When we drove away from Sindanglaya at seven o'clock on the following morning, the white crater wall of the Gedeh stood out like a huge lump of marble in the morning sun.

Our route lay through tea, coffee and cocoa plantations, and richly cultivated country to Tjiandjoer--a thriving little mountain town, with an air of prosperity and progress,--where we joined the train at 9.30 a.m. for Padalarang. Here, at 11.10 a.m., a change was made to the express from Batavia, and Maos was reached at 5.46 p.m. It had been our intention to stay overnight at Bandoeng, strongly recommended by Mr.

Gantvoort, the courteous manager of the Hotel des Indes in Batavia, but we pressed on with the intention of devoting more time to the eastern end of the island. It was well we did so, for, shortly after leaving Padalarang, rain began to fall in torrents, and the afternoon and night were pa.s.sed in a severe thunderstorm which was to cause us delay. Part of the line was washed away near Moentilan, and our train was over three hours late in reaching Djocjakarta on the following day.

At Maos, there is a commodious, well-built, comfortable pa.s.sagrahan or government rest-house, where four of us ate our meal in solemn silence, until a query by ourselves when the coffee arrived broke the icy reserve of the quartette, and opened the way for an interesting conversation.

It is customary to make fun of English reserve, but our observation convinced us that the Dutch are no whit behind us in that respect where fellow-Dutch are concerned. On the other hand, nothing could have exceeded the kindness and courtesy with which we were treated from one end of Java to the other. Speaking no Dutch, we had looked forward to many tedious days, but our fears were needless, for, wherever we went, we met pleasant English-speaking Dutchmen, who proved the most entertaining of companions, and we take this opportunity of acknowledging the courteous a.s.sistance we received from time to time. On the score of not speaking Dutch or Malay, no English man or woman need be deterred from visiting Java. English is spoken at all the hotels, and though all the train conductors and stationmasters may not do so, there is sure to be an educated Dutchman or lady in the car to whom one may turn for help, which is always readily given.

On one occasion, we had an interesting conversation with two native officials attached to the staff of the Sultan at Djocjakarta. These men had never left the island of Java, yet one of them read and spoke English with ready fluency and perfect accent.

Next day, in spite of the delay caused by the wash-out on the line, we were able to reach Djocjakarta by tiffin time, and devoted the afternoon to the Hindu ruins at Parambanan.

[Ill.u.s.tration: THE BARA BUDUR.]

Hindu Ruins in Central Java.

A visit to Java would be incomplete did it not include a pilgrimage to the marvellous products of religious fervour which Buddhism reared in the plains around Djocjakarta before it went down before the all-conquering onslaught of Moslemism. These ruins testify to an ancient art and civilisation and culture and an instinct of creation few are aware of to-day, and it is hard to resist the temptation to indulge in extravagant language when attempting to describe them as they now stand, partially restored by the Dutch authorities.

Miss Scidmore has lavished the wealth of her luxuriant vocabulary upon them, but neither she, nor any of her predecessors in the work of praise, saw them as they stand to-day--a wonder alike to archaeologist, architect, artist and student of comparative religions. Here in the centre of fertile plains we have the real Java of ancient times.

The Dutch had been in possession of the island for two hundred years without discovering the rich deposits hidden beneath the acc.u.mulated mounds of centuries and buried under a ma.s.s of tropical vegetation. To the active mind of Sir Stamford Raffles the discovery was due. He went to Java as Lieutenant-Governor in 1811, and during the period it was under his control, he had the mounds explored, the ruined temples un-earthed and their historic import co-related with the romantic legends and poetic records rescued from the archives of the native princes. It was due to the investigations of this great Englishman that the date of the construction of the temples was fixed at the beginning of the seventh century of the Christian era, and subsequent investigators (prominent amongst whom must be placed Dr. I. Groneman, now and for many years resident of Djocjakarta and Honorary President of its Archaeological Society) agree in accepting this period as authentically proved from the ruins themselves.

