The Bridgeport times and evening farmer., 1919-09-24
JAVA'S COASTAL ISLANDS Translated from the Dutch

The Balinese themselves proclaim their P2rentage with the old Javanese kingdom of Modjopait, once so nigh ty throughout the Archipelago, but unable to resist the Islam. Indeed the old traditions of the kingdoms of Modtopait, Singasari and ToemapeI, on both sides of the Ardjoena and the Kawi mountains in Java have been piously kept and handed down to posterity by the Brahamanas and the Padandas of Bali. In remem- brance Of the Ahimsa (don't kil) theory of Brahamanas, Bhuddasa md Dpainas alike, the use of flesh of the ordinary OK is prohibited. That of buffaloes Undian oxen) and of pigs, however, is by most of them freely used. Among their bad habits gamb- ling and cock fighting (meant to stir up manly courage) take the greatest place. The use of strong drink is be- coming more frequent. The use of opium has been spreading under Chinese influence during the last cen tury. The Balinese has a lively tenn perament. He misses the too slavish politeness of the Javanese. though he may be 2 faithful servant for master whom he honors. He is re- markable for his absolute absence or
  nexation of a part of Bali, where the native princes so to say had outliv- ed their dynasty and no more could be expected from them, so that the people did not disturb themselves to fight against the Dutch forces on their behalf, the princes with all their relatives most willingly sacrificed against the mortal fire, not willing to surrender. to be sent away to some place of banishmert with some pen sion to subsist upon as the Dutch habit is in these cases, but only want ing to die, arms in hand.
 The Hindhu caste system is pre- valent among them. The highest caste is formed by the Brahamanas or Pendandas still copying the old Javanese and Kawi (SanskriD man. uscripts and reciting the tatwas and mantras as of old, wcrshipping the nine gods. or the five-fold Silva in the temples. or calming down and guiding the souls of the deceased at cremation. A good many of the Bra hamanas are not able to subsist on priestly offices only, but they take up every kind of work that may pro- cure them a living. The fact of their being poor, however, does not lessen the veneration shown to them, If they happen to be known as prists, for there are not outer marks of the caste to which people belong, strang- CTS who meet one another have to inquire upon this before they know how to regulate their speech which, with them as with the Javanese, de- bends upon the higher or lower rank of the persons accosted. A Braham- ana or Ida is free to marry a girl of any other caste. A Brahamana girl, however, may not marry below her rank under punishment of being thrown into Ehe sea with her husband or lover of lower caste. Under Dutch Jurisdiction, which leaves them to their own judges but claims c ratifi- cation of the verdct by the Dutch authorities before it can be executed, this drowning is invariably changel into banishment to Java where the couple generally settles in Banjoewan- gi and receives some support until they can provide for their own.
 The second caste is that of the De. was, the nobility. The Dewas corres- pond to theRadjanyas or Ksattryas (the last name is also well known in Bali or Java). Dewa is title for princes throughout India In Bali the Radjas do not, however, belong all of them to the Dewa castle. Some of them belong to the third, the Gus tis. This Gustfs-caste corresponds to the Waisyas of British-India, they occupy themselves with trade and arts and crafts, though this occupa- ton is held somewhat in disrepute.
 The greater part of the population belongs to the fourth caste, that of the Sudras The members of this caste are peasants or farmers. There Is no caste held in disrepute, as the pariahs in British-India are. With these might be compared. however. the Ban-axA also called Bai-noefa>