M. Atmodjo Preliminary report on the copper-plate inscription of Asahduren

In: Bijdragen tot de Taal-, Land- en Volkenkunde 126 (1970), no: 2, Leiden, 215-227

This PDF-file was downloaded from http://www.kitlv-journals.nl

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n June 23rd 1%7 I was invited by the people of Asahduren to ~transcribeand give an explanation of the copper-plate Oinscription which is kept there. The village of Asahduren is situated in the regqof Jëmbrana, West Bali. It is a smal1 mountain-village surrounded by thickly-grown coffee and rubber plantations, and lies about 150 kilometres from the Archaeological Service at Bedulu (Bali). During my visit there I was accompanied by students of the Udayana Universit~in Denpasar and alm some mmbers of the Archaeological Service in Bali2 We were warmly welcomed by the inhabitants who had prepared a great temple-ceremony which they described as uttamanih-uttama (the greatst of the greaitest), i.e. a special ceremony prepared for the reading of that holy inscription. As is known, most archaeological relics and pram& (inscriptions) in Bali are still re- garded as sacred. The inscription is kept in the gëdmi (building) of the Pura Desa (Village Temple), wrapped in white cloth in a smal1 box. When I came there thousands of people from Asahduren and also from its neigh- bouring villages, men and women, dressed ia their national costurnes had been waiting for me and my staff since 8 o'clock in the morning. Unfortunately we did n& arrive there until 11 o'clock because we had had medifficulty with the motor;truck m the way. Afiter the opening ceremony had been wmpleted by the priest, I was inivited to enter the jëroan-courtyard and to sit on ani open bde; together with the pëdanda (the priest), the pëmanku cthe temple-keeper), an official of

1 Asah : to sharpen ; duren : fruit-name (Duriozibethinus Murr). The present author is Head of the Archaeological Service in Bali (Bedulu, Giañar), and a lecturer of the Facuity of Letters, Udayana University, Den- pasar (Bali). 3 JEroan is the inner-courtyard of the Balinese temple. It is als0 the highest and the holiest terrace. The other two lower courtyards are jaba-f&ah (the middle) and jaba (the outer-courtyard). Bale is an open building (without walls) having an rectangular or square form.

Downloaded from Brill.com09/28/2021 06:56:17AM via free access 216 M. M. SUKARTO K. ATMODJO the Religious Office, and alm some old men from the village, while the other people squatted or sat on the ground around the bale, waiting for the result of my transcription with greak enthusiasm. At the beginning the pëdanda vinkled the prasasti with toya-tirta (holy water) and pronounced some magic formulas. I also washed my hands 4 as a sign that I was free from the lëtëh-condition (lëtëh = impurity). After that the holy prasasti was given to me by the pëdanda. The prasasti consists of only one corner-plate, measuring : 40,8 cm in lengtb and 10 cm in breadth. Both sides are inscribed witth six lines. It is written in Old-Javanese (Old-Balinese) with Old-Javanese (Old-Balinese) characters. Besides, the cipher 4 is inscribed on the left side. So, it is to be conjectured that this incomplete inscription must have consisted of at least 6 or 7 plates. Fortunately'the cow- plate is in a good state of preservation. The aksaras are still legible, and about 99 % can be read easily. Now for convenience sake I have called this prmmti the Copper-plate of Asahduren or Batur-Taruman- Nunnui, naming it after the place where the prasasti has been ‘-7 presenred as wel1 as the than2 (village) mentioned in the edict. But acccrrding to the people, this edict was taken from Lëbih,6 that is a smal1 village at ~thefoot of Mount Aguti, after the eruption of this mountain in 1963. In fact, the village of Asahduren was settled only after the above-mentioned eruption of the Gunun Aguxi (Great Mountain). 11tis a pity that no date is to be found in this inscription. Moreover the king's name is not mentioned either. As noted above, the edict is incomplete; usually, the indicaticm of the date and the king's name are found at the beginning of inscriptions, that is 40 say on the first plate d the group. Fortunately I have been able to determine an approximate date for this inscription in two ways:

Palaeographically the type of .the aksaras closely resembles that of the inscriptions issued during the reign of Jayaçakti and Jayapatiu~.~ These, Old-Balinese kings were on the throne in the middle and the last part of the 12th century.

