S07 EPIGRAPHY IN SOUTHEAST ASIA
18 June 2019, Galleria 1, 1030-1700 hours
Convener: Hunter Watson (hunteriwatson@gmail.com) and Nicolas Revire
Stone inscriptions and other inscribed artifacts are invaluable resources to the understanding of the early history of Southeast Asia. The objective of this panel is to create a platform for graduate students and scholars of epigraphy and palaeography to present their research on any topic relating to ancient mainland and maritime Southeast Asia. As such, presentations dealing with any corpus of inscriptions, scripts or languages, inventories and locations, editions and translations, analyses of contents or contexts, their historical or religious implications, technology in epigraphic studies, or other relevant topics are welcome. The subject of a talk is not limited to archaeology per se, and submissions of presentations which are more philological or linguistic in nature will also be considered. Any type of inscribed artifacts recorded on hard or durable materials would be appropriate, including—but not limited to—inscriptions on stone steles, statues, artworks, coins and medals, seals and sealings, intaglios, metal plates, and temples, monuments or cave walls. Presentations on ancient manuscripts and other forms of less durable written documents which are relevant to the field of archaeology are also welcome for submission.
Block 1: 0830-1000 hrs
Brigitte Borell
University of Heidelberg, Germany
b_borell_seidel@hotmail.com
People in southern Thailand were in contact with script already in the late centuries BCE as finds of inscribed artefacts at archaeological sites attest. The paper will give a brief overview of the different classes of artefacts with script which are of great cultural diversity. Focusing on two artefact groups in particular, it will also discuss certain aspects of their impact on local interaction and reception.
The largest group are seals inscribed in Brahmi script, mainly personal seals with the name of the owner. Dates for the earliest seals from Khao Sam Kaeo and Khao Sek point to the 3rd to early 2nd centuries BCE. Although many seals are to be considered as overseas imports that arrived together with their owners, some later seals with suggested dates from the 2nd to 1st centuries BCE onwards may have been incised locally.
Another group of inscribed artefacts found at Khlong Thom comprises cast gold imitations of Roman coins, presumably a local production dating not earlier than the late 2nd to early 3rd c. CE. Equipped with a loop, they were used as pendants. Some show faithful copies of the Latin inscriptions, others have pseudo-letters instead. A local production of related tin pendants – their design likewise derived from Roman coins – attests to the popularity of such pendants which were perhaps worn as amulets.
Hunter Watson
National University of Singapore
hunteriwatson@gmail.com
The oldest inscriptions discovered in Thailand are found in a number of languages, the most common of which are Sanskrit, Pali, and Old Mon. Over one hundred artifacts inscribed in Old Mon have been found in Thailand, which date from approximately the 6th-13th century CE. These are often short, donative inscriptions which contain few historical details. Some bear the names of ancient settlements, and at least fifteen distinct place names are listed in these Old Mon records. Notably, some of these are mentioned in more than one inscription, but sometimes written with different spellings, reflecting the irregularities of spelling in Old Mon.
This paper will investigate ancient toponyms in Thailand. This will focus primarily on place names found in Old Mon inscriptions, but references will be made to place names mentioned in inscriptions of other languages, as well. Some of these place names can reasonably be assumed to refer to the ancient sites associated with the artifacts, but in several cases these names referred to locations which have not yet been identified. This paper will begin a new attempt to map the ancient landscape of Thailand considering ancient toponyms and associated sites. Few ancient settlements in Thailand have been identified by their ancient names, and the lack of ancient toponyms in Thailand is arguably a contributing factor to debates about the locations and extents of supposed ancient political or cultural spheres.
Trongjai Hutangkura
Princess Maha Chakri Sirindhorn Anthropology Centre
trongjai.h@sac.or.th
According to the National Library of Thailand, two inscriptions, from Wat Pho Rang (NTh.9, found at Nakhon Pathom) and Wat Mahathat Mueang Nakhon Si Thammarat (NS.3, found at Nakhon Si Thammarat) were considered as being composed in the Old Mon language, while the Khao Ngu inscription (RB.1, found at Ratchaburi) was considered as being composed in the Sanskrit language. Although these three inscriptions are written using the Southeast Asian Pallava script (approximately 6th to 7th centuries CE), there may be problems in the published transcriptions and translations due to damage and fragmentation of the inscribed artifacts. This study, therefore, aims to draw attention to these possible errors and propose reconsidered transcriptions and translations. The results indicate that the previous translation of NTh.9 is unacceptable because the up-side down texts from two faces of this fragmented inscription were translated as one story. The word hāṅ, furthermore, was translated as haṃsa (= goose) which could be a wrong transcription from the fragmented word hoṅ, which is unknown meaning. Language of the RB.1 was considered as Sanskrit, but it could be Old Mon because the damaged scripts, which transcript as kara-majra, may appropriately be wur pi ju’ (= surround three (times) (for) master). Lastly, the NS.3 was considered as written in Old Mon language and translated as a story of Father Māyā, but the text could not be Old Mon because the last word gesvaraḥ is clearly Prakit. The text, therefore, could be transcript as –bha // tamāyrāl(i)ṅgesvaraḥ // which is considered as a Prakit language text, possibly influenced by a Tamil word Tamira standing for Sanskrit Tāmraliṅgeśvaraḥ, i.e. King of Tambralinga. The case study also suggests that some Southeast Asian Pallava inscriptions in Thailand deserved to be reconsidered.
Bee Htaw Monzel
Independent
htawmonzel@gmail.com
The historiography of Old Burma is more like myth than history, and it has been reconstructed by modern scholars including Professors G. H. Luce, Pe Maung Tin, and Colonel Ba Shin, based primarily on the few original inscriptions and other sources such as Chinese records. The current view of the history of Old Burma assumes that king Anawrahta was the founder of the Pagán Empire and brought Theravada Buddhism from Lower Burma to Upper Burma.
Some new inscriptions have been recently discovered from the Burma and, accordingly, the history of Old-Burma needs to be reanalysed by analysing epigraphic sources and arranging the chronology to improve our understanding of the ancient history.
The first script and writing introduced to the Burma in the time of king Asoka from India. But the real writing developed in Burma was happened from the 6th century CE when the Mons got Grantha script from Southern part of India and the Pyu got the Siddhamātṛkā script from northern India.
The Mon inscriptions from Burma are linguistically classified three period, from 6th to 12th century was Old Mon, from 13th to 15th century was Middle Mon. Inscriptions from Old Mon had been discovered the whole region of Central Burma through far southern part of Burma. The Pyu inscriptions from 6th to 8th century were founded from ancient Pyu cities in Central Burma.
There is no original epigraphic evidence about the King Anawrahta’s conquest of Thaton, in Lower Burma. According to the newly discovered Myittha Inscription, King Barjibharanadeva was not actually the son of Anawrahta. His father was Mahabbadhi Pajrantadeva and his grandfather was Majjadeva. From the other epigraphic point of views that it was the king Kyansitha who seized the state power from King Barjibharanadeva in 1084 CE and built the Pagán Empire, then Kyansitha should be the first Burman king and the Barjibharanadeva was the last Mon king in central Burma.
