Kebantenan 2

Editors: Aditia Gunawan, Arlo Griffiths.

Identifier: DHARMA_INSIDENKKebantenan_2.

Language: Old Sundanese.

Repository: Nusantara Epigraphy (tfc-nusantara-epigraphy).

Version: 2024-09-25 10:32 (f7262b6), last modified 2024-07-20 13:58 (f510d28).

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⟨Page 1r⟩

⟨1r1⟩ // <tennis-ball> // pun· Ini pitəkət· śri b¿u?⟨a⟩ḍuga maharaja ratu haji ⟨1r2⟩ ḍi pakvan·, śri saṁ ratu ḍevata, nu ḍipitəkətan· ma na lə⟨1r3⟩maḥ ḍevasasana, ḍi su⟨n⟩ḍasəmbava, mulaḥ vaya nu ṅubaḥ ya, ⟨1r4⟩ mulaḥ vaya nu ṅahəryanan ya, tebeḥ timur haṁgat· ciraAb·⟨1r5⟩, ka saṁ hyaṁ salila, ti barat· haṁgat· ru⟨ṁ⟩səb·, ka mu⟨ñ⟩jul· ka ci⟨1r6⟩bakekeṁ, ciho⟨ñ⟩je, ka mu(ha)ra cimu⟨ñ⟩caṁ pun·, ti kiḍul· ⟨Page 1v⟩ ⟨1v1⟩ haṁgat· L̥vəṁ comon·, mulaḥ mo mihape ya, kena⟨1v2⟩na ḍevasasana saṁgar kami ratu, saparaḥ jalan· gəḍe, ⟨1v3⟩ kagiraṁkən·, L̥maḥ laraṅan· pigəsanən·na para viku ⟨1v4⟩ pun·, Ulaḥ ḍek· vaya nu kəḍə ḍi bənaṁṅiṁ ṅagurat· ke⟨1v5⟩naIṁ heman·, ḍi viku pun·

Apparatus

⟨1r1⟩ śri P ⬦ sri H B HD. — ⟨1r1⟩ b¿u?⟨a⟩ḍuga ⬦ baduga H P B HD • Looking at the element baduga in Batutulis, it is clear that buduga here must be an error, which all previous editors have either failed to notice or silently corrected. OS manuscripts always have baduga (cf. CP.30a, AG.1v). This word is probably a Sundanese development of Skt. pāduka.

⟨1r2⟩ śri P ⬦ sri H B HD. — ⟨1r2⟩ ma na ⬦ mana H P B HD • All predecessors read as one word, mana, on which B and HD note “Maksudnya: nana”. — ⟨1r2⟩ lə⟨1r3⟩maḥ • The word is spelt here with consonant l plus pamepet, rather than with aksara vowel as in 1v3 L̥maḥ.

⟨1r3⟩ ḍi H P ⬦ […] B HD. — ⟨1r3⟩ vaya H P HD ⬦ Aya B. — ⟨1r3⟩ ṅubaḥ ya H P HD ⬦ ṅupah ya B.

⟨1r4⟩ vaya H P HD ⬦ Aya B. — ⟨1r4⟩ ṅahəryanan ya ⬦ ṅahəryanan H P B HD. — ⟨1r4⟩ tebeḥ H P ⬦ te beḥ B HD • B and HD note: “te [baca: ti] beḥ”, but the word tebeh is commonly used in OS texts. Cf. Bujaṅga Manik 662, 1082, 1160. — ⟨1r4⟩ ciraAb ⬦ ciraUb H P B HD • The third basic aksara is A. It seems that a small stroke below its right element is interpreted as panyuku by all predecessors, which would mean qu in our system. But we are inclined to read only A, since the aksara U has its own shape in this plate (see Ulaḥ in 1v4).

⟨1r6⟩ mu(ha)ra • The aksara h in this word is badly executed. The engraver seems to have first written ra and then tried to correct his mistake by changing it into ha.

⟨1v1⟩ L̥vəṁ ⬦ lə:və:ṁ H P B HD. — ⟨1v1⟩ mo mihape ya HD ⬦ mo mihapeya⟨n⟩ H P; mo himapeya⟨n⟩ B.

⟨1v3⟩ kagiraṁkən ⬦ kagiraṁkə:n H P B HD. — ⟨1v3⟩ laraṁṅan ⬦ laraṅan H P B HD. — ⟨1v3⟩ pigəsanən·na ⬦ pigə:sanə:nna H P B HD.

