THE ISLAND OF BALI, 
131 
tion of the world following the Indian notions, the history of 
the ancestors of old dynasties, besides mythology and mythic 
chronology; it is composed by Bagawan Byasa (the holy 
Vyasa ) He is also known in India us the author of the 
Vedas, of all the Pur anas and of the Mahabha* ata ; his 
name signifies composition, and Prof Lassen is of opinion, 
that we have nothing to look for in his person but for a 
recension of those holy writings (in what period did this take 
place ?) It is worthy of remark however that on Ball he (as 
the compiler of the said works,) as well as Walmiki , author 
of the Ramayana, are known, since from this we may complete 
the traditions from India. 
The Bram4ndapurana is written in Slokas like the Indian 
Puranas. It is only to be lamented that we cannot get pos¬ 
session of the Indian Brahmftndapurana; a comparison of both 
of them would furnish us with a large amount of revelations 
on the progress of the literature, as well as on the relation of 
the Balinese worship to the original Indian one. The Slokas 
seldom follow each other unbroken ; generally we meet with 
only a fourth or the half of a Sloka, followed by an extended 
paraphrase in the Balinese language. Under the head of Re¬ 
ligion we shall give a few examples. 
EPIC POETRY. 
Ramayana. This is the oldest Indian epos, composed by 
Walmiki, who is also in Bali acknowledged as the author of 
it. Here however exists a Javanese elaboration by M’poe 
Raja Kusuma , also called Jogiswara or prince of the peni¬ 
tents, father of M’poe ( Hempu ) Tanakung and of another 
poet M’pu D’Armaja composer of tiie Smaraaahana. 
The language is a pure Kawi with a peculiarily large 
number of Sanskrit words. The Indian Ramayana con¬ 
tains 7 Kandas, large divisions, again divided into chap¬ 
ters ; in Bali we find no Kandas, but the whole nar¬ 
rative of the first Kandas is placed together and divided 
into 25 Sargas. The 7th, the Uttara Kanda is no part of 
the narrative, but forms a separate work in Bali, the author of 
which however is accounted to be the same Walmiki. The 
separation of this Kanda from the rest of the Ramayana, is a 
proof that it was introduced from India as a different piece, 
not forming part of the large work, in favour of which posi¬ 
tion the contents also speak, the Uttara Kanda giving an 
account of the history of the family of Rama after his death. 
From this we conclude that in India at the period when the 
Ramayana was communicated to the Javanese, the Uttara 
Kanda was not yet annexed to this work. We likewise do 
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