Block 2: 1030-1200 hrs
U-tain Wongsathit, PhD
Department of Oriental Languages, Faculty of Archaeology, Silpakorn University
tainzgree@yahoo.com
The Sūryalakṣmī Inscription was discovered in Phon District, Khon Kaen Province, Thailand. The inscription is composed in Sanskrit and Khmer, engraved on four sides of a stele including on the base. The inscription records a donation made by Sūryalakṣmī to various Hindu deities. In 1992, the text was first deciphered and translated into Thai by Cha-em Keaokhlai and Bunloet Senanon. The inscription on Face I is heavily eroded. The texts begins with an invocation to Śiva, followed by a eulogy to King Śrī Sūryavarmadeva. The content on Face II describes the history and mission of Devī Śrī Sūryalakṣamī, who had holy sculptures installed and phallic images constructed in the city. Despite having a date corresponding to 1022 CE written on Face III, Cha-em and Bunloet interpreted this inscription as belonging to King Sūryavarman II, and that Sūryalakṣmī was his queen. The author believes this interpretation is problematic, and that the Sūryalakṣmī Inscription deserves reconsideration to help better understand the ancient history of Angkor.
Kangvol Khatshima, Ph.D.
Department of Oriental Languages, Faculty of Archaeology,
Silapakorn University, Thailand
kangvol@gmail.com
The inscription k.1142 is now kept at the museum of the Emerald Buddha temple. The inscription is written in Sanskrit. The text records the huge donation of an hight official. The inscription contains very valuable information of history of Pre-Angkorian period. The writing narrates the origin of dynasty starting with Kaundinya, then mentions the names of kings such as Candravarman, Jayavarman, Yuvaraja and Ishanavarman.
Nicolas Revire
Thammasat University
nicolasrevire@hotmail.com
Several inscriptions have been found at the Si Thep Historical Park of Phetchabun Province, Central Thailand, and in its vicinity in the Pa Sak Valley. All the inscriptions date to the mid-to-late first millennium or early second millennium CE and are considered to be amongst the earliest epigraphs found in Thailand. Unfortunately, most inscriptions are incomplete and cannot tell us much about the history of this early, and undoubtedly important, historical moated settlement. That the texts are found in different languages, however, suggest some interactions between communities in early Thailand, Southeast Asia, and even beyond with South and East Asia. The approximately dozen inscriptions known to date from Si Thep and written in Pali, Prakrit, Sanskrit, Old Khmer, and Chinese are reviewed here. In addition, this paper presents, for the first time, a unique and thus far unpublished inscribed artefact with a very ornamental Brāhmī derived script, commonly known in India as the “shell script” (śaṅkhalipi). It was discovered on a stone pillar at Si Thep in the late 1990s, but has remained unnoticed by local authorities and scholars. While a few “shell inscriptions” have also been reported in Indonesia, this is the only Śaṅkhalipi so far found in mainland Southeast Asia.
Michel LORRILLARD
École française d'Extrême-Orient Vientiane
michel.lorrillard@gmail.com
Archaeological evidence shows that long before the Lao kingdom of Lan Xang was established, several forms of Buddhism were practised in the territory of the current People's Democratic Republic of Laos. Local historiography reflects in its own way the antiquity of these practices, bringing Buddhism from Cambodia in the middle of the 14th century. Numerous testimonies reveal, however, that during its Golden Age (mid-15th to mid-16th century) Lan Na's religious culture exercised a strong influence over the middle Mekong Valley. The first Lao inscriptions, little studied so far, reveal extremely significant data on this subject. They not only change our view of the type of Buddhism(s) that was practised in Lan Xang from the early 16th century onwards, but also help us to understand the spread of a new form of religion in a space already strongly imbued with the memory of ancient civilisations.
Block 3: 1330-1500 hrs
Trent Walker
Department of Thai, Chulalongkorn University
trent.thomas.walker@gmail.com
In second-millennium mainland Southeast Asian inscriptions and manuscripts, the interaction between classical Indic languages and local tongues manifests most clearly in Pali-vernacular bitexts. Bitexts are texts that are presented bilingually, with portions in one language mixed together with portions in another, typically in an interphrasal or interlinear arrangement. A Pali-vernacular bitext may be spatially or performatively structured in various ways, and need not contain equal amounts of Indic and Southeast Asian material. In most cases, however, the vernacular portions of the bitext annotate, translate, or elaborate upon the classical portions. This paper examines what is perhaps the oldest Pali-Tai bitext surviving in manuscript form, a bilingual Pali and Lanna version of the Sammohavinodanī inscribed in 1505 or 1506 CE. I argue that this document demonstrates that the staple bitext techniques of interphrasal gloss, grammatical annotation, syntactic rearrangement, efficient elision, and commentarial exegesis were already well developed in what is now Northern Thailand by the early sixteenth century. This unusual example documents one exegete’s attempt to provide a guide for Lanna students of the Sammohavinodanī. Comparisons with parallel examples from later in the sixteenth century reveal the range of this manuscript’s distinctive approach to vernacular reading and exegesis.
Gregory Kourilsky
EFEO
gkourilsky@yahoo.fr
François Lagirarde
EFEO
francois.lagirarde@gmail.com
Javier Schnake
EPHE
javierschnake@gmail.com
The project “Script Taken Literally” is run by the École française d’Extrême-Orient (EFEO), and is part of the program Scripta sponsored by PSL Research University (Paris, France). Through an analysis of exemplary stone inscriptions and other available historical data from Thailand, Laos, and some parts of Burma, this project seeks to determine the epigraphic habit (expression borrowed from historian of the Roman Empire Ramsay MacMullen) of the Thai. In other words, it examines what the Thai epigraphy, when read literally, discloses and simultaneously intentionally obscures regarding politics, religion, and society. Led by François Lagirarde, Gregory Kourilsky and Javier Schnake, this project brings together, in a second phase, specialists of other parts of Southeast Asia for a better understanding of the “tangible” meaning and of the social function of the epigraphy in this region. This paper aims to present the preliminary findings of this project.
Ya-Liang Chang
Department of Southeast Asian Studies, National Chi Nan University, Taiwan
sunny.ph1971@gmail.com
Thai massage is one part of Thai traditional medicine, extensive valuable knowledge of Thai massage is contained in ancient literature, such as in palm-leaf manuscripts and stone inscriptions. In these sources, only a small part is presented in the iconography that recorded 10 Sen lines and Ruesri Datton to maintain and enhance health. Since the medical knowledge recorded in the iconography on stone inscriptions and palm-leaf manuscripts has become the core of Thai massage, it is important to analyze the ancient iconography. Ancient iconography related to Thai massage not only help the transmission of medical knowledge but also reflect the unique local culture, forming the local wisdom of Thailand. This study uses the iconography recorded on stone inscriptions and palm-leaf manuscripts of Wat Pho as analyzed texts to explore the medical knowledge and cultural meanings of Thai massage. The results show the following: a, Thai massage knowledge system, a kind of alternative medicine, was recorded through ancient iconography of Wat Pho, and has both healing and health care functions. b, in terms of cultural meanings, Thai massage not only shows the unique cultural meaning, but also has become an important intangible cultural heritage in Thailand.
Mimi Savitri
Department Archaeology, Universitas Gadjah Mada
mimi.savitri@ugm.ac.id
Dieng Plateau is known as the abode of god, goddess, and ancestors as mentioned in several inscriptions. Some of the inscriptions mention the existence of hermitages in Dieng. Unfortunately, the existence of hermitages in Dieng has never been discussed by scholars. This research examines the life in hermitages including their function and the relationship between the court and hermitages in Dieng, Java, in the 9th century. This research highlights the importance of Dieng, such as mentioned by Casparis, as a center of religious teaching.
This research investigates inscriptions found in Dieng which mention hermitages. The life in hermitages and their function are analysed and the relationship between royal patronage and life in the hermitages are examined. The comparative method is used to answer the question raised in this research. The existence of hermitages in Dieng, then, is compared with hermitages in eastern part of Java mentioned on Javanese texts from the 12th-14th century. This is important to reach a comprehensive reconstruction about hermitages in Dieng in the 9th century.
