior being. I He thinks he i1Jka1J melJkono alJgepe. has found I happiness in wealth [but] he Pe13rasane anemu does not realize I that in reality he will suka sugih tan wruh i13 yekti also find suffering [in it]. I [His Iot] yen uga nemu duka. becomes ever worse I as he passes from Kebafijur kalantur incarnation to incamation I enduring saelJgon nitis kewala endless suffering and achieving nothing, I tanpa wekas kalJelan tan nemu indeed he is completely helpless. tan bisa babar pisan. [hasil TEXT AND TRANSLATION 129 (62) :49 Karemane wo13 sawiji- The desires of any human being I who [wiji does not yet know Perfeet Unity, I after durul} weruh sampurnanil} tul}gal death will go everywhere. I He may in• i13 pati sal}gon-el}gonne. carnate in a wild cat I thin, scabious, sick Anitis dadi kuwuk and diarrhaeic, I blind in both eyes I and kuru gucpg pileren misi13 unable to see his way. I On hearing a matane karo wuta rooster I he approaches it, [but] the tan weruh delal}gul}. owner of the chicken sees him I and beats :tjrul}u ana pitik sata him with a hoe handle. pinaranan ka13 duwe ayam ni13ali ginitikan i13 doran. ( 63) :50 Ana i13kal} afiakraba- There are some people who know I that [wani * the pleasures of this world I must come iya pakareman duk i13 dofia to an end in death; / at that moment i13 pati mari13 tibane; these pleasures I are not able to die with i13 kono karemipun him, I and he hesitates because he is nora kuwat pare13 i13 pati bewildered I fighting an enemy in disguise. keron pan kesamaran I The difficulty in seeking Release I is mal}sah wowor sambu. that while struggling for finality I one Abote ulah kamuksan may not think of children and wife. nora kena tolc~h anak lawan rabi sajrone mrih wekasan. (64) :51 Yen luputa patakani13 If [ a man] is wicked and sinful in this [bumi * world, I it were better [for him] not to lehe13 siyen aja dadi jalma have been human, I the animal state is sato gampal} pratikele easier I since the animal dies without sirnane tanpa tutur. knowledge. I But if his will is tranquil Yen wis aris bener i13 kapti and true I his body and the world I will lal}gel} tanpa kerana be eternal in their own right: I motion• a13ga buwaneku; less, [but] not like stone, I silent, [but] umenel} tan kadi sela not like water, I Ievel without [further] enel}ira apan ora kadi warih guidance. wrata tanpa tuduhan. * ( 65) :52 Len i13 panqita ana There are other ascetics who strive after I [13a13gepi Release by perseverance. I They practise il} kamuksan nel}gih peksanira. * asceticism rigorously I and think by this Afijul}ku13 kasutapane means to achieve their aim. I Yet their fiana kena den-a13kuh. * asceticism is without guidance, I not Tanpa tuduh mu13 tapaneki learned from a teacher. I They are hollow tanpa wit puruhita. and empty I having only a strong will; I Suwu13 al}aruwul} without true doctrine and skill I their goal 130 THE BOOK OF CABOLEK mu!) temen kaciptanira is not achieved. duru!) antuk wuruk pratikel pe!)a!)kuh lalawora. [ sayekti ( 66) :53 Tapanira ko!)si !)raga Their ascetical practices rend their bodies, [ runti!) * I such is their way of seeking for Release; wus ma!)kana genfia mrih kamuk• I they die without knowledge, I their datanpa tutur sirnane [ san asceticism is excessive and in vain. I As kemate!)en tapa wuk. for the good path I it is that ascetical De pratikel i!)ka!) lestari * practices be regarded I only as spices I tapa iku mina!)ka whereas knowledge is the meat. I Ascetic• reragi pan amu!) ism without knowledge is fruitless, I and !)elmu ka!) mina!)ka ulam. knowledge without asceticism Tapa tanpa !)elmu iku nora dadi yen !)elmu tanpa tapa ( 67) :54 cempla!)-Cempla!) nora is inadequate [ even if] it is eventually [ wuru!) dadi. successful. I Only if [ the body] is free A!)sal sampun wuc}ar i!) tatrapan from evil I and preserved from all suffer• kecagak sagu!) bekane ing I can Release be truly won. I Indeed sayekti dadosipun. there are many hypocritical ascetics I Apan akeh panc}ita sandi * whose teachings even their students I wuruke sinate!)ah regard as doubtful. I The students become mara!) sabatipun. clever by their mvn [ efforts] , I they un• Sabate lanc}ep priya!)ga ravel the hidden [knowledge], and I ka!) linempit winw;lar rahose nuli present its essence to their teachers. l)aturken gurunira. * ( 68) :55 Pamuc}are sul) grahita- Their explanations give insight I even [neki * though previously they have never studied. l)uni-uni duru13 mambu warah. I Because they feel uneasy I they present Saki13 tan eca manahe [ their views] to their teachers I who, full katur i13 gurunipun of admiration, also believe in them I and la!Jkul) IJU!Jun milu 13a:13gepi refer them to the judgement I of great sinemantakken lawan * ascetics. I I t is certain however that true panc}ita gul)-agul). knowledge I is the revelation, favour and Wus pasti al)gep kal) fiata decree of [ God] himself. I These teachers iku wahyu nugraha c;lawuh pribadi. regard students as their sons Sabat i13aken anak ( 69) :56 sinu!Jga-sul)ga al)gul) and honour and consult them always / [tinari when they are teaching, I they are never maril) guru yen arsa memejal) far from these 'teachers'. I Thus students tan tebih sinangil) gonne. become teachers I and teachers in spirit TEXT AND TRANSLATION 131 Sabat ka13 temah guru become students. I They are liberated by guru dadya sabat i13 batin. their understanding I asceticism and Lepas i13 paiJgrahita revelation, I and both become superior. I nanduk sarta wahyu There are some ascetics who are im• iku utama kalihiia. mature I and quickly become arrogant; Ka13 sate13ah pan<;lita duru13 kaselak piya1Jkuhfia [ sayekti (70) :57 kudu tinut saujarereki whatever they say has tobe obeyed I and dene akeh lumaku sinembah. many of them wish to be paid homage. I Ne13 pucaki13 gunu13 gonne They settle on the tops of mountains I swaranira maiJuwuh and their voices boom I throughout the a13ebeki patapaneki. hermitage. I When people call on them I Yen ana wo13 amarak they busily give them instructions I in wekase abikut voice as loud as beaten kettle-drum; I lir gubar-beri tinemha13 * there is noise, [but when] opened the kumerampya'3 binubak datanpa isi drum is empty, I and the students have tuna ka13 puruhita. gained nothing. (71) :58 Aja kaya me13kono You should not live in this manner. I The [13aurip. body is like a puppet I made to perform Badan iki dipun-kadi waya13 on the stage [according to the qalaf3's in• kinuda'3 neiJ pa1Jgu'3 gonne tention], I and beautifully fastened with arja tetali bayu tendons; I the sun and the moon are the pa<;la13i'3 ka13 pa'3gu13ereki lamps I which illuminate the stage. I The damar aditya wulan. screen [ represents] the empty world I Kelir '3alam suwu13 which is beyond the reach of imagination, ka13 ana~Jga-na~Jga cipta * / and the banana trunk is the earth on gebog bumi tetepe adegi13 ri13git which the puppets stand, I all these are sinalJga ilJkalJ na13gap. the responsibility of the host. ( 72) :59 Ka13 ana13gap ane13 The host is within the palace I motion• [jroni13 puri * less in act and will. I The Divine Pramana datan mosik pa13ulah sakarsa. is the cfalaf3 I who makes the puppets Ywa13 Pramana de<;lala13e stand I and move both south and north. I wayalJ pe13adegipun Thus the body I in all it does I is moved ana 13idul aiJalor tuwin. by the qalaf3. I It walks, if the qalaf3 Ma13kana ka13 sarira makes it walk, it sways its arms I if the i13 sapolahipun qalaf3 sways them; pinolahaken ki <).alaiJ. Lumaku yen linakokken lembya- linembehken i'3 <;lalaiJ, [ neki (73) :60 pa13ucape i13ucapken it speaks if it is made to speak, I indeed [ne13gih it moves, if it is moved, / it speaks if made 132 THE BOOK OF CABOLEK yen kumilat kinilatken iya * to speak I in accordance with [ the f/,a• tinutur anuturake lafJ's] wishes. I The spectators are brought sakarsa-karsanipun. I to watch by the galafJ. I The host, who Ka13 anonton pinolah sami commands the performance I is invisible tinonaken i13 Q.ala!J. to the world; I without form the host Ka13 ana13gap iku resides within the palace, I without shape sajagad ma13sa 'na wruh he is the Divine Soul. tanpa rupa ka!J na!Jgap ane!J jro tanpa warna Ywa13 Suksma. [puri ( 74) : 61 Sa13 Permana dennira In performing the puppet-play, the Divine [ aJ3ri13git * Pramana I speaks for the body I which J3ucapaken i13 sariranira Iacks magical skill and knowledge; I it tanpa aji sesanane * encompasses, but is not a part I of the wibuh, pan ora tumut * body. It can be compared to I cream in i13 sarira. U pamaneki milk, I or fire in respect to wood. I ka13 mefiak muJ3ge13 puhan Superior and immeasurable, I the Divine geni muJ3geJ3 kayu. Pramana is like the scorehing flame I Andrepati tan katedah * resulting from the friction of two pieces Sa13 Permana lir geseJ3i13 kayu of wood. lanQ.esan sami wreksa. [pa!Jgrit ( 75) : 62 Pa13gritane polah deni13 The wood in friction is stirred by the geseJ3il3 kayu kukuse medal. [a!Jin wind I the wood catches fire and gives out Datan antara genirre smoke. I There is no separation I between geni kalawan kukus fire and smoke I they come from the wood saki13 kayu wijile sami. together. I Realize and remernher that I Wruha eli13 duk kala the origin I of all creation I is from the mula-mulanipun Hidden One, and that man is the best of kabeh iki ka13 gumeiar created things I he is regarded as the pan saki13 heb, manusa tinitah secret Self [of Almighty God] apan i13aken rahsa * [luwih * (76) :63 mulya Q.ewe saki13 ka13 and is the noblest of all creation. I Never [ dumadi. Iet your mind forget the Divine Unity I Aja meJ3e13 ciptanira tu13gal the unity between His Divine power I and tu13gal saparibawane everything in this world. I The true man isini13 buwaneku. has [only] conviction I by which he A13gep siji manu!Jsa jati masters all existing things. I Man I must me!Jku sagu!J kaanan. understand the power of the One I which l13 manusa iku penetrates all the created universe I this den-wruh wisesani13 tu!Jgal is the perfect belief.' anuksmani saliri13 jagad dumadi * tekad ka13 wus sampurna.' TEXT AND TRANSLATION 133 (77) :64 Wus ma13kana Werku- Thereupon Werkudara returned home, I [dara mulih he was vigilant, his inner self was illu• datan me1Je1J i13 batin gumawaij mined I and he never forgot his self I nora pa1Jli13 sarirane which was the embodiment of all Beings. I panuksmani13 sawujud. But outwardly he concealed this with great Na13i13 lahir sasab pini13it care I and all the duties of knighthood I reh-sareh kasatriyan he still performed although master of I linakon, wine13ku the origin of the Universe. I His outer pamurwani13 jagad raya. * and inner self were in harmony I [like) Kalahiran batine nora kasilib a brick in its casting-mould. satu mutJgetJ rimbagan. * (78) :65 Werkudara lampahira Werkudara's journey reached I the city jroni13 kita l'jamartadipura of Amartadipura, I where he met all his wus pa13gih kada13e kabeh. relatives. I Darmaputra and his younger La1Jku1J sukani13 kalbu brothers I were very joyful, I they fulfilled Darmaputra lan para ari their vow I holding a banquet and dance. 13luwari punagifia I No words can describe [Darmaputra's) bujana anayub. joy I that his younger brother had arrived Tanbuh sukane tyasira safely, I his sorrow was vanished. dene i13ka13 rayi praptane basuki sirna subra13tanira. A.smarandana PUPUH IX CANTO IX 1 Mas Ketib Anom 13li13 aris: Mas Ketib Anom said gently: I 'Kyahi 'Kiyahi Suranegara Suranegara I and Kyahi Jayaraga I how kados punapa murade is [your) interpretation? I Now give your miwah Kyahi Jayaraga. explanation: I Whom does Dewa Ruci I Sami den-pradikaa. in fact symbolize? Dewa Ruci semonipun i13gih ta sinten punika? 2 Atenapi Ki Salyrini Or [you) Ki Salyarini, I give your ex• daweg dika-pradikaa.' planation!' I All three replied in the same Titiga sami wuwuse words, I they were unable to give an dere13 kadugi narbuka. explanation. I [Then] Raden Dema13 Raden Dema13 13li13ira: spoke: I 'I think none of you have yet 'Sun-wetara duru13 nemu found I guidance. pituduhe iku pa<;Ia. 134 THE BOOK OF CABOLEK 3 Kajaba si kaki Kaji Except you, Haji Mutamakin! I Now Mutamakin, jarwanana. give your interpretation. I Come on, you Lah payo kaki Cabolek Cabolek, I it would be good I if you gave prayogane iya sira your interpretation.' I Ki Mutamakin kaki afijarwanana.' bowed his head I and asked forgiveness Ki Mutamakin.anq.eku from his master. nuwun apunten bendara. 4 Mas Ketib Anom turfiaris: Mas Ketib Anom said gently: I 'My son, 'ArJger perJrahos kawula in my view I you, Cabolek, I should irJgih pun kaki Cabolek retum again to Arabia I to ship books I warJsula malih mrirJ Arab as many as possible, I certainly I will not ambahitaa kitab be afraid [of you] . den-korJsi arJun4.urJ-un4.uf3 marJsa kawula iripa. * 5 ArJger boten nekaburi * My son, I do not wish to be arrogant I pan sedya bubujurJ setan * indeed my intention was only to chase karJ wonten Kyahi Cabolek, away the devils I which reside in you, setane baris apantan Kyahi Cabolek I the devils marehing in rJadjak mrirJ panasaran. ranks I to Iead you astray. I I chase them Punika kawula-bujurJ I so that they may retreat to a distance. supados nunten tebiha. 6 J':j elmine puniki becik [Your] knowledge is sound I but you do af,}ger murJ kirarJ wewaq.ah not have an adequate vessel j therefore pramila luber beleber. [ the knowledge] overflows. I You have DererJ katah mahos kitab not yet read many books I [but] still have kaselak piyarJkahfia * become hastily arrogant I by imitating rJemba-emba ParJran Par,}gur,} ParJeran ParJgurJ I who already had a karJ sampun abadan suksma. * spiritual body. 7 Mila Kyahi Mutamakin Therefore, Kyahi Mutamakin I you sampun uga sok gegampal'}. should never be careless. I This mystical KarJ 13elmu luwih ru13site knowledge is very delicate, I even though sanadyan silih sampuna your belief I is true J it is better to keep fiata if3 tekadira, it secret, I do not Iet it be revealed. becik-becike den-samun aja korJsi kawendaka. * 8 Yen ko13si miyak wewadi If you reveal this secret I you will gain pasti nemu siya-siya. nothing. I A man who discards I the law Dadi WOf3 anakirake * of the Apostle of God I has clone some"' irJ sarak jeiJ Rasulullah thing forbidden, I and a man who dares TEXT AND TRANSLATION 135 puniku pan lara!Jan, to oppose the king I and destroy the state, dadi WOIJ wani i!J ratu will be punished. kokum wo!J !Jrusak nagara. 9 Sabab ratu sampun pesti This is because the king is truly I the dadi badali13 panutan * representative of the Prophet I and the panutan dadi badale Prophet is the representative I of the Ywa!J Suksma i!Jka!J wisesa. Almighty Divine Soul. I The Prophet is Je!J N abi Rasulullah the Apostle of God I and all his prohi• punapa lara~Janipun bitions I are binding on every one.' wajib dene tiya!J-tiya!J.' * 10 Raden Dema!J a!Jli!J we13is: Raden Dema!J then said angrily: /'In that 'lya lamun me!Jkonoa case, then I a man such as Ki Cabolek I i!Jka!J kaya Ki Cebolek should be thrown into the river Be!Jawan se 11 Kaji Ahmad Mutamakin When Haji Mutamakin I heard I the sare!J wau amiyarsa anger of Rahaden DemarJ I he sat with Rahaden Dema!J dukane his head bowed, I submissive in his heart tumurykul gennira le!Jgah to the will [of Dema!J U rawan] . I Raden i!J tyas ma<,lep i!J karsa. Dema!J spoke again: I 'Now, uncles, con• Raden Dema!J malih muwus: tinue!' 'Daweg paman tutugena.' 12 Jayaraga lan Salyrini Jayaraga and Salyarini, I three with Sura• tiga lan Suranagara: nagara [ said] : I 'Explain everything then, 'Andika-jarwani kabeh I because, [ we] do not know anything jer dere!J wonten unirya yet I of the conduct of unbelievers I in Iakune ka1J pa!Jiwa * connection with mystical knowledge, I tepu!Je kalawan !Jelmu. and therefore you should teach [ us] .' Milane dika-wula!Ja.' 13 Mas Ketib Anom !Jli!J aris: Mas Ketib Anom replied gently: I 'You, 'Daweg, priyayi titiga three gentlemen, I give your interpre• dika-jarwani murade tation I first of all of Dewa Ruci I and Dewa Ruci ka!J kapisan then of Werkudara I who saw a blazing lan malih Werkudara radiance I with eight colours, ani!Jali cahya murub wewolu suwarnanira, 136 THE BOOK OF CABOLEK 14 lawan ani13ali malih and who also saw I something like an ka13 kadya puputran denta ivory doll I which was gleaming brightly. i13kal3 kumilat cahyane. I Explain them in metaphors! I If it were Andika-damel upama. in terms of the gods I who would they Yen mu13guh para dewa be?' I Ki Jayaraga replied: sinten namane puniku ?' Ki Jayaraga J3li13ira: 15 'Kados boten wonten malih 'He could be none other I than Y waf3 kajawi Ywa13 Giri Nata Giri N ata I a manifestation of Batara Batara Guru wiyose.' Guru.' I Mas Ketib Anom said: I 'How Mas Ketib Anom J3li13ira: can you I have made such a mistake I in 'Malah silih punapa * your interpretation? dene teka sala13 surup * kiyahi i13 muradira. 16 Duk punapa Ywa13 Pramesti Whenever did Y waf3 Pramesti I descend tumurun mri13 13arcapada * to the world of mortals, I that was not pan boten wonten adate. his custom. I Moreover nowhere in the Miwah lagi Bomataka books of Bomataka I or Rama or Brata• Rama lan Bratayuda yuda I does Y wa1J Pramesti descend [ to Y wa13 Pramesti tan tumurun the world], I only the God Narada does kajawi Sa13 Ywa13 Nerada. this. 17 Wonten dene Dewa Ruci As for Dewa Ruci, I in the first place, he ka13 kapisan i13gih uga is I the representative of [YwatJ Pra• puniku dadi badale; mesti] ; I in the second Dewa Ruci I is Dewa Ruci pi13 kalihfia the master of the path I of the God Guru, i13gih ka13 darbe dalan and is the Apostle; I but the one who has YwalJ Guru, puniku rasul. power over heaven and hell KalJ melJkU swarga neraka 18 i13gih Sa13 YwalJ Otipati. * is Sa13 Ywaf3 Otipati. I In the second Dewa Ruci pi13 kalihfia place also, Dewa Ruci is I in reality Sa13 Sa13 Ywa13 Wena13 kejatene * Ywa13 Wenaf3 I who is the first rjalaf3. I gih puniku Q.ala13 purba. As for the ivory doll I it is the manifesta• Dene puputran denta tion of Sa13 Ywaf3 Tuf3gal, I in whom the Sa13 Ywa13 Tu13gal fiatanipun unio mystica is realized. palJgonane pakumpulan. 19 Dewa Ruci i13ka13 Q.ihin In the first place Dewa Ruci is I a mani• fiatane Wisnu Batara. festation of the God Vi~cyu. I As for the Dene ka13 rupa meficorolJ radiant form I it is the true light. I As puniku jatini13 damar. for the various colours, I in the puppet TEXT AND TRANSLATION 137 Dene ka13 rupa warna theatre I [ they are to be compared with gih puniku waya13ipun the story of] the struggle for an empire. mila arebut negara. 20 Dene lawane ajurit The enemy in this battle I is the great maharaja Dasamuka. king Dasamuka. I The struggle is for a Rerebutan putri kahot beautiful princess I who is the jewel of ka13 dadi sotyani13 praja the realm I whom he wishes to take by punika ka13 den-rebat force. I Rama who in reality is the God Rama Wisnu jatinipun Vi~~u I is his enemy in battle. punika lawane apraJ3. 21 Natane Dasamukaji King Dasamuka is the symbol I of the punika nepsu luhamah * greedy desire, I Kumbakarna [ symbolizes] amarah Kumbakarnane * the vice of anger I Surpakenaka [sym• supiyah Surpakenaka * bolizes] a pure desire; I the holy desire I mutmainah punika * is symbolized by Wibisana, I therefore he Wibisana fiatanipun turns to Rama. mila mbalik mara13 Rama. 22 Sa13 Ywa13 Nerada wus pasti [Because] it was decreed [ for him], I milane dadi ko13konan therefore God Narada became the mes• Wahdanijad sejatine. * senger I of the true Unity. I Defeat or Kalah mena13 i13 13ayuda victory in war I is predestined in the pasti wonten i13 kaca. mirror. I When presented on the screen I 113 kelir sajinipun the side of defeat or victory is evident. kalah menaJ3 genne fiata. 23 Ka!J te!Jen puniku napi * The right side is that of nafy I the left isbate i13gih ka13 kiwa * is that of ithbiit I the right side [ the nafy] te13en wa13sul mri13 musbate. must return to the muthbat. I This must Puniku den-rahosena be understood fully, I so do not stop sampun kan<;leg amaca. studying. I The reason why some people Milane ka13 sampun luhu13 achieve superiority I is because they wite amanti sarira. * practise asceticism. 24 Ywa13 Guru amu13 pepari13 God Guru's only function is to provide I gegamane i13 13ayuda weapons for the war, I God Narada is Ywa13 Nerada ka13 kino13kon. sent as a messenger. I God Indra is like Ywa13 Endra upami praja a palace I which contains jewels, I [and] pa13genani13 sosotya, the most precious of the jewels I is the ka13 mina13ka sotyanipun beautiful princess Supraba. i13gih retnayu Supraba. 138 THE BOOK OF CABOLEK 25 Suralaya sampun sepi The abode of Gods is now silent I [for] Supraba sampun aiijalma Supraba has become incarnate I in Dewi Dewi E8ri sejatine F.sri, who in reality I is manifest in Sita. I Dewi Sri fiatane Sinta. And so when the war broke out I and the Mila temah ayuda demon-arrnies joined battle I their king wadya 11eksasa pan gernpur and their kinsmen were destroyed. sentana ratune sirna. 26 Saprandene maksih IJukih * But they nevertheless strove I to penetrate anukma mariiJ Kurawa the land of the Kaurawas, I they attacked tempuh iiJ praiJ meksa kawon. [but] were forced to accept defeat. I And PanQ.awa iiJgih sampuna if the Pät].Q.awas had I not been helped den-moiJ Wisnu pan janma by V~t].u I they would surely have been pasti asor yudanipun defeated, I [for] Kr~qa possessed [Di• Kresna kaiJ darbe wisesa. vine] power. 27 Marmane Bima puniki It is because of this, that Bhima I has laiJkuiJ saiJet pinacuhan * been given stern warnings I by Dewa Ruci. Dewa Ruci pame~te. I Do not be careless, I be righteous and Aja sira aiJgegampaiJ beware of I the obstacles to [good] con• den-bener den-waspada duct I which may Iead you astray. maraiJ pamuruiJiiJ laku kaiJ narik iiJ penasaran. 28 Yen kawileta upami If man is dominated I by the three pas• iiJ nepsu tigaiJ prakara * sions, I he will be a man who has lost his dadi woiJ kalah yudane, battle, I for his belief is of his own dadine sawiyah-wiyah choosing I and not based on instruction; i13 tekad tanpa warah I he feels he is not in error, I not realizing paiJrasane nora luput that he is self-conceited. nora weruh yim kejarah. 29 Nora xnikir dalil kadis * He disregards the ~ttr'än and Tradition, I pinikir gawene apa what is the use of it? I "the ~ttr'än and "dalil kadis wis aneiJ IJOIJ, Tradition are within me, I nothing is batal karam nora nana * invalid or forbidden, I I have mastered pan wus kaduwe iiJwaiJ." them both." I He does not realize he only Tan weruh yen buQ.ug mumuk * eats and sleeps, I he is a man with wrong puniku wof3 salah cipta. ideas. 30 Milane karJ Q.iiJin-Q.iiJin This is why in the past I saints and holy para wali lan olia men I have all lived as ascetics. I If man sami manekuiJ lampahe. strives for perfection, I for the perfection Yen woiJ amrih iiJ kasidan of mystical union I he must annihilate his TEXT AND TRANSLATION 139 sampumanil} panul}gal vision. I In reality you are made afiimakaken pandulu. Natane sira kinarya 31 sisilih il}kal} sayekti. as a true representative. I Hearing, sight Samak basar miwah kalam * and speech I power and will I do not kodrat lawan iradate * belong to the servant; I neither do his kawula boten kaguryan; thoughts I nor the movements of his osik budi tan pisan limbs, I he is not aware of his life. kabeh pal}gahotanipun, * uripe datan rumarysa. 32 Irygih lamun andarbeni Even if he did possess his limbs I these sima pal}gahotanira must vanish I and be retumed to their den-antukna kal} adarbe. Owner. I When everything has retumed, Yen sampun mantuk sadaya I all that can be spoken of I will surely apa kal} winicara be void, I having retumed to its origin, pasti atemahan suwul} mantuk kadya mulanira 33 dadosa lahir lan batin so that the body and soul I are one and pan il}gih boten prabeda the same I and they become manifest I kal} minalJka lantarane through none other than Dewa Ruci. I datan lyan Sal} Ruci Dewa. This is because they are subject to I SatJ Sabab kal} kasec;lahan * Ywat} Wenat}, who is the guide I [and] Sal} Ywal} Wenal} kal} atuduh who rules every will, amel}ku sagul}il} karsa 34 lahir batin den-kawruhi. and understands the inner and the outer. Yen boten amarganana I If you are not granted access I by God Ywal} Nerada juru regol N arada, guardian of the gate, I you will pasti yen marysa c;laterya certainly never come I into the presence ryarsane Ruci Dewa. of Dewa Ruci. I This you must under• Puniku kyahi den-weruh stand, I so do not stop studying. sampun kanc;leg il} rerasan. 35 K yahi andika puniki You, Kyahi I as leamed [men] in this dados jamhuril} nagara * country I must not be negligent in your sampun papeka il} gawe. work. I As for the meaning of 'work' I Wondene t~si13 karya it is not the same as making bricks I or dede al}garap bata digging up mud, I that is very easy. dede karya n<;luc;luk lumpur, punika gampil kewala. 140 THE BOOK OF CABOLEK 36 Pakarya ameres budi W ork means the training of the mind, I dene ka13 budi punika and mind in this connection I means [ the pamilih i13gih tegese faculty] to choose I between good and ka13 becik lawan ka13 ala. evil. I lndeed you must be vigilant, I do l13gih kedah waspada not behave in an arrogant manner I if you sampun dumeh yen tumanduk have no knowledge of good and evil. yen tan wruh becik lan ala. 37 Dene wo13 13ulati becik Now a man who strives for goodness I is wit saki13 duga prayoga the place I and source of wisdom. I i1Jgih punika elJgenne. Whereas a man who desires evil I has Senadyan ka13 sedya ala abandoned wisdom, I and may be called tilar duga prayoga a maniac, I whom you should not even dadi jene13e wo13 lJamuk discuss. boten ke13i13 winicara. 38 Kados 13gennira alJabdi By the same token, when you perform a13ladosi i13 bendara your duties I in the service of your master, i13gih punapa karsane I any command I not in accordance with ka13 tan prayogi lan sarak the Muslim law I must be firmly opposed. dika matur ka13 pa13gah. I There is no difference between I the Tan wonten prabedanipun duty of training one's mind and that of a alJen budi lan kawula. servant [ towards his master] . 39 Bendara yen saupami If for example the master I has wishes I punika darbeya karsa not in accordance with Muslim Iaw I and ka13 tan pantes lan sarake you do not warn him I and oppose him yen dika boten matura strongly, I the consequences will be grave, pa13gah <;late13 bendara I [and it means] you do not love him. dadi tiwas temahipun tan tresna <;late13 bendara. 40 Den-wruh sa13kani13 bilahi * Know the sources of misfortune I and of wruha sa1Jkani13 utama. moral excellence. I Such is the meaning I Mekaten kyahi artine and form of desires. I Vain desires I i13gih <;lapuri13 panedya. which ignore the religious law I are Melik ka13 siya-siya treacherous for both body and mind. dadi 1JU1Jkuraken kukum i13 lahir batin duraka. * 41 Dene ka13 nama utami Now what is referred to as moral ex• lumampah sarta lan sarak cellence / is conduct in accordance with alJlampahi cegah paken. * Muslim law, I in obedience to its prohi• Pe13ati-ati tan pegat bitions and commands. I Be constantly TEXT AND TRANSLATION 141 siya!J dalu den-awas vigilant, I and be watchful day and night budine pra!J lawan nepsu I during the struggle between the mind margine swarga neraka. and desire I which constitutes the road to heaven or hell. 42 Melik ka13 aiJgenc;ioiJ lali * Desire brings with it forgetfulness I and punika marga neraka, is the road to hell, I [since] the good is ka!J sini!Jkirken benere. ignored. I Such a man is irresponsible I Puniku wo!J a!Jgegampa!J and arrogant. I He is a man, I who dares dumeh-dumeh kaduga. [ to transgress] the Law of God. Gih puniku jene!Jipun WOIJ wani i13 kokum Allah. 43 Jene!Ji!J luput puniki Such a man is in error I and is irresponsi• i13gih wo!J ka13 a!Jgegampa!J. ble. I You must be mindful I in all your SCbaraiJ i13 pe!Ja!Jgepe convictions I and the control of your will. puniki kedah waspada I If you are not vigilant, you will certainly pa!Julahe i13 karsa. go astray, I your belief will be in vain.' Yen tan awas pasti korup c;late!J tekad siya-siya.' 44 Raden DemaiJ merhes mili Raden DemaiJ's tears flowed I as he sareiJ wahu amiyarsa listened I to the words of Mas Ketib kojahe Mas Ketib Anom. Anom. I Tears flowed from his eyes I and W aspa dres kadi turasan he blamed himself, I feeling there had i13 tyas nutuh sarira been serious errors I in his faith in the rumasa gu13 luputipun past. i13 tekad kaiJ wus kaliwat. 