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 AN 
 
 AXOUNT OF THE MALAY "OHIRI," 
 
 A SANSKRIT FOEMTJLA. 
 
 AY. E. ^M AX WELL, M.R.A.S., 
 
 Colonial Civil Service. 
 
 jA>t:AKy, 1881. 
 
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.5 
 ^Z7 
 
 AN 
 
 ACCOUNT OF THE MALAY "CHIRI," 
 
 -^ A SANSKRIT FORMULA. 
 
 By "W. E. \Ma;x:well, M.E A.S., Colonial Civil Service. 
 
 Tie 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 -rowed 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- 
 pl( tely part of the language than the ever-increasing crowd 
 of Arabic words which have been introduced into it since 
 tho 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.^ 
 
 VIohamedans 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. 
 Ytt this is what the Malay chiri seems to be. Perfectly 
 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 Schrift der Malayschen 
 To ker," von Dr. Friedrich Miiller. Wien, 1865. 
 
 
2 ACCOUNT OF THE MALAY " CIIIRI." 
 
 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 ; siirat 
 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 Besidency, 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 Boman characters. 
 
 ^ Chiri is a Javanese word, but is found also in the Menangkabau dialect 
 of Malay. 
 
i 
 
 ACCOUNT OF THE MALAY " CHIRI." 3 
 
 Chiri. 
 
 -»i.>-4«5 1X5^4**! A^^^rS C-.^>>»/*J &jj:>-ji \j:>-ji ^S^jS t— XX U >.aA«<J U l**^>«^ 
 • o y o X o ^5( ^""z h^ \ / f, o^o^^ .^o-"' c^c^- . •o^x Oy.x^ iJ''''^ 
 
 ifjjjj L_>j^ ^_5^ ^'^^* Ir?^ L5^ (*^J^ yj!^ H>^ W^ (^-?^ ^ 
 ci^-vuUwyo ci.?^f-M«.^ l)^'-* ^' t:;*^ (j^ *'^' 1;^--' (*H^^ (JiJ^ r^T 
 
 (^-OJ^ ^5^ Cl^^;?- CUjUyi ^U UJ^yi Cl/J^ LT^^y J'■^^^J^!• 
 ^ <-^^ ^11 •'» \-^ ^ \^\\ ^ ^ ^ '^''I'J' ♦ ^ '"''x^'f ^ ox ,• X Ox^o^x^ O Ax 
 
 ^;jj JLij) Jc>U ^UaLj ^^ l1^ Jli J J ^jUi ^^:jij Ui«s j^^S^^Sj^^ iSj 
 
 Bi-smi-lldhi-r-rahmdni-r-rahim. 
 
 Sastata sastatab parmada parkhara parkharaah parmakab 
 parmakam sojana sojanarn buana buanam bakarma bakarnam 
 sa^rarna sawarnani bangka baichara tongkah tinggi dari da- 
 ra idah dari darakata malarakta mahadea bupala beiram bei- 
 da •iani nilam pualam murdakam durakam kumalam sawarna 
 ini.nikain shahara Allah hadan hadan Allah tajila jibarat 
 samista parwaban sanam awina karti nagari nugara Sri 
 Sa^untang Maba Miru dipatikatu izna payanti Abo sa- 
 Wc sti maba sawasti Mabaraja Indra Chandra bupati babutan 
 am karunia nama anu tawat jiwat pari parnanta tegoh 
 m( negohkan setia haqti kabawah dull paduka Sri Sultan Adil- 
 ul ah wazina kayuhaki di lanjutkan Allah ka-raja-an Paduka 
 St I Sultan Mo^afar Shah ^il-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 chiri are the family 
 of which the chief called Sri Nara Diraja (an hereditary grand 
 chamberlain) is the head. They belong to the hangsa muntah 
 lumhu {" tribe of the cow's vomit," an allusion to a myth 
 which will be detailed further on), and they avoid the flesli 
 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 tbe ground below the Raja's 
 halei or audience-hall, which is usually a small open pavilion 
 connected with the Kaja'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 
 anu (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 
 mj^stic 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 ; Pallegoix, 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 Raja." 
 
