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AOCOUNT OF THE MALAY "OHIRL*" 



A SANSKRIT FORMULA. 



AY. E. ^MAXWELL, M.ll.A. S., 



X^. 



Colouial Civil Service. 



Jam:akv, 1881. 



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.5 



AN 

ACCOUNT OF THE MALAY "CHIRI," 

^ A SANSKRIT FORMULA. 



By "W. E. iMaxwell, M.E.A.S., Colonial Civil Service. 



Ti E presence of a large number of Sanskrit words in the 
M;ilay language has often been pointed out, and the purity 
wi^h which they are reproduced has been a subject of 
remark, showing, as it probably does, that they have been 
bo Towed direct from the parent-language, and not from any 
of the Sanskrit-derived languages of India. Their sense, 
eq lally with their pronunciation, has varied little, and 
though many of them are more commonly met with in 
bo)ks than in the colloquial dialects, they are more com- 
phtely part of the language than the ever-increasing crowd 
of Arabic words which have been introduced into it since 
th 5 faith of El-Islam became established among the Malays. 
Tl ere is no documentary evidence, however, to show that 
tho Sanskrit character was ever known to the Malays. 
What their alphabet was before the introduction of the 
Aiabic character, or whether they ever possessed one, is 
unknown, though it has been conjectured that the Battak 
all habet, or one closely resembling it, may have been in use 
an ong them.^ 

\Iohamedans by religion, and acquainted with no written 
character but that of the Arabs, a Sanskrit invocation in use 
an ong the Malays would appear to be an absolute anachronism. 
Yet this is what the Malay chiri seems to be. Perfectlj'' 
un ntelligible to the people who have handed it down for 
ge lerations by oral repetition, and in Mohamedan times 
by means of the Arabic character, and much corrupted 

^ On this subject see " Ueber den ursprung der Scbrift der Malayschen 
To ker," von Dr. Friedrich Miiller. Wien, 1865. 



jv>304757 



2 ACCOUNT OF THE MALAY " CniRI." 

in consequence, it seems, nevertheless, capable of identifi- 
cation as an address of praise, either to a Hindu god or 
to a Hindu king. 

Being in Perak in an official capacity during the military 
operations in that State in 1875-6, I ascertained that it was 
generally believed by the natives that among the treasures 
said to comprise the regalia of the Sultan was a mysterious 
document written in the hahasa jin (language of the Genii), 
on the possession of which the safety of the kingdom 
depended. The name given to it was Surat chiri ; surat 
in Malay meaning a document, and chiri a "sign" or 
*' written testimony." ^ All inquiries for the document in 
question, or for copies of it, proved fruitless for a long time. 
They tended to prove, however, that no manuscript in the 
Sanskrit or other ancient character existed in Perak, and that 
the document called chiri, whatever it was, was written in 
the ordinary Malay- Arabic character. 

Communication with Johor, the state in which the de- 
throned Sultan of Perak was living, produced little result. 
The original chiri was said to have disappeared several 
reigns back, in one of the petty wars which were formerly 
common in Perak, and though a substitute had been written 
down from the dictation of one of the privileged family 
trusted with the reading or reciting of the mystic formula, 
even this had been mislaid, and could not be found. In 
1879, chance brought to light a copy of the document for 
which search had so long been made. A chest of native 
manuscripts which had belonged to former Sultans of Perak 
was opened at the British Residency, and among them was 
a small MS. volume containing the laws of the State. This 
transcript was dated the 18th Rajab, a.h. 1234, so it is 
about sixty years old. On the last page of it was a copy 
of the " Chiri." This I now subjoin, with a transliteration 
of it in Roman characters. 

"^ Chiri is a Javanese word, but is found also in the Menangkabau dialect 
of Malay. 



I 



ACCOUNT OF THE MALAY " CIIIRI." 3 

Chiri. 

*i.>-4<yj lX5»-4«*J >^r9 C— '>>»^ J <Oy>-jJ \r^J^ ^iX^ J l«.XiliAU«J U2aju*<J 

^o X o X o /?5( "-^A^ t //. t.-:'"''' 1-:''-"' ^-:<'^-- \^^-^/-' ^<^-^ ir^^ 

^J3jt> ^>jJ ,^>«*J ^'*>«*J* Ir?^ Li^ i*^J^ ■'JL?*^ (*iA^ ^-"V^ (*^^ v^ 

0<,'/ o^xo>' o'-'^x OxO o^ x-O^ O^O -- ^^^ ^ ox- X tj„ — ^^ y <i>,y^ y 

^ o y o ^ Ox -f ,-; tS . ••, oxx ^- XO-- '-;?..'' '"'■' i ^^ 

C:.-vuu^ Cl.?^--.:?- L/^'-* ^"^i (j;*^ jj^ ^'^i J^^-" Ai^^ UJ^ r^X 

X- xO<' O Oxx .XX O Oxx O/ X O 0^.x 

X Oxc^ ^ Ox- O x-c O x.^ . \- \ > / \ '^^^'^ ^ xOx xxo ''^O. 

'' '-^^ ^tl -'i I -^ '' I'i V ^ '' ^ x'''l'^ ♦ -^ ^''l^^ ^ ox X X Ox^o^xx O «,x 

^ jj ^1 J9^ (^UaLj ^^ lL^JIj J J ^jUi ^^^ Ui«j i^^Sj^ <LSJ 

Bi-smi-lldhi-r-rahmdni'r-rahim. 