45 'Ya pagene i!Jsun iki 'Why didn't I study I [the ..{{ur'an] when nora 13aji lagi bocah I was a child, I if I had known, I would sun-sic;lep nora me!Jkono .. * not have been like this. I Life is very Liwat ewuh i13 IJagesaiJ difficult I and must not be treated lightly. tan kena dim-gegampaiJ I If you Iack the proper knowledge, I you yen nora weruh i!J surup may incarnate anywhere when you die.' i13 pati sa!Jgonne tiba.' 46 Mas Ketib Anom turiiaris: Mas Ketib Anom said gently: I 'There• 'Mila a!Jger i13 IJagesaiJ fore, my son, in your life / you must not sampun ugi dumeh-dumeh. be arrogant. I When worldly glory is Sinu!Jan kamulyan dofia bestowed [upon you] I you may become yen lepat dados loba. * selfish, if you are in error. I But if you Yen Ieres pratikelipun are correct in your conduct, / you will be i13 dofia !Jakerat mulya. * superior in this world and the next. 142 THE BOOK OF CABOLEK 4 7 Kula sampun amare!Ji I have already approved of / your wish, atJger i!J karsa sampeyan my son I which camplies with the esoteric tan sulaya lan tJelmine. knowledge. I Do not be dcluded I by Sampun kantos kalimputan [worldly] wealth and glory. I These are wibawa i13 kamulyan. the obstacles to [good] conduct I which Punika mumuru!J laku eventually will kill you. satemah amegat fiawa. Megatruh PUPUH X CANTO X 1 Bara!J lampah 13ger sampun My son, in all you do, you must not be [kantos kelimput misled, I the true path / must be striven punika marga ka!J yekti for day and night. I In your doings and kahestiya siya!J dalu. sayings I [you] must submit to the Seeing I!J solah muna lan muni One. pasrah mri!J Ka!J Darbe Manon. * 2 Den-rumahos yen kapurba You must realize that your being is [ wonrenipun created, I if you think that you possess it yen rumahosa ndarbeni I you are ccrtainly mistaken I and in the sayektine salatJ-sambut end will go astray, I you must beware of kejarah temahaneki * this. punika tJger den-waspahos. 3 I!J tJagesatJ den-awas Be mindful of the dangers in life I there [pakewedipun are many causes of disaster I which im• katah sa!Jkani!J bilahi * perle good conduct. I Some [disasters] ka!J dados pamuru!J laku. come from the sky I others from the Wanten mooal sa!Jki!J la!Jit garden. miwah mooal Sa!Jki!J kebon. 4 Wanten medal satJki!J ler wetan Some come from north, east and south I [lan kidul others come from the earth. / There are wonten mooal sa!Jki!J bumi. some [ disasters] which come from water I Sate!Jah medal i!J ranu others from the wind I and others from wonten medal saki!J atJin trees. wonten medal saki!J kayon. 5 Bencana ge!J ka!J mooal sakitJ [But] the greatest disaster is that which [ i!J kalbu comes from the heart I and appears TEXT AND TRANSLATION 143 wonten medal saki13 kulit. through the skin. I If you are not careful, Yen tan awas pesti korup [you will] certainly go astray; I you must puniku kedah udani be aware of I the disasters in which you kal} dados beiicana iial}kol. may be involved. 6 Wonten dene beiicana kal} N ow the disasters which comes from [ sal}kil} ranu water I appear in the form of sickness I <;lapure sinul}an sakit which afflicts both self and family. I If i13 badan myal} rayatipun. * you take [ these trials] in the wrong way I Yen lepat geniia nampani you are certainly in great danger. dados bilahi sayektos. 7 Lan malihe beiicana saki13 ler Further disasters from north, south, I west kilen wetan savel} prapti. [kidul and east come together. I [You suffer] Kemlaratan boten cukup poverty, with insufficient I clothing and sinan<;la13 lan ka13 binukti. food. I If [you] complain, you will come Yen 13ersula temah jebot. to ruin. 8 Beiicana kal} saki13 plahara There are disasters which come from the [puniku tempest, I you will die, if [you are] not ti13gal doiia yen tan eling * watchful I of whatever form they take. I pundi ugi <;lapuripun. If honour and wealth be bestowed [ upon Yen sinul} kamulyan sugih you] I it is praiseworthy, if you pay no sadermi boten rumahos * heed 9 yen gaiijaran supe agawe to these rewards: forgetfulness brings about [ piyal}kuh. arrogance. I If you see a poor and needy Yen dulu WO!} pekir meskin man I you spit and turn away I as though ameiJo sarwi aidu you had seen a mangy pup J- if [you lir andulu kirik gu<;lig. behave] in this way - you will surely Yen me!Jkaten pesti bojod. come to ruin. 10 Wonten dene bencana ka13 Now the distasters which come from the [ saki13 luhur sky I [make] some people arrogant I puniku satel}ah kibir * and boast of their wealth of knowledge: I ~gul}aken sugih !Jelmu: "Who is there like me I strong and "Sapa ana kaya mami courageous of heart ?" ateguh prawire13 atos." 11 Tan unil}a yen kajarah wo!} Such a one does not realize he has gone Punapa saminil} urip [puniku. astray. I What is there in life I except the kejawi titah Ywa13 Agu13? creation of the Great One? / Wealth, Sugih boQo mulya miskin folly, honour and poverty I are all gifts pan wus gaiijaran Ywa13 Manon. of the Seeing One. 144 THE BOOK OF CABOLF:K 12 Lan bencana ka13 saki13 a!Jin And the disaster which comes from the [puniku wind, I [is that] when a man is in sorrow yen ma13gih susah i13 galih I he quarrels about anything. I If he prakara bara13 pinadu. yields [ to this temptation], his soul is Yen tinurut 13rusak batin. destroyed. I Disasters which come from Lan bencana saki13 kebon the garden 13 anak brayat gih puniku appear in the members of the family. I [ Q.apuripun. Disasters which come from the sky I Beficana ka!J saki13 !Jla!Jit destroy plants I or beautiful raiment; I if rusake ka13 tanem tuwuh you are forgetful, they will destroy your utawi busana misis. soul. Yen supe a13risak batos. 14 Beficana ka13 saki13 berkasakan There are disasters which come from setan ka13 amin<).a jalmi [ wahu devils, I devils which take human form I anasar pe!Jajakipun. and urge people to go astray. I If you are Samubara!J i13 pakarti not careful I in everything you do, you yen tan awas temah jo!Jor. will certainly fall on your face. 15 Mu13 den-awas a13ger sidani13 Fix your attention, my son, solely on the teberi a!Jati-ati [pe!Ja!Jkuh perfection of belief. I be diligent and i13 sarak genne lumaku vigilant, I behave in accordance with the siya13 dalu den-kahesti Muslim law I strive day and night I to al}lampahi cegah pakon. * observe [God's] prohibitions and com• mands. 16 Ka13 sayektos ka13 sarak In reality the Muslim law is a great veil: I [ werana agu!J : if you do not praise [God] unceasingly I a!Jger yen boten aretib * your soul will come to grief. I The path remah risak batinipun. to be followed is that of asceticism, I so be Tatrapan margine dadi vigilant day and night. siya!J dalu den-waspahos. 17 Ka13 sate!Jah 13elmune den- There are some who defile [sacred] know• [gawe !Jutuh ledge I and refrain from nothing, I they tan wonten ka13 den-si13gahi swallow things unlawful and forbidden, I batal karam ka13 den-ulu drink palm-wine, and are even addicted 13inum saje!J tur madati * to opium, I they think there is no danger pe!Jrahose tan pakewoh. in it. 18 Tan uni!Ja yen kajarah iblis They do not realize they are led astray by 13inum saje13 lan madati [satus a hundred devils I [ when] they drink sarwi amumula13 !Jelmu. palm-wine and smoke opium I while TEXT AND TRANSLATION 145 Rumasa sampurna pasti teaching [ their mystical] knowledge. I tan wru13 bakal dadi jraJ3kOJ3. * They think they are indeed perfect I [but] will certainly end as skeletons. 19 Gih puniku a13ger satrune je13 Such are the enemies of the Apostle, my i13ka13 pantes den-jujuwi13. [Rasul son, I who should be destroyed. I lndeed Wo13 nakiraken satuhu * those who deny I the law of the honour• i13 sarak andika N abi able Prophet I are like devils in visible gih puniku setan katon. form. 20 Mila a13ger kedah awas bara13 Therefore you must be careful in all you yen lepat ambebayani. [Iaku do, I [ for] if you fall in error it can be MeJ3sahi13 pra13 sabil agu13 * dangerous. I The enemies in this great prawira mafiji13 i13 ati. holy war I are brave and can penetrate 113 jawi J3lebet afijaJ3gol.' the heart. I Be prepared physically and spiritually.' 21 Raden Dema13 <;Ieleg-<;leleg Raden Dema13 was speechless, regretful [getun J3UJ3un and surprised; I he realized his past errors rumasa lupute <;li13in I and at length tears flowed from his wekasan mijil kaJ3 eluh eyes; I he was sad and troubled I because kerantan-rantan i13 galih of errors he had committed in the past. lupute ka13 wus kelakon. 22 Ketib Anom aJ3li13 mri13 Ketib Anom then addressed the three [priyayi telu: people: I 'Therefore, Kyahi I in your 'Milane i13gih Kiyahi actions and words I yust must never be i13 laku li13gih amuwus careless. I If you fall into error, you are sampun pegat !Jati-ati. in danger. Yen luput nan<;la13 pakewoh. f!an4afJgula PUPUH XI CANTO XI 1 Milanipun Kyahi i13 13aurip Therefore K yahi, in this life I if you are yen dere13 wruh prayoga tetafia ignorant, it is better to ask [guidance] I i13gih puniku margine. that is the path [you must follow]. I Do Sampun amanah puJ3gu13 not be foolish: I knowledge can only be wite bisa saki13 a13aji acquired by study, I and the thing to be ka13 den-aji punapa studied I is nothing other than [ religious] i13gih warah-wuruk. knowledge. I What is the source of know- 146 THE BOOK OF CABOLEK Wite wruh becik lan ala ledge of good and evil? I Surely [it sakiiJ pundi pasti yen ataki-taki * derives] from ascetical practices I and tetafia kaiJ wus bisa. from asking a learned man. 2 KaiJ wus bisa iiJgih sakiiJ pundi Where is [ the knowledge] of a leamed dalil kadis punika ka13 marah * man from? I He is taught by the Holy sakiiJ jeiJ Nabi sawabe. Book and Tradition I thanks to the merits Punika kaiJ pitutur of the Prophet. I It is he who has taught I mri!J sekabat lan para wali the companions and the saints I and all c;lateiJ mukmin sadaya. believers. I lndeed it is an obligation I to Pan wus wajibipun leam from one's fellow-men. I Only the tetafia samini13 gesaiJ. Prophet had no mediator at all I with MuiJ je13 Nabi tan wonten the hiddenness of the Divine Soul.' [lantaran malih sakiiJ haibiiJ Suksma.' * 3 Mas Ketib Anom turira aris: Mas Ketib Anom said gently: I 'Let us 'Suwawi aiJger asalin lampah change the story now I to that of M alafJ Mala13 Sumira13 aiJgite Sumirafj I composed by Pafjeran Pafjgufj iiJgih PaiJeran PaiJguiJ I as he entered the fire. I The Suluk nalikane mafi jiiJ i13 geni. MalafJ Sumira1J I was composed I in the Suluk MalaiJ SumiraiJ midst of the fire I because the PaiJeran duk peiJai}gitipun had been inspired with the Faith I known wonten sajroniiJ pawaka as the unity of the body. sabab Pa13ran tekade sampun i13aran badan tuiJgal. [ wina13sid 4 Sampun piaiJkuh dinamel c;liiJin Arrogance must have no pride of place, I pasti tiwas lamun mekatena if it does, you will certainly come to grief risak i13 lahir batine. * I destroyed in body and spirit. I A person KaiJ kados PaiJran PaiJguiJ such as PaiJeran PaiJguiJ I has a faith that hab i13 tekad sampun winaiJsid has been revealed I and he is overwhelm• wus kalimput nugraha. ed by the [Divine] favour. I When he MafijiiJ geni murub entered the buming fire I so far from the dahana malih wonrena flames, I nothing at all existed for him I sima luluh wamane sawiji-wiji and he feit nothing. tan wonren kaiJ rinasan. 5 Ma13ka Kyahi Kaji Mutamakin And now you Haji Mutamakin I are kapiluyu kaiJ sampun tumeka. obsessed by one who has attained [i.e. WoiJ lagi IJruiJu tuture PaiJeran PaiJguiJ] . I Having heard only arep alebu awu his words I you are eager to become ashes, wani kokum, tan wande pesti I with no fear of punishment, it is in• dadi paiJewan-ewan. * evitable I people will hate you. I If you TEXT AND TRANSLATION 147 Yen ta ugi duru13 have not yet taken on I a spiritual body I Kiyahi abadan suksma do not hastily make light of death by fire, sampun gafica'3 awani kokum i'3 I you will certainly come to grief. tan wande kateteran. [geni 6 Punika 13ger pe'3a'3gite <;li13in That, child, was how in the past was com• i13gih ka13 Suluk Mala13 SumiraiJ. posed I the Suluk Malary Sumirary. I Kawula ka13genan aiJger. I have [the book] with me. I Now you Priyayi ka'3 retelu three gentlernen I have a Iook at it.' I daweg 13riku dika-ti13ali.' Kyahi Suranagara I received the Suluk I Kyahi Suranagara and having opened it began to recite it. anampani Suluk I This Suluk is composed in I;Janqarygula winiyak nulya winaca. metre, I it is indeed the Malary Sumirary. lf3ka'3 Suluk rinakidan [ l)an<;la~Jgen<;lis tuhu Mala13 SumiraiJ. 7 Mala13 Sumira13 amura!J niti * He deviates from the rules of ethics, anra!J baya gennira mo13 gita * contravening and obstructing them, I and raryanom akeh dudune. * defies danger by composing a work in A13gelar ujar luput verse ; I [even as] a young man he has tan wrin baya tan wruh i'3 westi; * clone much evil. I He spreads false a13ucap tan wruh i13 trap doctrine I he pays no heed to danger and kaduk kadaluru13 calamity; I in speech he has no regard paf3ucape lalaluya for good manners, I is ill-considered and ambelasar dahad amalal}-ateni * extreme, I he speaks recklessly; I [his tan kena winikalpan. * words] are confused and very alarming, I he cannot be restrained. 8 Andeluya andedawa af3li'3 * His discourse is careless and longwinded, datan patut lan ujari13 sastra I and not in accordance with the teachings asulaya lan wo13 akeh of the religious books; I he disagrees with ambawur sasar-susur * generally held opinions, I he is confused tan nut marga afia1Jkiraf3i. * and lost, I he does not follow the path Anasar ambelasar [but] rejects it. I He is wandering and amegat kukuficul} * astray I he regards hirnself as fully adult, tan ana lampah den-riwa * I he takes no example from [good] deeds darma aji kawi!Jki!J tan den• I religious duties [and] holy Iore are liwuf3 kadya wo13 edan. [ rasani * neglected and not even discussed I he has lost his bearings like a lunatic. 9 A~Jrusak sarak ujar sarehi13 He repudiates the law in all its prescrip• acuwe!Jah lan sabda pan<;lita * tions, I is dissatisfied with the teaching of asulaya lan wof3 akeh. the ascetics I and disagrees with generally 148 THE BOOK OF CABOLEK WinaiJsid andaluruiJ held opinions. I Despite warnings, he kooah anut lampah tan yekti persists I in improper conduct, I he is anasar ambelasar. wandering and astray. I He imagines he AneiJgih wus antuk * has already obtained I the true know• jatine apuruhita ledge, I and therefore has no concern I mannanipun tan wonten winalaiJ for all the dangers [ that beset him] sakehe priiJgabaya. * [ati 10 PaiJucape wus tanpa kekeriiJ His words lack reverence, I he has no nora nana baya den-wicara * regard for any danger I [ for] the know• wus wikan kawruh jatine. ledge of Reality is already his. I He takes Tan ana baya ketuiJ no account of danger, I for he knows the dene wus wruh iiJkaiJ sejati. Reality. I The Reality of [God's] servant 8ejatiniiJ kawula I is not two or three. I I t is like the tan roro tatelu. puppet-play in which I [Raden] Putra KadyaiJganiiJ reriiJgitan * goes out secretly for pleasure I leaving duk iiJ Putra susupan luiJa don the city. kesah sakiiJ nagara. [ resmi 11 Amin~a ~alaiJ lumaku cennin * Disguised as a if,ala'I'J he goes out to per• IJalih aran Ki "QalaiJ Jaruman. form the waya'I'J, I having changed his Amen~em kula jatine * name to Ki I;Jala'I'J ]aruman. I He con• tan ana iiJkaiJ weruh ceals his Reality I there is no one who aiJiiJ ~ewekira IJawruhi knows apart from hirnself / that in reality yen sira jati Putra. he is [Raden] Putra. I Those who see Ujare kaiJ dulu [him] I all say that he is a gala'I'J. I They pa<;l.a IJarani Q.aQ.alaiJ. have no idea at all, that he is [Raden] Dahat tan wruh yen iku Putra iiJ Putra from KeliiJ I in disguise as a gala'I'J. kaiJ amim.J.a ~~alaiJ. [KeliiJ 12 Adoh kadohan tiiJale katir * If distant, [he is] so remote, their vision aparek reke tan kahuniiJan * is blurred, I if close at hand, [so close], yen Raden Pafiji jatine. it is not realized I that in reality he is Den-seiJgih iku dudu Raden Pafiji. j They imagine it is not yen SaiJ Pafiji reke aiJriiJgit [Pafiji] I when Sa'I'J Pafiji perfonns the baloloken iiJ rupa. puppet-play, I their eyes deceive them. I Pan jatiniiJ kawruh This is because the true knowledge I is to lir Wisnu kelawan Kresna be compared with v~~u and Kri~t].a, I it ora Wisnu aiJiiJ Kresna Dwarawati is not Vi~t;tu but Kri~~a from Dwarawati amumpuni nagara. I who rules over the country. 13 Wisesa Kresna Jati siniwi I t is the reality of Kri~t;ta which is power• kaiJ pinuji jagad pramudita * ful, revered I and praised throughout the tan ana wruh iiJ ulahe world I [ though] no one understands his TEXT AND TRANSLATION 149 mu13 Kresna jati Wisnu; activity, I but Kri~l)a hirnself whose tan ama13gih datan pina13gih reality is Vi~l)U; I they do not meet, are pan iya dene tu13gal not brought together I for they are one I kajatene iku. in their reality. I He [Kri~l)a] is regarded Karane aglar i13 jagad as manifest in the world I in order to ametokken kawigiian Sa13 demonstrate the wisdom of Sa~ Vi~l)u [Wisnumurti murti I which is manifest in Sa1) Arya fiate13 Sa13 Arya Kresna. Kri~l)a. 14 Pan me13kana ka13 wikan i13 Thus is [ the view] of one who knows [jati. reality: I that which is the reality of the Ka13 mina13ka jatini13 pa13eran Lord I is likewise the reality of the Ser• a13i13 kawula jatine. vant. I One who does not know this is Ke~r i13kaJ3 tan weruh mistaken I and his views are extreme and pan kebanga13 ti13ale katir unbalanced I [because] religious texts katemper deni13 sastra. have proved too much for him. I He has Kelu kapiluyu been carried away I by public opinion. I wartane i13 wo13 J3akatah. It is as though he wishes to attribute to Pa13estine den-se13gih wonten the Almighty I two existences. ka13 amurba-misesa. [kakalih * 15 Yen ta afiiptaa ka13 kadyeki lf anyone has such a notion I it would be aiJur baya matiya duk jabal) better [ for him] to have died in infancy I duru13 ana sa13sareke. when suffering would not touch him. I Aka!ah wo13 IJrempelu Many people talk nonsense, I they discuss tata lapal ka13 den-rasani; details of outward observances; I ritual sembayaiJ lan puwasa prayer and the fast I they constantly ka13 tansah den-guJ3gu'3 glorify I thinking that these will make den-se13gih afielamena them Muslims; I apparently unaware sumbali13a awuwuh andurbalani * [their conduct] is fraught with danger, I akeh dadi brahala. * many become idolators. 16 Brahalane den-gengo13 They carry their idols on their backs and [ den-ingit * at their hips j even their ornaments are malah kabotan deni13 dandanan too heavy [for them], I they do not know tan wruh jatini13 awake. the reality of their bodies. I Of their own 113 karsa tanpa guru choice they have no teachers I and abide J3amuJ3aken unini13 tulis only by the Ietter of the text I imitating anutur bawani13 lyan. the behaviour of others. I They imitate Den-tutur den-galur and pursue them I like following a road. den-urut kadi dedalan. I They never give even a thought to their Kejatene geweke nora den-liJ3li13 own reality, I how ever could they [be teka pijer mimila13. qualified] to give instruction! 150 THE BOOK OF CABOLEK 17 Dosa gul} alit kal} den-ajrihi They shun both great and minor sins I ujar kupur kapir kal} den-gulal} * and do not practise heretical teachings, I kalal karam kal} den-ame * they discuss interminably the Lawful and sembayal}e tan surud the Forbidden I and never slacken in their puwasane den-ati-ati prayers, I they scrupulously keep the fast; tan ayun kaselapan I they do not wish to omit anything / kari13kes i13 ukum, prescribed by the Law, I as though their kaya uga tumekaa * prayer and devotion I throughout day and sembah puji sembayal}e rina we!Ji night will reach its goal, I this they feel pel}rasane wus fiata. is true. 18 Daluwa!Je ana rol} pe,Qati They have about two wagon Ioads of dene mal}sine rol} gento!J ana. paper, I and as for ink, they have two Nora nana wekasane jars. I There is no end to I their searching den-alir dipun-urut. * and investigation. I Everything they do is AI}gul) gawe pati13 barigi * hurried and careless I as they vie with arebut mumuradan each other in seeking interpretations, I no tan ana kal} mundur. one is willing to yield. I They accuse each Kupur-kinupurken samya other of infidelity, I they end up beating dal}u-dal}u salal} gepyok il} each other with their coats I until they dadi pinisah katah. [kulambi are separated. 19 Pupurikan datan arsa tul}gil They go off in a huff on their own I and amembayal} pan samya amisah wander about separated from each other tan wruh yen luput karone. I not realizing that both are in the wrong. Dene ka13 sampun luhu13 I But a man who is superior I does not nora nana ka13 den-si13gahi. run away from anything. I His activity Osik lan ene13ira and silence I his sleeping and waking I aturu lumaku his speaking and seeing I never deviate pa!Juc.ap pani13alira [from the right path], I a superior man iya kabeh nora fiimpa!J dadi puji such as this, is praiseworthy. iku ka13 wus utama. 20 Ujar kupur kapir den-leboni He plunges into heretical doctrines I does tan al}rasa dosa yen dinosan not feel guilty under accusation, I he tan a13ricik tan al}rentel} neither specifies nor generalizes I and tan etal) tan aetul). does not respect anything. I He never Kalal karam tan den-rasani discusses the Lawful and the Forbidden I wus mafi ji13 ambirawa * he becomes a figure of horror I and acts liwul} tanpa tutur wildly without guidance I regarding him• al)al)go kawenal}-wenal}. self as master of everything. I He has Wus tumeka i13 alame kapir arrived in the world of infidels I a.nd tan ana sinantaha. * fears nothing. TEXT AND TRANSLATION 151 21 Dudu rasa ka!J kerasa 13ati His feeling is not a feeling felt in the dudu rasane apepasiyan heart I nor that of those who exchange dudu rasa ka!J ginawe caresses, J neither is it a feeling which is dudu rasani!J guyu aroused I nor a feeling of laughter I nor dudu rasa rasani!J lati a feeling felt by the lips, I it is no ordinary dudu rasa rerasan. feeling. I It is a feeling which I dominates Raseku ametJku all feelings J it is the real feeling which is ametJku sakehilJ rasa * not felt by body or soul J it is a supreme rasa jati tan karasa jiwa jisim and powerful feeling. rasa mulya wisesa. 22 Kawula reke tan wruh i!J westi Now a servant who is ig~10rant of danger mantep kawula i13ka1J wus awas I should trust a servant who is vigilant I wus teka sembah pujine. whose prayer and devotion have reached Pamujine ka!J weruh [their goal]. I The prayer of a vigilant nora pegat rahina we!Ji. man I is continuous day and night. I Put Mac.Iep mara!J ka!J awas, your trust in a vigilant man, I for if you yen tan wruh aluput. are not vigilant you are in error. I You Ari kaki takokena must ask I the meaning of heresy, seek i13 tegese kupur kapir dipun-jati the truth of it I and never cease discuss• aywa kan<;leg uerasan. ing it. 23 Yen tan wruha ujar kupur If a person does not understand heretical [kapir teachings I he is certainly not yet perfect, pasti WOIJ iku duru!J sampuma I his knowledge is still immature. I He maksih mentah pa!Jawruhe. should choose to become a heretic I for Pilih tumeke13 kupur heresy is I indeed the final perfection. I kupur kapir ananireki This heresy I is faith, the witness and pan wekas ilJ kasidan. ritual prayer I it is also worship, feeling Kupur kapir iku and life I and also the essence of peace. iman sadat iya salat * iya ic;lep iya rasa iya urip iya rasani!J salam. 24 Salam iku iya kalJ 13aurip This peace is life itself; I life is a mighty urip iku iya kalJ wisesa ruler I and this life exists I but without agesa!J a!Ji!J anane form, I it is the gift of Divine Providence. iku pan ora wu jud I Y our being is that of the [Divine] Soul pan kekasihira Ywa!J Wi<;li. I -- this is the basic doctrine -. I If you Suksma pan ananira do not yet understand j your nature and iku antepipun. your being, you must study again I the Kaanan lan ananira * Perfeetion of Life.' yen duru!J wruh sira atJguruwa sampumani13 tJagesatJ.' [ malih 152 THE BOOK OF CABOLEK 25 Wus rahina Ketib Anom pamit When it was day Ketib Anom took his mantuk maral} pamon4okanira. leave I and returned to his dwelling. I It Datan winarna lamine is not mentioned how long it was I before para !Julama sampun the cu[amä' I took leave of the Minister, I pamit mara!J rekyana patih and through him of the king. I They were katur i13 Sri N arendra. granted permission to depart I and went Kalilan wus mantuk to the west, to the north and the east. I mal}ulon !Jalor ma!Jetan. Nothing further is tobe told, we pass now Tan winarna gumantya kal} Suluk to the Suluk Antih I composed in the rinakidan asmara. [Antih metre of Asmarandana. NOT ES NOTES TO THE INTRODUCTION 1 See C. C. Berg 'Indonesia', in H.A.R. Gibb (ed.), Whither Islam? A Survey of Modern Movements in the Moslem World. London, 1932, p. 255. 2 See Poerbatjaraka 'Dewa Roetji',Djawa, 1940, 20ste Jaargang, No.1, p. 8. 3 See Poerbatjaraka et al., Kepustakaan Djawa, 1957, p. 170. 4 See P. J. Zoetmulder, Pantheisme en Monisme in de Javaansehe Soeloek• Litteratuur, 1935, pp. 216-21, pp. 289-90, p. 312. 5 See D. A. Rinkes, 'De Heiligen van Java V', TBG LIV, p. 138 and pp. 170-4, (Bijlage I). 6 See Th. Pigeaud, Literature of Java, Vol. I, Synopsis of Javanese Litera• ture 900-1900 A.D., The Hague, 1967, pp. 88-9. 7 See ibid., also pp. 160-1. 8 For convenient reference Cabolek MSS. which are used as comparative text are here referred to with Capital Letters. Otherwise they are in• dicated with Small Letters. 9 I am extremely grateful to Mr. Singgih Wibisana of the University of Padjadjaran at Bandung (now at the Universitas Indonesia in Jakarta), for his assistance of providing a copy of this Ms.B.G. 1044. 10 In Vreede Cat. p. 315, it is mentioned wrongly that the Laya13 Cabolek occupies pp. 63-222 of Part li of Cod. 1795. Cf. P. J. Zoetmulder, Pantheisme en Monisme, (1935), p. 216 note 22. 11 Fora lucid summary of the Cabolek based on this MS., vide Poerbatja· raka et al., Indonesische Handschriften, (1950), pp. 145-9. 12 From this note we may infer that this MS. is the property of Dr. Th. G. Th. Pigeaud. 13 A summary of the contents of the 1886 Van Dorp edition is contained in the Pratelan, (1921), Vol. li, pp. 113-20, under B.G. XXXIII, No. 337. 14 In Javanese the note reads as follows: Punika serat afjgitanipun abdi dalem bujafjga kraton i13 nagari Surakarta Adinifjrat, nalika pai'ijenefjan dalem i13kfli1'J Sinuhun Paku Buwana kapi13 sekawan. 15 In this context it is perhaps more justifiable to consider tekad as the Javanese equivalent of the Ar. ittil;riid meaning 'union with God', rather than the equivalent of the Ar. icti~äd meaning 'faith, belief' Cf. Rinkes, 'De Heiligen van Java li', TBG LIII, pp. 31-2 (footnotes}. 16 Discussion on various versions of the Dewa Ruci is given below. 17 This Suluk is attributed to Pal}eran Pal}gung, who was bumt at the stake for heresy. ProfessorDrewes published a text of the Suluk Mala13 SumirafJ in Djawa 2, 1927, pp. 107-g, based on MS. No. 94 (Snouck Hurgronje Collection). This MS. shows quite different readings than those appearing in E and J. Forabrief Comment on Professor Drewes' text, vide Poer- 156 THE BOOK OF CABOLEK batjaraka. Pandji-verhalen onderling vergeleken, BJ ( 1940), p. 349 (foot• note). 18 I)alarJ Jaruman meaning 'a mysterious puppet master', is here the name of the Paiiji or Ki Putra, who disguised hirnself as tfalarJ (puppet master) in a country named Gegela13. This metaphore of Paiiji disguised as a tfalarJ (puppet master) parallel to the well-known Kresna-VisJ:?.u meta• phore, appears in the Suluk MalarJ SumirarJ. Vide Canto XI, stanzas 11, 12 and 13 of the present Serat Cabolek text. 19 The MatJkubumi episode of different length appears in all MSS., except E and J. 20 Vide R. Sasrasumarta et al., Tus Pajang, in Javanese script (Surakarta, 1939)' p. 104. 21 See ibid., p. 104-5. 22 'This is a book written by the court poet of the kingdom of Surakarta Adini"tJrat ( = the best in the world) during the reign of His Royal High• ness Paku Buwana the Fourth.' 23 See Tus Pajang, p. 104. 24 Vide Dr. R. Ng. Poerbatjaraka, 'Dewa Roetji', in Djawa, 20ste Jaargang, No. I, (January 1940), p. 7. 