The finding is that hermitages in Dieng were centres of religious teaching led by ṛṣi (priests) and they received patronage from the royal court. This confirms the function of the Dieng Plateau as a centre for religious teaching, especially Śaivite.
Keywords: hermitage, Dieng, Java, royal authority, the 9th century, Śaivite
Block 4: 1530-1700 hrs
Asri Hayati Nufus
Universitas Indonesia
asrihayatinufus@gmail.com
Kresno Yulianto
Universitas Indonesia
kresno_yulianto@ui.ac.id
International relations is an activity that involves regional and international aspects carried out by one country and other countries in order to gain profits. International relations were carried out during the Hindu Buddhist period, one of which was between Java and India which had been going on since the beginning of the Christian era. The existence of Indians is known in parts of the wargga Kilalān and maṅilala drwya haji on inscriptions from the 11-15th century AD. This paper aims to explain the presence of Indians on Java based on inscriptions from the 11th-11th century AD using the description method and data collection, data processing, and data interpretation. The existing inscription data gives information about the origin of Indians, as well as the arrangements imposed on Indians. In addition, by knowing the origin and arrangement, information can be obtained about the reasons for the presence of Indians to Java in the 11th-11th century AD. The results of this study state that Indians came to Java for economic, religious and political reasons, and were subject to tax regulations.
Keywords: Inscription, Indian, Origin of Foreigners, Reason for attendance, Regulation
Orang-Orang India di Jawa: Berdasarkan Data Prasasti Abad ke-11-15 Masehi
Hubungan internasional merupakan kegiatan yang menyangkut aspek region dan internasional yang dilakukan satu negara dengan negara lainnya dalam rangka memeroleh keuntungan. Hubungan internasional telah dilakukan pada masa Hindu Buddha, salah satunya antara Jawa dengan India yang telah berlangsung sejak awal Masehi. Keberadaan orang-orang India diketahui dalam bagian wargga kilalān dan maṅilala drwya haji pada prasasti yang berasal dari abad ke-11-15 Masehi.Tulisan ini bertujuan menjelaskan kehadiran orang-orang India di Jawa berdasarkan data prasasti abad ke-11-15 Masehi dengan menggunakan metode deskripsi dan dilakukan pengumpulan data, pengolahan data, serta interpretasi data. Data prasasti yang ada memberikan keterangan asal kerajaan dari orang-orang India, serta pengaturan yang diberlakukan terhadap orang India. Selain itu, dengan mengetahui asal dan pengaturannya, dapat diperoleh keterangan mengenai alasan kehadiran orang-orang India ke Jawa pada abad ke-11-15 Masehi. Hasil dari penelitian ini menyatakan bahwa orang India datang ke Jawa dengan alasan ekonomi, agama dan politik, serta dikenakan pengaturan dalam bentuk pajak.
Kata kunci: Prasasti, Orang India, Asal orang Asing, Alasan Kehadiran, Pengaturan
Aldo Gadra Paulus Simatupang
Archaeology study program of the University of Indonesia (Undergraduate)
aldo.gadra@yahoo.com
As one of the most environmentally and culturally rich island in the world, Java island and its history give us a great example of the interaction between human and its habitat. Ancient Javanese kingdom remains indicated a strong relation between human and aquatic spaces, such as rivers and ocean. Prasasti declared by ancient Javanese kingdom at 9th – 10th century, generally describe the sima (tax free land) declaration ceremony. Said prasasti also describe various food and dish that are being served in sima declaration ceremony. Fish and fish-based dish are the most frequent dan detailed mentioned food in said text. The study presented here addresses the adaptation aspect of fish consumption by 9th – 10th Javanese people. Data source of this research are prasasti, relief (drawn stone), and ancient text, which portrayed life of ancient Javanese kingdom in 9th – 10th century. This paper uses translated data from previous researcher of prasasti and ancient writing that are declared by Javanese kingdom in 9th-10th century at Java island. Through epigraphy analysis, information about consumption of fish is processed and associated with adaption principle. Main subject of this research is the relation of fish type that is being consumed, fish natural habitat, processing method, location of prasasti, and dishes variation. Result show that preservation technique, such as drying and salting, is mainly use for fish. Because many prasasti that mention fish are located relatively far from the fish species natural habitat, the use of preservation method is used to transport the fish to remote populated area. Data also showed 9th – 10th Century Javanese people had a cultural pattern in the matter of taste, as the fish preservation and cooking method differs in fish natural habitat (fresh water or saltwater).
Sebagai salah satu pulau yang memiliki kekayaan alam dan budaya di Indonesia, pulau Jawa dan sejarahnya memberi contoh yang baik menegani interaksi manusia dan habitatnya. Peninggalan kerajaan Jawa kuno mengindikasikan relasi yang kuat anatar manusai dan wilayah akuatik, seperti sungai dan laut. Prasasti yang dikeluarkan oleh kerajaan Jawa Kuno pada abad 9 – 10, umumnya mendeskripsikan menegnai upacara peresmian sima (tanah bebas pajak). Prasasti tersebut juga mendeskripsikan berbagai makanan dan hidangan yang disajikan pada upacara peresmian sima. Ikan dan hidangan ikan adalah makanan yang dideskripsikan secara detail dan paling sering disebutkan di prasasti - prasasti tersebut. Kajian ini membahas mengenai aspek adaptasi dari konsumsi ikan di masyarakat Jawa Kuno dari abad 9-10 masehi. Sumber data penelitian ini adalah prasasti, relief, dan naskah kuno, yang menggambarkan kehidupan masyarakat Jawa dari abad ke 9 – 10 masehi. Paper ini menggunakan data prasasti yang dileuarkan kerajaan Jawa Kuno pada abad 9-10 masehi di pulau Jawa dan yang sudah dialih bahasakan dari penelitian terdahulu. Melalui analisis epigrafi, informasi mengenai konsumsi ikan diasosiasikan dengan prinsip adaptasi. Subjek utama dari penelitian ini adalah relasi dari tipe ikan, habitat alami ikan, metode pengolahannya, lokasi prasastinya, dan variasi hidangan. Hasil penelitian ini menunjukkan bahwa teknik pengawetan, seperti pengeringan dan pengasinan, merupakan teknik yang paling sering digunakan untuk ikan. Karena beberapa prasasti yang menyebutkan ikan berada jauh dari habitat alami ikan tersebut, maka penggunaan metode pengawetan digunakan untuk mengirim ikan ke daerah tinggal yang terpencil. Data juga menujukkan bahwa masyarakat Jawa Kuno mempunyai pola budaya pada konteks rasa makanan, dikarenakan pengawetan ikan dibedakan dari habiatat alami ikan (air tawar dan air asin).
Salma Fitri Kusumastuti
Department of Archaeology Universitas Gadjah Mada
salmafk97@gmail.com
Hariñjing is an inscription that have three dates. In the first line of front side we can find the date 706 Ś. Next, in the first line and twenty third line of back side we can find 843 Ś. By the previous reading of this inscription, we know that the inscription talk about the establishment of dawuhan to be a sima. The inscription of Hariñjing is considered as the oldest inscription that written in Old Javanese language, although there is a debate about the error in the dates. Through this research, we will try to revise the contain of Hariñjing inscription. Then we can find the reason, why there must be a three dates in this stone inscription?
