Kiringan (917-11-14)
Editors: Tyassanti Kusumo Dewanti, Arlo Griffiths.
Identifier: DHARMA_INSIDENKKiringan.
Language: Old Javanese.
Repository: Nusantara Epigraphy (tfc-nusantara-epigraphy).
Version: (b42d535), last modified (e0c683b).
Edition
⟨1r1⟩ // svasti śaka-varṣatĭta 839 kărtika-māsa tithi dvādaśi kr̥ṣṇa-pakṣa, tu, U, śu [...] ⟨1r2⟩ pu sāhitya Anak banuA I vuga vatək· pəAr·, Umanugrahai Ikana(ṁ) vanuA I kiri[ṅan· ...] ⟨1r3⟩ maṅkai mas· mā 4 muAṁ tan· pārika muAṁ tan· knā Iṁ hopan· bvat thaji, Avur· (p)rakāra [...] eccentric ductus. ⟨1r4⟩ lunaṇye I saṁ mavanuA lāvan· piliḥ mas·nya, muAṁ tan· katamāna tkap·[niṁ maṅilala drabya haji...] ⟨1r5⟩ Āpan· Umaḥ saṁ hadyan· vahuta hyaṁ Ikanaṁ vanuA I kiriṅan·, maṅasəAkan· [... Anak· ba-] ⟨1r6⟩ nuA I taṅgalan· vatak· dalinan·, Araṅkəpi saṁ rāghu Anak banuA I joho [...] ⟨1r7⟩ vadvā rarai saṁ L̥kuk· Anak banuA I kavuṅ-kavuṁ vatək· vatu humalaṁ, juru kalu[la ...] ⟨1r8⟩ taṅkil·, Ataṇḍa saṁ boṇḍoṁ Anak banuA I vulakan· vatək· taṅkilan·, A[...Anak banuA I bāku-] ⟨1r9⟩ l· vatək· lampyar·, maṁraṅkəpi saṁ maṅuṇḍuḥ Anak banuA I (b)ākul· vatək· lampyar· [...] eccentric_ductus ⟨1r10⟩ n· vatək· vatu humalaṁ, citralekha saṁ taṇjuṅan· Anak banuA I lāḍahu vatə[k·...] ⟨1r11⟩ Anak banva I paṇḍamuAn· vatək· vadihati, InaṁsəAn· pasək·-pasək· mas· [...maṁraṅkə]-⟨1r12⟩ pi saṁ lbur poḥ Anak banuA I siṇaguha vatək· siṇaguha, Ina⟨ṁ⟩səAn· pasək·-pa[s]ə[k….] ⟨1r13⟩ toman·, vahuta kasipakə: si burayut· vinaiḥ pasək·-pasək· mas· mā 2 so[vaṁ ...] ⟨1r14⟩ səṁ, vinkas· si rakata, parujar si vudəl·, samaṅkana kvaiḥ rāmanta I kiriṅan· Anuṁ ma[...] ⟨1v1⟩ […] ⟨1v2⟩ (saṁ mavanuA lavan·) pili(ḥ) mas·nya(,) muAṁ tan· katamāna tkap·niṁ maṅilala dra[bya haji…] ⟨1v3⟩ (Umaḥ saṁ) hadyan· vahuta hyaṁ (I)ka(naṁ) vanu(A) I kiriṅan· maṅasəAkan· ya [......] ⟨1v4⟩ […] {vanuA) I taṅgalan· vatək· dalinan·(,) Araṅkəpi sa(ṁ) rāghu Anak banuA I (jo)[ho…] ⟨1v5⟩ […] vadvā (rarai saṁ) L̥kuk· Anak ba(nu)A I kavu⟨ṁ⟩-kavu⟨ṁ⟩ vatək· vat(u) huma[laṁ, juru kalula…] ⟨1v6⟩ […]
Apparatus
⟨1r1⟩ kărtika-māsa • Boe, kărtika masa BJ EW. ⟨1r2⟩ I kiri[ṅan·] • I kiri[.....] BJ Boe EW. This restitution is taken from the toponym Kiriṅan that occurs through the text. ⟨1r3⟩ maṅkai mas· mā 4 • EW, maṅtai mas· mā 4 BJ, maṅkai mas· mā 5 Boe. ⟨1r3⟩ tan· pārika muAṁ tan· knā • BJ, tan pāri kamuAtan· knā Boe, muAṁ tan pārikamuantan knā EW. An anusvāra is clearly visible on top of muA and so we have to divide the words differently than Boechari envisioned. Note 11 EW (Edhie Wurjantoro 2018: 488): Kata tanpārikamuantan seharusnya tan pārikṣa muaṅ tan. ⟨1r3⟩ bvat thaji • bvat haji BJ, bvattaji Boe EW. ⟨1r3⟩ (A)vur· • Avur BJ, suvur Boe EW. Despite the indistict shape of the first akṣara, the word Avur is probably intended. Cf. Tihang 1v3: avur· dha 