ACCOUNT OF THE MALAY " CHIRL' 
 
 [t 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, 
 frcm which the Perak chiri is free. 
 
 Brunei Chiri. 
 ^ji:>^ ySJLit {^jf^ (^,1 
 ^£j *X^.s^ IjJ^-j-o ^ ^Ulj i^LaJlj (^'^^^ ^j ^ ^UsJ\ 
 
 j:s:6*3 U<X^ jjfic^l ^j^^y s/^?^ t*^ U^^^ ^— "^f^ (ir'^J^ 4^ 
 ^^j\j r^x^ ILjjj j^jj JU^ ^J.^^*^ c^ ^^^ c/jr' (Vy *^ 
 
 ^^ Jjlxll j^UaLj fcjy-j cli^Ji ^^J ifjU^ ,^^iib Llw-i ^^i'^ ^ji\ 
 
 •• trvr ; */»•/■ 
 
 Ini-lah Chiri meng-glar Chatriyah. 
 
 "This is the "Chiri" when the title "Chatriyah" {Ksha- 
 tri la) is bestowed.] 
 
 Alhamdu lilldhi rabbi-l-'dlamm, was-saldtu w-as-saldmu ala 
 sey yidina Muhammadin wa 'aid dlihi wa sahbihi-l-kirdm. Fa 
 rat'da ''lldhu kheyrahd iva-dtdla-lldhu 'omrahd wa hammala 
 Uzzahd wafadlahd wa addma haydtahd wa yuti-lldhu daulatan 
 fid dunyd ila ddril-dkhirdh Uannakum rajulun 'dqilun min 
 kui li ralyyaUn wal wazlru eV Imdnic was-salamu hitawfiqi-Uah. 
 
 Ahota Sarmata. 
 hi buhana sichakap parkasa parsang sichaya parbuhana 
 au )ajana madna dikabaju bala parakarama sri buhana karta 
 msskalang kaparmalawarna witikaya Saidi-saidi ivahahua 
 
6 ACCOUNT OF THE MALAY «'CHIRI." 
 
 Pangeran Hmhini di nagra nama pri nama Pangeran Kasuma 
 Nagara ayota sichewa-chewa pri menegohkan setia baqti 
 kabawah duli paduka Sri SuUan-al-adil-al-mu a^am di negri 
 Brunai dar-assalam daulatun qdimun ma dumta heyna-l-dlamln. 
 amin. amin. amin. 
 
 Wa ka^alika 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. 
 
 f^jxl^ ySJiy* ^^.^s>- ^i\ 
 
 jjU \^y ^\Lj^ lU^ ^^ ^j^ A,\Jj5 *ib _j^^^ \ujd^ (j^j^ 
 J^ L^ ^^^ *Lr^^ ^? W J^/ W '^^ ^^J ^3 ^j3 
 
 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 dikabacho 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 maha mulia di negri Brunai dar-assalam 
 davMtun qaimun trima ulihmu hei tuhan sru ^alam sakalian 
 adania. 
 
 Betarikh sanah 1280. 
 
 The Malays of Perak say that the chiri was first intro- 
 diiied in the time of the first Malay Raja, who came down 
 frcm the mountain Sagantang Maha-Meru, and appeared 
 su<ldenly in Palembang, in Sumatra, riding on a white bull. 
 It is not necessary to trace here the origin of the myths 
 coimected with the early Malay rajas. It is sufficient to say 
 th;it 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 irentures of the former. 
 
 The Malay narrative in question is to be found in the 
 Soiarah Malayu (" The Malay Tree "), which is an historical 
 ac !Ount 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.u. 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 
 Ri ja has just descended from the heaven of Indra [ka-indra-an^\ 
 upon Mount Sagantang Maha Miru, and with two com- 
 
8 ACCOUNT OF 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 : 
 
 i^ ^^^^l^JU^ jjiy LIl^jJ y^ ^\xj ^\ j^^^AJ j^£j uX* j^J ^^^ 
 
 " 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 
 chiri 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 whom, 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 attiibute or name with gods of the Hindu Triad. 
 
