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(d). Balé Mambang Sekaoeloe.

(f). Kretalaja (I. Bathroom, II. Oratory).

22B. Trangganoe (apartment of Dinda, Sassak wife of the Prince).

(a). Goedang.

(b). Hardakamas (bathroom of Dinda). 22C.Gedong Pesoeroehan (store-house). 23. Poelembang (treasuries).

(a). Silver and gold.

(b). Képéngs (copper-money

24. Karang Bong Bong (apartment o the lady in charge of the concubines (and female attendants).

25. Inglau (quarters of the female attendants). 26. Sakra (place where servants were punished). 27. Sawitra (quarters of the female attendants). 28. Madjapaït

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) 29. Kartawidia (apartment of Ajoe Praba, daughter of the old Prince).

30. Pasenêtan. (Reception room for the wives). 31. Tjitra Rasmin (apartment of Dinda Petimah the Prince's second wife).

32. Tjitra Koeta (apartment of Ajoe Nengah, daughter of the old Prince).

33. Pamégétan (servants' apartments).
34. Bangsal (storerooms and kitchens).
35. Djaba Tengah Pajadjujan (inner court).

36. Bentjingah (guard-room).

37. Pajadjujan (place of remembrance of the dead)

38. Pasedahan (place where sirih was refined).

(a). Money Treasury.

(b). Repository for musical instruments). 39. Bentjingah Meradja (guard-room).

40. Pemeradjan (Dewa' temple of the Prince).

41. Sidakaria (place where the sacrifices were prepared.

42. Soetji (place where the offerings were con secrated).

43. Karang Soehoeng (Pisang-hedge). 44. Marga Tenggang (passage).

45. Majoera.

(a). Gili Kantjana.

(b). Meroe (Dewa-temple).

(c). Herb storeroom.

(d). the Prince's Pasanggrahan.

(e). Storehouse for Képéngs.

(f). Shot magazine.

46. Stamboel (apartments of Datoe Pangeran, son

of Ketoet K. Asem) (burnt).

N.B. The road to Topati gives exactly the northern direction. For want of space the pond (45) has been left out in the S.E. corner, and put-in in the N.E. corner.

quite as proficient as their lords and masters. As boys and girls, playing together, they teach one another the alphabet and the fathers, chiefly the mothers, give them further assistance and teach them how to write ou the lontar leaves.

"How to write on lontar (palm) leaves"! it is a thing one has frequently heard of and a good deal more will be heard of it, so it is not inappropriate to say a few words on the subject.

The leaf comes from the lontar palm. After leaving it to soak in water for about a fortnight, it is dried. The leaf is then folded in two and is written upon on both sides by a sharp pointed knife, that is to say the characters are scratched on to the leaf and in order to make the writing more distinct, it is sprinkled over with the dust obtained from the "kemiri" fruit, which is burnt and reduced to powder.

Dr. Jacobs informs us that leaves thus treated are never eaten by insects and will last hundreds of years. Friederich maintains on the other hand that Indian manuscripts can never be much more than one hundred years old and that this fact is proved by the greater part of the ancient literature of Java being lost.

In Bali therefore one cannot expect to find many very old manuscripts, but the priests there have learned how to copy them so accuIately, that their copies may be said to be quite as valuable as the originals. The Balinese books consist of lontar leaves held together by a piece of twine run through a hole in each leaf and then fastened to two little pieces of wood on the outer sides to keep the whole firmly together. But we were dealing with the capabilities of the Balinese for higher development.

Most of the three higher castes, as well as the well-to-do Sudras, are acquainted with the Kawi literature; the "Wajang" performances have not a little to do with this and at their social gatherings, there are frequent readings and songs from the fascinating Kawi legends. Van Bloemen Waanders even goes so far as to say, that it is his opinion that the famous "Thousand and One nights" had their source in Bali.

That they are not of Arabian origin, but a translation from an Indian work, has been conclusively proved, by the researches made by Professor A. W. von Schlegel; and the "Tantri-Kamendaka", which is written in pure Kawi, teems with moral fables which remind* one at every turn of the stories out of the "Thousand and one nights"; and it is worth

* Here we also have the account of a prince Praboe Sri dara Patra, who at the height of his power and surrounded by grandeur, still failed to find any gratification excepting in women and every day he insisted upon having a fresh young and beautiful girl brought to him. To save her father Patih Bandé S'warya, who had incurred the prince's anger by being unable after some years to find him any fresh victims, Dijah Tantri, his lovely daughter, offered to go and share the prince's bed herself.