7. ⟨1r3⟩ (p)rakāra • BJ EW, prakara Boe. Corr. prakāra. ⟨1r4⟩ lunaṇye • lunanaṇya BJ lunadaya Boe, lunadaṇya EW. Our tentative reading, however, still cannot yield the proper intention and meaning of this word, or even make a suitable separation. What usually comes before mavanua, as seen in Kaduluran (1r7): ikanaṅ Anak vanua mavaih pasək-pasək i rakryā mavanua mās su 1 and Rumwiga I (1r9): vyāyaniṅ maṅaṇḍəḥ ri saṁ pamgat· mavanuA mas· su 10, is something related to tax or other kind of payment. In this case, neither any term ending with-ṇya or -ṇye is found, hence our reading is only based on how the akṣara look like. The third grapheme is engraved way smaller than other graphemes in this line, which might correspond to a vowel rather than a single independent akṣara. ⟨1r4⟩ piliḥ • Boe EW, pilina BJ. ⟨1r4⟩ I saṁ mavanuA • Boe, Iṁ saṁ mavanuA BJ, EW. ⟨1r4⟩ tkap·[niṁ maṅilala drabya haji] • tkap·[...] BJ Boe EW. This restitution is based on the reading of 1v2. ⟨1r5⟩ saṁ hadyan· • BJ EW, saṁ handyan Boe. ⟨1r5⟩ [...Anak· ba]nuA I taṅgalan· • [....]nuA I taṅgalan· BJ Boe EW. ⟨1r7⟩ juru kalu[la] • juru kalu[...] BJ Boe EW. This function is attested in Tulang Er (1v3) juruniṁ kalula saṁ nāgara, Sugih Manek (B4) [juruniṁ ka]lula saṁ ra banir, and Sangguran (B4) juru kalula pu vali. ⟨1r8⟩ A[...] • Boe EW, Aba[...] BJ. ⟨1r8⟩ [Anak banuA I bāku]l· • [...]l· BJ Boe EW. In view of the fact that 1r9 has Anak banuA I (b)ākul vatək lampyar, we favor that parallel to restore the missing part at the end of 1r8. Moreover, it seems fit with the l· standing at the beginning of 1r9. The previous editions do not restore anything. ⟨1r8⟩ saṁ boṇḍoṁ • Boe EW, saṁ boṇḍaṁ BJ ⟨1r9⟩ (b)ākul • Boe EW, rokul BJ. ⟨1r10⟩ taṇjuṅan • BJ, tanjuṅan Boe, tañjuṅan EW. ⟨1r10⟩ lāḍahu • EW, eḍhahu BJ, lādahu Boe. ⟨1r11⟩ [maṁraṅkə]pi saṁ lbur poḥ • Having the occurrences of Araṅkəpi (1r6) and maṁraṅkəpi (1r9) followed by a name, here we suggest the reading must be one of it. ⟨1r12⟩ pasək·-pa[s]ə[k….] • pasək·-pa[....] BJ Boe EW. ⟨1r13⟩ toman· • Boe, tomam· BJ EW. ⟨1r13⟩ mas· mā 2 • BJ, mas· mā 4 Boe EW.
Translation into English
(1r1) Hail! Elapsed Śaka year 839, month of Kārttika, the twelfth tithi of the waning fortnight, Tuṅlai, Umanis, Friday….
(1r2) pu Sāhitya, native of Vuga, district of Pəar, gave a grant to the village of Kiriṅan…
(1r3) As follows: 4 māṣa of gold, and there shall be no arik, and [the village] will not be impacted by the hopan [of the] royal corvée, varieties of avur…
(1r4) …. of saṅ mavanua together with its pilih gold, and shall not be affected by...
(1r5) Because the village of Kiriṅan is the house of the honorable vahuta hyaṅ. Offered…
(1r6) the village of Taṅgalan, district of Dalinan, accompanied by saṅ Raghu, native of Joho,...
