become doubly precious to them; they try to escape, but their plans frustated by the priests and the fanaticism of the multitude. . . .

We learned from the letter of the Sassak chiefs that the princes incited the people to all kinds of gambling, dice-playing and cock-fighting, etc.; that the heads of districts, where these pursuits were not the order of the day, were punished, because the taxes levied on these sports were not productive enough; that, in a word, all sorts of miseries, such as poverty and theft, were the results of such measures and a more intimate knowledge of the Balinese goes to prove that there cannot be much doubt as to the veracity of the complaint. Their whole life, exclusive of their sacrifices and offerings, is composed of feasting, diceplaying and cock-fighting. As we have already given some details of their ceremonials, we will only set forth the following. It appears that the festivals in honour of the Balinese gods last not less than 49 days. An entirely new town is built for the occasion and is afterwards demolished. The population throngs thither from all directions. The Rajahs, the Idas, and the Gustis all have dwellings there. Images, in which the gods are supposed to come and take up their temporary abodes, are manufactured in all sizes both in card-board and in wood and on the last day of the festivities they are all carried in solemn procession to the shore and amidst the saluting of guns and the firing of cannons they are cast into the sea. During these days nothing is done except eating and drinking and dancing and watching the wajangs (Zollinger 1847).

Music and dancing and theatrical performances are very common, the Balinese, even more than the other native tribes, being passionately fond of music and singing. Night after night the "gamelang" is played in the dessas and here they almost surpass those of Java. You may feel sure, says Dr. Jacobs, that hundreds and hundreds sit round the performers for hours, doing nothing but listen to the sweet sounds that the skilful players know so well how to draw forth from their instruments. The Balinese "gamelangs are divided into different categories according to the occasions on which they are used and are composed of various instruments: thus at Java the well-known "gamelang gambang" is used at burials and cremations, and also for festivals in the temples; then there is the "gamelang tjoemankirang," composed of drums and cymbals, played whilst walking in processions to wedding-parties or on solemn entries to a town; the "gamelang gong," consisting chiefly of loud and heavy-sounding instruments, is played as an accompaniment to national or war dances, and lastly the "semara pagoelingan," the most perfect gamelang of all and which requires about 25 performers, is used mostly to accompany the "ronggengs" and " and "gandroengs."

The most celebrated of these "ronggèngs-dancing-girls-are the ronggèng-gegoedèns"; they only dance on very solemn occasious and feastdays, and no men are then allowed to participate in the dance. It is only when it is a question of earning money that the "djoged-tongkohan"

appears; when the dance is finished the dancing-boy retires amongst the spectators and is followed by the ronggèng, who goes round to collect money.... as is done in more civilized places in "café-chantants" and music-halls. The "caresses" to which the singing or dancing-girl has to submit-resistance is forbidden-are carried even to greater lengths than in the European establishments.

But the performance of the "gandroengs" or dancing-boys, is very much worse; they are dressed like the girls, in costly sarongs drawn up to under the arms, a broad band round the lower part of the body, round the hips a "salendang;" they glide about gracefully to the sounds of the music, gesticulating with their arms.... the spectators eagerly

crowd around them and offer them kèpengs.... These representations bear undeniable testimony to the very low standard of Balinese morality, especially among the higher castes, who in this particular, are far ahead of the others.

Any one wishing for further information on these subjects can refer to the writings of Dr. Jacob and Heer van Bloemen Waanders.

Besides the "ronggèngs" there are other dancing-girls, the "lègongs," girls of about ten, who are kept exclusively for the princes and live in the poeris and only dance before the princes or their guests of high degree. The dress is the same as that of the "gandroengs."

And further the princes own a special class of girls, forming a large source of income, but of these later....

As far as the theatrical or "gamboeh" performances are concerned, they generally represent some episode of the Hindu period or some battle scene and are mostly given in the Kawi language; the Balinese do not understand that tongue, but the mimicry is so cleverly done, that it leaves no doubt as to its meaning. There is always a "semar" (clown) whose sallies and wit, bear favorable comparison with his European colleagues. Women often act, but sometimes the female parts are taken by boys. According to the late oriental scholar, Dr. Neubronner van der Tuuk, the "gamboeh" is of Lombock origin.

Never is a day allowed to pass without the Balinese paying a visit and making and offering to the god of gambling, Dewa Mosèl. The most common game is dice-playing, and the number of pips decides the game. Various games at cards are well-known, especially those played with Chinese cards. Apparently one game played with Dutch cards is not unknown to the natives, viz. vingt-et-un!

How much has been achieved in the Archipelago in the way of civilization!!! It is the "tetadjen"-cock-fight-which holds the foremost place in the estimation of the Balinese. They love it above all things and probably there are no people in the world who indulge more assiduously in this pastime than they do.

In addition to the cock-fights held by private individuals in the dessas in their spare time-and the Balinese have plenty- Heer van Bloemen Waanders gives us the following official report.

The

First of all there is the "saboengan-rajah," the cock-fights which are held once a year in the poeri-these last for two months, and as we have remarked before their year is considerably shorter than ours. taxes connected with this event and the fines levied on the dice-playing, which necessarily results from it, are collected for the benefit of the prince and besides this, he has the right to claim two game-cocks from every "pengajah" (vassal).

Of course this "saboengan-rajah" is looked forward to eagerly by the thousands of spectators who come from all parts, and even the padandas are present; it is reckoned that on an average fifty cocks are made to fight every day, and out of these, about one half are killed out right.

