NOTES AND QUERIES. 309 



that they were of the same religion as their neighbours the Ja- 

 vanese. The formula uttered by the Pawang goe.s far to show 

 this ; and I concur with Mr. Skeat in expressing a hope that 

 something will be done to rescue these fragments of old Malay 

 folklore from the destruciion with which they are threatened. 



Batara Guru plays a considerable part in Malay literature, 

 but as that literature is so often merely translated from the Ja- 

 vanese, no conclusion can safely be drawn from it regarding the 

 ancient religion of the country. In the Hikayat Sang Samba 

 (the Malay version of the Bhaumakavya) Batara Guru appears as 

 a supreme God with Brahma and Vishnu as subordinate 

 deities. It is Batara Guru who alone has the water of life (ayer 

 utama (atama) jiwa) which brings the slaughtered heroes to life. 

 This attribute corresponds closely with the account of " Mentala 

 Guru" given by the pawang to Mr. Skeat. 



The following pantuns given me by a comparatively illiterate 

 Malay are of some interest in connection with this question of 

 Batara Guru. I give the text as 1 received it, but it bears signs 

 of being corrupt in parts : 



Ambil golok kupas kelapa, 



Perah santan ambil pati ; 

 Naik ka gunong pergi bertapa 



Menghadap Berahmana, maharaja Sakti. 



Perah santan amhil pati 



Kasih makan Dato' Penghulu ; 

 lierapa di tanya ta-biar bermimpi 



Kapada Berahmana Sang Raja Guru ! ^ 



Bersanding di geta Raja Melayu 



Berukir bunga tampok perada 

 Berkata uleh Sang Raja Guru 



"Galoh menjelma di manjapada !" 



The story goes on to relate how the Galoh (princess) whose 

 name is given as Galoh Chandra Kirana is transformed by 

 Batara Kala into a man and how her betrothed, Panji Misa 

 Kelana wanders distractedly in search of her with the poor 

 consolation. 