25 Vide Dr. R. Ng. Poerbatjaraka and Tardjan Hadidjaja, Kepustakaan Djawa (Djakarta and Amsterdam, 1957), p. 170. 26 Vide Tus Pajafj, p. 9. 27 Raden Mas Garendi was the son of Bupati Tepasana, who was the son of Sunan Mas (i.e., AmaJ13kurat III, 1703-8 A.D.). 28 In Javanese the position is known as prajurit nam~ jaja = 'Soldier shielding the ehest'. See Tus PajarJ, p. 15. 29 Vide Tus Pajafj, pp. 26-9. 30 The Javanese expression for this is sinigar sema'fjka, which can be rendered literally as 'to be divided as a watermelon'. 31 Concerning this, vide Poerbatjaraka, Kepustakaan Djawa, (Djambatan 1957), pp. 2-5. Also Krom, Hindoe-Javaansche Geschiedenis, The Hague, second ed. (1931), pp. 135 ff. Also Berg, Inleiding tot de studie van het Oud-Javaansch, (De Bliksem, 1928), pp. 51-4. 32 Vide Poerbatjaraka, Kepustakaan Djawa (1957), p. 2. Professor Poer• batjaraka's view is based on the result of his examination of the language of the available Rämäya~za MSS. compared with inscriptions in stone and copper found in Java. See Poerbatjaraka, 'De dateering van het Oud• Javaansche Rämäyana', GKI ( 1926). See now also P. J. Zoetmulder, Kalangwan. A Survey of Old Javanese Literature (1974), pp. 218-233. 33 Vide Poerbatjaraka, Kepustakaan Djawa (1957), p. 4. 34 Vide in particular Stutterheim ( 1925), Räma legenden und Riima reliefs in lndonesien. The Rämäya1Ja Kakawin has been published in Old Javanese by H. Kern ('s-Gravenhage 1900) in a very skilful manner. A translation of the Rämiiya1Ja Kakawin into Dutch has been carried out in part by H. Kern (6 cantos appeared in VG vol. 10, p. 79 ff) and later this translation has been continued by H. H. Juynboll in BK! since 1922. Juynboll has also compiled the Kawi-Balineesch-Nederlandsch Glossarium op het Oudjavaansche Riimäya1Ja ('s-Gravenhage, 1902). NOTES TO THE INTRODUCTION 157 Poerbatjaraka has translated the Kakawin into Indonesian, but this trans• lation to my knowledge has not yet been published. Vide also C. Hooy• kaas, The Old Javanese Rämäya1}a Kakawin, with special reference to the problern of Interpolation in Kakawins, VKI, XVI (1955). 35 Various MSS. of the Serat Rama are listed in Juynboll Suppl. ( 1900) II, pp. 61-4. Yasadipura's MS. is listed under No. CMXIX (Cod. 4). Other Serat Rama MSS. are described in Vreede Cat. (1892), pp. 6-9, 389 and 390. Comment on the accuracy of Yasadipura's work is found in Poerbatjaraka, Kepustakaan Djawa, (1957), p. 152. And for comments on the insertion of new elements in the Serat Rama, see p. 153 of the same work. 36 Concerning the Bhäratayuddha, vide Berg, Inleiding (1928), pp. 49-50; Poerbatjaraka, Kepustakaan Djawa ( 1957), pp. 24-5. Vide also Cohen Stuart's Introduction, VBG, Vol. XXVII ( 1860), pp. I-LXV. See now also P. J. Zoetmulder, Kalangwan ( 1974), pp. 256-263. 37 Vide Cohen Stuart's Preface, VBG, vol. XXVII (1860), p. 18. For a description of the various MSS. of theSerat Bratayuda, vide Vreede Cat., pp. 9-12 and Juynboll Suppl. II, p. 6. 38 VBG vol. XXVII ( 1860) contains: Preface, pp. 1-42, Introduction and Summary of Contents: pp. I-LXXVII, Translation: pp. 1-211, Index of Proper Names: pp. 215-69. vol. XXVIII contains: Javanese texts, pp. 1-197, Critical Annotations: pp. 1-388. 39 Vide Pratelan, ( 1920), vol. I, pp. 65-64. 40 The Arjuna Wiwäha Kakawin was first publishcd in Javanese script by R. Friederich in VBG vol. XXIII ( 1850). Later Professor Poerbatjaraka published the manuscript of the Arjuna Wiwäha Kakawin in Roman script, accompanied by a Dutch translation in BKI, vol. 82 ( 1926). Concerning the Arjuna Wiwäha Kakawin, vide Berg, De Arjuna Wiwäha, Erlangga's levensloop en bruiloftslied, BKI, vol. 97 ( 1938) and his Inleiding, ( 1928), p. 49. Also Poerbatjaraka, Kepustakaan Djawa, ( 1957), pp. 16-7. Now also Zoetmulder, Kalangwan (1974), pp. 234-249. 41 Various MSS. of the story of Arjuna Wiwaha or Mintaraga are listed in Juynboll Suppl. II, pp. 9-10 and in Vreede Cat. pp. 1-3. 42 Vide A. Seno Sastroamidjojo, Sekelumit unsur filosofik tjeritera Ardjuna Wiwaha, P. T. Kinta, Djakarta, 1963. 43 Sanusi Pane, Ardjuna Wiwaha, Balai Pustaka, Djakarta, 1940. 44 Kitab Ardjuna Wiwaha: Tjerita wajang jang mengandung pendidikan. (Disadur dan di Indonesiakan oleh Tjabang Bagian Bahasa, Djawatan Kebudajaan K.P.P. dan K., di Jogyakarta, 1959). 45 A brief description of various MSS. of the Serat Dewa Ruci is found in Juynboll Supp. II, pp. 8-9 andin Vreede Cat. pp. 248-52. 46 Cf. Prijohoetomo, Nawaruci, Groningen, 1934, p. 140. 47 Poerbatjaraka published the text with Dutch translation in Djawa ( 1940), I, pp. 11-28. 48 Vide Poerbatjaraka, Dewa Roetji, Djawa (1940), I, p. 31. 49 Vide Poerbatjaraka, Kepustakaan Djawa ( 1957), p. 164. Also his: Dewa Roetji, Djawa ( 1940), I, p. 8. 50 This Bimasuci text consists of XXIV Cantos, accompanied with a sum- 158 THE BOOK OF CABOLEK mary in Dutch. See N awaruci, pp. 140-207. 51 This text has been published with Dutch translation by Dr. Prijohoetomo in N awaruci, Groningen ( 1934) . 52 Vide Serat Dewa Ruci, Tan Khoen Swie, Kediri (1929), 5th edition, pp. 35-7. The interpolation starts from: Badan jaba wujud kita iki (p. 35) up to: Luwih gNjiia kalepasan iki (p. 37). 53 Bima Sutji, disadur dan di Indonesiakan. R. Tanojo, Sadubudi (Solo), 1953. 54 Kitab Dewarutji, disadur dan di Indonesiakan oleh: Tjabang Bagian Bahasa, Djawatan Kebudajaan Kementerian P.P. dan K., Jogyakarta, 1958. 55 Tjeritera Dewa Rutji dengan arti filsafatnja, Dr. A. Seno-Sastroamidjojo, P. T. Kinta, Djakarta, 1962. 56 Vide Ki Siswoharsojo, We Brown), ]RASMB, vol. XXV, pts. 2 and 3 (1952), p. 168. 65 A critical study of the origin of the Malay Hikayat Amir Hamzah, and its relation to the Javanese and Sundanese Menak, has been carried out by Dr. Ph. S. van Ronkel in his dissertation De Roman van Amir Hamzah, Leiden 1895. Hooykaas also gave a brief account of the Hikayat Amir Hamzah in his Over Maleise Literatuur, Chapter XVII, pp. 151-7, Leiden, 1947. Cf. R. 0. Winstedt, A History of Classical Malay Literature, JRASMB, vol. XXXI, pt. 3, 1958, pp. 80-1. 66 A resume of the contents of Kitab Menak appeared in Vreede Cat. pp. 36-60. 67 Besides the Persian, Arabic, Malay and Javanese versions, there are also versions of Amir Hamzah in Hindustani, Bengali, Turkish, Sundanese, Balinese, Lombok, Madurese, Buginese and Makassarese. Vide van Ron• kel, De Roman van Amir Hamzah, (1895), pp. 245-9. 68 Vide Poerbatjaraka, Kepustakaan Djawa ( 1957), p. 123. Fora description of the MSS. of the Kitab Menak, vide 'Menak' by R. M. Ng. Dr. Poer• batjaraka in Beschrijving der Javaanse Handschriften ( van het) KBG van Kunsten en Wetenschappen. A. C. Nix & Co., Bandung, 1940. 69 Dr. Th. Pigeaud has written a short but very illuminating article about the way in which the story of Amir Hamzah, afterentering the Island of Java, was adapted to the mythological and cosmological system of the Javanese people. Vide Dr. Th. Pigeaud, 'The Romance of Amir Hamzah in Java', in Bingkisan Budi, Leiden 1950, pp. 235-40. 70 Van Ronkel mentions that the Serat Menak is divided into ten parts. Vide van Ronkel, De Roman van Amir Hamzah_, (1895). 71 Various manuscripts of the Tajusalatin in Javanese have been described in Vreede Cat. pp. 297-303, also in Juynboll Suppl. II, pp. 126-7. Several MSS. of the Malay version of the Tädju's-Sala,f'in are described in Juynboll Cat., pp. 213-6. 72 Roorda van Eysinga first published the Mahkota Segala Radja-Radja, accompanied by a Dutch translation in 1827 A.D. A summary of its contents has been marle by Prof. Hooykaas in his book Over lilaleise Literatuur ( 1947) pp. 167-73. Vide also his Perintis Sastcra 1951, pp. 146-7, and van Ronkel: 'De Kroon der Koningen', TBC XLI, pp. 55-69. 73 It was told that Abdullah bin Abdul-Kadir Munsyi, a Malay teacher, journalist and writer who was famous in the Malay world in the first half of the nineteenth century, studied the chapter on physiognomy in the book Mahkota Segala Raja-Raja in order to know Raffles' character• istics. Vide C. Hooykaas, Perintis Sastera ( 1951), p. 147. 74 Concerning the time when R. Ng. Yasadipura I adapted the Serat Tajusalatin, there are two suggested dates: one is 1247 A.H. (1759A.D.), the period when the kingdom of Surakarta was under the rule of Paku• buwana III. The second date is 1138 A.H. ( 1727 A.D.). 1759 A.D. is more likely to be the correct year. In 1727 A.D. Yasadipura would just have been born. (See Vreede Cat., p. 298). 75 Vide Poerbatjaraka, Kepustakaan Djawa, (1957), p. 170. 76 The content of each chapter can be summarized as follows. Chapter I explains what man does to discover his true self, in order to find his origin 160 THE BOOK OF CABOLEK and essence. Chapter 2 gives an explanation of how to find God, the Creator of the earth, the maker of Adam, Eve and other prophets. Chapter 3 deals with the work and the lives of men. Chapter 4 tells of the end of human life, when one plunges into death. Chapter 5 explains the actions of kings who look after their forces and the way they govern their realms. Chapter 6 is about the rightful behaviour of the common people and their kings. Chapter 7 shows how the king should govern their officials justly. Chapter 8 discusses kings who are infidels, yet just rulers. Chapter 9 concerns the actions of tyrants. Chapter 10 is about officials of the highest rank, exalted and correct in their actions. Chapter 11 concerns the obligations of a writer. Chapter 12 is about the behaviour of ambassadors. Chapter 13 deals with the tradition of rulers. Chapter 14 tells about bringing up children. Chapters 15 and 16 tell of truthful thoughts and the mind of a man who is pious and generous. Chapter 17 is about the Emblem which protects the king and his forces. Chapters 18 and 19 deal with physiognomy. Chapter 20 concerns the examination of the entire population of the realm of the king. Chapter 21 concerns the inhabitants of the world and a king who has an army consisting of both muslims and infidels. Chapter 22 is about benevolence, meanness, good and evil. Chapter 23 tells how to fulfil promises and the last chapter ( 24) contains the conclusions of the story, for the well-being of the world. The contents of this version of the Tajusalatin are shorter than those listed in Pratelan, Vol. I, pp. 372-5. Cantos I, II, III and IV of the Tajusalatin (BG XXIII No. 170) do not appear in Yasadipura's version. 76a Vide Vreede Cat. pp. 298-301. 77 A description of the Javanese MSS. of the Kitab Ambiya is found in Vreede Cat. pp. 23-6 andin Juynboll Suppl. II, pp. 35-40. 78 This work is called T apel Adam because at the beginning of the story it is told how Adam's tapel (here meaning 'form, model' - but it means also: 'horse-shoe') was made from a mixture of various kinds of soil. 79 Vide Pratelan kawontenaning boekoe-boekoe, vol. I, pp. 75-84. 80 A description of the Kitab Anbia (the Malay version) is found in van Ronkel Cat., BG, pp. 212-6. 81 Vide Gerth van Wijk's article on: 'De Koranische Verhaien in het Maleisch', TBG, XXXV, p. 253. 82 Vide Gerth van Wijk, TBG, XXXV, pp. 326-45 and TBG, XXXVI, pp. 650-99. 83 Vide Mellema's article on: 'De Schepping van Adam volgens Javaans• Moslimse Traditie', in Bingkisan Budi ( 1950), p. 196. 84 Vide Poerbatjaraka: Kepustakaan Djawa 1957, p. 169. 85 Giyanti, which is used as the title of this book, is the name of a place on the slopes of Mt. Lawu, which is now a part of the Mal}kunagaran region, about ten miles east of Surakarta. Giyanti is the place where the signing of the Peace Treaty between the Dutch East India Company and Pa13eran Ma13kubumi took place on 13 February 1755 A.D. Vide C. Poensen, 'Mangkubumi', BK!, 6th series, LII, p. 240. 86 A description of several MSS. of the Babad Giyanti is found in Juynboll Suppl. II, pp. 96-7. A very brief examination of the Babad Giyanti in NOTES TO THE INTRODUCTION 161 its connection with the Babad Tanah Jawi, as a Javanese historical text, is found in Hoesein Djajadiningrat: Gritische Beschouwing van de Sadja• rah Banten. I-Iaarlem, 1913, pp. 202-3. Vide also C. Poensen, 'Mang• kubumi', BKI, 6th series LII, pp. 223 ff. 87 Vide Serat Babad Surakarta, N. V. Budi Utomo (1916), vol. I, Canto I, Stanzas 2 and 3. 88 lbid., vol. I, Canto I and II. 89 Vide Hoesein Djajadiningrat, Gritische Beschouwing, p. 203, and C. Poen• sen, 'Mangkubumi', BK!, 6th series, Lll, p. 235. 90 In English it could be rendered as follows: 'The crown prince of Sukawati, the Garnmander in Chief of the army, the most eminent and victorious in the world'. 91 A summary of the Babad Giyanti (4 vols) published by A. Buning, appears in Pratelan, vol. II, pp. 5-28. (I have not yet seen the sequel to these 4 vols of the Ba bad Giyanti). 92 The title of the versions of the Babad Giyanti published by N. V. Budi Utomo reads, in full, as follows: Serat Babad Surakarta i13ka13 katelah dipunwastani Babad Giyanti mawi sekar macapat. [The Babad Surakarta which has become known as Babad Giyanti written in macapat verse]. 93 In the 1886 printed version of the Serat Gabolek, the name of the cuzamä' of the Pajang era was Ki Bagedad, not Ki Bebeluk. See Rinkes, 'De Heiligen van Java V', TBC LIV, p. 138 and p. 170 (Appendix 1). 94 See Vreede Cat., CCXXI (Cod. 1812), pp. 303-5. 95 The story of Shaikh Siti Jenar has become a nucleus for many legends which are found in many Babad. Rinkes has published the last part of a version of the Siti Jenar story contained in Jav. Handschrift B.G. No. 397 in his 'De Heiligen van Java II', TBC LIII, pp. 18-24. Today there are three versions of the Siti Jenar story available locally printed in Javanese. These are: ( 1) Serat Siti jenar, written by M. Ng. Mangunwidjaja and published by Widya Pustaka in 1917, in Jav. script. (2) Serat Siti Djenar, written by Raden Sasrawidjaja, also known as Raden Pandji Natarata and published by Kulawarga Bratakesawa ( 1958) in Roman script. (3)Serat Siti Jenar, mentioned as the work of Kangjeng Sunan Giri and published by Tan Khoen Swie, in J av. script, Kediri ( 1930), 4th ed. 96 See Rinkes, 'De Heiligen van Java II', TBC, LIII, p. 26. 97 See Serat Siti Jenar, published by Widya Pustaka, 1917, p. 21. 98 Cf. Kraemer, Een javaansehe Primbon, p. 73. 99 See Serat Siti Jenar, published by Widya Pustaka, p. 37. 100 See B. M. Schuurman, Mystik und Glaube, p. 41. Cf. G. W. J. Drewes, 'Het Document uit den Brandstapel', Djawa, 1927, No. 2, p. 97. 101 M. Smith, Al-Ghazäli, the Mystic, p. 234. 102 According to J avanese tradition Sunan Pa4Jguil3 was the elder brother of the third Sultan of Demak, named Raden Tr~gana. Cf. Rinkes, op. cit., p. 51, footnote 2. 103 See Rinkes, 'De Heiligen van Java V', TBC, LIV, p. 139. 104 See G. W. J. Drewes, op cit., p. 102. 105 In Javanese the lines read: 162 THE BOOK OF CABOLEK ...... , mu')guh wo') urip puniki gugua ing liani13 tokite mari13 Y af3 Agu13 sayekti akapiran nora prapta ka13 kinapti iya iku kabegalan anhJ marga. (the transliteration is mine). See Rinkes, 'De Heiligen van Java II', p. 23. Cf. A. H. Johns, 'Muslim Mysries and Historical Writing', in D. G. E. Hall (ed.), Historians of South-East Asia, London, 1961, p. 48. 106 See the present Serat Cabolek Text, Canto VI, Stanzas 12-18. 107 Taulßid in this context does not merely mean 'the acknowledgement of the Divine Unity', but has a mystical meaning, i.e. 'the merging of personal individual will in the Etemal will of God'. It also means a state, in which Shaikh Siti Jenar says: 'I am the One Reality'. This state is also called ittifuid = 'identification' i.e. Unio Mystica. 108 See the present Cabolek Text, Canto XI, Stanzas 7-25. Another version of this Suluk has been published by Drewes in Djawa.. 1927, No. 2, pp. 107-9. 109 See the present Cabolek Text, Canto XI, Stanza 14. 110 See G. W. J. Drewes, op. cit., p. 103. 111 In the 1886 printed version of the Serat Cabolek, the name of the cuzamä' was Ki Bagedad. Cf. Rinkes, ~e Heiligen van Java V', Appendix I, p. 170. 112 See Rinkes, 'De Heiligen van Java 11', TBG, LIII, pp. 50-1. 113 See the present Cabolek Text, Canto VI, Stanzas 6-8. 114 The complete Serat Cenfini consists of twelve volumes in manuscript form and contains 722 Cantos. Volumes I-IV (incl.) are known under the title Serat Cabolaf3, while volumes V-XII (incl.) have the title Serat Cenfini taken from the name of a character in the book who does in fact have an important part to play. Cenfini is the loyal servant of Tambal} Raras, wife of the principal character of the Serat Cenfini, i.e., Shaikh AmOIIJ Raga. It is not certain who the writer or writers of the original Serat Cenfini were. C. F. Winter gives some information on this. He states that the Centini textwas composed on the North Coast of Java during the period of Mataram. It was later rewritten by a certain Carik Kadi• paten named Kyahi RaJJgasutrasna. Another source states that the Serat Cenfini was rewritten by three separate writers on the orders of Paku Buwana V (1820-3 A.D.). They were: (1) Kyahi Ra13gasutrasna, (2) Raden !iabehi Yasadipura II (son of Yasadipura I), (3) Raden 1'fabehi Sastradipura, who after going on a pilgrimage to Mecca changed his name to Muhammad Ilhar (Ar. lfjhär). See Th. Pigeaud, VBG, LXXII, p. 2. According to one Javanese tradition the Serat Cenfini was based on the Book of Jatiswara, which contains the Jav. chronogram: Jati Tufjgal Swara Raja, signifying the year 1711 A.J., i.e. 1784A.D., so that the Jatiswara would date from the period of the rule of Paku Buwana III NOTES TO THE INTRODUCTION 163 ( 1749-88 A.D.). In the reign of Paku Buwana VII ( 1830-58 A.D.) part of the Serat Cen!ini, i.e. Volumes V-IX (incl.), was copied down in gold ink and provided with a new Introductory Canto in l)amfatJgula metre consisting of 17 stanzas. In this introductory canto there occurred the chronogram: Atata Resi AmulatJ Jalma, signifying the year 1775 A.J. ( 1846 A.D.). The resultant five-volume Serat Cen!ini formed a new whole with this new Introduction and was subsequently divided into eight volumes. It was presented as a gift from the kraton of Surakarta to the Leiden Museum. Thereafter the eight-volume Serat Cen!ini was recopied by the Bata• viaasch Genootschap van Kunsten en W etenschappen at Batavia, and afterwards printed and published in Latin script in 1912 by Ruygrok & Co. The publication was in four volumes, and the corrections were made by Raden }{abehi Suradipura with the help of Raden Purwasuwigfia and Raden Wirawa13sa. R. M. A. Suryasuparta ( the later MaJI3kunagara VII) wrote the introduction for this edition. Dr. Pigeaud has clone Javanese studies a great service in making available a summary of the contents of the entire Serat Cen!ini (which he divides into two sections, i.e. theSerat Cabola'YJ and theSerat Centini), together with an Introduction. The summary of the Serat Cabola1J and the Serat Cen!ini is especially useful for those wishing to gain an insight into the contents of the book who do not have the opportunity to read the actual manuscript. The summary is contained in VKI, LXXII, printed by A. C. Nix & Co., Bandung, 1933. 115 See Cen!ini III-IV, p. 117. In Ar. this work is known as: al-Mu/:tarrar (: 'The carefully edited Book'), written by Abü'I-:J}:äsim cAbd-al-Karim b. MuJ:lammad al-RäfiC! ( d. 1226 A.D.). This Fi~h-book has been widely used by the Shäficites. A shorter adaptation of this book, provided with corrections, has been made by Abü Zakaryä Yal).yä b. Sharaf al-Nawawi (d. 1278 A.D.), under the title of Minhäj al-Tälibin ('Students' Guide'). This authoritative Shäficite Fif 118 See Centini III-IV, p. 117, stanza 196. The Ar. title of this work is ltf,äl} fi'l-Fi~h ('Elucidation of the FiJ.<:h'), which according to VHAM is an abridgement of a work called: al-Tab~ira fi'l-Fi~h (: 'The Enlighten• ment on FiJ.<:h'). The author of this work is not known. See VHAM, p. 121. An incomplete copy of the ltf,äl;t was contained in one of the manuscripts brought to the Netherlands from Indonesia as curios at the end of the sixteenth century. This manuscript was owned by Jan Theunisz (c. 1610 A.D.) and is now in the possession of the University of Amster• dam. See G. W. J. Drewes, The Admonitions of Seh Bari, Bibliotheca Indonesica 4, The Hague, 1969, pp. 1-2. 119 See Centini III-IV, p. 117, stanza 196. This Sukbah is perhaps the same as the Ar. work bearing the title al-Shuhabät fi'l-Mawäciz wa'l-ädäb min lfadith Rasül Alläh ( 'Elaboration on Spiritual Counsels and Rules of Conduct from the Tradition of Allah's Messenger'). The author of this work is Abü cAbd'Alläh Mul).ammad b. Saläma al-I}:UQ.ä'i (d. 1062). See VHAM, p. 336. 120 See Centini III-IV, p. 117, stanza 196. The Ar. title of this work is: al-Sittün Mas'ala fi'l-Fi~h (: 'Sixty Questions on Fil_<:h'), written by Abü ai-cAbbäs Al]mad b. Mul;ammad al-Zahid al-Mi~ri (d. 1416 A.D.). See VHAM, p. 342 and cf. Van den Berg, op. cit., p. 528, where a brief summary of the contents of the Kitab Sittin is found. 121 See Centini III-IV, p. 117, stanza 196. This Javanese name of the book is stated after the name of its author, which reads in full: Abü'l Lait Mul).ammad b. Abi Na~ar b. Ibrähim al-Samarl_<:andi (d. 983 A.D.). The exact Ar. title of this work is unknown. See Van den Berg, ibid., p. 537. It is a Catechism on the principles of Islamic theology and is one of the well-known religious textbooks of Indonesia. It may weil be that this work is the same as al-Samar~<:andi's work bearing the title Bayän cAlf'idat al-U~ül (: 'Explanation of the Principles of Theology'), as according to V oorhoeve it also possesses the form of a Catechism and is also known as a religious textbook in Indonesia. See VHAM, p. 44. See also C. Brockelmann, GAL, I, p. 211; Sup. I, p. 348. 122 See Centini I-li, p. 233, stanza 85. The Ar. title of this work is al-Durra (: 'The Pearl'), which is also known as: U mm al-Barähin (: 'The Mother of Testimonies'). This is a handbook on Islamic Theology which was widely used for religious instruction in Javanese pesantrens. The author of this work is Abü cAbd 'Allah Muhammad b. Yftsuf al-Sanüsi al-Hasani (d. 1486A.D.). For descriptions ~f various Ar. MSS. of this wo;k, see VHAM, p. 387. For a brief outline of the content of Umm al-Barähin, see Van den Berg, op. cit., pp. 539-41. See also Soebardi, 'Santri Religious Elements as reflected in the Book of Tjentini', BK!, 127, 3, 1971, p. 337. 123 See Centini I-li, p. 233, stanza 85. This work, also known as Kitab Tilmisani in Java, is a commentary written by cAbd 'Alläh Mul;ammad b. cumar b. Ibrähim al-Tilimsäni (d. 1591 A.D.), on al-Durra by al-Sanüsi. See VHAM, p. 387 and cf. Van den Berg, op. cit., p. 541. Al-Sanüsi hirnself wrote a commentary on the al-Durra, which is known among the Javanese santris as Kitab Sinusi. Apart from these two commentaries, there is another one which NOTES TO THE INTRODUCTION 165 should be mentioned here. This is the Kitab Mopid, which in Ar. is called: al-Mufid (: 'The Useful Book'), written by Abü cAbd 'Alläh Mul;lammad bin Sulaimän al-Jazüli: (d. 1465 A.D. See Van den Berg, op. cit., p. 542 ff. On al-Jaziili:'s work, see also VHAM, p. 56. 124 as-Sinusi (see Centini, I-II, p. 233, stanza 85), is a commentary written by al-Saniisi: hirnself on his al-Durra. The Ar. title of this work is T auJ:tid ahl a[-cirfän. See C. Brockelmann, GAL, Sup. II, p. 353. Cf. Van den Berg, op. cit., p. 541. 125 See Centini, I-II, p. 233, stanza 85. The Ar. title of this work is Fat~ al-Mubin (: 'The Victory beyond Doubt'). This is also a commentary on as-Sanüsl's Umm al-Barähin. According to Voorhoeve this work is anonymous. See VHAM, p. 388. Van den Berg, however, says that the author of this commentary is Ibrähim b. Mul;lammad al-Bäjuri, the Shaik~ al-Isläm of Cairo who died in 1276 A.H. = 1860 A.D .. See V an den Berg, op. cit., p. 544. 126 See Centini, III-IV, p. 117, stanza 196. This work deals with the fundamental doctrine of the Islamic faith. The Ar. title of this anonymous work is Bayän al-Ta~di~ (:'Explanation of the Attestation'). See VHAM, p. 48. 127 See Cenfini, III-IV, p. 117, stanza 196. In Ar. this work is called Masä'il (: 'Problems'), written by Abü l'Lait al-Samar\ Studies in Muslim Ethics, pp. 159-65. For an analysis of the ll;tya', see G. H. Bousquet, Il;tya' cOuloum ed-Dtn ou Vivification des Seiences de la Foi, Analyse et Index, Paris, 1955. The ll;tya', a comprehensive manual of Muslim faith and practice (see Donaldson, ibid., p. 134), was written by al-Ghazäli: during his life as a süfi. It has exerted a great influence on the development of Islam. His teachings on the mystic path in particular have had a profound influence on the founders of the süfi orders of Islam from the twelfth century onwards. See M. Smith, al-GhazälT, The Mystic, p. 204. It was due to his Il;tya' that al-Ghazäli was celebrated as mujaddid (religious innovator) by most later Muslims. Some, as M. Watt says, have even spoken of him as the greatest Muslim after Mul).ammad. See W. M. Watt, Muslim lntellectual. A study of al-Ghazali, p. 180. One of his achievements was the successful effectuation at a synthesis between scholastic theology and süfism, between which there was considerable tension especially during his lifetime. In Java al-Ghazäli's doctrines on Ethics propounded in his third and fourth Quarter of the Il;tyä', have been widely studied in pesantren ( traditional religious schools), and perhaps it was through these religious schools that his ethical teachings found their way into Javanese books on ethics. See H. Djajadiningrat, 'Islam in Indonesia', in: Kenneth W. Morgan (ed.), Islam, the Straight Path, New York, 1958, p. 397. For an excellent analysis on the ethical teachings of al-Ghazäli:, see Donaldson, op. cit., Ch. 6. The importance of the ethical teachings of al-Ghazäli: in Java has been testified by the existence of a Javanese abridgement of the third and fourth Quarters of the Il).yä'. This abridgement was originally written in Javanese prose and in Arabic script by Kyai Muhammad Saleh of Semarang. In 1936 a kyai named Hardjadarsana of Purwokerto prepared a Modern Javanese version of this abridgement and published it under the title 'Punika Serat Muiijiyat. lrjgih serat pambiratit3 wawatakan kita it3kat3 awon sadasa, lajetJ abusana wawatakan irjkarj sae ugi sadasa'. The publisher is not mentioned. 130 See Centini I-II, p. 233, stanza 73. The Ar. title of this work is: Hidayat al-Adhkiya' ila Tarilf al-Auliya' ('Intelligent People's Guide to the Path of the Saints'), written by Zain al-Din cAii al-Malaibäri (d. 1522 A.D.). See VHAM, p. 112, and also C. Brockelmann, GAL, II, p. 287. Van den Berg mentions the name of the author as: Zain al-Din al-Macbari, who died in or immediately after 1508 A.D. See V an den Berg, op. cit., pp. 551-2. 131 See Centini I-II, p. 99, stanza 10. This Tafsir (Exegesis) is the work of the well-known ShäfiCite scholar CAbd' Alläh b. cumar al-Bai~äwi. (d. 1206 A.D.). Voorhoeve says that he died in 1316 A.D. (see VHAM, p. 16), while Th. W. Juynboll mentions as the year of al-Bai~äwl's death 1286 A.D. See Th. W. Juynboll, Handleiding, p. 361, and M. Watt, Islamic Philosophy, p. 153. The T afs'ir of al-Bai~äwi is regarded by the Sunnites as the most authoritative. The Ar. title of this work is: Anwar al-Tanz'il wa Asrar al-Ta'w'il ( 'The Lights of Revelation and the Secrets of Interpretation'). NOTES TO THE INTRODUCTION 167 H. L. Fleischer published the Tafs'ir of Bai<;läwi in two volumes ( 1846-8) under the title Beidhawii Commentarius in Coranum. 132 See Centini I-li, p. 99, stanza 10. In Ar. this work is known as: Tafsir al-Jalälaini (: 'Commentary of the Two Djaläl's), namely: Jaläl al-Din al-Mal).alli ( d. 1459 A.D.) and Jaläl al-Din al-Suyuti ( d. 1505 A.D.). This concise commentary is widely known in Indonesia. See Th. W. Juynboll, Handleiding, p. 9, and Van den Berg, op. eit., p. 554. 133 See Soebardi, 'Santri-Religious Elements as Reflected in the Book of Tjentini', BKI, 127, No. 3, pp. 344-9. 134 See the present Cabolek text, Canto VI, Stanza 18. 135 See the present Cabolek text, Canto VI, Stanza 18. 136 See Poerbatjaraka, 'Dewa Roetji', Djawa, 1940, No. 1, p. 8. 137 Serat Centini I-li, Canto 41, Stanza 26: ywa pepeka kafJ jatmika tJelmi jatmikanitJ elmu iku sarak iya saretJat yektine lawan tarekatipun pan minatJka wacfah sekalir dening elmu hakekat lan makripatipun mina13ka wiji nugraha wiji yen tan tumanem wewacfah beeik butJkik nugrahanira. Stanza 27: Mulane yayi den-fjati-ati sarefjatira kudu sentosa asareh akeh pedahe aywa latJar ing tJelmu yen kapreeet ambilaeni murutJaken kasidan ...... ( this transliteration is mine). 