Prasasti Hariñjing adalah prasasti yang memiliki tiga angka tahun. Pada baris pertama sisi depan tertulis angka tahun 706 Ś, pada baris pertama sisi belakang tertulis angka 843 Ś, dan pada baris ke-23 juga tertulis angka tahun 843 Ś. Berdasarkan hasil pembacaan para ahli, ketiga prasasti ini berisi tentang penetapan sima berupa ḍawuhan. Prasasti ini menjadi menarik karena dianggap sebagai prasasti berbahasa Jawa Kuno tertua, walaupun terdapat kontroversi mengenai kesalahan pertanggalan yang telah menjadi perdebatan di kalangan para ahli. Melalui penelitian ini, penulis akan menelusuri kembali isi dari Prasasti Hariñjing untuk mengetahui alasan terkait adanya tiga angka tahun dalam prasasti yang diukir dalam satu batu yang utuh ini.
Wahyu Rizky Andhifani
Archaeological Center of South Sumatra
wrandhifani.1981@gmail.com
The phenomenon of inscriptions on everyone's mind is limited to stone. Whereas, clear inscriptions use hard material or media such as metal, bones, horns, bamboo, rattan and other hard objects. In this article, we will discuss the ulu inscription in the South Sumatra region. By using a method that is descriptive analysis method. This ulu inscription is often referred to as the ka-ga-nga inscription (symbolizing the initial alphabet) which is used by uluan people (inland or people who live in the highlands and on the river ulu). This inscription contains a tambo or genealogy of the family of Prince Kertegune who once ruled in the East Merapi area, Lahat Regency, South Sumatra Province. This genealogy is a symbol of the meaning of Prince Kertegune's family in the region.
Keyword: ulu inscription, buffalo horn, reign
I Nyoman Wardi
Archaeology Department, Faculty of Arts Udayana University, Denpasar, Bali
wardi_ecoculture@yahoo.co.id
Ni Ketut Puji Astiti Laksmi
astitilaksmi@yahoo.com
Coleta Palupi Titasari
This paper aims to reveal the influence of Sanskrit (Skt) Language on the Ancient Balinese language that recorded in yumu patahu type of inscriptions. It is called the yumu pakatahu type, because the inscription formula started with the statement yumu pakatahu which literally means “first you have to know”. There are about 12 yumu pakatahu inscriptions found in Bali. These inscriptions are generally the oldest inscriptions from the Ancient Bali Period between the IX century and the beginning of the X century.
The characteristics of the yumu pakatahu type of inscription, namely, paleographically use Ancient Balinese /Ancient Javanese letters. Using Old Balinese Language which can be classified as an Austronesian sub-language. Vocabulary is influenced by Sanskrit. The calendar element (year) inscription is placed at the end of the inscription text. The Yumu Pakatahu type of inscriptions generally rarely mention the name of the king, except the Sembiran AI inscription (Çaka 844) which mentions the name of the king Çri Ugrasena. Sanskrit language not only affects Ancient Balinese Language, but also Old Javanese Language which has close relations with Ancient Balinese Language. It has not been known clearly, since when the Sanskrit influence took place, and how the process of influence took place.
Sanskrit influences on Ancient Balinese recorded in yumu pakatahu type of inscriptions seem to be more in vocabulary. The influence of Sanskrit vocabulary in Ancient Balinese can generally be classified into two patterns, namely: the influence of Sanskrit vocabulary which is fully absorbed, and Sanskrit vocabulary that is absorbed and converted into morphology or affixation of Ancient Balinese Language. Among the Sanskrit vocabulary are fully absorbed, such as nouns, pronouns, adjectives, verbs, number words and month’s names, titles and priestly names, names of political officials (government), and conjunctions.
The influence of Sanskrit vocabulary which is classified as a type of noun, such as the name of an animal (hasba from Sanskrit asva = horse, singha = lion). Nouns are related to the field of cultural arts, such as parsangka (Skt: çangkha = sea shells as attributes of Wisnu God) means wind music players or seashell artists, parpadaha (Skt: padahi) drum music players from cow skin. Law fields such as danda which means stick or punishment. The noun grama (Skt) means the villagers (already married) who are often opposed by the expression suddha ganitriña, which means that the villagers are still pure (not yet married / single). Personal’s pronouns (atithi = guests), personal names, including the names of high-ranking officials and even the name of the king, such as kumpi gowinda (name of a high-ranking official of Wisnuism). The word sarbwa (Skt: sarva) is classified as an adjective which means all, every. In the context of Ancient Balinese inscriptions, the word sarbwa (sarva) means high official in the structure of the Ancient Balinese Government (noun). Other adjectives, such as çuddha, çukla, cintamani (current place name: Kintamani-Bangli) and others. Other vocabulary, namely senapati which means leader of the army (troops), title of clergy such as: bhiksu (monk), priest’s name: Çiwanirmala, Çiwaprajña, Çiwakangçita, and the name of the king Çri Ugrasena mentioned in the Sembiran AI inscription (Çaka 844). The word ajñâ (Skt) means the order or “command”, combined with Ancient Balinese, namely mañuratang ajñâ, which means the king's scribe (state secretary); In addition, the number words, moth’s name and calculation in the year of Çaka calendar are also Sanskrit (Hindu) influences. Likewise the conjunction of tathāpi (Skt) means ""so too""; is also used in Ancient Balinese.
The Sanskrit words are absorbed and changed according to the morphology or affixation of Ancient Balinese, as is the word pircintayangku (Skt: cint = think), claiming from the Sanskrit root word "ni" which means to lead. Makasupratibaddha from the word maka - su-prati-baddha. The word maka- is Ancient Balinese language which means “as”, and supratibaddha (Skt: bandh) which means that they are mutually bound together (in the rule of law). Marhantuangña (Skt; hantu = soul) from mar- hantu-ang-ña Mar- classified as prefix which forms intransitive active verbs. Marhantuangña which in this context (Ancient Balinese Language) means associated with the death ceremony. The word partyaksuña (noun) in Ancient Balinese inscriptions which means government officials as supervisors (spies), comes from Sanskrit caks means to look upon, and caksus (eyes). There are many more Sanskrit influences in culture, and other areas of life in Ancient Balinese that require deeper and critical attention and research.
Thus, among other things, the influence of Sanskrit Language is quite strong in enriching the repertoire of Ancient Balinese Language. Sanskrit influences in the Age of Ancient Bali (IX - XIV AD) may also have existed grammatically, especially in the language of the holy books or magical religious spell formulas which now continue in the Modern Balinese Era whose people are Hindu.
Keywords: Sanskrit, Ancient Balinese Language, influence, inscription, yahu pakatahu
Convener: Hunter Watson (hunteriwatson@gmail.com) and Nicolas Revire
Stone inscriptions and other inscribed artifacts are invaluable resources to the understanding of the early history of Southeast Asia. The objective of this panel is to create a platform for graduate students and scholars of epigraphy and palaeography to present their research on any topic relating to ancient mainland and maritime Southeast Asia. As such, presentations dealing with any corpus of inscriptions, scripts or languages, inventories and locations, editions and translations, analyses of contents or contexts, their historical or religious implications, technology in epigraphic studies, or other relevant topics are welcome. The subject of a talk is not limited to archaeology per se, and submissions of presentations which are more philological or linguistic in nature will also be considered. Any type of inscribed artifacts recorded on hard or durable materials would be appropriate, including—but not limited to—inscriptions on stone steles, statues, artworks, coins and medals, seals and sealings, intaglios, metal plates, and temples, monuments or cave walls. Presentations on ancient manuscripts and other forms of less durable written documents which are relevant to the field of archaeology are also welcome for submission.
