2. SejarahMelayu

Maka tersebutlah perkataan seorang perempuan duduk berhuma diam di Sayung; ada seorang budak, hambanya, bernama Badang; kerjanya berhuma akan tuannya juga. Sekali perse­tua, pada suatu hari Badang pergi menahan lukah ke hilir pada satu sungai. Pagi-pagi dijenguknya lukahnya itu, dilihatnya hampa, suatu pun tiada isinya; tetapi sisik ikan dan tulangnya ada di tepi sungai itu banyak; Sentiasa hari demikian juga. Maka tuannya bersungut katanya, "Si Badang ini, orang pergi menebas menebang, dia leka dengan sebab mengatakan me­nahan lukah, seekor ikan pun tiada kupandang, sahaja engkau suka duduk sama-sama dengan aku laku rupanya." Maka Badang pun diam disunguti oleh tuannya; di dalam hatinya berkata, "Jikalau belum kudapat yang makan ikan dalam lukah itu, belum puas hatiku."

Ada pada suatu hari diintainya dari sebalik banir kayu, maka dipandangnya datang hantu terlalu besar-panjang, tubuh­nya merah seperti api, matanya bagai matahari terbit, rambut­nya seperti raga dan janggutnya datang pada pusatnya. Maka oleh Badang diambilnya parang dan kapaknya, serta diberani­beranikan dirinya, lalu diterpanya menangkap janggut hantu itu, serta katanya, "Engkau inilah makan ikanku dalam lukah­ku; sekali ini engkau matilah olehku."

Maka hantu itu pun terkejut serta dengan takutnya men­dengar kata Badang itu, gementar-gementar; hendak berlepas dirinya tiada dapat. Maka kata hantu itu, "Jangan aku engkau bunuh, apa kehendakmu aku beri." Maka fikir Badang, "Jika aku hendakkan kaya, jikalau aku mati, tuan aku boleh akan dia. Jika aku hendakkan ilmu halimun, dapat tiada aku mati dibunuh orang; dan jikalau hendak menjadi Orang Besar-besar, bukan asal aku. Jika demikian baik aku menuntut minta kuat dan gagah, supaya aku kuat mengerjakan tuanku." Setelah ia fikir, maka kata Badang pada hantu itu, "Berilah aku kuat dan gagah, segala kayu dan. batu yang besar-besar itu dapat aku bantun dengan umbi akamya dengan sebelah tanganku juga. "

Maka kata hantu itu, "Baiklah, jikalau engkau hendakkan gagah seperti maksud itu makanlah muntahku." Maka kata Badang, "Baiklah, muntahlah engkau supaya aku makan;" maka hantu itu pun muntahlah terlalu banyak. Maka oleh Badang dimakannya muntah hantu itu habis semuanya, dan janggut hantu itu dipegangnya juga Setelah itu oleh Badang dicubanya segala pohon kayu Harupimya yang besar-besar itu, dengan sekali bantunnya habis patah-patah; maka janggut hantuc itu pun dilepaskannya, lalu ia berjalan pulang datang ke tempat huma tuannya. Maka segala kayu yang besar-besar dua riga pemeluk itu habis dibantunnya dengan umbi dan akamya, diherupaskannya ke bumi remuk-redam, setelah di­bantunnya patah-patah. Dengan sebentar teranglah, saujana mata memandang luas; setelah itu Badang pun pulang tidur.

Maka dipandang tuannya Badang lagi tidur, belum pergi menebas; maka ia inarah serta membangunkan Badang, katanya, "Hei Badang, mengapa engkau tiada mendengar kataku lagi? Begini han belum juga bekerja." Maka sahut Badang, "Sudah habis tanah itu tebas tebangnya sahaya kerjakan." Maka kata tuannya, "Sebanyak-banyaknya lagi kupandang kelmarin; masa mana engkau kerjakan? Sahaja sangat ia hendak menang." Maka sahut Badang, "Marilah datuk lihat, jika tiada percaya akan sahaya!" Maka tuannya pun pergilah dengan Badang; sefelah sampai dipandang oleh tuannya tanah itu terlalu luas, disangkanya tebasan orang lain. Katanya kepada Badang, "Tebasan siapa engkau bawa aku ini?" Maka kata Badang, "Inilah datuk tebasan kita." Maka dikhabar­kannyalah perihal dirinya itu. Maka tuannya pun hairanlah serta dengan sukacitanya bertambahlah kasihnya akan hambanya itu; menjadi kayalah ia, dengan berkat gagah hambanya Badang itu, menjadi dua tiga puluh Hambanya, maka di­panggil "Orang Kaya Sayung"; Badang pun dimerdehakakannya.

Sebermula kedengaranlah ke Singapura, maka oleh Seri Rakna Wikrama disuruh baginda panggil, maka Badang pun datang mengadap; maka dilihat baik akhlaknya; dijadikan baginda "sandim sani". Berapa lamanya Badang menjadi Hamba ke bawah duli baginda, maka ada pada suatu hari Seri Rakna Wikrama santap hendak berulam buah kuras. Dipersembahkan orang, di Sayung ada sedahan kuras berbuah. Maka dititahkan baginda Badang pergi seorang dirinya; perahu­nya pilang panjang delapan, galahnya batang kerupas sepe­meluk besamya. Digalah mudek tujuh kali, digalahnya sampai ke terusan Tambiuh, galahnya pun patah, terhunjam di sana, datang sekarang pun ada lagi; yang sekeratnya digalahkannya riga kali sampai di hilir Tanjung Putus, di sana dibuangkan-nya. Maka ia pun ke Sayung, lalu dipanjatnya kuras itu, di­pandangnya yang berbuah hanya sedahan. Maka dipautnya dahan kuras itu patah, Badang pun jatuh ke tanah dan kepala­nya terherupas di batu yang besar. Maka batu itu belah dua, maka kepala Badang tiada belah; sekarang lagi ada batu itu di Sayung disebut orang "Batu Belah". Maka datanglah Ba­dang ke Singapura dengan pilang itu, pulang serta dengan tebu, pisang, ubi keladi dan buah kuras dipersembahkannya kepada Seri Rakna Wikrama, dan pilangnya itu ada di hulu Temasek itu sekarang.

Syahadan pada suatu masa raja membuat sebuah pilang panjang lima belas, di hadapan istana. Setelah sudah, maka disuruh sorong oleh baginda kepada mereka empat lima ratus orang tiada tersorong, maka dititahkan baginda kepada Ba­dang. Maka disorong oleh Badang sama seorang, melancar lalu ke seberang. Maka oleh baginda Badang dijadikan hulu­balang.

There was a man at Salwang who cultivated the ground, and who had a slave named Badang. He was a native , of the country of Sayang, and his master was in the constant habit of sending him to clear the jungle. It happened on a time, that Badang had set in the river a snare for fish; and on his going next morning to examine it, he found no fish ; but he found the scales and bones of them. These he cleared out into the river, and again prepared the snare; and from the scales which were thrown into the river on this occasion, it has acquired the name of the scaly river, or Sungey basisi.

The same circumstance occurred for several days successively, when the curiosity of Badang was excited ; " And come," says he, "let us try to see what it is that constantly eats our fish." Badang accordingly concealed himself one night among the reeds to watch the snare, when he saw a hantu, or spectre, who came to eat the fish that were caught. His eyes were red as fire, his hair coarse and matted as a basket, his beard hanging down to his navel, and in his hand was a whittle knife without the haft. On seeing this he made his heart strong, and fortified his courage, and rushed to seize the spectre. Having secured it, he said, "You are constantly coming and eating my fish, but now you perish by me."

The spectre was greatly frightened at Badang's oration, and wished to make his escape, but was unable to effect it. Then said the spectre: "Pray don't kill me, and I will give you any gift you please." Badang listened to this proposal: * And if I should desire riches," thought he, "they would all belong to my master; or if I should ask the gift of invisibility, I might nevertheless die; but if, in like manner, I were to ask for strength to perform my master's business, —yes, truly, that would be of some advantage to me. Give me strength then," said he, "so that I may be able to rend up with one hand by the roots, trees of one or two fathoms girt."

"Very well," said the hantu, "if you wish for strength, I will give it to you, provided you can agree to lick up my vomit." "Very well," said Badang to the hantu, " Vomit, and I will eat it up." Then the spectre vomited an immense vomit, and Badang swallowed it up, holding, however, the spectre by the beard. When he had eat it up, he then tried his hand on the largest trees, and shivered them to pieces with the greatest facility. On this he released the spectre's beard, and returned to his master's dwelling, shivering all the trees before him, and clearing away the brushwood with the waving of his hand, till he had cleared away the deep forest almost like a plain.

When his master saw this scene, he inquired who had cleared the forest; Badang replied, " I have done.it." "How could such a person as you do it," said his master; "and what faculty have you for the purpose?" Then Badang related the whole affair to his master, who thereupon gave him his freedom.

Immediately the news reached Singhapura, and Sri Rama Vicrama sent to invite Badang, to appoint him a Raden. One day the raja of Singhapura wished to eat of the kuras leaf, which grows at Cowala Sayang, and Badang departed alone in a prow eight fathoms in length, with a trunk of the campas tree for an oar, which was a fathom in girt. When he reached Cowala Sayang, he ascended the kuras tree; but the branch of the kuras tree broke with him, and he fell down with his head on a huge stone, which stone was split in two; but not his skull. This stone is still to be seen at Cowala Sayang, and is named Batu Blah, or the split stone; and that said prow, with the trunk of the tree which he used for an oar, are still to be seen at Cowala Sayang.

However, Badang returned to Singhapura the next day after he set out, bringing with him a cargo of plantains, and sugar-canes, for his food. After his meal he again set out for Johorlama. On a certain occasion, the raja of Singhapura constructed a prow, of the kind named Pilang, fifteen fathoms in length, at the rajah's residence. When it was finished, he ordered fifty men to launch it, but they were unable. It was then essayed by two or three hundred, and afterwards by two or three thousand, all of whom were unable to succeed. Then the raja ordered Badang to attempt it alone, and he launched it with such force that it flew directly to the opposite shore. After this exploit, the king appointed him a champion, or hulu-balang, and his fame extended even to the land of Kling.

Alkisah maka tersebutlah perkataan raja Pasai, demikian hika­yatnya: diceriterakan oleh yang empunya ceritera ada Merah dua bersaudara, diam Hampir Pasangan. Adapun akan asal Merah itu dari Gunung Serigkuang; yang tua Merah Caga namanya, dan yang muda Merah Silu namanya. Maka adalah Merah Silu itu menahan lukah kerjanya, kena gelang-gelang itu maka dibuangkannya, ditahannya pula lukahnya kena pula gelang-gelang itu. Setelah berapa ditahannya lukahnya itu demikian juga, maka oleh Merah Silu gelang-gelang itu direbusnya, maka gelang-gelang itu menjadi emas dan buihnya menjadi perak. Maka oleh Merah Silu ditahannya pula lukahnya kena gelang-gelang itu direbusnya, jadi emas seperti dahulu itu juga; maka banyaklah Merah Silu beroleh emas. Maka terdengarlah kepada Merah Caga bahawa adindanya, Merah Silu santap gelang-gelang; maka Merah Caga pun marahkan adindanya itu hendak dibunuhnya. Setelah ter­dengar kepada Merah Silu, kakanda baginda hendak mem­bunuhnya itu, maka Merah Silu pun lari ke Rimba Jurun. Maka orang yang di Rimba Jurun itu diemasinya, maka sekalian orang itu pun menurut katanya.

