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uneasiness of my heart, but there is a fairy that still disturbs its peace."
Permata jatu di rumput,
Jatu di rumput ber gelang gelang;
"The jewel fallen on the ground, though fallen among the grass, is glittering still, but thy love is like the dew on the flower, quickly disappearing when the sun comes forth." Telah lama tiada ka rimbo,
Bumban ber bua garangan kini;
Dendam berubah garangan kini.
"It is long since we have been to the forest, perhaps the bumban (a species of flowering reed) is now gone to fruit; it is long since we have met, perhaps thy affections are now estranged."
Jeka sungguh bulan pernama,
Mengapa tiada di pagar bintang;
Mengapa tiada dapat di tintang.
"If indeed the moon is at the full, why does she not appear in the midst of her stars; if indeed thou art true and faithful, why is it denied me to behold thee."
Unggaa bukan chintayu bukan,
Kira-nia daun selara tubbu; Aches bukan, Malayu bukan, Pandei nia amat ber main semu. "T'was not a bird, neither was it the Chintayu,* t'was only a withered leaf of the sugar cane; she is not of Achinese, neither of Malayan race, yet is she deeply skilled in the arts of deceit." Bagimana menangkap landak,
Di hasop pinto nia dengan api;
"How is the porcupine to be caught, smoke his hold with fire . how isdesire first kindled, from the eyes it descends to the heart."
A few specimens of the longer and more irregular Seramba of the people of the interior will be sufficient, and the Serawi dialect is selected as differing least from the Malay. The following may be supposed the opening of the contest.
Pandak panjang rantau di Musi,
Hendak Anggan wong ku puji Mirapin bulan sanak bintang Anak penakan mata hari. "Long and short are the reaches of the Musi (river), think you they are the same with the reaches of the Tenang, the shortest of all the reaches of the Aman j willing or unwilling I will address my opponent, I will take the moon by the hand, though she is of the family of the stars and a daughter of the sun." It may be answered as follows ;— Burong terbang mengulindang Sangkan terbang pagi pagi, Hindakkan bunga jeruju;
Amun wong sintano bulan,
« The bird flies swift and straight, it flies early in the morning in search of the Jeruju flower; if a person resembles the moon, and is also compared to the sun, take them up and try them in
Titiran pikat nibang hari, Ingunan si JiwO Jiwo, Jadi kampong burong tiong, jadi koum punei siulan, Bringin di mana garangan masak, merangei meruntuh daun, sanalah dio maridawan, Amun sakali kali lagi, Taulah aku di idar'o, Hindak niabongayam tangkap, Hindak ber judi kandong pitis, Hindak siri rai peliman, Hindak bunga, karang ko tuboh, kundang wong di rindu jangan, amun asso rindu kan dio, tangisi kian dalam hati.
"The turtle dove kept by Si Jiwo Jiwo calls day by day, the minus are collected together and the tribe of pigeons; where the warringin tree is with ripe fruit, bare and stript of leaves, there they are all chattering; Since once more it has come to my turn, if you wish to fight cocks, take up your bird, if you wish to game, bring money in your purse, if you wish to eat siri, draw the siri box towards you, if you wish for flowers, string thyself (i. e. thou art thyself a flower) if you desire a lover, do not pine for him, if you do feel a longing towards him, conceal your feelings within your breast."
As an example of the puzzling questions or figures with which they sometimes try each others ingenuity, the following may be taken.
Ada kayu indan sabatang, Tumbuh di padang maha leber, Beringin bukan Beringin, Kruya bukan Kruya, Bodahan ganio ampat dahan, bedaun ganio ampat daun, sadahan chondong ka langit, niat ka mana bulan bintang, sa dahan chondong ka laut, niat ka mana raja ikan, sa dahan chondong ka gunong, niat ka mana gaja indan, sa dahan chondong ka bumi, niat ka mana anak Adam, Amun teritti sili warang, wong ku angkan dio guru, Amun de teritti sili warang, wong ku angkan anak murid.
"There is a great tree, growing on an extensive plain; it is not a beringin, neither it is a kruya; of branches it has only four, of leaves too it has only four, one branch points to heaven, what will become of the moon and stars; one branch points to the sea, what will become of the king of the fishes; one branch points to the mountains, what will become of the great elephant; and one branch points to the ground, what will become of the children of Adam; if you understand my riddle, I will take you for my instructor; if you do not understand my riddle, I will take you for my disciple."
In these examples several words occur which are foreign to the Malay language; some of these as wong (orang) indan, sili, &c. belong to the Sunda dialect and others as amun (it,) peliman, asso, angkan, &c. are Serawi.
To 'conclude this paper, the following are the results of a series of trigonometrical observations made by the late Captain H. Auber for determining the distances and hpight of some of the more remarkable hills in the neighbourhood of Bencoolen.
Distance of the Sugar Loaf from mount Felix, 17.84 miles.
Perpendicular height of the Sugar Loaf, 2601 feet.
Distance of the Laye or Sungey Lamau hills, 28.37 miles.
Perpendicular height of their highest points, 7797 feet.
,•, The preceding paper is copied from the Bencoolen Miscellany, a collection of papers by different persons, printed at Bencoolen in 1821-22, under the anspices of Sir T. 8. Raffles.—Ed. J. I. A.
LEGEND OF THE BURMESE BUDHA, CALLED QAUDAMA. *
By th3 Revd. P. Bigandet.
Chapter Iitu (Continued).
Whilst the most excellent Phra was remaining in theWeloowon monastery, enjoying himself in the midst of his disciples and the crowds of hearers that daily resorted thither to listen to his preachings, his father Thoodandana74 who had ever been anxiously and sedulously gathering every possible information respecting his son, from the time he withdrew into solitude, and performed during six years the hardest works of bodily mortification, was then informed that his son had begun to preach the most perfect law, and was actually staying in the city of Radzagnio. He felt then an irresistible desire to see him once more before his death. He therefore ordered a nobleman of his court to his presence and said to him: "nobleman, take with you a retinue of a thousand followers and go forthwith to the city of Radzagnio: tell my son that I am now very advanced in years, that I long to see him once more before I die; desire him, therefore, to come over with you to the country of Kapilawot." The nobleman having received the royal message, took his leave from the King, and attended with a thousand followers, set out for Radzaguio. When he drew near to the Weloowon monastery, he found it crowded with an innumerable multitude of people listening with respectful attention to Emilia's instructions. Unwilling to disturb the audience, the nobleman delayed for a while the delivering of his royal master's message. Remaining at the extremity of the crowd, he, with his followers, eagerly lent the utmost extention to all that Budha was saying. They at once obtained the state of Arahat, and applied for admission into the order of Rahans. The favor was granted. As to the Pattas and Hiwarans required for such a great number of applicants, Budha stretched his right arm, when there appeared at once the Pattas and dresses required. The new converts put on the dress of their order, when they all appeared with the dignified countenance and meek deportment of Rahans who had sixty years of profession. Having arrived at the exalted state of Ariahs,
* Continued from p. 380 of vol. viii.