See the transcription. Not to be confused with Lebih on the beach to the south of Giañar, where the yearly kluk-mëranu offering-feast took place. See "Nangloek Merana in Gianjar" in Djawa (1936), pp. 123-128. The inscriptions of king Jayaçakti discovered so far are dated between 1055 Ç- 1072 C; of king Jayapanus one from 1099 Ç and the other from 1103 C. See PB I, pp. 31-40.

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b.. Based on the language. The language used in this inscription is alm related to that on the inscriptions of Jayaçalcti and Jayapanus. It is worth mentioning that some years ago a complete inscription of king Jayaçakti, dated Çaka 1071 (k 1149 A.D.) was found by Mr. Ñoman Pugër s at the village of Campëtan.O The name of the karämn (village) of this prasasti is Panupëtan, and according to Ñman Pugër the modern name Cam- pëtan is derived from Pariupëtan.l0 It is interesting to note that this inccription (8 plates) is now preserved in a hole in a camaratree (L. Podocarpus cupressina), aht 15 metres above the ground. The camara-tree itself is called by the people Taru Pëtak, which means: White Tree. The tree is also regarded as being sacred. In this newly discovered inscription of king Jayaçakti mention is made of the village- names Pujun and Patatahan. Since the same name alco occurs in the inccription of Asahduren it is possible that this copper-plate was issued by king Päduka ÇrZ Mahárdja Çrz Jayaçakti. - - I TRANSCRIPTION : As was noted above 99 % of this copper-plate could be transcribed easily. Only one character could not be ascertained, because the aksara was illegible. This aksara could have been the ta, the la, the ha or the gha. So the middle part of the village-name Bmtur-Tarumn-Nunnun could be read Laruman, Harumw or Gharuman. Now follows the transcription. I Froat-side. IV. a. 1. n nusinulumutanin dadöjaka, tan kna papadëm, wnana yänambuta gawe can.la-karmrna, mwan-akëkësa patialasnya 2. satwa rin-alas, tan pamwita, tan kna palantin, mwan rot, wnan tan I pamatian ri näyakanya, a&ën magha mahäna 3. wam., tan sipatën, tan kna blin skul, &kana-yan hana rowannya sakaräman salah marggähyün makastri babi I 4. ni brahmawança santana hunjëman, juru klin manahura pamucuk ku 2 saputthäyu, ri &uinya tan-ahganahura pamucuk kna

Mr. &m& Pugër wa; the assistant of the late Dr. R. Goris at the Udayana University. On the day of the transcription Dr. Goris was ill, so he ordered his assistant to visit CampGtan and transcribe the inscription. , @ The present Campëtan is situated to the northeast of Kintamani, amidst a thick forest. l0 According to Goman Pugër both names are derived from pët = upët = hidden, concealed. See his thesis: Radja Jayaçakti di-Bali (King Jayacakti on Bali).

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5. ya dandë mä 1 saputthäyu, tan kna Whnin sajisaji saprakara, wnana yäxiinwäsu tugël, rnwaii pirun, tan-alapën denin 6. näyakan buru, tan posyan nuniweh wnana yänawuiia ri psanayan pnah pari pranudwan tiris müla-käryya miila-bwat

Back-de. IV.. b. 1. sakwaihniwönya sawunën ri thaninya, tan hinanana kwaih ni sa- wunënya, tan pamwita tan-adgana tan kna upah taji, mwan wulan, mankana ya 2. n-hana kahyanan walyan momah-i thäninya, tan alapën adamëla walipujun mwan-i patatahan, tan kna sakwaih nin buñcanajyägöti adëmit + 3. tkeri laku lankah ulatulatan, tan kna rot, tan kna pasiki, mwan pawitia, wnaBa yäsara meii thäni den, tam sapan denin wa 4. tëk ser kahyanan, mwan kahyanan-i pujun, tan sipatën, tan kna laga- nin hnu, tuhatuhanikan karäman, hana samaiikana aghra lunguh ba S. pa ni guli mwan bapa ni wo,bapa ni jlih nuni bapa ni lonën, bapa ni byg, iäwan bapa ni hidëpkasih, saha ya si sabur, mwan si 6. pankagin, atëhër pinarimandala cinaturdeça thäni batur-taruman- nutinui, hinanya wetan bukit-puk, hinanya kidul padan-buraha