⟨1v4⟩ vaya H P HD ⬦ Aya B. — ⟨1v4⟩ kəḍə ⬦ kədə: P; kə:də: H B HD. — ⟨1v4⟩ bənaṁṅiṁ ⬦ bə:naṅiṁ H B; bə:naṁṅiṁ P HD.

⟨1v5⟩ kenaIṁ ⬦ kenana Iṁ H; kenana Aiṁ P; kena AIṁ B HD.

Translation by Aditia Gunawan and Arlo Griffiths

This is a decree of Sri Baduga Maharaja, the king of kings of Pakuan, Sri Sang Ratu Déwata. That which is made the object of decree is the land of divine ordinance, [namely] Sundasembava. May no one change it, may no one burden it. On the east side, the limit is the Ciraab to the Water deity (saṅ hyaṅ Salila — i.e., the Sea?); on the west the limit is the jungle (ruṅsəb) to Munjul, to Cibakékéng, Cihonjé, until the Cimuncang estuary. From the south, the limit is the haunted forest (ləvəṅ comon). Do not fail to take care of it! Because [the land] of the divine ordinance is the shrine of me, the king. Along the highway to its upstream, [it is] the forbidden land that will serve as place of the hermits. May no one be aggressive to my work of restricting, because I have affection for the hermits.

Commentary

(1r1) pitəkət ◇ In OS, this word is often mentioned side by side with the word talatah “message”, as in Svavar Cinta fol.8r: kena iña taṅtu saṅ sida karuhun, talatah saṅ sida sukma, pitəkət saṅ sida ləñəp “for that is the rule of the deceased ancestor, the message of the deceased soul, the exhortation of the deceased who has vanished”. In OJ, pitəkət means “(the drawing of so.’s attention) exhortation, advice, warning” (OJED, s.v. nĕkĕt), or in other words, “a decree”. Cf. MdJ piagəm, and nihan sakakala in the opening of Keba1, with our comment on sakakala in BaTu.1.

(1r3) su⟨n⟩ḍasəmbava ◇ See our comment under Keba1.

(1r4) haṁgat ◇ The word is no longer known in MdS, but in all OS contexts, it means “border, limit”. Among many occurrences in Fragmen Carita Parahyaṅan, we cite as example FCP.3b: alasna dənuh ti barat haṅgat cipaheṅan ti hulu cisogoṅ alasna puntaṅ ti timur hulu cipalu ti kaler haṅgat hulu cilamaya “the domain of Denuh: in the west the limit is Cipahéngan from the upper Cisogong. The domain of Puntang: in the east [the limit] is the upper Cipalu, in the north the limit is the upper Cilamaya”. The word must be related with the group of Malay words enggat, senggat, tenggat, that express similar meanings (Wilkinson 1959: s.v.).

(1r4) ciraAb ◇ This river name is derived from the word raab, which is presumably related to MdS rahab “provide so. with necessities”. Several toponyms Ciraab or Cirahab still exist in several areas, both in West Java and the western part of Central Java.

(1r5) ru‹ṁ›səb ◇ Hasan Djafar 1991 leaves this word without translation, considering it as a toponym. But it can be equated with rungseb in MdS. “bony, prickly, thorny; fig.: stinging, caustic, snide (of a remark etc.)”. In the context, a common noun meaning “jungle” seems fitting.

(1v1) ləvəṁ conom ◇ This seems to mean “haunted forest”. Cf. MdS leuweung onom, which has this meaning. We suppose that the word comon has become womon at some stage, because of the interchangeability of /w/ and /c/ observed in the history of Sundanese (caringin = waringin, cai = wai, see our comments on calagara in Keba1), before finally becoming omon in MdS. The word ruṅsəb “jungle” in 1r5 will then be a quasi synonym.

(1v2) saṁgar ◇ Cf. Siksa Kandaṅ Karəsian 18: hayaṅ ñaho di puja di saṅgar ma: patah puja daun, gəlar palajaṅ, puja kəmbaṅ, ña‹m›piṅan liṅga, ṅomean saṅ hyaṅ, siṅ savatək muja ma ja‹ṅ›gan taña “If one wishes to know about the offerings in the saṅgar: the arrangement of a leaf offering, palajaṅ offering, flower offering, putting a cloth on liṅga, maintaining the deity, all kinds of offerings, ask the jaṅgan”. Cf. also Svavar Cinta 1125 quoted in our comment under BaTu.7. These passages suggest that saṅgar means “shrine”, as in OJ. MdS has the particular meaning “offering place (of wood or bamboo on high stilts, also of a basket fixed on a bamboo pole, built before harvest on the rice field, consisting of the puncak manik with various spices and toilet-articles for Nyi Sri); nyanggar place offerings on the sanggar”.