ACCOUNT OF THE MALAY "CniRI." 9 
 
 Turning to the Sajarah Malayu we find the same passage 
 ii 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 
 found in four separate manuscripts in the possession of the 
 I loyal Asiatic Society : — 
 
 From MS. No. 80 in the Library of the Royal Asiatic 
 Society, 
 
 <^hi 'c^^^ J^ ^^ ub ^^ 'c^V^ ''^y^j'^ iK-lJ Uj l:^j/-> 
 
 N.B. — This is the passage alluded to on page 24 of 
 "Leyden's Malay Annals. 
 
 1 MSS. Nos. 18, 35, and 39 have L:L-^-:J»*J. 
 
 
 2 MS. 
 
 18 has i^i:^^j^. 
 
 
 3 No. 
 
 18 has ^li-J. 
 
 
 * No. 
 
 18 has Cl?^i. 
 
 
 6 MS. 
 
 39 has ^JJj. MSS. 18 and 39 agree 
 
 with 80. 
 
 6 MS. 
 
 35 has ^]/. MSS. 18 and 39 have ii^^y. 
 
 7 MS. 
 
 18 has ^\j j*j J. 
 
 
 8 No. 
 
 18 has ^]^-^. 
 
 
 9 MS. 
 
 18 has j^lj. 
 
 
 " MS. 18 has Cl^Jj. 
 
 " MS. 18 has ^j. MS. 35 has ^^jj. MS. 39 agrees with 80. 
 i« MSS. 18, 35, and 39 have LLi^jlj. 
 " MS. 18 has LJ^y.^J. 
 1* J^ is omitted in MS. 18. 
 15 MSS. 35 and 39 have l1X*jU. 
 
 ^^ In 35 and 39 the word ^]j is repeated again before the final word. In 18 
 the final words are ^J^y^-^Ji TTJ^ J (t)'^ '^r^- 
 
10 ACCOUNT OF THE MALAY ««CHIRI." 
 
 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) wikrama wan (or ivadat) runab 
 (or ratna or runei) palawa dika (or palawika) sadila dewa dida 
 prawadi {pv prahudi) 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 bo 
 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 "CHIRI." 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 
 al tached in the kingdoms of Malacca, Perak, and Brunei. 
 
 Bhat is the usual name in India for a bard or encomiast, 
 and 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 veat of his forehead a human form, whom he called Charun, 
 and 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- 
 sBlves 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 
 g;reat man who hath not some of this tribe in his service. 
 
 There is also another tribe called Bhaivt, who at 
 
 laast 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 
 J 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. 
 "^ 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 
 ])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 
 r, 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, 
 ]nuch less the honest fulfilment of this duty by the bard."^ 
 
 It is not known to me if those Malays in Perak, who 
 claim 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 
 tince placed all ceremonies connected with marriage in the 
 J 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 
 3eculiar functions of a Gujarat Bhat according to Forbes. 
 On one occasion he marries two women of Palembans: to the 
 wo 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- 
 reigns a monopoly of the services of a tribe of professional 
 
 » Forbes.— Ras Mriia, 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 differently 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 
 
 ^ 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 
 -d^alay 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 
 much 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 
 3ast. The earliest incident chronicled in the Sajarah Malay u 
 :s the conquest of the Malay Peninsula by a Raja Suran, 
 King of " Amdan Nagara," 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 
 3olonists, as soon as they had established themselves, com- 
 cnunicated with the parent-country, Gujarat, and were joined 
 oy their friends and relations in large numbers. " From 
 :his time Java was known and celebrated as a kingdom ; an 
 Bxtensive commerce was carried on with Gufrat and other 
 
 ^ Asiatic Eesearches, x. 171 ; Descriptive Dictionary of the Indian Islands, 
 mb voce Hindu. 
 