Sastata sastatab parmada parkhara parkharaah parmakab 
parmakam sojana sojanam buana buanam bakarma bakarnam 
sa^rarna sawarnam bangka baichara tongkah tinggi dari da- 
ra idah dari darakata malarakta mahadea bupala beiram bei- 
da iani nilam pualam murdakam durakam kumalam sawarna 
mi.nikain shahara Allah hadan badan Allah tajila jibarat 
samista parwaban sanam awina karti nagari nugara Sri 
Sa^untang Maba Miru dipatikatu izna payanti Aho sa- 
Wc sti maba sawasti Mabaraja Indra Chandra bupati babutau 
an% karunia nama ami tawat jiwat pari parnanta tegoh 
m( negohkan setia haqti kahawah dull paduka Sri Sultan Adil- 
uh ah ivazina kayuhaki di lanjutkan Allah ka-raja-an Paduka 
St i Sultan Mo^afar Shah Dil-ullah fil alam hiyyarhamati 
ka la-rahmani-r-rahimin} 

This mystic documeDt is looked upon by Perak Malays 

^ Malay and Arabic words are in italics. 



4 ACCOUNT OF THE MALAY ''CHIRI." 

as a solemn form of oath, and it is always read when the 
newly-appointed holder of any one of the important offices 
of the State is invested with his title and honours. The 
hereditary custodians and readers of the ehiri are the family 
of which the chief called Sri Nara Diraja (an hereditary grand 
chamberlain) is the head. They belong to the hangsa muntah 
lunihu (" tribe of the cow's vomit,'* an allusion to a myth 
which will be detailed further on), and they avoid the flesh 
of the cow, as well as milk, butter, ghi, etc. 

When the chiri is read at the installation of a chief in 
Perak, the candidate stands on the ground below the Raja's 
balei or audience-hall, which is usually a small open pavilion 
connected with the Raja's residence. The reader stands 
above, in the hall which is raised — after the fashion of Malay 
buildings — a few feet off the ground, by means of piles driven 
into the earth. The balei being open on all sides, the reader 
can take his stand immediately above the recipient of the 
royal favour, who stands below. The chiri is then read, and 
at a particular passage towards the end of it, where the word 
ami (such-a-one) occurs, the name of the new chief is intro- 
duced. Water, in which the royal sword of state has been 
dipped,^ is poured from above, its course being directed by 
means of a plantain-leaf. The new chief receives it in the 
palms of his hands joined together. He usually receives 
from the Raja a change of raiment {turun tiga), consisting 
of three garments. 

The practice of reading at the installation of chiefs a 
mystic formula called chiri, unintelligible to the Malays who 
use it, exists at the Court of the Malay Raja of Brunei 
(Borneo), as well as in Perak, and I am indebted to the 
kindness of Mr. Hugh Low, C.M.G., Resident of Perak, for 
a copy of the Borneo version.^ 

' The dipping of weapons into water or other liquid on the occasion of a 
solemn oath or engagement is an aboriginal custom which the Malays have, in 
common with other Indo-Chinese races, the Karens of Burmah for instance. 
See Joum. Tnd. Arch, vol, iv. p. 503; McMahon, " The Karens," etc. p. 286; 
Forbes, Burmah, 252 ; PallegoLx, Siam, i. 261. 

2 The names and dates introduced record the appointment of one ' ' Pangeran 
Hashim" to be "Pangeran Kasuma Nagara," and of a Chinese named Lee 
Cheng Lan to be *' Captain-Major Darma Kaja." 



ACCOUNT OF THE MALAY " CHIRI." 5 

It will be observed that it differs very much from the 
Perak version, though some of the words are identical, or 
nearly so ; and it is preceded by an Arabic introduction, 
from which the Perak chiri is free. 



I. 



Brunei Chiri. 

(hjl:^ yS^Ayii t^r^ ^} 

^¥j s^s^ Ua-j-j ^ AhJ\j 'iU\^ iji^^^ ^^ ^ ^^^^ 

-' • c ^ • o y^ 

j^6 J U Jc^ ^^?\^^ u;^,?{;^ 4^^?^ t"^ U^^_/ *— "^f^ (^j^ <-£/-' 
'^rj ''t^:^^ ^r^iJ u;^ J^-^ ^Ji^*^ CJ;S ^^ ^^^ ^_^y 'lb 
ryCU; cLJjjJ I^IC ^^Aju^ \J'j^ (^^ t-^ 1*^ ir^^ 1*:?--'^ L^l/rr*^ 
Ji^i,^ JjUll j^UaLo ijr^ tl^^ji J^jJ 2(^L^ ^^^ Li-j ^^;^i^ t-fjl 

'• trvr ; * /» -^ 

Ini-lah Chiri meng-glar Chatriyah. 

"This is the "Chiri" when the title "Chatriyah" {Esha- 
tri /a) is bestowed.] 

Alhamdu lilldhi rabbi-l-'dlamln, was-saldtu w-as-saldmu ala 
seijyidina Muhammadin wa 'aid dlihi wa sahhihi-Ukirdm. Fa 
rai'da ''lldhu kheyrahd iva-dtdla-lldhu 'omrahd wa kammala 
'izzahd wa fadlahd wa addma haydtahd wa yuti-Udhu daulatan 
fid dunyd ila ddril-dkhirdh liannakum rajulun 'dqilim min 
ku( li ralyyaUn wal wazlru eV Imdnu was-salamu hitawfiqi-llah. 

Ahota Sarmata. 
3ri buhana sichakap parkasa parsang sichaya parbuhana 
au')ajana madna dikabaju bala parakarama sri buhana karta 
msskalang kaparmalawarna witikaya Saidi-saidi loabahua 



6 ACCOUNT OF THE MALAY " CHIRI." 

Pangeran ffashim di nagra nama pri nama Pangeran Kasuma 
Nagara ayota sichewa-chewa pri menegohkan setia baqti 
kabawah dull paduka Sri Sultan-al-adil-al-mu a%am di negri 
Brunai dar-assalam daulatun qdimim ma dumta heyna-l'dlamln, 
amin. amin. amin. 

