Ref: J Leyden's Malay Annals

"Malay Annals: translated from the Malay language" - Dr. John Leyden, 1821 [a] [b] [c]

It happened on a time that Raja Secander, the son of Raja Darab of Rum, of the race of Makaduniah, the name of whose empire was Zulkarneini, wished tosee the rising of the sun; and with this view he reached the confines of the land of Hind. There was a raja in Hindostan, named Raja Kida Hindi, who was very powerful, and whose empire extended over the half of Hindostan, and immediately on the approach of Raja Secander, he sent his prime minister to collect his forces, and marched out to meet him. The armies engaged, and a fine battle ensued, as is recorded fully in the history of Raja Secander. In fine, Raja Kida Hindi was defeated and taken prisoner, and embraced the true faith according to the law of the prophet Ibrahim, the friend of God; after which he was sent back to his own country.

This Raja Kida Hindi had a daughter extremely beautiful and handsome, whose face glittered and shone like the sun, and whose understanding and qualities were equally remarkable, and she was named Shaher-ul Beriah. After sending his head minister, Perdana Mantri, to consult with the prophet Khizei, who was the minister of Raja Secander, he married his daughter to Raja Secander, who agreed to pay as her dowry 300,000 denars of gold, and carried her with him on his visit to the rising sun, after tarrying ten days in honour of the ceremony. On his return, however, her father requested her to remain some time with him, to which Raja Secander agreed, and took his departure.

It is stated by the relater of this story, that the Princess Shaher-ul Beriah, the daughter of Raja Kida Hindi, became pregnant by Raja Secander, but Raja Secander was unacquainted with this circumstance, nor was the princess acquainted with it herself, till a month after her return to her father. She at last informed her father that a cessation of her courses had taken place for two months, at which he was greatly delighted, considering that her pregnancy was by Raja Secander, and therefore treated her with all requisite attention. At the expiration of the months, the princess was safely delivered of a son, whom Raja Kida Hindi named Araston Shah, and who in every respect was the perfect picture of his father Raja Secander Zulkarneini. Raja Araston Shah married the daughter of the raja of Turkestan, by whom he had a son named Raja Aftas.

After the space of forty-five years, Raja Secander returned to Makedonia, and Raja Kida Hindi died, and left as his successor on the throne, Raja Araston Shah, who reigned 350 years, and then died. He was succeeded on the throne by his son Raja Aftas, who reigned 120 years, and then died. He was succeeded by Ascayinat, who reigned three years and died. He was succeeded by Casidas, who reigned twelve years, and died. He was succeeded by Amatubusu, who reigned thirteen years. He was succeeded by Raja Zamzeyus, who reigned seven years, and died. He was succeeded by Kharus Cainat, who reigned thirty years, and died. He was succeeded by Raja Arhat Sacayinat. After his death, he was succeeded by Raja CudarZuguhan the son of Raja Amatubusu. After him reigned Raja Nicabus, who reigned forty years, and died. After him reigned Raja Ardasir Migan, who married the daughter of Raja Nashirwan Adel, sovereign of the east and west, by whom he had a son, named Raja Derma Unus. After him succeeded on the throne, his grandson Tarsi Bardaras, the son of Raja Zamrut, who was the son of Shah Tarsi Narsi, who was the son of Raja Derma Unus, who was the son of Ardasir Babegan, who was the son of Raja Cuduri Gudurz Zuguhan, who was the son of Raja Amatubusu, who was the son of Raja Sabur, who was the son of Raja Aftas, who was the son of Raja Araston Shah, who was the son of Secander Zulkarneini.

Raja Narsi Barderas married the daughter of Raja Salan, the raja of Amdan Nayara, who, it is asserted by some, was the grandson of Raja Nashirwan Adel, the son of Raja Kobad Shah Shahriar, who was raja of the east and west. This Raja Sulan was the mightiest prince of the lands of Hind and Sind, and of all the rajas under the wind (i. e. towards the west, the wind being supposed to rise with the sun). By the princess his daughter, Raja Narsi had three sons; 1. Raja Heiran, who reigned in the country of Hindostan. 2. Raja Suran, whom Raja Sulan took and installed in his own place. 3. Raja Panden, who reigned in Turkestan.

With this prodigious host, he advanced against China, and in his course, the forests were converted into open plains; the earth shook, and the hills moved; the lofty grounds became level, and the rocks flew off in shivers, and the large rivers were dried up to the mud. Two months they marched on without delay, and the darkest night was illuminated by the light of their armour like the lustre of the full moon; and the noise of the thunder could not be heard for the loud noise of the champions and warriors, mixed with the cries of horses and elephants.

Every country which Raja Suran approached, he subdued and reduced under his subjection, till at last he approached the country of Gangga Nagara, the raja of which was named Ganggi Shah Juana, which city is situated on a hill of very steep approach in front, but of easy access in the rear. Its fort was situated on the banks of the river Dinding, in the vicinity of Perak. When Raja Ganggi Shah Juana heard of the approach of Raja Suran, he summoned all his vassals, and ordered the gates of his fortresses to be shut, and stationed his guards for their protection. He also directed his moats to be filled with water. The host of Raja Suran quickly surrounded his fortresses, and attacked them sharply, but were vigorously repulsed. On this, Raja Suran mounted his huge elephant, and approached the gate of the fortress, notwithstanding the showers of spears and arrows with which he was assailed; he smote the gate with his chacra, and it immediately tumbled down, while the raja entered the fort with all his

champions.

When Raja Ganggi Shah Juana saw Raja Suran, he seized his bow and smote the elephant of Raja Suran on the forehead, which instantly fell down. Raja Suran quickly sprung up and drew his sword, and smote off the head of Raja Ganggi Shah Juana. After the death of the raja, all his subjects submitted to Raja Suran,, who married Putri Gangga, the beautiful sister of Raja Ganggi Shah Juana.

From Gangga Nagara, Raja Suran advanced to the country of Glang Kiu, which in former times was a great country, possessing a fort of black stone up the river Johor. In the Siamese language, this word signifies the place of the emerald (Khlang Khiaw) but by persons ignorant of this language, it is usually termed Glang Kiu. The name of the raja of this country, was Raja Chulan, who was superior to all the rajas of the countries lying under the wind.

As soon as he heard of Raja Suran's approach, he summoned all his vassals, and marched out to meet him with a host, like the sea rough with waves, and elephants and horses like the islands in the sea, and standards like a forest, and armour plated in scales, and the feathering of the spears like the Bunga lalang. After having marched about four times as far as the eye can reach, they arrived at a river; when he saw the host of Raja Suran extending like a forest, on which he said, in the Siamese language, "call them" and the river still retains the name of Panggil, which in Malay has this signification.

When the Siamese troops engaged with the troops of Kling, a dreadful noise arose, the elephants rushed against the elephants, and the horses bit the horses, and clouds of arrows flew across each other, and spears pierced spears, and lances encountered lances, and swordsmen encountered swordsmen, and the descent of weapons was like the rapid fall of rain, and the noise of the thunder would have passed unheard in the combat, from the shouts of the combatants, and the ringing of weapons. The dust ascended to the heavens, and the brightness of the day was darkened like an eclipse. The combatants were all so mingled and blended, that they could not be distinguished, amokas madly encountered amokas, many stabbed their own friends, and many were stabbed by their own partizans, till multitudes were slain on both sides, and also many elephants and horses. Much was the blood which was shed upon the earth, till at last it allayed the clouds of dust, and the field of combat was light, and the fierce amokas became visible, none of whom on either side would fly. Then Raja Chulan advanced his elephant, and broke into the ranks of Raja Suran, which exceeded all power of calculation. Wherever he approached the corpses swelled in heaps over the ground, till great numbers of the Kling troops perished, and unable to maintain their ground, they began to give way.

He was observed by Raja Suran, who hurried forward to meet him. Raja Suran was mounted on a lofty elephant eleven cubits in height, but the elephant of raja Chulan was very courageous, and they fiercely rushed together, roaring like the thunder, and the clash of their tusks was like the stroke of the thunderbolt. Neither of the elephants could conquer the other. Raja Chulan stood on his elephant, brandishing his spear which he aimed at Raja Suran; he missed him, but pierced his elephant in the fore flank, from side to side; Raja Suran rapidly discharged an arrow at Raja Chulan, which struck him on the breast, and pierced him to the back, and Raja Chulan fell down dead on his elephant. When the host of Raja Chulan saw their master dead, they quickly took to flight, and were hotly pursued by the Kling forces, who entered with them into the fortress of Glang-kiu. Raja Chulan left a daughter of great beauty named Putri Onang-kiu, whom Raja Suran took to wife, and carrying her with him, advanced to Tamsak.

Then, it was reported in the land of China, that Raja Suran was advancing against them with an innumerable army, and had arrived at the country of Tamsak. The raja of China was alarmed at hearing this intelligence, and said to his mantris and chieftains, "If Kling Raja approach, the country will be inevitably ruined; what method do you advise to prevent his approach?" Then, a sagacious mantri of China said, "Lord of the world, your slave will fall on a device." The raja of China desired him to do so. Then this mantri ordered a vessel {pilu, i. e. the Chinese mode of pronoun

ring prow), to be prepared, filled full of fine needles, but covered with rust; -and planted in it trees of the Casamak and Bidara (Ber) plants; and he selected a party of old and toothless people, and ordered them on board, and directed them to sail to Tamsak.

The prow set sail, and arrived at Tamsak in the course of a short time. The news was brought to Raja Suran, that a prow had arrived from China, who sent persons to enquire of the mariners how far it was to China. These persons accordingly went, and enquired of the Chinese, who replied, " When we set sail from the land of China, we were all young, about twelve years of age, or so, and we planted the seeds of these trees; but now, we have grown old and lost our teeth, and the seeds that" we planted have become trees, which bore fruit before our arrival here." Then, they took out some of the rusty needles, and showed them, saying, "When we left the land of China, these bars of iron were thick as your arm; but now they have grown thus small by the corrosion of rust. We know not the number of years we have been on our journey; but, you may judge of them from the circumstances we mention."

When the Klings heard this account, they quickly returned, and informed Raja Suran. "If the account of these Chinese be true," said Raja Suran, "the land of China must be at an immense distance; when shall we ever arrive at it ? — If this is the case, we had better return." All the champions assented to this idea.

Then Raja Suran, considering that he had now become acquainted with the contents of the land, wished to acquire information concerning the nature of the sea. For this purpose, he ordered a chest of glass, with a lock in the inside, and fixed it to a chain of gold. Then, shutting himself up in this chest, he caused himself to be let down into the sea, to see the wonders of God Almighty's creation.

At last, the chest reached a land, denominated Zeya, when Raja Suran came forth from the chest, and walked about to see the wonders of the place. He saw a country of great extent, into which he entered, and saw a people named Barsam, so numerous, that God alone could know their numbers. This people were the one half infidels, and the other true believers. When they saw Raja Suran, they were greatly astonished and surprised at his dress, and carried him before their raja, who was named Aktab-al-Arz, who enquired of those who brought him, " Whence is this man?" And they replied, "He is a new comer." — " Whence is he come?" said the raja. "That," said they, " none of us know." Then Raja Aktab-al-Arz asked Raja Suran, "Whence are you, and whence have you come ?" — " I come from the world," said Raja Suran; "and your servant is raja of the whole race of mankind; and my name is Raja Suran." The raja was greatly astonished at this account, and asked if there was any other world than his own. "Yes, there is," said Raja Suran; " and a very great one, full of various forms." The raja was still more astonished, saying, " Almighty God, can this be possible?" He then seated Raja Suran on his own throne.

This Raja Aktab-al-Arz had a daughter named Putri Mahtab-al-Bahri. This lady was extremely handsome, and her father gave her in marriage to Raja Suran, to whom she bore three sons. The raja was for some time much delighted with this. adventure; but at last he began to reflect what advantage it was for him to stay so long below the earth, and how he should be able to carry his three sons with him.

He begged, however, his father-in-law to think of some method of conveying him to the upper world, as it would be of great disadvantage to cut off the line of Secander Zulkarneini.