138 See Kraemer, Een Javaansehe Primbon, pp. 159-63, and G. W. J. Drewes, Een Javaansehe Primbon, pp. 47-53. 139 See Doorenbos, De Gesehriften van Hamzah Pansuri, p. 179. Cf. Syed Muhammad Naguib al-Attas, The Mystieism of lfamzah Fan$üri, Kuala Lumpur, 1970, p. 419. 140 See Doorenbos, op. eit., p. 174. Cf. Kraemer, op. eit., p. 207, also Syed Muhammad Naguib al-Attas, op. eit., p. 413. 141 i.e., 'later Javanese texts inverse, often in the form of a dialogue, dealing with religious subjects'. See P. J. Zoetmulder, Pantheisme en Monisme, p. 418. Cf. Kraemer, Een Javaansehe Primbon, p. 61. 142 In connection with this question of the origin of the Bhima story, Profesor Johns has kindly brought to my attention a view of Professor Berg on this matter in a personal communication to him. Professor Berg's explanation throws further light upon the problern of the early develop• ment of the Bhima story in Java and is a valuable supplement to the suggestions affered by Prijohoetomo, (see Nawaruei, pp. 7-9), Stutter• heim (see Studies in Indonesian Areheology, pp. 107-16), and A. H. Johns (see 'From Buddhism to Islam', pp. 247-9). Professor Berg says: 168 THE BOOK OF CABOLEK 'It seems probable that the Javanese derived the central part of the Bhima story from Mahäbhärata 3, 188 ff., where we read that Märkan• c.ieya when roaming about across the ocean found a waringin and in its branches a small boy who invited him to enter his body, there to meet the Universe. The author says that the child was Näräyal).a, and since Näräyal).a is Visl)u, the Javanese may have got interested in the story in the period of Vi~Quism ( 1035-1285, approximately). The Indian story does not mention Bhima at all, and if the Javanese got acquainted with the Märkanc.leya story, they must have had a special reason to replace Märkan<;leya by Bhima. I suggest that the reason has been Jayanagara's conversion to Buddhism which is certainly not a historical fact, but an element of the doctrine of Greater Majapahit .. .' 143 For an interesting exposition of the role of symbolism and mysticism in the Javanese wayatJ, see Mangkunagara VII, On the Wayang Kulit ( Purwa) and its Symbolic and M ystical Elements, Cornell U niversity, December, 1957. 144 See Serat Dewa Ruci, Kramaprawira (ed.), in Jav. script, Semarang, 1873. 145 Cf. Clifford Geertz, 'Ethos, World-View and the Analysis of Sacred Symbols', The Antiach Review, Winter, 1957-8, p. 434. 146 ' ...... ltJ5un matJ5a kenaa den-ampah matiya rJumurku cfewe WOtJ sedya mrih pinutus panurJgale HyatJ Otipati. ' See Serat Dewa Ruci Kramaprawira (ed.), 1873, p. 4. 147 See Clifford Geertz, op. cit., p. 433. 148 See Seno Sastroamidjojo, Tjeritera Dewa Ruci, 1962, p. 19. 149 See Seno Sastroamidjojo, ibid., p. 22. 150 Benedict R.O'G. Anderson, Mythology and the Tolerance of the Javanese, Monograph Series, Modern Indonesia Project, Cornell University, 1965, p. 5. 151 In our text this ultimate goal is expressed in different words, such as: pamori13 gaib: 'Union with the Hidden One', (Canto VIII, 26), pamoritJ Kawula Gusti: 'the Union between Servant and Lord' (Canto VIII, (27)), and 'kamuksan': 'Release' (Canto VIII, (66)). 152 Text, Canto VIII, 26. 153 Text, Canto VIII, 22. 154 The aspect of the mystical goal, where in the consciousness of the mystic there is only one content, i.e. God, may be called Subjective Unification. As for the final aspect of the mystical goal, where the mystic achieves the highest insight that all things are essentially One, it may be called Objective Unification. These two terms have been borrowed from Fadlou Shehadi's work, in which he gives an analytical and precise formulation of al-Ghazäli's conception of the mystical goal. See Fadlou Shehadi, 'Ghazali's Unique Unknowable God', Leiden, E. J. Brill, 1964, pp. 29-36. Dr. B. M. Schuurman, on the other hand, employs the terms 'Emotionale' NOTES TO THE INTRODUCTION 169 and 'Spekulative Mystik' for these two aspects of mystical goal. See Schuurman, Mystik und Glaube, 1933, pp. 9-11. 155 For the use of such terms as 'primitieve gevoelsdenken' etc., see Kraemer, Een Javaansehe Primbon, pp. 122 and 132. See also Anne Wind, Leven en Dood, 1956, p. 276. 156 See Clifford Geertz, 'Ethos, World-View and the Analysis of Sacred Symbols', The Antiach Review, 1957-8, pp. 421-2. 157 Text, Canto VIII, (32). 158 See Anne Wind, Leven en Dood, 1956, p. 289. 159 See P. J. Zoetmulder, Pantheisme en Monisme in de Javaansehe Soeloek- Litteratuur, 1935, p. 218. 160 Text, Canto VIII, (35). 161 Text, Canto VIII, (44). 162 For an analysis of the meaning of attributes: Unknowable, Utterly Unique and Utterly Different for God, see Fadlou Shehadi, Ghazali's Unique Unknowable God, pp. 12-49. 163 When Werkudara asked Dewa Ruci about the True Reality ( dat ka'3 sayekti), he answered, that the True Reality cannot be achieved by Werkudara in his ordinary state (as man). The True Reality can only be achieved through death. See Text, Canto VIII, (38). Cf. Anne Wind, Leven en Dood, p. 255. 164 Text, Canto VIII, (50). 165 Text, Canto VIII, (58). 166 See R. Wediodiningrat, 'Fragmenten uit het Boek Dewa Roetji', Djawa, XX, No. 2, 1940, pp. 123-30. 167 See Seno Sastroamidjojo, Tjeritera Dewa Rutji, Djakarta, 1962. 168 Ki Siswaharsojo wrote two important works on the story of Dewa Ruci. One is titled 'Suraosipun Lampahan Dewa Ruci ing Kaislaman' con• tained as chapter 13 of his book 'Guna tjara Agama', Djokja, 1938. The other is the 'We{iaran Serat Dewarutji', with the sub-title: 'Warangka mandjing tjuriga', Jogjakarta, 1953 and 1954. Cf. Anne Wind, Leven en Dood, p. 203. 169 See Anne Wind, Leven en Dood, Chapter li, pp. 198-296. 170 See P. J. Zoetmulder, Pantheisme en Monism.e, pp. 216-21, p. 289 and p. 312. 171 See A. H. Johns, 'From Buddhism to Islam: An Interpretation of the Javanese Literature of the Transition', Comparative Studies in Society and History, Vol. IX, No. 1, 1967, pp. 243-53. 172 See A. H. Johns, ibid., p. 249. 173 On etymological explanation of the word macapat, see Slametmuljana, Poezie in Indonesia, Leuven, 1954, pp. 29-32. 174 Dr. Slametmuljana among others has examined the origin and meaning of various names of the Javanese macapat metres in his Poezie in Indo• nesia, 1954, pp. 61-94. 175 Regarding this grammatical term, see E. M. Uhlenbeck, Beknopte Javaan• sehe Grammatica, 1941, p. 35. The termpropositive is in my view more appropriate here than the term optative as is used by Elinor Horne. See Elinor Horne, Beginning Javanese, 1961, p. 122-3. 170 THE BOOK OF CABOLEK 176 See Gonda, J., Sanskrit in Indonesia, Nagpur, 1952, p. 371. 177 Swellengrebel, J. L., Korawäframa. Een Oud-Javaansch prozageschrüt, uitgegeven, vertaald en toegelicht. Santpoort, 1936. 178 Prijohoetomo, N awaruci. Inleiding, Middel-Javaansehe prozatekst, Ver- taling, Batavia, 1934. 179 Prijono, Sri Tafijung. Een Oud-Javaansch Verhaal. 's-Gravenhage, 1938. 180 See Swellengrebel, Korawäframa, p. 23. 181 See Prijono, Sri Tafijung_, p. 15. 182 See Prijohoetomo, Nawaruci, p. 11. 183 It is interesting to note here, that Bhima at the meeting with Dewa Ruci addresses him in krama. This is the only occasion in his life that Bhima uses the krama-form. In all other lakons he always speaks in tJoko. See Hardjowirogo, Sedjarah Wayang Purwa, Kementerian P.P. dan K., Djakarta, 1955, p. 107. 184 Some studies have been made on the problern of tJako-krama forms in Javanese. See especially E. M. Uhlenbeck, De tegenstelling Krama-Ngoko. Rede, Groningen, 1950, and C. C. Berg, Poiizie der herscheppende weten• schap. Beschouwingen over taal-evolutie. Rede, Groningen, 1949. For an analysis of the relationship between the krama-form and the Javanese verse-form, see Slametmuljana, Poezie in lndonesia, Leuven, 1954, pp. 44-51. See also Soepomo, Javanese Speech Levels, lndonesia, No. 6, 1968, pp. 54-81. 185 See Purwadarminta, W. J. S., Sarining Paramasastra Djawa, Djakarta, 1953, pp. 131-4. 186 Purwadarminta, W. J. S., Bausastra Djawi, Wolters, 1939. 187 Pigeaud, Th., ]avaans-Nederlands Handwoordenboek, Groningen-Batavia, 1947. 188 Sasmitani13 sekar meaning 'sign of the verse', is a symbolic indicator of the name of a Modern-Javanese metre, which usually appears either at the very beginning or at the end of a Canto. Some examples of this sasmitanitJ sekar may be given from the present Cabolek text. The word branta in the last line: ka13 waged karya branta (stanza 18, Canto I), is a symbolic indicator of the following metre, which is Asmarandana. Likewise, the name of the metre of Canto III, which is Sinom, is indicated by the word taruna, a synonym of anom meaning 'young', which is found in the last line of the last stanza of Canto II. Examplpes of various sasmitanitJ sekar for Javanese macapat metres are given by Slametmuljana in his Poiizie in Indonesia, 1954, pp. 59-61. NOTES TO THE TEXT AND TRANSLATION Arabic numerals on the left hand margin indicate Stanza numbers, whereas each following smallletter e.g. a, indicates the first, b the second line of that particular Stanza. CANTO I c paii jore is derived from the root jor ( e jor)' which also occurs in the derivatives mafijor, J)afijor = 'to surpass', jor-joran = 'to surpass one another' (see GR: jor). pafijore is accordingly rendered as 'extoll• ment of'. f tinatula is derived from the base tula < Skr: tulä = 'balance, scale', which is reduplicated to form tutula > tetula > tatula, with the passive infix in. Tinatula here is rendered as 'weighed, examined, taken as an example, to be followed.' See Prijohoetomo, ( 1934), p. 230. h istijrat or istidrat according to PJN means 'wondermacht (van onge• lovigen) ' = 'miraculous power ( of infidels) . ' This word comes from the Ar. istadraja (Xth derived form of the verb daraja) = to deceive a.o. The infinitive of the derived form: istadraja is istidräj, meaning 'deception' (by shaitän or jinn ( devils), and apparently the final j sound has been modified to t in Javanese. istijrat could also be rendered as 'miraculous power in infidels' as opposed to 'the super• natural power' ( karämat) of a wali (saint) and the miraculous ability of the prophets. Cf. Doorenbos, 1933, p. 174. The magicians of Egypt, enemies of the prophet Moses possessed a power different from that of the saints. The miraculous power of infidels is also called si!Jr (magic). That of the prophets is called mucjiza, and that of the saints: kariima. See Al-]awähir al-Kalämiyyah ( 1948): 25-28. i The name Amad Mutamakin in the Serat Cabotek appears in different forms in the various manuscripts studied. Amad MutamatJ• kin (in MSS. A, Band C), Mukamad MutamatJkin in MS. D. The origin and meaning of the words Amad or Mukamad can be easily ascertained - they are from the Arabic words Altmad = 'most highly praised', Muf:i,ammad = 'fit tobe praised'. As for Mutamakin, its meaning cannot be determined from its Arabic form. Very likely the name Mutamakin represents copyist's error for Mutawakit, which occurs in one of the MSS., namely in the title of the MS. KBG 1051 Jav., and which is very similar to Cod. 1795 (E), Vreede Cat., No. CCXXVIII. The title of this manuscript is 'Scrat Cabolek, fiariosaken wiwit kawentaripun Kaji Mutawakit, murtat iJ) sarak agami Islam'. 172 THE BOOK OF CABOLE:K The change Mutawakit > Mutamakin may have occurred because of the great similarity in Javanese cursive script between the Javanese Ietter w and m, and between t and n. Mutawakit (Ar. MutawaiJ,IJ,id) means 'isolated, single, one, unique'. (See Hava: waiJ,IJ,ada_. tawaiJ,• IJ,ada). Another possibility is that this name comes from the word Mustakim, which occurs in the printed Kitab Cabolek, (Bat. Gen. XXXIII No. 337). Mustakim (Ar. mttsta~im) means '~otraight for• ward, upright (person)'. This character is also known as Kyahi Cebolek, given after his place of origin, from which the title of the text is taken. 2 d saritjatipun is derived from sarifjat (Ar. sharica) meaning 'law', al-Sharica = 'the revealed or canonical law of Islam'. The word sarak (Ar. Share) has the same origin as sarifjat above. As a term in Islamic mysticism sarefjat means: 'the path of the Law', which forms the first stage of the path to Alläh, which is followed successively by the stages of tarekat (Ar. tari~a), of makripat (Ar. macrifa) and the hakekat (Ar. IJ,a~i~a). (See Drewes, 1954: 46-52). h wiwara according to GR and KBW means 'hole' - wiwaranifj irufJ = nostril. In sebit wiwara kaweran, wiwara cannot be regarded as a noun meaning 'hole', but is more appropriately considered as an adjective, as is sebit, and is rendered 'perforated'. 3 c ambil according to GR, KBW and Jb means 'to take'. pafjambile means 'the way he takes', but in this line it is rendered as 'the power to entice ( other people) '. g dennambeg gul-agul is a revision based on B, A: denna tJegul-agul. In my opinion the form gul-agul is more precise than fjegul-agul ( the nasalized form) . h gigal is a correction based on B, A i13gul, has no signification appro• priate to this context. kawatgata is a derivative of watgata (Skr. awaghiita) = 'wound'. kawatgata means 'wounded'. (See GR: wat• gata). In PJN kawatgata is rendered as 'in het ongeluk', 'een ongeluk krijgen' = 'to suffer misfortune'. 4 a sarat saji-saji is a correction based on B, A sirat saji-saji. sirat > nirati = 'to spray' does not fit the context, whereas sarat has the same meaning as saji-saji = 'to bring offerings'. f Makire here, is probably the result of an incorrect copying of mahire, which is similar to MahirirCfj in version B. It can also be explained as a phonetic change of h > k which often occurs in Javanese words derived from Arabic. For example: AIJ,ad > Akad, IJ,aram > karam. h kilasuta (?) in D, its meaning is obscure, perhaps it is an incorrect copying of kilayuwa as occurs in A, B, C. 5 e BD kojah, comes from Ar.: IJ,ujja = 'argument, proof, authoritative source'. (See HW: IJ,u jja). In J avanese it means 'story' and as a verb: 'to tell a story'. 6 h oteran in BD is more precise and more intelligible than onteran in A, pahotran in C. 7 c lalakone is a revision based on BCD, more appropriate to the context than kalakone in A. NOTES TO THE TEXT AND TRANSLATION 173 h D gives the reading ratu wenatJ aniksa, which is one syllable too short according to the guru wilafjan. 10 b In A this line is corrupt and one syllable too short, therefore it has been emended in accordance with B. 11 d batJ wetan in D represents perhaps an erroneous copying of bratJ wetan ( AD), which is a contracted form of sabratJ wetan, referring to the regions of Java east of Madiun. 12 j A correction based on B, which is more precise than A. D here is one syllable too long according to the guru wilaJJan. 13 b In B, this line is two syllables too short. i aweafjson (?) in C appears meaningless. B akekasen represents an incorrect copying of akekatJsen. laji?tJ katur it3 satJ aji in B is a better reading than laji?tJ kature satJ aji in A. 15 f tJaji?tJ nama Ratu Kaiicana in C makes the line two syllables too long. CANTO II 4 b wawatJkidane it3 tekad is a revision following B. wawatJkidanitJ it3 tekad in A, where the suffix -itJ followed by the preposition itJ, is grammatically incorrect. B in my view has the correct reading, for the -e suffix has a possessive meaning and the preposition i1,3 means 'regarding'. d Revised in accordance with BD. A here reads i1,3ka1,3 sasasa1,3a mupakat, which makes the line one syllable too long. e Revised in accordance with B, in A this line is one syllable too short. 5 g Revised following B, A reads saeka saabipriya, apparently as a result of a copyist error. 11 d sumawicitra here is an abbreviated form of kusumawicitra (Skr. kusuma + vicitrii = 'flower + many-coloured'). kusumawicitra in OJ poetry is the name of an OJ metre, each line consisting of 12 syl• lables ( ~ ~ ~ ~-- ~ ~ ~ ~ - ~). See KBW: kusuma, also Jb. and Kern, VG IX, WS 59, p. 147. e ka1,3 serat is a revision in accordance with B; A kaserat, in my opinion, does not fit the context. f laku is a correction following BC, lagu in A is incorrect. g maduretna here is the name of an 0 J metre, in which each line has 12 syllables. See GR madu; also Kern, VG IX, WS p. 75; KBW does not list this word. 12 a bramara here is an abbreviated form of bramarawilasita (Skr. Bhramara-wilasita). It is the name of an 0 J metre, in which each line has 11 syllables (- - - - ~ ~ ~ ~ ~ ~ -). Ehramara = 'a large black bee'; wilasita = 'enthusiastic', 'happy'. (See GR. Cf. KBW Bhra• mara). b This reading is my conjecture based on MS. Cod. 1795 (E) which reads: dimen apik sarasa tu1,3gal. This line however is one syllable Ionger than the guru-wila1,3an prescribes. The readings in A and BCD appears unconnected with the preceding line. 174 THE BOOK OF CABOLEK d lebdajiwa is also the name of an OJ metre, each line consisting of 11 syllables. The meaning of lebda-jiwa (Skr. labdha-jiwa) is: 'having obtained (his) soul'. (Cf. Jb., KBW and GR). letja-jiwa in D is a copyist's error. e atJIZYa'fj-"Jaya1J here is derived from the base kaya1J = 'to lean over backwards'. 1Jaytnj-1Jaya1J = 'to exert one' s strength'. (See GR: kaya1J) . So set,kek a1Jaytnj-1jaya1J may be rendered as 'with bowing and bend• ing'. 14 c on4e-on4e here has the meaning of 'example', 'instance', 'metaphor'. (See GR antf,e-antje). 15 a pati baran in C is meaningless, baran is perhaps the result of an erroneous copying of badan. b The line in C is one syllable too short according to the guru-wila1Jan. I t does not follow logically the preceding line. 16 b C has t'jafijit'jana, not mafijitJana as in ABD. Both words have the same root afiji1J = 'enter'. From this base the active verbs mafiji1Ji and 1jafiji1Ji are formed (the first has the nasal m, whereas the second has the nasal1J) and their meaning is the same- 'to go into', 'join'. From the forms mafijit'ji and 1Janji1ji, the imperative locative active forms mafijitJana and tJafijitjana are constructed. (Concerning this term 'imperative loc. active', see E. C. Horne, Beginning Javanese, pp. 343-6). 18 e nedya is a correction in accordance with D, which makes better sense in the light of the following line. AB at this point read tJelmu. f t'j8lmu is likewise a correction based on D, AB read dene ta. 19 b c mafica-pat here means the four villages which are situated to the east, west, north and south of a village. They are its closest neighbours. For the original meaning of the word maiica-pat, see Van Ossen• bruggen = 'De Oorsprong van het begrip Mantjapat', etc., MKAWAL 1918, pp. 39-40. mafica-lima are the four villages which again sur• round the mafica-pat area. Further the mafica-nem is the four villages encircling mafica-lima, and the mafica-pitu includes the four villages surrounding the mafica-nem (Cf. GR = mafica). g Mu1J tirunen t'j8lmunitJWQ1j and the following line (stanza 20 line a): sarta beleg mafiji1J murid, both have no logical connection with the lines preceding and following. ABOD all have the same reading for these two lines except a slight difference in C: 1JelmuitJwatJ, in ABD t'j8lmunitJWa1J. The section of the line which reads tirunen tJelmunit}• Wa.1J I have taken as a quotation of the words of Haji Cabolek, spoken by the king and mu1J is rendered as 'If only'. My translation of the whole line is 'If [he had only said]; "Imitate my mystical knowledge". It is possible, that this section is the result of an erroneous copying. 28 c Here C has a slightly different reading: Adipati Danurja lon. The third line of stanza 28 in MSS. ABD (in Asmarandana metre) ends with a syllable containing the vowel e, however in MS. C the same line ends with an o syllable, which is also in accordance with the rules of the guru-lagu for this metre, where the third line has an alternative ending e or o. NOTES TO THE TEXT AND TRANSLATION 175 29 g kadya maiijatjan katawan is rendered as 'like a wounded deer', and is used as a simile for an angry person. katawan is derived from the base tawan which has various meanings, depending on the context. Here tawan means 'wound', katawan = 'wounded' (Cf. GR:tawan). Another possibility is that the word tawan here is a variant form of tawang, as found in MS. C: katawatj. If katawan here is taken as a variant of katawa13 (See GR: tawa13), it should be rendered as 'seen, visible'; this, however, does not fit the context. 30 f a13ken here is a synonym of aken, meaning 'like'. (See Jb. a13ken = 'every, like'). For other meanings of atjken, see GR and H. H. Juyn• boll in BKI 6e Reeks, I, 87. Kern, in VG IX, p. 130, says that arjken represents an obsolete genetive forn1 of the word aku = 'I', and as such means 'nline'. 31 g batjun alin-alinira is the correct reading; none of the other readings, in B, batjun ali-alinira, in C, marjun nala-nalanira, and in D, barjun alen-alen rina, gives a clear meaning. It may be that ali-alinira, nala• nalanira and alen-alen rina represent incorrect reproductions of the word alin-alinira. barjun alin-alin means 'to begin to resist, to fight'. (See GR: alin-alin). alin-alin also means 'anxiety, apprehension'. (See PJN and KBW: alin). In this context batjun alin-alinira is rendered as 'he began to show his anger'. CANTO III 7 d kaum laiiji is here rendered as 'an obstinate cu[amä' which fits the context. laiiji, according to GR and PJN has various meanings, such as: 'unstable', 'frivolous', 'flighty' and also 'to remain hard' especially when referring to beans being soaked in water. My rendering is based on the last of these alternatives. h wiri13 galih here is a red cock with black legs, one which is regarded as a good fighter. 9 e kapuntfi is translated here as 'to respect'. Kern puts forward a theory on the relationship between the form kapun(li in Javanese and the form munrfita in Sanskrit. See Kern VG X, pp. 159-60, concerning the meaning of the word punrfi. 13 tur sanake pan is a revision in accordance with BD, A reads tur sanake lan; the reading in H does not fit the following line. 15 c tan kejamak here has the same meaning as ora kejamak or ora jamak = 'not usual', 'no ordinary'. The word jamak comes from the Ar. jamc meaning 'the general populace, 'average'. The expression ora jamak or ora kejamak, literally means 'not like the average person', and accordingly means 'extraordinary'. f Purwalulut literally means 'first or ancient love'. In this line Purwa• lulut apparently represents the name of a place in the kraton. I t is common in Java for place names to begin with purwa e.g., Purwaca• rita, Purwareja. 16 f The meaning of tutur-tutur here is not quite clear. If this word is rendered as 'to say something', 'to give advice' (See GR: tutur), this 176 THE BOOK O:F CABOLEK rendering does not fit the context. I am more inclined to regard the word tutur-tutur as meaning the same as turut (tut) 'to follow' and also 'stammering'. (Cf. Jb. tutur). Accordingly, atyzndika tutur-tutur is rendered as '(he) told the story stammering'. i sumyar-sumyar is a revision in accordance with BCD, A reads sumyur• sumyur; sumyar-sumyar, meaning 'fearful, bewildered', and it is here rendered as 'trembled'. (See GR: sumyar), is a better reading than sumyur-sumyur. Indeed both words have another common meaning, that is 'to spread equally in all directions', but this does not fit the context. 18 e tan darbe ati has an idiomatic meaning: 'apprehensive, frightened', 'scared'. Its literal meaning is: 'without heart'. 19 c la1JSaran is rendered as 'ordinary'. (See GR: la1JSar). It is likely that this word is a contracted form of glafJSaran. These two words have similar meanings. 20 h Revision based on CD, A' reading is one syllable too short. 22 c bendara is here rendered as 'lord', 'master', and is applied to Demang Urawan as representative of the king. bendara is a cognate of 'bendahara' in BI, and both words originate from Skr. bhandägära (See GR: bendara) = 'treasury'. In Jav. bendara has the same meaning as the word gusti = 'lord'. In some cases bendara has the same meaning as lurah = 'master'. (Cf. the meaning of the word juragan in Sundanese). This word is also used as a term of address or title for nobles of the kraton, and the word ndara (an abbreviated form of bendara) is used as an appellation for the priyayi, who are lower in rank than the kraton nobility. (See Gonda, Sanskrit in lndo• nesia, pp. 332-3). 23 c Wus gaibe ajali"wa" is a phrase which has two principal components: gaib (Ar. ghäib = 'secret, veiled, hidden') and ajal (Ar. ajal = 'fixed term, death'. See also GR: ajal). wus gaibe ajali1jwa1j literally may be rendered as 'My death is indeed mysterious'. 'mysterious death' here, in my view, is 'an untimely death'. ajal gaib here has the same meaning as 'ajal samar' in BI, meaning 'death from unnatural causes'. See KU. For this reason wus gaibe ajali1jWa1J is rendered 'I face an untimely death'. d mredi < wredi is from Skr. vriddhi, meaning 'growth, increase in wealth, success, extension of power'. (See Macdonell). mredi is here translated as to 'study', 'to increase in knowledge'. For other meanings of mredi, See GR: predi. h apeiiakit is a correction in accordance with D, A reads amena1Jkik, the meaning of which is obscure. 24 h Rika here is a second person pronoun meaning the same as ndika = 'you'. In 0 J rika has two meanings, a) second person pronoun, b) locative, coming from irika. In the Primbon edited by Drewes under the title: Een Javaansehe Primbon uit de zestiende Eeuw, 1954, p. 44, we find the word rika used in conjunction with the word sira, as follows: "0. Ibrahim: Ana rika sira amaregi ing kawulaningsun kang aluwe, etc. = 0. Ibrahim, Daartoe behoort dat gij de hongerigen NOTES TO THE TEXT AND TRANSLATION 177 onder mijne dienaren hebt gespijzigd ..." In this context, rika has a locative meaning, a meaning which is clarified by its occurrence with the word ana. It seems to me that Drewes' rendering of ana rika here is a very free rendering. 'Daar hebt gij etc.', makes better sense than 'Daartoe behoort dat .. .' 25 a kalokef!J is derived from ka + loka + irJ. loka (Skr. loka) means 'place', 'world', 'region', 'open space' etc. In the Sanskrit compounds lokaväda = 'public rumour' and lokäpaväda = 'public reproach', lokahastaken on the meaning 'general, public', which forms the basis for the meaning of the Javanese derivative kaloka meaning 'known' (in an unfavourable sense) = i.e. 'notorious', or 'known' (in a favour• able sense) = i.e. 'renowned'. (See Gonda's explanation of this word in Sanskrit in I ndonesia p. 341). In the phrase kalokerJ polah, kaloka means 'renowned'. d alihen is a revision following C, and is a better reading than pilihen in AB. 26 i rJudubilah is a Javanese expression which is derived from the Ar. na<:üdhu bi'llähi meaning 'May Allah give us protection'. This is an exclamation of astonishment at something bad or evil. rJudubilah is in this context rendered according to its Arabic sense as 'we take refuge with God from such.' 27 h sunatirJ Nabi here means, Sunnah Nabi, that is 'all the customs of the Prophet Mul).ammad', and this comprises: all his deeds (Sunna al• Wil), all his words (Sunna al-~aul), and everything that the Prophet allowed to be said or clone in his presence, which is called the ta~rir ( confirmation) or suküt ( silence) of the Prophet. In the J avanese Primbon of the sixteenth Century published by Drewes, we find sentences, which mention the importance of the Sunnah of the Prophet. On p. 20, (fol. 21b) the following sentences are found: "Kang aran ati mati ana wong telung prakara. Kang cjumuhun = (------) pangabaktine maring Panger an tan den-andelaken. Amatja Koran, tan den-lampahaken ingen-ingening Koran. Angutjap asih ing rasul, kang sunat den-tinggalaken". On page 90 and page 92 (fol. 7lb) the following is found: "Anapon olih-olih maring rasulullah limang prakara. Karihin: arep asih ing rasulullah ka 2: arep anut sunat rasulullah ..." 