Ref.Text: C.C.Brown - Malay Annals

Preface 

Introduction 

For this translation I have used the text ^1 (Raffles M.S. 18, Library of Royal Asiatic Society, London) edited by Sir Richard Winstedt ( JMBRAS , 16, pt 3, 1938). Ne sutor supra crepidam: and what might be called the external side of the Sĕjarah Mĕlayu has been exhaustively dealt with by Sir Richard Winstedt, whether in regard to the date, authorship and texts (see pp. 27-41 of this text), the subject matter (see his The Malays, pp. 150-1 and his Malay Literature, pp. 106-109) or the history of the period concerned (see ch. III of his History of Malaya). Dr. W. Linehan too has contributed (JMBRAS, 20 pt 2, 1947) an important study on the Introduction. It would have been an impertinence for me to venture into this historians' field. 

But for the student of the Malay language there is need of an English translation, with textual notes, or what is generally agreed to be the finest literary work in Malay. For, superbly though it is written, this the earliest and unique text is by no means free from obscurities, sometimes but not always caused by the vagaries of its copyist: and the MS, though a model of Malay calligraphy, is often not legible with certainty (Sir Richard Winstedt's romanization has a few errors here and there but as a whole is wonderfully accurate). The reader is accordingly confronted with a fair number of difficulties which I have done my best to solve (not always, I fear, with success) after comparing the romanization throughout with the MS and with the Shellabear text ^2 . My translation follows the original closely, for the benefit of the student. It is not easy to find a suitable English style for the translation, for though in many descriptive passages there is an archaic flavour which modern English cannot reproduce, the conversations recorded are often so modern in phrasing that they can only be rendered in modern, colloquial English. 1 have concerned myself almost entirely with what the text actually says, leaving the historical side to the experts. For such few of my notes as have a historical bearing I am indebted to Sir Richard Winstedt or other scholars: I would cite Appendix B particularly as such a note. 

An outline of the contents of Raffles MS. 18 is given in pp. 18-26 of Winstedt's text, and in the translation I have given a synopsis of each chapter. Here I give some impressions or the work as a whole. 

The work is generally known as the Sĕjarah Mĕlayu, but this description is not found either in this or the Shellabear text: and 'Malay Annals' is a popular mistranslation. For Sĕjarah means 'genealogical tree' and the royal command to the author was (p. 42, 1.20) 'to write a story (setting out) the descent of Malay Rajas with their customary ceremonial'. And 'he wrote this story as he received it from his grandfather and his father, assembling in it the tales told by men of bygone days, for the greater pleasure of his lord the king (p. 42, 1.33). The work 

is in fact a collection of stories about rulers and their courts, not only about Malay Rajas (including the rulers of states in Sumatra) but also about rulers in S. India, China, Indo-China, Siam and Java. There are no less than twenty-eight Sultans mentioned in the Sĕjarah Mĕlayu, to say nothing of Rajas and Maharajas who were not Sultans: and little attempt is made to connect one story historically with another, each chapter merely beginning "Here now is a story of . . .” 

As the author was writing 'for the greater pleasure' of a Sultan of Malacca, it is to be expected that his central theme would be, as it is, the Greatness of Malacca, its rulers and chiefs, and the Superiority of the 'men of Malacca' over all others. The stages in the advance of Malacca to prosperity and importance are successively recorded (pp. 88, 125, 159 and 181), the final description being that d'Albuquerque 'seeing how great was Malacca was inflamed with desire to possess it' (p. 182, 1.10, see note on ingin mĕlihat ). This rise to greatness postulated excellence in rulers, chiefs and people. The author pays tribute to the 'justice' of Sultan Muhammad (p. 88, 1.17), to the 'noble character, justice and humaneness' of Sultan Muzaffar (p. 92, 1.37) and to the 'justice, humaneness and good looks (!)' of Sultan Mansur (p. 100, 1.35). He is however no chartered eulogist of royalty. Sultan Ala'u'd-din is merely credited with great physical strength (p. 137, 1.44) which he uses to good effect in police measures (p. 140, 1.13) and all that the writer has explicitly to say in praise of Sultan Mahmud to whom some 65 pages of the Sĕjarah Mĕlayu are devoted, is that he was exceptionally well-built (p. 150, 1.40)! 

It is of the chiefs, especially the Bĕndaharas, that the author has most to say. Beginning with Bĕndahara Tun Pĕrpateh Pĕrmuka Bĕrjajar who when he was giving an audience would only rise from his seat for an heir-apparent to the throne (p. 62, 1.7) we come presently to Bĕndahara Sriwa Raja whose devotion to the throne was such that he took poison because he thought he had incurred the royal displeasure (p. 93): then to Bĕndahara Paduka Raja who was 'accounted as one of the three outstanding men of his time' (p. 96, 1.30): and then to Bĕndahara Sri Maharaja, 'the grandest of all the Bĕndaharas' (p. 1160, 1.45), whose fame abroad was such that 'the masters of ships from the regions above the wind prayed for a safe voyage to Malacca and Bĕndahara Sri Maharaja' (p. 160, 1.4); and whose greatness as a leader was rated so highly by the Portuguese commander that he reported to d'Albuquerque that 'Malacca would never be taken in the lifetime of Bĕndahara Sri Maharaja' (p. 182, 1.35). He was a great dandy {p. 160, 1.29) and enormously wealthy, thanks to 'invariable success in his business enterprises' (p. 184, 1.5). But he never 'shewed' his beautiful daughter to Sultan Mahmud (p. 183), 1.36) and this distrust of his royal master cost him his life (p. 180, 1.40). 

Loyalty to Malay rulers was traditional. After describing in detail (p. 57) a pact between rulers and ruled that was copied from Indian practice the writer gives example after example of Malaya subjects' faithfulness to this pact of loyalty: such are, among others, Bĕndahara Paduka Raja after the murder of his son (p. 125); Tun Bayajit, an injured husband (p. 154); and Bĕndahara Sri Maharaja (p. 187). 

It is in the Oriental tradition that the author admires especially the cunning (chĕrdek) of the people of Malaya. Time -after time the 'men of Malacca' are too clever for the foreigner. In the stories about China (pp. 116-123) the Malacca envoys succeed by a trick in doing what no Chinese could do, viz. see the face of the Lord of Iieaven (p. 118, 1.6). In Java, when Sultan Mansur goes to Majapahit as suitor for the hand of the Batara's daughter (p. 104), so effectively do the 'men of Malacca' turn the tables on the Batara who had persistently tried to make them look foolish that he has to admit their superiority (p. 109, 1.3). Every encounter between Siam and Malacca is a triumph for the quick wits of the Malays. Bĕndahara Paduka Raja's ruse scares the invading Siamese into retreat (p. 97); and when, later, Malay envoys sent to Siam to propose a truce are roped in by the Siamese for an attack on a neighbouring state and are inhospitably put in the 'toughest' sector, Tun Tĕlanai invents an excellent reason for their transfer to another part of the line (p. 99). In India Hang Nadim is too clever for the Kalinga designers of fabrics (pp. 165-7): and in Pahang the unlucky Sultan 'Abdu'l- Jamal is so deeply humiliated by successive triumphs of Malacca ingenuity at his expense that he abdicates in chagrin (pp. 168- 176). Even the foreign missionaries of Islam look foolish when they encounter Malays: in Pasai, Tun Makhdum Mua has to be put right in his theology by his own pupil (p. 128): the egregious Makhdum Sadar Jahan is badly scored off by the Sri Rama in his cups (p. 177) and by his pupil Tun Mai Ulat Bulu (p. 178), and we find him shewing more discretion than valour in the battle for Malacca (p. 191). 

The artistry which the writer shews in his gentle digs at the foreigner (gunting makan di-hujong) characterizes the whole work. He has his dull moments. The literary conventions of his time demanded that every army or fleet should be 'in numbers past counting' (even when the population of Malacca is stated to be 90,000, p. 180, 1.31 or possibly 190,000 as on p. 187, 1.39, the city sends out a fleet against Legur described as tiada tĕrbilang lagi banyak-nya); every girl must be of peerless beauty (there is a glorious exception in the case of Tun Trang who is merely described as 'quite a pretty girl', p. 183, 1.44); and no little space is devoted to the genealogies of persons whose historical importance is infinitesimal. But on the other side of the account are to be set passages which for sheer narrative power will stand comparison with any literature that I know. Such are the exquisite story of Wan Ĕmpok and Wan Malini (pp. 54-56); the vivid tale of the taking of Tun Teja (pp. 169-173); the description of the coming of the Portuguese to Malacca ('the white Bengalis' as the Malacca people called them) pp. 181-2; and the dramatic recital of the events leading up to the execution of Bĕndahara Sri Maharaja (pp. 182-7). Malays are more often gay than grave, but there is true pathos in the death of Sultan Maliku'l-Mansur and the unforgettable cry of his faithful minister from his grave Ka-mana pula baginda pĕrgi? Baik-lah kita di-sini (p. 79); in the picture of the captive Maharaja Sura and his favourite elephant (p. 121); in the description of the eve of the fall of Malacca (p. 191); and even in moody Sultan Mahmud's parting from his favourite daughter (p. 209) . 

It is perhaps in pure characterization that the writer excels — in his little sketches of personality such as the Sri Bija 'diraja's combination of sport with duty (p. 119), the fopperies of Tun 'Abdul (p. 122), the ways of the Sriwa Raja (pp. 152-6), Hang Hussain Chengang’s defiance of wedding etiquette (p. 157), the passion of the womenfolk for Raja Zainal-'Abidin (p. 158), the letter to Pasai (p. 178), the 'portrait of a busy man' (p. 181, 1.10), Bĕndahara Sri Maharaja's game with the children of his household (p. 184), Tun Bayazid's tribute to his father's 'sense of colour' (p. 189), the faithful Sang Sura (pp. 189-90) and Sultan Husain of Haru's impressions of his visit to Sultan Mahmud in exile (p. 210). 

These vignettes owe not a little of their brilliance to the language in which the author is writing. Of Malay it has been said ^3 "As a tongue which is capable of expressing, with admirable terseness, the most minute shades of difference between every physical action, and between many states of feeling. . . Malay has probably few rivals." The truth of this dictum is attested on almost every page of the Sĕjarah Mĕlayu. For lucidity combined with extreme economy of language such passages as those describing an army on the march (p. 51, 11. 23-36), the shaving of a child's head with an adze (p. 63, 11. 17-24), the murder of Tun Besar (pp. 124-5), the eccentricities of the Sriwa Raja (p. 153, 11. 1-13) and the dandyism of Bĕndahara Sri Maharaja (p. 160, 11. 29-39) would be hard to beat. 

To particular idioms and graces of this model of Malay writing I have tried apis Matinae more modoque to do justice in the commentary. I conclude this introduction with a general impression. 

In the Sĕjarah Mĕlayu there is not yet that uniformity in the use of the pronouns of the first and second persons which became a literary convention in the next century. A Raja generally speaks of himself as kita, but often, even when speaking to major chiefs, he uses the familial aku (e.g. p. 149, p. 149), 132) and there are instances (e.g. p. 2i4, 1.4) in which he uses two different pronouns for “I” in the same sentence! What he will use for “you” is unpredictable: possibly the title of the person addressed or some such term as tuan-tuan sakalian, but equally possibly the familiar kamu. Subjects speaking to Rajas generally use patek from p. 57 onwards (see p. 57, 1.12): among themselves it may be hamba, beta or sahaya without any perceptible distinction, and one cannot even guess what equivalent of the second person will be employed. 

There is the same looseness in the use of pronouns in the Malay of the East Coast to-day (see my Kelantan ^4 Malay, pp. 5-6 an,d my Trengganu ^5 Malay, p. 2): and this is one of several strong resemblances that I find between thq Malay of the Sĕjarah Mĕlayu and that of Kelantan and Trengganu. The spelling in the MS is so far from consistent (see, e.g., note on mĕngĕmpong on p. 48, 1.38) that it would be rash to dogmatize from the forms of a few words. It is however noteworthy that here and there in the MS words do appear in a form more recognizable on the East than on the. West coast of Malaya to-day. Such are ngĕbala (p. 77, 1.2: see note), mĕnjĕput (p. 79, 1.11), tĕtapan (p. 85, 1.24), tĕpayan and makok (p. 130, 1.43), pĕdekar (p. 160, 1.10): see also note on pĕdikir on p. 105, 1.27), kubau (p. 119, 1.35: see note), hujang (p. 126, 1.30: see note) and gamang (p. 113, 1.41: see note). It is true that most of them appear elsewhere in the text in normal Riau-Johor form, but the spellings noted above may well represent lapses by the writer or copyist into writing as he spoke. There are other pointers in the same direction. The words bĕrburu atau on p. 50, 1.39 appear in the MS as y\j ‘y.j. which might stand for bĕrbuat ratau, the latter word being well known on the East Coast as meaning 'ground' for any sport. On p. 108, 1.41 we find biar-nya bĕrmain, which if written biar nya bĕrmain would be good Kelantan or Trengganu Malay of the present day (see my Kelantan Malay, p. 6). The di-mana tuan hamba tahu? so common in the Sĕjarah Mĕlayu is the mu tahu dĕmana ('how do you know?') of current Kelantan Malay: and the conversation between Bĕndahara Sri Maharaja and the children on p. 184, 11. 6.30 has (in this text, though not in Shellabear) the ĕmboh now only heard on the East Coast. One swallow does not make a summer: but I feel that there is some ground for thinking that were the writer, or at any rate the copyist, to return to earth, it is on the East Coast of the Malay Peninsula that he would find his patrius sermo. 

Chapter 1 

In the name of God the Merciful, the Compassionate. 

Praise be to God, the Lord of all worlds; and prayers and peace be to the Apostle of God (may God bless him and give him peace) and to all his Companions likewise. 

After this praise to God and a prayer to the Apostle of God (may God bless him and give him peace) — Now in the year 1021, in a dul al-awal year on the 12th of the month Rabi'u'l-awal, on Sunday, at the time of the forenoon prayer, in the reign of Sultan Ala'u'd-din Ri'ayat Shah, shadow of God upon earth, while he had a settlement at Pasir Raja — at that time there came the Sri Nara-wangsa, whose name was Tun Bambang, son of the Sri Agar Raja of Petani, with a command from the Ruler in the Lower Reaches fa'innahu sharf al-makani w’al-zamani (of a truth is he the glory of his place and time) waziru majalisi ahli'l-imani (ornament of the †^1 gatherings of the faithful) wa nawwara madajat al-ta'at wa'l-ihsan (and he sheddeth lustre on the steps of loyalty and virtue) zayyada fadlah hu wa'l-imtinan (may God Almighty ever increase his excellence and charity) wa abhada ‘adlahu fi sa’iri 'l-buldan (and establish him for all time with justice over all countries). And the behest of his Highness was thus:— "It is my wish that the Treasury †^1a shall make a chronicle setting forth the genealogy †^2 of the Malay Rajas and the ceremonial or their courts, for the information of my descendants who come after me, that they may be conversent with the history and derive profit therefrom. 

When fakir alladi murakkabun 'ala jahlin f'al-taksir (that is to say, your humble servant who is duly conscious of his weakness and the limitations of his knowledge) alladi murakkab ‘ala jahi-liah (that is to say, mounted as he is on the steed of his ignorance)—when he heard the word of his Highness, he took the command upon his head and his limbs were bowed beneath the weight of it. Then did he bestir himself to diligence, at the same time praying for help from God, the Creator of the Universe, and from His Prophet, the chiefest of mankind. And he wrote this chronicle as he received it from his father and his forebears, assembling in it all the stories of the men of bygone days, for the greater pleasure of his lord the King. And he gave to it the name of Sulalatu's-Salatina, that is to say, the genealogy of kings.

Let not him who reads it concern himself with it to the exclusion of all else: for thus saith the Prophet (may God bless him and give him peace) tafakkaru fi ala’i 'Llahi wa la tafakkaru fi dzati 'Llahi that is to say, concern thyself with the Majesty of God and trouble not thy mind over the Essence of God. Now this is how the story begins according to the account †^3 we have received:— 

When Raja Iskandar, the Two-Horned, son of Raja Darab, a Roman of the country of Macedonia, set out to visit the East, he came to the frontier of India. Now there was a certain Raja, by name Raja Kida Hindi, whose kingdom was so vast that he held sway over half of all India. When he heard of the coming of Raja Iskandar he bade his chief minister assemble his forces and the princes who were his vassals. And when they were gathered together Raja Kida Hindi went out to repel †^4 Raja Iskandar. And the two armies met and battle was joined, as is related in the Hikayat Iskandar. And Raja Kida Hindi was defeated by Raja  Iskandar and was captured alive, whereupon Raja Iskandar ordered him to accept the True Faith. And he did †^5 so and became a Muhammadan, embracing the religion of Abraham, the Chosen Friend of God (on him be peace). Raja Iskandar then presented him with robes †^6 of honour, raiment such as he wore himself †^7 and bade him return to his own country. 