The next in importance is the "saboengan poengawa." These do not take place at regular intervals, but vary according to the gambling propensities of the chiefs. The permission to hold the cock-fights has to be obtained from the prince, but is never extended for more than a month. The proceeds of the cock-fight dues are on these occasions for the "poenggawas," while, as a matter of course pengajahs are called upon to provide either one or two birds each, with the option of a fine. Van Bloemen Waanders calculated that at Boeléleng about four of these feasts take place yearly.

And as nothing is more gratifying to the heart of the Balinese princes and nobles than justice towards their inferiors, they do not grudge them their official cock-fights, in addition to other pleasures.

Thus every year after the rice harvest there is the "saboengan soebak,” that is the cock-fights which are celebrated in the various soebaks - or polder districts, comprising the members whose lands are irrigated from the same source; these are a form of thanksgiving for the crops. These only last five days and the dues collected are for the benefit of the society, the "seka soebak" (these may be compared with our polder administration).

Finally there is the "saboengan-dessa," in the neighbourhood of the dessa temples and these continue for a week. Every farmer has to provide a couple of cocks for every temple of his dessa. It might be hoped that in this case at any rate the people themselves might derive some little benefit from the fines, but alas! it is not so! This time it is the temples who enjoy the advantage and once more the inhabitants of the dessas are the losers.

Van Bloemen Waanders alleges that through these compulsory cockfights about one-tenth part of the male population are taken away from their work; this is at least the case at Boelèleng and there is no reason to believe that matters are worse here than elsewhere. The evil is further intensified by the burden of taxation and the incidental expenses attendant upon these performances, not to speak of the pernicious moral results, these celebrations placing as it were a premium on idleness and disorder and bringing all the evil passions into play; it is not infrequent that at these periods a man gambles away not only all his property, but even his wife and children. The "saboeng rajah which is of such long duration and provides such exciting sport is especially productive of these sad results. This is a busy time for the "Ajoeroe-soerat" (prince's secretary) if he tries to arrange satisfactorily (!) all the deeds of transfer that are submitted to him during these two fatal months!

Regarding the actual festivity itself, we will only say, that the arena consists of a plot seven metres square, marked off by bamboo canes-around this enclosure is a second one about one metre wide. Pretty bamboo cages-"Goeoengans"-in each one of which is a cock, are placed all round the course. At a given moment two of the cages are carried into the arena and this is the signal for a general uproar and the betting starts immediately. Meanwhile the birds are let out of the cages and a tiny double-edged spur is fastened to the left claw of each cock; the beginning and end of the combat is notified by the Kèmong;" sometimes however the fighting proclivities of the assailants are too strong and they start before the official notice is given.

We again refer our readers to Dr. Jacob for further particulars about this custom, which is so prejudicial to the welfare of the people. Naturally, in order to propitiate the gods, a religious tone is lent to these performances: the arena is always in close proximity to the temple to which a share of the profits are given, sacrifices are offered before and after the performances, and as a final expiatory sacrifice two speckled birds fight till one or other is killed.

The Balinese are not only confirmed gamblers, but inveterate slaves to opium, in Bali there is not one exception amongst the men, but amongst the women the vice is more confined to those of the higher castes, the dancing-girls and the inmates of the harem.

By nature diligent and active, the Balinese men degenerate into habits of idleness and indolence through the abuse of this noxious drug, which not only impairs their intellect but so weakens their whole system, that they are ever ready victims to any epidemic that may break out in the island.

Amongst the higher classes especially, where the indulgence of opium and women is the greatest, the once clear mind becomes gradually dull and brutish and finally, the last ray of lucidity that is left is concentrated on one goal, the search for new excitement and fresh sensual delights, which for a time shall banish indolence and conjure up a glorious heaven. This paradise is peopled with godlike "Bayaderes,' who execute voluptuous dances, with lovely women clothed in beautiful transparent attire, and dazzling angels of both sexes, who offer to their parched lips that drink of the gods, that heavenly nectar, for which their souls thirst....."

At these times the Balinese are prepared for anything and will fight with the courage of a lion, and even perish gladly in the hopes of being admitted to that glorious paradise.

The greater bulk of the population are so much under the influence of the padandas, that even without opuim, it is easy to work them up to such a state of fanaticism that they would willingly sacrifice their lives to reach the heaven we have depicted.

It is when they are wrought up to this state of frenzy that those desperate struggles, known as "poepotans" take place: the chiefs attired in white, and having broken off part of their spears so as to handle them more effectually, rush on to the enemy with furious onslaught, after having frequently killed wife and children beforehand.

In these cases no quarter is given or asked.

And woe to the chief who should take to flight or surrender...! He would be eternally dishonoured and his authority would be lost for ever. And as long as the chiefs display courage, the lower caste will not hesitate, but will stand and fall to the last man. Even the women are ready to follow in the footsteps of their husbands and do not shrink from seeking death in the last desperate struggle!

We shall have occasion to see this fanaticism put to the test in our account of the tragic struggle which terminated in the fall of the reigning dynasty at Lombock.

Meanwhile let us form no exaggerated opinion of the courage and warlike qualities of the Balinese under normal conditions. In the same proportion as their physical powers of resistance have been stunted, so have the mental powers of the notables been weakened by gambling, unrestrained passions and opium. This is evidenced by their mode of