When he began to overwhelm her with caresses, she was clever enough to free herself from his embraces and coaxed him into listening to a short tale. She succeeded in so fascinating him that he could think of nothing else and at last he fell asleep out of sheer weariness. Thus it was the next night, when the prince conceded to her the privilege to continue her story, and so it was a third, and fourth, etc., till at last all her charming tales (which are contained in the manuscript), her beauty and her cleverness made her so indispensable to the prince that he was quite cured of any desire ever to see any one else.

noticing that just at that period numbers of Arabian missionaries were making constant voyages to the Indian Archipelago. Whatever be the truth, there is no doubt that the Balinese literature is richly provided with works (principally written in Kawi) of great value on matters historical, philosophical, judicial, religious, poetical and humorous; many instances of this have been given us by Friederich and Van Bloemen Waanders and it is more than probable that important specimens will be found amongst the writings left by Dr. van der Tuuk. We do not think that Lombock will be found much behind Bali in this respect.

The more we learn about these remarkable people, the more we are inclined to regret with Van Bloemen Waander "that a nation displaying such natural aptitude for increased civilization and higher culture of mind, should see itself condemned by mistaken political ideas and by desperate attachment to ancient customs, to remain for ever stationary at the point reached three or four centuries ago," also that, "the desire for knowledge is too frequently kept in check by the ridiculous notion or rather pretext of the padandas, that those not initiated into mysteries of the priesthood, should not strive after too much erudition, as it might cause confusion of mind and be productive of other evils.'

The Balinese have been hemmed in on the one side by maladministration and on the other by a narrow-minded religion, and for centuries these combined forces have arrested all mental progress.

Can anything be altered in their religion?

Intolerance toward other people's way of thinking-says Liefrinck-is unknown amongst the Balinese, as they are usually much too engrossed in their own business, to think much about other people's. They seldom try to make converts; for it is in keeping with their character to be totally indifferent as to what gods their neighbours worship. However, from political reasons, the rulers have left no stone unturned to induce the Sassaks to embrace Hinduism.

The neophytes were granted all sorts of privileges: exemption from vassalage and certain taxes and from having to serve as soldiers out of their own country; they were thus placed on an equality with the Balinese. If a Sassak woman married a Balinese, she was obliged to follow her husband's creed and their children were brought up as Hindus. For a time, after the great rising of 1855, the Sassaks were even forbidden to assemble for prayer in their temples.

With the exception of a short period of time-when the beforementioned Ma Radja, wife of the Rajah, exercised such a strong influence over him-everything was done to prevent pilgrimages to Mecca and the number of hadjis and mosques became fewer and fewer, etc.

All attempts that have been made to convert the Balinese either to, Christianism and Islamism have been attended with very small results. Certainly, there are here and there instances of conversious to Islamism, but these are only few and far between.

As regards conversion to Christianity, the unfortunate results of the labours of the Protestant missionaries in Bali are well-known: and the

unceasing efforts made by van der Jagt, van Eck, de Vroom and Wiggelendam are undeniable.

Catholicism would naturally appeal more deeply to the Balinese, who feel the want of outward ceremonial and symbols. But would a life of continence, not to say of suffering and serving, after the ideal of the great Master, suit the proud passionate Balinese? Would he willingly surrender all the earthly joys, which his position as a member of the

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higher caste entitle him to, or the number of women to whom he is so passionately devoted, or his titles of Ida, Dewa, Gusti, of which he is so tenacious?-Would he give up all these tangible possessions to obtain a reward later in a heaven-which to him, is so far distant?

Well, it is barely possible that amongst the Sudras, the very poor ones for whom all these earthly advantages do not exist, a few might embrace catholicism .... perhaps.

But at all events the proud task of our government is to look after the material and intellectual welfare of this strong and gifted people

and the first step to be taken is, to put an end to the tyrannical government whose rule for centuries has been one of incessant oppression and extortion. The only possible way of achieving this object is the introduction of our direct control.

Before dilating at greater length upon the Balinese, we must dwell for a little while upon the Sassaks. We cannot discuss their religious and social institutions in the same manner as we did those of the

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Balinese; to do so would be to overstep the limits of our work. We will only point out one or two peculiarities in which they differ from the inhabitants of the neighbouring island.

The dress of the Sassak men is not unlike that of the Balinese-they generally wear a piece of white "kain" (linen) on their heads and their ears are not pierced. Their krisses are much longer and the hilts are dissimilar, those of the Sassaks being made to remind the wearer of the circumcision, as the Balinese always contemptuously remark. The women are more covered and wear dark blue or black "badjoes" fastening at

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