(1r7) the young troops (called) saṅ Ləkuk, native of Kavuṅ-kavuṅ, district of Vatu Humalaṅ, the overseer of Servants …
(1r8) the Taṅkil, the ataṇḍa (called) saṅ Boṇḍoṅ, native of Vulakan, district of Taṅkilan, ...
(1r9) district of Lampyar, accompanied by saṅ Maṅuṇḍuh, native of Bākul, district of Lampyar…
(1r10) district of Vatu Humalaṅ, the scribe (called) saṅ Tañjuṅan, native of Lāḍahu, district of…
(1r11) native of Paṇḍamuan, district of Vadihati, were/was presented as gifts: … of gold ...
(1r12) (accompanied by) saṅ Lbur Poh, native of Siṇaguha, district of Siṇaguha, were presented as gifts: ....
(1r13) … the vahuta of Kasipakə̄, si Burayut, were each given as gifts: 2 māṣa of gold…
(1r14) … the vinkas (called) si Rakata, the herald (called) si Vudəl. Such is the number of the headmen at Kiriṅan who…
Bibliography
The sigla Br and Na refer to Brandes’ and Nakada’s editions, respectively. In view of the fact that the fifth section was read by Kern and Nakada, both of them yielding rather different readings, for this part I use the siglum K, which stands for Kern.
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<p>This work is licenced under the Creative Commons Attribution 4.0 Unported Licence. To view a copy of the licence, visit https://creativecommons.org/licenses/by/4.0/ or send a letter to Creative Commons, 444 Castro Street, Suite 900, Mountain View, California, 94041, USA.</p>
<p>Copyright © 2019-2025 by Tyassanti Kusumo Dewanti and Arlo Griffiths.</p>
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<!--
The first mention of this charter was in a brief note on its acquisition by Stutterheim. A study of the date and a provisional reading of its first two lines were provided by Damais (1955: 51), which was subsequently used by Sarkar as the basis for a translation into English. Damais included this metal inscription in his inventory number A. 96. It was inventoried by Nakada in part I, under no. 110. In 1984, Barrett Jones included this charter among her appendices, which consequently became the first complete edition. Not so long after, Boechari also published his reading.<foreign> </foreign>Recently, Edhie Wurjantoro published what appears to be an independent reading of this charter and provided an Indonesian translation.
Stutterheim 1936: 191.
Damais 1955: 51.
Sarkar 1971–72, vol. II: 161 (no. LXXXV).
Damais 1952: 52 (no. A. 96).
Nakada 1982: 98.
Barett Jones 1984: p. 195–96.
Boechari 1985–86: 122–3. In Boechari’s reading, all the occurrences of the words that we read <foreign>anak banua </foreign>are transcribed as <foreign>anak vanua</foreign> or <foreign>anak vanva</foreign>.
Edhie Wurjantoro 2018: 487–89.
The edition presented below is based on a direct observation of the plate when I made a visit to the Museum Nasional Indonesia (MNI) in January 2022 with the help of Arlo Griffiths’ remote supervision. This yielded as the most significant step forward the identification of the thinly written text that is present on the verso, ignored by previous scholars. For this, I thank Arlo Griffiths who noticed it first based on the photos by Eko Bastiawan who accompanied me at the museum.
The recently noticed text in our opinion seems to be a draft for this charter, as it delivers the same content. It somehow paves a way to compensate for the limited reading on the recto which is caused by the incomplete nature of the writing support. The text is presented without any indication of recto or verso because so far we consider it a draft, which is not to be taken as the main text that the scribe originally intended to display.
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<p>
<!-- Plate 1. Recto -->
<lb n="1r1"/> // svasti śaka-varṣatĭta <num value="839">839</num> kărtika-māsa tithi dvādaśi kr̥ṣṇa-pakṣa, tu, U, śu <supplied reason="lost">...</supplied>
<lb n="1r2"/> pu sāhitya Anak banuA I vuga vatək· pəAr·, Umanugrahai Ikana<unclear>ṁ</unclear> vanuA I kiri<supplied reason="lost">ṅan· ...</supplied>
<lb n="1r3"/> maṅkai mas· mā <num value="4">4</num> muAṁ tan· pārika muAṁ tan· knā Iṁ hopan· bvat thaji, Avur· <unclear>p</unclear>rakāra <supplied reason="lost">...</supplied>
eccentric ductus.