Adalah pada suatu riwayat Merah Silu pergi berburu, maka anjingnya bernama Si Pasai itu pun menyalak. Dilihat Merah Silu Si Pasai menyalak itu di atas tanah tinggi, seperti ditimbun orang rupanya. Maka Merah Silu naik di atas tanah tinggi itu, maka dilihatnya seekor semut besar seperti kucing; maka oleh Merah Silu semut itu diambil dan dimakannya. Maka tanah tinggi itu diperbuatnya akan tempat, dinamainya Semundra ertinya semut merah

Sebermula maka tersebutlah pada zaman Rasul Allah salla'llahu 'alaihi wa salam, baginda bersabda pada segala sahabat: "Pada akhir zaman kelak, ada sebuah negeri di bawah angin, Semundra namanya; maka apabila kamu dengar kha­bamya negeri Semundra itu, maka segeralah kamu pergi ke negeri itu, bawa isi negeri Semundra itu masuk Islam, kerana dalam negeri itu banyak wali Allah akan jadi; tetapi ada pula seorang fakir di negeri Mutabari namanya, ialah kamu bawa serta kamu, setelah berapa lamanya kemudian daripada sabda nabi salla'llahu 'alaihi wa salam, maka terdengarlah kepada segala negeri, datang ke Mekah pun kedengaran nama negeri Semundra itu, Syarif di Mekah menyuruhkan sebuah kapal membawa segala perkakasan kerajaan seraya disuruhnya singgah ke negeri Mu'tabari; adapun nama nakhoda kapal itu Sheikh Ismail.

Maka kapal itu pun belayarlah, lalu ia singgah di negeri Mu'tabari. Adapun raja dalam negeri itu Sultan Muhammad namanya; maka baginda bertanya, "Kapal dari mana ini?" Maka sahut orang dalam kapal itu; "Adalah kami ini kapal dari Mekah, hendak pergi ke negeri Semundra." Adapun Sultan Muhammad itu daripada anak cucu hadrat Abu Bakar Al Siddik radhi Allah anhu. Maka ujar orang kapal itu, "Kera­na kami pergi ini dengan sabda nabi Rasul Allah."

Setelah didengar oleh Sultan Muhammad sahda Rasul Allah salla'llahu 'alaihi wa salam itu maka dirajakannya anaknya yang tua di negeri Mu'tabari akan ganti kerajaannya; maka baginda dengan anakanda baginda yang muda memakai pakaian fakir, meninggalkan kerajaan turun dari istana lalu naik kapal itu; katanya, "Kamu bawa Hamba ke negeri Semundra." Maka pada hati orang isi kapal itu, bahawa inilah mudah-mudahan fakir yang seperti sabda Rasul Allah itu. Maka fakir itu pun dibawanyalah naik kapal lalu belayar.

Berapa lamanya di jalan maka sampailah kepada sebuah negeri, Fansuri namanya; maka segala orang isi negeri itu pun masuk agama Islamlah. Keesokan harinya maka fakir itu pun naik ke darat membawa Quran, maka disuruhnya baca pada orang isi negeri Fansuri itu, seorang pun tiada dapat membaca dia. Maka dalam hati fakir itu bukan negeri ini yang seperti sabda nabi kita Muhammad Rasul Allah salla 'llahu 'alaihi wa salam itu. Maka turunlah ia ke kapal kepada nakhoda Sheikh Ismail, belayar pula berapa lamanya, maka sampailah kepada sebuah negeri Lamiri namanya, maka orang Lamiri itu pun masuk Islam. Maka Fakir itu pun naik ke darat membawa Quran; maka disuruhnya baca pada orang dalam negeri itu, dan seorang pun tiada dapat membaca dia. Maka fakir itu pun kembali ke kapal lalu belayar. Berapa lamanya maka sampailah ke negeri Haru namanya maka segala orang dalam negeri Haru itu pun semuanya masuk Islam. Maka fakir pun naiklah ke darat membawa Quran, maka di­suruhnya baca pada orang negeri itu, dan seorang pun tiada tahu membaca dia. Maka fakir itu pun bertanya kepada orang dalam negeri itu, "Di mana negeri yang bernama Semundra itu?" Maka kata orang itu, "Sudah lalu."

Maka fakir itu pun turunlah ke kapal, lalu belayar berbalik pula; maka jatuh ke negeri Perlak, maka sekalian mereka itu pun diislamkannya. Maka kapal itu pun belayarlah ke Semun­dra. Maka fakir pun naik ke darat, maka ia bertemu dengan Merah Silu berkarang di pantai. Maka fakir itu pun bertanya katanya, "Apa negeri ini?" Maka sahut Merah Silu, "Adapun nama negeri ini Semundra. “Maka kata fakir itu, "Siapa nama pengetuanya dalam negeri ini?" Sahut Merah Silu, "Hamba­lah pengetua sekalian mereka itu." Maka oleh fakir itu Merah Silu diislamkannya dan diajarinya kalimatul syahadat. Setelah Merah Silu Islam maka Merah Silu pun kembali ke rumahnya, fakir itu pun kembalike kapal.

Syahadan pada malam itu Merah Silu pun tidur, maka ia bermimpi dirinya berpandangan dengan Rasulullah salla'llahu 'alaibi wa salam. Maka sabda Rasulullah kepada Merah Silu, "Ngangakan mulutmu!" Maka oleh Merah Silu dingangakan mulutnya; diludahi oleh Rasulullah mulut Merah Silu. Maka Merah Silu pun terjaga dari tidumya. Diciumnya bau tubuhnya seperti bau narawastu. Telah hari siang, maka fakir pun naik ke darat membawa Quran disuruhnya baca pada Merah Silu. Maka oleh Merah Silu dibacanya Quran itu; maka kata fakir itu kepada Sheikh Ismail, nakhoda kapal, “Inilah ‘alaihi wasalam itu.” Maka oleh Sheikh Ismail segala perkakasan kerajaan yang dibawanya itu semuanya diturun­kannya dari dalam kapal itu. Maka Merah Silu dirajakannya dan dinamainya Sultan Maliku’s Salleh.

Adapun yang besar dalam negeri itu dua orang, Seri Kaya seorang namanya, Bawa Kaya seorang namanya; keduanya masuk Islam. Seri Kaya bernama Sidi Ali Ghiathu'd-Din dan Bawa Kaya bernama Sidi Asma Yaumi'd-Din, Maka Sheikh Ismail pun belayarlah kembali ke Mekah, dan fakir itu tinggal­lah di negeri Semundra akan menetapi Islam isi negeri Semun­dra itu,

Kemudian dari itu maka Sultan Maliku's-Salleh menyu­ruhkan Sidi Ali Ghiathu'd-Din ke negeri Perlak, meminang anak raja Perlak. Adapun raja Perlak itu beranak tiga orang perempuan, dua orang anak gahara, seorang anak gundik, Ganggang namanya. Setelah Sidi Ali Ghiathu'd-Oin datang ke Perlak, ketiga anak baginda itu ditunjukkannya kepada Sidi Ali Ghiathu'd-Din. Puteri yang dua bersaudara itu duduk di bawah mengupas pinang, anaknya Puteri Ganggang itu disuruhnya duduk di atas, pada tempat yang tinggi; berkain wama air mawar, berbaju wama jambu, bersubang lontar muda, memegang bunga jengkalan; terlalu baik parasnya.

Maka Sidi Ali Ghiathu'd-Din pun datang mengadap. Maka titah raja Perlak, "Itulah anak Hamba dua orang duduk di bawah, seorang yang di at as itu." Maka sembah Sidi Ali Ghiathu'd-Din kepada raja Perlak," Anakanda yang duduk di atas itulah dipohonkan oleh paduka anakanda;" tetapi Sidi Ali Ghiathu d-Din tiada tau akan puteri Ganggang itu anak gundik raja Perlak. Maka raja Perlak pun menyuruh berleng­kap seratus buah perahu, Tun Perpatih Pandak disuruh meng­hantar Puteri Ganggang itu ke negeri Semundra. Maka Malik­us Salleh pun keluarlah mengalu-alukan Puteri Ganggang hingga Jambu Air, dibawanya masuk ke negeri Semundra dengan seribu kemuliaan dan kebesaran. Setelah datang ke Semundra maka baginda pun memulai pekerjaan berjaga­-jaga beberapa hari, berapa malaman lamanya. Setelah itu maka baginda pun kahwinlah dengan Puteri Ganggang. Telah sudah kahwin itu maka memberi kumia akan segala hulu­balang dan memberi derma akan fakir dan miskin dalam negeri Semundra itu daripada emas dan perak, dan akan Tun Pcrpatih Pandak. Setelah selesailah daripada itu, berapa antaranya maka Tun Perpatih Pandak pun bermohonlah kem­bali ke Perlak.

Hatta maka Suktan Maliku's-Salleh denganPuteriGanggang pun beranak dua orang lelaki, yang tua dinamai baginda Sultan Maliku't- Tahir dan yang muda dinamai baginda Sultan Maliku'l-Mansur; akan Sultan Maliku't-Tahir diserah­kan baginda kepada Sidi Ali Ghiathu'd-Din dan Sultan Mali­ku'l-Mansur diserahkan kepada Sidi Asma Yaumi'd-Din.

Setelah berapa lamanya Sultan Maliku't-Tahir dan Sultan Maliku'l-Mansur pun besarlah, dan negeri Perlak pun alah oleh musuh dari scberang, dan orang Perlak pun pindahlah ke negeri Semundra. Maka Sultan Maliku's-Salleh pun berfikir dalam hatinya hendak berbuat negeri akan tempat anakanda baginda; maka titah Sultan Maliku's-Salleh pada segala Orang Besar-besar, "Esok hari kita pergi berburu." Setelah pagi-­pagi hari maka Sultan Maliku's-Salleh pun naiklah gajah yang bernama Permadewan itu, lalu berangkat ke seberang. Datang ke pantai, maka anjing yang bernama Si Pasai itu pun menyalak; maka Sultan Maliku's-Salleh pun segera mendapatkan anjingnya itu menyalak tanah tinggi, sckira-kira luas tempat istana, dengan kelengkapannya terlalu amat baik, seperti diterupa rupanya. Maka oleh Sultan Maliku's-Salleh disuruh­nya tebas. Setelah sudah maka diperbuatnya negeri; pada tempat tanah tinggi itu dibuatnya istana, lalu dinamainya negeri itu"Pasai", menurut nama anjingnya itu, Maka anak­anda baginda, Sultan Maliku't-Tahir pun dirajakan baginda di Pasai itu, Sidi Ali Ghiathu'd-Din dijadikan baginda Mang­kubumi akan anakanda baginda itu. Maka segala rakyat dan gajah kuda, segala perkakas kerajaan semuanya dibahagi dua, sebahagi diberikan baginda akan Sultan Maliku't-Tahir, dan sebahagi diberikan baginda akan Sultan Maliku1-Mansur.

Setelah berapa lama antaranya, maka Sultan Maliku's- Salleh pun geringlah. Baginda menyuruh menghlmpunkan Orang Besar-besar dalam negeri Semundra itu, kedua anakanda baginda pun dipanggil. Setelah sekaliannya datang, maka Sultan Maliku's-Salleh pun bersabda kepada anakanda baginda kedua serta menteri dan segala Orang Besar-besar, "Hei anakku kedua dan segala taulanku, dan sekalian kamu pegawaiku, aku ini Hampirlah ajalku akan mati. Baik-baiklah kamu sekalian sepeninggalan aku ini; hei anakku, jangan engkau berbanyak tamak akan harta orang, dan jangan kamu inginkan isteri Hamba kamu; kedua anakku ini hendaklah muafakat, jangan kamu bersalahan dua bersaudara."