His father-in-law assented to the propriety of this observation and furnished him with a sea-horse named Sambrani, which could fly through the air as well as swim in the water. Raja Suran mounted this steed amid the lamentations of his spouse, the Princess; the flying steed quickly cleared the nether atmosphere, and having reached the upper ocean, it rapidly traversed it; and the subjects of Raja Suran quickly perceived him.

The mantri of Raja Suran perceiving on what sort of animal his master was mounted, quickly caused a mare to be brought to the shore of the sea. On perceiving the mare, the steed Sambrani quickly came to the shore, and as quickly did Raja Suran dismount from him, on which he immediately returned to the sea.

Raja Suran then called a man of science and an artificer, and ordered the account of his descent into the sea to be recorded, and a monument to be formed which might serve for the information of posterity, to the day of judgment. The history of this adventure was accordingly composed, and inscribed on a stone in the Hindostani language. This stone being adorned by gold and silver, was left as a monument, and the raja said that this would be found by one of his descendants who should reduce all the rajas of the countries under the wind.

Then Raja Suran returned to the land of Kling, and after his arrival he founded a city of great size, with a fort of black stone, with a wall of seven fathoms in both height and thickness, and so skilfully joined that no interstices remained between the stones, but seemed all of molten metal. Its gates were of steel adorned with gold and gems. Within its circumference are contained seven hills, and in the centre a lake like a sea, and so large that if an elephant be standing on the one shore he will not be visible on the other; and this lake contained every species offish, and in the middle was an island of considerable height, on which the mists continually rested. The island was planted with trees, flowers, and all kinds of fruits, and whenever Raja Suran wished to divert himself, he used to frequent it. On the shore of this lake was a large forest, stocked with all sorts of wild beasts, and whenever Raja Suran wished to hunt, he mounted his elephant and proceeded to this forest. The name of this city was Bijnagar, which at the present time is a city in the land of Kling. Such is the account of Raja Suran, but if all his adventures were to be related, they would rival those of Hamdah.

In process of time Raja Suran had, by the lady Putri Onang-kiu, the daughter of Raja Chulan, a daughter of exquisite and unrivalled beauty, named Chanduwani Wasias. By the lady Putri Gangga he had three sons, one of them was named Bichitram Shah, another Palidutani, and the third, Nilumanam. His daughter, Chanduwani Wasias, was asked in marriage by Raja Hiran, for his son Raja Chulan; Raja Suran placed his son, Palidutani, in the government of Amdan Nagara; and his son, Nilumanam, in the country of Chandukani.

On his eldest son, Bichitram Shah, he only conferred a territory of small extent; and the young prince being displeased at this measure, resolved to abandon his country. Bichitram Shah accordingly embarked, with twenty vessels fitted out with all the apparatus of war, determining to conquer all the maritime districts. After conquering several scores of countries, he at last reached the sea denominated Silbou, where, being caught in a dreadful hurricane, his fleet was dispersed, and the half of them returned to the country of Chandukani, but the fate of the other half is unknown. The adventures of this prince were very numerous, but here they are only alluded to briefly.

There is a country in the land of Andalas named Paralembang, which is at present denominated Palembang, the raja of which was denominated Damang Lebar Dawn, (Chieftain Broad-leaf,) who derived his origin from Raja Sulan, (Chillan ?) whose greatgrandson he was. The name of its river was Muartatang, into which falls another river named Sungey Malayu, near the source of which is a mountain named the mountain Sagantang Maha Miru. There were two young women of Belidung, the one named Wan-Ampu, and the other Wan-Malin, employed in cultivating rice on this mountain, where they had large and productive rice-grounds.

One night they beheld their rice-fields gleaming and glittering like fire. Then said Ampu to Malin, "What is that light which is so brilliant? I am frightened to look at it." "Make no noise," said Malin, " it is some great snake or naga." Then they both lay quiet for fear.

When it was day-light, they arose and went to see what it was shone so bright during the night. They both ascended the hill, and found the grain of the rice converted into gold, the leaves into silver, and the stalks into brass, and they were extremely surprised, and said, "This is what we observed during the night." They advanced a little farther up the hill, and saw all the soil of the mountain of the colour of gold.

And on the ground which had assumed this golden colour, they saw three young and handsome men. One of them had the dress of a raja, and was mounted on a bull, white as silver; and the other two were standing on each side of him, one of them holding a sword, and the other a spear. Ampu and Malin were greatly surprised at the handsomeness of the young men, and their elegant apparel; and immediately thought that they must be the cause of the phenomenon which had appeared on their rice-grounds.

They immediately inquired who they were, whence they had come, and whether they were Jins or Peris; for as long as they had remained in this place they had never seen any of the race of man until that day.

The person in the middle answered, "We are neither of the race of Jins nor Peris, but that of men. As to our origin we are the descendants of Raja Secander Zulkarneini, and the offspring of Raja Suran, the king of the east and west; our genealogy ascends to Raja Suleiman. My name is Bichitram Shah, who am raja; the name of this person is Nila Pahlawan; and the name of the other, Carna Pandita. This is the sword, Chora Sa Mendang Kian, and that is the lance, Limbuar; this is the signet, Cayu Gampit, which is employed in correspondence with rajas."

"If you are the descendants of Raja Secander," said the girls, "what is the cause of your coming thither?" Then Nila Pahlawan related the whole story of Raja Secander's espousing the daughter of Raja Kida Hindi, and of Raja Suran's descent into the sea. Then Ampu and Malin asked what proofs they could produce of the truth of this relation: "Ladies," said Nila Pahlawan, "this crown is an evidence of descent from Raja Secander. If any farther evidence is wanting, consider the phenomenon which you have seen on your rice-grounds in coming hither."

Then the girls were rejoiced, and invited them to their house, whither they proceeded, he of the centre being mounted on the white steer. Then Ampu and Malin returned, and cut the paddy for their food. The name of the prince they changed into Sangsapurba. The bull which was his conveyance, vomited foam, from which emerged a man named Bat'h, with an immense turban, who immediately stood up, and began to recite the praises of Sangsapurba, (which he does very ingeniously in the Sanskrit language*.)

The title which the raja received from this Bat'h, (Bard), was Sangsapurba Trimarti Tribhuvena. From this Bat'h or Bard are descended the original reciters of Cheritras, or histories of the ancient time.

NilaPahlawan and CarnaPandita were then married by Bat'h to the young females, Wan Ampu and Wan Malin; and their male offspring were denominated by Sangsapurba, Baginda Awang, and the female offspring, Baginda Dara; and hence the origin of all the Awangs and Daras. At last the chief, Damang Lebar Dawn, discovered that the two girls, Ampu and Malin, had found a young raja, who had descended from the regions of the atmosphere, and he proceeded accordingly to pay his respects with numerous and rich presents. He was very courteously received by the young prince.

It was soon noised over the whole country, that a descendant of Raja Secander Zulkarneini had descended on the mountain Sagantang Maha Mini, and all the rajas of the neighbouring countries came, with rich presents, to pay their respects to him, and were most courteously received by him. As he wanted to marry, they all brought him their daughters; but as they were not of proper rank for such a noble prince, as soon as they associated with him they were stricken with a leprosy, as with a plague sent as a curse, to the number of thirty-nine.

According to the persons from whom the author derives his information, the raja of the country of Palembang, which was formerly of such great extent, had a daughter of extreme beauty, named Wan-Sundaria. Then Ampu and Malin made obeisance to Sangsapurba, and represented to him that Damang Lebar Dawn had a daughter.

Sangsapurba accordingly sent to ask her in marriage, but he excused himself, alledging that she would probably be struck with sickness, and that he would only resign her to him as a wife on certain conditions: These conditions were, that on Sangsapurba marrying his daughter, all the family of Damang Lebar Dawn should submit themselves to him; but that Sangsapurba should engage, both for himself and his posterity, that they should receive a liberal treatment; and in particular, that when they committed faults they should never be exposed to shame nor opprobrious language, but if their faults were great, that they should be put to death according to the law.

Sangsapurba agreed to these conditions, but he requested, in his turn, that the descendants of Damang Lebar Dawn should never move any treasonable practices against his descendants, even though they should become tyrannical. "Very well," said Damang Lebar Dawn, "but if your descendants break your agreements, probably mine will do the same." These conditions were mutually agreed to, and the parties swore to perform them, imprecating the divine vengeance to turn their authority upside down who should infringe these agreements.

From this condition it is that none of the Malay rajas ever expose their Malay subjects to disgrace or shame; they never bind them, nor hang them, nor give them opprobrious language; for whenever a raja exposes his subjects to disgrace, it is the certain token of the destruction of his country: hence also it is, that none of the Malay race ever engage in rebellion, or turn their faces from their own rajas, even though their conduct be bad, and their proceedings tyrannical.

After this agreement, Damang Lebar Dawn delivered his daughter, Wan Sundaria, in marriage to Sangsapurba, who returned with her to his country. After associating with the raja, it was found that she had escaped the curse of leprosy which had afflicted his former wives; to his great satisfaction, he immediately sent to inform Damang Lebar Dawn of the circumstance, who came with great haste, and was rejoiced to find her in excellent health. In his great joy he requested him to pack up his baggage, and return with him to Palembang. To this proposition Sangsapurba agreed. After his return to Palembang, Damang Lebar Dawn ordered a splendid bathing-house to be constructed, and the architect was the aforesaid Bat'h.

This bathing-house was named Pancha Presadha, and it had seven stories, and terminated in five towers on the roof. A public festival was then made for the space of forty days and forty nights, which was attended by all the inferior rajas, mantris, seda sidas, or eunuchs, bantaras, champions, and commons in general. There was playing and music on all kinds of instruments that ever were heard of, and what a carnage of buffaloes, kine, goats, and sheep! The heaps of half-burnt rice rejected, lay like hillocks, and the skimming of the foam of the rice-broth stood in little seas; and in these were floating the heads of buffaloes and goats like so many islands. After the completion of the forty days and nights, the bathing water was introduced, with all kinds of music and an immense concourse of people, into the bath, adorned with gold and gems; and the husband and wife having, with a great multitude, seven times encircled the bathinghouse, afterwards bathed in the highest story, and Bat'h was the person who officiated at the bath.

After bathing, they changed their garments, and Sangsapurba arrayed himself in the cloth, derapata deremani, and the queen in that termed burudaimani, after which they entered on the duties of government, and mounted the golden throne of authority, and the state drums were beat. He was now installed in state, and all the mantris and champions came to pay their respects to him, and he feasted them in state; and the prince and princess eat with them, and Bat'h inserted the Panchawa Panchara, on the temples of the royal pair. Sangsapurba then assumed the sovereignty of Palembang and DamangLebarDawn was appointed mangku bumi. *

It happened on a certain day, that the river of Palembang brought down a foambell of uncommon size, in which appeared a young girl of extreme beauty. The raja being informed of the circumstance, ordered her to be brought to him. This was done, and the raja adopted her as his daughter. She was named Putri Tunjong-bui, or the Princess Foam-bell. The prince was extremely fond of her.

By the queen WanSundaria, he had four children, two of them daughters of uncommon beauty, the one of whom was named Putri Sri Devi, and the other Putra Chandra Devi. Two of them were sons, of whom one was named Sang Mutiaga, and the other Sang Nila Utama. It was now noised all over the world, that the descendant of Raja Secander Zulkarneini, of the race of Hindostan, had descended on the mountain Sagantang Maha Miru, and was now in the land of Palembang. All were astonished at the report, and it even spread so far as the land of China.