Block 1: 0830-1000 hrs
The Materiality of Writing: Script on Artefacts from Early Sites in Southern Thailand
Brigitte Borell
University of Heidelberg, Germany
b_borell_seidel@hotmail.com
People in southern Thailand were in contact with script already in the late centuries BCE as finds of inscribed artefacts at archaeological sites attest. The paper will give a brief overview of the different classes of artefacts with script which are of great cultural diversity. Focusing on two artefact groups in particular, it will also discuss certain aspects of their impact on local interaction and reception.
The largest group are seals inscribed in Brahmi script, mainly personal seals with the name of the owner. Dates for the earliest seals from Khao Sam Kaeo and Khao Sek point to the 3rd to early 2nd centuries BCE. Although many seals are to be considered as overseas imports that arrived together with their owners, some later seals with suggested dates from the 2nd to 1st centuries BCE onwards may have been incised locally.
Another group of inscribed artefacts found at Khlong Thom comprises cast gold imitations of Roman coins, presumably a local production dating not earlier than the late 2nd to early 3rd c. CE. Equipped with a loop, they were used as pendants. Some show faithful copies of the Latin inscriptions, others have pseudo-letters instead. A local production of related tin pendants – their design likewise derived from Roman coins – attests to the popularity of such pendants which were perhaps worn as amulets.
Toponyms in Old Mon inscriptions in Thailand
Hunter Watson
National University of Singapore
hunteriwatson@gmail.com
The oldest inscriptions discovered in Thailand are found in a number of languages, the most common of which are Sanskrit, Pali, and Old Mon. Over one hundred artifacts inscribed in Old Mon have been found in Thailand, which date from approximately the 6th-13th century CE. These are often short, donative inscriptions which contain few historical details. Some bear the names of ancient settlements, and at least fifteen distinct place names are listed in these Old Mon records. Notably, some of these are mentioned in more than one inscription, but sometimes written with different spellings, reflecting the irregularities of spelling in Old Mon.
This paper will investigate ancient toponyms in Thailand. This will focus primarily on place names found in Old Mon inscriptions, but references will be made to place names mentioned in inscriptions of other languages, as well. Some of these place names can reasonably be assumed to refer to the ancient sites associated with the artifacts, but in several cases these names referred to locations which have not yet been identified. This paper will begin a new attempt to map the ancient landscape of Thailand considering ancient toponyms and associated sites. Few ancient settlements in Thailand have been identified by their ancient names, and the lack of ancient toponyms in Thailand is arguably a contributing factor to debates about the locations and extents of supposed ancient political or cultural spheres.
Reconsidering Three Early Inscriptions from Thailand: NTh.9, RB.1, and NS.3
Trongjai Hutangkura
Princess Maha Chakri Sirindhorn Anthropology Centre
trongjai.h@sac.or.th
According to the National Library of Thailand, two inscriptions, from Wat Pho Rang (NTh.9, found at Nakhon Pathom) and Wat Mahathat Mueang Nakhon Si Thammarat (NS.3, found at Nakhon Si Thammarat) were considered as being composed in the Old Mon language, while the Khao Ngu inscription (RB.1, found at Ratchaburi) was considered as being composed in the Sanskrit language. Although these three inscriptions are written using the Southeast Asian Pallava script (approximately 6th to 7th centuries CE), there may be problems in the published transcriptions and translations due to damage and fragmentation of the inscribed artifacts. This study, therefore, aims to draw attention to these possible errors and propose reconsidered transcriptions and translations. The results indicate that the previous translation of NTh.9 is unacceptable because the up-side down texts from two faces of this fragmented inscription were translated as one story. The word hāṅ, furthermore, was translated as haṃsa (= goose) which could be a wrong transcription from the fragmented word hoṅ, which is unknown meaning. Language of the RB.1 was considered as Sanskrit, but it could be Old Mon because the damaged scripts, which transcript as kara-majra, may appropriately be wur pi ju’ (= surround three (times) (for) master). Lastly, the NS.3 was considered as written in Old Mon language and translated as a story of Father Māyā, but the text could not be Old Mon because the last word gesvaraḥ is clearly Prakit. The text, therefore, could be transcript as –bha // tamāyrāl(i)ṅgesvaraḥ // which is considered as a Prakit language text, possibly influenced by a Tamil word Tamira standing for Sanskrit Tāmraliṅgeśvaraḥ, i.e. King of Tambralinga. The case study also suggests that some Southeast Asian Pallava inscriptions in Thailand deserved to be reconsidered.
Epigraphy as a source for the history of Old Burma
Bee Htaw Monzel
Independent
htawmonzel@gmail.com
The historiography of Old Burma is more like myth than history, and it has been reconstructed by modern scholars including Professors G. H. Luce, Pe Maung Tin, and Colonel Ba Shin, based primarily on the few original inscriptions and other sources such as Chinese records. The current view of the history of Old Burma assumes that king Anawrahta was the founder of the Pagán Empire and brought Theravada Buddhism from Lower Burma to Upper Burma.
Some new inscriptions have been recently discovered from the Burma and, accordingly, the history of Old-Burma needs to be reanalysed by analysing epigraphic sources and arranging the chronology to improve our understanding of the ancient history.
The first script and writing introduced to the Burma in the time of king Asoka from India. But the real writing developed in Burma was happened from the 6th century CE when the Mons got Grantha script from Southern part of India and the Pyu got the Siddhamātṛkā script from northern India.
The Mon inscriptions from Burma are linguistically classified three period, from 6th to 12th century was Old Mon, from 13th to 15th century was Middle Mon. Inscriptions from Old Mon had been discovered the whole region of Central Burma through far southern part of Burma. The Pyu inscriptions from 6th to 8th century were founded from ancient Pyu cities in Central Burma.
There is no original epigraphic evidence about the King Anawrahta’s conquest of Thaton, in Lower Burma. According to the newly discovered Myittha Inscription, King Barjibharanadeva was not actually the son of Anawrahta. His father was Mahabbadhi Pajrantadeva and his grandfather was Majjadeva. From the other epigraphic point of views that it was the king Kyansitha who seized the state power from King Barjibharanadeva in 1084 CE and built the Pagán Empire, then Kyansitha should be the first Burman king and the Barjibharanadeva was the last Mon king in central Burma.
Block 2: 1030-1200 hrs
The Sūryalakṣmī Inscription Reconsidered
U-tain Wongsathit, PhD
Department of Oriental Languages, Faculty of Archaeology, Silpakorn University
tainzgree@yahoo.com
The Sūryalakṣmī Inscription was discovered in Phon District, Khon Kaen Province, Thailand. The inscription is composed in Sanskrit and Khmer, engraved on four sides of a stele including on the base. The inscription records a donation made by Sūryalakṣmī to various Hindu deities. In 1992, the text was first deciphered and translated into Thai by Cha-em Keaokhlai and Bunloet Senanon. The inscription on Face I is heavily eroded. The texts begins with an invocation to Śiva, followed by a eulogy to King Śrī Sūryavarmadeva. The content on Face II describes the history and mission of Devī Śrī Sūryalakṣamī, who had holy sculptures installed and phallic images constructed in the city. Despite having a date corresponding to 1022 CE written on Face III, Cha-em and Bunloet interpreted this inscription as belonging to King Sūryavarman II, and that Sūryalakṣmī was his queen. The author believes this interpretation is problematic, and that the Sūryalakṣmī Inscription deserves reconsideration to help better understand the ancient history of Angkor.