<lb n="1r4"/> lunaṇye I saṁ mavanuA lāvan· piliḥ mas·nya, muAṁ tan· katamāna tkap·<supplied reason="lost">niṁ maṅilala drabya haji...</supplied>
<lb n="1r5"/> Āpan· Umaḥ saṁ hadyan· vahuta hyaṁ Ikanaṁ vanuA I kiriṅan·, maṅasəAkan· <supplied reason="lost">... Anak· ba-</supplied>
<lb n="1r6"/> nuA I taṅgalan· vatak· dalinan·, Araṅkəpi saṁ rāghu Anak banuA I joho <supplied reason="lost">...</supplied>
<lb n="1r7"/> vadvā rarai saṁ L̥kuk· Anak banuA I kavuṅ-kavuṁ vatək· vatu humalaṁ, juru kalu<supplied reason="lost">la ...</supplied>
<lb n="1r8"/> taṅkil·, Ataṇḍa saṁ boṇḍoṁ Anak banuA I vulakan· vatək· taṅkilan·, A<supplied reason="lost">...Anak banuA I bāku-</supplied>
<lb n="1r9"/> l· vatək· lampyar·, maṁraṅkəpi saṁ maṅuṇḍuḥ Anak banuA I <unclear>b</unclear>ākul· vatək· lampyar· <supplied reason="lost">...</supplied>
eccentric_ductus
<lb n="1r10"/> n· vatək· vatu humalaṁ, citralekha saṁ taṇjuṅan· Anak banuA I lāḍahu vatə<supplied reason="lost">k·...</supplied>
<lb n="1r11"/> Anak banva I paṇḍamuAn· vatək· vadihati, InaṁsəAn· pasək·-pasək· mas· <supplied reason="lost">...maṁraṅkə</supplied>-
<lb break="no" n="1r12"/> pi saṁ lbur poḥ Anak banuA I siṇaguha vatək· siṇaguha, Ina<supplied reason="omitted">ṁ</supplied>səAn· pasək·-pa<supplied reason="lost">s</supplied>ə<supplied reason="lost">k….</supplied>
<lb n="1r13"/> toman·, vahuta kasipakə: si burayut· vinaiḥ pasək·-pasək· mas· mā <num value="2">2</num> so<supplied reason="lost">vaṁ ...</supplied>
<lb n="1r14"/> səṁ, vinkas· si rakata, parujar si vudəl·, samaṅkana kvaiḥ rāmanta I kiriṅan· Anuṁ ma<supplied reason="lost">...</supplied>
<!-- Plate 1. Verso (Draft) -->
<lb n="1v1"/> <gap reason="ca. 30 akṣ. illegible"/>
<lb n="1v2"/> <unclear>saṁ mavanuA lavan·</unclear> pili<unclear>ḥ</unclear> mas·nya<unclear>,</unclear> muAṁ tan· katamāna tkap·niṁ maṅilala dra<supplied reason="lost">bya haji…</supplied>
<lb n="1v3"/> <unclear>Umaḥ saṁ</unclear> hadyan· vahuta hyaṁ <unclear>I</unclear>ka<unclear>naṁ</unclear> vanu<unclear>A</unclear> I kiriṅan· maṅasəAkan· ya <supplied reason="lost">......</supplied>
<lb n="1v4"/> <gap reason="ca. 2. akṣ. illegible"/> {vanuA) I taṅgalan· vatək· dalinan·<unclear>,</unclear> Araṅkəpi sa<unclear>ṁ</unclear> rāghu Anak banuA I <unclear>jo</unclear><supplied reason="lost">ho…</supplied>
<lb n="1v5"/> <gap reason="ca. 4 akṣ. illegible"/> vadvā <unclear>rarai saṁ</unclear> L̥kuk· Anak ba<unclear>nu</unclear>A I kavu<supplied reason="omitted">ṁ</supplied>-kavu<supplied reason="omitted">ṁ</supplied> vatək· vat<unclear>u</unclear> huma<supplied reason="lost">laṁ, juru kalula…</supplied>
<lb n="1v6"/> <gap reason="ca. 9 akṣ. illegible"/>
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<div type="apparatus">
<!-- The siglum BJ refers to Barrett Jones’ edition, Boe refers to Boechari’s and EW refers to Edhie Wurjantoro’s. -->
<app loc="1r1">
<lem>kărtika-māsa</lem>
<note>Boe, kărtika masa BJ EW.</note>
</app>
<app loc="1r2">
<lem>I kiri<supplied reason="lost">ṅan·</supplied></lem>
<note>I kiri[.....] BJ Boe EW. This restitution is taken from the toponym Kiriṅan that occurs through the text.</note>
</app>
<app loc="1r3">
<lem>maṅkai mas· mā 4</lem>
<note>EW, maṅtai mas· mā 4 BJ, maṅkai mas· mā 5 Boe.</note>
</app>
<app loc="1r3">
<lem>tan· pārika muAṁ tan· knā</lem>
<note>BJ, tan pāri kamuAtan· knā Boe, muAṁ tan pārikamuantan knā EW. An <foreign>anusvāra </foreign>is clearly visible on top of <foreign>muA</foreign> and so we have to divide the words differently than Boechari envisioned. Note 11 EW (Edhie Wurjantoro 2018: 488): Kata<foreign> tanpārikamuantan </foreign>seharusnya <foreign>tan pārikṣa muaṅ tan</foreign>.</note>