Then the raja of China sent to Palembang, to Raja Sangsapurba ten prows, to ask his daughter in marriage. They brought with them as presents three bahars of gold, and a great quantity of articles of China. Along with them one hundred male Chinese slaves, and a young Chinese of noble birth; a hundred female Chineses; all to convey the raja's letter to Sangsapurba. They reached Palembang, and delivered the letter of the raja of China, in the most respectful manner, in the hall of audience. The letter was read and comprehended, and Raja Sangsapurba consulted with his warriors, whether it would be proper or improper. They were all of opinion, that if the request were not complied with, the safety of the country would be endangered; "besides," said they, "there is no greater prince than the raja of China, nor of more noble extraction, whom she could get for her husband, nor is there any country greater than the land of China." "Then" said Sangsapurba, "if you approve of it, we will grant his request, in order to promote the friendship between the Malay and the Chinese rajas." Accordingly the elder princess, named Sri Devi, was delivered to the Chinese ambassador, together with a letter, stamped with the signet Kampen, desiring the ambassador to take notice, that when a paper signed with a similar stamp, should arrive in China, they might depend on its being sent by him or his descendants, the Malay rajas, but not to credit any other. The Chinese mantri was highly gratified. The young Chinese of noble birth, remained in Palembang, and became greatly attached to Raja Sangsapurba, who likewise had a great affection for him, and wished to settle him in marriage with the Putri Tunjongbui. The Chinese ambassador left with this young nobleman one of his prows, and took his leave of the raja, who honoured him with a rich change of dress. He returned to China, the raja of which was highly gratified with the daughter of the raja, from the mountain Sagantang, and treated her with the dignity due to her rank and family. She in due time produced a son, from whom are descended the royal race who reign in China at the present time.

After Raja Sangsapurba had remained a long time quiet in Palembang, he was seized with the desire of viewing the ocean. He summoned Damang Lebar Dawn, and the rest of his chiefs, and informed him of his intention to go and look out for a fine situation to found a new settlement. Damang Lebar Dawn very obligingly offered to accompany him, as he did not wish to be separate from him. Prows were accordingly prepared, and the younger brother of Damang Lebar Dawn was directed to remain in the government of Palembang. According to some, the noble Chinese who had married Tunjong-bui, was made raja of the upper country of Palembang, and had the command of all the Chinese in Palembang. The present rajas of Palembang are all descended of this family. The younger brother of Damang Lebar Dawn had, according to the same authority, the command of Lower Palembang.

These arrangements being made, Raja Sangsapurba embarked in a golden galley, and his queen in a silver galley, accompanied by Damang Lebar Dawn, with all his mantris, seda-sidas, bantaras, and champions. The forms of the prows were so various as to defy description; their masts like tall trees, and their standards like the floating clouds, and the royal umbrella like a dark cloud; and the number of vessels almost filled the seas. After setting sail from the river of Palembang, they sailed towards the south; and after six days and nights, they arrived at Tanjong-pura, where Sangsapurba was very honourably received by the raja and a thousand of his chiefs, who introduced him into the country, seated him on the throne, and honoured him like a prince.

Intelligence of his arrival soon reached Majapahit, stating that the raja, who had descended from the mountain Sagantang Maha Miru, was now at Tanjong-pura; and the bitara (awatara) of Majapahit went to visit Sangsapurba. The raja of Majapahit was at this time very powerful, and of very noble extraction; and as recorded in stories, he was descended from Putra Samara Ningrat. When he arrived at Tanjong-pura, he paid his respects to Sangsapurba, who received him graciously, and gave him in marriage his daughter, Chandra Devi, the younger sister of the princess of China. After his marriage, he returned to Majapahit; and it is from this marriage that the rajas of Majapahit are descended.

After a long residence in Tanjong-pura, Raja Sangsapurba set out again in search of some other country for a settlement. But he first married his son Sang Muttaya to the daughter of the raja of Tanjong-pura, and established him on the throne as raja of Tanjong-pura, and gave him a crown adorned with gems, pearls, and diamonds. After leaving Tanjong-pura, Sangsapurba set sail and traversed the sea till he arrived at a strait, when enquiring the name of the hill which he saw in view, one of the guides answered, the hill of Lingga,and that the galley had now arrived at the straights of Sambor. The news quickly reached Bentan, that the raja who had descended from the mountain Sagantang had now arrived at the straights of Sambor.

There was at this time a queen on the throne of Bentan, named Paramisuri Secander Shah, whose husband was dead, and who had a daughter of extreme beauty unequalled at that time, and her name was Wan Sri Bini. The raja of Bentan had been a prince of great might, and had gone to Siam, and the queen governed in his stead. He was the first who established the practice of the royal drums, in which he has been followed by all the rajas under the wind. On receiving this intelligence the princess Paramisuri summoned her chief mantris, named Indra B'hupala and Aria B'hupala, and sent them to invite Sangsapurba with a fleet of 400 prows, directing them that if they found the raja aged they should invite him in the name of his younger sister (Adinda), if young, in the name of his elder sister (Kakanda), and if quite a 4 boy, in the name of his mother (Bonda). The messengers proceeded accordingly to Tanjong-rangas, and thence to the straights of Sambor, between which their prows extended in an unbroken line. When they reached the prow of Sangsapurba they saluted him in the name of his eldest sister (Kakanda), and invited him to Bentan.

He acceded to the invitation, and was introduced to Paramisuri who had resolved to take him for her husband had he been older; but who finding him still youthful, was contented to be reckoned his sister. However she had a great affection for him and conferred high honours on him. His son Sang Nila Utama, she chose for the husband of her daughter the princess Wan Sri Bini, and he afterwards became raja of Bentan. Sangsapurba also gave him a kingly crown, the gold of which could not be seen for the multitude of gems, pearls, and diamonds with which it was studded. He also gave him a royal signet of the same form as the signet Gampa, and with the same letters inscribed upon it. Then Sangsapurba made his apologies to the Princess Paramisuri Secander Shah, being desirous of looking out for a more extensive country for a settlement, as Bentan was only an island of small extent; but Damang Lebar Dawn remained in Bentan with his grandson Sang Nila Utama, to whom he was greatly attached.

When Sangsapurba had left Bentan, he sailed on for a day and a night, till he arrived at Ruco, whence he proceeded to the point of Balang, where he observed a river's mouth of very great extent. He enquired of the guide, what was that river? The guide answered, " the river of Cuantan, and the country is extremely populous. "Let us ascend it," said the raja. It was represented to him that all the fresh water was exhausted, and that there was no place to obtain more. Then Raja Sangsapurba directed them to bring rotans and tie them in circles and throw them into the water; then having himself descended into a small boat, he inserted his feet into the water, within the circles of bamboo, and by the power of God Almighty and the virtue of a descendant of Raja Secander Zulkarneini, the water within these circles became fresh, and all the crews supplied themselves with it, and unto this day the fresh water is mixed with the salt at this place.

Raja Sangsapurba now ascended high up the river Cuantan, and when he arrived at Menangcabow, all the Menangcabows were surprised at his appearance and the splendour of his diadem, and they all came to enquire of his attendants whence they came, and who they were, and " who" said they, " is this raja, and what is his origin? His dress is amazingly elegant."

They answered, " this is Raja Sangsapurba, the descendant of Secander Zulkarneini, who descended on the mountain Sagantang Maha Miru. Then they related his whole history and adventures. Then all the chief men of Menangcabow consulted about appointing him their raja, since they had none. Then the ancient chiefs desired them first to enquire if he would engage to kill the snake Sacatimuna (Icktimani) which destroys all our cultivation. Then all the chiefs waited respectfully on the raja, and informed him that they considered his arrival as a signal piece of good fortune, and would be happy to appoint him raja, but that they were grievously harrassed by an immense snake, which destroyed their cultivation, which they wished he would oblige them by destroying, which had resisted all their efforts either to cut or pierce without either being stunned or wounded, Sangsapurba assented, and requested them to shew him its den.

Then a champion, named Peramas Cumambang, was sent by Sangsapurba with his famous sword Chora Samanda Kian, to perform this service. He went accordingly, and as soon as he approached the place, the snake smelling a man, unfolded his coils. As soon as the champion saw it lying with huge coils like a hillock, the snake saw him, and put itself in motion, when the champion smote it with the sword, and cut it into three parts. Then the champion came and informed Sangsapurba, and returned him the sword. He was very glad, and extolled his conduct with many praises, and presented him with a royal dress like a raja's son. In this combat, however, the sword Chora Samanda Kian received one hundred and ninety notches. Then all the people of Cuantan appointed Sangsapurba their raja, and he was established raja of Menangcabow, and of him are descended all the generations of the rajas of Pagaroyung unto this day.

Sang Nila Utama remained at Bentan highly enamoured of his wife, Wan Sri Bini. On a day, however, after a long time had elapsed, he was seized with a desire of going to divert himself to Tanjong Bemban, and wishing to carry his young wife along with him, he asked permission of his mother-inlaw, the Queen Paramisuri Secander Shah.

The queen remonstrated with him, asking what was the need to go to Bemban to divert himself, a place where there was neither elk, nor hog-deer, neither deer nor porcupine, where there was neither variety of fish in the sea, nor sea-flowers on the rocks, whereas there was every kind of fruit and flower in the garden. Sang Nila Utama however declared that he had viewed all the streams of Bentan till he was tired; that he had been informed that Tanjong Bemban was a very fine place, and therefore he wished ta visit it, and that if he did not obtain permission he wished he might die sitting, die standing, die in every possible kind of way. The princess finding him so obstinate, told him there was no necessity for dying; he might go and take his pleasure.

She then ordered Indra B'hupala and Aria B'hupala to prepare for the trip. Sang Nila Utama  accordingly proceeded with his princess to embark in a galley with three masts, accommodated with a cabin and couch, provided with musquito curtains, together with canoes, cooking apparatus, and apparatus for bathing; and a variety of other canoes in company, and arrived at Tanjong Bernban, where they landed to recreate themselves on the sands, and amused themselves by, gathering sea-flowers from the rocks.

The princess sat under an aloe (Pandan) tree, and all the females of rank around her, delighted with viewing the amusements of her attendants; one of whom brought an oyster, another a cupang (species of oyster), another a bari (species of oyster), another pulled a wild plantain, another the butan leaf to prepare a sallad; another collected agar-agar (dulse), for making a relish. Others adorned themselves with the tertam flower, the turn flower and sangey-bret flower, according to their different kinds. Some sportively pursued each other, and their feet being caught by the rotan creepers, they tumbled down and again springing up pursued their course. Sang Nila Utama, with the men went a hunting, and found great plenty.

A deer started before Nila Utama, and he pierced it with his lance through the back. It continued its flight however, and he pursued it and pierced it through and through, so that it died.

Then Sang Nila Utama reached a stone of great height and size, on which he mounted and viewed the opposite shore, with its sands white as cotton; and enquiring what sands were these which he saw, Indra B'hupala informed him they were the sands of the extensive country of Tamasak. The prince immediately proposed to visit them, and the minister agreeing, they went immediately on shipboard.

But as they were passing over, they were caught in a severe storm, and the vessels began to leak, and the crews were unable, after repeated exertions, to throw out the water. They were accordingly compelled to throw overboard the greater part of the baggage in the vessel, which however reached the bay. The water nevertheless continued to gain ground, and every thing was thrown overboard till nothing now remained but the diadem. Then the master addressed the Prince Sang Nila Utama, stating, that the vessel could not support the weight of the diadem ; and that if it was not thrown overboard, the vessel could not be relieved. The prince ordered the diadem to be thrown overboard, when the storm ceased and the vessel rose in the water, and the rowers pulled her ashore, and Sang Nila Utama with his attendants, immediately landed on the sands, and went to amuse themselves on the plain near the mouth of the river Tamasak.

There they saw an animal extremely swift and beautiful, its body of a red colour, its head black and its breast white, extremely agile, and of great strength, and its size a little larger than a he-goat. When it saw a great many people, it went towards the inland and disappeared. Sang Nila Utama enquired what animal was this, but none could tell him, till he enquired of Damang Lebar Dawn, who informed him that in the histories of ancient time, the singha or lion was described in the same manner as this animal appeared. This is a fine place which contains so fierce and powerful an animal. Then Sang Nila Utama directed Indra B'hupala to go and inform his mother-in-law, that he should not return ; but that if she loved him she should send him people, elephants, and horses, to enable him to form a settlement in the country of Tamasak.