Inscription k.1142
Kangvol Khatshima, Ph.D.
Department of Oriental Languages, Faculty of Archaeology,
Silapakorn University, Thailand
kangvol@gmail.com
The inscription k.1142 is now kept at the museum of the Emerald Buddha temple. The inscription is written in Sanskrit. The text records the huge donation of an hight official. The inscription contains very valuable information of history of Pre-Angkorian period. The writing narrates the origin of dynasty starting with Kaundinya, then mentions the names of kings such as Candravarman, Jayavarman, Yuvaraja and Ishanavarman.
The Inscriptions of Si Thep | จารึกของศรีเทพ
Nicolas Revire
Thammasat University
nicolasrevire@hotmail.com
Several inscriptions have been found at the Si Thep Historical Park of Phetchabun Province, Central Thailand, and in its vicinity in the Pa Sak Valley. All the inscriptions date to the mid-to-late first millennium or early second millennium CE and are considered to be amongst the earliest epigraphs found in Thailand. Unfortunately, most inscriptions are incomplete and cannot tell us much about the history of this early, and undoubtedly important, historical moated settlement. That the texts are found in different languages, however, suggest some interactions between communities in early Thailand, Southeast Asia, and even beyond with South and East Asia. The approximately dozen inscriptions known to date from Si Thep and written in Pali, Prakrit, Sanskrit, Old Khmer, and Chinese are reviewed here. In addition, this paper presents, for the first time, a unique and thus far unpublished inscribed artefact with a very ornamental Brāhmī derived script, commonly known in India as the “shell script” (śaṅkhalipi). It was discovered on a stone pillar at Si Thep in the late 1990s, but has remained unnoticed by local authorities and scholars. While a few “shell inscriptions” have also been reported in Indonesia, this is the only Śaṅkhalipi so far found in mainland Southeast Asia.
Towards a new approach on the spread of Buddhism in Lan Xang Kingdom: The first Lao inscriptions
Michel LORRILLARD
École française d'Extrême-Orient Vientiane
michel.lorrillard@gmail.com
Archaeological evidence shows that long before the Lao kingdom of Lan Xang was established, several forms of Buddhism were practised in the territory of the current People's Democratic Republic of Laos. Local historiography reflects in its own way the antiquity of these practices, bringing Buddhism from Cambodia in the middle of the 14th century. Numerous testimonies reveal, however, that during its Golden Age (mid-15th to mid-16th century) Lan Na's religious culture exercised a strong influence over the middle Mekong Valley. The first Lao inscriptions, little studied so far, reveal extremely significant data on this subject. They not only change our view of the type of Buddhism(s) that was practised in Lan Xang from the early 16th century onwards, but also help us to understand the spread of a new form of religion in a space already strongly imbued with the memory of ancient civilisations.
Block 3: 1330-1500 hrs
The Oldest Manuscript Example of a Pali-Tai Bitext: Early Lanna Techniques for Vernacular Reading and Exegesis
Trent Walker
Department of Thai, Chulalongkorn University
trent.thomas.walker@gmail.com
In second-millennium mainland Southeast Asian inscriptions and manuscripts, the interaction between classical Indic languages and local tongues manifests most clearly in Pali-vernacular bitexts. Bitexts are texts that are presented bilingually, with portions in one language mixed together with portions in another, typically in an interphrasal or interlinear arrangement. A Pali-vernacular bitext may be spatially or performatively structured in various ways, and need not contain equal amounts of Indic and Southeast Asian material. In most cases, however, the vernacular portions of the bitext annotate, translate, or elaborate upon the classical portions. This paper examines what is perhaps the oldest Pali-Tai bitext surviving in manuscript form, a bilingual Pali and Lanna version of the Sammohavinodanī inscribed in 1505 or 1506 CE. I argue that this document demonstrates that the staple bitext techniques of interphrasal gloss, grammatical annotation, syntactic rearrangement, efficient elision, and commentarial exegesis were already well developed in what is now Northern Thailand by the early sixteenth century. This unusual example documents one exegete’s attempt to provide a guide for Lanna students of the Sammohavinodanī. Comparisons with parallel examples from later in the sixteenth century reveal the range of this manuscript’s distinctive approach to vernacular reading and exegesis.
Script Taken Literally: Epigraphic Habit and Literary Reflection in Southeast Asia. Preliminary Findings | การสร้างจารึกและภาพสะท้อนทางวรรณกรรมของเอเชียตะวันออกเฉียงใต้ : ผลการศึกษาเบื้องต้น
Gregory Kourilsky
EFEO
gkourilsky@yahoo.fr
François Lagirarde
EFEO
francois.lagirarde@gmail.com
Javier Schnake
EPHE
javierschnake@gmail.com
The project “Script Taken Literally” is run by the École française d’Extrême-Orient (EFEO), and is part of the program Scripta sponsored by PSL Research University (Paris, France). Through an analysis of exemplary stone inscriptions and other available historical data from Thailand, Laos, and some parts of Burma, this project seeks to determine the epigraphic habit (expression borrowed from historian of the Roman Empire Ramsay MacMullen) of the Thai. In other words, it examines what the Thai epigraphy, when read literally, discloses and simultaneously intentionally obscures regarding politics, religion, and society. Led by François Lagirarde, Gregory Kourilsky and Javier Schnake, this project brings together, in a second phase, specialists of other parts of Southeast Asia for a better understanding of the “tangible” meaning and of the social function of the epigraphy in this region. This paper aims to present the preliminary findings of this project.
Exploring Thai Massage from Ancient Iconography of Wat Pho in Thailand | การสำรวจการนวดไทยที่ภาพโบราณ ณ วัดโพธิ์ในประเทศไทย
Ya-Liang Chang
Department of Southeast Asian Studies, National Chi Nan University, Taiwan
sunny.ph1971@gmail.com
Thai massage is one part of Thai traditional medicine, extensive valuable knowledge of Thai massage is contained in ancient literature, such as in palm-leaf manuscripts and stone inscriptions. In these sources, only a small part is presented in the iconography that recorded 10 Sen lines and Ruesri Datton to maintain and enhance health. Since the medical knowledge recorded in the iconography on stone inscriptions and palm-leaf manuscripts has become the core of Thai massage, it is important to analyze the ancient iconography. Ancient iconography related to Thai massage not only help the transmission of medical knowledge but also reflect the unique local culture, forming the local wisdom of Thailand. This study uses the iconography recorded on stone inscriptions and palm-leaf manuscripts of Wat Pho as analyzed texts to explore the medical knowledge and cultural meanings of Thai massage. The results show the following: a, Thai massage knowledge system, a kind of alternative medicine, was recorded through ancient iconography of Wat Pho, and has both healing and health care functions. b, in terms of cultural meanings, Thai massage not only shows the unique cultural meaning, but also has become an important intangible cultural heritage in Thailand.
The Life in Hermitages Under Royal Patronage on the Dieng Plateau, Java (9th Century AD) | Kehidupan pada Pertapaan-Pertapaan Di Bawah Perlindungan Kerajaan di Dataran Tinggi Dieng, Jawa (Abad ke-9 M)
Mimi Savitri
Department Archaeology, Universitas Gadjah Mada
mimi.savitri@ugm.ac.id
Dieng Plateau is known as the abode of god, goddess, and ancestors as mentioned in several inscriptions. Some of the inscriptions mention the existence of hermitages in Dieng. Unfortunately, the existence of hermitages in Dieng has never been discussed by scholars. This research examines the life in hermitages including their function and the relationship between the court and hermitages in Dieng, Java, in the 9th century. This research highlights the importance of Dieng, such as mentioned by Casparis, as a center of religious teaching.