Maka sabda baginda kepada Sidi Ali Ghiathu'd-Din dan Sidi Asma Yaumi'd-Din, "Hei saudaraku kedua, baik­baik engkau memeliharakan anakku kedua ini, dan jangan kamu bertuan raja yang lain daripada anakku kedua ini." Maka kedua mereka itu pun sujud serta dengan tangisnya. Maka sembah Sidi Ali Ghiathu'd-Din dan Sidi Asma Yaumi'd-Din, "Ya tuan kami, demi Allah Taala, Tuhan yang menjadikan semesta sekalian alam, bahawa kami kedua ini yang di­perHamba, sekali-kali tiada kami kedua ini mengubahkan waad dan setia kami akan bertuan raja yang lain daripada paduka anakanda kedua ini."

Maka oleh Sultan Maliku's-Salleh akan anakanda baginda Sultan Maliku’l-Mansur dirajakan baginda di Semundra itu; antara selang tiga hari maka Sultan Maliku's-Salleh pun mangkatlah, ditanamkan di sisi baginda juga, maka disebut orang sekarang Marhum di Semundra. Maka Sultan Maliku't­-Tahir dan Sultan Maliku'I-Mansur, kemudian daripada ayah­anda baginda mangkat, baginda di kedua buah negeri itu menyuruh menghlmpunkan segala rakyat, gajah, kuda dan segala alat kerajaan; maka negeri kedua buah itu terlalu besar dengan ramainya.

There were two brothers named Marah who lived at Pasangan, who derived their origin from the mountain Sangkung. The nameof the elder was Marah Chaka, and that of the younger, Marah Silu. The younger, Marah Silu, gained his livelihood by keeping fish-weirs on the shore of the sea, and he repeatedly found in them kalang-kalang, or biche de Mar, which he rejected into the sea. No sooner, however, had he adjusted his weirs, but he found they had returned. On this being several times repeated, he got angry and boiled them when he found that the kalang-kalang had been converted into gold, while the foam of the water in which they had been boiled was converted into silver. After this he again adjusted his weirs, and again found kalang-kalang in them, when he immediately repeated the process of boiling, and they were again converted into gold and silver. In this manner Marah Silu procured a great quantity of gold. At last Marah Chaka was informed that his brother Marah Silu was in the habit of eating kalang-kalang. Marah Chaka was enraged at this, and wanted to kill him. When Marah Silu heard of his intention, he fled to the forest of Jaran. The field beside which Marah Silu caught the kalang-kalang, is still denominated Padang kalang-kalang. Marah Silu lived for a long time in the * forest of Jaran, and gave liberally of the gold which he had acquired to all the people who lived in his vicinity, and they all became obedient to him. On a certain day, Marah Silu went a hunting, and his dog, named Sipasei, gave tongue on an elevated piece of ground. When Marah Silu had ascended the eminence, he observed a huge ant which was as large as a cat; he took this ant and ate it, and this eminence he made his .residence, and named it Semadra *, which signifies the great ant.

* The name is certainly Samatra, being compounded of semut, an ant, and raya, which in the Achi dialect signifies great.

It is related in the hadis of the prophet Muhammed, that he said to his companions, "In the latter times men shall hear of an island under the wind, named Samadra; as soon as this shall happen, go and convert it to Islamism, for the island shall produce many Wali-alah, or persons of gifted piety; but there is a putri of the land of Matabar, whom you must carry along with you. It happened a long time after the time of the prophet, that tidings were heard of the land of Samadra at Mecca, along with the names of other countries. Then the sheref of Mecca sent a vessel properly fitted out, and ordered the mariners to proceed to the land of Matabar, and the name of the Nakhoda was Sheikh Ismail. When they reached the land of Matabar where they found a raja reigning, named Sultan Muhammed, who enquired whence they had come, and whither they were going. They informed him of their intention of going to the land of Samadra, by the order of the prophet Muhammed. The raja was descended from Abubacar, and when he was informed of their intention, he appointed his eldest son to the government of the land of Matabar, and embarked with his younger in the vessel in the guise of a fakir, and desired them to convey him to the land of Samadra. To this they assented, declaring that his resolution was conformable to the words of the prophet. Sultan Muhammed accordingly sailed away in this vessel, and after a long voyage they arrived at the land of Pasuri, the whole of the inhabitants of which embraced Islamism. The next day the fakir went ashore carrying the Koran, and presented it to the people to read, but not one of them could read it. Then thought the fakir in his heart, this is not the land alluded to in the Koran of the holy prophet. Then the Nakhoda Ismail again set sail and arrived at another country named Lambri, which likewise embraced Islamism. The fakir again went ashore, carrying the Koran with him, which he presented to them, but there was not one of them could read it. He immediately went again on board and set sail, and arrived at the land of Haru, which likewise embraced Islamism, but when the fakir went ashore with the Koran, he found that none of them could read it. He then enquired for the country Samadra, and was informed that he had passed it. On this he returned on board, and again set sail, when he arrived at the land of Perlac, where he went ashore and brought them over to Islam. After this he sailed for Samadra, where he met Marah Silu, following his occupation among the rocks of the shore. The fakir then asked him the name of the country: to which he replied, " Samadra." —" Who is the head man of it?" asked he. "It is your servant," said Marah Silu. Then the fakir brought him over to Islam, and taught him the word of testimony. When Marah Silu went to sleep after this operation, he dreamed, that he was face to face with the holy prophet, who desired him to open his mouth, on which the prophet spat into it, and he immediately awaked, when his body had the odour of Nara-wastu. When the morning came, the fakir landed, and brought with him the Koran, and ordered Marah Silu to read the Koran; and he read it. Then said the fakir to Sheikh Ismail, the Nakhoda of the vessel, "This is the land of Samadra, mentioned by the holy prophet." Then Sheikh Ismail landed all the royal accoutrements which he had brought with him, and installed Marah Silu, as raja, under the title of Sultan Malec al Salih. There were in the land of Samadra two great men, the one of whom was named Sri-cay a, and the other Bawacaya; both of whom embraced Islam, and Sri-caya received the name of Sidi Ali Gheyas ed-din; and Bawacaya, Sidi Ali Ismayemdi. After this Sheikh Ismail set sail, and returned to Mecca; and the fakir staid in the island of Samadra, for the purpose of establishing the doctrine of Islam. After this, Sultan Malec al Salih sent Sidi Ali Gheyas ed-din to the land of Perlac, to ask the daughter of the raja in marriage. The raja had three daughters, two of whom were legitimate, and one of them by a concubine, named Putri Ganggang; and he showed all the three to Sidi Ali Gheyas ed-din; seating, however, the two legitimate daughters undermost, and the natural daughter, Putri Ganggang above them, in a more elevated place, and ordered her to open betel-nut for her sisters.

She was dressed in rosy-coloured clothes* with a vest of the eolour of the water jambu; with ear-rings (subang), like the lontar muda, (yourig palm leaf,) and looked extremely handsome. Then said Sidi Ali Gheyas ed-din, " I ask the young lady who sits uppermost;" but, he did not know that she was the natural daughter of the raja. Then loud laughed the raja, saying, "Which-ever of them you please, you are welcome to her." The raja then ordered a hundred prows to be prepared, and sent his, daughter Putri Ganggang under the care of Tun Parekpatih Pand to the land of Samadra. Sultan Malec al Salih went out of his palace as far as Jambu Ayer, with all the ceremony of state and dignity, to receive the Princess, and to conduct her into the city ; and, after several days of splendid entertainments, the marriage was consummated, and the raja bestowed great largesses on his warriors, and charities on the fakirs and poor, both in gold and silver; and he also bestowed high honours on Tun Parekpatih Pand, who after some time returned to Perlac By Putri Ganggang, Sultan Malec al Salih had two sons; the eldest named Sultan Malec al Zaher; and the youngest, Sultan Malec al Mansur. The elder was brought up by Sidi Ali Gheyas ed-din; and, the younger, by Sidi Ali Ismayemdi, till they arrived at maturity. At this time, the country of Perlac was conquered by its enemies opposite, and the inhabitants took refuge in Samadra. Then, Sultan Malec al Salih determined to found another settlement for his sons. He ordered all his chiefs to prepare for a hunting-match; and, having mounted his elephant, Parmadewan, he crossed the river. When he had landed, his dog, named Sipasei, gave tongue, and the Sultan quickly flew to it, and found an elevated ground, of nearly the size of a palace, and its appurtenances, and very fine and smooth, as if it had been levelled. He ordered this place to be cleared out, and a Negri, or town, founded there, a palace erected, and the whole to be named Pasei, after the Prince's dog. He ordered his eldest son, Malec al Zaher to be raja; and Sidi Ali Gheyas ed-din to be mangcu-bumi; and, having divided his people, elephants, horses, and royal accoutrements into two parts, he divided them between his sons. After some time. Sultan Malec al Salih sickened; and, having summoned his two sons, with all the great men of Samadra, he addressed them, saying: " O, my two sons, and you my friends, I am at the point of death; but, may you remain happy, after I have left you: and you, my sons, do not covet the wealth of others, and do not desire the wives of others, but do you agree with each other like brothers, and do not quarrel." To Sidi Ali Gheyas ed-din, and Sidi Ali Ismayemdi, he said, " My brothers, carefully bring up these, my children, and do not suffer two brothers to quarrel; adhere firmly to your fidelity to them, and do not join yourselves to other rajas." They assented in profound grief, saying, " Yea, our lord, light of our eyes, we swear by the great God, the Creator of all, that we will faithfully maintain our allegiance and fidelity to the Princes, your sons." Then, Sultan Malec Mansur, the son of Sultan Malec al Salih, succeeded to the throne of the kingdom of Samadra; and, after three days died, and was buried beside his palace, and his tomb is still said to be at Samadra. After the death of their father, the Princes completed the division of their subjects, elephants, horses, and champions; and, the land of Pasei became more beautiful than ever before, flourishing both in trade and population.

Hatta tiada berapa lama antaranya, maka datanglah todak menyerang Singapura, berlorupatan lalu ke parit. Maka segala orang yang di pantai itu banyak mati dilorupati todak itu; barang yang kena terus-menerus olehnya. Maka tiadalah dapat orang berdiri di pantai itu lagi. Maka geruparlah orang berlari­-larian ke sana ke mari, semuanya mengatakan, "Todak datang menyerang kita; banyaklah sudah mati ditikamnya." Maka paduka Seri Maharaja pun segera naik gajah, lalu baginda ke­luar diiringkan segala menteri hulubalang sida-sida bentara sekalian. Setelah datang ke pantai, maka baginda pun hairanlah melihat perihal todak itu, barang yang kena dilorupatinya sama sekali matilah. Maka terlalulah banyak orang yang mati ditikam todak itu. Maka baginda pun menitahkan orang ber­kotakan betis, maka dilorupati oleh todak itu, terus berkan­cing ke sebelah. Adapun todak itu seperti hujan, usahkan kurang, makin banyak orang mati. Syahadan pada antara itu, datanglah seorang budak ber­kata, "Apa kerja kita berkotakan betis ini? Mendayakan diri kita. Jika berkotakan batang pisang alangkah baiknya?" Se­telah didengar Paduka Seri Maharaja kata budak itu, maka titah baginda, "Benar seperti kata budak itu," maka dikerah­kan baginda rakyat mengambil batang pisang diperbuat kota, Maka dikerjakan oranglah berkotakan batang pisang. Maka segala todak yang melorupat itu lekatlah jongomya, tercacak kepada batang pisang itu; dibunuh oranglah bertimbun-timbun di pantai itu, hingga tiadalah termakan lagi oleh segala rakyat. Maka todak itu pun tiadalah melorupat lagi. Pada suatu ceri­tera pada masa todak itu melompat, datang ke atas gajah Pa­duka Seri Maharaja, kena baju baginda; maka diperbuat orang seloka:

Carek baju dilompati todak,

Baharu menurut kata budak.

