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<title>Batutulis</title>
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<resp>EpiDoc encoding</resp>
<persName ref="part:adgu">
<name>Aditia Gunawan</name>
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<resp>intellectual authorship of edition</resp>
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<name>Aditia Gunawan</name>
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<forename>Arlo</forename>
<surname>Griffiths</surname>
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<idno type="filename">DHARMA_INSIDENKBatutulis</idno>
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<licence target="https://creativecommons.org/licenses/by/4.0/">
<p>This work is licenced under the Creative Commons Attribution 4.0 Unported
Licence. To view a copy of the licence, visit
https://creativecommons.org/licenses/by/4.0/ or send a letter to Creative
Commons, 444 Castro Street, Suite 900, Mountain View, California, 94041,
USA.</p>
<p>Copyright (c) 2019-2025 by Aditia Gunawan & Arlo Griffiths.</p>
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<date from="2019" to="2025">2019-2025</date>
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<p>The project DHARMA has received funding from the European Research Council (ERC)
under the European Union's Horizon 2020 research and innovation programme (grant
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<div type="edition" xml:lang="osn-Latn">
<p>
<lb n="1"/><g type="symbol" subtype="tennisball"/><g type="symbol" subtype="tennisball"/> vaṁ<unclear>ṅ</unclear> a<supplied reason="omitted">m</supplied><unclear>p</unclear>un· I<unclear>n</unclear>i sakakala, pr<unclear>ə</unclear>bu ratu pura:n pun·, ḍivas·tu
<lb n="2"/>ḍy<choice><sic>i</sic><corr>ə</corr></choice>, <choice><sic>v</sic><corr>d</corr></choice>iṅaran· prəbu guru ḍe<unclear>va</unclear>ta p<choice><sic>ra</sic><corr>u</corr></choice>n· ḍivas·tu ḍyə ḍiṅaran· sri
<lb n="3"/>baduga maharaja, ratu ha<unclear cert="low">j</unclear>i ḍi pakvan· pajajaran· sri sa<supplied reason="omitted">ṁ</supplied> ratu ḍe<lb n="4" break="no"/>vata pun·</p> <p>ya nu ñusuk· na pakvan· ḍyə Anak· rahyi ḍeva nis·<lb n="5" break="no"/>kala, sa<supplied reason="omitted">ṁ</supplied> siḍa mok<unclear>·</unclear>ta ḍi gunuṁ tiga, qə<supplied reason="omitted">ñ</supplied>cu rahyiṁ <unclear>n</unclear>is·kala vas·tu
<lb n="6"/>ka<supplied reason="omitted">ñ</supplied>ca:na, saṁ siḍa mok·ta ka nusa laraṁ,</p>
<p>ya syi nu <unclear>ñ</unclear>yin· sakaka<lb n="7" break="no"/>la, gugun<unclear>uṅ</unclear>an·, <unclear>ṅa</unclear>balay·,, ñyin· samiḍa, ñyin· saṁ hyi<supplied reason="omitted">ṁ</supplied> talaga <supplied reason="lost" evidence="parallel">va</supplied><lb n="8" break="no"/>R̥na mahavijaya,</p> <p>ya syi pun·,,</p> <p><g type="symbol" subtype="tennisball"/><g type="symbol" subtype="tennisball"/> I saka, pañca pan·ḍa<lb n="9" break="no"/>va ṅ<unclear>ə</unclear><supplied reason="omitted">m</supplied>ban· bumi <g type="symbol" subtype="tennisball"/><g type="symbol" subtype="tennisball"/></p>
</div>
<div type="apparatus">
<listApp>
<app loc="1">
<lem>vaṁ<unclear cert="low">ṅa</unclear> <unclear>p</unclear>un·</lem>
<rdg source="bib:HasanDjafar2011_01">vaṁ na pun</rdg>
<note>For the shape of <foreign>ṅa</foreign>, see <foreign>ṅabalay</foreign> in l. 9.</note>
</app>
<app loc="1">
<lem>pura:na</lem>
<rdg source="bib:HasanDjafar2011_01">purane</rdg>
<note>There is a vertical stroke between <foreign>r</foreign> and <foreign>n</foreign>, which has been interpreted as <foreign>panéléng</foreign> by Pleyte and Hasan Djafar, but we think it is a <foreign>panolong</foreign>, for <foreign>panéléng</foreign> has a different shape in this inscription. See the <foreign>panéléng</foreign>s in <foreign>mok·ta</foreign> (ll. 5 and 6) and in <foreign>ḍeva nis·kala</foreign> (l. 4) — they are all different from the shape we see here in line 1. It seems that the marker in line 1 is intended to be the same as the <foreign>panolong</foreign> we have identified in <foreign>kaca:na</foreign> (l. 5). There is a horizontal stroke on top, but it could be accidental.</note>