[Ill.u.s.tration]

Sir Stamford was of opinion that the temples, as works of labour and art, dwarf to nothing all wonder and admiration at the great pyramids of Egypt; but since his time, it must not be forgotten, much richer discoveries in ancient art and archaeological lore have been made in Egypt and Palestine. Alfred Russell Wallace, Brumund, Fergusson, all join in the chorus of praise, and the latter, in his "History of Indian and Eastern Architecture," expresses the opinion that the Boro Budur is the highest development of Buddhist art, an epitome of all its arts and ritual, and the culmination of the architectural style, which, originating at Barhut a thousand years before--that is more than twenty-one centuries ago--had begun to decay in India at the time the colonists were erecting this masterpiece of the ages in the heart of Java.

[Ill.u.s.tration]

To reach the Boro Budur, one takes the steam tram from Djocja to Moentilan. There a dog-cart may be hired for three guilders, and, taking the Temple or Tjandi of Mendoet on the way, the Boro Budur may be reached in an hour and a half from Moentilan. Miss Scidmore was able to write with her customary enthusiasm about this road; but, truth to tell, we found the drive far from pleasant. Until one gets within a quarter of a mile of the ruins, the surface is bad and some of the small bridges so dangerous that we dismounted at the driver's request. The dog-cart, also, is far from an agreeable vehicle in which to travel, and if a better carriage could be found we would advise its being hired.

Wherever one goes in Java, the public vehicles are in a state of decay, far more disreputable than the gharry of Singapore, and a large number of the ponies are decrepit and suffering from open sores. If Java is to become a tourist country the vehicles should be better supervised.

Before setting out from Djocjakarta, the visitor should get the hotel proprietor to communicate with the stationmaster at Moentilan, with the object of having a more comfortable carriage than fell to our unhappy lot through leaving the matter to haphazard.

Strictly speaking, the Boro Budur--which means the collection of Buddas--is not a building in the sense that we speak of St. Paul's or St. Peter's. A small hill has been cut down and the earthwork surrounded by masonry, uncemented, unjointed, layer upon layer, and there is no column, pillar, or true arch. It is supposed that it was built by some of the first Buddhist settlers from India as the resting place (dagaba) of one of the urns containing a portion of the ashes of Buddha.

[Ill.u.s.tration: BAS RELIEF--BARA BUDUR.]

[Ill.u.s.tration: BAS RELIEF--BARA BUDUR.]

It is difficult to describe it briefly, but the following extract from Miss Scidmore's book seems to us to convey the best idea of the structure in general terms:--

"The temple stands on a broad platform, and rises first in five square terraces, inclosing galleries or processional paths between their walls, which are covered on each side with bas-relief sculptures. If placed in single line, these bas-reliefs would extend for three miles. The terrace walls hold four hundred and thirty-six niches or alcove chapels, where life-size Buddhas sit serene upon lotus cushions. Staircases ascend in straight lines from each of the four sides, pa.s.sing under stepped or pointed arches, the keystones of which are elaborately carved masks, and rows of sockets in the jambs show where wood or metal doors once swung. Above the square terraces are three circular terraces, where seventy-two latticed dagabas (reliquaries in the shape of the calyx or bud of the lotus) inclose each a seated image, seventy-two more Buddhas sitting in those inner, upper circles, of Nirvana, facing a great dagaba, or final cupola, the exact function or purpose of which as key to the whole structure is still the puzzle of archaeologists.

This final shrine is fifty feet in diameter, and either covered a relic of Buddha, or a central well where the ashes of priests and princes were deposited, or is a form surviving from the tree-temples of the earliest primitive East when nature-worship prevailed. The English engineers made an opening in the solid exterior, and found an unfinished statue of Buddha on a platform over a deep well-hole."

[Ill.u.s.tration]

We read this description among others before we visited the Boro Budur, and must confess that from none of them did we get a correct idea of what we were to see. It must be seen to be realised. Not even photographs give a true conception of the ornate character of the decorative stonework--the hard but freely-worked lava stone having lent itself easily to the chisel. Like Cologne or Milan Cathedrals, it must be examined minutely to grasp the elaborateness of the sculptured work, but, unlike either of these, it does not produce an immediate impression of grandeur and religious elevation. It is unlike any of the temples in j.a.pan, or, indeed, anywhere, though Ceylon and India may suggest comparisons.

