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the Banilahara, Elders and chief people at Pahang, resolved to instal him as Sultan, and the Bandahara first, then the respectables, and after them the multitude, made their obeisance and performed the Royal ceremony, called by the Malays "Menjungjung DulL"

11. Now in regard to the death of a Sultan, the Malay custom requires that the successors should be raised, before the deceased can be regularly interred. The Sultan, when on his death bed, declared his will with regard to the succession, before all who •were then assembled, that his son Hussain should succeed him in event of his disorder proving fatal.

When the funeral of the Sultan was about to take place, Rajah Muda advised Tuanku Abdulrahman to make himself Rajah, but the latter rejected the counsel, saying he would never be Rajah while his brother was alive. Rajah Muda then endeavoured to persuade him to fall in with his views, and partly by flattery, partly by force, aided by Seid Kuning, he was prevailed upon to be Rajah, only that the funeral rites of his father might be performed with due honors and solemnity. After this Tuanku Abdulrahman again declined the honors of Rajah, alleging his father's will as a reason for not accepting the offers of Rajah Muda. At length Rajah Muda and Seid Kuning constrained him into a compliance: with their wishes, he however consented to act only during his brother's absence.

12. Tuanku Hussain quitted Pahang as soon as the season would permit him and proceeded direct to Rhio. On his arrival at that place Rajah Muda waited upon him and said to this effect— "What are your intentions? Will you be a Panglima, a trader, or a priest? I have one request to make to you, viz. that you will not think of becoming Riijah." To this Tuanku Hussain made no reply, and here the matter dropped. Rajah Muda next demanded the Insignia from Angku Putri, but she refused to give them up, stating that she could not deliver them up to Rajah Muda unless by the unanimous consent of the Bandahara, the Tumunggong, Tuanku Hussain and Tuanku Abdulrahman, whose consent was indispensibly necessary, and when that was obtained she would deliver them to him on whom their choica might fall.

13. After Tuanku Hussain's return from Pahang, he resided in the house of the Angku Putri, who then wished to surrender to him the regalia, but he declined the acceptance and requested his Mother to retain them in her possession until they would be presented to him in due form by the Bandahara and Tunmnggong. About 5 years after this the Dutch came to Rhio, and after tliem the English, who, with Sir Thomas Stamford Raffles at their head, invited Tuanku Hussain to join them at Singapore. Sir Thomas Stamford Raffles and the Tumunggong Abdulrachman publicly installed him as Sultan, and he, with the Tumunggong, made over the island of Singapore to the English, and he has ever since resided with them at their new Settlement.

14. During the absence of Tuanku Abdulrahman at Tranganu whether he had gone with a view of forming a matrimonial connection, Rajah Muda ordered Seid Kuning to proceed to Batavia and propose to the Governor General to obtain the regalia from Angku Putri: And it is reported that Seid Kuning was authorized by Rajah Muda to promise, and did promise, if they succeeded in getting the regalia, to cede to the Dutch Company the island of Singkep and that in consequence the Governor General directed the governor of Malacca and the Resident of Rhio to take the regalia out of the hands of the Angku Putri, which by force and fraud they gained possession of and took to Malacca.

15. On Tuanku Abdulrahman's return from Tranganu he put into Rhio and the regalia having recently been brought back from Malacca, were given into his possession. Tan Bakal accompanied Tuanku Abdulrahman on this visit to Rhio, and he relates that, in a conversation which he had with Rajah Muda at that time, the latter observed to him " we must rough the matter now and when the Bandahara comes it will be easy to make all things smooth again"—intimating by this expression that, although Tuanku Abdulrahman had got possession of the regalia, that alone was not sufficient to constitute him Rajah, so long as the consent of the Rajah Bandahara and Tumunggong was not obtained.

16. At the same time the regalia were delivered to Tuanku Abdulrahman, Rajah Muda wished him to be invested, an honor which the former declined, when a Dutchman, called Rajah Laut (probably the Dutch Admiralj taking up the regalia and holding them over Tuanku Abdulrahman cried out "Hail Sultan, the rightful King of Johor!"