Then Indra B'hupala returned to Bentan, and informed Paramisuri Secander Shah of all the circumstances, which had occurred, and the resolution of Sang Nila Utama. The Queen said, "very well, wherever my son chuses to reside, I shall not oppose him." She accordingly sent people, and elephants, and horses, too numerous to be mentioned; and thus Sang Nila Utama settled the country of Tamasak, named it Singhapura, and reigned over it, and was panegyrized by Bat'h, who gave him the name of Sri Tri-buana.

He reigned long over Singhapura, and had two sons, both of them very handsome; the elder of whom was termed Raja Kichil-besar, or the young great Raja; and the younger Raja Kichil Muda, the young little Raja.

At last Raja Paramisuri Secander Shah and Damang Lebar Dawn both died, and the son of Damang Lebar Dawn became raja of Bentan, with the title of Tun Talani, and his offspring have the title of Talani Bentan, and have the privilege of eating in a large hall, and their rice and betel are all served up by persons who bear the tatampan, (or yellow gold cloth on their shoulder,) according to the practice of rajas. The country of Singhapura is of great extent, and frequented by merchants innumerable from every quarter, and its ports are very populous.

There was a raja of the land of Kling, named Adi Bernilam Raja Mudeliar, who was descended of Raja Suran. He was raja of the city of Bija Nagara, and had a son named Jambuga Rama Mudeliar, who succeeded to the throne on the death of his father. He had a daughter named Nila Panchadi, of celebrated beauty, and of the most excellent qualities. How many were the rajas who preferred their suit to her! but her father refused to give her in marriage to them, as not being of her own race.

At last the fame of her beauty and qualities reached Singhapura, and Sri Tri-buana sent Maha Indra B'hupala to solicit her hand for his son,-Raja Kichil Besar. Then Maha Indra B'hupala, with Maha Indra Vijaya, proceeded to the land of Kling, with a great number of vessels.

When they arrived at the city Bija Nagara, Raja Jambuga Rama Mudeliar called them, and they were conducted around the city, and finally introduced into his presence. When they arrived, the letter was read by an interpreter, and the raja was greatly rejoiced when he understood the contents, and he expressed his approbation to Indra B'hupala and Indra Vijaya, desiring that they should not give his brother's son the trouble of coming, but that he would send his daughter to Singhapura.

The two ambassadors then asked permission to take their departure, and he accordingly entrusted them with a letter, and they took their departure, and arrived at Singhapura, where they presented in due form the letter to Sri Tri-buana. The letter being read and understood, occasioned great joy; and Indra B'hupala gave an account of his mission.

The next monsoon Raja Jambuga Rama Mudeliar ordered ships to be prepared, and sent the princess, attended by forty champions under the command of the captain Andalina Markana Apam, aboard of them. She mounted a vessel equipped with five hundred rowers, and the champions set sail, attended with a numerous fleet of ships, prows, and barges.

When they reached Singhapura, Sri Tri-buana was waiting their arrival at Tanjong Barus, and returned with them to Singhapura.

There he celebrated the nuptials of his son with the Kling princess, and for three months the previous festivities continued, and when a fortunate period arrived, the Prince Raja Kichil Besar was united to the Princess Nila Panchadi. At the same time Raja Muda married the granddaughter of Damang Lebar Dawn. After the marriage, all the warriors returned to the land of Kling, loaded with presents by Sri Tri-buana, and the ambassador was also entrusted with a letter.

After a long time, when his earthly period was completed, Sri Tri-buana departed this life, and was buried on the hill of Singhapura, and was succeeded by Raja Kichil Besar, under the title of Paduca Sri Vicrama Vira, while Raja Kichil Muda became his bandahara, or prime minister, under the title of Tun Parpatih Parmuka Barjaja (Dwaja ?) who was the first bandahara, and whenever the sovereign did not choose to shew himself, his place was occupied by this minister.

And the custom was, that on such occasions, when he represented the sovereign, whenever a son of the raja appeared before him, he did not descend unless it was the heir apparent. Whenever he entered into the raja's presence, he had also the right of sitting upon the carpet; and when the raja had entered the palace after any public assembly, it behoved all the nobles and chief men to attend the bandahara home whenever he took his departure.

Damang Lebar Dawn had also a grandson who became pardan mantri, under the title of Tun Parpatih Parmuka Segalla, and who had to sit opposite to the bandahara on public occasions. Under the bandahara immediately was the pangulu bandahari, with the title of Tun Jana Buca Dandang. Under him was the chief Hulubalang, or champion who was over all the champions, and had the title of Tun Tampurong Camarata. After him came all the paramantris, and men of property, or orang-cayas, and all the chatriyas, seda-sidas, bantaras, and hulubalangs, or champions, according to their rank and gradations, following the institutions of the former time.

Long then did Paduca Sri Vicrama Vira, with his queen, Nila Panchadi, live in great mutual affection ; and they had a son named Raja Muda, and the kingdom of Singhapura increased in power, and became famous over the whole world.'

The bitara, or sovereign of Majapahit, had two sons by the daughter of the raja of the mountain Sagantang. The name of the eldest was Radin Inu Martawangsa, who became raja of Majapahit. The name of the younger was Radin Amas Pamari, who likewise became a raja in Majapahit; for it is a country of great extent. The bitara of Majapahit died, and his eldest son succeeded in his place, and in his time the authority of the bitara was widely extended over all the regions of the land of Java, and all the rajas of Nusa Tamara likewise paid allegiance to him for half their lands. The bitara of Majapahit heard of the extensive country of Singhapura, the raja of which did not own his allegiance, being of the same family and his cousin. Then the bitara sent an ambassador to Singhapura, with a letter, enclosing in the envelope, a shaving of wood, seven fathoms in length, formed with the hatchet, fine as paper, and with its texture no where cut or broken. It was rolled up, and its circumference like a ring. When the ambassador of Majapahit reached Singhapura, he was invited ashore, and presented himself to Raja Vicrama Vira. The letter was read by the khateb, according to what was written, to the following import. "Younger brother, observe the skill of the artificers of Java; have you any such in Singhapura?" The raja opened and examined the wood shaving, rolled up like a ring, and said "I comprehend the import of the bitara of Majapahit's message, he means to deny our manhood by sending us a ring." The ambassador said, "not so, he only wants to know if you have any artificers of equal skill under your government." Sri Paduca Vicrama Vira replied, "truly there are artificers here more skilful."

He immediately ordered an artificer to be sent for, named Pawang Bentan, and ordered him to hew off the hair from the head of a boy of forty days old (says one copy) with a hatchet, in the presence of the ambassador of Java. The artificer accordingly executed his commission, without delay, notwithstanding the exertions of the boy, and the constant rolling motion of his head, to the great astonishment of the Javanese ambassador.

"Now," said the raja, "you may see the dexterity of our artisans; to shave a boy's head with a hatchet, is somewhat more difficult, than to pare off your shaving. Pray where is the difficulty in it. Carry this axe with you however, to Majapahit, and present it with our compliments to our brother." The rajar then dismissed the Javanese ambassador, at his own request, who went aboard his jong (junk) with the said hatchet, and proceeded to Majapahit, and presented himself to the bitara, and delivered the letter, with the message of the rajah of Singhapura.

The Sri Bitara was highly enraged at the narrative of the embassador. "I understand the raja's meaning ; he threatens to shave our head like the boy's, if we should proceed to Singhapura." The bitara of Majapahit, without delay, ordered his warriors to proceed in a hundred junks, to Singhapura, and attack it. Innumerable were the descriptions of vessels besides the junks, such as malangbang, calulos jongcong, charochah tongkang, which accompanied the fleet which the bitara sent under the command of a famous champion, named Damang Viraja.

The fleet arrived at Singhapura, and the Javan warriors immediately rushed ashore, and commenced the war with the people of Singhapura. Thick waxed the press of war, there was clattering of arms on armour, and the earth shook with the stamping of warriors, and

loud rose the hubbub of contending hosts, so that no other noise could be heard. Many were the slain on both sides, and the blood streamed on the ground till evening, when the Javans fell back to their prows. The events of this war between Java and Singhapura, were too tedious to relate. Singhapura, however, was not worsted, but on the contrary, the Javan hosts returned to Majapahit.

After this raja Muda, the son of Sri Paduca Vicrama Vira married the daughter of Tun Parpatih Parmuka Barjaja, and they lived long very happily. At last, Paduca Sri Vicrama Vira departed this life, and was succeeded by his son Raja Muda, under the title of Sri Rama Vicrama. The bandahara Tun Parpatih Parmuka Barjaja, also died, and was succeeded in his office of bandahara, by his son Tun Parpatih Tulos.

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.

There was in the land of Kling at this time a champion of such amazing force that nobody could venture to contend with him, who was named Nadi Vijaya Vicrama. This personage the raja of Kling, on hearing of the prowess of Badang, sent to Singhapura to contend with him wrestling, desiring him to stake seven ships, with their loading, on the issue of the contest.

The champion arrived at Singhapura with his seven vessels, and paid his respects to Sri Kama Vicrama, informing him that he was a champion who had come to enter the lists of wrestling, and the stake that he was ready to lay on the issue of the contest. The raja ordered Badang to contend with him, and they began the contest and continued to play for some time, during which Badang always appeared to have the advantage in a small degree. There was a huge stone lying before the raja's hall, and the Kling champion said to Badang, "Let us now come to a serious exertion of strength, and lift up this stone, and let him be reckoned worsted who shall be unable to lift it." "Very well," said Badang, "do me however the favour to lift it up first." The Kling champion began, and proved unable to lift it up 5 at last, exerting all his strength, he lifted it up to his knee and then let it fall. "Now take your turn," said he to Badang; "Very well," said Badang, and taking up the stone, he poised it easily several times, and then threw it out into the mouth of the river, and that is the rock which is at this day visible

at the point of Singhapura or Tanjong Singhapura. Then the Kling champion delivered up to Badang the seven ships which had been staked with their contents, and owned that he was conquered. He then returned with great sorrow and shame to the land of Kling.

The fame of Badang now reached far and wide, and at last extended to the land of Perlac, where there was a celebrated champion, named Bandrang, of great strength and high reputation. When the champion heard of the fame of Badang, he presented himself before the raja, and requested his permission to visit Singhapura, and enter the lists of play with him. The raja of Perlac consented, and sent a mangcubumi, named Tun Parpatih Pendek to conduct him to Singhapura, and sent a letter along with him.

When they arrived at Singhapura, they were conducted into the presence of Sri Rama Vicrama, surrounded with all his inferior rajas, paramantris, seda-sidas, banderas and champions, by Maha Indra B'hupala, mounted on an elephant of state, and presented the letter of the raja of Perlac, where it was read by the khateb, and appeared to be couched in the finest terms.

Then the raja, after Tun Parpatih Pendek had paid his respects to him, ordered him to be seated beside Tun Janboga Dinding, while Bandrang seated himself with Badang. Then the raja enquired of the ambassador on what business his brother raja had sent him. He replied, "he has sent me to conduct this champion, Bandrang, to essay his strength with Badang: if Bandrang is conquered, my master is content to quit one store-house full of commodities, and if Badang is worsted do you the same."

Sri Rama Vicrama assented, and appointed them to play next morning: then the raja retired, and the assembly retired to their place. Then Sri Rama Vicrama summoned Badang, and told him that he was to play with Bandrang to-morrow. Badang represented that Bandrang was the most powerful champion of the time, and that no one was reckoned equal to him; "if therefore I should be conquered, do not be disconcerted: perhaps, therefore, it may be best for you to invite him this evening to an entertainment, when I shall endeavour to discover if I can contend with him."

The raja assented, and immediately invited Tun Parpatih Pendek and Bandrang, with their

followers, to an entertainment. They came accordingly, and Bandrang and Badang were seated together. Then Badang approached Bandrang, who immediately pressed his knee down upon that of Badang, but Badang quickly extricated himself, and having raised his own knee pressed down that of Bandrang, who could not, with all his efforts, raise his knee: this was done so secretly, that none observed it except themselves. After an hour's sitting, the ambassador and all his men were intoxicated, and asked permission to retire to their prow.