TRANSLATION : This part is aotually more difficult than the transcription, because the meaning of many terms and denominations 04 officials is still uncertain. Many problems concerning the meaning and function of state-officials are of course to be found in any pramti. As is known most inscriptions make use of short succinct sentences: the socalled inscription-lmguccge. Owing to this kind of difficulty some dubious words in several places are left untranslated. Besides footnotes and question-marks are added where the translation is uncertain. The provisional translation runs as follows:

Fromt-side. IV. a. 1. n nu~nulumuta*titicEadöjaka,ll is n& to be charged with the papa- dëwtax; l2 he is allowed to do cq&la-kmmma (karmma of the

11 Si~wlumutaninfrom lumut (moss)? Jaka in mod.Ba1. is an Aren-tree (see KBNW, part IV, p. 373). 12 Padëm means: extinguished (fire), set (sun, mn). See further PB 11, pp. 280-281.

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candala-caste), and must be restricted (hidden, afraid of ?) l3 in the hunting of 2. animals in the forest, need to ask for permission to leave (not be charged with the pamwita-tax?),14 not do palantin (not be charged with ,the palantiri-tax?), and rot (raut = ram, smal1 knife?),15 and alm he is not allowed to serve food (not to serve the pamanan- tax?) to his näyaka (the Leader), on every great ninth 3. of the montb Mägha (Kapitu, i.e. the ceventh month), and should not be cursed (not be limited?); l6 he is not allowed to buy rice (food for offering?) ; if there is a friend (rowan) at the Same village (karäman) who makes a mistake, wishing to marry women 4. of the grwps: brahmwarZça, santana, hqjëman, juru klin, he must pay the panzucuk-tax (pucuk = top), 2 kupahs for every person; if he wil1 not pay the pamucuk-tax 5. he shall be-charged with the dadë (club, a fine, punishrnent), 1 mäsa (of gold) for every person, and not be charged with al1 kinds of offerings; he is allowed to breed dogs without tails, and also without ears, and the animals should not be taken 6. by the näyakan buru (an official charged with the ins@xtion of the hunting-anirnals), and not be charged with the posyan (pa-usi-an?) ; moreover he is allowed to participate in cock-fighting, and to visit(?) the places (pnah?) where pari (rice?) prhudwan (fruit-tree?),17 coconut-trees,18 temple-offerings (?) and heavy labour-services (?) are to be found.le Back-side. IV. b. 1. Al1 the cocks that he breeds in his village, the number of them cthe cocks) should not be limited; he need not ask for permission to leave (not be charged with the pamwata-tax?), not stay up (not to give repod?),2O not be charged with the cock-spur-tax, or wulan; so if

13 Cf. mod.Jav. këkës: to be afraid, mld. 14 Cf. mod. Jav. pamit : to ask for permission to leave. l5 Cf. Ind. rotan (raut-an) : rattan. Pisau raut : a smal1 knife for making a curve. Mod. Jav. ngraut : to scratch. Ie See PB 11, p. 309. Cf. mod.Jav. ipat (ipat-ipat) : a curse. In OJNW sipat- sipat : border (see p. 622). Cf. mod. Jav. zmduh : to pick fruit; nunduh kambil (nlmduhi) : to pick coconuts. Cf. mod. Jav. tirisan : coconut-tree. The meaning of this phrase is uncertain. 20 Adg = adëg = to stay up. In OJNW wulari : breast-ornament (borst-sieraad). See p. 533. Most probably in this inscription wtdan is the name of an animal. See KBNW, part 111, p. 594.

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2. there is a temple-piest (medicine-man, sorcerer) who lives at his village, the priest should not be charged in making an offering at Pujun and Potatahun, and not be charged with any kind of labour- service for the king, big or small, 3. including: laku latikah (in carrying trees and barnboos), ulatulatan (looking for creepers?) ;B he must not be charged wi~throt (looking for rattan?), not be charged with the pkki (siki = one) and the pazPrida-taxes (zerida = knowledge?) ; he is allowed to move (sar = ser = geser = rernoval?) to another village, and should not be charged with fines (shmld not be warned) by 4. the temple-chief, and also by the .temple at Pujun; and should not be cursed (not be limited), and should not meet with difficulties on the road. The old men of the karaman (village) who were there at that time, the most prominentz3 of them were: 5. the father of Culi and the father of Bodo, the father of Jlih, more- over the father of L&ënJ the father of Brg, and the father of Hidëp-kart'h, and Si Sabur and 6. Si Puitkagin. Then the border-villages of the thüni Batur-Taruman- Nunnun were demarcated, i.e. : barder cnn ithe eastern-side is Bukit- Punsu (Mount Punsu), on the southern-side Padan-buraha.