Wa kaSdlika fi sanah 1272. 

Translation of the Arabic in the " Chatriyah " Formula. 

Praise be to God the Lord of all creatures, and blessing 
and peace upon our Lord Muhammad, and upon his family 
and companions, the noble ! May God bring back their 
blessing and prolong their life, and make perfect their glory 
and their excellency and make perpetual their life ! And 
God shall give prosperity in the world until the world to 
come — for that you are a wise man out of all the people and 
ministers. May there be faith and peace by the providence 
of God! 

[Then follow the Sanskrit formula and a few Malay 
words.] 

May thy prosperity endure so long as thou remainest in 
the world. Amen. Amen. Amen. 

And thus was given (or taken) in the year 1272. 

i^jxuy^ yjLxy* lJji^^^ (^.■'J 
^JU h*j3 ylxllLiu^ LL^^ ^y ^j^ M\Jji *L ysfS^ 1:^3 J^ ^j^jl 

cA^ L5^ ^^^ *Lf^^ ^? ^y^-^.^'J ^H '^^ "^^^ ^3 ^J^ 
^^d ^^L^ j^_^; \^^ ^^^^^L^ ^\j a^jj^.jU ^'^^sS aX ^^j^^ 

Ini Chiri meng-glar Mantri. 
[This is the " Chiri " used in bestowing the title of 
" Councillor."] 

Ahota sarmata sri buhana sichakap parkasa parsang 



ACCOUNT OF THE MALAY "CHIRI." 7 

sicaaya parabuhana aubajana madanana dikabacbo bala 
parakrama sri buhana karta maskalangku parmala malei 
warna watika ayota sida-sida yua perbu Bahwa pri Inche 
Baha Lee Cheng Lan di-nagra-i nama Kapitan Maiur Darmah 
Raja menegohkan setia haqti kahawah dull yang di per tuan 
al- Sultan-al-adil yang malm mulia di negri Brunai dar-assalam 
davMtun qaimun trima ulihmu hei tiihan sru ^alam sakalian 
adania. 

Betarikh sanah 1280. 

The Malays of Perak say that the chiri was first intro- 
du3ed in the time of the first Malay Raja, who came down 
frcm the mountain Sagantang Maha-Meru, and appeared 
suddenly in Palembang, in Sumatra, riding on a white bull. 
It is not necessary to trace here the origin of the myths 
connected with the early Malay rajas. It is sufficient to say 
thiit it can probably be shown that some of the incidents 
wl ich appear in Malay traditions bear close analogy to 
de icriptions which are found in Hindu mythology, and that 
thore has evidently been confusion between the history 
of the first Malay Raja and legends of the Hindu god Qiva, 
attributes of the latter, the white bull for instance, being 
introduced into the narrative which purports to treat of the 
ad ventures of the former. 

The Malay narrative in question is to be found in the 
Soiarah Malay u ("The Malay Tree"), which is an historical 
ac iount of the royal line of Malacca. 

The best known version of this work is the one purporting 
to have been cast in its present form by a Johor chief in 
A.ir. 1021, but every Malay State which claims the descent 
of its royal line from the kings of Malacca has probably its 
o\\ n written genealogical work, in which the ancient legends, 
or some of them, are introduced. A record of this sort, 
wl ich formerly belonged to the Rajas of Perak, is in my 
possession, and from it I extract the following passage, in 
wl ich the first mention of the chiri is made. The first 
R; ja has just descended from the heaven of Indra {ka-indra-an^t 
upon Mount Sagantang Maha Miru, and with two com- 



8 ACCOUNT OP THE MALAY "CHIRI." 

panions^ has manifested himself to two women of Palembang 
named Pak and Malini. They have received him joyfully, 
and the local chieftain has abdicated in his favour. The 
story then continues : 

Syi ^^^x^ju^ jjiy ^*^^^d y^ (J^"' ^^ j^,"^^ ti;-^'^ u-C* rij^ 'iju^ 

" Maka ada sa'ekor lumbu hidopan "Wan Pak dan Wan 
Malini puteh warnania seperti perak ; maka dengan takdir 
Allah taala lumbu itu pun muntahkan buih, maka deri pada 
buih itu-lah kaluar sa'orang manusia Bat namania, maka iya 
berdiri memuji dimikian bunyinia pujinia, maka raja itu di- 
glar-nia ulih Bat itu Sri Tria Buana. Ada pun anak chuchu 
Bat itulah orang yang membacha chiri deri pada zaman 
dahulu kala." 

" Now there was a certain cow, the support of Wan Pak 
and Wan Malini ; in colour it was white, like unto silver. 
By the decree of God most high this cow vomited forth foam, 
and out of the foam there came forth a man. Bhat was his 
name. And he stood up and repeated praises, and his praises 
were after this wise : . . . . The Raja 

received from Bhat the title of Sri Tribuana. It is the 
posterity of this Bhat who have been the readers of the 
chii^i from the days of old (even until now)." 

Here, it will be observed, there is a hiatus in the sentence 
which makes mention of the eulogium pronounced by Bhat ; 
the actual words used by him are omitted, though it would 
seem from the context that the original narrative must have 
included them. 

^ One of wliom, in some versions, bears the significant name of Kisna Pandita, 
Kisna = Krishna or Vishnu : so here we have two out of the three princes 
identified by attribute or name with gods of the Hindu Triad. 



ACCOUNT OF THE MALAY ''CHIRI." 9 

Turning to the Sajarah Malayu we find the same passage 
i 1 slightly different language, and an attempt is made in 
same copies to set forth the formula of praise used by Bhat. 
l^he following extract shows the different readings to be 
f 3und in four separate manuscripts in the possession of the 
] loyal Asiatic Society : — 

From MS. No. 80 in the Library of the Royal Asiatic 
Society. 

f*A ""J^i J^ ^^ ii}j ^^ 'e;V^ ''iijyV^ cl<-^" Uj l:^j/-: 

N.B. — This is the passage alluded to on page 24 of 
"Ley den's Malay Annals. 