17. These things being past, the Dutch began to press Rajah Mudah for the performance of his promise, but, this having been made entirely without the knowledge of Tuanku Abdulrahman, Rajah Muda now found it difficult to prevail on him to consent to the surrender of Singkep, and could obtain from him only the expression of his indignation. In order to extricate himself from this dilemma with the Dutch, Rajah Muda determined upon substituting the Karimons for Singkep, pretending that, as Tuanku Abdulrahman was in possession of the insignia of Royalty, therefore he was Rajah, and that in consequence these islands could belong to no one else. But as the regalia were obtained by fraud and force the mere possession of them cannot convey any real right, for the custom of the Malays in raising their Rajahs, is, not to invest them by stealth, but openly, and with the counsel and consent of all the Mantris and Ulubalangs, but is far from being the case with respect to Tuanku Abdulrahman's elevation, and besides it is well known that the regalia were obtained for their present possessor by Dutch craft and force.

Translated the 7th November, 1827.

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LKOKND Or THE BURMESE BUDHA, CALLED GAUDAMA.*
By the Rev. P. Eigandet.
CHAPTER 14TH.

Ananda, summoned by Budha to his presence, received the order to be ready to depart for the river Kakookha. Having reached the place, Budha descended into the stream, bathed and drank some water. Thence he directed his steps towards a grove of mango trees. Ananda had remained behind to dry the bathing robe of his master. Phra called the Rahan T6anda and directed him to fold in four his dougout, because he wished to rest. The order having been complied with, Budha sat down, lying on his right side, with the solemn and fearless appearance of a lion. During his short sleep Tsanda watched by his side. Ananda soon came up. Budha called him and said:—The meal which the goldsmith's son prepared for me, which I have taken, is my last meal. He is, forsooth, much grieved because of the illness that has come upon me after having eaten at his place. Go now to him and make him acquainted with the merits he has gained in making an offering to me. Two meals that I have taken during this existence are equally deservin g of the greatest rewards. The first was the Nogano served up to me a little while before I obtained the supreme intelligence, the second is that just offered to me by the goldsmith's son, when I ate rice and pork. That is the last food I will ever take until I attain the state of Niban. Both these meals were excellent and are deserving of an equal reward, viz., beauty, a long life, riches, happiness, a large crowd of attendants, the happiness of the Nat's seats, and all sorts of honors and distinctions—such are the merits reserved to Teanda the son of the goldsmith; go and mention them to him, that his sorrow may be assuaged. Gaudama uttered on this occasion the following stanzas:—Alms deeds can defend from, and protect against, the influence of the sources of demerits which are man's true enemies. He who is full of merits and wisdom shuns evil doings, puts an end to concupisence, anger and ignorance, and reaches Niban.

• Continued from p. 357.

Badha calling Ananda said to him :—let us now go to the opposite bank of the river Hignarawatis in the forest of Juggieng trees, belonging to the Mahlo Princes. Attended by a crowd of Italian he crossed the stream. The forest was on a tongue of land, encircled on three sides by the river. Ananda, said Budha, you see those two lofty trees on the skirt of the wood, go and prepare a resting place for me between those two trees, in such a way that when reclining thereupon my head should be turned towards the north. The couch must be arranged in such a manner, that one extremity would be near one tree, and the other extremity close to the opposite tree. Ananda I am much fatigued and desire to rest. Though Budha's strength was equal to that of a thousand koudis of black elephants, it forsook him almost entirely from the time he had eaten Tsanda's rice and pork. Though the distance from the city of Pawa to the forest of Juggieng trees in the district of Kootheinaro, is but three garroots, he was compelled to rest, through that distance, twenty five times, and it was by dint of great exertions, that he reached the place after sunset.

[Remarks of the Burmese translator.—It has been often asked why Phra allowed his body to experience fatigue. The reason of this conduct has been to convey an instruction to men, and to make others prepared to bear pain and sickness. Should any one ask why Budha exerted himself so much to go to Niban in that place, he should be answered that Budha saw three reasons for acting: in the manner he did. 1st, to preach the great Suta Thoodathana (things to be seen and known), 2nd, to instruct Thoobat and lead him to perfection, 3rd, that the disputes that were to arise on account of the division and possession of his relics should be quieted by the Pounha Dauna who would fairly and peaceably effectuate the partition of those sacred remains.]

Phra having reached the couch, lay down on his right side, with the noble composure and undaunted fearlessness of a lion100. The left leg was lying directly on the right one, but in order to avoid pain and the accompanying trouble, the situation of the two legs was such as to avoid the immediate contact of the two ankles and knees. The forest of Juggieng trees lies at the south-west of the city of Kootheinaron. Should any one wish to go to the city from the forest, he must at first go due east, and

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