Shmt explanation: As we mentioned above the prmmti of Asahduren dealt with the Bmtur-Taruma*NuGnun. It is a pity that the locatioa of this tháni is still uncertain. The village of Batur is now situated in the neigltbourhood of Kinta~nani;~nut far from Lake Bat~r,2~while the village of Nuiinuii is situated about 40 kilometres to the south-west of Batur. The location of Taruman (Laruman, Haruman, Gharuman) has not been ascertained yet. It is alm uncertain whether Batur- Twumcm-Nunnun is the name of me village or two or three united villages. This long name is in fact unusual in the old Balinese edicts. In this inscription the name of the village is designated by the word thani, which means 'billage". But in many inscripticm the technica1 word in use for "village" is karämm, derived from räm (village-elder)

22 Cf. mod.Jav. ulët-ulëtan: to entwine each other. Aghra: foremost, first, prominent, chief, best, projecting. 24 Kintamani is a modern name for Cintamani (jewel of love). See e.g. the edict of Sukawana A I (Goris No. 001) dated 976 C. 26 The aater-lake of Mount Batur. An isolated village of Truñan which is inhabited by the Bali-aga (in contrast with the other Balinese who called themselves woti Majapahit) is situated on the bank of Lake Batur.

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NORTH

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to which has been added the affixes ka- and -an, meaning "the place where the rama is". It seems also possible to suggest that in general thani was governed by the San Mathani26 and that thdni was a smaller unit than the karaman.27. As was pointed out above the edict was incomplete. For this reason the other two border-villages remain unknown. It is only possible to read the names of the bordering villages on the eastern and the southern sides, i.e.: Bukit Punsu and Padan-buraha. These surrounding villages which formed the boundaries of Batur-Taruman-Nunnun were situated at the four cardinal-points, indicated in the inscription with the words pinarimandala cinaturdega. These compound-words are derived from Sanskrit parimmdala and caturdega, to which has been added the Balinese (Javanese) infix -in-, indicating the passive voice. Pari means in Sanskrit "around", mandala, "a territory (region)", catur, "four", and dega, "a village". The technical-word pinarimandala cinaturdega, or in its complete form in which it is preceded by atëhër (then, after- wards), is very frequently followed by the name of the villages lying at the four points of the compass. The phrases used are: hinanya wetan (border on the eastern-side), hinanya kiduï (border on the southern- side), hinanya kulon (border on the western-side), and finally hinanya lor (border on the northern-side). It is worth noticing that the enumeraition of the border-villages begins from the east (wetan), continuing in a clockwise direction (cf. the inscriptions of Sukawati A,28 Campëtan,29 and Malëtgëde).30 This

26 The word San Mathani is e.g. found in the inscription of Kawakadan (tuhun pafrawanaknanya ri san mathëni sakatëmwanya juga ya = it is sufficient if one reports to San Mathani whatever he has found). San Mathani is the head of the village (thani). 2T Cf. the phrase of the Kawadakan B plate: atëhër karaman-i kawakadan sapanjin thani wnana yamunuha kbo sapi = then the village of Kawakadan including those of the surrounding villages (thani) are allowed to kill buffaloes and cows. 28 See PB I, p. 22 (Goris No. 435, Sukawati A). 29 See Radja Jayagakti di-Bali. This Panupëtan inscription is numbered by Noman Pugër: (Goris) 556b = (Damais) 52ter. 30 See PB I, p. 40 (Goris No. 668, Malat Gede). It is worth mentioning that on February 27th, 1965, when I was invited by the villagers of Malëtgëde to explain this copper-plate inscription of Icing Jayapanus Arkajacihna, I dis- covered a stone pillar inscription of Qrl Kesariwarmadewa (dated 835 C) in the same temple. A short article by the present author entitled "A newly discovered pillar-inscription of Cri Kesariwarma(dewa) at Malëtgëde" will be published in the Jubilee-issue (Fiftieth Anniversary 1913-1963) of the Archaeological Service of the Republic of Indonesia. But I was surprised that Dr. Goris and other scholars who had visited this temple before had apparently not seen this stone-inscription.