Now Raja Kida Hindi had a daughter, Shahru'l Bariyah by name, whose beauty was such that she had no peer at that time: brilliant as the light of the sun was the light of her countenance, and she was endowed moreover with great wisdom and understanding. Calling his chief minister to a place where they would be alone, Raja Kida Hindi said to him, “l would have you know that I have called you to ask for your advice. This daughter of mine who hath no peer among the princesses of this time - it is my purpose to offer her to Raja Iskandar. What think you." And the chief minister answered, †^8 “What your Highness proposes is entirely right and proper." Raja Kida Hindi then said to his chief minister, “So be it, please God. To-morrow you go to Nabi Khidlir and tell him of the matter." So the minister went to Nabi Khidlir, and when he had gone, Raja Kida Hindi gave orders for the name of Raja Iskandar to be inscribed on the die of his coins and on his pennons. And when the minister came to Nabi Khidlir he gave him greeting, and the greeting was returned by Nabi Khidlir, who bade him be seated. Then said the chief miniser to Nabi Khidlir, “I would have you know, sir, that the Raja whom I serve entertains for Raja Iskandar such affection as no words of mine can describe.

And he has a daughter of whom it may be said that from East to West no princess can rival her. In beauty, intelligence and disposition she has no equal: †^9 and it is his desire to offer her to be the consort of Raja Iskandar.” History then relates that Nabi Khidlir went forthwith to Raja Iskandar and related the matter to him. Raja Iskandar signified his assent; whereafter he went forth to the nail of audience, †^10 where he gave audience to princes, divines and theologians, chiefs, warriors and men of valour, gathered around the throne, whilst behind the king were his chosen retainers and trusted henchmen. Raja Kida Hindi too was present before the king, seated on a jewelled chair of gold.  After all had been seated awhile, Nabi Khidlir (on him be peace) rose to his feet, and after invoking the name of God Almighty and asking for the blessing of the Prophet Abraham, the Chosen Friend of God, and all the prophets of ancient times, he read the marriage formula for Raja Iskandar, making a sign to Raja Kida Hindi where the words related to him. Thus said Nabi Khidlir, “Be it known to you, Raja Kida Hindi, that it is to our Raja here present that Almightly God has delivered the lordship over the whole earth from East to West, from North to South.  Now it has come to his knowledge †^11 that you have a daughter of surpassing beauty, and he would fain ask that you, Raja Kida Hindi, should regard him favourably and accept him as your son-in-law, so that your descendants may be connected with the descendants of Raja Iskandar without a break until the Day of Judgment. What say you? Do you assent or not?”  History then relates that when Raja Kida Hindi heard the words of Nabi Khidlir, he rose from his chair and stood upon the ground: whereupon he did obeisance to Raja Iskandar and said, “Be it known to your Highness and to all here present, by the Prophet of God, that I am in very truth the slave of Raja Iskandar, as are all my children †^12 : we are not even as the followers here that serve his needs. Verily it is Nabi Khidlir who is guardian for myself and for my daughter. Princess Shahru’l-Bariyah.”  When Nabi Khidlir heard these words of Raja Hindi, he turned towards Raja Iskandar and said, “Verily have (?) †^13 I given Princess Shahru’l-Bariyah in marriage to Raja Iskandar, the dowry] †^13a that shall be paid by him to be three hundred thousand dinar. Do you consent?” And when Raja Iskandar signified his consent, the daughter of Raja Kida Hindi was duly wedded by Nabi Khidlir to Raja Iskandar following the ordinance of the Prophet Abraham (the Chosen Friend of God) in the presence of all those aforesaid. Then rose princes, chiefs, ministers, †^14 warchiefs, †^14a theologians, divines and jurists, and strewed gold, silver, gems and precious stones of every kind at the feet of Raja Iskandar, until gold and precious stones stood before him in heaps like so many anthills. All this treasure was distributed as alms to the poor and needy. 

When night fell, Raja Kida Hindi brought his daughter to Raja Iskandar with all that she possessed, together with manifold precious stones that were heirlooms from her forebears, all of which Raja Kida Hindi made over to her for her use †^15 . And that night Raja Iskandar ascended the bridal dais: and he was astonished at the beauty of Princess Shahru’l-Bariyah which surpassed all description. On the following day Raja Iskandar gave Princess Shahru’l-Bariyah robes of honour complete with royal insignia and bestowed upon her jewellery past all counting, whilst to the princes he gave robes of honour with ornaments of rich distinction, all of them of gold studded with every sort of gem, the content of three treasure chests. And to Raja Kida Hindi he gave robes of honour †^16 (together with) a hundred golden caskets filled with precious stones and rich gems, and a hundred picked horses with trappings of gold studded with every sort of gem, so that all beholders were astonished to look upon them. 

Raja Iskandar then stayed there for ten days, and on the eleventh day he departed with traditional ceremony taking with him the princess, daughter of Raja Kida Hindi. He then set forth for the East, as is related in the famous history. After a time he returned from his visit to the East and stopped on his way in India, where Raja Kida Hindi went out to meet him, bearing presents of precious stones and rare jewels. Raja Hindi then told Raja Iskandar how sorely he had missed him and of his devotion to him which no words could describe. He told him too how sorely he had missed his daughter, Princess Shahru’l-Bariyah, and asked that Raja Iskandar would restore her to him. Raja Iskandar then graciously gave Princess Shahru’l-Bariyah back to her father, at the same time bestowing upon her a hundred silken robes of honour together with gold, silver and precious stones, and magnificent gems without number. Raja Kida Hindi then did obeisance to Raja Iskandar, who presented him with a hundred silken robes of honour that he had himself worn. Thereupon the signal-drum was beaten and the trumpet blown, betokening Raja lskandar’s departure. And Raja Iskandar took his departure, with traditional ceremony, on his mission to bring under his suzerainty all Rajas who had not yet acknowledged it, as history relates. God knoweth the truth. To Him do we return. 

Now, according to the account we have received, Princess Shahru’l-Bariyah, daughter of Raja Kida Hindi, was with child by Raja Iskandar, but neither did Raja Iskandar know of this nor was the Princess herself aware of her pregnancy. But when a month had passed after her return to her father, she realised that she was with child by Raja Iskandar as she did not menstruate. And she informed her father, saying, “I would have you know, father, that I have had no menses now for two months."

When Raja Kida Hindi heard the words of his daughter, he was delighted that she was with child by Raja Iskandar and he lavished due care upon her. And when the time was accomplished, Princess Shahru'l-Bariyah brought forth a son. And Raja Kida Hindi gave to his grandson the name Raja Aristun Shah (Son of a Great King) and great was his affection for the child. In due course Aristun Shah grew up to be an exceedingly handsome youth, the image †^17 of his father, Raja Iskandar Dzu'l-Karnain, and was betrothed by Raja Kida Hindi to the daughter of the Raja of Turkistan. By her Raja Aristun Shah had a son whom he called Raja Aftas. 

Forty-five years after the return of Raja Iskandar to Macedonia, Raja Kida Hindi returned to God's mercy, and was succeded as ruler of India by his grandson, Raja Aristun, who reigned three hundred and fifty-five years before he left this perishable world to go to the world that abideth. He was succeeded by his son Raja Aftas, who ruled over India for one hundred and twenty years and on his death was succeeded by Raja Askainat, who reigned for three years. On the death of Raja Askainat the throne passed to Raja Kasdas, who reigned for twelve years and was succeeded on his death by his younger brother Raja Amtabus who reigned for thirteen years. When he died, Raja Heruwaskainan came to the throne and reigned for thirty years. On his death Raja Arahadaskainat came to the throne and reigned for nine years, to be succeeded on his death by Raja Gudarz Kuhan, son of Raja Amtabus, who reigned for seventy years. On his death Raja Nikabus Ashkabus came to the throne, and he ruled for forty years. After that Raja Ardashir-i Papagan, son of Raja Gudarz Kuhan, came to the throne. He married a daughter of Raja Nushirwan ‘Adil, Raja of East and West, and by her he had a son named Derma Nus. After he had attained the age of a hundred Raja Ardashir-i Papagan died and was succeeded by his son Deria (sic) Nus who reigned for ninety years and was succeeded by Raja Kestah. He reigned for four months and was succeeded on his death by Raja Ramji, who reigned for twenty-two years and nine months. When he died, Raja Shah Tersi became king. He was the son of Raja Derma Nus and reigned for twenty-eight years, to be succeeded on his death by Raja Teja who reigned for thirty years. On his death Raja Ajakar came to the throne and reigned for ten years. When he died Raja Hurmizd, son of Raja Shahi Narsi (Tersi?), became king and reigned for one hundred and twenty-six years. After that Raja Yazdigird came to the throne and reigned for sixty-two years and four months, to be succeeded on his death by Raja Kupi Kudar, who reigned for sixty-three years. 

The next king was Raja Narsi Biradarash, son of Raja Zimrut, grandson of Raja Shah Narsi (Tersi?), great-grandson of Raja Deria (Derma) Nus, great-great-grandson of Raja Ardashir-i Papagan, who was the son of Raja Gudarz Kuhan, grandson of Raja Amtabus, great- grandson of Raja Sabur, great-great-grandson of Raja Aftus, the son of Raja Aristun Shah who was the son of Raja Iskandar Dzu’l-Karnain. 

Narsi Baradar-ash married a daughter of Raja Amdan Nagara, by whom he had two sons Kudar Shah Jahan and Raja Suran Padshah, both of them exceedingly handsome. 

God knoweth the truth: to Him do we return. 

Chapter II 

Here now †^18 is the story of a certain city in the realm of Kalinga: its name was Nagapatam and the ruler of this city, whose name was Raja Shulan †^19 , was according to some accounts a descendant of Raja Nushirwan ‘Adil, son of Raja Kobad Shahriar, Raja of the East and the West. Whether that is so or not is known only to Almighty God. However that may be, this Raja Shulan was a mighty Raja, to whom all the Rajas of Sind and India and all the Rajas of the regions below the wind were subject. 

Once upon a time Raja Shulan commanded that his countless armies be assembled, and the Rajas from every part of the country gathered with their men in numbers past counting together with their arms and fighting gear. When the whole host was complete. Raja Shulan set forth, his purpose being to reduce all cities of East and West to subjection to him: and with him went the whole countless host. So great was this army on the march that forests became treeless plains, hills were laid low and rocks sent rolling over and over. Every city in Raja Shulan's path fell to him, until he came to a city called Gangga Shah Nagara, the Raja of which was called Raja Linggi Shah. Now this city stood on a hill: and though from the front it appeared to stand at a great height, it was quite low at the back.

Its fort still stands to this day, at Dinding on the other side of the Perak river. When Raja Linggi Shah Johan heard of the approach of Raja Shulan, he gave orders for his forces to be assembled, the gates of the fort to be shut, the moat to be filled with water and the fortifications to be manned. Raja Shulan's army advance to surround †^20 the fort of Raja Linggi Shah Johan, but so stout was the defence that his men could make no headway. When he saw this, Raja Shulan mounted an elephant that was in season and moved in to the attack: and though the men of the garrison rained spears and arrows upon him, he heeded them not and forced his way up to the gate of the fort of Gangga Nagara. He struck the gate of the rort with his mace and it crashed to the ground, whereupon he and his war-chiefs entered the fort. When Raja Linggi Shah Johan saw Raja Shulan approaching, he stood up and seizing his bow shot an arrow, which struck Raja Shulan's elephant above the base of the trunk. The elephant fell sprawling, but Raja Shulan leapt from his back and drawing his sword slashed at Raja Linggi Shah Johan, severing his neck with the blow, so that his head toppled to the earth and he was killed. 

When the men of Gangga Nagara saw that their Raja was dead, they broke and fled. After the fall of Gangga Nagara Raja Shuan went forward again until in due course he reached the frontier of Lenggui. In ancient times Lenggui was a great city with its blackstone †^21 fort which still exists. The original name of the place was Glang Gui, which means 'treasure chest of jewels'; but through our inability to pronounce the name properly it has been corrupted into 'Lenggui'. The Raja's name was Raja Chulin: he was a mighty king and all princes of lands below the wind were subject to him. 

When Raja Chulin heard of the approach of Raja Shulan, he gave orders for his forces to be assembled and for the princes who were his vassals to be summoned. When all had foregathered, Raja Chulin set out to repel Raia Shulan. His army was as a sea at full tide, the elephants and horses were like islands in the sea, the banners and pennons were like a forest, the weapons were serried row upon row and the hair-pendants on the javelins looked like a field of lalang* in blossom. When they had advanced some ten miles, the army of Raja Shulan was encountered and battle was joined. The din was unimaginable. Those who †^21a had elephants pitted them against those of their adversaries, those who had horses made them bite the foe's horses, those who had bows plucked the strings of their bows, those who had lances thrust with their lances, those who had spears thrust with their spears and those who had swords hacked with their swords.

Weapons fell thick and fast like heavy rain. Even had it thundered in the heavens the sound would not have been heard for the battle cries of the warriors and only the clash of weapon upon weapon would have been heard. So thick was the dust of conflict that the light of day was darkened as by an eclipse of the sun, and such was the confusion that friend could not be told from foe. Attackers were themselves attacked, here and there men even stabbed their own friends. The dead lay thick on either side, men, elephants and horses. The earth was a sea of blood. And when the cloud of dust lifted, there they were still fighting desperately, neither side yielding an inch. Raja Chulin then brought in his elephant to the attack and charged the countless host of Raja Shulan, leaving a trail of heaped corpses wherever he charged. Such was the carnage in their ranks that the men of Kalinga gave ground. When he saw this, Raja Shulan rushed †^22 into the Fray, hurling a challenge (?) at Raja Chulin. He was mounted on an elephant of prodigious size that was moreover in season and stood eight cubits at the shoulder. But the elephant of Raja Chulin was no coward, and the two elephants met and fought, with a crash like that of a thunderbolt splitting a hill, while the clash of tusk on tusk sounded like peal on peal of thunder. Neither elephant would own defeat. And Raja Chulin stood up on his elephant poising his spear which he then hurled at Raja Shulan: and it passed clean through the howdah, projecting a finger span on the far side of it. Whereupon Raja Shulan shot an arrow and transfixed Raja Chulin through the chest so that he fell from his elephant and died. And when the men of Raja Chulin saw that he had been killed, they all of them broke and fled, hotly pursued by the men of Kalinga who slew any that fell into their hands. The men of Kalinga then entered the fort of Klenggiu (?Glang Gui) and sacked it, gaining more booty †^ 23 than man could count. Now Raja Chulin had a very beautiful daughter called Onang Kiu. She was offered to Raja Shulan, who took her as consort. He then returned crowned with victory, and when he reached Kalinga he built himself a very great city. Its fort was of black stone with walls seven fathoms thick and nine fathoms high, and so skilled were the masons that not an interstice was to be seen, it was as though the masonry had been poured into place. The gate was of hammered gold, with studs of gold bejewelled. As for the extent of the fort, there were seven mountains †^24 within its compass; and in the midst of the city was a lake, so large that it looked like a sea and if an elephant stood on the far shore it could not be seen from the near shore. Into this lake the king released fish of every sort, and in the middle of it stood an island of great height, over which vapour constantly hovered as though the summit was wrapped in dewy mist. And on this islancl he planted trees †^25 of all kinds, and every sort of flower and fruit-tree that exists in this world was to be found there. 

It was to this island that the king resorted for pleasure. And by the side of this island he made a great forest into which he released wild beasts of every kind; and when he wished go hunting †^26 or to noose elephants, it was to this forest that he went. When the city was completed, Raja Shulan gave it the name of Bija-nagara. The city exists to this day in the country of Kalinga. Such is the history of Raja Shulan that were I to relate the whole of it the book would be as thick as the Story of Hamzah †^27 . 

In the course of time Raja Shulan had a child by Princess Onang Kiu, a daughter whose beauty was such that she had no equal in those times. The king gave to her the name of Princess Chendani Wasis. And when she was full grown, her hand in marriage was sought by Raja Narsi biradar-ash for his son Raja Suran Padshah. Raja Shulan consented and Princess Chendani Wasis was married to Raja Suran Padshah. After Raja Suran Padshah had been married for some time with Princess Chendani Wasis he had three children by her; Raja Jiran, who became ruler of Chendragiri Nagara; Raja Chulan, who was adopted by his grandparent Sutan Raja; and Raja Pandayan, who became ruler of Negapatam. In the course of time Raja Shulan died and was succeeded on the throne by his grandson, Raja Chulan. He reigned in the stead of his grandfather at Bajaya Nagara, and his kingdom was even greater than his grandfather's, for the whole of India and Sind was subject to him and every prince of East and West was his vassal. It was only China that refused to acknowledge his suzerainty. He took steps therefore to invade China and gave orders that all his forces be assembled. They came together from every part of the country, in numbers past counting, and with them came vassal princes, to the number of twelve hundred, leading their armies. When all were assembled, Raja Chulan set forth to conquer the realm of China: and so vast was his army on the march that boundless tracts of forest became treeless plains, the earth rocked as though convulsed by an earthquake, mountains were moved and their summits came toppling down: even the highest hills were brought low and mighty rivers ran dry and became land. Six months passed and the tail of the column had not yet appeared; the gleam of the weapons was so brilliant that dark nights became as bright as though there were a full moon shining in fine weather; and thunder in the heavens could not have been heard for the din and uproar of the advancing host. 

After a time they came to Temasek. And news reached China that "Raja Chulan is going to invade our country, with an army that no man can number, and is already at Temasek." This report caused consternation to the Raja of China, and he addressed his ministers and officers, saying, "What think you is our best plan for averting this calamity? For if this Raja of Kalinga reaches China, assuredly this country of ours will be destroyed." 