</app>
<app loc="2">
<lem>ḍy<choice><sic>i</sic><corr>ə</corr></choice>, viṅaran·</lem>
<rdg source="bib:HasanDjafar2011_01">diya viṅaran</rdg>
<note><ptr target="bib:HasanDjafar2011_01"/> suggests an emendation of the second word to <foreign>diṅaran</foreign>. We accept the emendation and add that <foreign>ḍyi</foreign> needs to be emended to <foreign>dyə</foreign>, the word we also find further on in this line and in l. 4.</note>
</app>
<app loc="2">
<lem>p<choice><sic>ra</sic><corr>u</corr></choice>n·</lem>
<rdg source="bib:HasanDjafar2011_01">prana</rdg>
<note>Hasan Djafar's reading seems impossible to us, for there is unmistakably a sign between the <foreign>n</foreign> and the following <foreign>ḍi</foreign>, and this sign can only be a paten or punctuation. We feel compelled to emend because no word <foreign>pran</foreign> seems to exist in Sundanese or Javanese.</note>
</app>
<app loc="2">
<lem>p<choice><sic>ra</sic><corr>u</corr></choice>n·</lem>
<rdg source="bib:HasanDjafar2011_01">prana</rdg>
<note>This reading seems impossible to us, for there is unmistakably a sign between the <foreign>n</foreign> and the following <foreign>ḍi</foreign>, and this sign can only be <foreign>pamaéh</foreign> or punctuation. Since the word <foreign>pran</foreign> (even if interpreted as <foreign>pəran</foreign>) does not seem to exist in Sundanese, we propose to emend this to <foreign>pun·</foreign>, as in lines 1 and 4.</note>
</app>
<app loc="4">
<lem>ñusuk· na</lem>
<rdg source="bib:HasanDjafar2011_01">ñusuk·na</rdg>
<note>All predecessors have by their non-insertion of a space between <foreign>ñusuk</foreign> and <foreign>na</foreign> implied that <foreign>na</foreign> is a pronominal clitic, but it seems more convincing to take it as article <foreign xml:lang="osn-Latn">na</foreign> (<bibl><ptr target="bib:Noorduyn+Teeuw2006_01"/><citedRange>53-60</citedRange></bibl>).</note>
</app>
<app loc="4">
<lem>rahyi<supplied reason="omitted">ṁ</supplied></lem>
<rdg source="bib:HasanDjafar2011_01">rahiyaṁ</rdg>
<note>We do not see the <foreign>panyecek</foreign>.</note>
</app>
<app loc="5">
<lem>sa<supplied reason="omitted">ṁ</supplied> siḍa</lem>
<rdg source="bib:HasanDjafar2011_01">saṁ sida</rdg>
<note>Hasan Djafar explains with a note explaining that the <foreign>panyecek</foreign> is present although hard to read. We are inclined to assume that it is absent. Cf. the cases of <foreign>sa ratu</foreign> and <foreign>rahyi</foreign> for <foreign>saṁ ratu</foreign> and <foreign>rahyiṁ</foreign> (= <foreign>rahiyaṁ</foreign>) above.</note>
</app>
<app loc="5">
<lem>mok<unclear>·</unclear>ta</lem>
<rdg source="bib:HasanDjafar2011_01">mok·ta</rdg>
<note>We can not clearly see the bottom stroke expected as <foreign>pamaéh</foreign>, but there is a trace of a small stroke to the right and bottom of the <foreign>aksara k</foreign>.</note>
</app>
<app loc="5">
<lem>gunuṁ</lem>
<rdg source="bib:HasanDjafar2011_01">guna</rdg>
<note>There can be no doubt about reading with panyuku and panyecek. See the toponym Gunuṅ Tiga in the CP as cited by Pleyte (<bibl rend="omitname"><ptr target="bib:Pleyte1911_01"/><citedRange>176</citedRange></bibl>).</note>
</app>
<app loc="5">
<lem>qə<supplied reason="omitted">ñ</supplied>cu</lem>
<rdg source="bib:HasanDjafar2011_01">I<supplied reason="omitted">ñ·</supplied>cu</rdg>
</app>
<app loc="5">
<lem><unclear>n</unclear>is·kala</lem>
<rdg source="bib:HasanDjafar2011_01">nis·kala</rdg>
<note>The first consonant is very hard to read as <foreign>n</foreign>, but that is what is must be.</note>
</app>
<app loc="7">
<lem><unclear>ṅa</unclear>balay·</lem>
<note>The first consonant is unclear. If we are to follow Hasan Djafar who reads <foreign>ṅabalay</foreign>, then this means that at the beginning of line 1, we also need to read <foreign>ṅa</foreign>. Another possibility would be to read <foreign>Abalay·</foreign>. Whether we read it as <foreign>ṅa</foreign> or <foreign>A</foreign>, the aksara seems slightly deviant from the other instances of the same aksaras in this inscription.</note>