(1v4) kəḍə ◇ Cf. Carita Parahyaṅan 12a: təhər bava ku kita kədə-kədə! “Then you should take [it] by force!”; Amanat Galuṅguṅ 1r: mulah pabvaṅ pasalahan paksa, mulah pakədə-kədə, asiṅ ra‹m›pes, cara purih, turutan, mulah kədə di tinəṅ di maneh, isəs-isəskən carekna pa‹n›tikrama, ‘“Do not reject (some one) who has the wrong ideas, do not be aggressive toward each other. Whoever is decent, as one is supposed to be, follow [him]! Do not be obstinate with your own ideas. Pay attention to the words of propriety (pantikrama)”’. Cf. OJ kədə̄ “feeling the urge to, feeling impelled to, set on; (wanting, seeking to obtain, etc) at all costs (by any means); keeping on, cannot but ..., unremittingly, insistently, obstinately, unavoidably” (OJED, s.v. kĕdö). It seems that the OJ/OS word survives into MdS keudeuh as a synonym s.v. keukeuh “obstinate, stubborn, tenacious, unyielding; kumeukeuh s.m.; keukeuh peuteukeuh/kedeuh/keudeuh s.m. (emph.); ngeukeuhan hold on to st., stay with st., stubbornly ask about st.; pakeukeuh-keukeuh both sides stubbornly stand firm (maintain their stand).” Cf. also MdS & MdJ kudu “must, have to, need to, should, ought to”.

(1v4–5) kenaIṁ ◇ For an explanation of the pronominal suffix -iṅ (corresponding to pronoun aiṅ), see Noorduyn and Teeuw 2006, p. 48.

Bibliography

The inscription was read first by Holle (1867, p. 562, plate 1) and then by Pleyte (1911, p. 169). Boechari (1985–1986, pp. 104–105) provided a new reading although without any translation. The most recent reading is the one by Hasan Djafar (1991, p. 11), now with Indonesian translation. Re-edited here by Aditia Gunawan & Arlo Griffiths from Leiden rubbings and a photograph.

Primary

[H] Holle, Karel Frederik. 1867. “Voorloopig bericht omtrent vijf koperen plaatjes, door Raden Saleh gevonden in een offerhuisje bij de kampong Kĕbantĕnan, onder Bĕkasih, p. m. 15 paal van Batavia.” TBG 16, pp. 559–567. Page 562.

[P] Pleyte, Cornelis Marinus. 1911. “Het jaartal op den Batoe-toelis nabij Buitenzorg: eene bijdrage tot de kennis van het oude Soenda.” TBG 53, pp. 155–220. Page 169.

[B] Boechari. 1985–1986. Prasasti koleksi Museum Nasional, Jilid I. Jakarta: Proyek Pengembangan Museum Nasional, Departemen Pendidikan dan Kebudayaan. [URL]. Items E.42-E.45, pages 104–105.

[HD] Hasan Djafar. 1991. “Prasasti-prasasti dari masa kerajaan-kerajaan Sunda.” Bogor. Page 11.

Secondary

NBG 1867. Notulen van de Algemeene en Bestuurs-vergaderingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen: Deel V — 1867. Batavia: Lange & Co., 1868. Volume 5, page 38.

NBG 1870. Notulen van de Algemeene en Bestuurs-vergaderingen van het Bataviaasch Genootschap van Kunsten en Wetenschappen: Deel VIII — 1870. Batavia: Bruining & Wijt, 1871. Volume 8, pages 74, 80–81.

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<note>All predecessors read as one word, mana, on which <ptr target="bib:Boechari1985-1986_01"/> and <ptr target="bib:HasanDjafar1991_01"/> note <quote>Maksudnya: nana</quote>.</note>

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<note>The word is spelt here with consonant <foreign>l</foreign> plus <foreign>pamepet</foreign>, rather than with aksara vowel as in 1v3 <foreign>L̥maḥ</foreign>.</note>

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<lem>ṅahəryanan ya</lem>

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<lem>ciraAb</lem>

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<note>The <foreign>aksara h</foreign> in this word is badly executed. The engraver seems to have first written <foreign>ra</foreign> and then tried to correct his mistake by changing it into <foreign>ha</foreign>.</note>

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<lem source="bib:HasanDjafar1991_01">mo mihape ya</lem>

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<lem>kagiraṁkən</lem>

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<lem>kenaIṁ</lem>

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<rdg source="bib:Pleyte1911_01">kenana Aiṁ</rdg>