1 MSS. Nos. 1 8, 35, and 39 have LH^wj-s. 

2 MS. 18 has ^^:^yS.j^. 

3 No. 18 has ^li-J. 
* No. 18 has Cl^i. 

6 MS. 39 has Jij. MSS. 18 and 39 agree with 80. 

6 MS. 35 has ^]/. MSS. 18 and 39 have 4-*<y . 

7 MS. 18 has ^\j j^ J. 

8 No. 18 has ^\j^. 

9 MS. 18 has ^\j. 

" MS. 18 has d^Jj. 

" MS. 18 has ^j. MS. 35 has ^i^j. MS. 39 agrees with 80. 
i« MSS. 18, 35, and 39 have lL^jIj. 
" MS. 18 has LS^y}j' 
1* f\y is omitted in MS. 18. 
J5 MSS. 35 and 39 have l!X.jU. 

^^ In 35 and 39 the word ^j is repeated again before the final word. In 18 
the final words are ^j^^^M-^Ji -rfj^ J (*J'^ ^r^- 



10 ACCOUNT OF THE MALAY '«CinRI." 

Transliteration of the above. 

Aho susanta (or suwasta) paduka sri maharaja sara'at (or 
sari' at) sri sifat buana surana bumi buji bala pakrama naga- 
lang (or sakalang) krana (or karta) magat rana (or ratna) 
muka tri buana paralarasang (or parasang) sakarita bana 
tongka daramuna besaran (or darma rana sharana) katarana 
singgha sana wan (or rana) wikraraa wan (or icadat) runab 
(or ratna or runei) palawa dika (or palawika) sadila dewa dida 
prawadi (or prabudi) kala mula mulai (or kala mulai) malik 
sri darma raja aldi raja (or raja-raja) paramisuri. 

There is a chapter in the Sajarah Malayu which treats of 
the ceremonial of the court of a Malay Raja. The organiza- 
tion is attributed by the chronicler to the first Mohamedan 
Raja of Malacca, but it is evidently of Hindu origin. The 
recitation of the chiri on the occasion of the appointment of 
a chief or other officer of the court is alluded to in the fol- 
lowing passage : — 

" "Whenever the Sultan bestowed a title upon any one, he 
sat in the audience-hall, faced in the customary'' manner by 
his ministers. Orders being given that the person to be 
honoured with a title should be fetched, he was escorted to 
the royal presence, if a noble, by persons of high rank ; if of 
minor rank, by persons of the middle class; if a common 
person, by men of the lower class. If the recipient of 
the title was entitled to mount an elephant, he was brought 
on an elephant ; if a horse was his proper means of convey- 
ance, he was brought on a horse; and if he was entitled 
neither to an elephant nor to a horse, he was escorted on foot, 
umbrellas, drums and pipes being used in the procession 
in any case. The umbrellas were blue, green, or red, as the 
case might be, the yellow umbrella being the highest per- 
mitted to be used. (The use of the white umbrella, and of 
the royal drum (nagara), is altogether forbidden.) The pipe 
{nafiri) may be used in the highest cases. The yellow 
umbrella is the token of the princes of the blood and of the 
chiefs. Purple, green, and red umbrellas betoken officers of 
the court, chamberlains, chief warriors, etc. The blue and 



ACCOUNT OF THE MALAY "CniRI." 11 

black umbrellas may be used by any one having an honorific 
tile. 

When the recipient of the title has arrived, he is made 
tc wait outside the audience-hall while the chiri is read in 
the presence of the Raja by one of the posterity of Bhat."^ 

The foregoing extracts summarize all that I have been able 
tc gather respecting the chiri from native historians, and it 
is necessary to go back to the legend of Bhat for internal 
e^'idence which may throw some light upon the origin of the 
fcrmula to which such superstitious importance has been 
a1 tached in the kingdoms of Malacca, Perak, and Brunei. 

Bhat is the usual name in India for a bard or encomiast, 
a: id in Gujarat a distinct tribe bearing the name of Bhat, 
a:id claiming a semi-divine origin, exercised in former days 
tlie very functions ascribed by the Malay annalist to the 
i hat of his story, namely, the recitation of laudatory verses 
a id the compilation of genealogies. 

Abul Fazl gives an account of the Bhats of Gujarat, 

V hich seems to indicate the region from which the Malays 
have derived their legend. 

" The ninth division (of Surat) is inhabited by the Charun 
t .'ibe. The Hindoos say that Mahadeo created out of the 
s ^eat of his forehead a human form, whom he called Charun, 
a nd gave him charge of his own ox. This Charun composed 

V erses, sang the praises of Mahadeo, and revealed to mankind 
jast and future events. This tribe, who bear his name, are 
lis descendants. The greatest part of them employ them- 
S3lves in singing hymns of celebration, and in reciting 
genealogies ; and in battle they repeat warlike fables to 
animate the troops. They are also famous for discovering 
secret things. Throughout Hindostan there is hardly a 
gTeat man who hath not some of this tribe in his service. 

There is also another tribe called Bhaivt, who at 

1 Bast equal the Charuns in animating the troops by martial 
tongs, and in chronology excel them ; but the Charuns are 
better soldiers. They say that Charun was created from the 

1 Translated from MS. No. 80 in the Raffles Collection of Malay MSS. in the 
] /ibrary of the Royal Asiatic Society. 



12 ACCOUNT OF THE MALAY "CHIRI." 

will of Mahadeo, and that Bhawt issued from his spine ; 
and wonderful stories are told of these miracles, the relation 
of which would cause prolixity." ^ 

The Malay story of the man Bhat, who was produced 
from the vomit of a cow or bull, has no slight analogy with 
the accounts of the supernatural origin of the Charuns^ 
and Bhats given by Abul Fazl, whose alleged fear of 
"prolixity" has perhaps deprived us of some "wonderful 
stories" which might more nearly approach the Malay version. 