</app>
<app loc="7">
<lem>talaga <supplied reason="lost" evidence="parallel">va</supplied><lb n="8" break="no"/>R̥na</lem>
<note>Restoration proposed by Hasan Djafar. Cf. Pleyte <bibl rend="omitname"><ptr target="bib:Pleyte1911_01"/><citedRange>172</citedRange></bibl>, citation from FCP.6a: <foreign>ti saṁ hyiṁ talaga varna miñak· hanət· sago<supplied reason="omitted">m</supplied>boṁ Uyaḥ salave kəlek lilitan salave təktək ...</foreign> <q>From Talaga Warna: essential oil one <foreign>gombong</foreign>, salt 25 <foreign>kəlek</foreign>, waist cloth 25 <foreign>təktək</foreign>...</q>; cf. also BM 1352-1355, a passage which locates Talaga Varna somewhere around Bukit Agəṅ (presumably the ancient name of present-day Gunung Gede in Bogor)</note>
</app>
</listApp>
</div>
<div type="translation" resp="part:adgu part:argr">
<p><foreign>Om</foreign>, pardon <supplied reason="subaudible">any errors</supplied>. This is the memorial of his majesty the former king, inaugurated here with the name Prabu Guru Déwata, <supplied reason="subaudible">and also</supplied> inaugurated here with the name Sri Baduga Maharaja, king of kings in Pakwan Pajajaran, Sri Sang Ratu Déwata. He is the one who demarcated Pakwan here, <supplied reason="subaudible">being</supplied> the child of Rahyang Déwa Niskala, the one who vanished at Gunung Tiga; grandchild of Rahyang Niskala Wastu Kancana, the one who vanished to Nusa Larang. He, that one, produced the commemoration monument, artificial hill, cladded [it] with stone; he produced the ritual ground <supplied reason="explanation">samiḍa</supplied>; he produced the holy Color Lake. Greatly victorious was he! In the year: ‘the five Pandawas guard the earth’ <supplied reason="explanation">i.e. in 1455 Śaka</supplied></p>
</div>
<div type="commentary">
<!--commentary encoded as per section §9.3 -->
</div>
<div type="bibliography">
<p>The inscription was initially read by Friederich (<bibl rend="omitname"><ptr target="bib:Friederich1853_01"/><citedRange>442-468</citedRange></bibl>). Then Holle devoted a series of articles specifically to this inscription (<bibl rend="omitname"><ptr target="bib:Holle1869_02"/><citedRange>483-488</citedRange></bibl>, <bibl rend="omitname"><ptr target="bib:Holle1882_01"/><citedRange>90-98</citedRange></bibl>, <bibl rend="omitname"><ptr target="bib:Holle1882_02"/><citedRange>187-189</citedRange></bibl>). He was followed by Pleyte (<bibl rend="omitname"><ptr target="bib:Pleyte1911_01"/><citedRange>155-220</citedRange></bibl> and Poerbatjaraka (<bibl rend="omitname"><ptr target="bib:Poerbatjaraka1919-1921_01"/><citedRange>380-418</citedRange></bibl>), while the most recent study is that by Hasan Djafar (<bibl rend="omitname"><ptr target="bib:HasanDjafar2011_01"/><citedRange>1-13</citedRange></bibl>). Re-edited here by Aditia Gunawan & Arlo Griffiths from the EFEO estampage. In our apparatus, variant readings are cited only from Hasan Djafar's edition.</p>
<listBibl type="primary">
<bibl><ptr target="bib:Friederich1853_01"/><citedRange unit="page">442-468</citedRange></bibl>
<bibl><ptr target="bib:Holle1869_02"/><citedRange unit="page">483-488</citedRange></bibl>
<bibl><ptr target="bib:Holle1882_01"/><citedRange unit="page">90-98</citedRange></bibl>
<bibl><ptr target="bib:Holle1882_02"/><citedRange unit="page">187-189</citedRange></bibl>
<bibl><ptr target="bib:Pleyte1911_01"/><citedRange unit="page">155-220</citedRange></bibl>
<bibl><ptr target="bib:Poerbatjaraka1919-1921_01"/><citedRange unit="page">380-418</citedRange></bibl>
<bibl n="HD">
<ptr target="bib:HasanDjafar2011_01"/><citedRange>1-13</citedRange>
</bibl>
</listBibl>
<listBibl type="secondary">
<bibl><ptr target="bib:Noorduyn1959_01"/></bibl>
<bibl><ptr target="bib:SalehDanasasmita1973_01"/></bibl>
<bibl><ptr target="bib:SalehDanasasmita1975_01"/></bibl>
<bibl><ptr target="bib:SalehDanasasmita2006_02"/></bibl>
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