Setelah itu maka Paduka Seri Maharaja pun kembalilah ke istana baginda. Maka sembah Orang Besar-besar, "Tuanku, akan budak itu terlalu sekali besar akalnya. Sedang ia lagi bu­dak sekian ada akalnya,jikalau sudah ia besar betapa lagi? Baik­lah ia kita bunuh, tuanku." Maka titah raja, "Benarlah bagai kata tuan Hamba sekalian itu, bunuhlah ia!" Maka adalah budak itu, tatkala ia akan dibunuh, maka ia menanggungkan haknya atas negeri itu; lalu ia pun dibunuh oranglah.

Hatta, setelah berapa lamanya baginda di atas kerajaan, maka baginda pun mangkatlah. Anakanda baginda Raja Iskandar Syah menggantikan kerajaan ayahanda baginda, ber­isterikan anak Tun Perpatih Tulus, beranak seorang lelaki bernama Raja Ahmad, timang-timangannya Raja Besar Muda, terlalu baik rupa dan slkapnya, tiada berbagai pada zaman itu. Setelah baginda besar, maka oleh ayahanda baginda diduduk­kan dengan anak Raja Sulaiman Syah, raja Kota Mahligai, bernama Tuan Puteri Kamaru'l Ajaib, terlalu baik parasnya, tiada sebagainya pada zaman itu,

It happened in process of time, that a species of sword-fish named todah came upon the coast of Singhapura, and springing ashore, killed a great number of persons on the beach. Striking the breast, they pierced through and through the body to the back; and striking the neck, they separated the head; and striking the waist, they pierced it from side to side; so that at last so many were slain, that nobody durst reside on the shore, but fled in consternation in every direction from the dread of the destruction. Then Paduca Sri Maharaja, mounted his elephant, and marched out with all his ministers and warriors to the shore. He was astonished on perceiving the devastation occasioned by the todak; the numbers slain, and that one stroke was sufficient. Then the raja ordered a rampart to be formed of the legs of his men ; but still the sword-fish sprung out and pierced their limbs through and through, for these fish were numerous as the close-falling rain. Among the people there was a boy who said, " of what use is it for us to form a rampart with our legs, it would be much better to make a rampart of plantain stems." When the raja heard this, he said, "the observation is just," and he ordered them to bring plantain stems and form a rampart. The sword-fish rapidly struck their beaks into the plantain stems, and remaining there fixed, the people came and slew them in great numbers, so that their carcases lay in heaps, and the people were unable to eat them up, and those that remained ceased from their ravages in the vicinity of the rampart, and sprung against the raja's elephant, and even struck the raja's coat. As it is said by the writers of songs,

"The Todak springs up to rend the raja's garment, The Todak is not worsted of itself,

It is from a child's understanding that it is worsted in the war."

Then the Maha-raja returned, and all the great men represented to him, "Sire, if this boy, though so young, possesses such an uncommon understanding, what will he do when he grows up. It will be best for us to kill him." "Very well, let us kill him," said the raja. He was accordingly put to death, but the guilt of his blood lay upon the country.

After this Paduca Sri Maha-raja died, and his son Raja Secander Shah succeeded to the throne, and married the daughter of the mangcu-bumi, named Tun Parpatih Tulos, by whom he had a son named Raja Ahmed, also named Raja Besar Muda. He was extremely handsome, and when he grew up, he married the daughter of Raja Suliman, of Cota Meligei (Fort-Place), named Putri Camar al Ajayeb, of exquisite beauty, excelling all her contemporaries.

Sebermula ada seorang bendahari Raja Iskandar Syah, Sang Rajuna Tapa namanya; asalnya orang Singapura, ada dengan pedayangan Palembang beranak seorang perempuan, terlalu baik rupanya; dipakai oleh Raja Iskandar Syah, terlalu kasih baginda. Maka oleh gundik-gundik yang lain difitnahkan ber­buat jahat. Maka Raja Iskandar Syah pun terlalu sangat murka, lalu disuruh baginda percanggaikan di hujung pasar. Maka Sang Rajuna Tapa pun terlalu amat malu melihat anaknya itu. Maka katanya, "Jika sungguh sekalipun anak Hamba berbuat jahat, bunuhlah ia; mengapakah diberi malu demikian?"

Hatta, maka Sang Rajuna Tapa pun berkirim surat ke Majapahit, demikian bunyinya, "Sang Rajuna Tapa. bendahari Raja Singapura empunya sembah kepada Betara Majapahit, jikalau Betara hendak mengalahkan Singapura, segeralah datang; Hamba ada belot dalam negeri." Setelah Betara Majapahit mendengar bunyi surat bendahari Singapura itu, maka baginda pun segera menyuruhkan berlengkap tiga ratus jong, lain daripada banting dan jongkong, kelulos, tiada berbilang lagi; dua keti rakyat Jawa yang pergi itu.

Setelah angin musim bertiup, maka Demang Mangku Negara pun belayarlah sekaliannya menyeberang, dialah pang­limanya. Berapa lamanya di jalan, maka sampailah ke Singa­pura. Tiada sempat orang Singapura mengeluari lagi, segala rakyat Jawa sudah pun naik mengepung kota Singapura itu. Diceriterakan oleh yang empunya ceritera ini, ada sepohon jambu laut tempat rakyat Jawa menyandarkan tombaknya itu condong. Zaman Acheh mengalahkan negeri raja itu di­tebangnya.

Maka dikeluari oleh orang Singapura terlalu sabur ber­perang; tetak-menetak, parang-memarang, tikam-menikam, serta dengan tempik-soraknya, gegak-gempita, tiada sangka bunyi lagi. Maka darah di Terigah peperangan itu seperti air sebak, merah rupanya pasir itu, datang sekarang ada lagi. Maka patahlah perang orang Singapura, lalu sekaliannya undur masuk ke dalam kota; pintu kota pun ditutup, dan dilawan berperang dari dalam kota kira-kira sebulan lamanya. Maka oleh Sang Rajuna Tapa, beras dikatakannya tiada lagi. Maka titah Raja Iskandar Syah, "Cari barang siapa yang ada berjual, jangan ditawar lagi." Maka dicari secupak pun hendak dibeli tiada orang berjual; dengan demikian orang Singapura pun letihlah, tiada terangkatkan Senjatanya lagi. Setelah dilihat oleh Sang Rajuna Tapa telah letihlah isi negeri Singapura itu, pada waktu malam dibukanyalah pintu kota; maka masuklah rakyat Jawa.

Raja Secander Shah had a bandahari, named Sang Ranjuna Tapa, whose origin was of Singhapura. He had a daughter of exquisite beauty, of whom the raja was deeply enamoured, but the rest of the raja's mistresses concerted against her, and accused her of infidelity. Raja Secander Shah was grievously enraged, and ordered her to be impaled at Ujong Pasar (Point market). Sang Ranjuna Tapa was deeply affected by the disgrace, at the situation of his child, and represented, if it be true that my child has acted improperly, put her only to death, but why put her to such shame.

Sang Ranjuna Tapa immediately dispatched a letter to Java, and stated, "If the bitara of Majapahit wishes to possess himself of Singhapura, let him come quickly, for there is disaffection in the fort." The bitara immediately fitted out 300 junks, together with the vessels calulus pelang, and jong kong, in numbers beyond calculation, and embarked on board of them two Cati of Javans (200,000).

Then having set sail, they arrived at Singhapura, and immediately engaged in battle. After some time, Raja Secander Shah ordered the bandahari to issue rice for the subsistence of his troops, and he replied, that it was quite exhausted, because he meditated treason.

The next morning, at day-break, Sang Ranjuna Tapa opened the gates of the fortress, and Java entered into the town, and commenced an amok or indiscriminate carnage, and the people were slaughtered on all sides, and blood flowed like an inundation; and this is the blood which still marks the plain of Singhapura. At last, however, Singhapura was subdued, and Raja Secander Shah, saving himself by flight, reached Moar. By the power of God Almighty, the house of Sang Ranjuna Tapa faded, and its pillars were overturned, and rice ceased to be planted in the land, and Sang Ranjuna Tapa, both husband and wife, was changed into stone, and those are the stones which appear beside the moat of Singhapura. After the conquest of Singhapura, the people of Java returned to Majapahit.

Maka raja dengan segala para menteri hulubalang, sida-sida bentara sekalian pun berlepaslah dibawa rakyat ke Seletar, lalu berjalan ke darat mengiringkan baginda. Maka Jawa pun kembalilah dengan kemenangannya. Adapun akan Sang Rajuna Tapa, dengan takdir Allah Taala menunjukkan kuasa-Nya, baharu hendak mengambil beras, tiba-tiba rengkiang beras itu pun berbalik, jatuh ke parit, kaki tiangnya ke atas dan bumbungnya ke bawah; Sang Rajuna Tapa pun jatuh tersung­kur di Terigah parit itu, laki bini menjadi batu; ada datang sekarang dengan beras itu.

Sebermula Raja Iskandar Syah berjalan itu datang Hampir hulu Muar, bertemu suatu tempat yang baik. Maka baginda berhenti berbuat tempat dengan pagamya, akan berbuat negeri. Apabila malam hari, datanglah biawak terlalu banyak beribu-ribu. Setelah hari siang dibawa orang ke air, apabila malam datang pula berlaksa-laksa, serta siang hari di pandang orang banyak pula, maka dibunuh orang dibuangkan ke air, dan apabila malam datang pula berganda, dibunuhi orang menjadi busuklah temp at itu tiadalah terhidu bau busuknya; maka itulah tempat itu dipanggil orang "Biawak Busuk", datanglah sekarang.

Maka Raja Iskandar Syah pun berjalanlah dari sana. Ada­pun baginda berjalan itu mendarat, berapa hari antaranya terus hampir ke Sirupang Ujong, maka dilihat baginda temp at itu baik, lalu disuruh tebas, dibuat kota di sana, apabila malam menjadi buruk, maka dinamai "Kota Buruk ", datang sekarang disebut orang tempat itu Kota Buruk. Baginda berjalan dari sana terus ke Seriing Ujong, dipandang baginda tempat itu terlalu baik; maka ditinggalkan baginda seorang menteri di sana. Itulah sebabnya, datang sekarang Seriing Ujong itu ber­menteri.

When Raja Secander Shah had reached Moar, he remained there quiet for a time, till one night there came a great number them, and threw them in great numbers into the river; but the next night they came in as great numbers as before. At last the place became intolerable from the stench of the carcases of the lizards, and the place was denominated bewak-busok or stinking crocodile. Raja Secander Shah was obliged to desert this station, and move to another place, where he began building a fort. By day he caused his workmen to work, but at night their work all decayed, and the name of this place was hence called Cotaburu, the rotten fort.

Raja Secander Shah was also obliged to remove from this place, and after journeying long towards the interior, he reached Sangang Ujung, and perceiving it to be a fine situation, he left one of his mantris in this place, and from that time to this a mantri has always resided there.

Thence Raja Secander Shah returned to the shore of the sea, to the banks of a river named Bartam, where he hunted, standing himself to see the sport under the shade of a spreading tree. One of his dogs roused a white pelandok, vwhich attacking the dog, drove it into the water. The raja was pleased, and said " This is a fine place, where the very pelandoks are full of courage. Let us found a city here." To this all his head men assented, and the raja enquiring the name of the tree under which he was standing, was informed that it was named the malaca tree. "Then," said he, "let the name of the city be called Malaca."