28 b Akbarus Salatin is the title of a book, a Javanization of the Ar. Akhbäru al-Saläf'in = 'the stories of the King's. I was not able to trace this book, it is not listed in C. Brockelmann's Geschichte der Arabischen Litteratur. Is it possible that the author is referring to the Tadjus Salatin (The Crown of the Kings) of which Yasadipura I made a Javanese adaptation? e mimirid is here rendered as 'to teach' or 'spread (mystical teching)'. The base is wirid, meaning 'instruction' and the word is similar in meaning to warid (see GR: wirid). There is no doubt that both wirid and warid come from the same Ar. root w.r.d.; wirid pl. auräd means 'section of the J>.ur' än recited privately'. (See Hava = w.r.d.). This apparently is the word on which the meaning of the word wird = 178 THE BOOK OF CABOLEK (litany) as a term in mysticism, is based. (See Rinkes, Abdoerraoef van Singkel, p. 74). There is in Arabic yet another word wärid meaning 'sudden inspiration', which GR translates as 'opgaaf, aan• wijzing' = ( statement, instruction) . This rendering is to my opinion not quite correct. (See GR: warid). As a mystical term, warid means 'the divine revelation of Alläh which is bestowed upon a mystic who conscientiously performs the dhikir, (See Rinkes, Abdoerraoef, p. 73) until his mind is illuminated by the secret of Alläh'. The words wird and wärid have apparently both entered the Javanese language, be• coming wirid and warid, with a meaning equivalent to wejarJan (instruction) in Javanese mystical terminology. R Ng. Ranggawarsita, known as the last Puja'Yjga of Surakarta, has written a book entitled 'Serat Wirid', meaning 'The Book of In• structions'. See Dr. Ph. van Akkeran, Een Gedrocht, p. 32 (1951). wirid then becomes the base form of the verb rnirid ( nasalized form), mimirid (reduplicated form) meaning 'to instruct in mysticism'. Dr. D. A. Rinkes in 'De Heiligen van Java II', p. 36 and 38, translates the word wiwiridan as 'overlevering' = 'tradition'. 29 i atini"Yj is a revision in accordance with B, A reading anirJ, which makes the line one syllable too short according to the guru-wila13an. 32 C mereb is a variant of merep, the final SOund p > b because of SOund• assimilation. The base is perep or prep. merep = 'to stride', 'to attack in a cock-fight'. OJ perep also means 'to beat', 'to attack'. (See Jb: perep). 33 c boten mamak here is translated as 'not careless'. mamak literally means 'blindly', 'without consideration'. boten mamak = 'not blindly', 'not without consideration'. i This entire line is my own conjecture, based on the reading of MS. Cod. 1795 (E). In ABCD it is corrupt. muradirJ kitab is rendered 'the sense of religious books: murad is derived from the Ar. muräd = 'the wished', 'the wiiied', 'intention'. The word murid meaning 'student' (Ar. murid = 'a devotee'), comes from the same root as murad. 34 a muradi13 kitab is my own conjecture, based on the reading of MS. Cod. 1795 ( E) . This line in ABCD is also corrupt. b tis "YJU piyatin (?) occurs in ABCD; I cannot suggest a rendering for it. 37 e paparJgil is here rendered 'resistance', 'opposition'. Its base is pa13gil. The meaning of pa13gil or papa"Yjgil as given by GR, PBD, and PJN does not fit this context. kan{Cta is a synonym for kantia. As for the word kantet or kan!i at the end of this Canto, it has the role of a 'sasmita' or 'perlambarJ' - 'pointer towards the name of the metre of the following Canto'. The name of metre of the Canto of which the word 'kan!i' is the 'sasmita' (indicator) is Kinanti. A 'sasmita' such as this, is often found at the beginning of a Canto, for example the word sarkara at the beginning of the first Cantoofthis Serat Cabolek. Sarkara means gula - ( sugar), and thus sarkara is intended as an indicator of the metre of this Canto, that is l)antjatJgula. NOTES TO THE TEXT AND TRANSLATION 179 CANTO IV 1 d kretarta is translated as 'powerful' (See GR kretarta). This word comes from the Skr. kritiirtha = 'one who has attained an end or object or has accomplished a purpose, or desire; successful, satisfied, contented'. (See MW: krita). The meaning 'successful, having reached one's goal' is still clearly contained in the word kretarta, as may be seen in the fifth line in the opening stanza of the first Canto of the book W egatama, attributed to the late Ma.rJkunegara IV. (See Sujadi Pratomo, 'Mendekati isi Wedatama dengan bahasa Indonesia'. BB, Vol. VIII, No. 2, 1959. The opening stanza containing this word, runs as follows: Mi'Yjkar-mi'Yjkur i'Yj a'Yjkara akarana karenan mardi siwi sinaWU'Yj resmini'Yj kidUfj sinuba sinukarta mrih kretarta pakartine fjelmu luhufj ka'Yj tumrap ne'Yj tanah Jawa agama agemi13 aji. 2 d miwiti malah mekasi is freely translated as 'from the beginning to the end'. Literally this sentence must be translated as '(he not only) tells the beginning of ( the story) but also the end of it'. e anuwun comes from the base suwun. This word has two nasalized forms which have different nuances of meaning: 'fiuwun' meaning 'to request' and nuwun meaning 'humbly receive something from a superior', 'to give thanks for something received from a superior'. Here 'lafjkU'Yj anuwun' is rendered: 'I am relieved'. Other instances of Javanese roots which have two nasalized forms, exhibiting slight differences of meaning are to be found in Berg's essay, 'Bijdrage tot de kennis der Javaansehe werkwoordsvormen', BKI 95 p. 74. 7 c margagah in Javanese has parallel forms mragagah, mergagah and mregagah. The mar-prefix has variant forms: mra-, mre- and mer-, all having a predicative function. Besides these, there are still the following forms: (m) bregagah, (m) bergagah, mbegagah and me• gagah. In modern Javanese, the prefix mar- (and its variants: mer-, mre-, and mra-) is no Ionger productive. e andik is a revision following B, A reads andi. 9 f mesum has the same meaning as acum, kucem = 'dull, not radiant'. Here amesumaken is rendered as 'to stain, to defile'. This word in BI means also 'despicable, indecent'. 12 e nujulifj kuna is rendered as 'an old tradition'. nujul comes from the Ar. nuzül (root: n.z.l.) meaning 'descending', 'arrival', 'debarkation' etc., depending on the context. nuzulan combined with the preposition ca[a in Ar. means: 'according to', 'in accordance with'. (See HW: nazala). nujuli13 kuna literally means 'in accordance with the old tradition'. 15 a kuruwun here is a parallel form of karuhun, the base of which is 180 THE BOOK OF CABOLEK ruhun. ruhun has variant fonns rihin, fjihin, f!itJin, (also riyin, r + um + iyin) all meaning, 'initially, formerly'. karuwun means 'before', 'at that time'. It may be added that in Sundanese, karuhun means 'ancestors'. (See KBS: ruhun). b wayatJ wotJe sun-timbali is a revision following B, A reads wayatJ wotJ itJSun-timbali. f gambuh here is name of a Madurese female dancer who in her dance is equipped with a shield, a bow and an arrow, and is dressed in a sarotJ with a long shawl called sonfjer. For another meaning of gambuh see GR. 19 e wo13 agutJ Menak here refers to the leading character of the Javanese Menak, Amir Hamzah, who is a well-known hero in the Islamic tradition. f murde13 pratJ is a revision in accordance with BCD, A reads murdetJ pra. 20 d This line is a revision in accordance with BCD, A is one syllable too short. f tamsil comes from the Ar. tamthil (verbal noun of the derivative Verb Form II: maththala) meaning = 'exemplification', 'comparison', 'likening' etc. (See HW: mathala) . In J avanese tamsil then means 'a good example'. The word misal = 'example' (Ar. mithäl) in BI has the same root as the word tamsil. 21 b pun bapa is an emendation based on BCD, A reads pun BapatJ, which in this story is a nickname for Demal} Urawan. e Muhkamad lawan is a correction in accordance with C. In ABD, we find the name Amad or Ahmad, to refer to the weil known story of Aftmad-Muftammad. (See Poerbatjaraka et al, I nd. Handschriften, pp. 128-9; see also Juynboll Suppl. I, pp. 220-1, and Vreede Cat. pp. 205-7). Mursada is also the name of a story. With regard to the contents of this story see Vreede Cata pp. 194-6, and also Poerbatjaraka et al., ibid., p. 102. f Asmarasupi is a romantic story, especially well-known in the coastal areas of Java. A summary of this story has been given by Vreede in his Cat., pp. 189-93. Elements of the Menak and Paiiji tales occur in this story, but arenot blended satisfactorily. (See Poerbatjaraka et al., Indonesische Handschriften, pp. 81-2). 26 b 13uyunana is the optative form of 13uyuni, and is derived from the base uyun. (See GR: uyun). It is likely that this word is a corruption of tJayunana. c tututJgulitJ is a correction following B, which in my opinion gives a better reading than A's tututJgilitJ. e wirasat is a word equivalent in meaning to, and derived from the Ar. firäsat = 'physiognomy, diagnostics'. f iiatJkepi here is most likely derived from: catJkep. This word occurs neither in GR's dictionary nor in PJN. catJkep is here regarded as a variant form of cakep, meaning 'to have control of, to comprehend'. iiatJkepi is rendered as 'capable'. NOTES TO THE TEXT AND TRANSLATION 181 27 c kumendul is here translated as 'conceited'. The base is pendul which means 'heavy, swollen'. (See GR: pendul). kumendul means 'to regard oneself as great', thus 'conceited'. It is possible that kumendul results from a miscopying of kumendel, which rhymes with the following word 'kendel'. kumendel, in addition to 'to pretend tobe brave', may also mean 'to be conceited'. 28 a The words dumuk and a1Jun-a1Jun have the same meaning: 'fierce, savage'. Here dumuk aryun-m;un is rendered as 'fierce and courageous'. b tikna comes from the word tiksna ( Skr.: ttk~1Ja) and has the same meaning as luJ)it: 'sharp'. tikna luryit is rendered as 'extremely sharp'. c ma1Jkara byuha is the name of a battle array. ma1Jkara comes from the Skr. makara meaning 'a kind of marine monster' also 'prawn' and byuha comes from the Skr. wyt1ha meaning 'military array'. ma1Jkara byuha is in Javanese also known as 'gelar supit ura1J' = 'a kind of military array shaped like a makara'. d kagapati is also the name of a military array. kagapati comes from the Skr. khagapati meaning 'lord of the birds = Gurac;la'. So gelar kaga• pati is 'the Garuda-shaped battle array'. 32 a Sinu1Jan pepak ka13 rukun means here 'he has been granted the fulfill• ment of the [five] pillars'. The five Islamic pillars are Shahäda, ,Salät, Zakät, ,Saum, and lfajj. 39 c pa1Jewan-ewan is derived from the word ewa = 'hate'. pa1Jewan• ewan means 'an object of hatred'. For other meanings of the word pa1Jewan-ewan, see Prijono's Sri Taiijung. Aanteekeningen I, 2. My colleague Soewita suggests that pa1Jewan-ewan is derived from the base kewan = animal, and that pa1Jewan-ewan accordingly means 'treated as an animal'. But in this case the double form should be 'paryewan-1Jewan'. f amiji is derived from the base piji. miji or amiji means 'to order to carry out some work in a special way', usually it is the command of a king. Iya sun-punrf,ut amiji is here translated as 'that I ask [you] to apply'. piji < iji = (one), amiji = 'to separate from others', 'to give preference to', 'to apply'. 42 d This line is a correction based on BCD. A reads dadiya to1Jton asami, where to'Yjton asami is meaningless. It should read: to'Yjtonan sami. 43 c This line in C is one syllable too short. e oleha is a revision in accordance with BD, A reads oliha. olih is an OJ form, which is derived from ulih. (See GR: olih). f den-pacaka is a correction based on B, A reads den-paiicaka. The word paficak in A, in my view is not in keeping with the meaning of the rest of the sentence. (See GR: paiicak). 45 a eju1J is a land measurement in Java, which is equal to four bahu (karya). (See GR: ju1J). One bahu = 500 ru (See GR: bahu) = 7096.5 square metres. d la1Jip is here translated as 'neglected'. This word comes from the Ar. gacif meaning 'weak', but has undergone changes of form and mean• ing in Javanese. The sound g has changed to l, c (the Ar. cain) to 1J, f to p. In Javanese the meaning 'weak' has been extended to 'lack 182 THE BOOK OF CABOLEK of strength', 'deficiency', 'poverty', 'neglected'. (See GR: lahip). 48 b galatf,ag or gelatf,ag here means 'a place outside the gate of the north city-square of the Javanese palace where means of transport (such as pack horses, carts) needed by the king are delivered'. (See GR: glatf,ag). 51 a jaid asirutJ is my conjecture based on AB which read jait asirutJ. (In GR the word jaid is entered under the base jait). jaid is 'an eyebrow which slants upward at the end nearest to the temple'. jaid asirutJ is entered as 'his brows were knitted' as a sign of anger. CANTO V 1 d sirep is an emendation according to BCD and is translated here as 'to be revoked'. sirep or srep has the same meaning as kemjo, sapih, atf,em. (See GR: sirep). J siyasat in siyasatit3 narendra is translated as 'punishment', 'sentence', which goes weil in the context. siyasat in Ar. siyäsa, originally means 'authority', 'politics', 'administration', also = 'independent regulations'. As an Arabic legal term, siyäsa shar ciyya literally means: 'Government in accordance with the revealed Law'. It is "the sovereign's prerogative power of supplementing the doctrine of jurists by administrative measures and regulations". (See N. J. Coulson, A History of Islamic Law, 1964 p. 240). In BI the meaning of the word has changed from 'politics' to 'trick', 'strategy', 'tactics'. (See KU: siasat). In modern Javanese we find wesiyasat and wisiyasat as variant forms of siyasat. (See GR: wesiyasat). 3 j wong kakamJatJan is translated as 'sinful person', although according to GR wotJ kangatJan means 'an unlucky person'. (See GR: kangatJ). 4 b The meaning of abantitJ kuta hereisnot clear. I am inclined to regard kuta as a contraction of makuta = 'crown', to meet metrical require• ments. Thus abanti13 kuta means 'to overthrow the crown ( of the king) ', in other words 'to overthrow the king'. Another possibility is to translate abanti13 kuta as 'to throw down the king's fortress', meaning 'to rebel', but this does not fit the context so weil. c atJimanake is a correction based on C, A reads atJimake, which is a misspelling. nora atJimanake is translated as 'lost his faith', 'abandoned his loyalty', instead of 'having no faith in'. (Ar. imän = 'faith, belief'). g sun-pututJ is a correction in accordance with C. AD read sun-puhutJ, the meaning of which fits neither the preceding nor the following line. pututJ has the same meaning as putus = 'decide'. j kalitJga murda, literally means 'placed on one's head'. As an expression it means: 'to be honoured', 'tobe revered highly', 'respected'. latJkutJ kalifjga murda is here rendered: 'with great respect'. 8 h kasa here is a white cloth with a very open weave. This word kasa originated from the Persian khäsah, which is the same as the Portu• guese Cassa. (See KBW: kasa). j kaletJkam is the same as the word kletJkam. According to GR, it comes NOTES TO THE TEXT AND TRANSLATION 183 from the French 'clinquant' meaning 'a belt embroidered with gold or silver thread'. 9 d salmur is the name of a dress-material, but I have been unable to trace the origin of the word. e jubah sultani is here rendered as 'Cassock'. jubah < Ar. jubba, 'a long outer garment, open in front, with wide sleeves'. f tJelabatJ kapipitan is a description of a way of wearing a kris, meaning 'in the manner called a wedged-in centipede'. (See GR: keris). j marjan or merjan in Javanese, comes from the Arab-Persian word marjan, meaning 'a stone bead which is red in colour'. 14 i pat'Jrasane f3ulama becik bupati is a comparative sentence. In prose this sentence can be expressed in two different sentence-patterns: a) pat'Jrasane becik bupati karo tJulama. If the order of this sentence is reversed it becomes: paf3rasane karo tJulama becik bupati. This has the same structure as pa't'Jrasane f'Julama becik bupati, where karo is dropped because of metrical requirements. b) The above sentence may also be expressed without change of meaning, pa't'Jrasane tinimbaf'J tJulama luwih becik bupati. (Concern• ing the construction of comparative sentences, see Elinor Horne, Beginning ]avanese, pp. 290-1). 15 e lan bupati abecik santri likewise is a comparative sentence, where the lan has the same function as the karo. This sentence is rendered 'a santri is superior to a bupati'. f santri meri is a Jav. expression to designate a santri who observes his religious duties, but who does not refrain from forbidden wordly pleasures. This expression is rendered 'a hypocritical santri'. (See GR: meri). santri meri could also mean: 'a santri who is able only to follow blindly, without consideration', 'an imitator' like a meri = 'duckling'. 16 h These three lines are corrections taken from B, because this section i j is missing from A. 17 a ana itJkatJ is a correction based on B; A has been damaged and only the word kang is legible. 18 b taiijatJ according to KBW is the name of a tree which grows in salty soil and is only used for firewood. ( Rhiso phora). RinitJ taii jaf'J is translated as 'thorns of taiija'f'J-tree'. 22 f The two words lapal makna originate from the Ar. laf? and macnä. The first means 'pronunciation, word', also 'expression', 'utterance', and the second words means 'meaning, hidden sense ( of a word or expression from the ~ur'iin)'. Here lapal makna is translated as 'pronunciation and meaning' of the ~ur'iin. Wagedif'J lapal makna means 'to know the pronunciation of words or a text correctly, and to comprehend their meaning'. 26 a The word wulu here is translated as 'spiced'. Thus sapitan pitik wulu kemiri is rendered as 'a roast chicken seasoned with kemiri'. (candle• nut). wulu literally means 'feather', but it would be odd here to translate pitik wulu kemiri as 'chicken with feathers of kemiri'. The word wulu occurs in all MSS. ABCD, wulu here is rendered as, 'covered with', 'seasoned with'. 184 THE BOOK OF CABOLEK e latri is a correction in accordance with BD, A katri meaning 'third', does not fit the preceding and following lines. Perhaps katri is a copyist's error for latri. 29 i This line in Dis a mixture of Malay and Javanese words. 32 c This line is a correction based on BC. A is one syllable too long. g amamantu is a correction based on B. A reads amawantu, the meaning of which is not in keeping with that of the rest of the line. CANTO VI 5 c sat}ki?J here has an instrumental meaning, and is translated as 'by'. For other meanings of satJki?J or sakifj, saka, satJka, see GR saka. h dipun-warih is translated as 'to be drowned' which has the same effect as 'to be burnt'. This is made clear in line i which says 'sami denten trapitJ api lawan toya' = 'the same was the effect of fire and water', i.e. Death. ketoyan (kr.) or kabanon (ng.) could have the same meaning as kabesmi = 'burnt down'. (See GR: bafiu). 7 a TufijutJbatJ is a revision following BC, A reads JujutJba?J (?). TufijutJ• ba?J here is a place name mentioned in the book of Cen#ni. Dr. D. A. Rinkes translates the words laut tuiijutJbatJ as 'roode lotus-zee' = 'sea of red Iotus', and this expression is intended as a metaphor for 'fire'. (See Rinkes 'De Heiligen van Java II', TBG, LIII pp. 50-1). 8 f The Serat Cenf.ini once is also called carita caratJ saif,apur. (See GR caratJ). caratJ saif,apur literally means: 'a small tree-branch which belongs to one trunk with other branches'. As a term in the wayatJ• story, carita cara13 saif,apur means 'a separate story which has come into existence through a digression from the main-story'. 9 i carita jabelan is a lakon-story of a puppet play concerning the claim to the kingdom of Astina. 10 a fielaka muficar, is here translated as 'gleaning like silver'. muficar also means 'to spout'; (See GR; uficar). fielaka = 'like silver' occurs only in C, in ABD nelaga is found. c amariminta comes from the base pariminta which, with its variant form pariminta, means 'magnificent, excellent'. aparimita (Skr.) means 'peerless'. (See GR: parimita). amariminta is here accordingly translated as 'magnificent'. i alul kojah is a compound originating from the Ar. ahlu'l-IJ.ujja = 'a person skilled in speaking', also 'someone very good at a discussion'. The word IJ.ujja (Ar.) meaning 'evidence, argument' has been modified in Javanese to kojah, meaning 'story', 'teaching'. As a verb, it means 'to tell a story'. 13 b atJgayuh wiyati is a revision based on CD, A reads atJayuh wiyadi, B a'}ayuh wiyati. h Iman Tokid are two words used as names for the two young dogs of Pal}eran PaJ3gu.tJ. The word Iman (Ar. lmän) means 'religious belief, faith'. For a more detailed explanation of the meaning of imän in Islam see Hoesein Djajadiningrat: 'Apa artinja Islam?', p. 9 NOTES TO THE TEXT AND TRANSLATION 185 et. seq. Tokid (Ar. tauJ:tid) means 'belief in the Unity of Allah'. For an explanation of the reason why two pups were given such names, see Drewes' article in Djawa, 7, 2, 1927, p. 100. 17 a MalafJ SumirafJ, is the name of a suluk book which accordance to J avanese tradition was composed by Pa13eran Pa~Jgu'l} at the stake. The title comes from the first line of the opening stanza of that text which reads in its entirety 'Mala1J sumirafJ amura13 nitt. See Drewes, Djawa, 7, 2, 1927, pp. 107-9. Drewes translated mala13 sumiratJ as 'Dwars en scheef tegen het goede in' = 'athwart and across, opposing what is right'. mala1J could be derived either from hala13 or palafJ, with almost identical meaning. MalafJ, apart from meaning 'to lie across something', also means 'to hinder', 'to stand in the way', 'oppose', 'resist'. See GR: hala1J. I am inclined to translate mala13 as 'resisting', 'opposing', 'confronting' ( as a verbal form) . sumira13 pos• sibly comes from the word sira1J + infix um. sira13 is a variant form of sil0Jt3 = 'to cross', synonymaus to 'palang'. MalafJ sumira1J has the same construction as mala13 sumilafJ, and mala13 melinta13 in BI mean• ing 'thwarting and obstructing'. d Mala13 sumira13 amura13 niti is here rendered: 'Deviating from the rules of ethics and obstructing [ them] '. e anera1J baya wes!i, is rendered as 'to defy disaster and calamity'. In Snouck Hurgronje's MS. this sentence reads 'anra13 baya tan wruh i13 wisti, where wisfi is rendered by Drewes as 'risico' = (English: risk). See Djawa, 7, 2, 1927, p. 104. 21 g mantlastop is a correction based on B, A reads mantastop. This word is the name of some kind of material used for making coats, but its origin is rather obscure. It is likely, that mantlastop is derived from the Dutch word: mantelstof meaning 'cloak material', and the colour is black. budidar is also some kind of clothing fabric, but the origin and meaning of this word is obscure to me. 22 a sakebarfia is a correction in accordance with B, A has sakepare. Its base is kebar meaning 'double, pair'. (See GR: kebar). b c d meiian-kobar, gari1Jsi1J, ceplok-padma and manr!ala-giri, are all names of designs of Javanese batik-cloth. i kesti13 is the variant form of kestin which comes from the Dutch word satijn = 'satin' (BI) = 'satin'. grim = 'material or cloth of black colour'. mliyo is the name of a type of white linen cloth which comes from Kalimantao (GR: maliyo). safJkelat or sefJkelat is a fabric made from wool. This word comes from the Persian saqirlät = 'woollen cloth'. 23 b salobog is the name of a sort of batik cloth, for example: salobog jantra, salobog cuken, salobog asmarandana. (See GR: selobog). 25 b beksa ra1Jin, known also as beksa rf,arf,ap is the name of a war-dance, which is performed by four male dancers, each holding a shield (ra1Jin). See Th. Pigeaud, 1963, Vol. V, p. 171. 186 THE BOOK OF CABOLEK CANTO VII 4 e panepen is derived from the base sepi = 'quiet'. nepi or nepi literally means 'to go to a quiet place', but it also means 'to seclude oneself' or 'to meditate'. 6 c dederahe here is translated as 'the [mystical] doctrine taught'. Its baseform derah (Ar. dä'ira) originally means 'circle', 'ring', 'district', and also 'an illustration of something'. Cf. with manrjala meaning 'sacred community' in Shivaism. (See Pigeaud, 1962, IV, p. 405). In mysticism the word dairah or derah means 'mystical diagram', (See C. A. 0. van Nieuwenhuijze, (1945), p. 195), or 'a schematic diagram used by mystics to explain the dhät and wujfid of Alläh (Essence and Being of Alläh) as absolute; the dhät (Essence) and wujüd (Being) of Allah as revealed through His Attributes and Alläh's dhät (Essence) and wujüd (Being) as revealed through His N ames and Acts'. This plan is in the form of a circle ( dairah or daerah). (See A. H. Johns, Malay Sufism, 1957, p. 84). In this context dederahe is rendered 'the [mystical] doctrine taught'. 16 c Ka1J lini1Jan is my own conjecture. AB read kalini1Jan, where ka seems to be a slip for ka1J. 17 c dika-sawabi is rendered 'as a blessing you begin to [ recite] '. The base sawab comes from the Ar. thawäb = 'reward for good work'. nawabi means 'to give a reward' or 'blessing', 'to give a beneficial influence'. CANTO VIII 1 a The line in C reads mre'Jgara and in D sre1Jkara, the correct reading should be sarkara. e sila tumpa1J is a revision following BCD. A has sila timpa1J. 2 a dipun-pardikani is derived from the base pardika. pardika here comes from the Skr. värttika = 'explanation' or 'interpretation'. (See also GR: pardika). According to MW, värttika is 'especially applied to Kätyäyana's critical annotations on the aphorism of Päl)ini's grammar, the object of which is to consider whether Päl)ini's rules are correct or not, and to improve on them where this may be found to be necessary'. In Javanese värttika has changed to pardika, meaning 'to explain'. pardika in this meaning has a different derivation from that of pardika > mardika, meaning 'free'. (See GR: pardika). b cinarita paser in C and cinarita pasir in D are meaningless. In my view both have resulted from a misspelling of cinara tapsir. c pi1Jil-pa1Jile is a correction based on B, A reads pi1Jil-pi1Jile. The word pa1Jile appears in C as parjele and in D as parjale. pirjil-pa1Jile are grammatical terms derived from Ar. grammar. pirjil = Ar. al-ficiz which in Ar. syntax is the predicate of a jumlatu'l-fieliyya (verbal sentence). As for the subject of the verbal clause, it is called al-fäci[, which in Javanese becomes pa1Jil. (See W. Wright, II (1951), pp. NOTES TO THE TEXT AND TRANSLATION 187 250-1). In this text pi1Jil-pa't}ile meaning 'subject (and) predicate', is not translated. d mutada kabaripun is also derived from Ar. grammar. mutada = Ar. al-mubtadä' is the subject of a jumlatu'l-'ismiyya (nominal sentence), while kabar = Ar. al-khabar is the predicate of this nominal sentence. (See W. Wright II, 1951, pp. 250-1). f jublah comes from the Ar. jumla meaning 'sentence', mutarilah comes from the Ar. muctarifja meaning 'opponent, opposer, contradictor'. (See HW, p. 605). jublah mutarilah (Ar. jumla muctaricfa) as Ar. grammatical term means 'parenthetical clause'. (For other gram• matical terms concerned with Arabic syntax, see HW, p. 137). g rurujukanipun is here translated as 'harmony [between form and meaning]'. The base is rujuk = 'tobe in agreement in ideas', which comes from the Ar. rujüc = 'return, resort' also 'reconciliation'. Concerning other meanings of rujuk, see GR: rujuk. 5 g gencfi13ipun is rendered as 'trick'. 7 f This line in C reads lebut-lebuti. It should read lembut-lembuti13. 8 j mukirna here is a contracted form of mukirana, an imperative form of mukiri. aja in aja ana mukirna makes this imperative sentence a prohibition. The word mukir or mu13kir itself comes from the Ar. munkir = 'One who denies'. In Javanese mu13kir means simply 'to deny'. 19 c apa katon i13 geweke is here rendered as 'whatever appears to you'. 21 a tinula comes from the base tul with infix in and followed by the -a suffix. tul means 'clear', tinul = 'to be evident, tangible', and the suffix -a indicates the subjunctive meaning. Cf. Prijohoetomo ( 1934), Notes p. 230. durgamani13 tyas is translated as 'dangers to the heart'. durgama in Skr. means 'difficult tobe traversed', 'inaccessible', (See MW, p. 485), while in Javanese this word means 'danger'. 