The author of Ras Mala (" Hindoo Annals of the Province 
of Goozerat"), has a good deal to say about these tribes. 

"Closely connected with the Rajpoots are the Bards, 
the Bhats and Charuns. Of their origin nothing is known, 
but they assert themselves to have sprung from Muha Dev 
or Shiva. They are in some places cultivators, in others 
bankers, but their more legitimate occupations are those of 
acting as securities for the performance of engagements, and 

of recording the genealogies of their Rajpoot clients 

In his heraldic and poetical capacity, however, it is that the 
bard has been longest and most favourably distinguished. 
When the rainy season closes, and travelling becomes 
practicable, the bard sets off on his yearly tour from his 
residence in the ' Bhatwara ' of some city or town. One by 
one he visits each of the Rajpoot chiefs, who are his patrons, 
and from whom he has received portions of land or annual 
grants of money, timing his arrival, if possible, to suit 
occasions of marriage or other domestic festivals. After he 
has received the usual courtesies, he produces the * Wye,' 
a book written in his own crabbed hieroglyphics, or in those 
of his fathers, which contains the descent of the house, if the 
chief be the *Terlayuh^ or head of the family, from the 
founder of the tribe ; if he be a ' Phutayo * or cadet, from 
the immediate ancestor of the branch, interspersed with 
many a verse or ballad, the ' dark sayings ' contained in 
which are chanted forth in musical cadence to a delighted 
audience, and are then orally interpreted by the bard with 

* Ayeen Akbery. — Gladwin, Calcutta, 1785, vol. ii. p. 85. 
2 Charana, a panegyrist. — Benfey. 



ACCOUNT OF THE MALAY "CHIRI." 13 

laany an illustrative anecdote or tale. The 'Wye' is not, 
however, merely a source for the gratification of family 
l)ride or even of love of song ; it is also a record of 
authority by which questions of consanguinity are deter- 
mined when marriage is on the tapis, and disputes relating 
to the division of ancestral property are decided, intricate 
i.s these last necessarily are from the practice of polygamy, 
rnd the rule that all the sons of a family are entitled to 
f. share. It is the duty of the bard at each periodical visit 
1o register the births, marriages, and deaths which have taken 
jJace in the family since his last circuit, as well as to 
( hronicle all the other events worthy of remark which have 
(ccurred to affect the fortunes of his patron ; nor have we 
(ver heard even a doubt suggested regarding the accurate, 
3nuch less the honest fulfilment of this duty by the bard."^ 

It is not known to me if those Malays in Perak, who 
(laim to be the descendants of the Bhat of the Malay legend, 
.'.till exercise any hereditary functions. It is probable that 
1 he reading of the chiri is the sole remnant of the numerous 
duties which their progenitor may have had in common with 
the Bhats of Gujarat. Mohamedan law has of course long 
fince placed all ceremonies connected with marriage in the 
] lands of the Imams and Khatibs, and the average Malay 
< loes not suppose that any other ritual was ever known to his 
.•ace, whom he assumes to have been Mohamedans since the 
days of Nabi-ullah Ibrahim and Nabi-ullah Daud. It is 
worthy of remark, however, that, in the Sajarah Malayu, 
he original Bhat who sprang from the cow's vomit is twice 
described as officiating at marriages, which is one of the 
)eculiar functions of a Gujarat Bhat according to Forbes. 
On one occasion he marries two women of Palembang to the 
iwo companions of Sri Tri-buana, the first Malay raja, and 
subsequently he takes a prominent part in the rejoicings 
it the marriage of the raja with his queen Wan Sundari. 

I do not of course claim for Gujarat or for Hindu sove- 
.^eigns a monopoly of the services of a tribe of professional 

^ Forbes.— Ras Maia, ii. 262. 



14 ACCOUNT OF THE MALAY *'CHIRI." 

panegyrists. Col. Wilks, in his " Historical Sketches of the 
South of India/' ^ has the following note about them : — 

"Bart, — Baut, — Batt, as it is diiferently pronounced, is 
a curious approximation to the name of the western hard, and 
their offices are nearly similar. No Hindoo raja is without 
his hards. Hyder, although not a Hindoo, delighted to be 
constantly preceded by them ; and they are an appendage to 
the state of many other Mussulman chiefs. They have a 
wonderful facility in speaking improvisatore on any subject 
proposed to them, a declamation in measures which may be 
considered as a sort of medium between blank verse and 
modulated prose; but their proper profession is that of 
chanting the exploits of former days in the front of the 
troops while marshalling for battle, and inciting them to 
emulate the glory of their ancestors." 

That the early legends connected with the first establish- 
ment of a monarchy among the Malays should have the 
palpable impress of Hindu imagination, is what any one con- 
versant with the ceremonies and phraseology of a Malay 
Court would naturally expect. Ceremonial observances of 
Indian origin are common among Indo-Chinese rulers, the 
kings of Burmah, Siam, and Cochin-China, as well as the 
minor sovereigns of Java, Sumatra, and Malaya. The very 
idea of royalty comes from the West, and must have been quite 
unknown to the Indo-Chinese tribes in their primitive state. 
It does not, of course, follow that Burmah and Siam received 
their Indian teaching at the same time or from the same quarter 
as Malay countries. The most contradictory opinions have 
been entertained from time to time by different scholars as to 
the particular part of India from which the Malays and 
Javanese derived the Indian civilization which they obviously 
possessed for many centuries before these races came under 
the notice of Europeans. An examination of the antiquities 
of Java, and a very considerable acquaintance with the lan- 
guage and literature of the Malays, were insufficient to 
enable Sir Stamford Raffles to form any conclusion as to the 

1 Longman, London, 1820, vol. i. p. 20. 



ACCOUNT OF THE MALAY ''CHIRI." 15 

iientity of the region from which Hindu influences came to 
the Far East. In his *' History of Java" the subject is 
approached more than once, but no definite opinion is put 
forward. In his Introduction to Leyden's " Malay Annals " 
there is no attempt to solve a problem which that particular 
^7ork is so specially calculated to suggest. 