</app>
<app loc="1r3">
<lem>bvat thaji</lem>
<note>bvat haji BJ, bvattaji Boe EW.</note>
</app>
<app loc="1r3">
<lem><unclear>A</unclear>vur·</lem>
<note>Avur BJ, suvur Boe EW. Despite the indistict shape of the first <foreign>akṣara, </foreign>the word <foreign>Avur</foreign> is probably intended. Cf. Tihang 1v3: <foreign>avur· dha 7.</foreign></note>
</app>
<app loc="1r3">
<lem><unclear>p</unclear>rakāra</lem>
<note>BJ EW, prakara Boe. Corr. prakāra.</note>
</app>
<app loc="1r4">
<lem>lunaṇye</lem>
<note>lunanaṇya BJ lunadaya Boe, lunadaṇya EW. Our tentative reading, however, still cannot yield the proper intention and meaning of this word, or even make a suitable separation. What usually comes before <foreign>mavanua</foreign>, as seen in Kaduluran (1r7): <foreign>ikanaṅ Anak vanua mavaih pasək-pasək i rakryā mavanua mās su 1</foreign> and Rumwiga I (1r9): <foreign>vyāyaniṅ maṅaṇḍəḥ ri saṁ pamgat· mavanuA mas· su 10</foreign>, is something related to tax or other kind of payment. In this case, neither any term ending with<foreign/>-<foreign>ṇya </foreign>or -<foreign>ṇye </foreign>is found, hence our reading is only based on how the <foreign>akṣara </foreign>look like. The third grapheme is engraved way smaller than other graphemes in this line, which might correspond to a vowel rather than a single independent <foreign>akṣara. </foreign></note>
</app>
<app loc="1r4">
<lem>piliḥ</lem>
<note>Boe EW, pilina BJ.</note>
</app>
<app loc="1r4">
<lem>I saṁ mavanuA</lem>
<note>Boe, Iṁ saṁ mavanuA BJ, EW.</note>
</app>
<app loc="1r4">
<lem>tkap·<supplied reason="lost">niṁ maṅilala drabya haji</supplied></lem>
<note>tkap·[...] BJ Boe EW. This restitution is based on the reading of 1v2.</note>
</app>
<app loc="1r5">
<lem>saṁ hadyan·</lem>
<note>BJ EW, saṁ handyan Boe.</note>
</app>
<app loc="1r5">
<lem><supplied reason="lost">...Anak· ba</supplied>nuA I taṅgalan·</lem>
<note>[....]nuA I taṅgalan· BJ Boe EW.</note>
</app>
<app loc="1r7">
<lem>juru kalu<supplied reason="lost">la</supplied></lem>
<note>juru kalu[...] BJ Boe EW. This function is attested in Tulang Er (1v3) <foreign>juruniṁ kalula saṁ nāgara, </foreign>Sugih Manek (B4) <foreign>[juruniṁ ka]lula saṁ ra banir, </foreign>and Sangguran (B4) <foreign>juru kalula pu vali</foreign>.</note>
</app>
<app loc="1r8">
<lem>A<supplied reason="lost">...</supplied></lem>
<note>Boe EW, Aba[...] BJ.</note>
</app>
<app loc="1r8">
<lem><supplied reason="lost">Anak banuA I bāku</supplied>l·</lem>
<note>[...]l· BJ Boe EW. In view of the fact that 1r9 has <foreign>Anak banuA I (b)ākul vatək lampyar</foreign>, we favor that parallel to restore the missing part at the end of 1r8. Moreover, it seems fit with the <foreign>l· </foreign>standing at the beginning of 1r9. The previous editions do not restore anything.</note>
</app>
<app loc="1r8">
<lem>saṁ boṇḍoṁ</lem>
<note>Boe EW, saṁ boṇḍaṁ BJ</note>
</app>
<app loc="1r9">
<lem><unclear>b</unclear>ākul</lem>
<note>Boe EW, rokul BJ.</note>
</app>
<app loc="1r10">
<lem>taṇjuṅan</lem>
<note>BJ, tanjuṅan Boe, tañjuṅan EW.</note>
</app>
<app loc="1r10">
<lem>lāḍahu</lem>
<note>EW, eḍhahu BJ, lādahu Boe.</note>
</app>
<app loc="1r11">
<lem><supplied reason="lost">maṁraṅkə</supplied>pi saṁ lbur poḥ</lem>
<note>Having the occurrences of <foreign>Araṅkəpi </foreign>(1r6) and <foreign>maṁraṅkəpi</foreign> (1r9) followed by a name, here we suggest the reading must be one of it.</note>
</app>
<app loc="1r12">
<lem>pasək·-pa<supplied reason="lost">s</supplied>ə<supplied reason="lost">k….</supplied></lem>