23 g siji-sijinipun is my own conjecture, AB read wiji-wijinipun, the meaning of which does not accord with the preceding and the following lines. (27) c sida here has still maintained the meaning of the original Skr. siddha = 'perfect'. Cf. A. H. Johns, Notes in The Gift, (1965), p. 107, and Schrieke (1916), p. 68. d tuduhan here means 'command' also 'guidance' (See KBW: tuduh). In BI tuduhan means 'accusation, charge', the result of the action of 'menuduh' = 'accusing'. (28) f saiiata is a revision based on FGHI. E reads aiiata. saiiata here means the same as sajati = 'true' or 'real', 'manifest'. abra markata is a compound consisting of two words with the same meaning. abra or bra means 'to blaze', markata or marakata means 'to blaze', 'to glow' but also 'emerald'. (See GR: marakata). For other meanings of abra or bra, see GR bra. bra is also used in the compound abra puspa, the name of a house owned by Kri~tfa and mentioned in the Brata Yuda. (See KBW: abra puspa). (31) a tawon gumana is a bee while still in larvae form. gumana comes from 188 THE BOOK OF CABOLEK gana = 'larva of a bee', with the -um- infix meaning 'to be in the state of'. b denta comes from the Skr. danta, meaning 'tooth', 'elephant's tusk', 'ivory'. In line ( e) of the same stanza is also found the expression puputran gafJ,irj = 'ivory doll' as a synonym for puputran denta. In stanza 33 of the same Canto this 'ivory doll' is also called puputran mutyara = 'pearl doll'. (33) e permana or pramana comes from the Skr. pramätJa = 'measure', 'evidence', 'proof'. pramana in the terminology of Indian philosophy indicates 'a means of acquiring certain knowledge'. (See Gonda, 1952, p. 159). From this the Modern Javanese meaning of pramana = 'visual power' is derived. In Javanese mysticism, pramana has the meaning of 'heart-beat' as a sign of life. In the Dewa Ruci story, the pramana is seen as 'the bearer of divine life which reveals itself so as tobring man to life'. It is distinguished from suksma (the im• material Being) and raga ( the Body). Concerning the relationship between pramana, raga and suksma, see Zoetmulder, 1935: pp. 216-9. Anne Wind renders pramana as 'de levendmaker' = 'the bringer of life' and suksma as 'de levensbron' = 'the source of life'. (See Anne Wind, Leuen en dood, p. 389). ( 34) g nar;dafj or ananqarj comes from the base sanrf,a13 = 'clothing', also i 'to wear'. nanfjarj is here rendered 'to sustain'. ( 35) a sinangafJaken literally means 'to be put on for', and is here rendered 'to be given to', 'to be engrafted on'. This word sanfjarj has two nasalized forms, nanrJa?J and iianfjarj. nanfjarj, means also 'to suffer'. See GR: sanrJafJ. i Everywhere in this Canto, suksma (without attribute) indicates the Godhead, but suksmane sarira (with attribute) indicates the pramana. Cf. Zoetmulder, 1935, p. 219. (36) e ka'l'j pramana anersanrf,ani is my own conjecture, E reads: 'ka13 perma anersanfjani, where perma should read permana. anersanqani is derived from tersantf,a = 'sign', 'proof', which is a variant form of pratanrfa. The variation of t - s as occurring in tanrf,a-sanfja is a common linguistic phenomena in J avanese, as seen in the following words: tusuk-susuk = ( to penetrate), sau ( from sinau = to study) -tau = (to know). anersanfjani isavariant form of amertanfjani, meaning 'giving evidence' or 'tobe a manifestation of'. Cf. Prijohoe• tomo: (1934), p. 231, note. (37) b kahanan semata-mata is rendered as '(your) ordinary state'. Cf. Wediodiningrat, Djawa, XX, 2, p. 126. i ambebana is a correction based on F. EGHI read ambeiicana. ambeiicana meaning 'to create danger', 'to endanger', 'to mislead', is not suitable in this context, and ambebana from F, meaning 'ask earnestly', is more in keeping with the meaning of the following phrase. (38) h amu?j here rendered 'but rather', is a correction based on HI, the meaning of which is more suitable to the context than lamun meaning 'provided that', from E. NOTES TO THE TEXT AND TRANSLATION 189 (39) 1 den-ryz'Yjgo paTah is rendered as 'with caution', 'carefully weighed'. See GR: paTah. (41) a datan waneh literally means: 'not other', 'not different', here rendered as 'and know'. e pamyaTsane = 'the hearing', in this line is more fitting than pamiT• sane = 'the sight'. ( 42) h meiiak here is the equivalent of the Indonesian word 'min jak' mean• ing 'oil' but also 'cream'. F reads le'Yja instead of meiiak. ( 44) b datan antara is rendered as 'totally'. Zoetmulder explains, that 'antaTa' is the equivalent of the Ar. barzach meaning 'the intermediate world which especially separates heaven from hell'. See Zoetmulder, 1935, also van Nieuwenhuijze, 1945, pp. 67 and 145. ( 45) a kalepasan meaning 'release' from materiallife, is a synonym for mok~a (Skr.) or muksa (Jav.). kalepasan here means 'a state in which a person is released from physical existence and reaches kamuksan 'state of Release'. ( 46) a This line is revised following F. In E it is one syllable too short. h pa'Yjuswanira is derived from kuswa or kaswa = 'clothing', pa'Yjus• wanira literally rneans 'the way you are wearing (it)', and here it is rendered 'use it'. i This line is a correction based on HI; in E it is three syllables too short. pTagiiana comes from the Skr. pTajiiäna meaning 'cognisance', 'knowledge'. ( 48) c i'Yjaken or ir;a'Yjken is here translated as: 'to be regarded as'. Cf. Zoet• mulder, 1935, p. 385. ja (>aja) ToTo a'Yjgepira literally means 'Your belief should not be two'. Prijohoetomo's rendering of this phrase as: 'niet twijfelen' = 'don't be in doubt', is in my opinion not accurate. (See Prijohoetomo, 1934, p. 199). (50) c This line has been emended in accordance with G. In EFH and I this line is obscure. (51) a Concerning the deeper rneaning of mati sajronif3 urip = 'Death with- b in Life' and urip in sajronitJ pejah = 'Life within Death', see Zoet• rnulder: 1935, pp. 196-8. Zoetmulder says that the sentence 'mati sajronitJ urip' demonstrates the negative aspect of this ecstasy and 'uTip sajronitJ pati (pejah)' its positive aspect. h pa gene tJrasa matiya, is rendered as = 'this is how death is ex• perienced [in life ]'. wahyu has the sarne meaning as nugraha ( occurring in the sarne line). wahyu is from the Ar. wal;tyun meaning 'revelation, thing revealed by God'. Prijohoetomo in his book ( (1934), p. 231) derives wahyu from the Skr. väyu rneaning 'wind', and according to Goris (Djawa, VII, p. 112 et seq.) this latter word means also 'soul'. This however would be a very untypical Javanization of a Sanskrit word, and in view of the very general currency of wahyu as a word of Arabic origin, Prijohoetomo's etymology is unacceptable. (52) a Tiris or liris here rneans 'mist'. (See GR: liris). kawi'YjkitJ the kr. form of kabuTi, is rendered here as 'to be behind you'. 190 THE BOOK OF CABOLEK (53) h This line is my own conjecture. In EFGHI it is obscure. (54) b pancaretna literally means 'fivefold jewels'. Herewith is meant 'the five jewels of the knowledge about the Ultimate Reality'. i kesturi comes from the Skr. kasturi meaning 'civet-cat'. In Javanese kasturi or kesturi means 'musk oil', which is produced by civet-cats and has a fragrant perfume. kesturi also occurs as a compound in jebat kesturi. jebat comes from the Persian word zabad, which has the same meaning as kesturi = 'civet-cat'. le13a je bat kesturi means 'the fragrant oil of the civet-cat', but also 'oil or perfume with a fragrance resembling that of the oil from civet-cat'. kasturi is also the name of a plant, the leaves of which can be used for healing wounds. Prijohoetomo explains that kasturi jati is the name of a Pandanus flower. (See Prijohoetomo 1934, p. 200). This explanation is correct as far as line c of Stanza 56 is concemed which reads: winarnendah kinteki sumekar, kesturi jati namane. But in line i of Stanza 54, kesturi jati clearly means 'pure musk'. This line is a correction based on FGHI, in E this line is one syllable too long. (55) b ujar bae wruh patakanira. It is rather difficult to find the exact rendering of this phrase. In Prijohoetomo's text (p. 178) this line reads ujar bae pan weruh ri13 patapanira, but this sentence afforded me no help in discovering the exact translation of the above line. My tentative rendering is as follows: 'at his words now that he had mastered death'. 'at his words' then is the object of 'rejoiced' of the preceding line. c nir i13 wardaya malane. This line has a peculiar structure, because of the metrical requirements. According to the usual order, it should read: nir itj malanitj wardaya = 'the turbulence of his heart had gone'. d mutjguh here is rendered 'remained'. e kadyatJga here means = 'as if, like'. (See GR atJga, compare this with kadya13ga in 0 J). h i sinukma mas i13emasan is an abbreviated sentence because of metrical requirements. The full sentence should read: sukma sinukma, mas i13emasan. (Cf. Prijohoetomo 1934, p. 178). This line has the same structure as the following line: sotya sinutya, manik minanik. These sentences provide a description of the beautiful silk clothes, which were wom by Werkodara. sukma sinukma means 'fine, the finest'; ( compare this with luwih = 'outstanding' - linuwih = 'most out• standing') ; mas irjemasan = ' [ embroidered] with thread of the finest gold'; arja sotya sinutya manik minanik = 'studded beautifully with jewels and all kinds of precious stones'. (56) a krena = karna = 'ear', is a correction based on F; EHI read kena, which does not make sense in the context. b kinteki in F and G appearing as kintaka, and in H as kentaki, means 'Pandanus flower, which has a fragrant perfume'. d The line datan korup is rendered as 'had not gone astray'. korup means here 'to have gone astray'. (See G: urup). NOTES TO THE TEXT AND TRANSLATION 191 e kenaka lurjid is a correction based on FH, E has kena ka13 the meaning of which is completely unsuited to the context; kenaka lut}id here should be read as the subject of the following line: 'arjurjkabi kabisan'. See Prijohoetomo's text, p. 178. h polet} bat} bintulu lima is translated here as ' ( waist-cloth) chequered with black, white, red, and yellow colours, the fifth was .. .'. According to Dr. Tjan Tjoe Siem's explanation (Hoe Koeroepati, 1938, p. 227), bintulu is the face-figure of a giant with two tusks and one eye, which was used as a decoration on Bhima's waist-cloth, and there were originally five of these decorations. These five bintulu formed a reminder for Bhima that he has been kept away from the temptations of the five desires. (Jav. nafsu). In the present Cabolek text, this 'polerj bat} bintulu, lima' is a reminder to Bhima that he bad seen four colours when he entered into the stomach of Dewa Ruci. These four colours are: red, black, yellow and white. The first three colours symbolize the enemies of the human soul who strive to prevent human beings from doing good deeds, whereas the colour white symbolizes the fulfillment of upright intentions. Yet when we Iook at the meaning of the word polerj barj, it indicates only black, white (polC1J) and red ( bMj). Which word indicates the colour 'yellow'? In my opinion the word bintulu above has been derived from a compound polerj bintulu or polet} binantiga (kr.) or polerj tlu measuring: 'a shade which consists of three colours'. (See polerj tlu in KBW IV, p. 259). And the three colours are black, white and yellow. polet} ba13 bintulu thus means black, white, red and yellow. In the line polet} ba13 bintulu lima, the word lima is regarded as a part of the following line, meaning: 'the fifth was .. .'. i uraga is my own conjecture, EHI reads urafjga, F i13 raga, G wiraga. The word uraga meaning 'snake' is more suitable here because, indeed, we find on Bhima's chequered, four-coloured waist-cloth the figure of a snake, as a commemorative symbol of Bhima's struggle with the serpent in the depths of the sea. (See GR: uraga, also Macdonell, p. 55). An erroneous ttanslation is found in Kitab Dewaruci: 1960, p. 54. (Djawatan Kebudajaan), where the word uraga is presented as raga or wiraga and is translated as 'flower arrangement'. (57) d bat} kunitJ etc. is a correction based on FHI, E reads ka'j kuni:rj etc. kafj here clearly does not make sense and the correct reading is batJ. (58) b sumetJah or sumutJah means 'arrogance', while jubriya is a contraction of two words ujub and riya, both Arabic ethical terms. (Ar. cujub = 'self-admiration' and Ar. riyä' = 'hypocrisy'). An explanation of the word jubriya found in GR which says that this word comes from the Ar. jabariyya is not correct. Cf. Schrieke 'Het Boek van Bonang', Proposition V. (60) a Ana if3ka13 is a correction based on HI, and is a better reading than ana ika in E. i deretJ arsa is a conjecture of mine, E reads dretJ arsa, which makes the line one syllable too short. (61) a wadaka is a conjecture of mine based on H. In E and I this word 192 THE BOOK OF CABOLEK appears as padaka and wadana, which in my view results from a corruption of wadaka, caused by a misspelling (w replaced by p, k by n). wadaka, as explained by Pri johoetomo ( 1934, p. 232), is derived from Skr. bädhaka meaning 'obstacle'. (63) a aiiakrabawani is derived from the base cakrabawa. cakrabawa is a compound consisting of the words cakra (Skr. cakra) meaning 'wheel', 'circle' and bawa (Skr. bhäva) meaning 'opinion', 'thought'. (See Macdonnel: bhäva). In Jav., cakrabawa means 'opinion, idea, thought, Supposition'. aiiakrabawani is accordingly rendered as: 'to think', 'to know'. (64) a pataka here is rendered 'sinful' from the Skr. pätaka. j wrata tanpa tuduhan is a conjecture of mine. Cf. Prijohoetomo (1934), p. 180. ( 65) b peksanira is rendered as 'perseverance' and comes from the Skr. pak~a = 'assertion'. (See GR: paksa). d den-a~kuh means the same as den-a~gep = 'to be achieved, to be obtained'. (See GR arykuh). (66) a ~raga runti~ = 'to rend their bodies'. runti~ = 'torn, in shreds'. (See sebit runti~ in GR: runtit3). e de is a correction based on HI; in E this word is missing, so that the line is one syllable too short. (67) e panf/,ita sandi = 'hypocritical ascetics'. See GR: sandi. j "13Gturken here is an abbreviated form of i~aturken, derived from the passive infix -in- ( = i~) followed by: aturken. The abbreviation is probably due to the requirements of the guru wila~an. (68) a This line is a conjecture of mine; mury in EHI is clearly out of place. f sinemantakken is here rendered 'to be referred to someone's judge• ment'. It's base is santa < Skr. fänta = 'appeased, tranquilized, calm, free from passion, etc.' (See Macdonell). (70) h gubar-beri is a compound consisting of two words gubar and beri. Gubar or gobar is a kind of gong with no protuberance in the centre, which is usually beaten with a drumstick beri comes from the Skr. bher'i = 'kettle-drum'. tinembary has the same meaning as tinabuh = 'tobe beaten' (See GR: temba~). ( 71) h ka~ anat3ga-na13ga cipta is rendered here as 'which is beyond the reach of imagination'. ana~ga is derived from a13ga = 'to imagine'. (See on this C. F. Winter, Sr., Javaansche Zamenspraken, II, p. 314), with formative a- = 'not' or 'un'. ana1Jga means: 'unimaginable'. ana1Jga cipta literally means 'beyond the reach of the mind'. (72) a puri, here translated as 'residence', 'palace', comes from the Skr. puri, feminine form of pura = 'citadel, city, town, castle'. (73) b yen kumilat kinilatken iya is translated here 'indeed it moves, if it is moved'. kumilat is derived from kilat = 'flash of lightning'. kumilat = 'to radiate with a light like a flash of lightning'. Here kumilat is connected with the light of the waya1J, which is moved swiftly by the puppetteer. For this reason kumilat is translated as 'to move' and kinilatken as 'to be moved, to be put in motion'. (74) a a1Jri1Jgit is a revision based on I, EH read ari13git. NOTES TO THE TEXT AND TRANSLATION 193 c aji sesanane is a compound the components of which have a copulative relationship. aji = 'charm', 'spell', 'magical skill'. (On other meanings of aji, see GR: aji and Jb) and sasana = 'order'. sasana comes from Skr. yäsana = 'direction, command, order, etc.' (See Macdonell). Accordingly tanpa aji sasanane here is translated as 'which Iacks magical skill and knowledge'. d wibuh is rendered here as 'to encompass'. (See Macdonell: vibhü). pan ora tumut and ing sarira of the next line form one full sentence which is rendered: 'but is not apart of the body'. h tan katedah is a rather strange construction, for tan (negative particle) is followed by a derivative with ka, whereas tedah is in• transitive. It is perhaps for metrical consideration that the transitive suffix ( -aken or ake) has been omitted here. tan ka- here has the same meaning as tak ter -kan derivative in BI. tan katedah literally means 'it can not be demonstrated' and here it is freely rendered as 'immeasurable'. (Cf. Zoetmulder, 1935, p. 392). (75) i This line must be divided in two, (a) pan saki13 heb, forming apart of the previous line and (b) manusia tinitah luwih. Because of this, a comma (,) has been placed between sections ( a) and ( b) , to prevent misinterpretation. heb is a variant form of haib < gaib meaning 'hidden, mysterious' which comes from the Ar. ghä'ib = 'hidden, the Hidden One'. This word gaib has the same meaning as rahsa ( Skr. rahasya = 'secret') . i13aken or irJatJken (in H) here means 'comparable to', 'regarded as'. (See Zoetmulder, 1935, p. 385). (76) i anuksmani salirirJ is a correction based on HI, E reads panukmane salire. (77) h pamurwanitJ has been emended in accordance with H; E has pamor wani ( ?) , which apparently is a corruption of the form pamurwanitJ. j satu mutJgerJ rimbagan = '[like J a brick in its casting-mould'. satu has the same meaning as the word bata (brick), rimbagan = 'place where bricks are cast'. This metaphore is to convey the sense of ' [being in J complete harmony'. CANTO IX 4 g maf3Sa kawula iripa = 'certainly I will not be afraid [of you]'. irip isaparallel form of irib, which has the same meaning as erirJ or ulap = 'fear'. The suffix -a attached to the verb in combination with maf3Sa in front of it expresses the meaning of 'most unlikely'. 5 a nekaburi = 'to be arrogant'. Its base tekabur comes from the Ar. takabbur = 'arrogance, haughtiness'. b bubujutJ is formed by reduplication of bujurJ, which has the same meaning as buru or buje13- 'to chase away'. 6 e piyatJkahfia is derived from the base a13kah, which is a synonym for a13kuh = 'arrogant'. pi- in piatJkah is a noun-formative, as found in pi-wulatJ = ( teaching), pi-tutur = ( advice) etc. kaselak piyarJkahfia is here translated as 'hastily he became arrogant'. 194 THE BOOK OF CABOLEK g abadan suksma here has the same meaning as afjmga suksma. badan or raga (literally meaning 'body') is 'material life' and suksma is 'spiritual life', so abadan suksma means 'to have a spiritual body' in the sense of being able to extinguish one's physicallife and reach the existence as immaterial Being. 7 g kawendaka is translated here as 'to be revealed'. Its base form is wendaka which is the intemally nasalized form of wedaka or wadaka, meaning 'to know'. (See GR: wadaka). 8 c anakirake is translated as 'to deny, to disavow', 'to discard'. Its base nakir comes from the Ar. nakir = 'refusal, disavowal, denial'. (See HW: n.k.r.). nakir has the same root as itjkar (Ar. inkär = 'denial') and mufjkir (Ar. munkir = 'the one who denies'). 9 b panutan = 'a person who is followed or imitated'. What is meant here is nabi panutan, i.e. The Prophet Mul~ammad. panutan is derived from the base tut = 'to follow'. g The use of the word denein this context is rather strange. It has been rendered as 'on'. For various meanings of the word dene or denifj see GR: de. 12 e katj patjiwa = 'those who follow the wrong path', referring here to 'the unbelievers'. patjiwa is derived from the base kiwa = 'left, left side, etc.' (See G R: kiwa) . 15 e malah silih punapa is translated as 'why is it', 'how can you'. silih here has the same meaning as the word baya, thus silih pzmapa is the same expression as baya punapa. For the various meanings of silih, see GR: silih. f salatj surup is an expression meaning the same as salah surup, or selifj surup = 'misunderstand', here rendered 'to make a mistake'. For other meanings of salafj, see GR salafj. 16 b 'fjflrcapada = 'the earth', 'the world of mortals'. arcapada is derived from marcapada; originally it is a Skr. compound consisting of :martya meaning 'mortal' and pada meaning 'place'. 18 a Otipati or Utipati is one of the names of the God Guru. Utipati is derived from the Skr. compound huti (sacrifice) and pati (master, Iord, ruler, etc.) . c Satj Ywafj Wena1J is also one of God Guru's names. The word wenaJ3 has the same meaning as wisesa = 'powerful, mighty'. Therefore H ya1J Wenafj is also called 'Hya1J Wisesa', meaning 'the Powerful One'. 21 b nepsu luhamah = 'greedy desire', is the name of one of the four nafsu's ('spirits', also 'passions'). In this story, king Dasamuka of La.J}ka symbolizes greedy desire, which is an evil. nepsu luhamah is the equivalent of the Ar. nafs al-lawwäma meaning: 'the self-accusing spirit'. See Mirza Ghulam Ahmad: 'The Philosophy of the Teachings of Islam', p. 21. Dr. Toedjimah in her Asrär (1961) p. 447, notes that al-nafs al-lawwäma means 'the desire that protects human beings from evil'. In Javanese however nepsu luhamah has the meaning of 'greedy desire'. c amarah is the second nafsu (passion) originating from the Ar. al-nafs al-ammära = 'the spirit prone to evil'. 'lt is the spirit that inclines NOTES TO THE TEXT AND TRANSLATION 195 man towards evil, tends to lead him into iniquitous and immoral paths and stands in the way of his attainment of perfection and moral excellence'. See The Holy ~(ur'än, Sura Yüsuf, Verse 54. In Javanese, nepsu amarah means 'the desire that incites anger'. (See Seno Sastroamidjojo: 1962, p. 36). This nepsu amarah in this text is symbolized by Kumbakarna. d supiyah is the third nafsu (passion) and is represented in this story by Surpakenaka. nepsu supiyah is 'the pure, good desire which wishes to destroy evil desire'. The meaning and origin of this word supiyah is not quite clear to me. Dr. van Akkeren, in his Suluk Gafolotjo ( 1951) p. 36, mentions the names of these four desires and one of the four desires is napsu suwiyyah which is identical to the Ar. sawiyya = 'right, correct, even, harmonious, etc.' (See HW: s.w.y.) Is it feasible that the word supiyah comes from the Ar. ~afiyya ( f.) = 'clear, pure, serene'? (See HW: ~.f.y.). Considering these two possi• bilities, I am inclined to the view that supiyah derives from the Ar. ~afiyya, rather than from the Ar. sawiyya. e mutmainah is the fourth nafsu, that is the 'calm, peaceful and upright desire'. The word mutmainah comes from the Ar. mutma'inna (P.A. from the verb form IV: itma'anna) = 'calm, serene, secure, peaceful'. (See HW: fam' ana). In this text mutmainah is symbolized by Wibi• sana the younger brother of king Dasamuka. It should be added that the four desires mentioned above, namely luhamah, amarah, supiyah and mutmainah, in Javanese philosophy are each symbolized by the colour: black, red, yellow and white. (See Seno Sastroamidjojo: 1962, p. 36). These four desires are also manifested in various forms. Luhamah shows itself as an animal, amarah as a spirit, mutmainah as a fish and supiyah as a bird. (See van Akkeren: 1951, p. 39). 22 c W ahdaniyad here means 'God'. This word comes from the Ar. wa]Jdäniya = 'unity, soleness, oneness'. (See HW: w .]J.d.) . In Islamic theology, wal;tdäniya meaning 'Absolute Unity of Alläh', forms the sixth attribute of Alläh. What is meant by the unity of Alläh is that He has no partner, no one resembles Hirn, He has no opponents and enemies. (See G. F. Pijper: De Edelgesteenten, 1948, p. 5). In the MS. Or. L.B. 1332, published by C. A. 0. van Nieuwenhuijze: 1945, p. 358, we find the following explanation of the meaning of W a]Jdiiniya: ' [Allah] is One in His essence, in His attribute and in His acts'. Ar. Ai lä thäni lahu f'i dhätihi wa lä fi #fätihi wa lä fi afcä[ihi. ( The transcription of this line is mine). 23 a b napi (Ar. nafy) and isbat (Ar. ithbät) are not translated here. The term napi and isbat are used in connection with the interpretation of tau]Jid or the shahäda- formula which reads: 'Lä iläha illä'lläh'. The first part of the sentence: Lä iläha, is called nafy (Jav. napi) and illä'lliih (the second part) is the ithbät (Jav. isbat). The first part is called nafy, because the first part of the sentence is negative ( nafy) in quality, and forms a 'negation' ( nafy) of all types of gods. The second half of the sentence is called ithbät (affirmation) because 196 THE BOOK OF CABOLEK this part gives an affinnation of the existence of Alläh, as the absolute Divine Being. The notions of napi and isbat do not represent con• flicting ideas, but rather supplement one another. All concrete things are nafy (negative) and fana! ( transitory), and Alläh's Being is ithbät' (positive) and balfä' (etemal). The transitory things will retum to the etemal. All created Beings in fact do not exist in their own right, they are only Alläh's Being. In this text napi and isbat are used to describe the struggle between the Kaurawas and Päntf,awas, symbol• izing the struggle between evil and good. For an explanation of why the Kaurawas in this text are classified as wayatJ tetjen and the Päntf,awas as wayat} kiwa, see Poerbatjaraka, 'De Geheime Leer van Soenan Bonang', Djawa, 18, 1938, p. 180. A more detailed analysis of napi and isbat is especially found in the following works by: van Nieuwenhuijze (1945), pp. 111, 191, and Zoetmulder ( 1935), pp. 95-9, 359-61. g amanti here has a verbal function, and its base is manti. manti is a secondary base derived from anti, which is again derived from ati by intemal nasalization, (Skr. ati) = 'beyond, exceedingly, transcending'. ati, in Skr. is a very productive formative, as found in the following words: ati-mra = 'too great a hero', ati-sastra 'surpassing weapons'. ati-sakhi = 'a great friend' etc. (See Macdonell: Ati). The word ati in Javanese has the following variant forms: anti, antya, mantya = 'extraordinary, excellent, perfect'. (See GR: ati II). amanti sarira is rendered as: 'to make the body perfect', thus: 'to practise asceticism'. 26 a saprandene is a variant form of suprandene, prandene or parandene meaning: 'nevertheless, notwithstanding, all that'. 27 b pinacuwan is a variant form of pinacuhan which comes from the base pacuh = 'a prohibition'' 'command'; memacuhi = 'to prohibit or command someone', pinacuhan = rendered 'to be given stem wamings'. 28 b nepsu tigatj prakara = 'the three napsu, i.e. napsu luhamah, napsu amarah and napsu supiyah. (See above note on nepsu). 29 a dalil kadis here is a copulative compound, meaning dalil and kadis. dalil (Ar. dalil) literally means 'sign, proof, evidence, guide'. In this text dalil means 'Alläh's loci probantes, guide, i.e. 'the Holy ~ur'än'. kadis (Ar. l;tadith) literally means 'new, recent, modern, tale, narra• tive'. As an Islamic legal term, lJ,adith = 'narrative relating deeds and utterances of the Prophet MuJ::lammad and His Companions'. (See HW: lJ,.d.th.). What is meant by dalil kadis in this text is: the Holy I}ur'än and the Holy Tradition of MuJ::lammad. (See also GR: dalil). d batal comes from the Ar. battäl = 'idle, inactive, invalid, useless'. Usually this word is only applied to religious obligations in Islam, such as 'purification, prayers, fasting, pilgrimage and the like'. karam comes from Ar. l;taräm = 'forbidden, prohibited, unlawful'. It also means 'holy'. As a religious technical term it means 'something which in the Islamic religion must not be performed, eaten or touched'. NOTES TO THE TEXT AND TRANSLATION 197 f bw!ug mumuk is a person whose only occupation is eating and sleep• ing. (See GR: mumuk). 31 b samak (Ar. samc) = 'hearing', basar (Ar. ba~ar) = 'sight'. kalam (Ar. kaliim) = 'speech'. c kodrat (Ar. ~udra) = 'power, strength, omnipotence [of God]'. iradat (Ar. iriida) = 'will'. The words samak, basar, kalam, kodrat and iradat represent five of the twenty attributes of Alläh. f pa~gahotanipun here is rendered as: 'limbs' also 'organs'. Its base is gahota or gahuta. The origin of this word is obscure. GR gives the explanation that a~gahota is originally a Skr. derivative a'Yjga-viirttii ( a'fjga = 'body', and viirttii = 'livelihood, occupation'). (See GR: gahuta). 33 e kasecJahan is derived from secJah which has the same meaning as serah = 'to give up, to surrender'. 