398 TOUR FROM SOURABAYA, THROUGH KEDIRl, &C. 
this grotto prepared as a place of penance and mortification, 
and that she herself often made use of it. The meaning of 
of tiie name is the iC Darksome Rock,” from SSllo rock and 
Mangldng dark and secluded. Kill Suehi according to Raf¬ 
fles (vol. 2 page 88) was the daughter of Dewa Kasuma the 
prince of Janggala, and had been sent for her education and 
instruction in the religion of Rrama, to Kling on the Coast 
of Coromandel, along with her four brothers ; this would give 
3ier a date considerably anterior to Madjapahit. The ac¬ 
count of Raffles makes her sister of Ami Juliaur who succeed¬ 
ed his father Dewa Kasuma, in the government of Janggala, 
and who was father in his turn of the celebrated Panji Mo* 
kerto Fati, so much renowned in Javanese romance. Kili 
Suehi was never married, and indeed is said never to have 
been in a state for it, never having experienced the habit of 
her sex. This peculiarity is commemorated in her name, as 
Kili in Sanscrit means the menstrual flux, and Suehi clean, 
purified, fine, thus pure of, or undefiled by the flux. My 
informant did not appear to be aware of this etymology, 
though he related the circumstance, as having given rise to 
the name of the whole country over which Kili Suehi pre¬ 
sided, and of part of which, viz. that properly called Redid, 
Le is now the native chief. If the lady herself assumed a 
Sanscrit cognomen, her subjects called the country in re¬ 
membrance of her, using words from their own vernacular 
language, in Javanese Kddi implies the stoppage or rather 
non-appearance of menstrual flux ,—Agiri is the verbal form 
of Diri , self, and means to set up of ones self, and the two 
words contracted together form Kediri , implying though she 
was afflicted with the calamity, which natives consider as so 
deplorable, still her enterprizing spirit enabled her to rule 
over the country and maintain her authority. Kili Suehi 
appears to have been mixed up with a good deal of the ro¬ 
mance of her day. As abovementioned she was never mar¬ 
ried though often courted and much importuned by the young 
Panjis for the honor of her hand. The advances of all 
these she coldly rebutted or evaded. One Panji, however, 
had importuned her so far that she promised to become his 
wife, if during the following night he could throw a dam across 
the ravine between the Wilis and Kolotok, so that in the 
morning she might sail round the lake so formed. Super¬ 
natural power being part of the attributes of all persons of 
ambition in these days, the Panji accepted the terms and 
went to work ; the day, however, dawned on his uncompleted 
work; by the still more powerful influence of Kili Suehi, 