And the chief minister replied, “We will deliberate upon the matter, Lord of the Earth." And the Raja of China bade them deliberate. Thereupon the chief minister ordered a ship to be made ready and he had it filled with worn-down, rusty needles. He then collected a number of kesmak * and bedara † and other fruit trees that had fruited and had them planted on board the ship. He chose out also a number of men so old that their teeth had all fallen out and they also were put on board the ship, which he then ordered to sail to Temasek. When the ship reached Temasek, word was brought to Raja Chulan that a ship had arrived from China. And Raja Chulan ordered men of his to go and inquire of the Chinese how far it was from Temasek to China. And they went and asked the men in the ship, who replied, “When we left China we were all of us mere boys barely turned twelve years old, and these fruit trees you see here were planted by us from seed. Now we are old men, our teeth have all fallen out and the trees we: planted are bearing fruit: and it is only now that we have arrived here." And they took several needles and shewed them to the Kalinga men, saying, “These pieces of steel were as thick as a man's forearm when we left China. See how they are worn down to nothing now! That will give you an idea of how long we have been upon our journey, more years than we can reckon." When the Kalinga men heard this, they hastened back to inform Raja Chulan and they related to him what they been told. And when Raja Chulan heard their words, he said," If it is as the Chinese say, China must be a very long way away. When should we ever get there? We had better go home." And the war-chiefs replied, “What your royal Highness says is very true." 

Now Raja Chulan reflected, “The dry land and all that dwells thereon are known to me, but the sea and all that dwells therein — what might they be like? Were it not better then that I should descend into the sea so that I may know how things are therein?" When he had thus decided, Raja Chulan ordered his craftsmen and artificers to be summoned, and they were commanded to make a glass case that could be closed and opened from within. Thereupon the craftmen and artificers made a glass case as the king desired and to it they secured a chain of gold. They then brought it to Raja Chulan, who was well pleased with the workmanship and bestowed bounty beyond measure upon the learned men and artificers. He then entered the case, from within which he could see all that was outside, and locked the door from within. The case was then lowered into the sea and sank. And Raja Chulan had the joy †^28 of seeing from within the case all the manifold works of God Almighty. 

Presently †^29 by His will the case sank down to the country called Dika, whereupon Raja Chulan stepped forth from the case and set out to see everything of note †^30 . Presently he came upon a vast, strongly built city into which he made his way. There he beheld a race of men, the Barsam, so numerous that no man, but only Almighty God, could know how many they were. But of those people only half were Muslims, the rest were unbelievers. And all the inhabitants of the city were filled with astonishment when they beheld Raja Chulan and they marvelled to see how he was adorned. And they took him to their Raja, whose name was Raja Aftabu'l-Ardl. And when Raja Aftabu'l-Ardl beheld Raja Chulan he asked of his servitors, “Who is this man?” And they replied, “He is newly come, vour Highness, but whence he comes is not known to us.” Raja Aftabu'l-Ardl then asked Raja Chulan, “Who are you and whence are you come hither?” And Raja Chulan answered, “I am come from the world. I am the Raja of all mankind, and my name is Raja Chulan.” And Raja Aftabu'l-Ardl was amazed at the words of Raja Chulan and said, “Is there another world than this of ours here?” And Raja Chulan answered, “In truth this universe is manifold, and manifold are the kinds that dwell in it.” And when Raja Aftabu'l-Ardl heard the words of Raja Chulan he was astounded and exclaimed, “How perfect is God, the King Omnipotent!” He then took Raja Chulan and seated him upon the throne of sovereignty. 

Now Raja Aftabu'l-Ardl had a daughter: the princes's name was Mathabu'l-Bahri, and she was very beautiful. He gave her in marriage to Raja Chulan: and after they had been married for three years, Raja Chulan had three sons. But when he looked upon his three sons, the heart of Raja Chulan was heavy within him and he said, “How will it all end — these three sons of mine living here below the earth? Yet how am I to take them hence?” So he went to Raja Aftabu'l-Ardl and said to him, “When these sons of mine come to manhood, I pray you send them to the earth so that the kingdom of Raja Iskandar Dzu'l-Karnain may not pass away but may continue for all time.” And Raja Aftabu'l-Ardl agreed. Raja Chulan then sought permission of Raja Aftabu'l-Ardl to depart and leave the sea to return to the earth, and the king and his consort wept together bitterly. Then Raja Aftabu'l-Ardl gave orders to bring a winged stallion, called the Horse of the River, which he gave to Raja Chulan. And Raja Chulan mounted the steed, which bore him up from out of the sea into the sky. And as the steed travelled over the sea, the subjects of Raja Chulan saw that he who was mounted on the steed was indeed Raja Chulan. His minister therefore got a handsome †^31 mare and took her to the shore of Bentiri, and when the stallion, Horse of the River, beheld the mare, he came ashore and drew near to her. Raja Chulan then dismounted and the stallion went back into the sea.

Then said Raja Chulan to his learned men and artificers, “Make for me a token to commemorate my visit to the depths of the sea, and it is my desire that it be a token which shall endure to the Day of Judgment. And let there be recorded upon it the whole history of what I have done so that it may be known and understood by all that come after me." When they heard the command of Raja Chulan, the artificers split a rock in two and they made a record in writing in the Hindustani language. When this was done, Raja Chulan ordered a quantity of precious things — gold, silver, jewels gems and rare stones of every kind — to be put into (the rock chamber?), saying, “There shall come a day when a prince of my line shall possess this treasure, and it is that prince who shall make all lands below the wind subject to him." Thereafter Raja Chulan set forth on his return to Kalinga and when he had reached Bija Nagara he married the daughter of Raja Kudar Shah Jahan, son of Raja Narsi biradar-ash, the Raja of Hindustan. By her he had a son, to whom he gave the name of Adiraja Rama Mudaliar. Raja Chulan then died and was succeeded at Bija Nagara by his son Ariraja Rama Mudaliar. To this day it is the descendants of this Adiraja Rama Mudaliar who rule Biji Nagara. 

God knoweth the truth. To Him do we return. 

Chapter III 

Here now is the story of a city called Palembang in the land of Andelas.  It was ruled by Demang Lebar Daun, a descendant of Raja Shulan, and its river was the Muara Tatang.  In the upper reaches of the Muara Tatang was a river called the Mĕlayu, and on that river was a hill called Si-Guntang Mahameru.  In that region lived two widows, Wan Ĕmpok and Wan Malini, and the two of them had planted padi on Bukit Si-Guntang.  Much ground had they planted and their padi had thriven beyond words.  When the padi was ripe over the whole field †^32 , it happened that one night Wan Ĕmpok and Wan Malini beheld from their house a glow as of fire on Bukit Si-Guntang.  And they said, "Can that be the light of fire †^33 that glows †^34 yonder?  It frightens †^35 me."  Then said Wan Malini, "Whisht! It may be the gleam of the gem on some great dragon's head!"  So Wan Ĕmpok and Wan Malini kept quiet in their fear and presently they fell asleep.  When day dawned, Wan Ĕmpok and Wan Malini arose from their sleep and bathed their faces, and Wan Ĕmpok said to Wan Malini, "Come, let us go and see what it was that glowed like fire last night".  Wan Malini agreed, and the two of them climbed up Bukit Si-Guntang, where they saw that their padi had golden grain, leaves of silver and stems of gold alloy.  And when they saw what had happened to their padi, they said, "This is what we saw last night!"  And as they walked along the hill they saw that the crest had turned into gold. According to one tradition it has a colour as of gold to this day.  And on this land that had been turned into gold Wan Ĕmpok and Wan Malini beheld three youths of great beauty.  All three of them were adorned like kings and wore crowns studded with precious stones, and they rode upon white elephants †^36.  Wan Ĕmpok and Wan Malini were lost in wonder and utterly amazed at the sight of these youths who were so handsome, bore themselves with such grace and were so brilliantly adorned.  And they thought in their hearts, "Was it perchance because of these three youths that our padi has grain of gold, leaves of silver and stems of gold alloy and that this hilltop has been turned into gold?"  And they asked the three youths, "Whence come you, sirs? Are you sons of genies or sons of fairies? For we †^37 have long been here without seeing anyone. Until you appeared to-day no human being has visited this place." 

And the three youths made answer, "Not from the breed of genies or fairies are we.  We are descended from Raja Iskandar Dzul-Karnain: of the lineage of Raja Nushirwan, Lord of the East and the West, are we.  Our line springs from Raja Sulaiman (upon him be peace) : one of us is called Bichitram, one Paludatani and one Nilatanam."  Then said Wan Ĕmpok and Wan Malini, "If you are of the stock of Raja Iskandar, what brings you here?"  And the three youths then told Wan Ĕmpok and Wan Malini the story of the marriage of Raja Iskandar with Raja Kida Hindi's daughter and of the descent of Raja Chulan into the sea. 

And Wan Ĕmpok and Wan Malini said, “What have you to prove the truth of what you say?"  And the three youths answered, “These crowns that we wear are the sign: they shew that we are of the stock of Raja Iskandar Dzu'l-Karnain.  If you doubt our word, the proof is that because we alighted on this spot your padi has grain of gold, leaves of silver and stems of gold alloy and this hilltop has been turned into gold."  And Wan Empok and Wan Malini believed the words of the three young princes, and they were filled with joy and took the three young princes to their house.  And the padi was reaped, and Wan Ĕmpok and Wan Malini became rich because of their meeting with the princes. 

According to the account we have received the city of Palembang which has been mentioned was the same as the Palembang of to-day.  Formerly it was a very great city, the like of which was not to be found in the whole country of Andelas.  Now when the Raja of Palembang, whose name was Dĕmang Lebar Daun, had heard the story of how Wan Ĕmpok and Wan Malini had met with princes who had come down from heaven, he went to the house of Wan Ĕmpok and Wan Malini to see the princes, whom he then took back with him to the city. 

And it was noised over the whole country that descendants of Raja Iskandar Dzu'l Karnain were now in Palembang, having come down from †^38 Bukit Si-Guntang Mahameru.  Thereupon every ruler from every part of the country came to pay his respects to them.  The eldest of the princes was taken †^39 by the people of Andelas to their country and was made Raja at Menangkabau r with the title of Sang Sapurba.  Thereafter came the people of Tanjong Pura †^39a and took the second of the three princes to Tanjong Pura where they made him Raja with the title of Sang Maniaka, whilst the youngest of the three princes remained at Palembang with Dĕmang Lebar Daun, who made him Raja of Palembang with the title of Sang Utama.  Dĕmang Lebar Daun thereupon abdicated and became chief minister. 

Now Wan Ĕmpok and Wan Malini had a cow, silvery white in colour.  And one day by the will of God this cow spewed †^40 foam from its mouth.  From this foam came forth a human being called Bath, who stood up and said, “Hail †^41 to his Highness, the Sri Maharaja, ruler of the whole Suvarna-bhumi, whose diadem is adorned with the happiness of strength and victory...  adornment of the three worlds... law-gone for protection... throne... sunrise of valour jewel... with gods and demons... to the time of the dissolution of the Universe, the coronal wreath of the righteous king, the king, the supreme lord."  And Bath gave to the Raja the title of Sri Tri Buana. [It is from the descendants of Bath that the readers of the chiri * †^42 in ancient times traced their origin.] 

And Sri Tri Buana became famous as a ruler; and all mankind, male and female, came from every part of the country to pay their homage to him, all of them bringing offerings for his acceptance. On all who came to present themselves before him Sri Tri Buana bestowed robes of honour, giving to all the men the title of Awang and to all the women the title of Dara.  This was the origin of the institution of (?) The Corps of Noble Youths †^42a and The Company of Maids of Honour.  When Sri Tri Buana was established on the throne, he wished for a consort; and wherever †^43 there was to be found a beautiful daughter of a prince he took her to wife †^44.  But any such princess, when she slept with the king, was found by him the following morning to be stricken with chloasma as the result of being possessed †^45 by him, whereupon he abandoned her.  To no less than thirty-nine princesses had this happened.  Now it came to the king's ears that Dĕmang Lebar Daun had a daughter †^46, Wan Sendari by name, whose beauty was such that she had no equal in those days. Sri Tri Buana asked (?) †^47 Dĕmang Lebar Daun for her hand in marriage; but Dĕmang Lebar Daun replied, “If your Highness avails himself of your humble servant's daughter, she will assuredly be stricken with chloasma.  But if your Highness desires your humble servant's daughter, then must your Majesty make a covenant with your humble servant, whereupon your humble servant will offer her for your Majesty's acceptance."  [It was Dĕmang Lebar Daun who was the author of the expressions “your Majesty" and “your humble servant"]  And Sri Tri Buana asked, “What is this undertaking that you would have of me?"  Dĕmang Lebar Daun answered, “Your Highness, the descendants of your humble servant shall be the subjects of your Majesty's throne, but they must be well treated by your descendants.  If they offend, they shall not, however grave be their offence, be disgraced or reviled with evil words: if their offence is grave, let them be put to death, if that is in accordance with Muhammadan law. 

And the king replied, “I agree to give the undertaking for which you ask: but I in my turn require an undertaking from you, sir."  And when Dĕmang Lebar Daun asked what the undertaking was, the king answered, “that your descendants shall never for rest of time be disloyal to my descendants, even if my descendants oppress them and behave evilly."  And Dĕmang Lebar Daun said, “Very well, your Highness.  But if your descendants depart from the terms of the pact, then so will mine."  And Sri Tri Buana replied, “Very well, I agree I agree to that covenant": whereupon both of them took a solemn oath to the effect that whoever departed from the terms of the pact, let his house be overturned by Almighty God so that its roof be laid on the ground and its pillars be inverted. 

And that is why it has been granted by Almighty God to Malay rulers that they shall never put their subjects to shame, and that those subjects however gravely they offend shall never be bound †^48 or hanged or disgraced with evil words. If any ruler puts a single one of his subjects to shame †^49 , that shall be a sign that his kingdom will be destroyed by Almighty God. Similarly it has been granted by Almighty God to Malay subjects that they shall never be disloyal or treacherous to their rulers, even if their rulers behave evilly or inflict injustice upon them. 

When the covenant had been made and strict promises mutually given, Princess Wan Sendari was offered by Demang Lebar Daun to Sri Tri Buana, and Sri Tri Buana was wedded to the princess, daughter of Dĕmang Lebar Daun. And when night had fallen, the king slept with the princess: and when day dawned he saw that she was not stricken with chloasma. And the king was overjoyed and ordered Demang Lebar Daun to be informed. And Demang Lebar Daun came forthwith, and he too was overjoved †^50 to see that his daughter was unscathed and that no harm had befallen her. 

Dĕmang Lebar Daun then made preparations for the ceremonial lustration †^51 of Sri Tri Buana, and he ordered a seven-tiered bathing pavijlion to be built with five spires. The construction was of the finest quality and it was Bath's workmanship. When it was finished; Dĕmang Lebar Daun initiated the festivities that were to be celebrated day and night for forty days and forty nights, with feasting, drinking and entertainment of every kind, in which participated princes, ministers, †^52 courtiers, heralds, war-chiefs and all the people, to the accompaniment of music that rolled like thunder. Many were the buffaloes, oxen and sheep that were slaughtered: the rice-refuse from the cooking-pots was piled mountain-high and the boiling water was 

like a sea in which the heads of slaughtered buffaloes and oxen were so many islands. 

When the forty days and forty nights were accomplished, the ceremonial water was borne in procession to the accompaniment of everv sort of music, and the vessels containing the water were all of them of gold studded with jewels. The Sri Tri Buana with his bride, Princess Wan Sendari, were borne in procession seven times round the pavilion, and they were then lustrated on the central platform, the ceremony being performed by Bath. When the lustration was accomplished, Sri Tri Buana took off his towel wrap and donned his apparel, his sarong being of darapata †^52a darmani, while Wan Sendari also donned a sarong of burudaimani: and both were invested with the complete insignia of sovereignty, whereupon they took their seats in the appointed place on the golden dais. 

The ceremonial rice was then borne in procession to the dais, and the king and his bride partook thereof. And when they had eaten, the royal head-ornaments were biought in procession and placed by Bath on the king's head and his bride's. Thereupon Sri Tri Buana proceeded to give robes of honour to his chiefs: after which Sri Tri Buana went †^53 into the palace and all who had been present at the ceremony returned to their homes. 

After Sri Tri Buana had been living for some time at Palembang he planned †^54 to visit the coast and he sent for Demang Lebar Daun, who came forthwith. And Sri Tri Buana said to him, “I am thinking of going to the coast to find a suitable site for a city. What say you?" And Demang Lebar Daun replied, ''As your Highness pleases. If your Majesty goes, I will accompany you, for I must not be parted from your Highness." Then said Sri Tri Buana, “Please then have ships made ready." And Demang Lebar Daun, did obeisance and left the palace to call men to prepare the craft. When this was done, Demang Lebar Daun arranged for his younger brother to remain at Palembang in his absence, saying, “I am leaving you here in charge of the city as I am going with his Majesty, accompanying him whenever he may go." And his brother replied, “Very well: no wish of yours will I disobey." 