Crawfurd, and Leyden before him, inclined to the belief 
Ihat the inhabitants of Telinga, or Kalinga, the " Klings " of 
the Malays, were the people who effected in the Eastern 
])eninsula and islands the introduction of Hinduism,^ but 
there is little in favour of such a theory. Words in the 
Malay language derived from Tamil or Telugu are exceed- 
ingly few, and we look in vain for other signs of affinity, 
while tradition is equally silent on the subject.^ There is 
inuch to be said on behalf of a theory that would point out 
<jrujarat as the part of India from which in very ancient 
"imes Hindu settlers went forth to colonize the more remote 
East. The earliest incident chronicled in the Sajarah Malay u 
s the conquest of the Malay Peninsula by a Raja Suran, 
King of '' Amdan JSTagara," a place which one commentator^ 
las sought to identify with Hamadan, a town in Persia. I 
ind, however, that in an article on the History of Yijaya- 
lagar,* in Asiatic Researches, '^ Amdanagara" is treated as 
synonymous with Gujarat. 

Javanese tradition specifically names Gujarat as the place 
Tom which a large colony proceeded to Java in the year 
525 (a.d. 603-4) under a chief called Sawela Chala. The 
iolonists, as soon as they had established themselves, com- 
oiunicated with the parent- country, Gujarat, and were joined 
oy their friends and relations in large numbers. " From 
shis time Java was known and celebrated as a kingdom ; an 
Bxtensive commerce was carried on with Giifrat and other 

^ Asiatic Researches, x. 171 ; Descriptive Dictionary of the Indian Islands, 
mb voce Hindu. 

2 Marsden combated the Telinga theory, in the introduction to his Malay 
Gl^rammar, pp. xxix-xxxii, but it has been re-asserted by Mr. Taylor in an essay 
"On Early Relations of Continental India with Sumatra and Java," Madras 
Journal, (1850), vol. xvi. p. 104. 

^ Braddell, Journ. Ind. Arch. vol. v. p. 132. 

* Asiatic Researches, vol. xx. p. 1 . 



16 ACCOUNT OF THE MALAY "CHIRI." 

countries and the bay of Matdretn, then a safe place for 
shipping, was filled with adventurers from all parts." ^ 

Nor is this legend of Bhat and the establishment of a 
family of bards and genealogists the only story in Malay 
tradition which has its parallel in Gujarat history. The 
account given by Abul Fazl of the founding of Putten 
is wonderfully like the tradition of the founding of Malacca 
as it is related in the " Sajarah Malayu." Gladwin's trans- 
lation gives the episode as follows : ^ 

*' In the books of the Hindoos it is written that in the 
j^ear 802 of the era of Bickarmajeet (Yikramaditya), cor- 
responding with A.H. 154, Bunsraj was the first king who 
made Guzerat an independent monarchy, which happened 
after the following manner. Rajah Sirry (Sri) Bhowrdeo, 
who reigned in Kinoje, put to death one of his subjects 
named Samunt Singh for being of a base and turbulent 
disposition, and then plundered his family. The wife, 
who was pregnant, fled into Guzerat, and there in the wilds 
was delivered of a son, who is this Bunsraj. By chance 
Syeldeo, a hermit of Ovvjain, happening to pass that way, 
took compassion on the woman and gave the child in charge 
to one of his pupils, who carried him to Radhunpoor, 
where he was brought up. When he came to manhood, he 
associated himself with a gang of highway robbers, whose 
number increasing, they at length seized the royal treasure 
which was going to Kinoje. 

" Champa,^ a market man, was one of his confederates, and 
they raised and disciplined troops, by whose means Bunsraj 
was enabled to establish himself in the kingdom of Guzerat 
in the fifteenth year of his age. Putten is one of the cities 
that he founded. It is related that being in doubt where to 
fix the seat of his government, one Anhul, a cowherd, said, 
* I have seen a place such as you desire, which I will discover, 

^ See the account given at length hy Eaffles, History of Java, vol, ii. p. 87 
(second edition). 

2 Ayeen Akbery, vol. ii. pp. 89-90. 

3 Champa. This word occurs in Malay history as the name of an independent 
Malay kingdom once established in Cochin China. See Crawfiird's Malay 
Grammar, Dissertation, cxxix. 



\ 



ACCOUNT OF THE MALAY "CTIIRI." 17 

uj)oii condition that you call it after my name.' Upon the 
Kaja promising to do so, Anhul directed him to the spot, 
ac'.ding, ' Such is the superior excellency of everything pro- 
duced here, that a dog, who came from another country, 
attacked a hare of this place, who, by the exertion of her 
strength, overpowered the dog and set herself free.' The 
Eaja having founded a city here, called it after the cowherd 
Anhulpoor." 

" After a long course of time the reason for its name 
hiiving been forgotten, it was called Nehrwaleh, and lastly, 
OIL account of the excellency of the soil, Putten, which in 
tl e language of that country signifies chosen." 