35 b jamhuri~ nagara = 'as learned [men] in this country'. The origin of this word jamhur is not quite clear to me. In Ar. there is a word: jamhara meaning 'to gather, collect, assemble', and jumhftr, plural jamiihiir means 'multitude, crowd, general public'. (See HW and Hava dj. m.h.r.). It is possible that the word jamhur in Jav. comes from the Ar. jumhftr, the meaning of which in the Javanese language has narrowed from 'crowd, generat public' to 'learned'. (GR trans• lates it as 'outstandingly clever and capable'). This modification of meaning may be explained as follows. In Ar. there is a compound: jumhftr mutakallim'in meaning 'a crowd of - or a large section of - [Islamic] theologians' or 'persons skilled in theology'. (See Toedjimah, 1961, p. 443). This compound apparently entered Javanese language, but it was too long and too difficult to pronounce in its entirety. Therefore only the first part was used, i.e. jumhur which became jamhur in Jav. This word carries then the meaning of the whole compound, i.e.: 'theologian' or 'person skilled in theology'. Later on the word jamhur merely meant 'learned' or 'skilled'. 40 a bilahi or blahi = 'misfortune, affliction'. It is most likely that this word comes from the Ar. balä' = 'misfortune, trouble, affliction'. ( balii'i > blai > blahi > bilahi). g duraka or druhaka = 'sinful, insubordinate, disloyal'. In BI derhaka or durhaka means also 'treacherous, crafty'. This word comes from the Skr. drohaka 'doing wrong, injuring'. See Gonda 1952, pp. 42, 55, 240. 41 c cegah paken = 'prohibitions and commands'. The meaning of afj• lampahi cegah paken here to my mind is very closely related to the meaning of the Ar. expression: amara bi'l-macrüf wa nahii cani'l• munkar = 'to order doing the good and to restrain from [ doing] evil'. (See Drewes, 1954, p. 117, and also C. Skinner, 1963, p. 227). 42 a melik ka~ a'Yjgen40f3 lali = 'desire brings with it forgetfulness'. melik in Javanese means 'desire' as weil as 'property, possessions'. Ar. milk means only 'property, fortune, wealth'. See HW: m.l.k.). 45 c sun-sitjep nora me'Yjkono = '[if] I had known, I would not have been like this'. sigep = hif/,ep has the same meaning as serep = 'to know, 198 THE BOOK OF CABOLEK understand'. For other meaning of süJep, see GR sitf,ep. 46 e loba < Skr. lobha = 'desire for, Ionging for, greed, cupidity'. Here it is rendered 'selfish'. g ifj doii.a 'jakerat meaning 'in this world and the next', is the equivalent of the Ar. fi'l-dunyä wa'l-äkhira. CANTO X 1 e ka'j darbe manon literally means 'the possessor of vision'. In this context it is rendered as 'the Seeing One', meaning 'God'. 2 d kejarah literally means 'to be plundered, robbed'. The base is jarah meaning 'to plunder'. (Cf. GR: jarah). In this context kejarah is rendered as 'to go astray'. 3 b bilahi, See Note IX, 40. 6 c rayatipun here is translated as 'family'; its base word rayat is possibly the equivalent of the Ar. racya = 'herd, flock', but also 'subjects, citizens'. The verbal base racä means 'to protect, to take care of, to tend a flock of animals'. (See HW: racä). It is very likely that the meaning of the word rayat in Javanese grew from the notion of 'someone who must be protected, looked after' - which means 'wife, children', then it means 'family'. tJrayat in Javanese means 'to take care of somebody'. In Jav. we find another word brayat meaning 'family' which is the same as the Sund. baraya = 'relative'. This is an indigenous Indonesian word. Is it possible that rayat is not derived from the Ar. racya, but is a variant form of brayat or barayat, where the b or ba is dropped? 8 b ttr,gal doiia here means 'to die'. doiia is derived from Ar. dunyä = world, earth. e sadermi here is translated as '[it is] praiseworthy, commendable', as equivalent in meaning to becik. For other meanings of dermi, darmi, sadarmi, see GR: darma. 10 b kibir is here rendered 'to be arrogant', comes from the Ar. kibr, meaning 'pride, haughtiness, arrogance'. See HW, k.b.r.). 15 e cegah pakon, See Note IX, 41. 16 b aretib is derived from retib = 'incessant repetition of certain words or formulae in praise of God'. In BI ratib has the same meaning as dikir (Ar. dhikr = 'mention of the Lord's name'). See KU: ratib. aretib is here rendered: 'unceasingly'. 17 d madati = 'addicted to opium'. madat = 'prepared opium'. 18 e wru1j is a contracted form of wuru1j = 'to fail'. tan wurufJ literally means 'it won't fail', then it has an idiomatic meaning of 'certainly, beyond a doubt'. 19 c nakiraken, See Note IX, 8. 20 c pra1j sabil agufJ = 'the great holy war', which is originated from the Ar.:al-jihäd al-akbar, 'the greater jihäd'. This pratJ sabil is originated from an Ar. expression: jihäd fi sabil al-Alläh, which literally means: '[holy) battle in the path of Alläh', i.e. 'holy war for the Islamic faith NOTES TO THE TEXT AND TRANSLATION 199 against infidels'. The 'great holy war' ( al-jihäd al-akbar) in this context is the 'holy war' against human desires, whereas the 'holy war' against the enemies of Isläm is called al-jihäd al-a~ghar = 'the smaller jihäd'. CANTO XI 1 i ataki-taki is rendered as ' [it derives] from ascetical practices'. I ts base is taki meaning 'asceticism'. (See GR taki). 2 b dalil kadis, See IX, 29. j saki'Yj haibi'Yj is a correction based on J, E saki'Yj ababi'Yj. haibitJ is derived from the base haib, which is the Jav. variant of the Ar. ghä'ib meaning 'secret hiddenness'. See GR heb. 4 c risak i'Yj is a correction based on J, E reads risake ifj, which makes the line one syllable too long according to the guru-wila'Yjan. 5 f pa usual. One other possible interpretation is to regard tatar as the equivalent of tanpa meaning 'without'. (See GR tatar). tatar-tutur then could be rendered as 'without teaching or knowledge'. e aiiatjkiratJi < catJkiratJ is the equivalent of petJos. met3os means 'to turn away one's face as an indication of unwillingness or rejection'. g amegat kukuiicutJ literally means 'the ceremonial cutting of the kukuiicutJ (forelock) of a boy (not a girl as mentioned by GR) when he comes of age. In the Tengger community of East-Java, this pegat kuiicutj or tugel kuiicutJ as it is usually called, is still performed as a rite de passage to enter adulthood. In this text, amegat kukuiicutJ is rendered as 'to regard himself as fully adult'. h den-riwa is the equivalent of den-rewa meaning 'to be imitated'. (See Jb.: riwa). tan den-riwa is rendered 'he takes no example from'. i darma aji is translated as 'religious duties (and) holy lore'. (For other meanings of darma (Skr. dharma) in OJ., see Pigeaud, V 1963: darma). 9 b acuwetJah < CUWetJah is a variant form of COtJah meaning 'dissatisfied with'. (See GR: cuwetJah). E reads awawefjah and BK acawetJah, which I think, are corruptions of acuwetJah. g anetjgih is here rendered as 'to imagine'. Its base setjgih is the kr. form of setJguh. K reads amatJge, and this has been translated by Drewes as 'zieh verbeelden' = 'to fancy'. (Djawa, 7, 1927, p. 194). I have been unable to discover a meaning for 'amatJge'. j prifjgabaya is a hybridic compound, consisting of prifjga ( 0 J prifjga) meaning 'peril' and baya (Skr. bhaya) also meaning 'danger, peril'. 10 b band the following lines are in my opinion narrative sequences: they are not direct speech as rendered by Drewes. (See Djawa, 7, 1927, p. 104, Stanza 5). h kadyatJganing reritJgitan is a correction based on BK, E reads kadyQtJ• gane arifjgit, which is one syllable too short. 11 a lumaku cermin is here translated as 'going out to perform the wayang'. cermin here, is derived from cermi, which is a variant form of cerma meaning 'hide' but also 'tfalatJ' (puppetteer). (See Zoetmulder 1935, p. 286, note 21). c amentfem kula jatine is rendered: 'he conceals his Reality'. amentfem kula is an expression meaning 'to disguise'. 12 a katir comes from the Ar. khatir meaning 'dangerous, perilous, risky, hazardous'. (See HW: kha!ir). tifjale katir = 'their vision is en• dangered or blurred'. For other meanings of katir in Javanese, see GR katir. b reke isavariant form of rekya or reko, which has the same meaning as matJke = 'now [if]' (GR reke). In this context reke is translated 'if'. 13 b jagad pramudita = 'the whole universe'. pramudita comes from the Skr. pramudita meaning 'delighted, joyful'. In this context pramudita means 'all, whole'. Cf. Brandes' dissertation, Proposition VII. 14 i patjestine is a correction based on K, EJ read pa~stune, which does not fit the following words. NOTES TO THE TEXT AND TRANSLATION 201 15 i sumbalifYL see PJN and GR: sumbalifja. andurbalani is rendered as 'fraught with danger'. Its base durbala comes from the Sk.r.durbala meaning 'weak, feeble, frail'. akeh dadi brahala is taken as an eliptic sentence from akeh dadi ( nembah) brahala', meaning 'many have become idolaters'. Drewes translates the above sentence as 'w dat de afgoden vele worden' = 'so that the idols become many'. (Djawa, 7, 1927, p. 105). This rendering in my view, is not quite exact. What has been translated by Drewes is brahala dadi akeh which structurally is different from akeh dadi brahala. 16 a brahala = 'idol, false God, joss'. Its equivalent in BI is berhala coming from the Prakft: bharäla. (See Gonda, 1952: 42). The Skr. equivalent is bhaf!ära meaning 'lord'. 17 b ujar kupur kapir is rendered as 'heretical teachings'. kupur and kapir have the same Ar. root: k.f.r. (bi'lliihi) meaning 'to become an infidel'. kupur < Ar. kufr means 'infidelity, atheism' and kapir < Ar. käfir means 'infidel, heretical, atheist'. Both words have an adjectival function in Jav. c kalal karam is rendered as 'the Lawful and the Forbidden', 'the Lawful and Forbidden according to the Muslim Law'. kalal < Ar. }Jaläl literally means 'that which is allowed, permitted or permissible, lawful', and karam < Ar. }Jaräm means 'forbidden, prohibited', 'un• lawful'. h kaya uga tumekaa is a correction based on J, the line in E is one syllable too short. 18 d den-alir here has the same meaning as dipun-urut and rendered as 'their searching and investigation'. e patifj barigi is my own conjecture. This line in E reads pati'Yj barilitj which does not make sense. barigi is an extended form of brigi. 20 f wus maiijifj ambirawa is rendered as '[he] has become a figure of horror' [possessing supranormal power] . ambirawa is derived from birawa (Skr. bhairawa) meaning 'awful, terrible' also 'a form of siva'). Drewes translates wus maiiji13 ambirawa as 'he has become a Bhairawa'. (See Djawa, 1927 (2), p. 104, stanza 3). j sinantaha is derived from santaha meaning 'to shrink'. 21 h amefjku sakehit} rasa is a correction based on J. E reads ametjku sakehira (?) which is one syllable too short. 23 h sadat comes from the Ar. shahäda, meaning '[Islamic] creed', 'con• fession of faith', also 'witness'. 24 h kaanan lan ananira is my conjecture. E reads kaana lan ananit} which is obscure, and in addition one syllable too short according to the guru wilafYJn. LIST OF ABBREVIATIONS A.H. Anno I;Iijrae. A.J. Anno J avanica. Ar. Arabic. BB Bahasa dan Budaja. Madjalah Ilmiah Populer. Lembaga Bahasa dan Budaja, Fakultas Sastera, Universitas Indonesia, Djakarta. BG Bataviaasch Genootschap van Kunsten en Wetenschappen. BI Bahasa Indonesia. BJ Bibliotheca Javanica (Occasional publiction of KBG). BKI Bijdragen tot de Taal-, Land- en Volkenkunde van Nederlandsch-Indie, uitgegeven door het Koninklijk Instituut voor Taal-, Land- en Volken• kunde, Den Haag. Djawa Tijdschrift van het Java-Instituut. GAL Brockelmann, C., Geschichte der Arabischen Litteratur, 1897-1902. GKI Gedenkschrift 75 jarig bestaan van het Koninklijk Instituut voor Taal-, Land- en Volkenkunde van Nederlandsch-Indie. ( 1926). GR Gericke, J. F. C. en Roorda, T., Javaansch-Nederlandsch Handwoor• denboek, vermeerderd en verbeterd door Dr. A. C. Vreede, 2 vols, Amsterdam-Leiden, 1901. HW Wehr, Hans, A Dictionary of Modern Written Arabic. Edited by J. Milton Cowen, Wiesbaden. Otto Harrassowitz, 1961. Hava Hava, J. G., Arabic-English Dictionary. Beirut. Catholic Press, 1951. Jav. J avanese ( language). Jb. Juynboll, H. H., Oud-Javaansch- Nederlandsche Woordenlijst. Leiden, 1923. JRASMB Journal of the Malayan Branch of the Royal Asiatic Society. Juynboll Juynboll, H. H., Catalagus van de Maleische en Sundaneesche Hand• Cat. schriften der Leidsehe Universiteits-Bibliotheek. Leiden, 1899. Juynboll Juynboll, H. H., Supplement op den Catalogus van de Javaansehe en Suppl. I, II. Madoereesche Handschriften der Leidsehe Universiteits-Bibliotheek. Leiden, Vol. I, 1907, Vol. II, 1911. KBG Koninklijk Bataviaasch Genootschap van Kunsten en Wetenschappen. 204 THE BOOK OF CABOLEK KBS Satjadibrata, R., Kamus Basa Sunda. Tjetakan ka 2. K.P.P. dan K., Djakarta, 1954. KBW van der Tuuk, H. N., Kawi-Balineesch- Nederlandsch Woordenboek. 4 vols. Batavia, 1897-1912. kr. krama. kr.i.: krama irjgil. KU Purwadarminta, W. J. S., Kamus Umum Bahasa Indonesia. Tjetakan ketiga, Balai Pustaka, Djakarta, 1961. LKI Lembaga Kebudajaan Indonesia. Macdoneil Macdonell, A. A., A Practical Sanskrit Dictionary. London, Oxford University Press, 1924. MKAWAL Mededeelingen der Koninklijke Akademie van Wetenschappen, Af• deeling Letterkunde. MW Monier-Williams, Sir Monier, Sanskrit-English Dictionary. New Edition, Oxford: At the Clarendon Press, 1956. IJ· rJOko. OJ Old Javanese. PBD Purwadarminta, W. J. S., Bausastra Djawi. J. B. Wolters, 1939. PJN Pigeaud, Th., Javaans-Nederlands Handwoordenboek. Groningen, Batavia, 1938. Skr. Sanskrit. TBG Tijdschrift voor Indische Taal-, Land- en Volkenkunde, uitgegeven door het (Koninklijk) Bataviaasch Genootschap van Kunsten en Weten• schappen. TNI Tijdschrift voor Nederlandsch-Indie. van Ronkel van Ronkel, Ph. S., Catalogus der Maleische Handschriften in het Cat. BG Museum van het Bataviaasch Genootschap van Kunsten en Weten• schappen. VBG, LVII, 1909, 515 pp. VBG Verhandelingen van het (Koninklijk) Bataviaasch Genootschap van Kunsten en Wetenschappen. VG Kern, H., Verspreide Geschriften. VHAM Voorhoeve, P., Handlist of Arabic Manuscripts in the Library of the University of Leiden and Other Collections in the Netherlands. Biblio• theca Universitatis Leidensis. Codices Manuscripti VII, 1957. VKI Verhandelingen van het Koninklijk Instituut voor de Taal-, Land- en Volkenkunde (van Nederlandsch-Indie). Vreede Cat. Vreede, A. C., Catalogus van de Javaansehe en Madoereesche Hand• schriften der Leidsehe Universiteits-Bibliotheek. Leiden, 1892. WS Kern, H., 'Wrtta-Saiicaya'. Oudjav. Leerdicht over versbouw. VG IX, pp. 69-189. GLOSSARY adipati: 'Iord'. J avanese title of the First jur; (ejurJ): Javanese land-measurement Minister of the kingdom of Surakarta equal to four bahu. One bahu = 7096.5 and J ogyakarta; also used by Crown• square metres. princes and bupati. atjSana: name of a tree, known for its hard, dark-coloured wood used in the garir;sir;: name of a design of Javanese making of furniture for which the batik-cloth. Javanese value it highly. guru-gatra: rules in Modern Javanese arya: J avanese title for high-ranking of• prosody concerning the nurober of lines ficials and nobles. to the stanza of a particular metre. guru-lagu: rules in Modern Javanese pro• sody concerning the final vowel in each bar;sa-patra: name of an OJ metre in line to the stanza of a metre. which each line of the stanza has guru-wilat~,an: rules in Modern Javanese seven teen syllables. prosody concerning the nurober of syl• bulu: name of a big tree with !arge lables to a line of the stanza of a leaves ( Artocarpea) . metre. bupati: 'ruler'. During the Mataram period this was a title given to a Iord who had authority over an area or a haji (Ar. hajj): title of one who has certain sphere of activities. made the pilgrimage to Mecca. bupati-jero (lebet): 'inner bupati', also l;ta~i~a: Ar. 'truth' or 'reality'. Its Jav. called wedana lebet = 'inner wedana'. equivalent is: hakekat, here used to A minister supervising the kraton Iands derrote the third stage of the mystical proper. path. bupati jaksa: title of chief judiciary during the Kartasura period. kakawin: OJ poem in Sanskrit metre. kamumu: name of the fruit of a wild ceplok-padma: 'lotus-flower motif'. Name plant. of a design of Javanese batik-cloth. kasa: name of a white cloth with a very open weave. kasturi jati: pure musk. dipati: abbreviated form of adipati. kawi: 'OJ language'. Also 'poetical (Skr.) dipati pur;kur: title of subordinate court• idioms found in Modern Javanese lan• official. guage'. duren: name of a tree or its fruit which ketib (Ar. khatib) : religious official in has a pungent smell and taste. charge of khutbah ( address) at the tjalar;: puppetteer of Javanese shadow• Friday mosque service. In Java he is play. one of the mosque staff, under a Per;ulu. krama: formal style of the Modern Java• nese language, especially used when jarwa: 'explanation'. Kawi-jarwa is Kawi speaking with persons who are of a explained or retold in Modern Java• higher social rank, superior in age, or nese. to strangers. 206 THE BOOK OF CABOLEK krama i13gil: 'high krama'. Special voca• 13abehi: 'all-rounder'. In Surakarta this bulary group of the Modem Javanese word is used as a title for officials, of language which is used to refer to the rank below bupati. respected persons and their possessions 13oko: informal style of Javanese language and actions. used towards friends, younger mem• kraton: 'royal palace', also 'realm'. bers of the family, and persons of lower kyahi, ki: here denotes a venerated old social rank. man and especially an independent religious teacher not belanging to the official scribes connected with the mos• pada gelje: 'major punctuation mark'. It que. I t is also used as a title for a is used particularly in Modern Java• teacher of mystical and secret doc• nese verse to mark the beginning of trines. every stanza. pada li13sa: Javanese punctuation mark used to indicate a break between parts lakon: literally 'plot' or 'drama'. An epi• of a sentence. sode from the Javanese waya13 reper• pada lurysi: Javanese punctuation mark toire, which serves as the plot for one equal to a full-stop. night's wayal_l-performance. pancamaya: 'the five senses'. latar-ire13: name of a batik-cloth which pa13ulu ( peryulu): title of the chief of a is mostly black in colour. mosque in a Javanese city and spiritual Ieader of the Muslim community. pasantren: 'a place for santri'. Traditional macapat: a Modern Javanese verse form. religious school for Islamic studies. madya-pada: 'mid-punctuation mark'. pasisir: north-coastal regions of the Ma• Name of a punctuation mark in Java• taramese realm. nese verse, to indicate a change of patih: First Minister to a Javanese ruler. metre. peljotan: caesura points within lines of manljala-giri: name of a design of Java• stanza in Javanese verse. nese batik-cloth. purwa-pada: 'opening punctuation mark'. mantri: 'court-official'; also 'minister of It is used to indicate the beginning of state'. a Javanese poem. macrifa: Ar. 'knowledge' or 'gnosis'. Its Jav. equivalent is: makripat, here used to denote the fourth stage of the mys• raden (rahaden): Javanese title of no• tical path. bility of lower rank. mas: Javanese title or general form of addres for men of a certain social standing. salmur: name of a dress material. miri13: 'leaning towards'. Kawi-miri13 is salobog: name of a type of batik-cloth. Kawi which Jeans towards Modern santri: (i) 'a member or groups of Java- Javanese. As a term it is used as the nese people who adhere strictly to the name of a modern adaptation of OJ laws of Islam.' metres. (ü) a student in a traditional religious mefian-kobar: name of a design of Java• school. nese batik-cloth. sm3: honorific title. mliyo: name of white linen cloth from sarory: a piece of cloth, of which the Borneo. ends are sewn together and worn as mukasipat: the first of qualities. a skirt. sekar agi?IJ: 'great verse'. Old Javanese verse characterised by the following naga-sari: name of a tree ( Mesua ferrea) . formal requirements: fiai: form of address for an unmarried ( i) each stanza always consists of four wo man. lines; GLOSSARY 207 ( ii) each line in the stanza has the the second stage of the mystical path. same number of syllables; temba13 gege: See: sekar age13. (iii) each line is only subject to the te13u: name of a very tiny red-coloured rule of 'guru wila13an', but not to that insect. of 'guru lagu'. tume13gu13: title of a high-ranking Java• serat: a book. nese court-official. shaikh: Ar. Literally 'master', 'master of a süfi order'. Its equivalent in Jav. is: Seh: 'Honorific given to Javanese cu[amä': Ar. Plural form of Cälim: 'One Saints and to men of unusual religious learned in religion'. I ts J avanese equi• learning'. valent '!Julama' is frequently used with shar'iCa; Ar. 'canonical Law of Islam'. Its a singular sense. J av. equivalent is sare13at, especially used to denote the first stage of the mystical path. wadana: 'chief'. Javanese title of court• suluk: a religious text. official under patih. wagah: 'vessel'. wasana-pada: 'closing punctuation mark'. tan]a13: name of a wild plant with long It is used to indicate the end of a thorns (Rhisophora). Javanese poem. tafiju13: name of a tree with small fra• waym3: J avanese shadow-play. grant flowers. [Mimusops Elengi]. wiji: 'seed'. tar'i~a: Ar. 'path' or 'way'. Its Jav. equi• windu: 'Javanese cycle of eight lunar valtnt is: tarekat, here used to denote years.' BIBLIOGRAPHY AHMAD, Mirza Ghulam The Philosophy of the Teachings of Islam. Washington D.C., 1953. AKKEREN, Ph. van Een Gedrocht en toch de Volmaakte Mens. De Javaanse Suluk Gatolotjo, Uit• gegeven, Vertaald en Toegelicht. 's-Gravenhage, 1951. ANDERSON, Benedict R. O'G. Mythology and the Tolerance of the ]avanese. Monograph Series. Modern Indo• nesia Project. Southeast Asia Program. Cornell University, Ithaca, New York, 1965. AL-ATTAS, Syed M. Naguib Some Aspects of Süfism as Understood and Practised among the Malays, Singapore, 1963. - The Mysticism of Jfamzah Fan~üri, Kuala Lumpur, 1970. Babad Giyanti. 4 Vols. Jogyakarta, A. Buning. Vol. I. (1885), Vol. II (1886), Vol. III (1888), Vol. IV (1892). BERG, C. C. 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Kon. lnstituut voor Taal-, Land- en Volkenkunde. Martinus Nijhoff, The Hague, 1974. APPENDICES APPENDIX 1 List of Proper Names Occurring zn the Text. Agu13: Ywa13, a title for God. X 11. Baladewa: name of a king of Madura, Ahmad ( Amad) Mutamakin: name of a the son-in-law of Prabu Salya, the theologian from the village of Cabolek king of Madraka. Famous for his in the Tuban district who spread the supernatural powers gained through 'Science of Reality' ( ilmu hak), dis• possession of a weapon called Nal}ga• regarding the Islamic law, during the la. IV 35; VI 27. reigns of Susuhunan Ma13kurat IV Baliputra: another name of Hanuman, (1719-26 A.D.) and his son Paku Bu• the well-known monkey-king in the wana II ( 1726-49 A.D.). His actions epic Rämäya~;~a who defends Rama at were regarded as heretical. I 1, 6, 9, the time he lost his consort, Dewi Sita, 14; III 22; IV 37, 38; V 2; VI 22; abducted by the demon-king Dasa• VII 12; IX 11. muka from Alal}ka. Hanuman has Amad Mutama13kin, VIII 4. other names, among them: Bayusuta, Akbarus Salatin: name of a book (Ar. which is synonymaus with Baliputra. Akhbäru' 1-Salätln). III 28. II 33; 111 2. Allah: IV 24; IX 42. Banten: V 9. Amo13 Raga: Seh, is a religious teacher Bapa13: the child name of Dema13 Ura• and one of the main characters in the wan. I 16; II 6, 12, 13, 17, 18, 20; Serat Centini who wandered through• IV 11, 13, 33, 37; V 3. out Java and discussed prob!ems of Bayipanurta: the name of the seer of Javanese religion and philosophy with Wanamarta in the Serat Cen{ini, the various kyahis. He married Tamba13 father of Tamba13 Raras, who mar• Raras, the daughter of Ki Bayipanurta ried Shaikh Amot} Raga. VI 7. who was accompanied by a faithful Bebeluk, Ki: name of a kyahi who pro• servant Oentini. He was sentenced to pagated the 'Science of Reality' and death for heresy. VI 7. was condemned to death during the Abdul Kahar (Du! Kahar): the name of Paja13 period. VI 5. a dog kept by Haji Mutamakin. (Ar. Bima: name of the second son of Pan<;lu, cAbdu'l-~abhär). I 8; III 23, 24, 26; also known as Wvekodara, who is the IV 36; VIII 8. main character of the story of Bhima Arab: VI 3; VIII 8; IX 4. Suci. li 14, 16; VIII 4, 12; IX 27. Arya Seta: the eldest son of Prabu Mat• Bima Suci: the name of a book which swapati, king of Wirata. Well-known contains ethical and mystical teachings as a handsome person, brave and and in which Bhima is the main char• possessing supernatural powers. (Skr. acter. As a nobleman Bhima strives Qweta). IV 25. for eternal happiness in life. Various Asmarasupi: name of a romantic story obstacles constantly impede him, but which contains elements of the M enak he is strong-willed and thoroughly and Pafiji stories, especially known in determined to achieve his life's goal. the Pasisir (Coastal) area of Java. Bhima receives from Dewa Ruci teach• IV 21. ing concerning the Perfeetion of Life, 220 THE BOOK OF CABOLEK which is the Union of man and Lord. Dewa Ruci: name of book VII 6. Name II, 11; VII 6, 7, 13, 14; VIII 6, 12, 13. of God II 16; VIII 12, 15 (2 x), 16, Bomataka: name of a J avanese book 17, 18, 29, 32, 36, 38, 39, 52, 53, 54, written by Mpu Boqaguna, which de• 57; IX 1, 13, 17 (2 x), 18, 19, 27. picts the death of Boma (Old Javanese Suksma -,VIII 19, 20. Bhomäntaka). IX 16. Ruci Dewa, IX 33, 34. Bratayuda: (Skr. Bh.ärata Yuddha) name Dewi Sri: another name for Sita, Rama's of a book in New Javanese, relating wife, who is an incarnation of Visl}.u. the story of the war between the Dewi Sri is also the name of the god• Pänc;lawas and the Kaurawas. The dess of vegetation who is worshipped Bratayuda was written by Yasadipura I by the peasants in Java, where rice cul• and is an adaptation of the Old Java• tivation is the pillar of the economy. nese Bh.ärata Yuddha by Mpu 8ec;lah IX 25. and Mpu Panuluh during the time of :E:sri, IX 25. King Jayabaya of Kac;liri. IX 16. Di!mak: II 2; VI 4, 12, 18. Busur, Kyahi: name of a theologian from Dema13 Urawan: in the Serat Cabolek, the east coast of Java. I 11. he is a brother-in-law and cousin of the king of Kartasura ( Paku Buwana Cabolek (Cebolek, Cebulek): Ki, a des• II) . He was a wi!dana-li!bet (jro), ignation for Haji Amad Mutamakin, (inside regent) who was greatly trusted given after the name of his home vil• by the king at that time. I 15, 16; lage, Cabolek, in the Tuban district. II 26; III 1, 4, 7, 12, 20, 31, 37; IV II 5, 6; III 22; IV 35; V 23; VI 11, 1, 23, 49, 54; V 11, 12, 19; VI 2, 3, 18, 21, 25; VII 4, 5, 13; VIII 5, 6, 8, 9; VII 9; VIII 1, 3 (2 x). 10; IX 3, 4, 5, 10. Dyan, Ra(ha)den Dema13: II, 7, 9, Cakrani13rat: a bupati from Madura. IV 13, 26; III 2, 13, 15, 17, 24; IV 2, 6, 14, 15, 20. 25, 29, 34, 47, 48; V 14, 17, 26, 28, Centini: nahi, the name of a loyal ceti 30, 31; VI 20, 21, 24; VII 5, 7, 11, (servant) of Tamba13 Rarasand Shaikh 14, 15 (2 x); VIII 9, 10; IX 2, 10, Amo13 Raga, both of whom are major 11 (2 x), 44. characters in the Serat Cen#ini. It is DemaJJan, VII 4. after the name of this servant of Tarn• Dilkijah: the name of the twelfth month bai) Raras that the work is called of the Javanese Muslim calendar. (Ar. Cenfini. VI 7, 8. Dhü'l-l)ijjah). VIII 13. Cemuris: ( Cumuris), name of c1. disciple Dipati: Ki, (See Danureja) II 26; III 5. of Arjuna. IV 35, VI 27. Dulkahar: (see Abdul Kahar) III 23, Citrasoma: here the .1amc. of a coastal 24, 26; IV 36; VIII 8. Regent. II 3. Endra: Ywa13, in the waya!J, is the name Danureja: (Danurja), in this story, is of a deity, the son of Hya13 Guru. On the name of the First Minister of the the command of the god Guru, Endra kingdom of Kartasura. II 2, 3, 25, 28; takes over command of all the gods III 31; V 23, 24, 32. in Kaindran (the abode of Indra) and Danurejan, IV 1. sovereignty over the fairies. IX 24. Kadanurejan, IV 49. Darmaputra: another name for Yuc;lisj:ira, the eldest of the five Pänc;lawas. VIII Garesik or Gresik: the harbour town 78. north of Surabaya in East Java. II 2. Darmasuta: name of a palace messenger. Gi!nfoJJ Umos: name of a palace mes• VI 20. senger. II 7. Dasamuka: name of the dernon king of Girinata: Ywa13, another name for Hya1_. Alangka in the Rämäya~a. He is .the Guru. IX 15. abductor of Dewi Sita, the consort of Giripura: the name of a city near Gri!sik Rama. II 33; IX 20, 21. in East Java. VI 5. APPENDICES 221 Guru: Batara, the name of a deity who Kahuman: (lit. Muslim quarter), here plays an important role in the Hindu the name of a section of the city of Javanese beliefs and literature. He has Surakarta where the santri reside. characteristics similar to those of Qiwa, VII 3. as the king of all Gods and as a Kamarodin: the name of a dog kept by teacher. IX 15. Haji Amad Mutamakin, (~amaru'l Ywary -,IX 17, 24. Dln). I 9; III 24, 26; IV 36; VIII 8. Kartasura: the name of a kraton (palace) Iman: (Ar. lmän) here is the name of and kingdom in Central Java during one of the dogs owned by Pa13eran the first half of the eighteenth cen• Pa13gu13 which, on his command, en• tury. I 11, 14. tered the blazing fire before he him• Kartasura-diniryrat, IV 42. self was burnt at the stake for heresy. Kerju: name of a region in Central Java. (Ar. lmän). VI 13, 14, 18. I 10; IV 45; V 22. lndrajid: the name of the son of Dasa• Kerjury Gerje: name of a place in the muka, the demon-king of Ala13ka. Paja13 district. II 1, 5. III 2. Keliry: the name of a place on the Coro• mandel coast in South India. VI 21. Kemasan: name of a place in the PajaiJ Jabrail: malekat, Gabriel, one of the four district. II 1. archangels. Jabrail or Jabarail (Ar. Ketib Anom (iry) Kudus: (literally: the Jibril or J abra'il), is the angel of young [Muslim] preacher from Ku• revelation. 