Sri Tri Buana then set forth, he in the royal (golden) yacht †^55 for the menfolk and the queen in the silver yacht, while Dĕmang Lebar Daun, the ministers and the war-chiefs had each their own craft. So vast was the fleet that there seemed to be no counting it; the masts of the ships were like a forest of trees, their pennons and streamers were like driving clouds and the state umbrellas of tne Rajas like cirrus. So many were the craft that accompanied Sri Tri Buana that the sea seemed to be nothing but ships. 

After leaving Kuala Palembang they crossed over the Sĕlat Sepat, and from theie they sailed on to Sĕlat Sambar. Meanwhile the news had come to Bentan †^56 after they had sailed from Palembang, that “a Raja from Bukit Si-Guntang, who is descended from Raja Iskandar Dzu'l-Karnain, is on his way here and is now at Sĕlat Sambar." 

Now Bentan was ruled by a woman, called Wan Sri Benian, though according to one tradition her name was Queen Sakidar Shah. She was a great Raja, and at that time it was she who visited Sham. It was Queen Sakidar Shah who first institute the drum †^57 of sovereignty, which practice was followed by other Rajas. 

When she heard the news of the coming of Sri Tri Buana, she commanded her ministers, Indra Bopal and Aria Bopal to bring him to Bentan. [At that time the fleet of Bentan was four hundred sail]*. And Wan Sri Benian said to India Bopal, “If this Raja is old, say to him 'Your younger sister sends her obeisance' †^57a , but if he is young, say 'Your mother sends her greetings.'"

So Indera Bopal and Aria Bopal set out †^58 , and the ships of the party sent to bring Sri Tri Buana to Bentan were strung out in one unbroken line from Tanjong Rungas to Sĕlat Sambar. And when they came up with Sri Tri Buana, Indra Bopal and Aria Bopal perceived that he was very young, and they said to him, “Your mother sends greetings and invites your Highness to Bentan.” So Sri Tri Buana proceeded to Bentan and went into the palace †^59 to Wan Sri Benian as she was called. Now the purpose of Wan Sri Benian had been to marry Sri Tri Buana, but when she saw how young he was she adopted him instead as her son and shewed such affection for him that she had him installed at Bentan as her successor, to the beat of the drum of sovereignty. After he had been there for a time, Sri Tri Buana one day sought permission to make an expedition to Tanjong Bĕmian †^60 for sport, and the queen replied, “Why go †^61 so far afield for your sport, my son? In Bentan are there not deer and mouse-deer with †^61a enclosures into which to drive them? Are there not barking-deer and porcupines with cages in which to 

capture them? Are there not fish in our pools and every sort of fruit and flower in our gardens? Why is it that you want to go so far afield for your sport?” And Sri Tri Buana answered, “If I am not permitted to go, then I shall die, whether I sit down or stand up or whatever I do.” Whereupon Wan Sri Benian said, “Rather than you should die, go, my son.” 

And the queen ordered Indra Bopal and Aria Bopal to have craft made ready. And when that was done, Sri Tri Buana set out with his consort. And the whole fleet—royal yachts, ships for sleeping, ships for the menfolk, wherries that were paddled, kitchen boats, dug-outs for fishing with the casting-net and floating bath-houses — (put out to sea), with a countless host of escorting vessels. 

And when they were come to Tanjong Bĕmian, the king went ashore for a picnic on the sand, and his consort accompanied by the wives of the chiefs went ashore also to picnic on the sand and enjoy herself collecting shellfish. 

And she sat under a screwpine, with the wives of the chiefs in attendance upon her, happily watched her handmaids amusing themselves, each one in her own way, some gathering shellfish, some digging up barai ^*, some picking mangrove flowers and making nosegays, some picking teruntum ^‡ to wear in their hair, some picking bananas and cooking them, some picking butun ^§ leaves, some picking sponges and playing with them, some getting sea-worms and making salad with them, some getting sea-weed for jelly and salad - all of them disporting themselves to their heart's content, each in her own fashion. 

Now Sri Tri Buana and all the men went hunting †^62 and great was the quantity of game that fell to them. And it happened that a deer passed in front of Sri Tri Buana and though he speared it in the back, the deer escaped. Sri Tri Buana followed it up and again speared it, this time through the ribs: and the deer could not escape and fell dead. And Sri Tri Buana came to a very large, high rock! He climbed on to the top of this rock and looking across the water he saw that the land on the other side had sand so white that it looked like a sheet of (?) †^63 cloth. And he asked Indra Bopal, "What is that stretch of sand that we see yonder? What land is that?" And Indra Bopal answered, "That, your Highness, is the land called Temasek." And Sri Tri Buana said, "Let us go thither." And Indra Bopal replied, "I will do whatever your Highness commands." So Sri Tri Buana embarked and started on the crossing †^64 . And when they were come out into the open sea, a storm arose and the ship began to fill with water. 

Bale as they might they could not clear her and the boatswain gave order to lighten the ship. But though much was thrown overboard, they still could not bale the ship dry. She was by now close to Telok Blanga, and the boatswain said to Sri Tri Buana, "It seems to me, your Highness, that it is because of the crown of kingship that the ship is foundering. All else has been thrown overboard, and if we do not likewise with this crown we shall be helpless with the ship." And Sri Tri Buana replied, ‘'Overboard with it then!" And the crown was thrown overboard. Thereupon the storm abated, and the ship regained her buoyancy and was rowed to land. And when they reached the shore, the ship was brought close in and Sri Tri Buana went ashore with all the ship s company and they amused themselves with collecting shell-fish. The king then went inland for sport on the open ground at Kuala Temasek. 

And they all beheld a strange animal. It seemed to move with great speed; it had a red body and a black head; its breast was white; it was strong and active in build, and in size was "rather bigger than a he-goat. When it saw the party, it moved away and then disappeared. And Sri Tri Buana inquired of all those who were with him, "What beast is that?" But no one knew.

Then said Dĕmang Lebar Daun, "Your Highness, I have heard it said that in ancient times it was a lion that had that appearance. I think that what we saw must have been a lion.” And Sri Tri Buana said to Indra Bopal, "Go back to Bentan and tell the queen that now we shall not be returning, but that if she wishes to shew her affection for us, will she furnish us with men, elephants and horses, as we propose to establish a city here at Temasek.” And Indra Bopal set forth to return to Bentan : and when he arrived there, he presented himself before Wan Sri Benian to whom he related what Sri Tri Buana had said. "Very well,” said Wan Sri Benian,” we will never oppose any wish of our son.” And she sent men, elephants and horses without number. Sri Tri Buana then established a city at Temasek, giving it the name of Singapura. And after he had dwelt for some time at Singapura he had two children, both sons, by Princess Wan Sendari, daughter of Dĕmang Lebar Daun. And Wan Sri Benian †^64a died, leaving two grand-daughters: they were married to the two sons of Sri Tri Buana. 

And when Sri Tri Buana had ruled for forty-eight years then in the process †^65 of time he died, as did Dĕmang Lebar Daun, and they were buried on the hill of Singapura. Sri Tri Buana was succeeded by his elder son, whose title as ruler was Paduka Sri Pikrama Wira, and Tun Pĕrpateh Pĕrmuka Bĕrjajar became Bĕndahara: it was he who gave audience in the hall of audience instead of Paduka Sri Pikrama whenever the king himself did not appear. If it was Tun Pĕrpateh Pĕrmuka Bĕrjajar who sat in the hall of audience, he would rise to greet a prince who was heir to the throne but for no other prince would he rise †^66 : and if he himself went into the royal presence, over the place where he was to sit a carpet would be spread, and when he went home after the king had retired, he would be escorted by the chiefs, major and minor. Now there was a son of Dĕmang Lebar Daun whom Paduka Sri Paduka Wira made †^67 chief minister with the title of Pĕrpatah Pĕrmuka Sĕkalar. He had the same rank (in the hall of audience) as the Bĕndahara. (? Below the Bĕndahara sat the Penghulu Bĕndahari) with the title of Tun Jana Buga Dendang. In front of (? below) the Penghulu Bĕndahari sat the Temenggong with the title of Tun Jana Putra. . . ?, while below the Temenggong sat the principal war-chief with the title of Tun Tempurong Gemeratokan. After them came the ministers, †^68 minor chiefs, knights †^69 and courtiers, heralds and war-chiefs, in accordance with †^70 the custom dating from ancient times. And Paduka Sri Pikrama Wira had a son, who was known as Raja Muda. And Singapura became a great city, to which foriegners resorted in great numbers so that the fame of the city and its greatness spread throughout the world. 

God knoweth the truth. To Him do we return. 

Chapter IV 

Here now is the story of the Batara of Majapahit, who traced his descent from heaven. He had married the daughter of the Raja of Tanjong Pura †^71 , who was a Raja from Bukit Si-Guntang and by her he had two sons, the elder of whom he installed (to succeed him) as ruler at Majapahit. The Raja of Majapahit was descended from Princess Semaningrat, and he was known as the Batara of Majapahit. So great was his kingdom that every prince in the land of Java was subject to him, as were half of the princes of Nusantara. 

When the Batara of Majapahit heard that Singapura was a great city but that its ruler did not acknowledge the Batara as overlord, he was very angry. And he sent envoys to Singapura taking with them as the customary present a wood-shaving seven fathoms long, which had been cut without a break in it: it was as thin as paper and rolled up in the form of a girl's ear-stud. The envoys set sail for Singapura, which they reached in due course. On their arrival Paduka Sri Pikrama Wira ordered that they be duly welcomed. The envoys then presented themselves before the king and laid before him the letter and the customary present accompanying it. Paduka Sri Pikrama Wira read the letter, which ran as follows:- "Behold, younger brother, the skill of Javanese artificers. Are there in Singapura artificers as skilled as this?" And the king ordered the present to be opened, whereupon he beheld a wood-shaving rolled up like an ear-stud. And he smiled, for he realised what was in the mind of the Batara of Majapahit, and he said, "It is in disparagement of our manliness that the Batara of Majapahit sends us a girl's ear-stud!" But the envoys replied, "No, your Highness, that was not the intention of your Highness's elder brother. What he says is, "Is there at your Highness's feet a man who can use an adze like that?" 

When Paduka Sri Pikrama Wira heard the words of the envoys, he answered, "Even greater †^72 than that is the skill of craftsmen we have!" And he ordered a carpenter named Sang Bentan to be sent for: and when he came, the king ordered a boy to be fetched, and he bade the carpenter shave the hair off the boy's head with his adze, in front of the envoys. And the carpenter proceeded to shave the boy's head: and though the boy cried and kept moving his head this way and that, the carpenter went on with his work and in the twinkling of an eye the hair was gone as though it had been taken off with a razor.

The envoys were astounded, and Sri Pikrama Wira said to them, 'There's skill for you! A man who can shave a boy's head with his adze would laugh †^72a at the task of making a wood-shaving like that! Take this adze to Majapahit and crave our brothers acceptance of it!" And the Javanese envoys sought leave to return to their country, and they took with them as a customary present the adze which the carpenter had used for shaving the boy's head: and their ship set sail from Singapura. 

And when in due course they reached Java, the envoys landed and presented themselves before the Batara of Majapahit, to whom they gave the letter and the present from the Raja of Singapura, at the same time relating how the carpenter had shaved the boy's head with his adze and what Sri Pikrama Wira had said. And the Batara was very angry when he heard the envoy's story and said, “What the Raja of Singapura means is that if we go there, our heads will be shaved as was the boy's!" And he ordered his war-chiefs to have a fleet made ready for an attack on Singapura, one hundred ships of the line togetlier with small craft beyond †^72b number. And the Batara appointed one of his leading war-chief to command the fleet: and he sailed for Singapura, where he arrived in due course. And the Javanese troops landed and fought the men of Singapura; and a great †^73 battle ensued. Loud rang weapon on weapon; terrifying was the roar of the warriors shouting; the din was unimaginable. On †^74 either side many were killed and the ground flowed with blood. By the evening the Javanese had retreated and gone back on board their side many were killed and the ground flowed with blood. By the evening the Javanese had retreated and gone back on board their ships. So long is the story of the battle between Singapura and Java that were I to tell it in detail, listeners would nave more than their fill. That is why I shorten it, for diffuseness makes no appeal to the intelligent. But Singapura fell not and the Javanese returned to Majapahit. 

Here now is the story of Adirama Raja Mudaliar, a son of Raja Chulan. He was Raja at Bija Nagara and had a son named Jambuga Raja Mudaliar. When Adirama Raja Mudaliar had died, his son, Jambuga Raja Mudaliar, came to the throne. And he had a daughter, Princess Talai Puchudi by name, of remarkable beauty. 

The fame of her beauty was spread from country to country, but although any number of princes sought her hand in marriage, Raja Jambuga Rama Mudaliar rejected their suit, saying, "They are not of lineage †^75 such as mine." 

And news came to Singapura of the beauty of the princess, daughter of the Raja of Kalinga: and Paduka Sri Pikrama Wira appointed †^75a Maha Indra Bopal to go as envoy to Kalinga to ask for the hand of Princess Talai Puchudi for his son, Raja Muda. So Maha Indra Bopal set sail for Kalinga, and many craft accompanied his ship. And when he reached Bija Nagara, Raja Mudaliar ordered the letter and the gift which came with it to be brought with ceremony from the ship: and they were then borne in procession with every mark of distinction. 

When the letter †^76 had been read and interpreted, Raja Jambuga Rama Mudaliar was well pleased, and he said to Maha Indra Bopal, "I am in full accord with my brother's proposal. But I would not trouble him to send his son hither; I will send my daughter to Singapura." Maha Indra Bopal then sought leave to return and Raja Jambuga Rama Mudaliar gave him a letter and a present to the Raja of Singapura, whereupon Maha Indra Bopal set sail and in due course arrived at Singapura. And Sri Pikrama Wira ordered that the letter be borne in procession with the honours accorded to great Rajas. And when it reached the hall of audience, it was received by the herald and presented to Sri Pikrama Wira, who ordered that it be read. And when it had been interpreted to the king, he was well pleased; and when he received from Maha Indra Bopal the message he brought from Raja Jambuga Rama Mudaliar, his pleasure was even greater. And when the next sailing season came round, Raja Jambuga Rama Mudaliar ordered ships to be made ready. And when they were ready, the king ordered one of his war-chiefs to escort Princess Talai Puchudi, his daughter, and she embarked in a ship accompanied by five hundred maids of honour. The warchief then set sail with the princess, accompanied by a large number of decked ships, to say nothing of shallops and batels. 

When they reached Singapura, Paduka Sri Pikrama Wira came out as far as Tanjong Burus to meet †^77 them, (? received †^78 them with) every mark of honour and distinction (and escorted them to Singapura). On their arrival, Paduka Sri Pikrama Wira initiated the day and night festivities for the wedding of his son with the princess, daughter of the Raja of Kalinga. The festivities lasted for three months. Raja Pikrama Wira then celebrated the wedding of Princess Talai Puchudi (with his son). After the wedding the Kalinga war-chief sought leave to return to his country, and when Paduka Sri Pikrama Wira had given him a letter and a present for the Raja of Kalinga, the envoy †^79 returned to Kalinga. 

After a while, when Paduka Sri Pikrama Wira had completed fifteen years on the throne, then in the process of time he died †^80 and was succeeded on the throne by his son, Raja Muda, with the title of Sri Rana Wikerma as ruler. He had two children by Princess Talai Puchudi, daughter of the Raja of Kalinga; one son, named Dam Raja, and one daughter. 

Now Tun Perpateh Muka Berjajar had died and was succeeded as Bendahara by his son with the title of Tun Perpateh Tulus. And Tun Perpateh Tulus had two children, a son and 

a daughter whose name was Demi Putri. She was married by Sri Rana Wikerma to his son, while the son of Tun Perpateh Tulus was married by the king to his daughter. 

Now King Sri Rana Wikerma had a war-chief, called Badang, who was possessed of very great strength. Badang originally came from Sayong on the mainland. He was the slave of a Sayong man, for whom he worked day in, day out felling forest. Once upon a time Badang set a fish-trap in the Besisek river; and when he †^81 raised (?) the trap, he found it was empty, with not a fish in it, though there were fish scales and fish bones in the trap. This happened day after day. The fish scales he would throw away into the river: hence the river was called Sisek (? Besisek). And Badang reflected, "What can it be that eats the fish in this trap? I had better watch secretly to find out what it is that eats the fish.” So one day Badang concealed himself among the reeds †^82 and watched, and he saw a demon come and eat the fish in the trap; a demon with eyes as red as flame, with creel-like matted hair and a beard down to his waist. Badang seized his cleaver and mustering up his courage he set upon the demon and caught him by the beard, saying, "It's you who are always eating my fish! This time you shall die by my hand!” When the demon heard the words of Badang, he was utterly confused †^83 and terrified and vainly sought to escape from Badang's grasp. "Kill me †^84 not”, he cried, "and I will give you whatever you desire, be it riches, be it strength and endurance, be it invisibility - you shall have it if you spare my life.” And Badang reflected, "If I ask for riches, it is my master who will get them. If I ask for invisibility, assuredly I shall be killed. That being so, I had better ask for power and strength in order that I may have strength for my master's work.” So he answered, "Give me power and strength so that any tree however big I can uproot and break; so that trees which are so thick that a man's arms can barely compass them, or are even twice as thick as that, I may be able to uproot with one hand!” And the demon answered, "Very well, if you desire strength, I will give it to you, but you must first eat my vomit.” "Very well”, said Badang, "vomit then, that I may eat your vomit.” And the demon vomited, copiously.

