THE ISLAND OF BALL 
239 
j Soda, that is “a Bauddha> a Buddhist he wrote in the 
time of Jayabaya of Kediri. Under that king Buddhism 
seems to have found its way for the first time into Kediri 
(the largest empire which existed in Java before Madja- 
pahit.) 
6, Arjuna Wijaya , (“the triumph of Arjuna) is formed 
after the Uttarakanda in like manner as the Bdrata > udda 
after the 4 abovementioned Parvas, It contains the combat 
of Arjuna with Hawancl and his victory. Rawana is here 
bound but not yet killed, bee use his time has not yet arrived. 
He is to be destroyed by Rama . Whether we are warranted 
in supposing here an expedition of the Brahmin-Hindus 
against the South of India and Ceylon previous to that of 
Rama (which is considered to be a personification of the 
subjugation of those regions) further research must show. 
The composer is M*pu Tantular Boda , likewise a Buddhist 
in Kediri under Jayaba. 
7, Suta Soma. The ratu Detia (Danaiva, Demon.) 
Purusada had made captive all the kings of Baratawarsa 
and conquered the rata Darma. He is overcome by Suta 
Soma and his relative Prabu MaJcetu. It contains many 
episodes, and also the history of Rama . The subject is said 
to be taken from the Ketaka Parva (vid. supra), although 
we should not have expected it from the nature of that work. 
The author is the same who composed the Arjuna-Widyaja 
viz. the Buddhist M’pu Tantular Kediri. 
We have this composition from older works in the epoch 
of Jayabaya or at least of the successors of the king of Ayer 
Langgia; it appears that the older Kawi language then 
began to be difficult of comprehension, and that the favorite 
subjects of literature had been therefore translated into a 
more comprehensible language The influence of the Bud¬ 
dhists in this innovation is not to be mistaken. 
8, Hariwangsa. This likewise is an Indian poem, com¬ 
monly joined to the Mahabharata (the Indian one is 
published by Langlois in Paris and obtainable in Calcutta); 
this piece too invites to a comparison between hidia and Java, 
the Kawi and the Sanscrit. The contents, according to the 
priests, are : the conduct of Kresna towards Rukmini (his 
wife), and the war against the two princes Jarasandd, father- 
in-law of Cansa, ruler of Magada , and Chedi of Si sup ala. 
This work is written in Madjapahit;* and thus of later 
* fVTadjiipahit is the literal translation of the Sect Wilvasikta (corrupted Wi- 
laaikta, us, Jswa), the bitter vilva (uegle marmelos) ; this then at least is not a 
fictitious fruit and the name of MadjapaUU not unmeaning, as it was formeily 
considered (vid. Raffl s,) 