Maka dayang-dayang pun pergi memberitahu Bendahara. Maka Bendahara pun segera datang, lalu masuk ke dalam istana. Maka dilihat Bendahara raja tiada berhenti-henti daripada me­nyebut "La ilaha i'l Allah. Muhammad-ar-rasulullah." Maka kata Bendahara, "Bahasa mana yang disebut raja ini?" Titah raja, "Semalam beta mimpi berpandangan dengan keelokan hadrat junjungan, Rasulullah salla 'llahu 'alaihi wa salam. Maka segala mimpi baginda itu semuanya dikatakannya pada Ben­dahara. Maka kata Bendahara, "Jikalau benar mimpi raja itu apa alamatnya?" Maka titah Raja Kecil Besar, "Alamatnya kalam beta seperti dikhatankan orang, itulah tanda sah Hamba bertemu dengan Rasulullah salla 'llahu 'alaihi wa salam: dan sabda Rasulullah pada Hamba, Asar sekarang datang sebuah kapal dari Jeddah, turun orangnya di pantai Melaka itu sem­bahyang; hendaklah turut olehmu barang katanya." Maka Bendahara pun hairanlah melihat kalam baginda seperti di­khatankan orang. Maka kata Bendahara, ''Jikalau sungguh datang kapal asar ini, benarlah mimpi raja itu; jikalau tiada, bahawa syaitanlah mengharu raja ini." Maka titah baginda, "Benar seperti kata bapa Hamba, Bendahara itu." Maka Bendahara pun kembalilah ke rumahnya.

Setelah hari pun asarlah, maka datanglah sebuah kapal dari Jeddah, serta ia datang berlabuhlah; maka turunlah makh­dum dari dalam kapal itu, Syed Abdul Aziz namanya, lalu ia sembahyang di pantai Melaka itu. Maka hairanlah segala orang Melaka melihat dia. Maka kata segala orang itu, "Meng­apa orang itu tunggang-tunggik?" Maka berebutlah orang. yang melihat itu; sesak, penuh tiada bersela lagi, dan haru-­birulah bunyinya sampai ke dalam. Maka raja pun segeralah naik gajah, lalu berangkat keluar diiringkan oleh segala Orang Besar-besar. Maka dilihat raja kelakuan makhdum sembahyang itu nyatalah seperti yang di dalam mimpinya itu. Maka titah raja kepada Bendahara dan pada segala Orang Besar-besar, "Nyatalah demikian seperti dalam mimpi kita itu,”

Setelah sudah makhdum itu sembahyang, maka raja pun menderumkan gajahnya. Makhdum dibawa baginda naik gajah, lalu dibawa baginda masuk ke dalam negeri. Maka segala Orang Besar-besar semuanya masuk Islam; sekalian isi negeri lelaki perempuan, tua muda, kecil besar sekaliannya masuk Islam dititahkan baginda. Maka raja pun bergurulah pada Makhdum akan tertib sembahyang, baginda digelamya seperti sabda nabi salla 'llahu 'alaihi wa salam - Sultan Muhammad Syah. Adapun Bendahara bergelar Seri Wak Raja, yakni bapa tua raja, kerana Bendahara itu ayah - yang salah tak menjadikan - kepada baginda; itulah pertama-tama bergelar Bendahara. Raden Anum menjadi Perdana Menteri, bergelar Seri Amar Diraja; Tun Perpatih Besar, anak Tun Perpatih Permuka Ber­jajar,* yang pertama jadi Bendahara; anak Seri Teri Buana, yang bernama Raja Kecil Muda, jadi Penghulu Bendahari, bergelar Seri Nara Diraja, maka ia beristerikan anak Benda­hara, beranak seorang perempuan bernama Tun Rana Sandari. Maka Sultan Muhammad pun mengatur takhta kerajaan ba­ginda.

(*Di sini naskhah A tertinggal beberapa halaman)

Syahadan bagindalah yang pertama-tama meletakkan "ke­kuningan larangan" ; tidak dapat dipakai orang keluaran, dan diambil akan sapu tangan; dan tiada dapat dibuat tepi tabir dan ulasan bantal besar dan tilam, dan bungkus barang apa­-apa, dan akan karang-karangan benda; dan tiada dapat di­ambil akan perhiasan rumah; dan lain daripada itu pun tiada juga dapat, melainkan kain, baju, dan destar, tiga perkara itu jua yang dapat dipakai. Dan larangan berbuat rumah berman­jungan bertiang gantung, tiada terletak ke tanah; dan bertiang terus dari atap, dan peranginan; danjikalau perahu, bertingkap berpenghadapan, dan tidak dapat orang memakai penduk dan teterapan keris; sebesar-besar orang keluaran tiada dapat ber­gelang kaki emas, dan jikalau berkeroneong emas berkepala perak tiada boleh.

Bermula segala orang yang beremas, bagaimana sekalipun kayanya, jikalau tiada dianugerahi raja tiada boleh dipakai, apabila sudah dianugerahi barang sekali jua pun, dapatlah dipakai selama-lamanya. Dan jikalau orang masuk ke dalam jika tiada kain berpancung, dan berkeris di hadapan, dan bersebai, tiada dapat masuk, barang siapa pun baik; dan apabila berkeris di belakang masuk ke dalam, dirampas oleh penunggu pintu.

Maka inilah dahulu kala larangan raja Melayu, barang siapa melalui dia salah ke bawah duli, hukumnya didenda pati, yakni sekati lima. Bermula payung putih itu tarupak dari jauh, sebab itulah maka payung putih lebih daripada kuning; dan pakaian raja payung putih, dan pakaian anak raja payung kuning.

He quickly received the information, and arrived at the palace* where he found the raja continuing to repeat his confession. The bandahara asked him what language he was speaking. The raja said he had seen the prophet Muhammed in a dream, and related to him the whole event. Then said the bandahara what token is there that the dream is true. Raja Kichil Besar said that he had the appearance of circumcision, and that the prophet had told him, that about mid-day, a vessel would arrive from Jidda, and would land her crew to say prayers on the shore of Malaca, and that he was directed to conform to their directions. The bandahara was astonished, and admitted that the dream must be true, if the vessel arrived, but that otherwise it would be a seduction of Satan.

The vessel arrived at the appointed time, and landed the crew to say their prayers on the shore. In this vessel was Seyyad Abdal Azid who officiated, and all the people of Malaca were astonished, and said, "what are all these people nidnodding at in such an uncommon manner?" and great numbers assembled to see them, with a tumultuous noise. The raja, however, quickly mounted his elephant, and went out to them, followed by all his great men, and perceived that they were the same whom he had seen in his dream, and mentioned it to the bandahara and chief men.

When the crew had finished their devotions, the raja made his elephant sit down, and took up the Makhdum upon his own elephant, and carried him to the city; and the bandahara, with all the chief men, adopted Islam, and their example was followed by the rest of the people, at the order of the raja, and the Makhdum was their guru, and he conferred on the raja the name of Sultan Muhammed Shah. The bandahara procured the name of Sri Wa Raja, that is, raja's father's elder brother, and is considered as almost the same degree of relationship as father. He was the first bandahara of Malaca, and Radin Anum was the person appointed Pradhana Mantri, with the title of Sri Amar di Raja. Tun Parpatih Besar, also assuming the title of Sri Naradi Raja, became Pangulu Bandahari, who was the son of Tun Parpatih Tulos Parmuka Berjaja, the former bandahara of Singhapura, who was the son of Sri Tri-buana, and originally named Raja Kichil Muda. This Tun Parpatih Besar married the daughter of the bandahara, by whom he had a daughter, named Tun Rana Sandari. Sultan Muhammed Shah again established in order the throne of his sovereignty.

He was the first who prohibited the wearing of yellow clothes, in public, not even a handkerchief of that colour, nor curtains, nor hangings, nor large pillow-cases, nor coverlets, nor any envelope of any bundle, nor the cloth lining of a house, excepting only the waist cloth, the coat and the turban. He also prohibited the constructing of houses with abutments, or smaller houses connected with them; also suspended pillars or timbers, (tiang gantong,) nor timbers, the tops of which project above the roofs, and also summer houses. He also prohibited the ornamenting of creeses with gold, and the wearing anklets of gold, and the wearing the koronchong, or hollow bracelets of gold, ornamented with silver.

None of these prohibited articles did he permit to be worn by a person, however rich he might be, unless by his particular licence, a privilege which the raja has ever since possessed. He also forbade any one to enter the palace, unless wearing a cloth petticoat of decent length, with his creese in front; and a shoulder-cloth; and no person was permitted to enter unless in this array, and if any one wore his creese behind him, it was incumbent on the porter of the gate to seize it.

Such is the order of former time, respecting prohibition by the Malayu rajas, and whatever is contrary to this is a transgression against the raja, and ought to incur a fine of five cati. The white umbrella, which is superior to the yellow one, because it is seen conspicuous at a greater distance, was also confined to the raja's person, while the yellow umbrella was confined to his family.

Adapun apabila raja dihadap orang di balairung, maka Benda­hara dan Penghulu Bendahari dan Temenggung, dan segala menteri dan Orang Besar-besar, segala sida-sida duduk di seri balai; maka segala anak raja-raja itu duduk dikelek-kelekan balai kiri kanan, dan segala sida-sida yang muda-muda duduk diselang-selang antara Bentara, dan hulubalang muda-muda berdiri di ketapakan balai memikul pedang, dan kapala ben­tara yang di kiri itu, daripada anak cucu menteri yang patut akan menjadi Bendahara dan Penghulu Bendahari dan Temeng­gung; dan kepala bentara yang di kanan itu, daripada anak cucu hulubalang yang akan patut jadi Laksamana dan Seri Bija Diraja; dan barang siapa bergelar Sang Setia bakal Seri Bija Diraja, dan barang siapa bergelar Sang Guna bakal Lak­samana, dan barang siapa bergelar Tun Pikrama bakal Benda­hara.

Syahadan jika menjunjung duli, dahulu kepala bentara yang empat lima orang itu daripada sida-sida yang duduk di Seri balai itu, melainkan segala menteri yang besar-besar. Ada­pun nakhoda Cempa yang pilihan duduk di seri balai; maka segala anak tuan-tuan yang bersahaja-sahaja duduk di selasar balai. Adapun segala perkakas raja, seperti ketur dan kendi, kipas dan barang sebagainya diselang-selang duduknya; me­lainkan puan dan pedang dikelek-kelekan kiri dan kanan; pedang kerajaan itu, Laksamana atau Seri Bija Diraja memi­kul pedang itu.

Dan apabila utusan datang atau pergi, ceper dan kerikal dibawa hamba raja dari dalam, maka disambut oleh kepala bentara yang di kanan, kerikal itu diletakkan had Bendahara. Maka ceper dan tetarupan diberikan pada orang yang mem­bawa surat. Jika surat dari Pasai atau dari Haru, dijemput dengan selengkap alat kerajaan: gendang, serunai, nafiri, nagara, payung putih dua berapit; melainkan mendeli juga yang tiada pergi menjemput itu; dan menteri mengepalakan gajah, dan bentara di buntut gajah; sida-sida membawa surat dengan penghulu biduanda kecil; dan gajah dikepilkan di hujung balai, kerana raja dua buah negeri itu sama besamya dengan raja Melaka, tua muda sekaliannya berkirim salam jua.

Telah datang ke balai, maka surat disambut oleh hulu­balang asal, yakni kepala bentara yang dari kanan; kepala bentara yang dari kiri menyampaikan titah raja kepada utus­an, kepala bentara yang di kanan menyampaikan sembah. Dan jika surat dari negeri lain, dikurangkan hormatnya dari­pada itu, sekadar gendang serunai sahaja, dan payung kuning juga; dan jikalau patut bergajah, bergajah; dan jikalau patut berkuda, berkuda; maka diturunkan di luar pintu yang di luar sekali. Jika raja itu terbesar sedikit, diberi bemafiri dan payung, satu putih, satu kuning; Gajah diderumkan di dalam pintu yang di luar, kerana dahulukala pintu itu tujuh lapis. Bermula utusan itu, jika akan pulang, dipersalini adatnya, dan jika utusan Rekan sekalipun, dipersalin juga; dan jika utusan kita akan pergi pun dipersalin juga adatnya.