Badang ate the vomit, every bit of it, but all the time he held †^85 the demon's beard and would not let it go. After he had eaten the demon's vomit, Badang made trial of his strength and he uprooted one big tree after another, breaking them all. Then he let go the demon's beard and made his way to the land he was clearing for his master, where he uprooted and broke one big tree after another, and trees so thick that a man's arms could barely compass them, or even twice as thick as that, he plucked from the ground with but one †^86 hand, so that they were completely torn up roots and all, while smaller trees he twitched up with but one hand and sent flying. Thus it was that in the twinkling of an eye a great forest became nothing but a treeless plain, of immeasurable extent. 

And when his master saw what had been done, he said, "Who felled †^87 this land of ours that it has been cleared with such speed?" And Badang answered, "Your servant felled it." And his master asked, "In what manner did you fell it that the work has been done with such speed and land cleared as far as the eye can see?" And Badang told the whole story to his master, who thereupon freed him. 

When Sri Rana Wikerma came to hear of this, he sent for Badang and made †^88 him one of his war-chiefs: and it was Badang who was ordered to pass a chain across the river to serve as a boom and restrict the passage of ships in and out of Singapura. And for the Raja's table, Badang was sent to fetch kuras ^* from Kuala Sayong for salad. He went by himself, his boat was eight fathoms long and for his punt-pole he used a whole kempas ^‡ trunk. When he reached Kuala Sayong, he climbed the kuras tree but the bough which was supporting his weight broke and he fell to the ground, crashing his head on a rock. And the rock was split, though Badang's head was not: and that rock is at Kuala Sayong to this day, as are Badang's punt-pole and boat. 

Badang returned from Kuala Sayong the same day and he filled his boat with bananas and keladi ^§, all of which he had eaten by the time he had gone down the river as far as Johor. Once upon a time Sri Rama (? Rana) Wikerma had a boat twelve fathoms long built for him in front of the palace. When the boat was finished and was to be launched, it was found that two or three hundred men between them could not launch it. So Badang was ordered to launch it, and he by himself launched it so vigorously that it shot across to the other side of the river.  

Later †^89 the news reached Kalinga that the Raja of Singapura had a war-chief possessed of prodigious strength. Now the Raja of Kalinga had among his champions an enormously powerful man, and the Raja of Kalinga commanded that this man should go to Singapura with seven ships. And the Raja said to him, '‘Go you to Singapura and pit yourself in a trial of strength against the war-chief of Singapura. If he defeats you, you will pay to him as the stakes †^90 of the match the contents of these seven ships. But if you defeat him, you will demand the value of the goods in the seven ships.” And the champion answered, "Very well, your Highness”, and he then set sail for Singapura with the seven ships. When he reached Singapura, word was brought to Sri Rana Wikerma that a champion was come from Kalinga for a trial of strength with Badang, the stakes of the match to be, if he was beaten, the contents of the seven ships (he had with him). King Sri Rana Wikerma thereupon appeared from the palace and gave an audience, at which the Kalinga champion presented himself. The Raja bade him contend with Badang, but in every encounter between them the Kalinga champion was worsted by Badang. Now in front of the hall of audience there was a huge rock, and the Kalinga champion said to Badang, "Let us try our strength in lifting that rock. Whichever of us fails to lift it is the loser.” "Very well”, answered Badang, "you try first.” Thereupon the Kalinga champion tried to lift the rock but failed. He then put forth every effort and raised it as far as his knees, then he let it down again with a crash, saying, "Now it's your turn, sir.” "Very well”, said Badang and he lifted the rock, swung it into the air and hurled it to the far bank of Kuala Singapura. That is the rock which is there to this day on the extremity of Tanjong Singapura. The Kalinga champion then handed over to Badang all seven ships with their contents and departed for his own country grieving under the disgrace of the defeat that Badang had inflicted upon him. 

The news then reached Perlak that the Raja of Singapura had a war-chief of enormous strength, Badang by name, whose equal did not exist at that time. Now according to the account we have received the Raja of Perlak also had a champion, named Bendĕrang, who was famed for his great strength. At the time that news was brought about Badang it happened that Bendĕrang was in the presence of the Raja of Perlak: and he said to the Raja of Perlak, "Your Highness, it is hardly likely that this Badang is stronger than I. If your Highness will so command, let me go to Singapura for a contest with him!” And the Raja of Perlak agreed; and turning to his chief minister he said, "I desire you go to Singapura as I am sending †^91 Bendĕrang there.” "Very well, your Highness,” answered Tun Perpateh Pandak; and after doing obeisance he left the palace and summoned men for the work of making ready a ship.

When the ship was ready [it was Tun Perpateh Pandak who was commanded by the Raja of Perlak to go to Singapura with Bendĕrang], the letter was borne in procession to the ship and Tun Perpateh Pandak sailed for Singapura, which he reached in the course of a few days. On his arrival there word was brought to the Raja of Singapura, "Your Highness, Tun Perpateh Pandak, chief minister of the Raja of Perlak, is come bringing one Benderang, who is one of the Raja of Perlak's champions and has been sent hither for a trial of strength with Badang." When King Sri Rana Wikerma heard this he appeared and gave an audience at which princes, ministers, courtiers, heralds and pages †^92 were all in attendance. And Sri Rana Wikerma commanded Maha Indra Bopal to fetch †^93 the letter with due ceremony from the ship, taking elephants †^94 for the purpose. And the letter was borne in procession into the palace domain. It was then read, and its wording †^95 gave great pleasure. Tun Perpateh Pandak then did obeisance, and the king ordered that he should sit on the same level as Tun Jana Buga Dendang, while Bendĕrang was given a place on the same level as Badang. Then the king asked Tun Perpateh Pandak, "On what business has our brother sent you hither, sir?" And Tun Perpateh Pandak answered, "I have been commanded by your Highness' younger brother to bring hither Bendĕrang for a trial of strength with †^96 Badang. If Bendĕrang loses, the contents of a warehouse are presented to your Highness by your Highness' younger brother. If Badang loses, your Highness would pay a similar forfeit." "Very well," said Sri Rana Wikerma, "to-morrow we will pit them against each other." After a short conversation the king left the audience hall and went into the palace, whereupon all who had presented themselves before him returned, each to his house. 

King Sri Rana Wikerma then sent for Badang: and when he appeared, the king said to him, "To-morrow I am matching you against Bendĕrang". And Badang replied, "Your Highness, this Bendĕrang is an outstanding champion of these times, a man of such exceptional strength that he is famed far and wide. If l am beaten, will not your Highness be put to shame? I humbly suggest that if your Majesty wishes to match me against him, he should be summoned to-night and given food, so that I may see how he acquits †^97 himself. If I can contend with him, I will do so. If I cannot, then I hope your Highness will forbid the match and prohibit my contending with him." The king agreed and that night he sent for Tun Perpateh Pandak, Bendĕrang and their companions. When they were came, they were entertained; meat and drink were set before them and they made merry. Now Bendĕrang sat side by side with Badang, and Badang squeezed close up to him; whereupon Bendĕrang laid his thigh over that of Badang and pressed it down with all his might. 

Badang however raised his thigh and forced up Bendĕrang’s. Then Badang laid his thigh over that of Bendĕrang; and try as he might Bendĕrang could not raise his thigh. What happened †^98 thus between Badang and Bendĕrang was seen by no one else: they alone knew. After a night’s †^99 feasting the envoys were drunk and the whole party took their leave and returned to the ship. 

When they had gone, King Sri Rana Wikerma asked Badang, “Do you feel yourself a match for Bendĕrang?” And Badang answered, “Yes, your Highness, with your royal sanctity to help me I shall be a match for him. To-morrow let your Highness pit me against him.” And the king replied, “Very well then”, and he then retired, whereupon all those present returned, each to his house. And when Tun Perpateh Pandak reached his ship, Bendĕrang said to him, “If you can so contrive it, sir, let me not be pitted against Badang, in case he should prove to be more than a match for me, for I find him to be possessed of prodigious strength.” And Tun Perpateh Pandak answered, “Very well, I can contrive that without difficulty.” Day then dawned. 

Early in the morning King Sri Rana Wikerma appeared from the palace and gave an audience, and when Tun Perpateh Pandak presented himself, the king said to him, “Now we will pit Bendĕrang against Badang.” But Tun Perpateh Pandak answered, “It would be better not, your Highness: the defeat of either might mean pitting †^100 your Highness against your Highness’ younger brother!” And King Sri Rana Wikerma smiled and said, “Very well, Tun Perpateh Pandak, I won’t oppose your wishes!” 

Tun Perpateh Pandak then sought leave to return to Perlak, and King Sri Rana Wikerma gave him a letter and a present to take to the Raja of Perlak, whereupon he sailed home to Perlak. According to one tradition it was Bendĕrang who made the boom †^101 across the river which still exists at Singapura. And when Tun Perpateh Pandak reached Perlak, the letter he brought was by the Raja of Perlak (’s orders?) †^102 borne in procession by elephant †^103 , the elephant being brought alongside the hall of audience. And the king (? gave orders to) read the letter and was well pleased with its wording. And he asked Tun Perpateh Pandak why it was that the match between Bendĕrang and Badang had not taken place. Tun Perpateh Pandak then described what happened between Badang and Benderang when they were drinking, and the Raja of Perlak received the story in silence. And after a while Badang died and was buried at Buru. When the news of his death reached Kalinga, the Raja of Kalinga sent a stone for the grave, and that is the stone which is there to this day. And after King Sri Rana Wikerma had reigned for thirteen years he died and was succeeded on the throne by his son Dam Raja, with the title of Paduka Sri Maharaja.

Now the consort of King Dam was with child: and when the time was accomplished, she brought forth a son. At his birth the midwife pressed too heavily on his head, with the result that it became lower in the middle than on either side: and the king gave the child the name Raja Iskandar the Two-horned. 

God knoweth the truth. To Him do we return.

Chapter VI 

Here now is the story of the Raja (? Rajas) of Pasai †^103a ; and this is how it begins according to the account we have received. There were two brothers Mĕrah, who lived near Pasangan. They came originally from Mount Sanggong; and the elder was called Mĕrah Chaga, the younger Mĕrah Silu. Now Mĕrah Silu went †^104 in for setting fish-traps. If he caught galley-worms, he would throw them away. Then he would set his trap again, and again he caught galley-worms. After this had been going on for some time, he decided one day to boil †^105 the galley-worms when lo! and behold, they turned into gold and their spume into silver!

Yet again did Mĕrah Silu set his trap, and again he caught galley-worms, which he boiled and they turned into gold as before. And when Mĕrah Silu had gained much gold in this way, a report reached Mĕrah Chaga that "your brother eats galley-worms.” And Mĕrah Chaga was so angry with his brother that he was minded to kill †^106 him. When Mĕrah Silu heard of this, he fled to the forest of Jĕrun. Now the place where Mĕrah Silu caught the galley-worms is known as the Field of Galley-worms to this day. 

We come now to the story of Mĕrah Silu living in the forest of Jĕrun. He gave gold †^107 to the people of the forest so that they did whatever he told them to do. One day Mĕrah Silu was out hunting and his hound, which he called "Pasai”, gave tongue. And Mĕrah Silu saw that "Pasai” was barking on some high ground which looked as though it had been heaped up. So he climbed up on to the high ground and there he beheld an ant that was as big as a cat. Mĕrah Silu caught the ant and ate it; and of the high ground he made a dwelling-place, calling it Semudra †^107a which signifies 'great ant.' 

Now history relates that in the days of the Apostle of God (may God bless him and give him peace), the Apostle said to his Companions, "In the latter days there shall be a city, below the wind, called Semudra. When you hear tell of this Semudra go thither with all speed and bring the people of that city into the Faith of Islam, for in that city shall be born many saints of God. There shall be moreover a fakir of a city named Ma’abri. Him take with you.” Some time after this saying of the Prophet (may God bless him and give him peace), the people of Mecca came to hear of the name of Semudra, and the Ruler of Mecca sent a ship there with regalia on board and ordered that the ship should call at Ma’abri on the way. The master of the ship was one Shaikh Isma’il. 

And the ship set sail; and ere long put in at Ma’abri, anchoring in the roads. Now the Raja in that city was called Sultan Muhammad; and he ordered men to ask, "Whence is this ship?” And the answer came back from the ship, "We are come from Mecca and are on our way to Semudra.” Now this Sultan Muhammad was descended from Abubakar the Most Truthful (may God be content with him). And the men in the ship said, “Our coming is by reason of the behest of the Apostle of God (may God bless him and and give him peace)”. When Sultan Muhammad heard this, he made his eldest son Raja of Ma’abri in his stead and he himself with his younger son donned the dress of a fakir. Then abdicating the throne, he left the palace and went on board the ship, saying to the men, "Take me to Semudra.” 

And they thought to themselves, "This must †^107b be the fakir who was spoken of by the Prophet of God (may God bless him and give him peace)!” And they took him on board the ship and set sail. After they had been some while at sea they came to a country called Fansuri †^107c , and all the people of Fansuri embraced Islam. The following day the fakir went ashore with a Koran and he told the people of Fansuri to read it but not one of them could do so. And the fakir said to himself, "This is not the country spoken of by our Prophet, Muhammad the Apostle of God (may God bless him and give him peace)." 

So Nakhoda Isma’il sailed on until after a time they came to a country called Lamiri †^107d. And the people of Lamiri embraced Islam. And the fakir went ashore taking with him a Koran, which he told the people of Lamiri to read, but not one of them could read it. The fakir then went back on board the ship and the voyage was resumed, until after a time they came to †^107e Haru, where all the inhabitants embraced Islam. And the fakir went aboard the ship and returned with a Koran, which he told the people to read but not one of them could read it. And the fakir asked the people, "Where †^107f is the country called Semudra?" And they answered, "You have sailed past it." So he went back on board the ship, and they sailed on again until they made a land-fall at Perlak †^107g, where the fakir admitted the people to the Faith of Islam. The ship then sailed on to Semudra. 

And when they reached Semudra the fakir went ashore where he met Mĕrah Silu hunting for shell-fish on the beach. And the fakir asked him, "What is the name of this country?" And Mĕrah Silu answered, "This is Semudra." And the fakir asked. "What is the name of the headman of this country?"  And Mĕrah Silu replied, "It is I who am the headman of the people here." The fakir thereupon admitted him to the Faith of Islam and taught him the Muslim creed. And when Mĕrah Silu had become a Muhammadan he returned to his house and the fakir returned to his ship. And that night in his sleep Mĕrah Silu dreamt that the Apostle of God (may God bless him and give him peace) appeared to him, and the Apostle of God said to him, "Open your mouth, Mĕrah Silu." And Mĕrah Silu opened his mouth and the Prophet (may God bless him and give him peace) spat into the mouth of Mĕrah Silu. And Mĕrah Silu was awakened from his sleep and to his nostrils there came from his body a fragrance as of spikenard. The next morning the fakir came ashore bringing with him a Koran and he told Mĕrah Silu to read it. And Mĕrah Silu read the Koran. Then said the fakir to Shaikh Isma’il, the master of the ship, "This is the country of Semudra of which the Prophet (may God bless him and give him peace) spoke." Shaikh Isma'il then took ashore from his ship the regalia he had brought with him and he installed Mĕrah Silu as Raja with the title of Sultan Maliku's-Saleh. 

The chiefs in that country were two in number, one called Sri Kaya and the other called Bawa Kaya. Both of them embraced Islam, Sri Kaya taking the name of Saidi 'Ali Ghithayu’d-din and Bawa Kaya the name of Saidi Asmayu'd-din. Shaikh Ismail then sailed for Mecca, leaving the fakir behind to confirm the people in the Faith. Thereupon Sultan Maliku's-Saleh sent Saidi ‘Ali Ghithayu’d-din to Perlak to ask for the hand of the Raja of Perlak’s daughter. Now the Raja of Perlak had three daughters, two of them by his royal wife and one, called Princess Genggang, by a secondary wife. When Saidi ‘Ali Ghithayu’d-din reached Perlak, the Raja of Perlak showed all three of his daughters to him; but he made the two sisters by the same mother sit below Princess Genggang, whom he ordered to sit above them on a raised seat and strip †^108 betel-nuts for her sisters. She wore a rose-coloured sarong, a jacket the colour of the jambu ^* flower, and earstuds shaped like the flower of the Palmyra oil-palm; she had in her hand a jĕngkĕlĕnar flower and she was very beautiful. And Saidi ‘Ali Ghithayu’d-din said  †^109 to the Raja of Perlak," It is the daughter of your Highness sitting in the upper seat that my master asks for." But he knew not that Princess Genggang was only the daughter of a secondary wife. And the Raja of Perlak laughed merrily and said, "Very well, it shall be as he pleases." 