Downloaded from Brill.com09/28/2021 06:56:17AM via free access THE COPPER-PLATE INSCRIPTION OF ASAHDUREN 223 clockwise circulation is identical with that of pradaksina. In contrast LU tne praduksina, we have the prasavyam, for example in the inscrip- tion of Manik Liu A II.31 This inscription enurnerates the four villages (caiturdeça) in a counter-clockwise direction, that is to say beginning from the east and mwing to the north. As is known, the counter- clockwise circulation (the prasavyam) is to be seen in the case of the carvings engsaved on some metal instruments and kettle-drums from the prehistoric Donson Age,32 and up 611 now such circumambulatioas are still used in Bali in some temple-ceremcmies. Two examples can be given here, viz. mëpaàa and hait. Mëpada (Sanskrit päda = footstep) is a procession around the gëdon and pëlirigih 33 in clockwise direction (pradaksina), wheras nait is a procession around the sacred building in a counter-clockwise direction (prasavyam). I attended a nait-ceremony (procession) on March 1967 at the temple of Këmban-~nërta,~~that is a smali but beautiful village on the banks of Lake Bratan. Further, the invocation to the gods in the çapatha (imprecation) on most in- scriptions also begins from the god of the east, then of the south, the west and the north. The invariable sentences in use for this invocation are: Indeh ta kDta kamun hyah-ägwti, vmharsi purba daksina paçcimca uttara, which means: Be gracious, al1 you gods, great seer Agasti, gods of the east, south, west and n~rth.~' No less important in this copper-plate, is the mention of the two villages Pujuiz and Patatahan on line 2 of the back-side. As was men- tioned above the same names occur in the inscription of king Jayaçakti from Campëtan (the ediat olf Pariupëtan). It is most likely that im- portant temples were once to be found in these villages. This conjecture is based on the fact that the name Pujun is preceded by the word kahyakn, i.e. "the place of hyan (god)". In other words, "a temple". The ocmrrence of ithe word wali (cf. modern Balinese puja-wali, "offering") in line 2 (back-side) supports this maning. The question now arises: where were these two villages located? Let US try to answer this question. Looking at the map (see map) of South-Central-Bali there is on the north-western side of the regency

4 31 See PB I, p. 21 (Goris No. 433, Manik Liu A 11). s2 Of course this Sanskrit word was used only after Indian culture had exercised influence in Indonesia. 33 Pëlingih is a building (metimes an open building or an open seat without wal1 and roof) used for preserving holy relics. Its root is lingih = to sit. 34 Këmban-mërta means "the etemal flower" (këmbuti ni flower, mërta = amyta = the elixer of life). See the inscription of Pandak Banduri (Goris No. 436).

Downloaded from Brill.com09/28/2021 06:56:17AM via free access of Giañar (circa 13 kilometres) a large village called Tëgalalan. This village is situated on the rnain road connecting Pliatan (ast of Ubud) and Kintamani. It is worth mentioning that the village of Manuaba (well-known in, the field of archaeology) is situated on the eastern-side of Tëgalalari. As is kno&, a broken stone mould for casting bonze kettle-drums is still to be found in the Pura Desa at Man~aba.~~ Besides, the two largest sarwphagi (masuring more than 2,s metres) found up to ncw in, Bali dating from the proltohistoiric period are still to be seen in the temple of Pura Batu Lusuh 37 at Manuaba. Directly to the north of Tëgalalai at a distance of about 3 kilometres is the village of Pujun. This viilage is divided into two parts, i.e. Pujun-këlod (South Pujun) and Pujuii-kaja (North Pujun). Then on the wectern-side of Pujun at a distance of about 2,s kilometres is the village of Tatag. However this village can be only reached from Pujuii by walking carefully dong a smal1 mountain-path up and down a ravine. Tlhere is also another smal1 village situated between Pujun and Tatag, i.e. Këd. It is worth noting that incomplete coppw-plate inscriptions of king Anak Wunçu 38 were discovered at Taro-kaja (situated about