 2 Marsden combated the Telinga theory, in the introduction to his Malay 
 Grrammar, 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. 
 
 3 Braddell, Journ. Ind. Arch. vol. v. p. 132. 
 * Asiatic Researches, vol. xx. p. 1. 
 
16 ACCOUNT OF THE MALAY "CIIIRI." 
 
 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 
 year 802 of the era of Bickarmajeet (Vikramaditya), 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 Owjain, happening to pass that waj^, 
 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 Akhery, vol. ii. pp. 89-90. 
 
 3 Champa. Tnis word occurs in Malay history as the name of an independent 
 Malay kingdom once established in Cochin China. See Crawfiurd's Malay 
 Grammar, Dissertation, cxxix. 
 
ACCOUNT OF THE MALAY "CHIRI." 17 
 
 ui)on condition that you call it after my name.' Upon the 
 Raja promising to do so, Anhul directed him to the spot, 
 aclding, * 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 
 h;iving been forgotten, it was called Nehrwaleh, and lastly, 
 on 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 
 If 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- 
 Cdast to a river called Bertam. He stood under a tree one 
 diiy while out hunting, and saw one of his dogs trodden 
 under foot by a white palandok (mouse-deer). Then the 
 king 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 
 si Dry to suit local requirements. The similarity between the 
 st Dries of the founding of Putten and the establishment of 
 iRjalacca 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. 
 
18 ACCOUNT OF THE MALAY '«CflIRI." 
 
 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 Palseography," 
 the author of which states that he owes the suggestion to 
 Dr. Eeinhold Rost.2 
 
 If it can be established that certain !Malay 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 PalaDography," A. C. Burnell. Triibner & Co., 
 1878. 
 
ACCOUNT OF THE MALAY "CHIRI." 19 
 
 1 1 the age of that work the merchants of this country were 
 not less vigorously engaged in their pursuits ; they traded 
 t(» Arabia for gums and incense, to the coast of Africa for 
 g)ld, 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 
 Guzerat is evident, not only from the enumeration of articles 
 at. this port, but from the general importance it bears in the 
 ttind of the author (of the Periplus), and the circumstantial 
 d 3tail of all that is connected with it.'' ^ 
 
 Though it may be true, that nothing is to be found in 
 h'story " 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 
 :' Sanskrit in the Malay language ? To quote Marsden 
 1 this subject, "Innovations of such magnitude, we shall 
 vBnture to say, could not have been produced otherwise 
 t lan by the entire domination and possession of these 
 i.'- lands by some ancient Hindu power, and by the con- 
 tinuance of its sway during several ages."" Tin is among 
 
 ' Vincent, Periplus of the Erj'thrsean 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 
 R 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 
 s] ips,' had always existed. But were it not far more difficult to part with 
 e; roneous impressions than to receive new and correct views, it would be apparent 
 ti at the first of these restrictions is of very recent origin ; and, on the other hand, 
 t- 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 
 Malayii^^ 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. Host, 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 Ilindiis always confined 
 themselves within their gigantic barriers, the limits of modern India." — Tod, 
 Annals of Rajasthan, ii. 218. 
 
 1 Periplus of the Erythrjean Sea, vol. ii. p. 462. 
 
 2 Malay Annals, Longman, 1821, pp. 24, 100. 
 
 ^ Collection des principales Chroniques Malayes, Paris, 1849. 
 * Lcgendes et traditions histori(|ues (Paris, licroux). 
 
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 
 the 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- 
 t(!lligible 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(5ribes. 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, 
 whatever 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 
 tlie binding efiect of an oath between a candidate for an 
 oSce 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 
 si)rings from the foam vomited forth by the cow of the 
 t vo women whom the three divinely-born princes find in 
 
22 ACCOUNT OF THE MALAY "CHIRI." 
 
 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 Gujarat. 
 
 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. 
 
 1 TMs is one account. Sometimes the wliite bull of Sang Purba is substituted 
 for the cow of the Palembang women. 
 
 2 Awang and Baj-a 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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