What will strike the visitor as he perambulates these miles of sculptured terraces is the complete absence of any offensive or indecent figure. Mere nudity is not, of course, an outrage to the artistic soul; but here there is not even a nude or grotesque figure. Each is draped in the fine flowing robes of the East, not in monotonous regularity but suggestive of prince and peasant, princess and maids, down even to the jewels they wear. Strangely enough, no particularly Javanese type of face or figure is represented--all are Hindu, Hindu-Caucasian and pure Greek.

It is not our purpose to give elaborate details of this work of religious art. The visitor may obtain at Djocjakarta a copy of Dr.

Groneman's learned treatise on the subject, a treatise which will teach him something about Buddhism as well as the Boro Budur, of which Dr.

Groneman has made an exhaustive study. With his guide, the sculptures become an open book to the visitor.

It is more archaeological than descriptive, however, and we must acknowledge our indebtedness again to Miss Scidmore for the following pa.s.sage to show the scope of the sculptures:--

[Ill.u.s.tration]

"The everyday life of the seventh and eighth century is pictured--temples, palaces, thrones and tombs, ship and houses, all of man's constructions are portrayed. The life in courts and palaces, in fields and villages, is all seen there. Royal folk in wonderful jewels sit enthroned, with minions offering gifts and burning incense before them warriors kneeling and maidens dancing. The peasant ploughs the rice-fields with the same wooden stick and ungainly buffalo, and carries the rice-sheaves from the harvest field with the same shoulder poles, used in all the farther East to-day. Women fill their water-vessels at the tanks and bear them away on their heads as in India now, and scores of bas-reliefs show the unchanging costumes of the East that offer sculptors the same models in this century. Half the wonders of that great three-mile-long gallery of sculptures cannot be recalled. Each round disclosed some more wonderful picture, some more eloquent story. Even the humorous fancies of the sculptors are expressed in stone. In one relievo a splendidly caparisoned state elephant flings its feet in imitation of the dancing girl near by. Other sportive elephants carry fans and state umbrellas in their trunks; and the marine monsters swimming about the ship that bears the Buddhist missionaries to the isles have such expression and human resemblance as to make one wonder if those pillory an enemy with their chisels, too. In the last gallery, where, in the progress of the religion, it took on many features of Jainism, or advancing Brahmanism, Buddha is several times represented as the ninth avatar, or incarnation, of Vishnu, still seated on the lotus cushion and holding a lotus with one of his four hands."

In all probability, the masonry was shaken down by an earthquake, the Boro Budur being near three volcanoes. Restorative and preservative work is now being carried on by the Government, and some of the smaller temples in the Djocja district are restored in the original design.

[Ill.u.s.tration: THE BARA BUDUR--ONE OF THE GALLERIES.]

[Ill.u.s.tration: THE SMeROE--13,000 FEET HIGH.]

There is a small hotel at the Boro Budur where one is recommended to stay when studying details, and we can well believe that sunrise as seen from the summit is a sight one should never forget. We saw it in the early afternoon when the heat vapours from the noontide sun partially obliterated the landscape, but even so it was impressive. Except on the right, where the mountains close in the horizon, the eye has a range of many miles over fertile alluvial plains, studded with coco and banana and palm trees, and every other patch of ground cultivated "like a tulip bed." Miss Marianne North, whose collection of paintings in Kew Gardens may be familiar to some of our readers, wrote of this view: "The very finest view we ever saw."

The Temples of Parambanan.

There are other Buddhist ruins in the neighbourhood of the Boro Budur; but the other more important collection is scattered over the region between Djocjakarta and Soerakarta. One small temple, the Tjandi Kali Bening, is reputed to be the gem of Hindu art in Java. This we did not see; but, on another day, in a victoria drawn by four small ponies, kept going by the wild gr-r-r-ee gr-r-r-eeing of our native running footman, we drove to the scattered temples on the Plain of Parambanan, where, with the help of another archaeological guide by Dr. I. Groneman, we were able to appreciate the beauties of these 1100-year-old centres of ancient religious devotees. These temples are the most interesting in the country, though lacking the extent and grandeur of the Boro Budur.