Jika baginda menggelar orang, maka raja dihadap orang di balairung, orang beradat. Maka dijemput orang itu: jika "Perserian ", Orang Besar-besar menjemput dia; jika "Per­sangan", orang kecil menjemput dia; jika "Pertuanan" orang sedang menjemput dia; dan jika orang bergelar itu patut bergajah, dibawakan gajah; yang patut berkuda, dibawakan kuda; dan jikalau tiada patu t bergajah dan berkuda, dibawa berjalan dengan bingkisan, dengan payung dan gendang se­runai, tetapi payung itu, ada hijau, ada yang biru, ada yang merah, dan sebesar-besamya payung kuning; dan payung putih dengan nagara itu mahal adanya, sebaik-baiknya nafiri. Dan payung kuning itu payung anak raja-raja dan orang besar-besar; dan payung ungu dan merah dan hijau itu payung sida-sida dan ben tara hulubalang sekalian. Adapun payung biru dan hitam itu akan payung barang orang bergelar juga.

Telah orang bergelar itu datang ke dalam, maka dihenti­kan di luar, maka ciri yang amat indah-indah bunyinya di­bacakan orang di hadapan raja.* Daripada anak cucu Batala itulah yang membaca ciri itu. Telah sudah ciri itu dibaca, maka dibawa orang keluar; adapun yang menyambut ciri itu daripada kaum keluarga orang bergelar itu juga, maka dibawalah masuk; maka dibentangkan tikar barang di mana dikehendaki raja, supaya kemudian pun di sanalah dia duduk.

Maka datanglah persalin; jika akan jadi Bendahara, lima ceper persalinannya; baju seceper, kain seceper, destar seceper, sebai seceper, ikat pinggang seceper; jikalau anak raja-raja dan para menteri cateria empat ceper juga, ikat pinggang tiada; jikalau bentara sida-sida hulubalang tiga ceper; kain seceper, baju seceper, destar seceper, ada yang semuanya sekali seceper, ada yang tiada berceper, kain, baju, destar di biru-biru sahaja, maka diampu oleh Hamba raja, datang pada orang bergelar itu disampaikandi lehemya. Maka dipeluk oleh orang itu lalu dibawanya keluar. Dan jika persalin utusan, demikian juga adatnya, masing-masing pada patutnya.

Setelah datang persalinan, maka orang bergelar itu keluar bersalin, sudah bersalin masuk pula, maka dikenakan orang patam dan pontoh, kerana orang bergelar itu semuanya ber­pontoh, tetapi masing-masing pada patutnya; ada yang ber­pontoh bemaga dengan penangkal dan azimat, ada yang ber­pontoh Permata, ada yang berpenyangga sahaja, ada yang ber­pontoh perbuatan khalkah biru, ada yang berpontoh perak; dan yang bertimbalan, ada yang sebelah. Setelah sudah, maka ia menjunjung duli lalu pulang, disuruh hantar pada siapa patut, atau orang yang menjemput itu juga menghantari, diarak; ada yang bergendang serunai sahaja, ada yang bemafiri, ada yang bemagara, ada yang berpayung putih, tetapi mahal adanya payung pu tih dan nagara itu; sedang payung kuning dan nafiri lagi susah diperoleh pada zaman itu.

Syahadan apabila raja berangkat hari raya berusung, Penghulu Bendahari memegang kepala usungan yang di kanan, dan yang di kiri Laksamana, dan di belakang itu Menteri keduanya memegang dia, dan pada rantai dekat kaki raja. Seri Bija Diraja memegang dia; dan bentara, hulubalang berjalan dahulu di hadapan raja, masing-masing dengan jawatannya. Segala alat kerajaan dibawa orang berjalan di hadapan raja, tombak kerajaan sebatang dari kiri dan sebatang dari kanan; di hadapan raja segala bentara memikul pedang, dan di hadap­an sekali segala orang yang berlembing. Adapun jogan di hadapan raja, dan di hadapannya gong gendang dan segala bunyi-bunyian, negara dari kanan, nafiri dari kiri; jikalau berjalan, lebih kanan daripada kiri; dan pada kedudukan, lebih kiri daripada kanan. Demikian lagi ketika mengadap nobat pun demikian juga; orang yang berjalan di hadapan raja itu, barang yang kecil dahulu. Adapun tombak berjajar dan segala pawai dahulu sekali, dan pelbagai bunyi-bunyian serba jenis sekaliannya dahulu. Adapun Bendahara berjalan di belakang raja dengan kadi dan pakeh, segala Orang Besar-­besar dan segala menteri yang tua-tua.

Bermula jika raja bergajah, Temenggung di kepala gajah, Laksamana atau Seri Bija Diraja di buntut, bentara memikul pedang kerajaan. Adapun jika mengadap nobat, barang Orang Besar-besar dari kiri gendang; barang orang keci1 dari kanan gendang. Adapun yang kena sirih nobat pertama Bendahara dan anak raja-raja, dan Penghulu Bendahari, dan Temenggung, dan Menteri keempat, dan kadi, dan pakeh, dan Laksamana, Seri Bija Diraja, dan sida-sida yang tua-tua, dan barang siapa yang dikehendaki raja, dan cateria, itu pun jikalau ada Ben­dahara mengadap nobat; jikalau tiada Bendahara, tiadalah bersirih puan itu, jika ada anak raja-raja sekalipun.

Sebermula apabila raja bekerja, Penghulu Bendaharilah yang memerintahkan dalam, dan menyuruhkan penghulu balai menghiasi balai dan membentang tikar, dan menggan­tung tabir dan langit-langit, dan melihati makanan orang, dan mengunjung orang, memanggil orang, kerana hamba raja, dan segala bendahari raja, dan segala yang memegang hasil negeri raja, dan syahbandar sekalian dalam kira-kira Penghulu Bendahari belaka. Maka Penghulu Bendaharilah menyuruh memanggil orang, dan akan Temenggung mengatur orang makan di balai. Maka orang makan itu berhad, hanya empat sehidangan, terus lalu ke bawah; demikian juga jika teman­nya makan itu tiada seorang, tinggal tiga; jika tiada dua, tinggal dua; jika tiada tiga, tinggal seorang, makan juga ia; tiada dapat yang di bawah itu naik menggenapi di tempat yang di atas. Adapun Bendahara makan seorangnya sehi­dangan dengan anak raja. Demikianlah istiadat pada zaman Melaka; banyak lagi lain dari itu, jikalau dikatakan semuanya nescaya bimbang hati orang yang mendengar dia.

Syahadan jika malam dua puluh tujuh, tatkala pada siangnya mengarak sejadah ke masjid, Temenggung menge­palakan gajah; maka puan dan segala alat kerajaan dan gen­dang, semuanya diarak dahulu ke masjid. Setelah malam maka raja berangkat seperti adat hari sembahyang terawih, sudah itu berangkat kembali. Setelah esok. harinya maka Laksamana mengarak serban, adat raja-raja Melayu berangkat ke masjid berTerigkolok berbaju sarong, itulah yang jadi larangan pada orang kahwin; barang siapa yang dikumiai maka beroleh memakai dia; dan memakai cara Keling itu pun larangan lagi, melainkan barang siapa sedia pakaian, dapatlah dipakainya sembahyang dan kahwin.

Tatkala hari raya kecil atau besar, maka Bendahara dan segala Orang Besar-besar sekaliannya masuk berkampung ke dalam; usungan pun diarak oleh Penghulu Bendahari masuk. Setelah melihat usungan, maka segala orang yang duduk di balai habis turun berdiri, beratur bersaf-saf, maka "gendang adi-mula" pun dipalu oranglah tujuh ragam; pada seragam nafiri berbunyi. Setelah genaplah tujuh kali, maka raja pun berangkatlah keluar bergajah diarak ke istana. Setelah mereka melihat raja, sekaliannya duduk di tanah, maka usungan pun terkepillah di astaka, maka Bendahara naik ke astaka menyam­but raja naik ke atas usungan, lalu berangkat ke masjid seperti yang tersebut dahulu itu.

Adapun tatkala orang mengadap nobat ada hari bulan Ramadan atau Syawal, setelah rata beratur sekalian hulubalang di kiri kanan gendang, jikalau ada Raja Muda mengadap nobat, maka dipersilakan oleh bentara Raja Muda itu berdiri di atas permaidani. Setelah itu nafiri pun berbunyi tiga kali, maka sida-sida keluar di dalam, disambut bentara. Itulah istiadat raja-raja Melayu dahulukala, barang yang pen­dengaran sinda itulah sinda katakan.

Kata rawi, bahawa Sultan Muhammad Syah selama di atas kerajaan, terlalu sekali adil baginda pada memeliharakan segala manusia. Maka negeri Melaka pun besarlah, dan jajahannya pun makin banyaklah; yang arah ke barat hingga Bemas Ujung Karang, arah ke timur hingga Terengganu. Maka masyhurlah pada segala negeri dari bawah angin datang ke atas angin bahawa negeri Melaka terlalu besar, lagi dengan makmumya; dan rajanya daripada bangsa Raja Iskandar Zul­ Karnain; dan pihak Raja Nusyirwan Adil, raja masyrik magh­rib; pancaran Nabi Sulaiman 'alaihi s-salam. Maka segala raja-raja sekaliannya datang ke Melaka mengadap baginda. Segala raja-raja itu dihormati baginda, dan dipersalin baginda dengan pakaian yang mulia-mulia. Maka segala dagang bawah angin dan dagang atas angin sekaliannya datang ke Melaka, terlalulah ramainya bandar Melaka pada zaman itu. Maka oleh segala dagang Arab dinamainya Malakat, yakni perhlm­punan segala dagang, dari kerana banyak pelbagai jenis dagang ada di sana; tambahan segala Orang Besar-besamya punsangat saksama, Wallahu a'lamu bis-sawab wa ilaihil­marji'u wal-ma 'ab.

Also, whenever the raja came out into his hall of state, he was ordered to be attended by the bandahara, the pangulu bandahari, the tamangung, and all the mantris and chiefs, and all the seda-sidas who were to sit in the sri-balei, or interior of the hall, while all the persons of the royal family were to sit in the left hand gallery, and all the persons of Khettriga extraction in the right gallery, and the young seda-sidas were to sit without the galleries, while all the bantaras and the young hulu-balangs, or champions, should stand beneath these with their swords on their shoulders. The head bantara, whose office was to stand on the left hand, was to be the descendant of a mantri, and might become bandahara pangulu bandahari and tamangung, while the head bantara on the left, was to be the descendant of a hulu-balang, or champion, and might become laksa mana and sri bija de raja; and all the hulubalangs were to sit in the side galleries; and whoever has the title of sangsta may succeed to the rank of sri bija de raja; and whoever bears the title of sangcuan may succeed to the rank of lacsamana; and whoever has the title of tun pacarma may succeed to the rank of bandahara.

When any representation is to be made, this is the office of the head bantaras, who are four or five persons, and it is their office in preference to all the seda-sidas, who sit in the hall of audience, excepting all the chief mantris. The select nakhodas, or sea-captains were also permitted to sit in the sri balei, or hall of audience; and all the sons of nobles who had no particular occupation, were to sit in the side galleries. The raja's apparatus, such as his spitting-pot, his water-pitcher, his fan, and other utensils, were to be placed in the side-galleries; but his betel box and sword were to be placed by his side on the right or left hand, and his sword of authority was to be borne by the lacsamana, or Sri Bija Diraja.

Whenever an ambassador came or took his departure, the raja's slaves were to bring them out of the palace, and deliver them to the head bantara, who was to set them before the bandahara. The salver, with a yellow shoulder cloth,was to be given to the person who brought the letter. If at any time a letter was brought from Pasei or Haru, the ambassador was ordered to be met with all the regal apparatus, drums, flutes, trumpets, nagarets, with two white umbrellas carried close together, but the bugles were not to accompany them. Also the mantris were to go mounted on elephants' necks, and the bantaras and sedasidas mounted on the elephants' hinder parts, while the letter was to be carried by the chief of the little baduandas, (servants whose business is to run at the side of the elephant, opposite the howder,) for the rajas of both the aforesaid countries are to be considered as of equal rank with the raja of Malaca, and whether old or young, to be saluted in the same manner.