Using the "a cire perdue procédé". 37 See Van Heekeren 1955. Pura Batu Lusuh means Great Stone Temple; batu = stone; lusuh (not ltrsu as given there) = great. It is worth mentioning that between 1963-1967 I have discovered 3 sarcophagi in Bali in thee different villages, i.e. Bajin (in the regency of Klunkwi), PohmPm (in the regency of Buleleti), and Padansigi (in the regency of Giañar). Preliminary reports by the present author are found in the daily paper Suluh Marhaen (Torch of the Marhaen) published in Denpasar entitled "Penjelidikan makam purba di Poh-&m" (Investigation of an old grave at Pohasëm), in SM 4 June, 1967, No. 265, and "Penggalian sarcophagus di- Padangsigi" (Excavation of a sarcophagus at Padíuisigi), in SM 31 December, 1967 (I), No. 123 and SM 7 January, 1%8 (11), No. 131. The sarcophagi are usually called palunan by the people in Bali, because they beliwe that those stone coffins were formerly used to feed wws. It is worth noting that not far from the sarcophagus at Pohasëm (east of Mayon, North Bali), a temple bearing the name Pura Gdde (Great Temple) is still to be found. Unlike any other temples, this temple has no buildings (gëdon and pëlihgih) ; instead I found only some big natura1 stones and 3 or 4 terraces. So I think that this Pura Gëde is what is left of a terraced-pyrarnid from the Megalithic-period. The name of the greatest god worshipped here is Batara Agun Batu Mëgërën (Great God of the big Stone), batara = god, agun = great, batu = stone, mZgërëli = big. An article concerning this remarkable temple is still in preparation by the present author. Ss This suggestion is based on the type of the ak~aras(palaeographically) and on the language. A thesis about Anak Wunçu was written in 1965 by the late Ida Bagus Santosa entitled "Prmmti-prmmti radia Anak Wungçu di-BalP (The inscription of king Anak Wuiçu in Bali; unpubiisheá).

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3 kilometres to the north cd Këd or Tatag) in 1%1 by the Head of the Archaeological Service in Bali.30 The inscriptions are now preserved there in a srnall building in the Pura Desa. It is interesting to note that the edicts of Taro-kaja mention the name of a village Kuwakadun (karilman-i kmakadan). In my article entitled "The copper-plate in- scriptions of KawakadanJJ (to be published by the Archaeological Service of the Republic of Indonesia) I suggested that the karärnan-i kawakadan lay at Këd or at least in its neighbourhood. Gramrnatically Kawakadan can be split int0 Ka-wckad-an (the Same as Pa-tatah-an). Its root is wakad, which means "a border", prefixed by ka-- and suffixed by -an, and indicating the locative (the place). In keeping with the modern Balinese pronunciation the word wakad is pronounced ~akëd.~OMany examples can be given here, but the most ititeresting is the village-name Er-malat which is now M~lët.~lFrom a linguistic point of view, the sound wa in wakad (wakëd) can be easily dropped, because this sound is a semi-vowel like: ya, ra and h (Bali- nese : ardha-mara, Javanese : munda-swcmai). After the ardha-swara, wa is dropped, we are left with the monosyllabic, Kad (Këd). Something else has been found at Këd. In 1961 a protohistoric sarcophagus was excavated by members of the Archaeological Service in Bali. This stone coffin has now become the centre of a srnall shrine called Sapta-patala in front of the Pura Dem. The finding of this stone coffin and alco the occurrence of the name Kawakadan in the edicts of Taro-kaja, suggests that the village of Këd has played a predominant roie arnong the surrounding villages from the protohistoric period up until the time of Anak Wuiiçu. To come back to Pujuri and Patatahan. Due to the fact that in the neighbourhood of Këd the villages of Pujuii and Tatag are still to be found, I conjecture that Pujun and Patatahan mentioned in the edicts of king Jayaçakti (Panupëtan and Batur-Taruman-Nufinun), lay at the present-day Pujuii and Tatag or at least in the surrounding area. It

In 1961 the Head of the Archaeological Service in Bali was Mr. R P. Soejono. These inscriptions consist of two copper-plates. They are written in Old- Javanese (Old-Balinese) with Old- Javanese (Old-Balinese) characters. Besides, the ciphers 6 and 7 are insaibed on the left sides But it must be bome in mind that these consecutive uphers do not indicate continuation, because the copper-plates belong to different groups. 40 Probably also old pronunciation. 41 Malat (Malëtgëde) is situated in the regency of Batili, on the westem-side of the road connecting Batili and Kintamani. See further note No. 31. (The way of writing is mulat, but it should be pronounced malzt.)