Then Sri RamaVicrama asked Badang if he was ready to engage Bandrang, to which he said, "If it be your Majesty's pleasure, I will encounter him to-morrow." When Tun Parpatih Pendek returned on board his vessel, Bandrang requested him to find some method of breaking off the contest with Badang, for he perceived his strength to be superior.

Next morning the raja rose, and when he saw the ambassador he said, "now let us have the contest between Bandrang and Badang:" " perhaps," said the ambassador, "it were better to put it off altogether, as it may possibly excite dissatisfaction between your Majesty and your younger brother the raja of Perlac." Sri Rama Vicrama smiled and assented. The raja then desired Bandrang and Badang, to fix a large and heavy iron chain behind the streight of Sri Rama, to prevent the passing of vessels, and they fixed it accordingly. Then Tun Parpatih Pendek asked permission to take his departure, and was furnished with a letter by the raja for his master the raja of Perlac, and was honoured with rich presents, after which he set sail and returned to Perlac.

The raja of Perlac had the letter brought upon an elephant, and read, at which he was greatly delighted. He then asked Tun Parpatih Pendek, why he had prevented the contest between Bandrang and Badang. He related what had happened at the entertainment, when the raja was silent. After a long time, Badang also died, and was buried at the point of the streights of Singhapura, and when the tidings of his death reached the land of Kling, the 'raja sent two stone pillars, to be raised over his grave as a monument, and these are the pillars which are still at the point of the bay.

Sri Raja Vicrama reigned a long time, and had two children, a son and a daughter. The name of the son was Dasya Raja, who was extremely handsome, and in beauty of countenance excelled all his contemporaries. When he grew up, he married the daughter of Tun Parpatih Parmuka Barjaja, who was named Dasya Putri. The raja's daughter also married the son of Tun Parpatih Parmuka Barjaja, named Tun Parpatih Tulos, and all the parties lived long in great success.

After a long time, the end of the earthly period of Sri Rama Vicrama arrived, and he departed from this vain world, and was succeeded by his son Dasya Raja, under the title of Paduca Sri Maharaja. His queen, Dasya Putri, became pregnant, and produced a son, whose skull was flattened in the birth by the midwife, and who was named Raja Secander Zulkarneini.

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.

It is related that there was a raja of great power who reigned in Shaher al Nawi, whose subjects and army were extremely numerous. Tidings were brought him one day, that the country of Samadra was a fine and flourishing land, where a great traffic was carried on, and the raja of which was extremely powerful. Then said Raja Shaher al Nawi to his champions, who of you will take Raja Samadra. A bold and daring champion named Avidichu replied, "if you will give me four thousand warriors, I will take him alive and bring him to you." He obtained the number of warriors, and a hundred (pelu) prows, with which he set sail, and arrived gaily at Samadra as if he had been a merchant, and as soon as he arrived, he gave himself out as an ambassador from Raja Shaher al Nawi. Raja Samadra, as soon as he received information, sent his warriors to congratulate him. Avidichu placed forty daring warriors in chests, which opened from within, and sent them forward to the palace, as containing the presents of Raja Shaher al Nawi; and he directed them, that when he should appear before the raja to receive audience, that they should suddenly issue forth and seize the raja. Avidichu proceeded to the presence of the raja, and presented the letter, which was read in due form; meantime the champions started from their chests, and suddenly seized upon the raja of Samadra. The warriors of Samadra quickly flew to their arms, and drew their weapons from their sheaths, but the warriors of Shaher al Nawi assured them that the instant they should commence their attack, they would slay the raja, and by this means the whole of the warriors of Pasei were prevented from using their weapons. Then Avidichu and his warriors returned to Raja Shaher al Nawi, with the raja of Pasei his prisoner, and presented him to the raja, who was highly delighted, and rewarded Avidichu and his companions. As for the raja of Samadra, he appointed him his hen-keeper.

It is related that after this event, Sidi AH Gheyas ed-din consulted with all the ancient mantris of the land of Samadra, and having fitted out a ship with Arab merchandize, for at that time all the inhabitants of Pasei were acquainted with the Arabic language, he caused all his crew to array themselves in Arab dresses, and then going a ship-board, sailed away to the land of Shaher al Nawi, where having landed, he went to pay his respects to the raja, carrying with him a golden tree, the fruit of which consisted of various kinds of gems, the value of which was a bahara of gold. The raja of Shaher al Nawi enquired what it was they desired; but Sidi Ali Gheyas ed-din said, that he had no request to prefer, which augmented considerably the raja's joy. He could not, however, avoid reflecting what could be their object; they, however, all returned to their vessel. After some time he again went to visit the raja, and carried with him a golden chess board,, the squares of which were of gems, in like manner worth a bahara of gold. The riaja again demanded what was their request and he would grant it; but again they eluded his enquiry and returned a ship-board. When the season for returning to Samadra returned, Sidi Ali Gheyas ed-din again presented himself before the raja, and presented him with a couple of ducks, formed of gold, and embossed with diamonds, a male and a female, placed in a bason of water, in which they moved and swam of their own accord, and pecked each other. The raja was surprised at the skill, and again enquired what was their request and he would grant it, and confirmed by an oath (Demmi luhin!) he would grant whatever they wanted. Then Sidi Ali Gheyas ed-din said, " If you will extend to us the royal favour, present us with the man that feeds your fowls." Raja Shaher Nawi said, " he is the raja of Pasei, but if you ask him I will give him." "We ask him," said they," because he is of the persuasion of Islam." Then the raja presented Sultan Malec al Zaher to them, and they carried him aboard, when they bathed him, and dressed him in a raja's vestments. Immediately the wind arose, and they heaved the anchor and set sail, and arrived at the land of Samadra.

It happened on a day, that Sultan Malec al Mansur announced to his minister, Sidi Ali Ismayemdi, his intention of going to visit his elder brother, and see the state of his adventures. His prime minister strongly dissuaded him lest some discord should arise, but the young Prince disregarded all his remonstrances, and the other was silent. He then ordered the mung mung to be beaten, and prepared for his journey. He was not on intimate terms with Ismayemdi, who was an ancient mantri, and perfectly versed in affairs, though unable to prevent the occurrence of mischief. Sultan Malec al Mansur accordingly set out in his bravery, and went to the land of Pasei, and entered the palace of his brother Sultan Malec al Zaher, where he became suddenly enamoured of one of the female attendants, and carried her off to his own palace. As soon as he saw Sidi Ali Ismayemdi, he addressed him, saying, " 0 father, I have got a very difficult matter in hand, and have completely neglected your advice, and have ruined myself by my conduct." Sidi Ali Ismayemdi said, "it is necessary that what has been ordained should take place in all the creatures." Sultan Malec al Zaher was informed of his brother's conduct, and that he was at Jambu Ayer, and was filled with rage which he reposed in his own breast, and sent to invite Malec al Mansur, but he did not return. Sultan Malec al Mansur left Samadra, and went out to the mouth of the river, and Malec al Zaherwent up the river Catrea to his palace, and Malec al Mansur then returned to Samadra, reflecting that had he followed his minister's advice it would have been better for him, while his brother only became more enraged at him.

Sultan Malec al Zaher had a son, named Sultan Ahmed, who was still young, when he was carried away prisoner to Raja Shaher al Nawi, but he was full grown when he returned. Sidi Ali Gheyas ed-din now resigned his office, and Tun Parpatih Tulos, who had been originally a huntsman, or Tukang Sigari, became Mangcu-bumi in his room. Now it happened on a day that Sultan Malec al Zaher said to this Tukang Sigari, "What would you advise respecting the conduct of Malec al Mansur." "I have a project" said the minister. "But if he should die "— said the prince. "If he die" said the minister, "my name is not Tukang. Proclaim a solemn festival, with respect to your son, and let us invite Malec al Mansur, and if he come the game is in our hand." The raja approved of the measure, and preparations were made for the festival, and a great hall erected for the purpose; and Malec al Mansur being invited came with Sidi Ali Ismayemdi and were introduced into the festal hall, while all the champions remained without. Then Malec al Zaher ordered them both to be seized and conveyed to prison by a champion. He however said to Sidi Ali "stay you here, there is no need for you to accompany Malec al Mansur, your neck shall be severed if you attempt it." "If you cut off my head, it is well" said the ancient minister, "but otherwise I shall certainly accompany my lord." On this his head was immediately struck off and thrown into the sea, and his body impaled at the fort of Pasei. As for Malec al Mansur, a man carried him in a prow towards the east. When he arrived at Jambu Ayer, the steersman observed a man's head which was impelled on the rudder of the prow. He mentioned the circumstance to Sultan Malec al Mansur, and he ordered it to be taken up, when it appeared to be the head of Sidi Ali Ismayemdi. Then the raja turning round his head, said " Padang Maya? what field is that," and the place retains the name of Padang Maya to this day. Malec al Mansur went ashore at that place, and sent to ask his brother for the body. Malec al Zaher granted it, and the raja caused both that and the head to be buried in Padang Maya, He then proceeded to prison. After this the circumcision of Sultan Ahmed was performed in state. When Malec al Mansur had been three years imprisoned at Manjong, Malec al Zaher began to recollect his brother. "Very foolish counsel" said he " have I followed for the sake of a woman, to dethrone my brother and put to death his mantri." He was filled with deep regret, and sent one of his champions with a party of followers to conduct his brother from Manjong, with the state due to a raja. When Malec al Mansur arrived at Padang Maya, he landed and paid his respects to the tomb of Sidi Ali Ismayemdi, and saluting it, he said " Salam to you, my father, you stay here, but my elder brother calls me." Sidi Ali answered from the tomb, "Peace be to you, but it is better for you to stay here than to go." On hearing this, Malec al Mansur brought waterforthe performance of his devotions, after which he laid himself down by the tomb to sleep, and there he expired. The news was brought to the Sultan Malec al Zaher that his brother had expired at Padang Maya, beside the tomb of Sidi Ali Ismayemdi. The Sultan himself immediately proceeded to Padang Maya, and had his brother buried with all the ceremonial of a great vaja, and returned sorrowfully to the land of Pasei. After this he resigned his throne to his son Sultan Ahmed ; and in process of time he fell sick, and having summoned his son, he exhorted him to pay deference to the advice of his elders; and before engaging in important matters, to consult with his mantris; to avoid hasty passion, and cultivate patience in adverse circumstances; not to make light of religion: to seize no person's property unjustly. Sultan Ahmed was filled with grief. At last Malec al Zaher died, and was buried near the mosque, and Sultan Ahmed long reigned in his stead.

It is related by the author followed in this work, that there was a man of Pasei, named Tun Jana Khateb, who went to Singhapura with two companions named Tuan de Bongoran, and Tuan de Salangor. One day Tun Jana Khateb was walking in the market-place of Singhapura, and drew near to the palace of the raja, where one of the raja's women observed him. He was looking at a betel tree, when it suddenly broke. This was observed by the raja, who was enraged at it, conceiving it to have been done solely for the purpose of attracting the lady's attention, and displaying his skill. He accordingly ordered him to be put to death. The executioners seized him and carried him to the place of execution, and stabbed him near the house of a seller of sweetmeats. His blood flowed on the ground, but his body vanished from their ken, and his blood was covered up by the sweetmeat seller, and was changed into stone and still remains at Singhapura. According to one account, however, the body of Tun Jana Khateb lies at Langcawi, where it was buried, for thus they sing of it in Pantuns.

"Tough is the duck of Singhora (above Kiddeh)

The Pandan leans on the Tui tree;

His blood was shed at Singhapura,

But his body lies at Langcawi."

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.

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.

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."

Raja Secander Shah now settled in Malaca, having remained in Singhapura thirty-two years, which he deserted for Malaca when Singhapura was conquered by Java. He died at last in Malaca, and his son, Raja Besar Muda reigned in his stead. He was extremely mild and gentle, and ruled according to the custom of his father, and appointed mantris to support his authority and maintain his regulations. He appointed forty bantaras to sit in office, and inform the people of the raja's orders, and the raja concerning the wishes of the people, and also orang beduanda, or messengers of the sons of great men, who were appointed to carry the raja's equipage.