The Raja of Perlak then ordered a fleet of a hundred sail to be made ready, and Tun Perpateh Pandak was ordered to escort Princess Genggang to Semudra. And when they reached Semudra Sultan Maliku's-Saleh went out to greet Princess Genggang at Jambu Ayer, whence he escorted her into Semudra with every mark of honour and distinction. And when they reached Semudra, the king initiated the customary ceremonies of many days and many nights. And when they were ended the marriage of the king with Princess Genggang took place. After the wedding the king gave of his bounty to his ministers and war-chiefs and distributed alms to all the poor and needy of Semudra, giving them gold and silver. (He) also (gave rich presents)  †^110 to Tun Perpateh Pandak who some time after the wedding had taken place sought leave to depart and returned to Perlak. And in the course of time Sultan Maliku's-Saleh had two children by Princess Genggang, both of them sons; the elder was given the name of Sultan Maliku tl-Tahir and the younger the name of Sultan MalikuTMansur. The elder son was put in the charge of Saidi 'Ali Ghithayu’d-din and the younger in the charge of Saidi ‘Ali Asmayu’d-Din.  

Now when Sultan Maliku'tl-Tahir and Sultan Maliku’l-Mansur had grown up †^111 , Perlak was defeated in war by an enemy from across the water, and the people of Perlak betook themselves to Semudra. And Sultan Maliku's-Saleh conceived the idea of building a city for his sons, and he said to his chiefs, "Tomorrow let us go hunting."  At day-break he mounted his elephant called Perma Dewana and crossed the river.  When he reached the far shore, the hound called "Pasai” gave tongue. Sultan Maliku's-Saleh hastened to the hound and found that it was barking on some high ground which in extent was large enough for a palace and its outbuildings. It was a fine site and looked as though it had been banked up by hand. This high ground Sultan Maliku's-Saleh ordered to be cleared, and on it he had a city built and a palace withal. And he called the place Pasai after his hound. And he made his son Sultan Maliku'tl-Tahir Raja of Pasai, with Saidi ‘Ali Ghithayu'd-Din as chief minister. And Sultan Maliku'l-Saleh divided his men, his elephants and horses, and the regalia giving half to his son Sultan Maliku'tl-Tahir and half to his son Sultan Maliku'l-Mansur. 

And after a while Sultan Maliku's-Saleh fell sick, and he sent for the chiefs of Semudra and summoned his two sons. And when they were all come together - the officers of state, his two sons and the chiefs - he spoke thus to his sons and the chiefs, "My sons, my friends and officers, my appointed time when I shall die is near at hand; and I bid you when I am gone see to it that you, .my sons, hanker not after the goods of others nor lust after the wives of those who serve you. And you, my sons, live in concord one with another and let there be no variance between you.” Then turning to Saidi ‘Ali Ghithayu'd-Din and Saidi Asmayu'd-Din he said, "Do you, my brothers, take good care of these my two sons and prevent †^112 any variance between them. Never fail in your loyalty to them or do homage to any other Raja but these my two sons.” And the two of them knelt before the king and wept, and they said, "Your Highness, light of our eyes, by God Almighty the Creator of the Universe never will we, your humble servants, go back on our word or waver in our loyalty so as to do homage to any Raja but these two sons of your Highness.” 

Sultan Maliku’s-Saleh then made his son Sultan Maliku'l-Mansur Raja of Semudra.  And three days later he died and was buried close to his palace. He is known to this day as ‘He who found God's Mercy in Semudra.' 

After the death of his father Sultan Maliku'tl-Tahir and Sultan Maliku'l-Mansur (sic: ? omit) gave orders for the assembling of his war-chiefs, troops, elephants and horses, together with the regalia of Pasai. And Pasai grew greater from day to day and very many were its inhabitants. 

Here now is. a story of the Raja of Shahru'n-nuwi, who ruled a very great kingdom: his war-chiefs were legion and his men so numerous that none could count them. When people told the Raja of Shahru'n-nuwi about Semudra, of the number of its inhabitants, how many were the foreigners and merchants in the city and how great was the kingdom of the Raja, the Raja of Shahru'n-nuwi said to his war-chiefs, “Which of you will capture the Raja of Semudra †^113 for me?" And one of them, Awi Dichu, a war-chief of great strength and courage, answered, “Your Highness, if by your Highness' favour I am given four thousand men, I will capture the Raja of Semudra and bring him alive to your Highness." The Raja of Shahru'n-nuwi then took four thousand war-chiefs and handed them over, with a hundred craft, to his war-chief Awi Dichu, who †^113a proceeds to fit out (?) the hundred ships. And when the ships had been made ready for sea, Awi Dichu ordered them to sail for Semudra in the guise of traders; and they set out one after the other until †^114 the whole fleet had sailed. Then Awi Dichu himself sailed, making himself out to be an envoy from the Raja of Shahru'n-nuwi. And when word reached Semudra that envoys from the Raja of Shahru'n-nuwi were arriving, the Raja of Semudra ordered his war-chiefs to welcome them. 

When Awi Dichu reached the shore, the letter he brought was taken †^115 ; and he then hid in chests four strong war-chiefs of his, saying to them, “When you come into the presence of the Raja of Semudra, open these chests, come out, all four of you, and capture the Raja of Semudra." Thp chests were then locked from within and were borne in procession, being described as the present accompanying the letter from the Raja of Shahru'n-nuwi. When the letter had been brought before the Raja of Semudra, it was read, and it was to such and such an effect. Then the chests were laid out before the Raja of Semudra, whereupon the Shahru'n-nuwi war-chiefs inside them each opened the chest he was in, came out and seized the Raja of Semudra. The war-chiefs of the Raja of Semudra forthwith raised an outcry and drawing each man his weapon, were for fighting the war-chiefs of Shahru'n-nuwi, who however cried, “Lay a hand on us and we'll kill your Raja, make no doubt of that!" As thev could not now fight the Shahru'n-nuwi war-chiefs, the men of Pasai accordingly stayed still. Awi Dichu and his men then returned †^116 to their ships taking the Raja of Pasai with them and sailed off home with him. 

And when they were come to Shahru'n-nuwi, Awi Dichu brought the Raja of Pasai (sic) to the Raja of Shahru'n-nuwi who was well pleased and gave to Awi Dichu and the war-chiefs who had accompanied him robes of honour such †^117 as princes wear. As for the Raja of Semudra he ordered him to tend the palace fowls. 

To return now to Saidi 'Ali Ghithayn’d-din. After consulting with the elder ministers of Pasai he had a ship built and he bought †^118 Arabian merchandise: and since at that time all the people of Pasai knew Arabic, Saidi 'Ali Ghithayu’d-din and the crew of the ship dressed themselves like Arabs. He then went aboard the ship and when all her equipment was ready he he sailed for Shahru’n-nuwi. And when in due course they came to Shahru’n-nuwi, Saidi 'Ali Ghithayu’d-din went ashore and presented himself before the Raja, taking with him as a gift to the king a tree (that he had) made of gold, its fruit being precious stones of various kinds, to the value †^119 of about a bhara ^* of gold. When the Raja of Shahru’n-nuwi beheld the present, he asked, “What is †^120 it that you desire of me?” And Saidi 'Ali Ghithayu’d-din and his companions answered, “We desire nothing †^121.” And the king was astonished at the present and thought to himself, “What can †^122 it be that these men want of me that they should give me such a present?” And the men of Pasai returned to their ship. 

A day or two later the master of the ship again came ashore (with his companions?) and they presented themselves before the Raja of Shahru’n-nuwi taking with them as a present a golden chess-board with jewelled chess-men, to the value †^123 , as in the former case, of a bhara of gold. And the Raja of Shahru’n-nuwi said, “What †^124 is it that you desire of me, that I may give it to you?” And they replied, “We desire nothing,” and returned to their ship. After a few days the season came for the return voyage and Saidi 'Ali Ghithayu’d-din began to set the ship’s gear in order for the voyage. He and his companions then presented themselves before the Raja of Shahru’n-nuwi, taking with them as gifts a pair of ducks, male and female, made of gold and studded with jewels, to the value of about a bhara of gold, together with a deep bowl made of gold and filled with water. The two ducks were then released into the golden bowl, where they swam, dived and chased one another. And the Raja of Shahru’n-nuwi was amazed at the sight of these magic ducks, and he said, “Now tell me the truth, what is it that you want? By the God whom I worship I will refuse you nothing that you desire.” 

Thereupon Saidi 'Ali Ghithayu’d-din answered, “If your Highness will graciously grant us this boon, we crave from your Highness the man who tends †^125 your fowls.” And the Raja of Shahru’n-nuwi said, “He is the Raja of Pasai; as you have asked for him, I will give him to you.” And they replied, “It is because he is a Muslim that we crave him from your Highness.” And the Raja of Shahru’n-nuwi granted Sultan Maliku’l-Tahir to Saidi 'Ali Ghithayu’d-din, who took him to the ship. And when they had gone aboard, they lustrated him and arrayed him as a Raja. And a breeze sprang up, the anchor was weighed and the ship sailed for Semudra, where they arrived after a voyage of some days. 

To return now to Raja Maliku’l-Mansur at Semudra. One day he said to Saidi Asmayu’d-din, “I should like to visit my elder brother and see how he fares." And Saidi Asmayu’d-din answered, "I pray your Highness, go not. There may be trouble †^126.” In vain however did Saidi Asmayu’d-din try to dissuade Sultan Maliku’l-Mansur, the king turned a deaf ear. So Saidi Asmayu’d-din said no more and ordered a proclamation to be made, thus "Be it known that Sultan Maliku’l-Mansur proposes to proceed on a visit to the city of his brother.” But Saidi Asmayu’d-din did not approve, for he was an old minister and of wide experience and he realised that trouble was inevitable. Sultan Maliku’l-Mansur however persisted and he proceeded on a tour of Pasai until finally he entered the palace of Sultan Maliku’l-Tahir. Conceiving a passion for one of the women attendants he carried her off and brought her back to his palace. Then he said to Saidi Asmayu’d-din, "Alas, my friend, something that was too difficult for me has come upon me. Conquered by my fleshly lusts my discretion vanished. What I have done has been my ruin, my fleshly lusts were too strong for me.” And Saidi Asmayu’d-din answered, "God’s holy will for his creatures has †^127 been done.” Then there came news  †^128 of Sultan Maliku’tl-Tahir who was reported to be at Jambu Ayer, and news of (the wrong) Sultan Maliku’l-Mansur (had done) reached Sultan Maliku’l-Tahir, who thereupon harboured malice against his brother though he disclosed it to no one. And Sultan Maliku’l-Tahir sent a message to Sultan Maliku’l-Mansur asking him to welcome †^129 him (?). Sultan Maliku’l-Mansur accordingly left Semudra and went down to the mouth of the river. Meanwhile Sultan Maliku’l-Tahir landed from the Ketui river and went overland to his palace. Sultan Maliku’l-Mansur then returned to Semudra, reflecting on what he had done and what had happened in consequence of his refusal to follow the advice of Saidi Asmayu’d-din, though repentance was now of no avail. But the heart of Sultan Maliku’l-Tahir had been moved against Sultan Maliku’l-Mansur. 

Sultan Maliku’l-Tahir had a son named Sultan Ahmad who at the time of Sultan Maliku’l-Tahir’s captivity was still a child but had grown up by the time his father came back from Shahru’n-nuwi. Now Saidi 'Ali Ghithayu’d-din had retired and was succeeded as chief minister by Tun Perpateh Tulus Tukang Sekarai, his son-in-law. One day Sultan Maliku’l-Tahir said to Perpateh Tulus Tukang Sekarai, "What think you should be done in the matter of (the conduct of?) Sultan Maliku’l-Mansur?” And Perpateh Tulus Tukang Sekarai answered, "There is a plan for us.” 

And Sultan Maliku’l-Tahir said, "What if Sultan Maliku’l-Mansur should die?” And Tun Perpateh Tulus Tukang Sekarai replied, "If Sultan Maliku’l-Mansur dies, then I †^130 am no tukang ^*! Let us have your Highness' son Sultan Ahmad circumcised and invite. Sultan Maliku’l-Mansur to the ceremony. That will be the moment to put †^130a our plan into effect.” 

So Sultan Maliku’l-Tahir gave orders for the city and the hall of audience to be decorated, and he initiated the day and night festivities for the ceremony. And Sultan Maliku’l-Mansur arrived, whereupon Sultan Maliku’l-Tahir gave orders for him and Saidi Asmayu’d-din to be admitted to the palace, his war-chiefs however to †^131 remain outside. He then ordered the arrest of Sultan Maliku’l-Mansur and Saidi Asmayu’d-din, and he ordered one of his war-chiefs to take Sultan Maliku’l-Mansur to Manjong †^132. The king then said to Saidi Asmayu’d-din, "Stay here and go not with Sultan Maliku’l-Mansur. Attempt to go with him and I’ll have your head cut off!” To which Saidi Asmayu’d-din replied, "Better the head should part company with the body than a servant part company with his master!” Sultan Maliku’l-Tahir then ordered Saidi Asmayu’d-din to be beheaded, his head to be cast into the sea and his body to be impaled at Kuala Pasai. 

Now Sultan Maliku’l-Mansur was taken by ship towards the east, and when they had come in the direction of Jambu Ayer heading eastward the shipmaster beheld a human head fouling the rudder. Sultan Maliku’l-Mansur was informed and he ordered the head to be recovered. And he saw that it was the head of Saidi Asmayu’d-din. And the king looked towards the land and asked, "What †^133 plain is this?” And to this day the place is known as Padang Maya (what plain). Then Sultan Maliku’l-Mansur went ashore on this †^134 plain and he sent a messenger to crave from Sultan Maliku’l-Tahir the corpse of Saidi Asmayu’d-din. And Sultan Maliku’l-Tahir gave the corpse to Sultan Maliku’l-Mansur who buried it at Padang Maya with the head and then went on to Manjong. After the departure of Sultan Maliku’l-Mansur, the ceremony of the circumcision of Sultan Ahmad was performed by his father. 

After Sultan Maliku’l-Mansur had been three years at Manjong, one day Sultan Maliku’l-Tahir suddenly bethought him of his brother Sultan Maliku’l-Mansur, and he said, "To think what a fool †^135 I have been! Just because of a woman I have dethroned my brother and killed his minister!” And the king repented bitterly; and he ordered his war-chiefs to take a number of ships and bring †^136 his brother from Manjong. 

(This they did) and Sultan Maliku'l-Mansur was brought back in state. And when they came to Padang Maya, Sultan Maliku'l-Mansur stopped there and went ashore to visit the grave of Saidi Asmayu'd-din. And the king greeted him, saying, "Peace be with you, old friend. Farewell to you here, for my brother has sent for me and I must go.” And Saidi Asmayu'd-din answered from the tomb, "Why, whither would your Majesty go? This is where we should be, you and I.” When Sultan Maliku'l-Mansur heard these words, he took the water for prayers and said two prayers of greeting. And when he had prayed, he stretched himself upon the ground beside Saidi Asmayu'd-din's tomb. And the thread of his life snapped and he died. Word was brought to Sultan Maliku'l-Tahir of the death of his brother at Padang Maya beside the tomb of Saidi Asmayu’d-din. And forthwith the king set out to visit his brother; and when he was come to Padang Maya he buried the body of Sultan Maliku'l-Mansur with all the solemnity that is due to great Rajas. And he returned to Pasai sad at heart. Then he abdicated, after making Sultan Ahmad, his son, Raja in his stead. 

And after a while Sultan Maliku'l-Tahir fell sick. And he gave his dying injunction to his son Sultan Ahmad, saying, "My son, light of my eyes and heart of my heart, disregard not the words of your servants in any matter of yours. Take counsel with your ministers and let not your heart be swift to anger. Be on your guard against aught that is dishonourable. Make not light of your duties to Almighty God, and lay not your hand wrongfully on the goods) of others.” And Sultan Ahmad wept at this the last injunction of his father. And after a few days Sultan Maliku'l-Tahir died and was buried by his son near the mosque. And Sultan Ahmad came to the throne. 

Now there was a man of Pasai called Tun Jana Khatib. And he went to Singapura. And when he was come to Singapura, he walked through the streets accompanied by Tuan (?) di-Bungoran and Tuan di-Selangor. And it happened that as he was walking past the palace or the Raja of Singapura, the queen was looking out of the window and Tun Jana Khatib saw her. Now there was a betel-palm growing beside the palace, and Tun Jana Khatib cast a spell on it and it turned into two palms. And when Paduka Sri Maharaja saw what had happened he was very angry and said, "That's the sort of man Tun Jana Khatib is! No sooner does he know that the queen is looking at him than he shews off his powers!" And the king ordered him to be put to death. So Tun Jana Khatib was taken to the place of execution, near which was a man making cakes. And when Tun Jana Khatib was stabbed by the executioner, his blood dripped to the ground, though his body was spirited †^137 to Langkawi. And the cake-maker clapped the lid of his pan down over a clot of Tun Jana Khatib's blood, which turned into stone and is there to this day. 

And after a while Singapura was attacked by swordfish, which leapt upon any one who was on the sea shore. If they attacked the victim in the chest, he was pierced through the chest and died: if they attacked the victim's neck, his head rolled off his shoulders and he died: and if they attacked the victim in the waist, he was pierced through the waist and died. So great was the number of those killed by the swordfish that there was a panic and people ran hither and thither crying, “The swordfish are come to attack us! They have killed thousands of our people!" And Paduka Sri Maharaja went forth on his elephant escorted by his ministers †^137a war-chiefs, courtiers and heralds. And when he reached the sea shore he was astounded to see the havoc the swordfish had wrought; how not a victim of their attack had escaped; how those who had been stabbed rolled †^137b over and over and died; and how the number of victims was ever mounting. And he ordered all his men to (stand side by side so as to) form a barricade of their shins, but the swordfish leapt upon them and any one they stabbed met †^138 his death. Like rain came the swordfish and the men they killed were past numbering. 