111 13. dus), here it is the name of the leader Jaraga: name of a person. VIII 3. of the culamii' from Kudus who is one Jaruman: I;Jalary, a pseudonym of Raden of the main characters in the Serat Putra, or Raden Paiiji, a famous char• Cabolek. II 29, 31; 111 4; IV 3; V 5, acter in the Paiiji story. In our text 13; VI 21, 23, 25; VII 7; VIII 9. I;Jalary Jaruman is Paiiji in disguise Ketib Anom. II 32; 111 1, 5, 9, 20 who is the manifestation of God in the (2 x), 21, 23, 24; IV 18, 19, 36; V world. XI 11. 11, 16; VI 2, 3, 4, 8, 9, 11, 12, 20; Jawa (Jawi): I 17; 111 11, 13; VIII 11. VII 7, 11, 12 (2 x), 14, 15, 16, 17; Jawi: I 16; VI 3, 4; VII 8; VIII 6. VIII 4, 5, 9, 10; IX 1, 4, 13, 15, 44, 46. Jayaniryrat: the name of a coastal Regent. Tib Anom Kudus, I 11 ; V 8. IV 14, 15, 16, 19; V 27, 29. Pa13ulu Kudus, VIII 4. Dipati -, II 3, V 24. man, si, pun Kudus, 111 32; IV 10, Kajayani13ratan, V 25. 23; VII 10, 14. Jayaraga: (See Jaraga) IX 1, 12, 14. Kresna: king of Dwarawati, who is an Jen: Seh, the name of a mystic from incarnation of Visl).u. IX 26; XI 12 Yemen who is said to have been a (2 x), 13 (2 x). teacher of Haji Amad Mutamakin. Jati, XI 13. (Ar. S haikh Zain). II 10; VII 6. Kudus: name of a town in North Cen• ]imakir: the name of the eighth year of tral Java. II 2; 111 19, 34; IV 14, 18; the Javanese windu cycle. (Ar. jim• VII 17. äkhir). VIII 13. Kumbakarna: (Skr. Kumbhäkarl).a) the Jobin: the name of a king (Zübin), who younger brother of Räwana, the de• is the son of Käus mentioned in the mon-king of Alangka. IX 21. Menak story. IV 52. Kurawa: the collective name for the one Jumuryah: (Ar. Jumca). IV 11, 12, 45, hundred sons of Destarata and A13gan• 46; V 7, 21 (2 x); V 23. dari, who became the euernies of the - ipun, IV 44. Pän<;lawas. IX 26. Kahos-nagara: the land of Kahos ( Käus), Lawu: name of a mountain in Java (on a king mentioned in the Menak story. the border between the regions of IV 52. Madiun and Surakarta). 111 25. 222 THE BOOK OF CABOLEK Luhur: Hyfl'fJ, here one of the titles of Mutama(13)kin: see Ahmad - and God, meaning 'the Exalted One'. VIII Muhkamad - I 8; II 4, 16; Ill 21; 48. IV 7, 8, 29, 35, 39; VI 11, 19 (2 x), 27; VII 4, 11; VIII 5, 7, 9; IX 3 Madunti!n: the krama-form of Madura. (2 x), 7. IV 21, 22. Majasi!m: name of a place in the Klaten Narada: name of God, who serves as an district, in Central Java. li 1. envoy for Batara Guru. He is also MalatJ Sumira13: See Suluk -. XI 3, called Kanekaputra (Skr. Närada). 6, 7. Sa13 ( YwarJ) -, IX 16, 22, 24, 34. Manon: Ywa13 -, one of the titles of Nawawi: is here the name of a Javanese God, meaning 'the Seeing One'. X 11. book, which contains stories of the Ka13 Darbe -, X 1. prophets and kings, and religious doc• Mantaram (Mataram): I 10, 13; IV 45; trines. (Cf. Vreede, cat. CCXXI, Cod. VI 6. 1812). VI 10. Mantawis, IV 22; V 22; VI 4. !:laletJka: name of the kingdom of King M aiicanagara: ( lit. foreign land), here Dasamuka. III 2. the name of the region of the Karta• !:lamartadipura: kingdom and palace of sura realm lying outside the negari the Pä1,1!,lawas, especially of Yu!,lispra. agetJ (lit. the greater capital), excep• VIII 78. ting North-coastal areas. It is divided into westem (kilen) and eastern (we• tan) half. The eastern half comprises: Otipati: SarJ Ywa13, another name for Pranaraga, Madiun and Ke!,liri. I 13 ; Batara Guru. IX 18. 111. The maiicanagara was ruled by a Pademak: (see Demak). VI 5. regent appointed by the king and res• Pagelen: name of one of the Mataram ponsible to the Patih (First Minister). regions in Central Java. I 13, 18; Maficanagari, I 10, 14, 18. II 1 ; IV 45; V 22. Ma13kubumi: here the name of an official Paja13: name of a Mataram region in in the Kartasura palace. III 15, 16, Central Java. I 10, 13, 18; II 1, 5; 17, 19. IV 45; V 21, 22; VI 4, 5. Ma13kurat: a. Prabu, he is here Prabu Paku Buwana: here designates Paku Ma13kurat IV who reigned in Karta• Buwana I (1704-19 A.D.). VI 11. sura between the years 1719-26 A.D. Paku Buwana kfl'fJ kaPirJ katri: Paku I 12. Buwana III (1749-88 A.D.). VII 13. b. Ma13kurat li (1677-1703) A.D.). Pan!Jawa: collective name for the five VI 11. sons of Pan!,lu. IX 26. MarbuderJrat: lit. most enlightened [of Panembahan Karapyak: also known by all creatures] in the world, epitheton the name Panembahan Seda-Krapyak of the God Dewa Ruci. VIII 29. ( 1602-13 A.D.), son and successor of Merapi: the name of a mountain in Cen• Panembahan Senapati, who is the tral Java. III 25. founder of the Islamic kingdom of M(a)layakusuma: Ra(ha)den, Arya, a Mataram. VI 6. wi!dana siti age13 in the time of Karta• Paiiji: Sa13 or Raden, he is identical with sura. III 13, 18, 35, 37; V 12, 13, 14, Raden Putra who is the manifestation 27, 30; VI 9, 27. of God in the world and in disguise Muhamad: name of the last Prophet. as .{JalatJ Jaruman. XI 12 (2 x). I10;116. ParJran Dipati: name of Paku Buwana II Muhkamad: is here name of a story, in as a prince before he became king of full: Ahmad Mohammad. IV 21. Kartasura. I 12. Muhkamad Mutamakin: see Ahmad Mu• PatJgUtJ: Pa13eran, a prince who was tamakin. V 3. bumt at the stake for heresy and who, Mursada: name of a story. IV 21. in the midst of flames, composed the APPENDICES 223 Suluk Malary Sumirary. VI 5, 12, 13, Siti ]enar: Seh, name of a Saint who 15, 16, 17, 18; IX 6. was sentenced to death by the Council Patih: (u)wa, here an appellation for of the Saints for claiming the Reality patih Danureja. 111 32. of God. VI 5. Perygiry: name of a place in the Pajary Suksma (kawekas): a name for Batara district. II 1. Guru. Prabayaksa: den-mas, a given name of Suksma, XI 24. Paku Buwana II. I 12. God. Hya13 -, IV 31; V 15, 16. Pragalba: name of a dernon from a Supreme Being. ( Ywary) -, VIII 34, waya13 story. IV 27. 35 (3 x), 36, 41, 44, 73; IX 9. Pramana (Permana): Ywary, here des• Suksma Ruci: (see Dewa Ruci). VIII 14. ignates the Material Being who is dis• Sultan AgU13: name of the king of the tinguished from Hya13 Suksma, the lslamic Mataram, who ruled from Absolute Being. VIII 33 (2 x), 35 1613 until 1645 A.D. VI 6. (2 x), 36, 72, 74 (2 x). Sultan Demak: here designates the third Prames{i: Hyary, another name for Batara SultanofDemak. VI 12, 15, 17. Guru. IX 16 (2 x). Sultan Muhamad Mantaram: the title of Pranaraga: name of a Maficanegara dis• Sultan Agu13 of Mataram, received trict on the eastern part of the realm from Mecca in 1641 A.D. The com• of Mataram, which is now a part of plete title is as follows: 'Sultan cAbdu'l• the Madiun residency. II 1. Mu]:tammad Maulana Mataräni'. VI 6. Putra: see Paiiji. XI 10, 11 (2 x). Suluk Antih: name of a book which fol• lows the Serat Cabolek. XI 25. Suluk Mala13 Sumira13: name of a book Ragapita: name of a palace messenger. attributed to Sunan Parygury. VI 17, II 7, 10. 18; XI 3, 6. Rama (Kawi): name of a book con• Sunan Kary Sumare Tegil: (lit. the Sunan taining the story of Rama written in who was buried at Tegal-Arum), the Kawi. VIII 6; IX 16. one meant here is Susuhunan Mary• Ramawijaya: prabu, the same as Rama, kurat I of Tegal-Arum ( 1645-77 A.D.). husband of Dewi Sita in the Rama So called because his grave is located story. II 33. at Tegal-Arum, at the north coast of Rama, IX 20, 21. Central Java. VI 11. Ratu Kaiicana: name of the sister of Sunan Sumare l'flawihan: posthumaus Demang Urawan who married Paku name for Paku Buwana 11, so named Buwana II. I 15. because he was buried behind the Ruci Dewa: (see Dewa Ruci). VIII 15. Lawihan mosque in Surakarta. I 12. Ruci Suksma: (see Dewa Ruci). VIII Supraba: (Skr. Suprabhä) name of a 19, 20. celestial nymph (apsaras) of great beauty. IX 24, 25. Suranagara: name of a person. VIII 3; Salyarini: name of a person. VIII 3; IX 1, 12. IX 2, 12. Surapri13ga: name of a city on the north• Samalaryu: name of a place in the Pa• east coast of Java, now known as gelen district. II 1. Surabaya. II 2. Sapiryi: name of a story. IV 21. Surawesfi: another name for Surapriryga. Sena: another name for Wrekodara. VIII I 11. 1, 16. Surpakenaka: (Skr. Qürpanakhä), name Sidasrema: name of a kyahi from a well• of a sister of Räwana. IX 21. known pasantren of Sidasrema, near Surabaya. I 11. Sinta: ( Skr. Sitä), name of the daughter Tamba13 Raras: name of a character in of Sanaka, king of Mantili, and con• theSerat Cen{ini, a daughter of Kyahi sort of Rama. IX 25. Bayipanurta who later manied Shaikh 224 THE BOOK OF CABOLEK Amo13 Raga. Tamba13 Raras had a Witji: Ywa13 (Skr. Wid<.fhi) = an attri• faithful servant, iiai Cen#ni. VI 7. bute of Vis~IU, as God, the Providence. Taptanus: here the name of a Greek XI 24. king. IV 52. Wiraguna: here the name of a Regent. Tokid: here the name of a dog belonging II 3. to Pa13eran Pal}guiJ. (Ar. Taul:Iid). Wirasaba: name of a village in the Jom• VI 13, 14, 18. bang district mentioned in the Serat Tuban: name of a harbour town on the Centini as the place where Shaikh north-east coast of Java. III 26. Amo13 Raga met Kyahi Bayipanurta. Tu13gal: Sa13 Ywa13, name of the Supreme VI 7. God, father of God Guru. IX 18. Wirata: name of the kingdom of King Tuiiju13ba13: name of a place on the Matswapati, known as Valley of the south coast of Jogyakarta, mentioned Pän<.fawas. Matswapati is the father of in the Serat Cintini, where Shaikh Qweta (Jav. Seta), a renowned war• Amo13 Raga was thrown into the sea rior in the Bratayuda. IV 25. by Tume!Jgu!J Wiraguna on the com• Wisa13kata: name of a cantrik (student mand of Sultan Agu13 because Shaikh to a seer). IV 29. Amo13 Raga had abjured the Islamic Wisnu: (Skr. VigiU) Batara, is the religion. VI 7. secend of the triad, the Preserver, hus• band of Lakshmi or Qri, descends to earth in several Avatäras. IX 19, 20, Urawan: see Dima13 Urawan. VII 1. 26; X 12, 13. Wisnumurti: name of Kresna as manifes• Wanamarta: name of a village situated tation of Visl).u. XI 13. in the district of Wirasaba (now Witana: Ki, name of an culamä' who Majaagu13) near Jombang, East Java. came from Surapri13ga. I 11. In the Serat Centini it is told that in Wiwaha: name of a book. VIII 6. this village S haikh Amo13 Raga met Wrekudara: (Wreko<.fara, Werkudara) Kyahi Bayipanurta and his two sons VIII 14 (2 x), 15, 16, 18, 19, 21, 27, called Jaye13raga and Jaye13wesp.Shaikh 28, 31, 36, 37, 51, 53, 54, 77; IX 13. Amo13 Raga married Tamba13 Raras, the older sister of these two sons. VI 7. Wena13: Sa13 Ywa13 (Hya13), another name Yahman: name of a city in Arabia for Batara Guru. IX 18, 33. (Yemen). II 10; VII 6. Wibisana: (Skr. Wibhisa.t:ta), name of Yunani: name of a country (Greek). younger brother of Räwana. IX 21. IV 52. APPENDIX 2 Words of Arabic Derivation Occurring in the Text. abdi: (Ar. cabd) 111 9. gaib: (Ar. ghaib) I 2; II 13; VIII 22, adat: (Ar. cäda) IX 16. 26; -e 111 23; haibi13 XI 2. ahli: (Ar. ahl) VI 10. ajal: (Ar. ajal) - i!)Wa!J 111 23. akerat: (Ar. äkhira) ng- IX 46. hakiki: (Ar. l).a~i~i) I 10; II 6. alam: (Ar. cä!am) VI 5; 13- suwu13 hasil: (Ar. l)..ä~il) VIII 61. VIII 71 ; alame XI 20. heb: (Ar. ghaib) VIII 75. alul kojah: Ar. ahlu'l-l).ujja) VI 10. hujah: (Ar. ).lujja) I 5. amarah: (Ar. ammära) IX 21. hurmat: (Ar. l).urma) II 25. amin: (Ar. ämin) -e V 5, 8. ibarat: (Ar. cibära) VI 2. badal: (Ar. badal) I 7; - i13 IX 9; -e a13-i 111 10. IX 17. imam: (Ar. imäm) iman: (Ar. imän) XI 23; a13-ake V 4. badan: (Ar. badan) II 15; 111 30, 31; iradat: (Ar. iräda) -e IX 31; kodrat- VIII 43, 71; - ira VIII 46; a• I 6. suksma IX 6; XI 5; - tu11gal XI 3; -e IX 23. - iiata VIII 51;- lahir VIII 51. isbat: (Ar. ithbät) istijrat: (Ar. istidräj) I 1. basar: (Ar. ba~ar) IX 31. batal: (Ar. battäl) - karam IX 29; X 17. jamak: (Ar. jamc) kejamak III 15. batin: (Ar. bätin) 111 10; IV 27; VIII jamhur: Ar. jumhür) - i13 nagara IX 35. 69, 77; IX 33, 34; X 12; batos X 13; jublah: (Ar. jumla) VIII 2. -e V 18; VIII 77; -ipun VIII 50; jubriya: (Ar. cujub riyä') VIII 58. X 16; -ira VIII 42. + bilahi: (Ar. balä') IX 40; X 3, 6. kabar: (Ar. khabar) -ipun VIII 2. dad (t): (Ar. dhät) VIII 31, 34, 36. kabul: (Ar. ~abül) -a V 5. dakik: (Ar. da~il~) 13elmu - VIII 7. kadis: (Ar. l).adith) V 18; IX 29; XI 2. dalil kadis: (Ar. dalil al-).ladith) V 18; (See also dalil) . IX 29 (2 x); XI 2. kaji: (Ar. l).ajj) I, 1, 6, 8; II 6, 8; IV darajad ( -t) : (Ar. daraja) 111 19; VIII 31, 32, 37, 38, 39; VI 19; VII 11; 5; -il} 111 11; -e 111 15. XI 5. delajad: -i13 111 9 ( vide darajad). kak: (Ar. l).a~~) !Jelmu - I 2; !Jelmi - doiia: (Ar. dunyä) VIII 63; IX 46 II 13. (2 x); ti!jgal- X 8. kakekat: (Ar. l).a~i~) -e I 2. do13a: (Ar. ducä) V 5; an-- V 7, 8, kalal: (Ar. l).aläl) XI 17, 20. 11, 13. kalam: (Ar. kaläm) IX 31. kalbu: (Ar. ~alb) -I 1; VIII 78; X 5. eblis: (Ar. lblis) VIII 7; iblis X 18. kapir: (Ar. käfir) XI 17, 20 (2 x), 22, eklas: (Ar. ikhlä~) II 8. 23 (3 x). 226 THE BOOK OF CABOLEK karam: (Ar. l_laräm) XI 17, ~0. nakir: (Ar. nakir) a-ake IX 8; -aken kaum: (Ar. ~aum) III 7; IV 26. X 19. ketib: (Ar. khatib) III 26. napi; (Ar. nafy) IX 23. kibir: {Ar. kibr) X 10. nepsu: (Ar. nafs) VIII 24, 51; IX 28, 41. kitab: (Ar. kitäb) III 28, 33, 34; VIII 13alim: (Ar. c.älim) I 7. 5, 7; IX 6. 13elmi: (Ar. ciJm) I 6, 17; II 13; 111 11; kodrat: (Ar. ~udra) IX 31; - iradat IV 26; VIII 8; -ne IX 6, 47; -kak (See iradat) I 6. II 13. kojah: (Ar. l_1ujja) VI 10; -e IX 44. 13elmu: (Ar. ciJm) II 13; V 23; VIII 6, krabat: (Ar. ~aräba) IV 20. 8 (2 x), 66 (3 x); IX 7, 12; X 10, kukum: see ukum. 18; -ne VIII 11; X 17; -ni!}wa!} kupur: (Ar. kufr) XI 17, 18, 20 (2 x), II 19;- dakik (Ar. da~i~) VIII 7; 22, 23 (3 x). - kak (Ar.l_1a~~) I 2; IV 41; V 19; kuwatir: (Ar. khawätr) VI 15; katir XI VI 4;- sarak (Ar. sharc) V 19. 12, 14. 13isa: {Ar. cishä') II 11. 13udubilah: (Ar. nacüdhu bi'llähi) 111 26. 13ulama: (Ar. cuJamä') I 5, 8, 9, 10, 11, lahir: (Ar. ~hir) III 10; IV 27; VIII 14, 17; II 10, 18, 21, 23, 24 (2 x), 77; IX 33, 34; -i!} VIII 42; ka-ane 27, 28, 31; III 4, 5, 6, 8, 35; IV 43, V 17; ka-an VIII 77; 1}-ken VI 4; 46; V 2 (2 x), 3, 8, 11, 13, 14 (2 x), - batin IX 40; - batine XI 4; 15, 16, 18, 20, 21, 24; VI 1; VII 1; badan -VIII 51. XI 25; !}ulameku VII 3; -ne VIII 9. lapal: (Ar. laf?:) V 20, 22; XI 15. 13ulami: see 13ulama I 5; II 1, 18; V 4, lila: (Ar. ri<;lä') i!}sun -ni IV 41. 32. luhamah: (Ar. lawwäma) IX 21. nikmat: (Ar. nicma) VIII 38. niyat: (Ar. niyya) 111 9; VIII 38. makir: (Ar. mähir) -e I 4. nujul: {Ar. nuzül) -ing IV 12; VII 6. makna: Ar. macna) V 20, 22. nukil: {Ar. na~ala, nu~il) nunukilan I 10. malekat: (Ar. malä'ikat) 111 13. manpangat: (Ar. manfaca) VIII 38. maot: (Ar. maut) 111 22. olia: (Ar. auliyä') wali- IX 30. marjan: (Ar. marjän) V 9. masalah: (Ar. mas'ala) I A. masjid: (Ar. masjid) IV 12 (2 x), 41; pa13il: (Ar. fäciJ) -e VIII 2. V 6, 7. pekir: (Ar. fa~ir) - miskin {Ar. miskin) melik: (Ar. milk) IX 42. X 9. miskin: (Ar. miskin) X 11. pikir: (Ar. fikr) 111 6, 23; mikir IX 29; mlarat: (Ar. ma<;larrät) ke-an X 7. pinikir IX 29; sun -e IV 13. mukir: (Ar. munkir) -na VIII 8. pi13il: (Ar. ficiJ) VIII 2. mukmin: (Ar. mu'min) VI 12; XI 2. mupakat: (Ar. muwäfaka) I 13, 14; II 4. rasülu'lläh) murad: (Ar. muräd) VIII 4; -e IX 1, rasul: rasullolah (Ar. resül, 13; -i!} 111 33, 34; -ira IX 15; IV 20; IX 17; je!} Nabi - IX 9; mumuradan XI 18. je!}- x 19. murid: (Ar. murid) II 20. retib: (Ar. rätib) a- X 16. den -ni V 7; musbat: (Ar. muthbat) -e IX 23. rila: see lila (Ar. ri<;lä') sun -ni V 20. musibat: (Ar. mu~iba) I 5. VIII 2. mutada: (Ar. mubtadä') VIII 2. rujuk: (Ar. rujüc) rurujukanipun mutarilah: (Ar. muctari<;la) VIII 2. rukun: (Ar. rukn) IV 32. mutmainah: {Ar. mutma'inna) IX 21. sabat: (Ar. ~al:täba) VIII 67, 68, 69 nabi: (Ar. naby) IV 32; VIII 8; X 19; (2 x); sekabat XI 2. je!} -XI 2 (2 x). sabil: (Ar. sabil) X 20. APPENDICES 227 sabitun: (Ar. thäbitun) I 5. takabur: (Ar. takabbur) I 3; nakaburi sadat: (Ar. shahäda) XI 23. VIII 7; nekaburi IX 5. sah: (Ar. !?a.J:t) VIII 48. takluk: (Ar. tacalluk) I 6. sakarat: (Ar. sakarat) II 29. tamsil: (Ar. tamthil) II 14; IV 20. salam: (Ar. saläm) -an VII 12. tapsir: (Ar. tafsir) VIII 2. salat: (Ar. ~alät) II 11; V 6, 7. tasbeh: (Ar. tasbi~) V 9. sarak: (Ar. sharc) I 7; II 19; III 27; tekad: (Ar. icti~äd or itti~äd). I 3, 6, VI 6, 12; VIII 9; -e I 2; - Mu• 10; II 4, 14; VIII 76; IX 28, 43, 44; ~ammad VIII 8. XI 4; -e XI 3; -ira IX 7. sarat: (Ar. sharO I 4. tis JJUPiyatin: ( ?) III 34. sarefJat: (Ar. shariCa) I 7; -ipun I 2. sawab: (Ar. thawäb) -e XI 2; dika -i VII 17. ukum: (Ar. ~ukm) II 5; XI 17; kokum seh: (Ar. Shaikh) II 10; VI 5, 7; VII 6. XI 5 (2 x); kukum I 8; VI 4, 5 selam: (Ar. isläm or saläm) aiH\lamena (2 x), 6, 12; IX 40;- Allah IX 42; XI 15. kukuma II 17; kukumipun VI 5; IJU· setan: (Ar. shaitän) V 17; VIII 7 (2 x); kuma II 9; sun - IV 39. IX 5; X 19; ---e IX 5. sipat: (Ar. !?ifa) VIII 20; muka-sipat VIII 20. wahdaniyad: (Ar. wa~daniya) IX 22. sirik: (Ar. shirk) - ing Nabi VIII 8. wahyu: (Ar. wa~y) VIII 51, 52, 68, 69. siyasat: (Ar. siyäsa) IV 42; V 20; siya- wajib: (Ar. wäjib) III 30; VIII 8; IX satil} V 1. 9; ---e III 10; -i13 IV 9; -ipun XI 2. sukur lillahi: (Ar. shukür li-llähi) V 7. wali: (Ar. waly) XI 2; wali olia IX 30; suluk: (Ar. sulük) VI 16; XI 3, 6. waliyolah (Ar. waliyyu'lläh) li 14. sunat: (Ar. sunna) sunatul Jumu13ah wasiyat: (Ar. wa!?iyya) IV 22. III 11 ; sunati13 nabi III 27, 28; IV 9 wirasat: (Ar. firäsa) IV 26. (2 x). wirid: (Ar. wird) mimirid III 28. supiyah: (Ar. !?afiyya) IX 21. wujud: (Ar. wujüd) XI 24; sa- VIII surat: (Ar. süra) IV 52; -ipun IV 53. 49, 51, 77. APPENDIX 3 Selective Word Index abar: VIII 10; -e III 7; 13- III 32; birawa: ambirawa XI 20. a13- IV 5; abar bicara III 12. brahala: XI 15;- ne X 16. abipraya: sa- II 5. bramara: II 12. abra: - markata VIII 28. brebes: mrebes mili VI 27. adu: a13adu yasa III 3. bubak: binubak VIII 70. agal: - mya13 alit VIII 46. bubuh: -an III 18. aji: VIII 52;- sesanane VIII 74. budidar: VI 21. aken: i13aken VIII 48, 75. bukti: a- V 24. alam: -ipun VIII 54; -e VIII 54. bulu: VIII 59. aler: XI 18. buntit: a- IV 51. alin-alin: alin-alinira II 31. buwana: VIII 41; buwaneku VIII 76. aliry: 13-i IV 7. byuha: III 33. ambil: pa13-e I 3. ame: den- XI 17. cagak: ke- VIII 67. aryga: VIII 53, 64; -nira VIII 29. cahak: ka- IV 53. arykat: a13kat sakarat II 29. cakrabawa: afiakrabawani VIII 63. aryken: II 30. canr!m3: cacam;lal} 111 7. arysana: VIII 59. carykifp: fia13kepi IV 26. aryun-aryun: IV 28. carykirary: afia13kira1Ji XI 8. antaka: II 6. carary: - sac;lapur VI 8. api: - pati IV 29. cifgah: - paken IX 41;- pakon X 15. apit: i13- IV 4. cifplok: ceplok-padma VI 22. arcapada: 13- IX 16. cermin: lumaku- XI 11. ayary: al}ayal}-l}ayal} II 12. ciryak: II 33. cuweryah: a- XI 9. barysa-patra: -ne VII 17; - nipun VII 18. rfalary: VIII 43, 72 (2 x), 73; XI 11; baryun: VI 9; abal}un-ba!)un V 32; ba13un c;lac;lala13 XI 11 ; c;lec;lalal} XI 11 ; c;lec;la• alin-alinira II 31. la!)e VIII 72; - purba IX 18. bareci: V 9. deder: deder-dineder III 3, 20. barek: am- III 7. digsura: digsure13 krami III 2. barigi: pati13 - XI 18. r/iryin: -aken I 10; an-i VII 1. basah: babasahan VII 2. r/irykul: li 31, an- li 28, 31; pan-e bata: am - rubuh VI 26. III 4. baya: XI 7 (2 x), 10 (2 x). don: - resmi XI 10. beksa: beksa ra13in VI 25. dudu: -ni13 III 8; -ne XI 7. beri: gubar - VIII 70. dumuk: IV 28. bicara: I 11 ; abar - (Vide abar). duraka: I 7; IX 40. birahi: birahenira VIII 27. durbala: andurbalani XI 15. birat: I 3. durgama: VIII 23, -ni13 VIII 21. APPENDICES 229 ebat: a13ebati VIII 28. kalerykam: V 8. entiry: 13- VIII 6. kamleja: VI 21. esar: a13-i IV 6. kampuh: -ira VIII 56. ewa: pa13ewan-ewan IV 39; V 1; XI 5. kantfary: kakan<;la13an V 3. kara: a13kara-kara VIII 33. katir: XI 12, 14. garjiry: puputran- VIII 31. kawatgata: I 3. gagah: rnar- IV 7. kebar: sa-fia VI 22. galarjag: I 14. kelabary: 13elaba'3 kapipitan V 9. gambuh: IV 16; -e IV 15. kelambi: kelarnbi pranakan VII 8. ganrjek: II 7; VI 20 (2 x). kelir: VIII 71; IX 22. garba: VIII 57. kemat: I 3. garirysiry: VI 22. kenrJ,erek: ryenc,lerek 111 37. gatra: VIII 32. kenrjuruk: '3'enc,luruk III 37. gebary: a13gegeba13 VIII 7. keron: tan - 111 34. gebog: VIII 71. kesti13: kesti13 ire13 VI 22. gelar: - rna13kara byuha IV 28; - ka- kesturi: - jati VIII 54, 56. gapati IV 28. kilat: kurnilat VIII 73; kinilatken VIII gempal: 111 11. 73. gigal: I 3. kilayu: II 5. gigit: a13- lati IV 36. kinteki: VIII 56. gita: XI 7. kopyah: kopyah kanigara VIII 11. grim: grirn ire13 VI 22. kruwil: aiJruwil 111 33. grit: pa13- VIII 74; pa13-ane VIII 75. kruwis: a13ruwis IV 3. gubar: - heri VIII 70. kuiicury: arnegat kukufiCUI} XI 8. gurnita: I 5. kureb: 13urebi I 8. guwa: - garbane VIII 54. kuswa: pa13uswanira VIII 46. kuta: V 4. kutuh: a13utuh IV 4. iber: iher-iber I 10. ima: 13irna VIII 52. irip: rna13sa -a IX 4. labuh: II 5; linabuh VI 7. lanas: IV 3. laryip: V 21. jabary: XI 15. laryki13: laiJki13 kasa V 8. jabet: jabelan VI 9. larysar: -an III 19. jagad: VIII 30, 32, 43, 45, 49, 76; XI laiiji: III 7. 13 (2 x); sa- VIII 73;- agu13 VIII lapa: Iara - VIII 34. 29; - cilik VIII 29, 30; - ge<;le VIII latar: latar ire13 VI 23. 30; - raya VIII 53, 77; - walikan lebda-jiwa: a- II 12. VIII 18. lehery: VIII 64. jaid: - asiru13 IV 51. leker: sa-i13 VIII 55. jamak: ke- III 15. leryger: a13- II 28. jana: rnajanani I 9. lepas: ka-an VIII 45 (2 x). jawap: afi- ta13an VI 17. lesu: kaleswan VIII 35. jor: pafi-e I 1. liryga: ka-rnurda V 4. jubah: - sultani V 9. liwury: XI 8. jury: V 21. lok: I 7. juru: -ne panatah IV 15. lulun: ka- I 3. juwet: ajuwet I 6. lut: lurnut II 30. kaca: VIII 44 (2 x); IX 22. maduretna: II 11. kadyaryga: -e VIII 55; -ni13 XI 10. mala: rnarnala I 4; -ne VIII 55. 230 THE BOOK OF CABOLE:K malary-kaljak: a- III 2. paribawa: sa-ne VIII 76. mamak: III 33. pariminta: amariminta VI 10. manljala-giri: VI 22. pataka: -niry VIII 64. manik: manik-minanik VIII 55. patik: VIII 37. manis: a- IV 6; VI 8; VIII 1; ma• pecat: mecat canela VI 13. manis IV 54; memanisiry III 28; - pegat: XI 22; amegat kukuiicury XI 8. rahi III 29; IV 10; -iry wadana V9. pelag: -a VI 3. manu(13)sa: VIII 40, 44, 76 (2 x). peiicul: meiicul IV 24; sa-meficul-meri- maras: V 17; VIII 17; -a III 15; -e culiry IV 24. II1 16. pendel: -e III 32. maya-maya: VIII 28, 55. penljem: amen<;lem XI 11. meda: - kumaki VII 19. pereb: mereb III 32; paperebipun IV menak: IV 21; VIII 74. 6. meiiak: VIII 42, 74. permana: VIII 33 (2 x), 35; permaneku miHian: meiian-kobar VI 22. VIII 35; see pramana. mliyo: VI 22. permati: VIII 50; prematiniry VIII 53. mugari: mugareni I 15. Petat: pinetat II 2. mukasipat: VIII 20. piji: miji V 23; amiji IV 39. muksa: kamuksan VIII 45 (2 x), 63, pole13: - bary bintulu VIII 56. 65, 66. pradika: dika -a IX 2; den-a IX 1. murary: a- niti VI 17; XI 7. pragfiana: VIII 46. murda: murdery prary IV 19. pramana: VIII 36, 72, 74. murindiry: II 29. pramudita: XI 13. muririry: II 29. prary: a- rahi III 12. pratiwanury: III 36. prih: amrih titih III 3. naga-santun: VIII 59. prirygabaya: XI 9. neraka: IX 17, 41, 42. puhan: VIII 42, 74. nirmala: VIII 52. punah: pamunahiry IV 26. niti: amurary -VI 17; XI 7. pu13gury: XI 1. nugraha: VIII 26, 42, 51, 68; XI 4; purba: IX 18; amurba misesa XI 14; -ne VIII 40. ka- X 2. putra: puputran mutyara VIII 33; pu• putran denta VIII 31; IX 14, 18; onlje-onlje: II 14. puputran gat;liry VIII 31. putus: putusfia II 28. puwasa: XI 15; -ne XI 17. paben: -an III 17. pahe: VIII 46. pahes: -an VIII 44. raga: VIII 33, 34, 35; -nira VIII 42. panasbaran: -an VIII 24. ragi: reragi VIII 66. panasten: VIII 24. rahsa: VIII 34, 75; -niry VIII 34, 36; pafica-maya: VIII 20. su-niry III 27. paiica-pat: maiica-pat II 19; maiica-lima ranarygana: IV 26. II 19; maiica-nem II 19; maiica-pitune rarykary: rumarykary VIII 46. II 19. rasa: XI 21 ( 7 x) ; a13rasani VIII 40; paiicaretna: VIII 54. ma- III 15; ke- XI 21 ; -niry XI pa13gil: paparygil III 3 7. 21; rerasan I 6, 16; VIII 40; XI 21, pa13gury: VIII 43, 71; marygury rirygit VI 22; raseku XI 21; peryrasane VIII 61; 9; parygu13ereki VIII 71. sira-rasani VIII 40. panon: Kary Darbe Manon X 1. rayat: - ipun X 6. parah: VIII 39. reka: VIII 30. paran: aji- VIII 52. reke: XI 12 (2 x); XI 22. pardika: mardikani VIII 4, 5, 6, 12. rempelu: ry- XI 15. APPENDICES 231 repi: a13- II 11. taki: ataki-taki XI 1. ricik: a13- XI 20. talika: katalikel) I 1. rika: III 24. tanbuh: VIII 78. rimbag: -an VIII 77. tanrji13: tan<;iil) apit III 35. ri13git: VIII 43, 71; a13ri13git VIII 74; ta13guh: a- IV 4. XI 12; l'eri13gitan XI 10. ta13i: III 4; -ne III 4; ka- II 30. riwa: den- XI 8. taiija13: V 18. rok: a13- III 3. taiiju13: VIII 59. taracak: naracak V 4. tarbuka: narbuka IX 2. salobog: VI 23. tata: panata garni III 28. sampeka: I 1. tatal: I 1. sangsara: sa13sarane VIII 38. tawan: ka- II 29. santaha: sinantaha XI 20. tawon: - gumana VIII 31. saos: saosane I 14. tembaga: nembaga sina13li1J IV 51. sarban: V 9; VI 22. temba13: tinemba13 VIII 70. saru: I 6, 7; III 10, 33; -nil) III 21; te13ah: sinate13ah VIII 67. ka- I 12. t~gili13: anel)gili13 IV 29. sarya: VIII 55. teracak ( tracak) : III 26; VI 28 ( see satmata: VIII 32. taracak). satu: VIII 77. teragal: ka- I 3. sefjah: ka-an IX 33. tera13 ( tra13) : anera13 baya VI 17; anra13 selaka: selaka muficar VI 10. baya XI 7. seliri13: seliri13an I 6. tersanrja: anersan<;lani VIII 36. semanta: sim!mantakken VIII 68. tikna: - luryit IV 28. sembaya13: XI 15; -e XI 17 (2 x). titi: tiniti-titi VIII 2. senen: seneni13 I 3. titih: a- III 33. Se!Jgih: den- XI 14' 15 ; anel)gih XI toh: - pati III 22; IV 2. 9. trap: XI 7; tatrapan VIII 58, 67; X 16. se 13 kek: n 12. tuduh: -an VIII 64. silih: V 19 ; - u13kih III 20; - ukih tul: tinula VIII 21. III 3. tula: tinatula I 1. simbar: VIII 35. turas: -an IX 44. sing: -a wikrama II 30. tut: panutan IX 9 (2 x). si13gah: sumi13gah I 8; II 4; III 22; V 17; sumi13gaha I 13. sipat: sipat kupilJ III 12. udakawis: a13- IV 3. sipi: sinipi IV 36; tan - IV 17. ukih: 13- I 8; V 12. sotya: sosotya IX 24; -nipun IX 24; ukur:- urip IV 47; V 22;- keni V sotya-sinutya VIII 55. 20; ukur-(ukur) boten butuh (butoh) subasita: I 5. VII 14, 17. sukak: V 26. ulap: III 12. suker: susuker VIII 27. uraga: VIII 56. suksma (sukma): VIII 34,35 (2 x), 36, uyun: 13-ana IV 26. 42 (2 x), 43, 47; -ne VIII 35; nuksma VIII 46; anukma IX 26; si• nukma VIII 55; anuksmani VIII 76; wadaka: VIII 61. panuksmani13 VIII 77. walary-ati: winala13-ati XI 9; amala13-ateni suluk: XI 6 (2 x). XI 7. sumawicitra: II 11. walik: kuwalik sumpah V 14. sumbali13a: XI 15. waneh: VIII 41. sume13ah: VIII 58. wa13i: ma- VI 1. sumira13: VI 17. wa11ur: ka-an I 2. suraya: surayelJ bumi IV 19, 52. wa13kid: wina13kid I 6; wawa13kidane II 4. 232 THE BOOK OF CABOLEK wantu: ma- VI 1. wikena: mikena I 4. warana: I 2; abubuka - VI 7. wi13kis: ka- I 4. wareh: ka- III 36. wiri11:- galih III 7. warih: dipun- VI 5. wisesa: IX 26; amisesa VIII 44, 45; wari13in: VIII 59. -ni13 VIII 76; ka- VIII 44; ka13- waya13: VIII 43, 71, 72; -an VIII 44; XI 24; il}ka13 - IX 9. -ipun IX 19. wiwara: I 2. wendaka: ka- IX 7. wiyagah: III 33. wer: ka-an I 2. wo13: ka-an V 18. wesfi: XI 7, 22. wowor: - sambu VIII 63. wibuh: VIII 74. wuk: tapa- VIII 66. wifju13: a- VI 26. wuru13: pamuru13i13 VIII 22; IX 27; wikalpa: winikalpan XI 7. mumuru13 Jaku IX 4 7. wikara: maha- II 30. wurya: -ni13 I 1.