<note>pasək·-pa[....] BJ Boe EW.</note>
</app>
<app loc="1r13">
<lem>toman·</lem>
<note>Boe, tomam· BJ EW.</note>
</app>
<app loc="1r13">
<lem>mas· mā 2</lem>
<note>BJ, mas· mā 4 Boe EW.</note>
</app>
</div>
<div type="translation" xml:lang="eng">
<p>(1r1) Hail! Elapsed Śaka year 839, month of Kārttika, the twelfth <foreign>tithi</foreign> of the waning fortnight, Tuṅlai, Umanis, Friday….</p>
<p>(1r2) <foreign>pu </foreign>Sāhitya, native of Vuga, district of Pəar, gave a grant to the village of Kiriṅan…</p>
<p>(1r3) As follows: 4 <foreign>māṣa </foreign>of gold, and there shall be no <foreign>arik</foreign>, and [the village] will not be impacted by the <foreign>hopan</foreign> [of the] royal corvée, varieties of <foreign>avur…</foreign></p>
<p>(1r4) …. of <foreign>saṅ mavanua</foreign> together with its <foreign>pilih</foreign> gold, and shall not be affected by...</p>
<p>(1r5) Because the village of Kiriṅan is the house of the honorable <foreign>vahuta hyaṅ</foreign>. Offered…</p>
<p>(1r6) the village of Taṅgalan, district of Dalinan, accompanied by <foreign>saṅ </foreign>Raghu, native of Joho,...</p>
<p>(1r7) the young troops (called) <foreign>saṅ </foreign>Ləkuk, native of Kavuṅ-kavuṅ, district of Vatu Humalaṅ, the overseer of Servants …</p>
<p>(1r8) the Taṅkil, the <foreign>ataṇḍa</foreign> (called) <foreign>saṅ </foreign>Boṇḍoṅ, native of Vulakan, district of Taṅkilan, ...</p>
<p>(1r9) district of Lampyar, accompanied by <foreign>saṅ </foreign>Maṅuṇḍuh, native of Bākul, district of Lampyar…</p>
<p>(1r10) district of Vatu Humalaṅ, the scribe (called) <foreign>saṅ </foreign>Tañjuṅan, native of Lāḍahu, district of…</p>
<p>(1r11) native of Paṇḍamuan, district of Vadihati, were/was presented as gifts: … of gold ...</p>
<p>(1r12) (accompanied by) <foreign>saṅ </foreign>Lbur Poh, native of Siṇaguha, district of Siṇaguha, were presented as gifts: ....</p>
<p>(1r13) … the <foreign>vahuta</foreign> of Kasipakə̄, <foreign>si </foreign>Burayut, were each given as gifts: 2 <foreign>māṣa </foreign>of gold…</p>
<p>(1r14) … the <foreign>vinkas</foreign> (called) <foreign>si </foreign>Rakata, the herald (called) <foreign>si </foreign>Vudəl. Such is the number of the headmen at Kiriṅan who…</p>
</div>
<div type="commentary">
<p>1r2. <foreign>pu </foreign>Sāhitya as the protagonist of this charter might be the same figure named <foreign>daṅ atu pu sāhitya, </foreign>who receives a grant from King Sindok in Turyan (A3). If so, then he seems to be no longer a native of village Vuga but Kulavara in Sindok period.</p>
<p>1r2. Here the village Vuga apparently belongs to a different district (<foreign>vatak</foreign>) from the village Vuga that figures elsewhere in this corpus. Cf. Tulang Er (1v5): <foreign>Anak vanuA I vuga vatik tilimpik</foreign>. But, it might be the same as the village Vuga in Lintakan (2r2) which is also under the district of Pəar. Another village being attested under the district Pəar is <foreign>hinpu. </foreign>Cf. Mulak I (1r4), Kwak I (1r10), Kwak II (1r3). In the first inscription, the reading is <foreign>himpu</foreign>.</p>
<p>1r3. The expression <foreign>tan pārika </foreign>is the denasalized equivalent for <foreign>mārika</foreign>, i.e. <foreign>ma</foreign>-<foreign>arik</foreign>-<foreign>a</foreign>. See OJED under <foreign>arik</foreign>. Arik itself stands as a certain tax or levy, hence here the meaning can be interpreted as “shall not be levied the <foreign>arik</foreign>” or “shall be no <foreign>arik̛</foreign>”. <foreign>Arik </foreign>as a kind of tax is also attested in Barahasrama (1v3): <foreign>pirak kā 1 Iṅ satahun-satahun, hop (A)vur skar tahun pjah lek‚ Arik-arik prakāra</foreign>.</p>