Presently a boy was heard to say, “What are we making this barricade of our legs for? Why are we deceiving ourselves? If we made a barricade of banana stems, would not that be better?" And when Paduka Sri Maharaja heard this he said, “That boy is right!", and he commanded his men to build a barricade of banana stems. And the swordfish came on; but as soon as they leapt, their snouts stuck on the banana stems, where they were cut †^139 down and killed in numbers past counting, and that was the end of the swordfish attack. 

Paduka Sri Maharaja then returned to the palace and his chiefs said to him, “Your Highness, that boy will grow into a very clever man. It would be as well to be rid of him!" And the king agreed and ordered the boy to be put to death. But when this boy was executed the guilt of his blood †^140 was laid on Singapura. 

When Paduka Sri Maharaja had reigned  †^141 for twelve years and six months he died and was succeeded on the throne by his son, Sri Sultan Iskandar Shah. He married a daughter of Tun Perpateh Tulus, and by her he had a son, Raja Kechil Besar as he was called. Now there was a certain Treasury officer of the king's who held the title of Sang Ranjuna Tapa and was †^142 a Singapura man. He had a very beautiful daughter who was the king's mistress and a great favourite of his. But the rest of the king's womenfolk spoke ill of her and accused her of misconduct.

And Sultan Iskandar Shah was very angry and ordered her to be publicly exposed †^143 at one †^143a end of the market. But Sang Ranjuna Tapa felt himself deeply humiliated by this treatment of his daughter and said, "Even if my daughter is guilty of misconduct, let her merely be put to death, why humiliate her like this?” And he sent a letter to Java saying, "If the Batara of Majapahit wishes to attack Singapura, he should come forthwith as I am ready to give him assistance from within the city.”  And when the Batara of Majapahit heard what was in the letter of the Treasury officer of the Raja of Singapura he forthwith ordered a fleet of three hundred ships to be made ready, together with countless galleys, commissariat craft and dug-outs, and a force of two hundred thousand †^144 Javanese fighting men.  And the expedition set out †^145; and when it reached Singapura battle was engaged with the men of Singapura.  After the battle had lasted for some days Sultan Iskandar Shah ordered the Treasury to issue rice for the provisioning of the troops, but Sang Ranjuna Tapa replied that there was no rice left; for he was going to turn traitor. And at dawn Sang Ranjuna Tapa opened the gate of the fort, whereupon the Javanese entered and fought with the men of Singapura inside the fort. So many were killed on either side that blood flowed like a river in spate and flooded the fort of Singapura on the sea shore, and that was the blood which exists to this day on the plain of Singapura. And the men ot Singapura were defeated, and Sultan Iskandar Shah fled, going by way of Saletar and thence to Muar. By the will of Almighty God the house of Sang Ranjuna Tapa and his wife was turned into rock, and that is the rock whicn exists to this day in the moat of Singapura. After the Javanese had conquered Singapura they returned to Majapahit. 

And Sultan Iskandar Shah came to Muar, where he took up his abode at a certain place. As soon as night had fallen a vast horde of monitor-lizards came, and when day dawned the place was seen to be covered with them. People killed them and threw them into the sea, though they ate some. That night however the monitor-lizards came again in great masses and the following night they came again. And so great was the stench there that to this day the place in known as Biawak Busok. 

And Sultan Iskandar Shah moved from there and went on to another place. There he had a fort built, but by the night of the very day on which it was built the fort had fallen into 

decay. Wherefore the place is known as Kota Burok to this day. And Sultan Iskandar moved on again up the coast until presently he struck inland and came after a few days to Sĕning Ujong. And perceiving that this was a good place he left a minister there - which †^145a is why the place has a minister to this day - and from there he went straight †^145b back to the sea shore, to a river called Bertam. 

And as the king, who was hunting, stood under a tree, one of his hounds was kicked by a white mouse-deer. And Sultan Iskandar Shah said, “This is a good place, when even its mouse-deer are full of fight! We shall do well to make a city here." And the chiefs replied, “It is indeed as your Highness says.” Thereupon Sultan Iskandar Shah ordered that a city be made, and he asked, “What is the name of the tree under which I am standing?” And they all answered, “It is called Malaka, your Highness”; to which he rejoined, “Then Malaka shall be the name of this city.” 

And Sultan Iskandar Shah took up his abode at Malaka, where he established a system of court ceremonial. It was he who first instituted the appointment of four ministers who were to sit in the hall of audience and hold †^146 inquiries; and the appointment of heralds †^147 who were to stand on the steps leading up to the throne, forty on either side, and transmit any command given by the king; and the appointment of youths of good family as pages, their duty being to act as bearers of the Raja's personal requisites †^148. 

Now as for Sultan Iskandar Shah, when he had just completed three years on the throne, Singapura fell to the Javanese and he went to Malaka, where he was established as Raja for twenty years. And after he had ruled in all for twenty-five years, then in the process of time he died and was succeeded on the throne by his son Raja Kechil Besar with the title of Sultan Megat. 

Now Tun Perpateh Tulus had died and his son became Bendahara. Sultan Megat married his daughter and by her had three sons, Radin Bagus, Radin Tengah and Radin Anum. And after he had reigned for two years Sultan Megat died and was succeeded by his son Raja Tengah, who had married a daughter of Tun Perpateh Muka Berjajar and by her had a son named Raja Kechil Bambang. After Raja Tengah had been some while on the throne, he shewed in the treatment of his subjects such justice that no other Raja of his time in this world could equal him. 

One night the king had a dream, He dreamt that he saw clearly our Prophet Muhammad (God's Chosen, may God bless him and give him peace): and the Apostle of God (may God bless him and give him peace) said to Raja Tengah, “Say 'I testify that there is no god but God and that Muhammad is the Apostle of God'.” And Raja Tengah repeated word for word what the Apostle of God (may God bless him and give him peace) had told him: whereupon the Apostle of God (may God bless him and give him peace) said to him, “Your name is Muhammad. 

To-morrow, when it is the time for the afternoon prayer, there will come hither a ship from Juddah; and from that ship a man will land on this shore of Malaka. See to it that you do whatsoever he tells you.” And Raja Tengah answered “Very well”, whereupon the Prophet of God (may God bless him and give him peace) disappeared from his sight. 

Then †^149 day broke and Raja Tengah awoke from sleep; and he saw that he had been circumcised. And he kept continually repeating, “I testify that there is no god but God and that Muhammad is the Apostle of God,” to the astonishment of all the women-attendants of the palace. And the king's ministers said, “Is this Raja of ours possessed †^150 by the devil or is †^151 he mad? We had better inform the Bendahara †^152 straightaway.” So the women-attendants went and informed the Bendahara. And the Bendahara came; and he went into the royal apartments where he found the Raja still repeating continually, “I testify that there is no god but God and that Muhammad is the Apostle of God." 

And the Bĕndahara said, “What language is this that you are talking, Sire †^153 ?” And the Raja answered. “Last night I had a dream and in that dream I clearly saw the Lord Prophet (may God bless him and give him peace)”; and he told the Bendahara all that he had dreamt. And the Bendahara said, “If your dream was true, Sire, what is there to prove it?” And the Raja answer ed, “The fact that I am circumcised. That proves the truth of my dream about the Apostle of God (may God bless him and peace). And the Apostle of God said to me, “This afternoon †^154 , at the time of the 'asar prayers, a ship will arrive from Juddah and from that ship a man will land and say prayers on this Malaka shore. Do as he bids you!” Then said the Bendahara, “If a ship does arrive at the time of the ‘asar prayers, then your dream will be true, Sire. If no ship comes, then of a surety it is the devil †^153a plaguing you!” And the Raja said, “I agree.” The Bendahara then returned to his house. 

And when it was the hour of ‘asar, a ship arrived from Juddah and proceeded to anchor. And from this ship a Makhdum disembarked, Saiyid 'Abdu'l-'Aziz †^155 by name, and then prayed on the shore. And all who saw him were astonished at nis behaviour and said, “What means this bobbing up and down?” And there was a general scramble to see him, the people crowding together so thickly that there was not a space between one man and another and there was such a disturbance that the noise of it came to the ears of the Raja inside the royal apartments of the palace. And straightaway the Raja set forth on his elephant escorted by his chiefs and he perceived that the Makhdum’s behaviour in saying his) prayers was exactly as in his dream. 

And he said to the Bendahara and the chiefs, 'That is exactly how it happened in my dream!” 

And when Makhdum Saiyid 'Abdu'l-Aziz had finished his prayers, the Raja made his elephant kneel and he mounted the Makhdum on the elephant and took him to the palace. And the Bendahara †^156 and the chiefs embraced Islam; and every citizen of Malaka, whether of high or low degree, was commanded by the Raja to do likewise. As for the Raja himself, he received instruction in the Faith from Makhdum Saiyid 'Abdu’l-'Aziz, and he took the title of Sultan Muhammad Shah. The Bendahara was given the title of Sri Amar 'diraja and Tun Perpateh Besar was made Treasurer, with the title of Sri Nara 'diraja. [He had a daughter named Tun Rana Sandari]. Sultan Muhammad Shah then established the ceremonial of the court. 

It was he †^157 who first instituted royal privileges in regard to yellow, viz. that it could not be worn by commoners or used for cloths, for curtain fringes, for bolster ends, for mattresses or for any kind of wrapping. "You may not use it for stringing jewels, for the adornment of your houses or for any other purpose." It was only for three things, viz. sarongs, jackets and handkerchiefs that it could be used. It was also a royal privilege to have enclosed verandahs, pillars that hung down not reaching to the ground, posts that went right up to the roofbeam or summer-houses, while on boats only royalty could have windows and reception cabins. In regard to umbrellas white was more strictly a royal privilege than yellow, for white umbrellas were reserved for rulers while yellow umbrellas could be used by princes. Commoners might not have metal casing on the sheath of the creese, whether covering it entirely or even going only half way up the sheath. Nor was it permitted to any commoner, however high his rank, to wear anklets of gold: even with silver knobs gold anklets were a royal privilege. Any one who disobeyed this ordnance was guilty of lese majeste and the penalty was death. No one who possessed gold, however rich he might be, was permitted to wear it unless  †^158 it was a present from the Raja, when he might wear it in perpetuity. No person, whoever he might be, might enter the palace without wearing his sarong in the overlap (?) †^159 fashion, his creese in front †^160 and a scarf over his shoulders. Any one wearing his creese behind would have it confiscated by the gate-keeper. The penalty †^161 for disobedience of this order was death. 

When the king gave audience, principal ministers, senior war-chiefs and courtiers occupied  †^162 the body †^163 of the hall of audience: princes of the blood royal occupied the gallery on the left and knights the gallery on the right: heralds and young war-chiefs stood at the foot †^164 of the dais bearing swords, 

the heralds on the left being descendants of ministers eligible for the appointments of Bendahara †^165 , Treasurer or Temenggong, and the chief herald †^166 on the right being descended from a war-chief eligible for the appointment of Laxsamana or Sri Bija 'diraja: he who bore the title of Sang Guna was Laksamana-designate: and he who bore the title of Tun Pikrama was Bendahara-designate. At the paying of homage the chief of the four or five heralds †^167 took precedence of the courtiers who sat in the body of the audience hall and of everybody except principal ministers. Cham †^168 shipmasters of high standing and young nobles (who held no office) occupied the balcony of the hall of audience. The Raja's personal requisites †^169 , such as his cuspidore, goglet and fan [and shield and bow] were put in the passage, though the betel set was placed in the gallery. The sword or state was borne by the Laksamana or the Sri Bija 'diraja, whose position was in the gallery on the left. If envoys †^170 came, the letter was received by the chief herald on the right, while the Raja's reply to the envoys was announced by the herald on the left. The ceremonial prescribed for the arrival or departure of envoys was that a large tray and a salver were to be brought in by a slave from the palace; and the large tray was to be received by the herald on the right and set down as near to the throne as the Bendahara's seat. The shoulder-cloth and the salver were given to the bearer of the letter. If it was a letter from Pasai (or from Haru ?) it was received with full †^171 ceremonial equipment (? big drum,) trumpet, kettledrums and two white †^171a umbrellas side by side and the elephant was brought alongside one end of the audience hall. For the Rajas of those two †^172 countries (Pasai and Haru) were regarded as equal (to the Raja of Malaka in greatness) and however †^173 they (the three) might stand to each other in point of age, it was 'greetings' (not 'obeisance') they sent to each other. To a letter from any other state less respect was accorded, only the big drum, the clarionet and a yellow umbrella being used. The letter was borne on elephant †^173a or on horseback as circumstances might demand, and it was taken down (from the elephant or horse as the case might be) outside the outer gate. If (it was a letter from) a Raja of some standing, the trumpet might be used and two umbrellas, one white and one yellow, and the elephant made to kneel outside the inner gate. 

Foreign envoys, even †^174 those from Rekan, were given robes of honour on departure, as were our own envoys when departing on a mission. 

For the installation of a chief the Raja would give an audience such a was customary on the arrival of an envoy. The man to be installed was fetched †^175 from his house with due ceremony. If he was of the standing of a chief, he was fetched by some one of high degree; if he was of lesser status, by a man of medium standing.

 If he was of the rank to be borne by elephant he was brought by †^176 elephant: if he was of the rank to be borne by horse, he was brought on horseback. If he was not of the rank to be borne by horse, he came on foot, with umbrella, drum and clarionet. As regards the umbrella however, some were entitled to have a green umbrella, some a blue, some a red. The highest grade was the yellow, as yellow umbrellas are the umbrellas of princes and major chiefs, while a purple or red umbrella is that of courtiers, heralds and war-chiefs. A blue umbrella could be used by any one who was being installed. 

When the man who was to be installed arrived, he was halted and the chiri ^§ was read by an officer of the court before the Raja. After it had been read it was taken outside, to be received by one of the relatives of the man who was being installed: he wore the shoulder-cloth. Then the officer who read the chiri (before the Raja) put it †^177 on the head of the 

man who was being installed, and the latter was brought into the hall of audience, where a mat was laid for him at such place as the Raja wished, so that thereafter that should be his place in the hall. Robes of honour were then brought. If it was a Bendahara (who was being installed) five trays were used for the robes of honour: the jacket was laid on one †^178 , the headkerchief on another, the scarf on another, the waistband on another and the sarong on another. In the case of a prince or a minister or a knight, there were only four trays, the waistband being omitted. For a herald, courtier or war-chief there were three trays only - one for the sarong, one for the jacket and the third for the headkerchief together with the scarf. Some were entitled to two trays only, one for the sarong and the other for the jacket and the headkerchief. In some cases all the articles of raiment were put on one tray, while in others there was no tray at all and the sarong, jacket and headkerchief were just heaped together and borne on the raised and upturned hands of the slave who carried them. When they reached the man who was being installed, lie folded his arms round them and took them outside. The procedure was the same in regard to robes of honour for envoys, each envoy being treated according to his rank. 

When the robes of honour were brought, the man to be installed went out and put them on. He then came in again and was invested with frontlet and armlets, for any one installed wore armlets, but they varied with rank: some had armlets with dragon and clasp, some had jewelled armlets, some had armlets with clasp only, some had armlets made in the shape of aroid fronds, some had armlets of silver. When that had been done, the man who was being installed did homage and then went home, escorted either by the man who had fetched him or by some one else of appropriate rank.

He was taken home in procession : in some cases the only instruments used were the drum and clarionet, in others the trumpet was added, and in yet other cases there were the kettledrums and white umbrellas as well, though in former days it cost money to get white umbrellas and kettledrums; even yellow umbrellas and trumpets were hard to procure. 

If the Raja left the palace, on days that the litter was used the Treasurer held the head of the litter, with the Temenggong holding it on the right and the Laksamana †^179 on the left, while the rear end of the litter was held by the two chief heralds. Opposite the chain near the Raja's knee the Laksamana (sic) held the litter on the right and the Sri Bija 'diraja held it on the left. Heralds and war-chiefs marched in front of the litter, each carrying the insignia assigned to him. The regalia were borne by men marching in front of the Raja; and there was one state lance on the right and one on the left. In front †^180 of the Raja went... the heralds bearing the swords of state (and ?) in front (of them ?) those who carried spears. What was called the 'standard' †^181 was in front of the Raja, as were the drums and kettledrums on the Raja's right and the trumpets on his left. For in a procession the right ranked higher than the left, whereas in regard to seating the left ranked higher than the right, which applied also when an audience was given. (In a procession), of those who marched in front of the Raja it was those of lower rank who led the way. In front of all went the lances and pennons followed by the musical instruments of every description. Behind the Raja went the Bendahara with the chief ministers and judges. 

If the Raja went by elephant, the Temenggong rode on the elephant’s head, while the Laksamana or Sri Bija 'diraja, bearing the sword of state, rode on the croup. At courts †^182 when the drum of sovereignty was beaten the major chiefs were on the left of the drum and the minor chiefs on the right. The sireh ^* at such a court was given in the following order; first, members of the ruling house; then (the Bendahara †^183 ?; then) the Treasurer, then the Temenggong; then the four chief ministers; then the Laksamana; then the Sri Bija 'diraja; then the principal courtiers; then the knights. But it was only if the Bendahara was present that sireh was given: if he was not present the sireh nobat was not given even though members of the ruling house were there. 