Though they do not contain a single genuine Buddha figure, but many images of Brahmanic G.o.ds, Dr. Groneman says there are many reasons to justify the opinion that they were built by Buddhists, probably over the ashes of princes and grandees of a Buddhistic empire.

In his report to Sir Stamford Raffles on these Parambanan ruins, Captain George Baker, of the Bengal establishment wrote:--"In the whole course of my life, I have never met with such stupendous and finished specimens of human labour and of the science and taste of ages long since forgot, crowded together in so small a compa.s.s, as in this little spot, which, to use a military phrase, I deem to have been the headquarters of Hinduism in Java."

In Volume XIII of the "Asiatick Researches or Transactions of the Society inst.i.tuted in Bengal for inquiring into the History and Antiquities, the Arts, Sciences and Literature of Asia" (Calcutta, 1820), Mr. John Crawfurd, who, apparently, visited Java in 1816, gives a long and interesting description of the ruins on the Plain of Parambanan. He describes the locale as ten miles from Djocjakarta, a valley lying between Rababu and Marapi to the north and a smaller southern range of high land.

A few of the ruins consist of single isolated temples, but the greater number are in groups, rows of small temples surrounding larger temples.

The shape of the smaller temples is worthy of observation. From the foundation to the lintels of the doors, they are of a square form. They then a.s.sume a pyramidal but round shape, and are decorated around by small figures resembling Lingas, while a larger Linga surmounts the whole building, forming the apex of the temple.

Invariably, the sites of the temples are adjacent to abundant supplies of clear water so much desired by the Hindus and so necessary to the performance of the ritual. Beside two rivers of the purest water, there is between the villages of Parambanan and Plaosan a small tank, evidently an appendage to the temples. This little piece of water is a square of about 200 feet to the side. The ground around it is elevated, and there is every appearance of its being an artificial excavation. The whole tank, when visited by Mr. Crawfurd, was covered with blue lotus, the flower of which is so conspicuous an ornament of the sculptures of the temple.

Then, as now, there was no evidence of Hindu descendants of the builders of these religious houses and places of worship, but the Javanese are as tolerant of various religious cults as the Chinese or the j.a.panese, and the visitor need not be surprised to find native visitors making what appears to be a pilgrimage to some particular shrine.

Mr. Crawfurd found barren women, men unfortunate in trade or at play, persons in debt and sick persons propitiating the G.o.ddess Durga, "smeared with perfumed unguents or decked with flowers." This worship, too, was not confined to the lower orders. His Highness the Susuhunan when meditating an unusually ambitious or hazardous scheme made offerings to the image.

These temples are built of a hard dark and heavy species of basalt, the chief component of the mountains of Java. The stone is usually hewn in square blocks of various sizes, as is the case with the Boro Budur. The respective surfaces of the stones which lie on each other in the building have grooves and projections which key into each other as in the best masonry work to-day. They are regularly arranged in the walls in such a manner as to give the greatest degree of strength and solidity to the structure, and nowhere is cement or mortar utilised. There are no huge pillars or single blocks such as may be seen in other prehistoric edifices, and neither in boldness of design nor imposing grandeur have the temples presented any difficulties to the builders. There is nothing upon a great scale, nothing attempted outside the reach of the most obvious mechanical contrivance or the most ordinary methods of common ingenuity. The chief characteristic is the minute laboriousness of the execution. Nevertheless, the temples excite the imagination, and send the thoughts back to those primeval days when men sought to express their religious feeling through these elaborate monuments of hewn stone.

The Tjandi Kalasan, one of the most beautiful of the temples, is the only ruin in Central Java of which the exact date of construction has been learned with any degree of accuracy. This was ascertained from a stone found in the neighbourhood, inscribed in nagari characters. Two versions of the inscription were made--one by the Dutch scholar, Dr. J.

Brandes, and the other by the Indian, Dr. R. G. Bhandarkar.