Malacca is traditionally said to have been founded by Raja 
I.' kandar Shah, the last king of Singhapura, who was driven 
fi om his own kingdom by the Javanese, and took refuge on 
the mainland. The " Sajarah Malay u " describes the event 
af follows ; 

" Sultan Iskandar Shah travelled thence direct to the sea- 
coast to a river called Bertam. He stood under a tree one 
d.iy while out hunting, and saw one of his dogs trodden 
u:ider foot by a white palandok (mouse-deer). Then the 
kng exclaimed, * This is a good place, where even the 
pcJandoks are courageous. Let us make a settlement here.' 
Tie chiefs who were with him assented, and the king 
directed that a settlement should be made there. He asked 
tl e name of the tree under which he stood, and was told that 
it was called Malaka. * If that is so,' said he, ' then Malaka 
is the name of this place.' " ^ 

There are no hares on the Malay Peninsula ; the mouse- 
deer is the animal which would naturally be selected to 
r( present the hare by any native who was adapting a foreign 
st Dry to suit local requirements. The similarity between the 
stories of the founding of Putten and the establishment of 
]\-lalacca can hardly be accidental, and there can be little 

■ Translated from MS. No. 18, Raffles Collection, R.A.S. Library. Malaka 
= imalaka (Sansk.), Emblic myrobolan. 

2 



18 ACCOUNT OF THE MALAY "CHIRI." 

doubt that, like the legend of Bhat, the Malays must have 
received the incident from an Indian source. 

The character used in ancient inscriptions found in Gujarat 
has been pronounced by competent scholars to resemble 
similar inscriptions discovered in Java. The similarity of the 
writing on two copper plates found at Danduca and Bha- 
vanagar in Gujarat (described as 1400 or 1500 years old), 
to Kawi, the sacred alphabet of the Javanese, was pointed 
out in 1835 by a writer in the Journal of the Asiatic Society 
of Bengal.^ He (Mr. Wathen) suggested that this might 
perhaps tend to throw some light upon the era of the con- 
quest of Java, Sumatra, and some of the Eastern Islands, by 
the Hindus. A somewhat similar comparison occurs in a note 
in Dr. Burnell's *' Elements of South Indian Pala30graphy," 
the author of which states that he owes the suggestion to 
Dr. Eeinhold Rost.^ 

If it can be established that certain Jilalay historical 
legends seem to have had their origin in that very part of 
India to which the evidence obtained by the comparison of 
ancient inscriptions seems to point as the land which sent 
forth the early Hindu colonists of Java and Sumatra, the 
converging testimony resulting from two independent branches 
of inquiry is certainly striking. The subject is however too 
important to be dealt with exhaustively here, at the end of 
a paper, but it well deserves the attentive consideration of 
Oriental scholars. 

A difficulty suggested by Dr. Yincent has to be met, 
namely, the existence of religious scruples, which would 
prevent Hindus from undertaking conquests involving 
long voyages by sea. He says : *' When the Europeans 
first reached India, Surat was the principal seat of com^ 
merce on the north, as Calicut was on the south; and 
the merchants of Guzerat were the richest and most active 
traders in India. Surat is not more than forty or fifty miles 
from Baroache, and Baroache is the Barugaza of the Periplus. 

* vol. iv. p. 479. 

2 "Elements of South Indian Palseography," A. C. Burnell. Triibner & Co., 

1878. 



ACCOUNT OF THE MALAY "CHIRI." 19 

Ii the age of that work the merchants of this country were 
n3t less vigorously engaged in their pursuits; they traded 
to Arabia for gums and incense, to the coast of Africa for 
gold, and probably to Malabar and Ceylon for pepper and 
cinnamon. If I could find anything in history to counten- 
ance the idea of the Hindoos being seamen in any age, I 
sliould place them in this province. But as Barthema in- 
fcrms us that in his time the Hindoos at Calicut left all 
nivigation to the Mohamedans, so it should seem that the 
p .'ohibitions of their religion had been uniform from all ages.'* 

" That the greatest trade of India was in that age fixed in 
G uzerat is evident, not only from the enumeration of articles 
a>. this port, but from the general importance it bears in the 
nind of the author (of the Periplus), and the circumstantial 
detail of all that is connected with it.'' ^ 

Though it may be true, that nothing is to be found in 
h'sfory " to countenance the idea of the Hindoos being seamen 
in any age," it is absolutely necessary to assume that in 
romote ages Hindus most certainly did undertake voyages 
o ' conquest and colonization. How else account for the 
ii numerable proofs of Hindu ascendancy in the Eastern 
idands, the ancient religion, literature, and chronology 
o ' Java, the Brahmanism of Bali, and the strong leaven 
0? Sanskrit in the Malay language? To quote Marsden 
1 this subject, " Innovations of such magnitude, we shall 
V3nture to say, could not have been produced otherwise 
t lan by the entire domination and possession of these 
i.4ands by some ancient Hindu power, and by the con- 
tinuance of its sway during several ages."^ Tin is among 

' Vincent, Periplus of the Erythrsean Sea, vol. ii. pp. 404. 

2 Malay Grammar, Introduction, p. xxxii. Objections of this sort do not 
n ed answering now. An author who wrote half a century ago says, " Modern 
ii :juiries into these matters have been cramped by an erroneous and 
c< ntracted view of the power of this ancient people (the Hindus), and the 
d rection of that power. It has been assumed that the prejudices originating in 
]\ oslem conquest, which prevented the Hindu chieftain from crossing the 
f( rbidden waters of the Attoc, and still more from ' going down to the sea in 
si ips,' had always existed. But were it not far more difficult to part with 
e; roneous impressions than to receive ncAv and correct views, it would be apparent 
tl at the first of these restrictions is of very recent origin ; and, on the other hand, 
tl at the Hindus of remote ages possessed great naval power, by which com- 



20 ACCOUNT OF THE MALAY "CHIRI." 

the articles mentioned in the Periplus as imported at Baru- 
gaza. This almost necessarily presumes the existence, in 
the second century of our era, of communication by sea 
with the Malay Peninsula, the nearest point at which that 
metal was to be obtained. 