If royal celebrations †^184 were being held , it was the Treasurer who was master of ceremonies and directed the laying of mats in the hall †^f 185 of audience, the decoration of the inner hall and the hanging of ceiling-cloths. 

He inspected the food that was to be served and gave orders  †^186 for the proclaiming of people by name and summoning them to the throne. For all servants and clerks of the Raja were under the Treasurer's control. Under him too were the Shahbandar and all those in charge of the revenues of the state. It was the Treasurer too who gave orders for the summoning of people, while it was the Temenggong †^187 who arranged the guests for feeding †^188 in the inner hall. There were not more than four people to a dish, and this applied from the top downwards. If one of the four to share the dish was missing, three were left to share it: if there were two missing, two remained to share the dish: and if there were three missing, the one man had the dish to himself. People from below could not be brought up to fill missing places; still less †^189 could people from above be moved down for that purpose. But ceremonial custom prescribed that the Bendahara should have a dish to himself or share one with †^189a members of the ruling house. Thus was the ceremonial custom in the days of (the) Malacca (sultanate). And there is much more that could be told; but to go into every detail would be bewildering to the listener. 

For the festival of the night of the twenty-seventh †^190 of Ramdlan the following was the procedure. While it was still day the (? Laksamana †^189b took the) royal praying-mat in procession to the mosque, the Temennggong sitting on the head of the elephant. To the mosque too were taken the betel bowl and other personal requisites of the Raja, and the drums (?) †^191 . Then when night had fallen, the Raja proceeded to the mosque, the ceremonial being as for the days when the Raja assisted at the evening prayers, followed by the special vespers, of the fasting month. When the prayers were concluded the Raja returned to the palace. On thq following day the Laksamana took the royal turban in procession, for it was the custom that Malay Rajas going to the mosque should wear the turban †^192 and the cassock. These were the privilege of royalty and could not be worn for weddings except By special permission of the Raja, when they might be worn. Similarly dressing in the Kalinga fashion for weddings or Hari Raya prayers was permitted (? only) to those whose national dress such apparel was. 

On the lesser Hari Raya or the greater, the Bendahara and the chiefs went into the palace, and the royal litter was brought into the palace domain in procession from the house †^193 of the Treasurer. As soon as they saw the litter taken into the palace all those in the audience hall came out. The Raja †^194 then appeared and was taken in procession, mounted on an elephant, to the royal dais, which he ascended. When the people saw the Raja, they all sat on the ground and the litter was brought alongside the dais. 

Chapter VII 

The story of Mani Purindan of Pahili in Kalinga who leaves his 

home after a quarrel with his brother and decides to go to* 

Malacca to do homage to the Raja. 

Sultan Muhammad Shah dies after a reign of 57 years and is 

succeeded by his son Raja Ibrahim with the title of Sultair 

Abu Shahid: but the Raja of Rekan acts as regent until Raja 

Kasim, Sultan Abu Shahid’s brother, seizes the throne. The 

Raja of Rekan is killed but before he dies he kills Sultan Abu: 

Shahid. Raja Kasim becomes Sultan Muzaffar Shah, shews him¬ 

self to be a wise and humane ruler and orders the making of 

a code of laws. Bettdahara Sriwa Raja fancying that he 

has incurred the Sultan's displeasure t&kes poison. 

(Shellabear, chapter XII). 

Here now is the story of a city in Kalinga called Pahili, the 

Raja of which was called NizamuTMuluk Akar Shah. He was a 

Muhammadan, in the Faith of Prophet Muhammad, the Apostle 

of God (may God bless him and give him peace): and he had 

three children, a daughter and two sons. The elder son was 

called Baginda Mani Purindan and the younger Raja Akar Muluk 

Shah. On the death of Raia Nizamul-Muluk Akar Shah, his 

younger son, Raja Akar Muluk Shah, succeeded to the throne! 198 . 

And as he was dividing the inheritance with his brother 

and sister, in accordance with the law of Almighty God, they 

came to a! 199 chuki§ board which was made of gold and had 

jewelled pips, one set being of red gems and the other of green 

5 A game resembling go bang (W.) 

1952] Royal Asiatic Society. 

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60 

The Malay Annals 

|88—89] gems. And Baginda Mani Purindan said to his brother, Raja 

Akar Muluk Padshah, “Let our sister have this chuki board, 

it is more suitable for her than for us.” But Raja Akar Muluk 

Padsha answered, “I do not agree to that. I say that we should 

value the board, and if our sister wants it, she shall give us the 

price of it.” And Baginda Mani Purindan felt himself humiliated 

by his brother's refusal to adopt his suggestion, and he thought 

to himself, “If in a trifling matter like this my brother won't 

accept what I suggest, how much the less will he do so in a 

matter of importance? If this is to be the case, I had better 

go into exile. Even i£ I stay here, it is not I but my brother 

who will be the ruler in this city. Can I do better than betake 

myself to Malaka, for the Raja of Malaka is the great Raja in 

these days and it is right that I should own him as my lord, 

for he is sprung from the line of Raja Iskandar Dzu'l-Karnain.” 

When he was thus resolved Baginda Mani Purindan made ready 

a fleet of many ships and sailed for Malaka. 

But when he reached jambu Ayer a great storm arose and 

the ship of Baginda Mani Purindan foundered. He was pitched 

into the water and fell astride the back of a barracouta, which 

bore him rapidly to the shore. And when they struck the shore 

Baginda Mani Purindan caughtf 199a hold of a gandasouli to help 

himself out of the water and landed. And that is why Baginda 

Mani Purindan forbade his descendants ever to eat barracouta of 

wear gandasouli flowers. Baginda Mani Purindan then went on to 

Pasai, where the Raja married him to his daughter: and it is 

from this line that the Rajas of Pasai are descended. [Sultan 

Khamis, father of Raja Suta whom Baginda Mani Purindan 

divorced, was related to the Malays]. 

And after he had spent some while in Pasai, Baginda Mani 

Purindan returned to Kalinga and had ships made ready. And 

when the sailing season arrived, Baginda Mani Purindan set 

sail for Malaka with his soldiers under the command of Khoja 

'‘Ali and Tandil Muhammad and with five vessels accompanying 

him. And when they reached Malaka, Baginda Mani Purindan 

(forthwith presented himself before Sultan Muhammad Shah 

who gave him in the hall of audience the rank of a minister). 

He was then takenf 200 as son-in-law by the Sri Nara 'diraja who 

married him to his daughter, Tun Ratna Sandari. By her 

Baginda Mani Purindan had two children;. a son named Naina 

Madi and a daughter named Tun Rana Wati, who became the 

wife of Bendahara Sri Amar 'diraja and bore him a son called 

Tun 'Ali. 

And Bendahara Sri Amar 'diraja returned to the Mercy of 

God and was succeeded as Bendahara by Perpateh Sandang with 

the title of Sriwa Raja. And the Sri Nara 'diraja died, where- 

Journal Malayan Branch [Vol. XXV. Pt. II & III 

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61 

translated by C. C. Brown 

[89 _ 90 ] upon Tun 'Ali, son of Bendahara Sri Amar 'diraja by Tun Ratna 

Wati, daughter of Baginda Mani Purindan, became Treasurer 

with the title of Sri Nara 'diraja. 

And Sultan Muhammad Shah married a princess of Rekan, 

by whom he had a son named Raja Ibrahim. By his other wife, 

the Bendahara’s daughter, he also had a son, called Raja Kasim. 

The latter was older than Raja Ibrahim, but it was the desire 

of the queen that even so Raja Ibrahim should succeed his father, 

and Sultan Muhammad Shah acquiesced despite his fondness 

for Raja Kasim: Such was the deference that he paid to the 

queen’s wishes that he was helpless, allowing Raja Ibrahim to 

do just as he pleased but chiding Raja Kasim if he took so much 

as a bit of sireh leaf from anyone. The people however hated 

Raja Ibrahim and liked Raja Kasim. 

And the Raja of Rekan came to Malaka to present himself 

before the king, and he was treated with great distinction by 

Sultan Muhammad Shah because the queen was his relative, and 

he was given f 201 the same precedence as the Bendahara in the 

hall of audience, though seated below him at table. Hence the 

Rekan war-chiefs said to their Raja, "How comes it that we are 

as fowls, sleeping on the roof but made to feed under the 

house? Far better were it that we take our leave of this place!” 

The Raja of Rekan then took his seat below the Bendahara, with 

the acquiescence of Sultan Muhammad Shah. 

And after that, when Sultan Muhammad Shah had reigned 

for fifty-seven years, then in the process of time he left this 

perishable world to go to one that abideth: as it is written 

■"To God we belong and to Him we return.” And (after the 

deathf 202 of Sultan Muhammad Shah) his son, Raja Ibrahim, 

succeeded him upon the thone, with the title, as ruler, of Sultan 

Abu Shahid. The Raja of Rekan however acted as regent! 203 

for him and the city of Malaka was, as it were, ruled by the 

Raja of Rekan. Raja Kasim was commanded by the Raja of 

Rekan to take up his abode with a fisherman, and every day 

he went to sea .to fish. Now that the Raja of Rekan was, as 

it were, ruler of Malaka, Sultan Abu Shahid being still a minor, 

the chiefs, ministers and war-chiefs assembled before the Benda¬ 

hara to take counsel. And the ministers and war-chiefs said, 

MIow stand we all? It seems that it is the Raja of Rekan who 

is our master, not Raja Abu Shahid!” And Bendahara Sriwa 

Raja answered, "What can we do? The Raja of Rekan never 

leaves our ruler s side!” And when they heard the words of the 

Bendahara the chiefs sat silent and then they departed each to 

his house. But the Sri Nara 'diraja pondered the matter in 

his heart, and he constantly invited Raja Kasim to his house and 

set food before him, for Raja Kasim was his cousin. 

1952] Royal Asiatic Society . 

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62 

The Malay Annals 

[90*—92] And after a time a ship arrived from the regions above the 

wind. And when the ship had anchored the fish sellers all came 

to sell their fish to the crew. And Raja Kasim came selling 

fish like the other fishermen. Now there was aboard the ship 

a certain Maulanaf 204 called Maulana Jalalu'd-din Who, when he 

saw Raja Kasim, bade him come aboard and treated him withf 204a 

every mark of respect. And when Raja Kasim asked, “Why do you 

treat me with such respect sir, seeing that I am only a fish seller 

selling fish?" Maulana Jalalu'd-din answered, “You are a son of 

the Raja in this city, and one of these days you will be Raja of 

Malaka!" And Raja Kasim said, “How am I to become Raja? If 

I had your spiritual power to help me, Maulana, I might become 

Raja. And the Maulana replied. “Go ashore, sir, and seek some 

one who can carry through this affair of yours: God willing, it will 

be successfully accomplished. But I ask you in return to promise 

that the princess whom the Raja of Rekan has taken as consort 

shall be given to me." And Raja Kasim said. “Very well—if 

I become Raja!" Then said the Maulana, “Hasten ashore, sir, 

and set to work this night, verily God Almighty is with you!" 

Raja Kasim then went ashore, thinking to himself, “Whither 

else should I go than to the Sri Nara 'diraja for he is my cousin 

and maybe will help me?" When he was thus resolved, Raja 

Kasim went to the Sri Nara 'diraja and told him what the 

Maulana had said. He then asked the Sri Nara 'diraja if he 

would help him to seize the throne. And the Sri Nara 'diraja 

replied that he would; whereupon they entered into a solemn 

pact and the Sri Nara 'diraja set about collecting supporters. 

(That night) Raja Kasim mounted the elephant “Juru Demang", 

with the Sri Nara 'diraja on the elephant's head: and the crew 

of the ship came ashore, every man fully armed. And the Sri 

Nara 'diraja said to Raja Kasim, “What think you should be done? 

For if the Bendahara is not on our side, we shall not succeed." 

And Raja Kasim said, “What think you then?" And when the Sri 

Nara 'diraja answered, “Let us go to the Bendahara!", Raja 

Kasim said, “Very well, I will do whatever you think best." 

So Raja Kasim and the Sri Nara 'diraja went to the 

Bendahara. And when they came to the fence round the Benda- 

hara's house, the Sri Nara 'diraja said, “Take word forthwith to 

Bendahara Sriwa Raja that the Ruler waits without." The 

Bendahara was immediately informed, and he left his house there 

and then, without his creese and only putting on his headkerchief 

as he came. It was a pitch dark night. When the Bendahara 

reached the foot of his stairs, the Sri Nara 'diraja made the 

elephant kneel and said, “Bendahara, the Raja bids you mount." 

The Bendahara mounted forthwith, and the elephant rose 

to his feet and set forward. When the Bendahara saw the gleam 

of many weapons and perceived that the Raja was not Sultan 

Abu Shahid, he could not believe his eyes. And the Sri Nara 

Journal Malayan *Branch [Vol. XXV. Pt. II & II.T 

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All use subject to JSTOR Terms and Conditions 

63 

translated by C. C. Brown 

[92—93] ‘diraja said to the Bendahara, “Raja Kasim means to kill the 

Raja of Rekan! What think you, sir?” The Bendahara could 

only reply, “Excellent! 205 ! For Raja Kasim too has my allegiance 

and I have alwaysf 206 wanted to settlef 206a the account of the Raja 

of Rekan!” Tnese words of the Bendahara gladdened the heart 

of Raja Kasim. 

He thereupon proceeded to storm the palace. And there 

was great excitement as the tale went round, “Raja Kasim is 

storming the palace!” The principal chiefs, the lesser chiefs and 

the war-chiefs then came in quest of the Bendahara, and when 

they were told that he had gone with Raja Kasim, they thought 

to themselves, “This is the Bendahara's doing”. So they all went 

to the Bendahara and joined Raja Kasim, for he was a general 

favourite. And resistance from within the palace was over¬ 

powered; but the Raja of Rekan never left the side of Sultan 

Abu Shahid. And the Sri Nara ‘diraja said. “The Raja bids 

us seize Sultan Abu Shahid lest he be slain by the Raja of Rekan!” 

In vain went up the cry that the Raja of Rekan should not be 

stabbed; it was unheard in the general uproarf 207 , and the Raja 

of Rekan was stabbed to the heart. No sooner had he felt the 

wound than he stabbed Sultan Abu Shahid, who died a martyr's 

death. He had reigned for a year and five months. 

On the Raja's death, Raja Kasim succeeded to the throne 

and was duly installed, with the title of Sultan Muzaffar 

Shah. The Maulana then asked for fulfilment of the promise 

made to him. The king accordingly gave orders for one of the 

women attendants, who was a pretty girl, to be decked out in 

finery, jewels and all; and she was given to the Maulana as the 

Rekan princess. Thinking that she was in fact the Rekan princess, 

the Maulana accepted her and took her away with him to the 

regions above the wind. When he had come to the throne Sultan 

Muzaffar Shah shewed himself to be a Raja of high character, just 

and humane, diligent in inquiry into the pleas of his people: and 

it was he who ordered the compilationf 207a of a code of laws in 

order that there should henceforward be uniform justice in the 

decisions of his ministers. As for the Sri Nara ‘diraja, he 

became a great favourite of the Raja who never opposed any 

thing that he said or asked. And Sultan Muzaffar Shah took 

as his consort the daughter of Radinf 207b Anum; by her he had a 

son who was very handsome and was given the name of Raja 

‘Abdul. 

It happened one day that Sultan Muzaffar Shah was giving 

an audience and it had lasted so long a time before the Benda¬ 

hara arrived at the palace to present himself that Sultan Muzaffar 

Shah retired, not knowing that the Bendahara had come: and 

as the Sultan went into the palace the door was slammed to by 

J952] Royal Asiatic Society. 

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64 

The Malay Annals 

[93]_ the wind. Whereupon Bendahara Sriwa Raja thought to him¬ 

self, "I have incurred the Ruler's displeasure. No sooner do I 

appear than the Raja retires and the door is shut!" And he 

returned to his house and took poison, from which he died. 

Sultan Muzaffar Shah was forthwith informed that the Bendahara 

had taken poison and was dead. And when he was told why 

the Bendahara had taken poison, he was overhelmed withf 207c 

grief. And he went and buried the Bendahara with all the 

traditional ceremony: nor for seven days and seven nights did he 

allow the royal bandf 208 to play, as he mourned for the 

Bendahara. The king then appointed the Sri Nara 'diraja 

to be Bendahara. Now Bendahara Sriwa Raja had three child¬ 

ren: the eldest was a girl and the younger two were both boys. 

The girl was called Tun Kudu: she was extremely beautiful 

and Sultan Muzaffar Shah married her. The second child was 

called Tun Perak and the youngest Tun Perpateh Puteh. Tun 

Perak was not givenf 209 any appointment at court, so he went 

away to Klang, where he married and settled down. And when 

after a while the people of Klang discarded their headman, they 

went and presented themselves before the Raja in Malaka to 

ask for another. And when Sultan Muzaffar Shah asked them 

whom they wanted, they replied, “If it please your Highness, 

it is Tun Perak that we crave should be given to us as our 

headman." Their request was granted and Tun Perak was made 

headman of Klang.