<p>1r4 <foreign>mavanua </foreign>occurs several times in the Kayuwangi and Balitung corpora. Cf. Wangkud (line 7–8) <foreign>saṁ [pa](mga)t· mavanuA Irika </foreign>{3 akṣ.}<foreign> manukū Anak vanuA I </foreign>{2 akṣ.}, Mulak I (2r3–4) <foreign>paṁṅuraṁ rakryan· mavanuA saṁ kasumura_n· pu maṁlīna, vḍihan· raṅga yu 1, </foreign>Salingsingan (1v6) <foreign>ṅunivaiḥ rakryan mavanuA tan tamā ri ataggan saṁ paṅaruhan, </foreign>Kaduluran (807 S, 1r6–7) <foreign>umaṅsəAkan ikanaṁ Anak vanua mavaih pasək-pasək i rakryā mavanua mās su 1, </foreign>Luitan (1v8) <foreign>samgat· mavanuA pu kuśala Anak banuA I kataṅgaran· vatak· kataṅgaran·, </foreign>Rumwiga I (1r9) <foreign>vyāyaniṁ maṅaṇḍəḥ ri saṁ pamgat· mavanuA mas· su 10 pasak·-pasak·, </foreign>Mantyasih I (1r12) <foreign>rakryān· mavanuA dyaḥ taL̥s· vinaiḥ mas· su 5 vḍihan· raṅga yu 1, </foreign>(2r23) <foreign>paṅgāṅan· riṁ pasukkan· I rakryān· mavanva pirak· kā 1</foreign>. Note that all of those occurrences have <foreign>rakryan </foreign>or <foreign>samgat </foreign>before <foreign>mavanua</foreign>, and both combinations probably expressed the same meaning. Some scholars have made attempts to understand the combined expressions. Zoetmulder in OJED records <foreign>mavanua </foreign>as “head of <foreign>vanva </foreign>(apanage-holder?)”, while Barrett Jones (1984: 70) interprets this figure as “someone who seems to be in charge of a village and generally his title is not specified further”. In her unpublished register (2004), Wisseman Christie understands <foreign>samgat mavanua</foreign> occuring in Luitan (1v8) as “the <foreign>samgat </foreign>who had rights over the community (<foreign>mavanua</foreign>)”. It is tempting to follow this general line of interpretation, though at the moment we still lack strong evidence to make a final decision.</p>
<p>1r5. The term <foreign>vahuta hyaṅ </foreign>is not recognized in OJED. However, it is a fixed term designating some kind of priest. It might be the same as <foreign>vahuta hyaṅ kudur</foreign> (OJED under the entry <foreign>kudur</foreign>), that Zoetmulder glosses as “an officiant is meant who acts in establishing a sīma, thereby invoking the gods and uttering a curse on trespassers.”</p>
<p>1r6 Dalinan as a toponym figures in Tulang Air II (A12)Rumwiga II (2r5); Poh (1v18) village<foreign> vvatan, </foreign>(2r1) village <foreign>ugihan</foreign>; Rukam (1v15) village <foreign>vuatan</foreign>, (1v17) village <foreign>ugihan</foreign>; Dalinan (4r4); and Lintakan (3r8) village <foreign>vəṅkal</foreign>. Apart from being a toponym, this word also serves as a certain function.</p>
</div>
<div type="bibliography">
<p>The sigla Br and Na refer to Brandes’ and Nakada’s editions, respectively. In view of the fact that the fifth section was read by Kern and Nakada, both of them yielding rather different readings, for this part I use the siglum K, which stands for Kern. </p>
<listBibl type="primary">
<bibl n="siglum"/>
<!-- one <bibl/> per item of primary bibliography. Every entry mentionned in apparatus should hava a @n to declare its sigla -->
</listBibl>
<listBibl type="secondary">
<bibl/>
<!-- one <bibl/> per item of secondary bibliography -->
</listBibl>
</div>
</body>
</text>
</TEI>
Commentary
1r2. pu Sāhitya as the protagonist of this charter might be the same figure named daṅ atu pu sāhitya, who receives a grant from King Sindok in Turyan (A3). If so, then he seems to be no longer a native of village Vuga but Kulavara in Sindok period.