This research investigates inscriptions found in Dieng which mention hermitages. The life in hermitages and their function are analysed and the relationship between royal patronage and life in the hermitages are examined. The comparative method is used to answer the question raised in this research. The existence of hermitages in Dieng, then, is compared with hermitages in eastern part of Java mentioned on Javanese texts from the 12th-14th century. This is important to reach a comprehensive reconstruction about hermitages in Dieng in the 9th century.
The finding is that hermitages in Dieng were centres of religious teaching led by ṛṣi (priests) and they received patronage from the royal court. This confirms the function of the Dieng Plateau as a centre for religious teaching, especially Śaivite.
Keywords: hermitage, Dieng, Java, royal authority, the 9th century, Śaivite
Block 4: 1530-1700 hrs
Indians in Java: Based on the 11-15th Century AD Inscriptions | Orang-Orang India di Jawa: Berdasarkan Data Prasasti Abad ke-11-15 Masehi
Asri Hayati Nufus
Universitas Indonesia
asrihayatinufus@gmail.com
Kresno Yulianto
Universitas Indonesia
kresno_yulianto@ui.ac.id
International relations is an activity that involves regional and international aspects carried out by one country and other countries in order to gain profits. International relations were carried out during the Hindu Buddhist period, one of which was between Java and India which had been going on since the beginning of the Christian era. The existence of Indians is known in parts of the wargga Kilalān and maṅilala drwya haji on inscriptions from the 11-15th century AD. This paper aims to explain the presence of Indians on Java based on inscriptions from the 11th-11th century AD using the description method and data collection, data processing, and data interpretation. The existing inscription data gives information about the origin of Indians, as well as the arrangements imposed on Indians. In addition, by knowing the origin and arrangement, information can be obtained about the reasons for the presence of Indians to Java in the 11th-11th century AD. The results of this study state that Indians came to Java for economic, religious and political reasons, and were subject to tax regulations.
Keywords: Inscription, Indian, Origin of Foreigners, Reason for attendance, Regulation
Orang-Orang India di Jawa: Berdasarkan Data Prasasti Abad ke-11-15 Masehi
Hubungan internasional merupakan kegiatan yang menyangkut aspek region dan internasional yang dilakukan satu negara dengan negara lainnya dalam rangka memeroleh keuntungan. Hubungan internasional telah dilakukan pada masa Hindu Buddha, salah satunya antara Jawa dengan India yang telah berlangsung sejak awal Masehi. Keberadaan orang-orang India diketahui dalam bagian wargga kilalān dan maṅilala drwya haji pada prasasti yang berasal dari abad ke-11-15 Masehi.Tulisan ini bertujuan menjelaskan kehadiran orang-orang India di Jawa berdasarkan data prasasti abad ke-11-15 Masehi dengan menggunakan metode deskripsi dan dilakukan pengumpulan data, pengolahan data, serta interpretasi data. Data prasasti yang ada memberikan keterangan asal kerajaan dari orang-orang India, serta pengaturan yang diberlakukan terhadap orang India. Selain itu, dengan mengetahui asal dan pengaturannya, dapat diperoleh keterangan mengenai alasan kehadiran orang-orang India ke Jawa pada abad ke-11-15 Masehi. Hasil dari penelitian ini menyatakan bahwa orang India datang ke Jawa dengan alasan ekonomi, agama dan politik, serta dikenakan pengaturan dalam bentuk pajak.
Kata kunci: Prasasti, Orang India, Asal orang Asing, Alasan Kehadiran, Pengaturan
Fish Consumption in 9th – 10th Century Java Society | Konsumsi Ikan di Masyarakat Jawa Kuno (abad 9 - 10)
Aldo Gadra Paulus Simatupang
Archaeology study program of the University of Indonesia (Undergraduate)
aldo.gadra@yahoo.com
As one of the most environmentally and culturally rich island in the world, Java island and its history give us a great example of the interaction between human and its habitat. Ancient Javanese kingdom remains indicated a strong relation between human and aquatic spaces, such as rivers and ocean. Prasasti declared by ancient Javanese kingdom at 9th – 10th century, generally describe the sima (tax free land) declaration ceremony. Said prasasti also describe various food and dish that are being served in sima declaration ceremony. Fish and fish-based dish are the most frequent dan detailed mentioned food in said text. The study presented here addresses the adaptation aspect of fish consumption by 9th – 10th Javanese people. Data source of this research are prasasti, relief (drawn stone), and ancient text, which portrayed life of ancient Javanese kingdom in 9th – 10th century. This paper uses translated data from previous researcher of prasasti and ancient writing that are declared by Javanese kingdom in 9th-10th century at Java island. Through epigraphy analysis, information about consumption of fish is processed and associated with adaption principle. Main subject of this research is the relation of fish type that is being consumed, fish natural habitat, processing method, location of prasasti, and dishes variation. Result show that preservation technique, such as drying and salting, is mainly use for fish. Because many prasasti that mention fish are located relatively far from the fish species natural habitat, the use of preservation method is used to transport the fish to remote populated area. Data also showed 9th – 10th Century Javanese people had a cultural pattern in the matter of taste, as the fish preservation and cooking method differs in fish natural habitat (fresh water or saltwater).
Sebagai salah satu pulau yang memiliki kekayaan alam dan budaya di Indonesia, pulau Jawa dan sejarahnya memberi contoh yang baik menegani interaksi manusia dan habitatnya. Peninggalan kerajaan Jawa kuno mengindikasikan relasi yang kuat anatar manusai dan wilayah akuatik, seperti sungai dan laut. Prasasti yang dikeluarkan oleh kerajaan Jawa Kuno pada abad 9 – 10, umumnya mendeskripsikan menegnai upacara peresmian sima (tanah bebas pajak). Prasasti tersebut juga mendeskripsikan berbagai makanan dan hidangan yang disajikan pada upacara peresmian sima. Ikan dan hidangan ikan adalah makanan yang dideskripsikan secara detail dan paling sering disebutkan di prasasti - prasasti tersebut. Kajian ini membahas mengenai aspek adaptasi dari konsumsi ikan di masyarakat Jawa Kuno dari abad 9-10 masehi. Sumber data penelitian ini adalah prasasti, relief, dan naskah kuno, yang menggambarkan kehidupan masyarakat Jawa dari abad ke 9 – 10 masehi. Paper ini menggunakan data prasasti yang dileuarkan kerajaan Jawa Kuno pada abad 9-10 masehi di pulau Jawa dan yang sudah dialih bahasakan dari penelitian terdahulu. Melalui analisis epigrafi, informasi mengenai konsumsi ikan diasosiasikan dengan prinsip adaptasi. Subjek utama dari penelitian ini adalah relasi dari tipe ikan, habitat alami ikan, metode pengolahannya, lokasi prasastinya, dan variasi hidangan. Hasil penelitian ini menunjukkan bahwa teknik pengawetan, seperti pengeringan dan pengasinan, merupakan teknik yang paling sering digunakan untuk ikan. Karena beberapa prasasti yang menyebutkan ikan berada jauh dari habitat alami ikan tersebut, maka penggunaan metode pengawetan digunakan untuk mengirim ikan ke daerah tinggal yang terpencil. Data juga menujukkan bahwa masyarakat Jawa Kuno mempunyai pola budaya pada konteks rasa makanan, dikarenakan pengawetan ikan dibedakan dari habiatat alami ikan (air tawar dan air asin).