When the embassy reaches the hall of audience, the letter was to be received by a hulu-balang of high descent, and the king's answer was to be returned to the ambassador by the head bantaras, on the right and on the left. If a letter arrived from any other state, it was received with less ceremony, that is, only with drum, flute, and a yellow umbrella, and as might be required, either mounted on an elephant, or on horseback; but it was necessary to alight at the outer gate.

If the raja was of considerable consequence, the bearer of his epistle was received with trumpets and umbrellas, one white and one yellow, as he alighted from the elephant at the outer gate. Formerly there were seven gates to be passed in entering to the raja. When the embassador was to take his departure, it was the settled custom to present him with an honorary dress; and this was even to be extended to the ambassador of Racan. If our ambassador should carry a letter to another state, it is proper that he should be presented with an honorary dress. It was also ordered that when any title was to be conferred, that the raja should appear in the Balei Rung, or great hall of audience, attended with a great concourse of people, seated according to order; and that then the person to be honoured with the title should be called; if a great man, (parsarani,) by a man of consequence; if a master-man, (pertuanan,) by a man of middle rank (orang sadang); if rather a man of inferior rank, (persangan,) by a mean man. If the person to be honoured was of that dignity to require an elephant, he was to be brought upon an elephant; if a horse, on a horse; and if he was not of sufficient rank either for a horse or an elephant, he was to be brought on foot with drum, and flute, and umbrella. Umbrellas are of different kinds, as green, blue, or red; the highest ranks requiring the yellow and white umbrella; the yellow umbrella being that which pertains to the descendants of princes and chief men ; the brown, the red, and green umbrellas belonging to the sedasidas, bantaras and hulu-balangs in general; but the dark blue umbrella is appropriated to the candidates for honours.

When the candidate is conducted to the hall of audience, he is to wait without, while the hereditary minstrels, or descendants of Bat'h, shall recite the king's titles from the cherei, according to the regular formulary.* After reciting the cherei, the bard goes out with it, to introduce (he person to be honoured, who is delivered to him by his elder and younger brothers, with his race and family. Then the bard is to take his tetampan, or shoulder-cloth, and place it on the shoulder of the candidate, and to conduct him into the raja's presence, and to spread a mat for him wherever the raja pleases, and seat him upon it.

Then an honorary dress is brought in; if for a bandahara, of five pieces, placed in five platters, a coat, a cloth,a turban, a plaid, and a waist-band; if a raja-raja's son, or that of a chief mantri, or a chatreya, of four pieces, on four platters, the waist-band being wanting; if a bantara, seda-sida, or hulu-balang, it is to consist of three pieces, on three platters, a cloth, a coat, and a turban. After this comes the gradation, when the dress is presented on one platter, and after that, when it is given into the naked hand without any platter, and placed on the neck in the presence of the raja, and carried away. The same rules were to be observed in presenting the honorary dress to ambassadors.

After receiving the dress, the persons were to retire to dress themselves, and having dressed themselves, they were to return. They were then permitted to assume the petam, or bracelet, and the ponto, or armlet. These persons, so distinguished, are to wear the armlet, varying, however, according to their station. Some wear the ponto in the form of a snake in its den, with an amulet. Others wear the ponto set with gems; others wear a simple armlet of metal; some wear it in the form of a blue ring; some wear the ponto of silver; some wear it on both sides ; others only on one side. After having saluted the raja in this manner, they are then to return home, and are to be attended home in state, according as may be proper for them ; and also by the person who summoned him, and with music. Some are only to be accompanied with the gandang or drum, and saronei or flute; others must also have the trumpet; others the nagarets; and some must have the white umbrella; but this, and the nagara, is a very high honour. Even the trumpet and yellow umbrella were of difficult attainment in former times.

Whenever the raja was to go abroad on a great day in an usungan or palankeen, it was incumbent on the pangulu bandahari to lay hold of the front of the palankeen on the right, and for the Tumargungs to lay hold of it on the left, while two mantris were to lay hold of it behind. The laksamana and sri bija di raja were to take hold of the chain which is at the foot of the raja, one on each side, while the bantaras and hulu-balangs were to go on before him in succession, according to the offices which they bore, for all the insignia of royalty were to be borne before the raja, by those who preceded him; the lances of royalty, one on the right, and the other on the left, and all the bantaras were to carry the sword on the shoulder, before the spearmen. The jongan or royal casket was also to be carried before the king, and he was to be preceded by every species of music, as the gong, the gandang, or drum, and other instruments; the nagarets on the right, and on the left the trumpets. While on procession, the greater part were to be on the right hand, and while halting the greater part should be on the left hand. The same order was to be observed with regard to the nobats, or large kettle-drums. In the procession before the raja, the meaner persons were to go first. First of all the pawei, bearing the naked lance, and then the whole musicians with their instruments of every kind. The bandahara was to go behind the raja, accompanied by the cazis.

If the raja mounted his elephant, it was the office of the tamangung to mount the elephant's head, and that of the laksamana or sri bija di raja to ride behind, carrying on their shoulder the sword of authority. When the nobats are present, the men of consequence shall sit on the left side of them, and the common persons on the right. The royal betel box also accompanies the nobut. The order of sitting was to be, first the descendants of the royal family, then the bandahara, then the pangulu bandahari, the tamangung, the four mantris, the cazis, and the persons skilled in law, the laksamana, the sri bija di raja, the aged seda-sidas, and then whoever the raja pleased, and the chatriya. If the bandahara be present, the nobat should be present, and if he be not present, the betel-box should not be present.

On any great festival, within the palace, the pangulu bandahari, was to take the direction of the interior, order the mats to be spread, cause the hall of audience to be adorned, and the wall hangings and cloth roof to be suspended, to superintend the table, and issue instructions to the people, summon those who were required, for the whole of the raja's slaves and bandaharis, and collectors of the revenue of the country, and the Shahbandar are all of them under the charge of the head bandahari. The pangulu bandahari shall summon the people of the raja, and the tamangung shall arrange them in the eating hall, four and four at every hidangan or table, down to the lowest in the same manner. If, however at one hidangan, there should only be three persons, the food of three persons is to be placed on it; if there be only two, to place victuals for two, if there be only one, to place the victuals for one: also to take care, that those who ought to sit below, do not go up too high; and in like manner with regard to those who ought to sit in a high place, that they do not go below. The bandahara was also to eat with the royal family. Such were the established usages during the time of the kingdom of Malaca; and there were many more of a similar sort, which, if they were all to be mentioned, would prove tedious for the hearer.

In the month of Ramzan, on the night of the 27th, the raja shall go in procession to the mosque, and while it is still light, a feast shall be prepared at the mosque, and the tamangung shall proceed on the neck of the elephant, with all the royal insignia before, and the drums beating, which shall continue till the arrival of the raja at night, in procession, according to the usage of festival days; and having finished his devotions in a devout manner, he shall then return. The day after, the laksamana shall bring him a diadem in great state, for it is the custom of the Malay rajas to go in procession to the mosque, arrayed in a diadem and frock vest, and this dress is prohibited at marriage ceremonies, without the raja's particular permission, when a person may wear it. In like manner the Kling dress is not permitted to be worn at marriages, unless it is a person's usual dress, when he may be permitted to wear it at marriage ceremonies, or solemn prayer.

On the greater and lesser festival days, the bandahara and all the great men shall enter into the raja's inclosure in a mass, and the pangulu bandahari shall bring the usungan, or conveyances; and as soon as they shall see the conveyances, all the persons who are in the interior hall shall quickly descend in regular order; and the drums and nobats shall be beat in the seven ragans or modes, and after every ragan the trumpets shall sound; and when the seventh time is accomplished, the raja shall mount his elephant within, and shall proceed to the Istaca (or exterior dome, where the throne is placed,) and mount the Istaca, in order that every one may see the raja. Then every one shall sit down on the ground, except the bandahara, who shall go up to him and conduct him to his usungan, or state palankeen, which the raja shall mount and proceed to the mosque, according as has been already mentioned.

Such are the institutions of the Malay rajas of the older time; and in reciting them I followed entirely the ancient authority as I have received them; and if any one is better acquainted with the history, I hope he will correct my errors, and not throw the blame upon me.

The relater states, that Sultan Muhammed Shah long continued to exercise his authority, and was extremely just and the protector of all his vassals. For a long period the country of Malaca continued to flourish, and its domains to encrease constantly, so that on the west its boundaries extended to Bruwas Ujung-carang; and on the east as far as Tringano. It also became noted in every country, that the country of Malaca was very great, populous, and abundant in all the necessaries of life; and that its rajas were descended from the race of Secander Zulkarneini, and sprung from Nasharwan Adil, the raja of the east and west. All rajas came to Malaca to be introduced to Sultan Muhammed Shah, who received them all with the highest respect, and invested them with honorary dresses of the highest value. All the merchants likewise, whether from above or under the wind, frequented Malaca, which in those days was extremely crowded ; and all the Arabs gave it the name of Malakat, or the mart for collecting all merchants; for many different races of merchants frequented it, and all its great men were extremely just in all their proceedings.

Maka Raja Kassim pun naiklah ke darat serta fikir dalam hati­nya, "Kepada siapa aku minta tolong ini? Jika demikian baik aku pergi kepada Seri Nara Diraja, kerana ia kasih akan aku, kalau-kalau mau ia menolong aku." Setelah demikian fikimya maka Raja Kasim pun pergilah kepada Seri Nara Diraja. Maka segala kata Maulana itu semuanya dikatakannya kepada Seri Nara Diraja. Maka kata Seri Nara Diraja, "Baiklah, Hambalah menyertai tuanku."

Setelah sudah berteguh-teguhan kata, maka Seri Nara Diraja pun berlengkap menghlmpunkan orangnya. Setelah hari malam, maka Raja Kasim pun naik gajah yang bernama Juru Demang; maka Seri Nara Diraja mengepalakan gajah Raja Kasim itu, dan Maulana Jalalu'd-Din pun ada bersama-sama. Maka segala orang kapal semuanya dibawanya naik dengan Senjatanya. Maka kata Raja Kasim pada Seri Nara Diraja, "Apa bicara tuan Hamba, jika Bendahara tiada serta dengan kita? Tiada akan hasil pekerjaan kita. Jikalau kita ajak pun masakan ia mahu." Maka kata Seri Nara Diraja, "Mudah juga pekerjaan itu pada Hamba, mari kita pergi pada . Bendahara." Maka kata Raja Kasim, Baiklah, mana kata tuan Hambalah Hamba ikut." Maka pergilah keduanya kepada Bendahara.

Setelah sampai di luar pagar Bendahara, maka kata Seri Nara Diraja, "Segera beritahu Bendahara, Yang Dipertuan menanti di luar." Maka segera diberi orang tahu pada Benda­hara mengatakan Yang Dipertuan ada berdiri di luar. Maka Bendahara pun segera keluar, berkeris pun tiada, berdestar pun di jalan, Adapun pada malam itu sangat kelam. Setelah datang Bendahara ke bawah gajah, maka gajah pun diderum­kan oleh Seri Nara Diraja seraya katanya kepada Bendahara, "Titah suruh naik." Maka Bendahara segera naik ke atas gajah; maka gajah itu pun berdiri, lalu berjalan. Maka dilihat oleh Bendahara, raja itu Raja Kasim, bukannya Sultan Abu Syahid; dan kilat Senjata pun terlalu banyak. Bendahara pun hairanlah melihat perihal itu. Maka kata Seri Nara Diraja pada Bendahara, "Apa bicara tuan Hamba? Bahawa Raja Kasim hendak membunuh Raja Rekan." Maka Bendahara tiada berdaya lagi, lalu disahutnya, "Sukalah Hamba, kerana Raja Kasim pun teraula tuan kepada Hamba; selamanya pun Hamba hendak mengerjakan Raja Rekan itu." Maka Raja Kasim pun terlalu sukacita mendengar kata Bendahara itu.