1r2. Here the village Vuga apparently belongs to a different district (vatak) from the village Vuga that figures elsewhere in this corpus. Cf. Tulang Er (1v5): Anak vanuA I vuga vatik tilimpik. But, it might be the same as the village Vuga in Lintakan (2r2) which is also under the district of Pəar. Another village being attested under the district Pəar is hinpu. Cf. Mulak I (1r4), Kwak I (1r10), Kwak II (1r3). In the first inscription, the reading is himpu.
1r3. The expression tan pārika is the denasalized equivalent for mārika, i.e. ma-arik-a. See OJED under arik. Arik itself stands as a certain tax or levy, hence here the meaning can be interpreted as “shall not be levied the arik” or “shall be no arik̛”. Arik as a kind of tax is also attested in Barahasrama (1v3): pirak kā 1 Iṅ satahun-satahun, hop (A)vur skar tahun pjah lek‚ Arik-arik prakāra.
1r4 mavanua occurs several times in the Kayuwangi and Balitung corpora. Cf. Wangkud (line 7–8) saṁ [pa](mga)t· mavanuA Irika {3 akṣ.} manukū Anak vanuA I {2 akṣ.}, Mulak I (2r3–4) paṁṅuraṁ rakryan· mavanuA saṁ kasumura_n· pu maṁlīna, vḍihan· raṅga yu 1, Salingsingan (1v6) ṅunivaiḥ rakryan mavanuA tan tamā ri ataggan saṁ paṅaruhan, Kaduluran (807 S, 1r6–7) umaṅsəAkan ikanaṁ Anak vanua mavaih pasək-pasək i rakryā mavanua mās su 1, Luitan (1v8) samgat· mavanuA pu kuśala Anak banuA I kataṅgaran· vatak· kataṅgaran·, Rumwiga I (1r9) vyāyaniṁ maṅaṇḍəḥ ri saṁ pamgat· mavanuA mas· su 10 pasak·-pasak·, Mantyasih I (1r12) rakryān· mavanuA dyaḥ taL̥s· vinaiḥ mas· su 5 vḍihan· raṅga yu 1, (2r23) paṅgāṅan· riṁ pasukkan· I rakryān· mavanva pirak· kā 1. Note that all of those occurrences have rakryan or samgat before mavanua, and both combinations probably expressed the same meaning. Some scholars have made attempts to understand the combined expressions. Zoetmulder in OJED records mavanua as “head of vanva (apanage-holder?)”, while Barrett Jones (1984: 70) interprets this figure as “someone who seems to be in charge of a village and generally his title is not specified further”. In her unpublished register (2004), Wisseman Christie understands samgat mavanua occuring in Luitan (1v8) as “the samgat who had rights over the community (mavanua)”. It is tempting to follow this general line of interpretation, though at the moment we still lack strong evidence to make a final decision.
1r5. The term vahuta hyaṅ is not recognized in OJED. However, it is a fixed term designating some kind of priest. It might be the same as vahuta hyaṅ kudur (OJED under the entry kudur), that Zoetmulder glosses as “an officiant is meant who acts in establishing a sīma, thereby invoking the gods and uttering a curse on trespassers.”
1r6 Dalinan as a toponym figures in Tulang Air II (A12)Rumwiga II (2r5); Poh (1v18) village vvatan, (2r1) village ugihan; Rukam (1v15) village vuatan, (1v17) village ugihan; Dalinan (4r4); and Lintakan (3r8) village vəṅkal. Apart from being a toponym, this word also serves as a certain function.