THE ISLAND OP R A LI. 
2l 7 
“ the Budliist teachers.*’ However even in this work, which 
hears such distinct marks of Sivaitism, we find proofs of inter¬ 
mixture with Buddhism. 
(5) Nista mnjattama is known to us from the Us. Bali, 
pag 340. Here, however, are meant the various ranks of 
the priests, depending on their learning and piety. 
(6) The writer is also Paramddiguru “ highest of the 
Guru's” (vid below Guruloka ;) further Muhubagawdti 
il the most holy*’ bagaw£n is* the title of the Rests, e. g. Baga~ 
wan Trinawindu Mah^rsi is an inscription on stone, in the 
possession of the Batavian Society, lithographed in the 
XXIst volume of the Transactions ; it is also found, although 
illegible, in Raffles I following page 42. This title is very fre¬ 
quently given in the Balinese writings to holy men. 
He requests b-sma “ ashes.” Ashes are usually spread- 
over the body by the Sivaites in India, and are used by all 
penitents together with cow dung On Bali basma is explained 
to be chandana, i. e. pounded Sandal-wood mixed with odo¬ 
riferous oils, and this is frequently used in religious ceremo¬ 
nies. The loathsomeness of ashes and dung seems not to be 
reconcileable with the Sivaitish religion on Bali, S iva is 
considered on Bali rather as a friendly god, a god of light, 
who is not pleased with such impurities. Kali, for whom 
they chiefly are designed, (the black malignant god) does not 
enjoy such prominent worship as in India I have however 
also seen Balinese, who besmeared the lower parts of the 
body with some black matter; but on enquiring whether it was 
cow dung, I was answered in the negative. A distinction must 
be made between this and medicaments. Sang B asmangkura 
can be no other than Siva ; the word is not very clear, but 
Siva is frequently represented in India as a penitent, bes¬ 
meared with ashes and cow dung, the name Basmanglcura. 
seems to be applicable to Siva under that form. The practise 
of spreading ashes over the body thus still prevailed in 
the time at which the work was first written. The re¬ 
quest of the Pandita of Siva for ashes is similar to the exist¬ 
ing custom of the Balinese, who ask in the temples and of the 
priests for consecrated water ; common ashes could not have 
been used by the Pandita for his religions observances, just 
as common water has no purifying virtue for the people. 
(7) The position renders it uncertain how Santana proti - 
santana is to be construed. The words naturally appear to 
belong to Sang B asmanghora, but the sense requires us 
rather to refer them to the Pandita ; this construction, it is 
true, is a forced one, we should be compelled to read it thus 