Maka baginda pun masuklah melanggar ke dalam. Orang pun geruparlah mengatakan Raja Kasim melanggar ke dalam; segala Orang Besar-besar dan hulubang sekalian pun datang mengusir Bendahara, sekalian mereka itu bertanya "Mana Bendahara?" sahut orang itu, "Bendahara pergi bersama-sama dengan Raja Kasim." Maka pada hati segala Orang Besar-besar itu. Bendaharalah yang empunya pekerjaan ini. Maka sekalian mereka itu pun mendapatkan Bendahara dan berser­talah dengan Raja Kasim. Maka dalam pun alahlah. Akan Raja Rekan tiada bercerai dengan Sultan Abu Syahid. Maka kata Seri Nara Diraja, "Bahawa titah menyuruh merebut Sultan Abu Syahid, takut dibunuh oleh Raja Rekan." Maka orang berseru-seru melarang jangan menikam Raja Rekan dahulu. Maka tiada didengarkan oleh sekalian, kerana sangat sabur. Maka ditikam oranglah Raja Rekan terus-menerus. Setelah Raja Rekan merasai luka itu, maka ditikamnya Sultan Abu Syahid. Maka baginda pun syahidlah. Adapun umur baginda di atas kerajaan setahun lima bulan. Setelah Sultan Abu Syahid sudah mangkat, maka Raja Kasim pun masyghul akan adinda baginda itu, maka ditanamkanlah seperti adatnya.

Syahadan maka Raja Kasimlah menggantikan kerajaan adinda baginda. Maka baginda pun ditabalkan oranglah; ada­pun gelar baginda di atas kerajaan, Sultan Muzaffar Syah, Maka Maulana Jalalu'd-Din pun menuntut janjinya kepada baginda. Maka disuruh hiasi oleh baginda seorang dayang­dayang yang baik rupanya dengan selengkap pakaian, lalu diberikan kepada Maulana itu dikatakan Puteri Rekan. Maka pada hati Maulana itu ialah Puteri Rekan, segera diambil nya lalu dibawanya ke atas angin.

Sebermula adalah Sultan Muzaffar Syah di atas kerajaan itu, terlalu baik budi pekerti baginda dengan adilnya dan murah serta ampun periksa dengan saksama pada mengasiha­ni rakyat baginda; dan bagindalah menyuruhkan membuat kitab undang-undang supaya jangan bersalahan lagi segala hukum menteri. Bermula akan Seri Nara Diraja terlalu sangat dikasihi baginda, barang suatu katanya dan sembahnya tiada dilalui baginda. Arakian, maka Sultan Muzaffar Syah beristerikan anak Bendahara Seri Amar Diraja, baginda beranak seorang lelaki terlalu baik parasnya, dinamai baginda Raja Abdullah. Hatta maka Bendahara Seri Amar Diraja pun hilanglah, maka Tun Perpatih Sedang, anak Bendaharalah pula jadi Bendahara bergelar Bendahara Seri Wak Raja juga, tetapi sungguhpun jadi Bendahara sekadar nama sahaja, yang orang besamya Seri Nara Diraja juga; barang suatu katanya tiada dilalui raja.

Ada pada suatu hari Sultan Muzaffar Syah dihadap orang di balairung; sete1ah lamalah sudah baginda dihadap orang, maka Bendahara pun hendak masuk mengadap. Setelah datang di luar pintu maka Sultan Muzaffar Syah pun berangkat masuk, sebab lama sudah baginda duduk, tiada baginda tahu akan Bendahara datang itu, maka pintu pun tertutup ditiup oleh angin. Pada hati Bendahara, "Yang Dipertuan murka akan aku serta aku datang baginda berangkat masuk dan pintu pun ditutup orang." Maka Bendahara pun terlalu malu rasanya lalu kembali ke rumahnya makan racun,lalulah hilang.

Maka dipersembahkan oranglah kepada Sultan Muzaffar Syah, mengatakan Bendahara mati; maka baginda pun ter­kejut mendengamya. Maka titah baginda, "Apa sebabnya maka Bendahara mati?" Maka dipersembahkan oleh Tun Indera Segara, sebab makan racun; Maka segala perihal ehwal­nya semuanya dipersembahkan kepada baginda. Maka Sultan Muzaffar Syah terlalulah dukacita, lalu berangkat pergi menanamkan Bendahara seperti istiadatnya. Tujuh hari baginda tiada nobat oleh bercintakan Bendahara Seri Wak Raja. Setelah itu maka Seri Nara Dirajalah jadi Bendahara. Maka ada anak Bendahara Seri Wak Raja tiga orang, yang tua sekali perempuan Tun Kudu namanya; terlalu baik parasnya, maka diperisteri oleh Sultan Muzaffar Syah. Adapun yang dua orang itu le1aki, yang Terigah bernama Tun Perak, yang bongsu bernama Tun Perpatih Putih. Adapun Tun Perak tiada kena kerja raja, ia pergi duduk di Kelang beristeri di sana. Hatta berapa lamanya, maka orang Ke1ang pun menolak penghulunya, maka sekaliannya mengadap ke Melaka, hendak mohonkan penghulu yang lain. Maka titah Sultan Muzaffar Syah, "Siapa pula kamu kehendaki akan jadi penghulu kamu itu?" Maka sembah orang Kelang, "Tuanku, jika ada ampuni duli Yang Maha Mulia, Tun Peraklah patik sekalian pohonkan akan jadi penghulu patik sekalian." Maka titah baginda, "Baiklah." Maka Tun Peraklah jadi penghulu orang Kelang itu. Wallahu a'lamu bissawab wa ilaihil-marji'u uial-ma'ab.

Raja Kasim went immediately ashore, and reflected on the speech of the Moulana, and said to himself, " Of whom will it be proper to demand assistance. If so, I had better go to Sri Naradi Raja, for he has always been very kind to me, and see if be will assist me." According to this idea, he proceeded to Sri Naradi Raja, and related to him the whole of his conversation with the Moulana. He replied, " Very well, I will be with you."

A strict agreement was then entered into, and Sri Naradi Raja prepared himself, and summoned all the great men who had formerly assembled at the house of the bandahara, and all others. At the time of the meeting of day and night, Raja Kasim mounted an elephant named Juru Damang, and Sri Naradi Raja mounted on the neck of it, and Moulana Jelal-ed-din sat with him on the elephant, and all the crew of the vessel landed with their arms. Then said Raja Kasim to Sri Naradi Raja, "What resource has your Honour if the bandahara should not join us, we shall not be able to accomplish the affair ; if we send for him just now, would he come?" Sri Naradi Raja replied " This matter is perfectly easy, let us go and call on the bandahara." Raja Kasim said "Very well, I will willingly submit myself to your direction." Then they proceeded directly to the house of the bandahara.

When they came to the outer gate of the bandahara, Sri Naradi Raja cried out "Quickly inform the bandahara, that His Majesty the Prince is standing waiting without the gate." The bandahara started up, and ran with all possible haste, and came out without his creese, and his turban half loose; and the night was extremely dark and black. As soon as the bandahara came before the elephant, Sri Naradi Raja made it kneel down, and the bandahara speedily mounted, and the elephant rose, and they proceeded. The bandahara then perceived that it was Raja Kasim and not Sultan Aba Shahed, and that the weapons were not numerous by their sparkling. Then he was grievously astonished, and Sri Naradi Raja said to him, " What has your Honour to say to the business. The truth is that Raja Kasim means to slay this raja of Racan ;" but the bandahara was still unable to answer. At last he answered "I am very glad of it too, for Raja Kasim is likewise my lord. Why did you not inform me of it before, that he was desirous to slay the raja of Racan, for I have likewise been considering how the matter might be accomplished." Raja Kasim was very glad to hear this.

The Prince immediately attempted to storm the palace, and all who saw him were struck with a panic, and all the great men who were with Raja Ibrahim, ran to the house of the bandahara with all the men of property and the heroes, and enquired where is the bandahara, and they received for answer, that the bandahara was gone with Raja Kasim; and all the great men immediately took it for granted, that this was the doing of the bandahara. All the people then rushed away to find the bandahara, and all of them joined Raja Kasim. After they had made good their entrance, the raja of Racan would not separate himself from Sultan Abu Shahed. Then cried Sri Naradi Raja to the people, " Take away Sultan Abu Shahed from the Racan Raja, for I fear that Raja Racan will kill him," and then they all called out, do not stab Raja Racan first, but the soldiers could not hear from the great tumult, and besides, there were many persons who were enraged at him, and they accordingly stabbed him through and through, and would listen to nothing. As soon as he felt himself wounded, he stabbed Sultan Abu Shahed, and the young Prince immediately died. The period of this Sultan's reign was one year and five months. Thus he perished, and was succeeded by his brother Raja Kasim, who on his accession to the throne, assumed the name of Raja Mudhafer Shah.

Then Moulana Jelal-ed-din asked him to fulfil his engagement; and the raja, having selected one of the female attendants of the palace, who was extremely beautiful, dressed her in superb garments, and presented her to the Moulana as the Putri Racan, or Princess of Racan. The Moulana supposed her to be the Princess of Racan, and having speedily conveyed her on board, set sail for the regions above the wind.

Then Sultan Mudhafer Shah exercised the rule of authority, and became celebrated for his justice and clemency, and the attention with which he investigated the grievances of his subjects. He ordered the book of institutes, or " Kitab Undang-Undang," to be compiled, that the laws might not be perverted by his chief officers, or mantris. Sri Nara al di Raja was beloved by the raja, who never dissented from any thing which he ever proposed or indicated. Sultan Mudhafer Shah espoused the daughter of the bandahara Sri Amir al di Raja, by whom he had a son of great beauty, who was named Raja Abdalla. The bandahara Sri Amir al di Raja died in process, and was succeeded by his son Tun Parapati Sedang in his office, and assumed the name of Sriwa Raja, but in reality he was only bandahara in name, for the king never in any instance opposed the opinion of Sri Nara al di Raja.

It happened on a certain day that Sultan Mudhafer Shah held a levee in his hall of audience, and as he was about to retire, the bandahara arrived, and came to the outer gate as the raja entered the palace. The raja did not know of his arrival, and the people shutting the gates, the bandahara Sriwa Raja supposed the raja to be angry with him, from his being prohibited entrance. The bandahara returned home oppressed with shame, and swallowed poison.

The raja received the information of his death, and was greatly distressed, as he did not know the cause of it, but Tun Indra Sugara related to him the whole of the circumstances regarding it. The raja, greatly concerned, proceeded to order his funeral according to the ordinary custom. After the burial of the bandahara, for the space of seven days, on account of the mourning, the royal drums did not beat. Sri Nari al di Raja now became bandahara. The deceased bandahara, Sriwa Raja, left three children; the eldest was a daughter, named Tun Cudu; she was extremely beautiful, and became wife to the raja. The next was a son, named Tun Perak: the youngest was also a son, named Tun Parapati Puti. Tun Perak did not enjoy any office: he went to be married at Calang, and settled in Calang entirely. After some time the people of Calang expelled their head man, and came to Malaca to ask another: Sultan Mudhafer Shah asked them whom they wished; they replied, that the Sultan would particularly gratify them by appointing Tun Perak to the office; he answered very well, and Tun Perak became the chief of Calang.