This prince had three sons, the first of whom was named Radin Bagus, another Raja Tengah, and the third Radin Anum. These three Princes married the daughters of Tun Parpatih Tulos. After the death of Tun Parpatih Tulos, the Prince Radin Bagus was appointed bandahara in his stead, and assumed the title of Tun Parpatih Parmuka Berjaja. In process of time Raja Besar Muda died, and was succeeded by his son, Raja Tengah, who had a son named Raja Kichil Besar. Raja Tengah likewise died, and was succeeded by his son, Raja Kichil Besar, who was a very just prince, and protected his subjects, so that of all the rajas of his day none were to be compared to him. The city of Malaca also increased greatly, and acquired a numerous population, and merchants resorted to it from every quarter. This raja married the daughter of Tun Parpatih Parmuka Berjaja, who produced two sons, the one named Raja Kichil Mambang, the other Raja Macat.

After a long time that Raja Kichil Besar had reigned, he dreamed one night that he saw Nabi Muhammed, who said to him " I testifv that God is the one God, and that Muhammed is his prophet;" and Raja Kichil Besar did as he was directed by the prophet, who conferred on him the name of Sultan Muhammed. Next morning, said the prophet, at day break, there will arrive a ship from Jidda, and will land on the shore of Malaca and perform Namaz, listen to their words. Raja Kichil Besar said, very well, he would do so, and not neglect, and immediately Nabi Muhammed' vanished.

Next morning when he awoke, his body smelt like the perfume narawastu, and he perceived that he had the appearance of being circumcised. Then said the raja, this visit is certainly not of Satan, and his mouth did not stop from pronouncing the word of testimony, so that all the female servants were astonished to hear him, and the queen said," surely Satan has' possessed the raja, or else he is gone mad; very well, we must speedily inform the bandahara."

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.

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.

There is a country in the region of Kling, named Pahali, the raja of which was named Nizam al Mule Akber Shah. He had adopted the religion of Islam and the institutions of the prophet Muhammed. He had three children, two sons and one daughter, the elder of which was named Mani Farendan, the next Raja Akber Mule Padshah, and the youngest was a daughter.

The ancient Prince Raja Nizam al Mule Akber Shah died, and was succeeded by his son Raja Akber Mule Padshah, and his inheritance was divided by law among his three children, excepting a golden chessboard set with gems, the one-half of the squares consisting of red gems, and the other of green ones, which Mani Farendan proposed to his brother should be given to their sister, as it was .not proper for them to use it. To this the young raja refused to assent, proposing that a proper value should be put upon it, and that she should have it if she chose to give that price. Mani Farendan was vexed at his refusal, and said in his heart, "if he will not agree to do this, at my request, what else will happen when any other thing occurs. If this is to be the case, let me forthwith set about taking myself off, since I am not the raja of this country. But where shall I go then; it will be best for me to proceed to Malaca, for at this time the raja of Malaca is a great raja, and it is proper for me to pay my respects to him. Besides he is descended lineally from the family of Raja Secander Zulkarneini.

He did so accordingly; how many vessels then did Prince Mani Farendan prepare, with which he sailed for Malaca? But, when he arrived at Jambu Ayer, the wind arose, and a violent storm succeeded, and the ship of Mani Farendan sunk, and he having fallen into the sea, leapt upon an albicore, or alualu fish, by which he was conveyed to land. When he reached the shore, he caught hold of a ganda-suli. tree, and in this manner reached the land. This is the reason that Mani Farendan forbade all his descendants to eat of the fish alu-alu, or to wear the flower of the ganda-suli.

Then Mani Farendan proceeded to Pasei, the raja of which gave him in marriage the Princess his daughter; and it is from his offspring, that all the royal family of Pasei are descended. Long did he reside in Pasei, till at last he returned to the land of Kling. When the monsoon arrived, he again set sail for Malaca, with all his ammunition and army, and the captain of his host was Khojah Ali Tendar Muhammed. He carried along with him seven vessels.

When he reached Malaca, he went and paid his respects to Sultan Muhammed Shah, who gave him a favourable reception, and seated him along with the mantris. Sri Naradi Raja invited him to his own house, and gave him in marriage his daughter Tun Sana Sanduri. The Prince Mani Farendan had by his wife, the daughter of Sri Naradi Raja, two children ; the name of the eldest, who was a son, was Tun Ali. The youngest was a daughter, and named Tun Uti; and she was extremely beautiful, and when she grew up, she was married to Sultan Muhammed Shah, and produced a son named Raja Kasim. After this, the Sultan married the daughter of the raja of Racan, by whom he had a son named Raja Ibrahim, whom he appointed his successor, according to the desire of the Princess his spouse. Sultan Muhammed Shah was nevertheless strongly attached to his son Raja Kasim, but he was ashamed to oppose the wishes of the Princess, and whatever Raja Ibrahim did, he was obliged to bear with it; but if Raja Kasim were to take so much as a bit of betel leaf from any body, the raja was enraged with him. In fine, Raja Kasim was distinguished by excellent manners and conduct, and all the subjects were well affected to him, and detested Raja Ibrahim.

When the raja of Racan visited Malaca, he was treated with the highest respect, being twin-brother to the Princess, and this raja of Racan was the grandson of Sultan Sidi, who was the brother of Sultan Sejap. Whenever the raja of Racan arrived, the royal drums were beat through the whole town. Thus it is said by the poets:

"All the royal drums are beating,

The raja of Racan is entering into the presence,

What can be secret with respect to the great,

Long I wot has my love-longing lasted,

Like a ring which has been set with a gem"

After a long period, Sultan Muhammed Shah died, and was succeeded in the throne by his son, Raja Ibrahim, who on his accession to the throne, assumed the name of Sultan Abu Shehed.

The raja of Racan ruled Malaca as the deputy of Sultan Abu Shahed, and the country was completely subjected to his authority. He expelled Raja Kasim, who went and resided in the house of a fisherman, and for a long period plied the trade of a fisher at sea. Thus the raja of Racan reigned in Malaca as raja because Sultan Abu Shahed was, the son of his twin sister. At last, however, all the chief men, and all the mantris and hulubalangs, assembled for consultation at the house of the bandahara; and they said, "What a situation is this into which we have got; at present the raja of Racan appears to be our sovereign and not our natural lord." Then the bandahara said, " What resource have I left, for the raja of Racan is never separate from our lord." When they heard this speech, all the great men sat silent, and then broke up and went to their own houses. Sri Vija di Raja, however, reflected in his own mind what was to be done; he had been constantly in the habit of inviting Raja Kasim to his house to eat and drink, because his brother had been bandahara to Raja Kasim.

After a long period, there came a vessel from the regions above the wind, and when it drew near the land, all the fishing prows and boats approached to sell fish to the people of the vessel. Among the rest came Raja Kasim to sell his fish, in the dress of a fisherman. There was a merchant in the ship named Moulana Jelal-ed-din, who as soon as he saw Raja Kasim, called him on board the vessel and treated him with all the dignity due to his rank. Raja Kasim said, " Why do you pay respect to me, a poor fisherman selling my fish?" Moulana Jelal-ed-din replied, " Of a truth, you are the son of this country, and will certainly become raja of Malaca." Raja Kasim said, "What way will your slave become raja? To be sure, if your Moulanaship (reverence) grant me your blessing, I may become raja." "Then," said Moulana Jelal-eddin, "please to go to land and seek a person who will accomplish your business, and if it please God it will be accomplished. But I have to request you to grant me one condition. Give me in marriage Putri Racan, the Princess of Racan, and mother of Sultan Abu Shahed." Raja Kasim said, "Very well, if I become raja." The Moulana said, " Proceed then quickly to the land, for this night shall your business be accomplished. God Almighty is with you."

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.

It is related, that there was a raja of the land of Siam, which in ancient times was named Seheri Navi, and had all the regions under the wind dependent on it, and the name of this raja was Bubunyar (P'hu-bunyang). It was reported to him in the land of Siam that Malaca was a great country, and did not own his allegiance. Then Paduca Babunyar sent to Malaca to demand a letter of submission, but Sultan Mudhafer Shah refused to send any submission. The raja of Siam was highly indignant, and immediately prepared to attack Malaca. The name of the general was Awi Chacri, (T'hawi-chacri,) and his host exceeded all communication.

Information of the intended attack was conveyed to the raja of Malaca, and that the Siamese champion and his host were advancing by land, and had already reached Pahang. Then the raja ordered the inhabitants of all the suburbs and boys of Moar, to be assembled in Malaca, and Tun Perak brought up the inhabitants of Calang, with all their wives and children to Malaca. Then the people of Calang presented themselves before the raja, and related to him their whole state and condition; and they represented to him that only the males had come up to Malaca from every other place except Calang, but that the people of Calang, who were under Tun Perak had been brought up with all their wives and children.

The raja, on hearing this representation, directed Sri Amarat, a bentara, to inform Tun Perak of the complaints of the men of Calang, when he should come to the hall of audience, but not to inform him that it was done by his advice.

This Sri Amarat the bentara, was originally of Pasei in the land of Samatra, and he was a man who was skilful in his speech as an orator, which had been the occasion of his rising to the rank of bentara, when he had received the name of Sri Amarat and had a low seat appointed him near the raja's knee, it being his office to bear the sword of authority, and to communicate the royal messages.

On a day Tun Perak presented himself at court, and sat on the ground along with the rest who were present, and Sri Amarat took an opportunity of stating to him, that a person of Calang had complained to the raja of his conduct in bringing up their wives and children, while only the males had come up from other quarters. "Pray, what could be your motive in this proceeding?"

Tun Perak answered not a word. He asked him again, and he gave no answer: but, the third time, Tun Perak replied, " Pray, Sri Amarat, take good care of yourself, and of the sword which you bear; let it not rust, nor eat the eyes of the steel; but, how should you know any thing about the concerns of us men of business? His Majesty, the Prince, is seated in this country, with his wife and family, and all his apparatus; but, had I not brought the wives and children of the men of Calang, what should they care about you, whatever might befal you. The reason I have brought their wives, and all their families is, that they may contend with a true heart against the foe. And, even if the raja were disposed to shrink from the combat, they would only be the more eager to prevent the slavery of their wives and children.

For this cause they will contend strenuously against the enemy." Sri Amarat reported this conversation to the raja, who smiled, and said, "It is very true, what Tun Perak said." Then the Prince took betel-leaf from his own box, and sent it to Tun Perak, and said to him, "Tun Perak, you must not live any longer in Calang, you must come and live here."

The men of Siam however, arrived, and engaged in fight with the men of Malaca. The war continued for a long time, and great numbers of Siamese perished, but Malaca was not reduced. At last, the whole Siamese army retreated; and, as they took their departure, they threw down large quantities of their baggage rotans in the district of Moar, where they all took root; and that is the origin of the name of Rotan-Siam. Their stocks, which were formed of fig-tree wood, likewise took root in a place in the vicinity of Moar, where it still exists. The rests for the Siamese cooking-places also took root and grew up, and are to be seen at this day, at the place named Tumang Siam.

After the Siamese army had retreated, all the Malays of the suburbs and villages returned to their own homes, but the raja would not permit Tun Perak to return to Calang, but he continued to reside at Malaca. There was a kelenger, who alleged that he had .been injured in some respect by Tun Perak, and complained to the raja, who directed his bantara, Sri Amarat, to enquire concerning the matter of Tun Perak.

He did so accordingly; but, Tun Perak remained silent, till he had asked him the third time, when Tun Perak said, "Mu Sri Amarat, the raja has made you the bantara of his own person, and given you his sword of state to bear, and you are well versed in this office; therefore, apply to it carefully, and suffer not the sword to rust, nor let its eyes be eaten out; but, as for my business of government in this country, how should your worship be acquainted with it? If it be right or wrong, it is according to the custom of the country. I have done what I conceive to be right, and am the person answerable for it. His Majesty, likewise, approves of my conduct, and does not think it wrong. If, however, His Majesty is inclined to censure me in this case, let him first break me, and then censure my conduct; if, however, I am not to be broken, how can a person in my situation be censured?"