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is obvious that the name Patatahan is derived from tatah (chisel), affixed by pa- and -an. So it is alm to be supposed tht formerly the inhabitants of Patatahan were charged with the restoration of temples (kahymians) or the chiselling of stone or wooden images. In other words they were stom-sculptors m wood-ca,rvers. This last suppsition is, however, based only on the meaning of the word t~talzand the mention of the word kahyaian before Pujun. Now I would like to cal1 attention to the fact, tbt om the mountain- path between Pujuii and Taro-kaja (Këd and Taro-kaja) there is a wide field and a smal1 grove which is called by the people Sëma Gëde (Great cernetery). Abut 20 years ago rnany wild cows (k 75) still lived there, but nowadays only 2 cows can be sen and are regarded by the people as sacred. Finally I hope that this discussicm will shed nme light cm the study of the Indonesian epigraphy in general and Balinese epigraphy in pQt-iticular. In addition I hope that ,the other copper-plates of Batur- Taruman-NunnuA (ah of Kmakadan) will be discovered shmtly, so that the problems in these inscriptions will be solved satisfactorily.

M. M. SUKARTO K. ATMODJO

BIBLIOGRAPHY Goris, Roelof 1954 Prarasti Bali I (Inscriptions before Anak Wungçu), publ. by Lembaga Bahasa dan Budaja Universitet Indonesia, N.V. Masa Baru, Bandung. 1954 Prasarti Bali ZZ (Inscriptions before Anak Wungçu), publ. by Lernbaga Bahasa dan Budaja Universitet Indonesia, N.V. Masa Baru, Bandung. 1961 Dinasti Warmadewa dan Dharmawangça dipulau Bali, in Bahasa dan Buàaja No. 3, publ. by Lembaga Bahasa dan Kesusasteraan Departemen Pendidikan Dasar dan Kebudajaan, Djakarta. 1965 Ancient Hktory of Bali, stenciled by the Faculty of Letters, Udayana University, Denpasar (revised). Heekeren, H. R. van 1955 Proto-Historic sarcophagi on Bali, in BDP No. 2 (Bulletiit of the Archaeological Service of the Republic of Indonesia), Djakarta Juynboll, H. H. 1923 Oudjavaansch-Nederlandsche Woordenlijst, E. J. Brill, Leiden. Kaaden, W. F. van der 1936 Nangloek Merana in Gianjar, in Djawa, pp. 123-128. Kartoatmodjo, Martinus Maria Sukarto 1967 Penjel;dikan empat buah prarasti baru di-B&, stenciled by the Faculty of Letters, Udayana University, Denpasar.

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1967 Penjelidikan makarn purba di-PohaGm, in the daily paper SM No. 265, Denpasar. 1967 Penggalian sarcophagus di-Padangsigi I, in SM No. 123, Denpasar. 1968 Penggalian sarcophagus di-Padangsigi 11, in SM No. 131, Denpasar. 1968 A newly discovered pillar-inscription of Cri Kesariwarma(dewa) at Malëtgëde, will be published in the Jzbbilee-issue (Fiftieth Anniversary 1913-1963) of the Archaeological Servlce of the Republic of Indonesia. 1968 The copper-plate inscriptions of Kawakadan, will be published in the BDP of the Archaeological Service of the Republic of Indonesia.

Pugër, Nornan 1964 Radja Jayeçakti di Bali, unpublished thesis at the Faculty of Letters, Udayana Univer city, Denpasar. Santosa, Ida Bagus 1965 Prasasti-prasasti radja Anak Wungçu, unpublished thesis at the Faculty of Letters, Udayana University, Denpasar. Tuuk, H. N. van der 1899 Kame-Balineesch-Nederlandsch Woordenboek.

ABBREVIATIONS

BDP : Berita Dinas Purbakala (Bulletin of the Archaeological Service of the Republic of Indonesia). Djawa : Djawa, Tijdschrift van het Java Instituut, Soerakartajyogyakarta. Ind. : Indonesian language. KBNW : Kawi-Balineesch-Nederlandsch Woordenboek, by Dr. H. N. van der Tuuk mod.Bal. : modern Balinese. mod. Jav. : modern Javanese. OJNW : Oudjavaansch-Nederlandsche Woordenlijct, by H. H. Juynboll. PB : Prasasti Bali. SM : Suluh Marhaen (Torch of the Marhaen).

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