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<p>This is a decree of Sri Baduga Maharaja, the king of kings of Pakuan, Sri Sang Ratu Déwata. That which is made the object of decree is the land of divine ordinance, <supplied reason="subaudible">namely</supplied> Sundasembava. May no one change it, may no one burden it. On the east side, the limit is the Ciraab to the Water deity <supplied reason="explanation">saṅ hyaṅ Salila — i.e., the Sea?</supplied>; on the west the limit is the jungle <supplied reason="explanation">ruṅsəb</supplied> to Munjul, to Cibakékéng, Cihonjé, until the Cimuncang estuary. From the south, the limit is the haunted forest <supplied reason="explanation">ləvəṅ comon</supplied>. Do not fail to take care of it! Because <supplied reason="subaudible">the land</supplied> of the divine ordinance is the shrine of me, the king. Along the highway to its upstream, <supplied reason="subaudible">it is</supplied> the forbidden land that will serve as place of the hermits. May no one be aggressive to my work of restricting, because I have affection for the hermits.

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<p n="1r1"><foreign>pitəkət</foreign> ◇ In OS, this word is often mentioned side by side with the word <foreign>talatah</foreign> <q>message</q>, as in <title>Svavar Cinta</title> fol.8r: <foreign>kena iña taṅtu saṅ sida karuhun, talatah saṅ sida sukma, pitəkət saṅ sida ləñəp</foreign> <q>for that is the rule of the deceased ancestor, the message of the deceased soul, the exhortation of the deceased who has vanished</q>. In OJ, <foreign>pitəkət</foreign> means <q>(the drawing of so.’s attention) exhortation, advice, warning</q> (OJED, s.v. <foreign>nĕkĕt</foreign>), or in other words, <q>a decree</q>. Cf. MdJ <foreign>piagəm</foreign>, and <foreign>nihan sakakala</foreign> in the opening of <ref target="DHARMA_INSIDENKKebantenan_1.xml">Keba1</ref>, with our comment on sakakala in <ref target="DHARMA_INSIDENKBatutulis.xml">BaTu.1</ref>.</p>

<p n="1r3"><foreign>su⟨n⟩ḍasəmbava</foreign> ◇ See our comment under <ref target="DHARMA_INSIDENKKebantenan_1.xml">Keba1</ref>.</p>

<p n="1r4"><foreign>haṁgat</foreign> ◇ The word is no longer known in MdS, but in all OS contexts, it means <q>border, limit</q>. Among many occurrences in <title>Fragmen Carita Parahyaṅan</title>, we cite as example FCP.3b: <foreign>alasna dənuh ti barat haṅgat cipaheṅan ti hulu cisogoṅ alasna puntaṅ ti timur hulu cipalu ti kaler haṅgat hulu cilamaya</foreign> <q>the domain of Denuh: in the west the limit is Cipahéngan from the upper Cisogong. The domain of Puntang: in the east [the limit] is the upper Cipalu, in the north the limit is the upper Cilamaya</q>. The word must be related with the group of Malay words <foreign>enggat, senggat, tenggat</foreign>, that express similar meanings (Wilkinson 1959: s.v.).</p>

<p n="1r4"><foreign>ciraAb</foreign> ◇ This river name is derived from the word <foreign>raab</foreign>, which is presumably related to MdS <foreign>rahab</foreign> <q>provide so. with necessities</q>. Several toponyms Ciraab or Cirahab still exist in several areas, both in West Java and the western part of Central Java.</p>

<p n="1r5"><foreign>ru‹ṁ›səb</foreign> ◇ <ptr target="bib:HasanDjafar1991_01"/> leaves this word without translation, considering it as a toponym. But it can be equated with <foreign>rungseb</foreign> in MdS. <q>bony, prickly, thorny; fig.: stinging, caustic, snide (of a remark etc.)</q>. In the context, a common noun meaning <q>jungle</q> seems fitting.</p>

<p n="1v1"><foreign>ləvəṁ conom</foreign> ◇ This seems to mean <q>haunted forest</q>. Cf. MdS <foreign>leuweung onom</foreign>, which has this meaning. We suppose that the word comon has become womon at some stage, because of the interchangeability of /w/ and /c/ observed in the history of Sundanese (<foreign>caringin</foreign> = <foreign>waringin</foreign>, <foreign>cai</foreign> = <foreign>wai</foreign>, see our comments on <foreign>calagara</foreign> in <ref target="DHARMA_INSIDENKKebantenan_1.xml">Keba1</ref>), before finally becoming omon in MdS. The word <foreign>ruṅsəb</foreign> <q>jungle</q> in 1r5 will then be a quasi synonym. </p>