"It seems natural to suppose that there always was 
a Malacca, or some port that represented it, where the trade 
from China met the merchants from India ; as the commerce 
of India met the traders of Arabia and Persia at Calicut, or 
some port on the coast of Malabar. In this state of things 
the Portuguese found the commerce of the Oriental world ; 
and in a state very similar it seems to have existed in the 
age of the Periplus. This affords us a rational account of 
the introduction of silk into Europe both by land and sea, 
and thus by tracing the commodities appropriate to particular 
nations or climates, we obtain a clue to guide us through the 
intricacies of the obscurest ages." ^ 

I must not close this paper without reference to the 
attempt made by Leyden, the translator of the Sajarah 
Malayu^^ to give an intelligible rendering in Sanskrit of the 
corrupted Malay version. Unfortunately we have no clue 
to the Malay manuscript from which Leyden made his 
translation, and there is nothing to show how far his version 
in the Sanskrit character corresponds with the Malay 
original. Dr. Rost, who has examined it, pronounces it to 
agree but little with the only versions of the formula to 
which we have access. It was not printed until ten years 
after the death of Dr. Leyden in Java, and has probably 
suffered for want of revision by him. Neither M. Dulaurier, 
who edited the text of a portion of the " Sajarah Malayu," ^ 
nor M. Devic, who has recently published a translation of 
Dulaurier's text,* has noticed the subject at all. 

munication must have been maintained with the coasts of Africa, Arabia, and 
Persia, as well as the Australian archipelago. It is ridiculous, with all the 
knowledge now in our possession, to suppose that the Hindus always confined 
themselves within their gigantic barriers, the limits of modern India." — Tod, 
Annals of Rajasthan, ii. 218, 

1 Periplus of the Erji;hrtEan Sea, vol. ii, p, 462, 

2 Malay Annals, Longman, 1821, pp. 24, lOU. 

^ Collection des principales Chroniques Malayes, Paris, 1849. 
* Legendes et traditions historic jues (Paris, lioroux). 



ACCOUNT OF THE MALAY "CHIRI." 21 

It has already been pointed out that in the story of Sang 
Purba, the first Malay Raja, whose praises the Malay Bhat 
pronounces, there are features which seem to show that the 
principal character in the narration has been confused with 
tlie god Qiva. In the Perak chiri, one of the names of that 
god, " Mahadeva," actually occurs, and perhaps, if the corrupt 
phraseology of the whole renders even a conjectural transla- 
tion possible, it will be found that the Malay chiri, instead 
o' being the eulogium of a raja, may be a fragment of 
a Sanskrit address of praise to Qiva. 

That this should have survived at all in a Mohamedan 
kingdom is a singular fact, which may be explained by the 
c rcumstance that it must have been always wholly unin- 
tdligible to Malays. Whether it was ever recited at the 
courts of Malay Bajas in pre- Mohamedan days, by a Bhat 
"v^ho understood Sanskrit, must remain unknown to us. It is 
c ear, however, that it had lost its original significance long 
b afore the compilation of Malay histories by Mohamedan 
S(;ribes. Had it been readily susceptible of identification 
by Mohamedans as a relic of Hindu worship, its use would 
c mturies since have been discontinued. As it is, its meaning, 
vhatever it may have been, has totally disappeared. The 
s;ime erroneous signification is attached to it in Perak and 
I orneo, in both of which states it is supposed to have 
t'le binding effect of an oath between a candidate for an 
o£ce and the reigning Sultan who honours him by appoint- 
ment. 

There is another instance in Western mythology of the 
s )ontaneous generation of a man from the mouth of a cow 

V hich has no slight affinity with the Malay story of Bhat. 
I refer to the account given in the Eddas of the gradual 
c -eation of the man Buri from the frost-covered salt-blocks 

V hich were licked by the cow Audhumla. His grandsons, 
C din, Yili, and Ve, were gods, and visiting the earth gave 
life to Ask and Embla, whence sprung the human race. 

So, in the the traditions of the Malays, the man Bhat 
S;)rings from the foam vomited forth by the cow of the 
t vo women whom the three divinely-born princes find in 



r 



22 ACCOUNT OF THE MALAY "CniRI." 

Palembang.^ He is also described as marrying the two 
women to two of the supernatural visitors, whence proceed 
all the Awang and Dara^^ i.e. all males and females. 

I do not venture to say if there is more than accidental 
resemblance in the coincidence here pointed out. 

The general result of the authorities which have been 
brought together in the foregoing pages seems to be briefly 
this : — 

Malays in widely- separated States are in possession of a 
formula in a language which is not Malay, and which seems 
to be Sanskrit, though so corrupted as to be unintelligible. 

This they themselves connect with certain historical 
legends which are evidently of Hindu origin. 

It is impossible to trace the time or manner of their 
acquisition, but they must have been carried eastward by the 
agency of Hindus, not of Mohamedans, and there is evidence 
to connect them with Grujarat. 

The subject, therefore, has indirectly some bearing upon 
the disputed question as to the region in India to which 
some of the Indo-Chinese owe their Hindu civilization. 

The evidence here collected seems to be in favour of 
Gujarat (Marsden's contention), and against the Telugu 
theory advocated by Crawfurd. 

^ This is one account. Sometimes the white bull of Sang Purba is substituted 
for the cow of the Palembang women. 

2 Awang and Bara are Kawi words, meaning respectively *'man" and 
*' woman." They are not used in those senses by the modern Malays, but Awang 
is a common proper name (masculine), and dara preceded by the word anak 
signifies in Malay " a virgin." 



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