The raja, when this answer was reported to him, highly approved of it, and said, "It is not proper for this Tun Perak to remain any longer in the condition of a bentara, he must be appointed Pradhana Mantri." He accordingly conferred on him the title of Paduca Raja, and ordered him to take his seat next to Sri Naradi Raja, on the edge of the hall of audience, while Sri Naradi Raja moved a little within the floor, till at last he was stationed on the right hand, and the Paduca Raja assumed the place of the bandahara.

Sri Naradi Raja even unto his old age had no son, but he had by his wife the daughter of Sri Amir al di Raja, a daughter named Tun Puti, who married Raja Abdallah. By a concubine, however, he had a son, but concealed the circumstance for fear of his wife. The name of this son was Tun Nina Madi.

It happened one day, that Sri Naradi Raja was sitting in the hall of audience, in the presence of a great many persons, and Tun Nina Madi happened to come there, when Sri Naradi Raja called him to approach him, and ordered him to sit down near him, when he took him on his knee, and declared in the presence of all, that he was his son, and all who were present declared, "We know this to be truth, but as you did not acknowledge, we were unwilling to show it." Then Sultan Mudhafer Shah conferred on Tun Nina Madi the title of Tun Vigaya Maha-mantri.

Thus Paduca Raja became a great man, and half of the Malays leaned towards him, and half of them sided with Sri Naradi Raja, for they were equally men of family. Sri Naradi Raja, however, did not wish to admit his equality, and the two constantly bore enmity towards each other. How often did Paduca Raja enter the inclosure of the house of Sri Naradi Raja during the night.

The king was informed, and was greatly distressed at the terms on which Faduca Raja and Sri Naradi Raja were with each other. Thinking that the country would be ruined by the contentions of the head men, he laboured hard to reconcile them. He summoned Sri Naradi Raja, and proposed to him to marry again. He said, "Very well, if you desire it."

He said, "What say you to Tun Bulun, the the daughter of the black orang-caya. He said, "Excuse me Sire, if you please." He said, " What think you of Tun Racna Sunderi the sister of Paduca Raja." He said again, "Please to excuse me." The raja said "What think you of Tun Canaca, the sister of the bandahara Sriwa Raja." He said again "Excuse me," and he gave the same answer when the raja proposed the daughter of any other great man. The raja again asked him "Would you have Tun Cadu, the daughter of the bandahara Sriwa Raja, and the sister of Paduca Raja?"

He said," May it please your highness, the wife of the raja is to be sure very handsome, but her eyes squint a little." As soon as the raja heard this, he gave her a divorce, sent her back to the house of Paduca Raja, and ordered every thing to be prepared for the celebration of her marriage with Sri Naradi Raja. All the family of Sri Naradi Raja with his children said to him, "How can your highness propose to marry a young wife, when you are so old, and when your eyebrows and eyelashes are both white?" He replied, "How do you all know (that it is needless for me to marry)

if so then my father expended uselessly a cati of gold in the Kelang country when he married mv mother.

When the lawful term of the divorce was expired, Sri Naraldi Raja married Tun Cudu, and was cordially reconciled to Paduca Raja, and these two conducted themselves as brothers. Then Sri Naraldi Raja said to the Raja, " Please Your Majesty, it is very fit that the Paduca Raja should be appointed bandahara, for he is the son of the former bandahara." The Raja said, "very well," and Paduca Raja became bandahara.

He was a wise man in his conversation, and celebrated for wisdom in his time, in which there were three wise men in three different countries, which were reckoned equal to each other. The first of these countries was Majapahit, the second Pasei, and the third Malaca.

Their general was named Avidichu this time. As soon as the news reached Sultan Mudhafer Shah in Malaca, he ordered the bandahara Paduca Raja to drive the Siamese out of the country, and he directed Sri Vija al di Raja, with the rest of the hulu-balangs and champions, to accompany the bandahara. This Sri Vija al di Raja was a native Malay, and named originally Tun Humzah. He derived his origin from the cows' vomit, and he was commonly nicknamed the crooked Datuk or chief, from the habit of walking or sitting in a bent position. But he could set himself up briskly with strength and courage whenever there was any word of the enemy. Sultan Mudhafer Shah had given him the title of Sri Vija al di Raja, and he had become a famous champion, and took his seat before all the champions.

As soon as he was ready, the bandahara Paduca Raja proceeded for the expulsion of the Siamese, with Sri Vija al di Raja, and all the hulu-balangs. Meantime the Siamese had nearly reached Batu Pahat, or the hewn stone.

There was a son of Sri Vija al di Raja, who was extremely brave, and was named Tun Omar, but naturally very wild and mad in his conversation. He requested permission from Paduca Raja, to be allowed to go as a spy to get information concerning the enemy. Tun Omar went alone in the kind of prow named Ulung Alang. As soon as he fell in with the first Siamese prows, he attacked them, and beat two or three on his way to the farther side. He immediately returned to attack them again, and again he beat two or three more, after which he returned. The Siamese were greatly astonished to observe the valour of Tun Omar, but still Avidichu advanced, and drew near about evening tide.

Then the bandahara Paduca Raja ordered them to cut bacan, nyiri, and tangar trees, and ordered a firebrand to be tied to every tree. When the Siamese beheld these innumerable fires, the Siamese champions said, the preparations of the Malays are immense. If they advance, what a fine situation shall we be in, especially as we found ourselves to-day unable to contend against a single prahu of theirs? Avidichu said, "What you say is very true; since matters are so, let us directly return to Siam, since it is not yet morning." Then all the Siamese returned. There is a stone tank at Batu Pahat which was hewed out by the Siamese. In their retreat they were pursued by the bandahara Paduca Raja as far as Singhapura. Then the bandahara Paduca Raja returned to Malaca, and presented himself before Sultan Mudhafer Shah, and related all the affair to His Majesty. His Majesty was greatly delighted, and conferred an honorary dress of the finest sort on the bandahara Paduca Raja, and also conferred dresses of honour on all the champions who accompanied him, according to their rank.

When the Siamese host reached the land of Siam, Avidichu went in and presented himself before the raja, and related to him all the circumstances of the expedition. Paduca Bubanyar was greatly enraged, and wished to proceed himself against Malaca. There was, however, a son of Paduca Bubanyar, named Choupandan (Chaw-pan-dam) in the presence, who requested to be sent against Malaca. Let Your Majesty order me to make ready and I will proceed against Malaca. Then His Majesty ordered the phra-klang to get ready eight hundred vessels of the kind named Sum, with innumerable prahus of smaller size, and they were only waiting for the proper monsoon.

The news reached Malaca that Choupandan, the son of Paduca Bubanyar, was ordered to proceed against Malaca, and make war on it. Now there was a servant of God> a man of Arabic extraction, in Malaca, who was named Seyyad Arab, and this person was constantly accustomed to amuse himself with shooting the war-arrow, like a madcap who lives by reciting verses. Wherever he went he was accustomed to carry his arrows along with him. This person, Seyyad Arab, happened to be present before Sultan Mudhafer Shah, when the information was received, and he immediately rose up and discharged an arrow towards the land of Siam. As he placed his arrow in the rest, he said, " Choupandan is a dead man." The raja said, "if Choupandan dies, then you certainly possess miraculous power."

Choupandan was still in the land of Siam, he felt himself struck on the breast as if with an arrow, and he sickened immediately, vomited blood and died. On account of the death of Choupandan, the invasion of Malaca by the Siamese was prevented. The circumstance is thus alluded to by the poets,

"Choupandan the son of Bubanyar wished

To proceed to attack Malaca,

There is a ring set full of flower-posies

But the flowers are bedewed with the water of tears."

It was soon reported in Malaca, that Choupandan was dead, after being struck on the breast as if with an arrow, and vomiting blood, and Sultan Mudhafer Shah was fully convinced that Seyyad Arab was a man of God, and how much did the raja praise him, and express his gratitude to him!

After reigning the space of 42 years, Sultan Mudhafer Shah died, and was succeeded by Rajah Abdallah, his son, who assumed the name of Sultan Mansur Shah. The age of this Prince, when he acceded to the throne, was twenty-seven years, and he had married the daughter of Sri Raja di Raja, named Tun Pati Nur Poalam. Before his marriage, however, he had a daughter by a mistress, and she was named Putri Bacal.

The new Sultan, Mansur Shah, was extremely handsome, and had no equal in this world among rajas of the present time, in respect of his justice and humanity.

The author to whom the composer of this work refers, states, that there is in Pahang, a city named Pura, the river of which is shallow, the sands beautiful, and the water fresh, till it falls into the sea. Towards the source of this river, there is a mine of gold-dust. Towards the interior, landward, there is a plain of great extent, and the woods abound in elephants, rhinoceros, and apes. It is said that the nilghau and the ape are only about one-fourth inferior to the elephant. Formerly Pahang was an extensive country, dependent on Siam, and its raja was named Maha Raja Dewa Sura, of the same lineage as Paduca Bubanyar.

When Sultan Mansur Shah heard of this country, he became very desirous to possess himself of it, and he directed his bandahara Paduca Raja to invade it. The bandahara immediately advanced against it, accompanied by Tun Vicrama, and Tun Vijaya Maha Mantri. Sri Vija al-di Raja, and Sri Vija Vicrama, and Tun Sri al-di Raja, and Tun Amer al-di Raja, and Tun Vija al-di Raja, and Tun Vija Satia, and Sang Vija Rakna, and Sri Satia, and Sang Nyaya, and Sangguna, and Sang Juya Vicrama, and Sang Haria, and Sang Rakna Suara, and Sang Suara, and Sang Jaya, and Sang Suara Pahlavvan, Tun Haria, Tun Viji Vicrama, and all the other champions, to the number of two hundred prahus, was the equipment.

How long did they advance till they reached Pahang, when the Malaca men engaged those of Pahang with great eagerness, and defeated them with the greatest ease! The whole of the Pahangers took to flight, and Maha Raja Dewa Sura fled into the interior, leaving behind him a daughter named Putri Wanang Sri, of exquisite beauty, who was taken by the bandahara Paduca Raja, and conducted on board a prahu, where she was treated with the attention due to her rank.

The bandahara dispatched in pursuit of the fugitive prince Tun Vicrama, Tun Vijaya Maha Mantri, and Sri Vija di Raja, and Sri Vija Vicrama, and Sura di Raja, and Tun Amer al-di Raja, and Tun Vija di Raja, and Tun Vija Satia, and Sang Vija Rakna, and Tun Rakna, and Sri Satia, and Sangyaya, and Sanggunn*^ Sang Jaya Vicrama, Sang Haria, Sang Rakna Sura, and Sang Juya, Sang Sura Pahlawan, and Tun Haria, and all the rest of the champions. They were ordered to pursue vigorously, and every one who wished to earn a reward, pushed on as who should be first. Sri Vija di Raja also went on the pursuit, but he amused himself with catching the wild buffalo, piercing the rhinoceros, and snaring the ape, and wherever the sand of the river was fine, there he amused himself in fishing with nets and hawls. His followers represented to him that this was a strange mode of continuing the pursuit, to be amusing himself, while every one was so hotly engaged. "If any body else take the fugitive Prince, he will have the reward, and we will get nothing."

Sri Vija di Raja replied, "how do you youngsters know? On trying his name by the power of numbers, it is subservient, and his time is also subservient to mine. How then can he escape from my hands?" Maha Raja Dewa Sura, in his flight, had his boat pushed along with poles to a great distance, till he conceived he was out of all danger of the pursuit of the Malaca men, when he brought to at the foot of a mound, at the mouth of a small river, when he exclaimed, "kwoi! kwoi!" which in Siamese, signifies " gently, gently." Hence the name of this mound is still "Jaram-kwoi."

Here the Malacamen came up with him, and being unable to escape by water, he went on ashore, and wandered three days and three nights in the forest, without either eating or drinking. At last he reached an old woman's house, of whom he asked rice. "Where should a poor body like me find rice; stop till I prepare a hash of greens, and look for a little fish?" She accordingly set the pot on the fire, and the old woman then took her staff, and went down to the shore, in order to catch some young fry.