<p n="1v2"><foreign>saṁgar</foreign> ◇ Cf. <title>Siksa Kandaṅ Karəsian</title> 18: <foreign>hayaṅ ñaho di puja di saṅgar ma: patah puja daun, gəlar palajaṅ, puja kəmbaṅ, ña‹m›piṅan liṅga, ṅomean saṅ hyaṅ, siṅ savatək muja ma ja‹ṅ›gan taña</foreign> <q>If one wishes to know about the offerings in the saṅgar: the arrangement of a leaf offering, palajaṅ offering, flower offering, putting a cloth on liṅga, maintaining the deity, all kinds of offerings, ask the jaṅgan</q>. Cf. also <title>Svavar Cinta</title> 1125 quoted in our comment under <ref target="DHARMA_INSIDENKBatutulis.xml">BaTu.7</ref>. These passages suggest that <foreign>saṅgar</foreign> means <q>shrine</q>, as in OJ. MdS has the particular meaning <q>offering place (of wood or bamboo on high stilts, also of a basket fixed on a bamboo pole, built before harvest on the rice field, consisting of the <foreign>puncak manik</foreign> with various spices and toilet-articles for Nyi Sri); <foreign>nyanggar</foreign> place offerings on the sanggar</q>.</p>

<p n="1v4"><foreign>kəḍə</foreign> ◇ Cf. <title>Carita Parahyaṅan</title> 12a:<foreign> təhər bava ku kita kədə-kədə</foreign>! <q>Then you should take [it] by force!</q>; <title>Amanat Galuṅguṅ</title> 1r: <foreign>mulah pabvaṅ pasalahan paksa, mulah pakədə-kədə, asiṅ ra‹m›pes, cara purih, turutan, mulah kədə di tinəṅ di maneh, isəs-isəskən carekna pa‹n›tikrama</foreign>, ‘<q>Do not reject (some one) who has the wrong ideas, do not be aggressive toward each other. Whoever is decent, as one is supposed to be, follow [him]! Do not be obstinate with your own ideas. Pay attention to the words of propriety (<foreign>pantikrama</foreign>)</q>’. Cf. OJ <foreign>kədə̄ </foreign> <q>feeling the urge to, feeling impelled to, set on; (wanting, seeking to obtain, etc) at all costs (by any means); keeping on, cannot but ..., unremittingly, insistently, obstinately, unavoidably</q> (OJED, s.v. <foreign>kĕdö</foreign>). It seems that the OJ/OS word survives into MdS keudeuh as a synonym s.v. <foreign>keukeuh</foreign> <q>obstinate, stubborn, tenacious, unyielding; <foreign>kumeukeuh</foreign> s.m.; <foreign>keukeuh</foreign> <foreign>peuteukeuh</foreign>/<foreign>kedeuh</foreign>/<foreign>keudeuh</foreign> s.m. (emph.); <foreign>ngeukeuhan</foreign> hold on to st., stay with st., stubbornly ask about st.; <foreign>pakeukeuh-keukeuh</foreign> both sides stubbornly stand firm (maintain their stand).</q> Cf. also MdS & MdJ <foreign>kudu</foreign> <q>must, have to, need to, should, ought to</q>.</p>

<p n="1v4-5"><foreign>kenaIṁ</foreign> ◇ For an explanation of the pronominal suffix -iṅ (corresponding to pronoun aiṅ), see <bibl><ptr target="bib:Noorduyn+Teeuw2006_01"/><citedRange unit="page">48</citedRange></bibl>.</p>

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<p>The inscription was read first by Holle (<bibl rend="omitname"><ptr target="bib:Holle1867_02"/><citedRange unit="page">562</citedRange><citedRange unit="plate">1</citedRange></bibl>) and then by Pleyte (<bibl rend="omitname"><ptr target="bib:Pleyte1911_01"/><citedRange unit="page">169</citedRange></bibl>). Boechari (<bibl rend="omitname"><ptr target="bib:Boechari1985-1986_01"/><citedRange unit="page">104-105</citedRange></bibl>) provided a new reading although without any translation. The most recent reading is the one by Hasan Djafar (<bibl rend="omitname"><ptr target="bib:HasanDjafar1991_01"/><citedRange unit="page">11</citedRange></bibl>), now with Indonesian translation. Re-edited here by Aditia Gunawan & Arlo Griffiths from Leiden rubbings and a photograph.</p>

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