Hariñjing : Three Inscriptions in One Stone | Prasasti Hariñjing : Tiga Prasasti dalam Satu Batu
Salma Fitri Kusumastuti
Department of Archaeology Universitas Gadjah Mada
salmafk97@gmail.com
Hariñjing is an inscription that have three dates. In the first line of front side we can find the date 706 Ś. Next, in the first line and twenty third line of back side we can find 843 Ś. By the previous reading of this inscription, we know that the inscription talk about the establishment of dawuhan to be a sima. The inscription of Hariñjing is considered as the oldest inscription that written in Old Javanese language, although there is a debate about the error in the dates. Through this research, we will try to revise the contain of Hariñjing inscription. Then we can find the reason, why there must be a three dates in this stone inscription?
Prasasti Hariñjing adalah prasasti yang memiliki tiga angka tahun. Pada baris pertama sisi depan tertulis angka tahun 706 Ś, pada baris pertama sisi belakang tertulis angka 843 Ś, dan pada baris ke-23 juga tertulis angka tahun 843 Ś. Berdasarkan hasil pembacaan para ahli, ketiga prasasti ini berisi tentang penetapan sima berupa ḍawuhan. Prasasti ini menjadi menarik karena dianggap sebagai prasasti berbahasa Jawa Kuno tertua, walaupun terdapat kontroversi mengenai kesalahan pertanggalan yang telah menjadi perdebatan di kalangan para ahli. Melalui penelitian ini, penulis akan menelusuri kembali isi dari Prasasti Hariñjing untuk mengetahui alasan terkait adanya tiga angka tahun dalam prasasti yang diukir dalam satu batu yang utuh ini.
Ulu Inscription
Wahyu Rizky Andhifani
Archaeological Center of South Sumatra
wrandhifani.1981@gmail.com
The phenomenon of inscriptions on everyone's mind is limited to stone. Whereas, clear inscriptions use hard material or media such as metal, bones, horns, bamboo, rattan and other hard objects. In this article, we will discuss the ulu inscription in the South Sumatra region. By using a method that is descriptive analysis method. This ulu inscription is often referred to as the ka-ga-nga inscription (symbolizing the initial alphabet) which is used by uluan people (inland or people who live in the highlands and on the river ulu). This inscription contains a tambo or genealogy of the family of Prince Kertegune who once ruled in the East Merapi area, Lahat Regency, South Sumatra Province. This genealogy is a symbol of the meaning of Prince Kertegune's family in the region.
Keyword: ulu inscription, buffalo horn, reign
Sanskrit Language Influence on The Ancient Balinese Language: A Case Study in the Yumu Pakatahu Type of Inscription
I Nyoman Wardi
Archaeology Department, Faculty of Arts Udayana University, Denpasar, Bali
wardi_ecoculture@yahoo.co.id
Ni Ketut Puji Astiti Laksmi
astitilaksmi@yahoo.com
Coleta Palupi Titasari
This paper aims to reveal the influence of Sanskrit (Skt) Language on the Ancient Balinese language that recorded in yumu patahu type of inscriptions. It is called the yumu pakatahu type, because the inscription formula started with the statement yumu pakatahu which literally means “first you have to know”. There are about 12 yumu pakatahu inscriptions found in Bali. These inscriptions are generally the oldest inscriptions from the Ancient Bali Period between the IX century and the beginning of the X century.
The characteristics of the yumu pakatahu type of inscription, namely, paleographically use Ancient Balinese /Ancient Javanese letters. Using Old Balinese Language which can be classified as an Austronesian sub-language. Vocabulary is influenced by Sanskrit. The calendar element (year) inscription is placed at the end of the inscription text. The Yumu Pakatahu type of inscriptions generally rarely mention the name of the king, except the Sembiran AI inscription (Çaka 844) which mentions the name of the king Çri Ugrasena. Sanskrit language not only affects Ancient Balinese Language, but also Old Javanese Language which has close relations with Ancient Balinese Language. It has not been known clearly, since when the Sanskrit influence took place, and how the process of influence took place.
Sanskrit influences on Ancient Balinese recorded in yumu pakatahu type of inscriptions seem to be more in vocabulary. The influence of Sanskrit vocabulary in Ancient Balinese can generally be classified into two patterns, namely: the influence of Sanskrit vocabulary which is fully absorbed, and Sanskrit vocabulary that is absorbed and converted into morphology or affixation of Ancient Balinese Language. Among the Sanskrit vocabulary are fully absorbed, such as nouns, pronouns, adjectives, verbs, number words and month’s names, titles and priestly names, names of political officials (government), and conjunctions.
The influence of Sanskrit vocabulary which is classified as a type of noun, such as the name of an animal (hasba from Sanskrit asva = horse, singha = lion). Nouns are related to the field of cultural arts, such as parsangka (Skt: çangkha = sea shells as attributes of Wisnu God) means wind music players or seashell artists, parpadaha (Skt: padahi) drum music players from cow skin. Law fields such as danda which means stick or punishment. The noun grama (Skt) means the villagers (already married) who are often opposed by the expression suddha ganitriña, which means that the villagers are still pure (not yet married / single). Personal’s pronouns (atithi = guests), personal names, including the names of high-ranking officials and even the name of the king, such as kumpi gowinda (name of a high-ranking official of Wisnuism). The word sarbwa (Skt: sarva) is classified as an adjective which means all, every. In the context of Ancient Balinese inscriptions, the word sarbwa (sarva) means high official in the structure of the Ancient Balinese Government (noun). Other adjectives, such as çuddha, çukla, cintamani (current place name: Kintamani-Bangli) and others. Other vocabulary, namely senapati which means leader of the army (troops), title of clergy such as: bhiksu (monk), priest’s name: Çiwanirmala, Çiwaprajña, Çiwakangçita, and the name of the king Çri Ugrasena mentioned in the Sembiran AI inscription (Çaka 844). The word ajñâ (Skt) means the order or “command”, combined with Ancient Balinese, namely mañuratang ajñâ, which means the king's scribe (state secretary); In addition, the number words, moth’s name and calculation in the year of Çaka calendar are also Sanskrit (Hindu) influences. Likewise the conjunction of tathāpi (Skt) means ""so too""; is also used in Ancient Balinese.
The Sanskrit words are absorbed and changed according to the morphology or affixation of Ancient Balinese, as is the word pircintayangku (Skt: cint = think), claiming from the Sanskrit root word "ni" which means to lead. Makasupratibaddha from the word maka - su-prati-baddha. The word maka- is Ancient Balinese language which means “as”, and supratibaddha (Skt: bandh) which means that they are mutually bound together (in the rule of law). Marhantuangña (Skt; hantu = soul) from mar- hantu-ang-ña Mar- classified as prefix which forms intransitive active verbs. Marhantuangña which in this context (Ancient Balinese Language) means associated with the death ceremony. The word partyaksuña (noun) in Ancient Balinese inscriptions which means government officials as supervisors (spies), comes from Sanskrit caks means to look upon, and caksus (eyes). There are many more Sanskrit influences in culture, and other areas of life in Ancient Balinese that require deeper and critical attention and research.
Thus, among other things, the influence of Sanskrit Language is quite strong in enriching the repertoire of Ancient Balinese Language. Sanskrit influences in the Age of Ancient Bali (IX - XIV AD) may also have existed grammatically, especially in the language of the holy books or magical religious spell formulas which now continue in the Modern Balinese Era whose people are Hindu.
Keywords: Sanskrit, Ancient Balinese Language, influence, inscription, yahu pakatahu
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