The Malaca-men who were in pursuit, had all gone on before, except Sri Vija di Raja, who was still behind, and who fell in with this old woman, and seized her, saying, "where is the Maha Raja Dewa Sura?" The old woman said, " pray be not angry, he is at the house of your slave." Then the champion went up towards the house, and one of his men seized the Maha Raja, and they descended the river, and delivered him up to the bandahara Paduca Raja, without having either fettered or bound him, but having treated him according to the custom of Princes.

The bandahara likewise treated him according to his dignity. His elephant of state, named Kurichak had been conducted already to Malaca.

The whole host then returned to Malaca, with the bandahara conducting the Maha Raja and his daughter, and the bandahara presented himself before Sultan Mansur Shah, with all his hulubalangs, conducting Maha Raja Dewa Sura. The  Sultan was highly pleased, and presented the bandahara and the hulubalangs who had accompanied him, with rich honorary dresses, according to their rank ; and he ordered Sri Vija di Raja to go and reside at Pahang, and permitted him to use the drums of state, viz. the gandang and nobet, excepting the nagarets, and also a royal umbrella, as the reward for his having taken the Maha Raja.

Then Sri Vija di Raja went out of Malaca, and as soon as he had passed Pulow Malaca, he caused his nobets to sound. As soon as he arrived at Pahang, he assumed the seat of royal authority, and governed like a sovereign prince, coming every year, to visit the Sultan at Malaca.

Maha Raja Dewa Sura was entrusted to the care of the bandahara Paduca Raja, who did not confine him, but treated him with great respect. Paduca Raja then trusted him to the care of Sri Nara al-di Raja, who confined him in a corner of his public hall, but in every other respect conformably to his rank, accommodating him with a couch and large pillows, and causing him to be served at his meals by a person bearing the tetampan on his shoulder.

It happened one day, that Sri Nara al-di Raja sat in his hall, and a great company were present, when Maha Raja Dewa Sura said, "when Sri Vija al-di Raja took me in my own feountry of Pahang, he treated me in such a princely stile, as if I had not lost my kingdom. When I was delivered up to the bandahara Paduca Raja, I was treated with still greater consideration than by Sri Vija al-di Raja; but when I came into the custody of this old kelinger, then I found myself, for the first time, shut up in a cage."

Then replied Sri Nara al-di Raja, "Oh I Maha Raja Dewa Sura, where is the similarity between the persons you mention. and I? Sri Vija al-di Raja was a fierce warrior, who has likewise subdued your kingdom, and what difficulty would he find with regard to you, who are only one man? As for the bandahara Paduca Raja, he is a great man, and backed by all the people of the land, and had Your Honour taken to flight, how could you have effected your escape? As for me, who am a poor fakir, if Your Honour were to betake yourself to flight, whom could I order to pursue you. Were you to escape, His Majesty would be enraged at me, and I would bear the blame from all." The Maha Raja replied, " what Your Honour says is very true, and you are a faithful servant of your sovereign."

Sultan Mansur Shah espoused the Princess Putri Wanang Sri, and by her he had two sons, the one of them named Raja Ahmed, and the other Raja Muhammed, of whom he was extremely fond, and whom he wished to succeed him.

It happened one day that the elephant Kurichak, as they were conducting him to be bathed in the river, approached the cage of the Maha RajaDewa Sura, who called out to him. The elephant approached, and the Maha Raja accurately viewed him, and observed, that one of his nails was wanting, and said, "from my long neglect of this elephant, I deserved to lose my kingdom."

The state elephant of Sultan Mansur Shah, named Canchanchi, fled into a forest, and how many persons were sent by the chief of the elephants, Sri Rama, in search of it, but without effect; and if it was seen it constantly stayed in deep marshes, and impenetrable thorny thickets, and could not be caught by any body. Sri Rama said, "there are people who are acquainted with the interior of this country," and he related the whole affair to the Prince.

The Sultan ordered enquiry to be made in the country of Malaca, if there was any one acquainted with elephants; and he was told the Maha Raja Dewa Sura was exquisitely versed in this knowledge. He then sent to the Maha Raja to desire him to recover this elephant, and he requested the messenger to say, that he would undertake the business if released from his cage.

The message was conveyed to the Raja, who ordered him to be released, and the elephant was caught. The Sultan ordered the sons of the head men to attend Maha Raja Dewa Sura, in order to acquire the knowledge of elephants, for it was this Sultan's custom to direct the young chiefs to attend persons who were skilful respecting elephants, horses, or the exercise of weapons, in order to acquire such kinds of knowledge; and the raja defrayed the expence of such attendance.

Sri Rama, the chief of the elephants, was a native Chatriya, and his place was to sit at the right hand side of the raja, and to have his betel carried by a person who wore the tetampan; and when he presented himself before the raja, the raja ordered him usually some refreshment, when arrack was brought him in a goblet of Suasa brass, and presented by a person with the tetampan.

Sri Nara al-di Raja begot on Tun Cudu, the elder sister of Paduca Raja, three children ; the first a son, named Tun Taher, the second a daughter, named Tun Senaja, and the youngest a son, named Tun Mutaher, extremely handsome.

Afterwards Tun Cudu returned unto God's mercy, leaving her children still very young. Sri Nara aldi Raja married again, and had three children, two sons and one daughter, named Tun Sadah.

As long as Sultan Mansur Shah reigned in Malaca, the Siamese never returned to Malaca, nor did Malaca men interfere with the Siamese. One day the Sultan was reflecting with himself on the consequence of this want of intercourse between the two countries, and he determined to summon his bandahara Paduca Raja, Sri Nara al-di Raja, and all the rest of his ministers and warriors.

They all assembled in the hall of audience, and then the Prince came out, and all of them retired to the ground, and saluted him. Then the Prince seated himself on the throne of authority, adorned with gold and jewels, and the Bentaras then arranged the head officers in their places, and the bandahara and Sri Nara al-di Raja, and all the other headofficers ascended the dais or elevated floor, where the raja's throne was placed, and seated themselves in their several places according to the ancient custom. The Bentaras all arranged themselves, standing below the dais, holding their swords on their shoulders, with their loins girded. All the Nackhodas of consequence, and all the aged servants of the rajas seated in the lesser hall, and the two spears of authority were placed erect in the side galleries, the bearers wearing the tetampan.

Then the raja ordered all his head officers to say if they approved of sending an ambassador to Siam: for what would be the consequence of this estrangement as there was neither peace nor war, nor any species of intercourse between the countries. Then all the paramantris and head officers said, that great friendship was preferable to great enmity.

The raja then asked the bandahara who would be a proper person to send ambassador to Siam? The bandahara said that his own son, Tun Talani, would be a proper person for the purpose. Tun Talani was accordingly directed to prepare for the journey.

He was employed at Suyor, at this time, and having fitted out at Suyor, twenty lancharans with three masts; when all was ready, he proceeded to Malaca. Concerning the armament at the river Suyor, the poets recite the following verses.

"Here is the lalei (jib-stay) but where is the bubutan (haulyards,)

Aye, both the bubutan, and the kalati (lower-stays) too

Mr. Talani is present, but where is the sea-skipper,

The skipper is still at Tanjung Jati (Jati-point)."

Then Sultan Mansur Shah ordered the bandahara Paduca Raja, to write a letter to be dispatched to the land of Siam, which may neither contain greeting nor salutation, nor which could even be considered as a friendly letter.

The bandahara directed the letter to be composed according to this import, but none of the pagaweis, or men of business, were equal to the task. Every body was consulted, even down to those who brought ducks and goats to market, but none were equal to it.

The bandahara was therefore compelled to compose it himself, and thus it ran: "It is desirable that there should be no farther wars, for there is reason to fear the loss of life, and verily Paduca Bubanyar is to be dreaded in war, but there is great hope of his forgiveness and favour. Accordingly Tun Talani and the Mantri Jana Patra are sent for this purpose." This was followed by a great deal in the same strain, and the raja highly approved.

When the epistle was prepared, it was ordered to be conveyed a-ship board on an elephant, by the mantri. It was accordingly conveyed on board, accompanied by two white umbrellas, with drums, trumpets, flutes, and nagarets, only the bugle did not accompany it.

Tun Talani and his companion also took leave of the Sultan, and were presented with honorary dresses, after which they took their departure, and how many days were they before they reached the land of Siam! The arrival of the ambassadors of Malaca was quickly made known to Paduca Bubanyar, and he ordered the phra-kha-lang to go and conduct the letter to court in proper stile. When it reached the hall of audience, the interpreter was ordered to read it, and the Prince was highly gratified at the contents, and asked Tun Talani who it was that had composed this epistle. He replied, " Sire, the Manco-bumi of the Raja of Malaca." Then Paduca Bubanyar enquired what was the name of the Raja of Malaca. Tun Talani said, Sultan Mansur Shah. He then enquired what the name Sultan Mansur Shah signified. Tun Talani was silent, and the mantri Jana Petra replied, "the raja to whom God gives victory over all his subjects."

He then asked how it happened that Malaca had not been conquered, when it was attacked by the Siamese? Then Tun Talani called an old man of Suyor who had the elephantiasis in both his legs, to display his skill in the spear before Paduca Bubanyar. He tossed up spears in the air, and received them on his back without the smallest wound.

"That Sire," said he, "is the reason that Malaca was not conquered by the Siamese, for all the men of Malaca have backs of this description." Raja Bubanyar thought "this person is certainly the meanest of the party, how much superior then, may the best men be to him." After this, Tun Talani and the mantri Jana Petra returned to their prahus.

After some time Paduca Bubanya (sic) proceeded to attack a country in the vicinity of Siam, and was accompanied by Tun Talani and mantri Janapetra, and all their men. And the raja of Siam stationed all the Malacca men in a hazardous situation, where the fort was very strongly fortified and furnished with arms, and where the access was on the side of the setting sun, (the dying of the eye of day.)

Then Tun Talani consulted with mantri Janapetra, saying, "what is your advice, seeing we are ordered to attack a difficult post, and our men here are very few." The mantri Janapetra said, " let us go and state our sentiments on the subject to the Phra-chaw, or emperor." They accordingly presented themselves to Paduca Bubanya, and represented to him, that being of the religion of Islam, and accustomed to turn their faces to the west in their devotions, it was very inconvenient to fight in this position, and therefore they requested to be allowed to make their onset on some other place.

Paduca Bubanya desired them to change their position, if they did not wish to attack on the west.

He allowed them to make their attack on the east, where the troops opposed to them were not so numerous, and the place not so strongly fortified, and through the power of God the Malaca men conquered the place. As it was the Malaca men who began the battle, when the country was conquered, they all received rich rewards from the raja of Siam; and a lady named Wanang Menang Hong was given as wife to Tun Talani, who bore to him Tun Ali Haru, who was the father of Laksamana Datuk Panjang, whose daughter was Tun Chandra Pachang, who married Tun Perak. Tun Perak begot Tun Kyai, surnamed Sri Ayara Raja, who died at Achi.

Then Tun Talani asked permission of Paduca Bubanya to return, and Paduca Bubanya returned a letter with presents, which was conducted a-shipboard. Tun Talani set sail, and how long was he till he arrived in Malaca, and Sultan Mansur Shah caused the letter to be brought up with due honours, on an elephant, and it was read by the Khateb, in the public court to this purport. "This letter of the Phrachaw of Udaya is sent to the Awei of Malaca," and so on.

The Sultan was highly gratified, and said, " now my heart is at rest, for my enemy is converted into my friend;" and all who were present admitted that it was a singular instance of the favour of God' towards him. Then the Prince, with great pleasure, conferred on Tun Talani and mantri Janapetra, and all the Siamese embassy, which accompanied them, honorary dresses; and when the monsoon for returning arrived, the Siamese ambassadors asked permission to return, and Sultan Mansur Shah presented them with honorary dresses, and sent a letter and presents to the Siamese raja, and so the Siamese returned. God knows the whole, and to him be grace and glory.

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