By Theodore G. Th. Pigeaud Ph. D. (auth.)
The current moment quantity of the Nägara-Kertägama version includes these notes at the tex.t and the interpretation of the main poem and the appended minor writings and charters that could be of curiosity to scholars of the J avanese language. Perusal of those notes on idiom and linguistics may be stumbled on the extra fruitful if the thesaurus ( quantity V of the current variation) is consulted regularly. No long discussions of linguistic topics are to be present in the current quantity. they'd be misplaced during this new Nägara Kertägama version, for its tenor is essentially sociological. Exceptions were made just for a few locations the place brief grammatical discus sions appeared in position so that it will elucidate issues of the interpretation. within the notes at the contemporaneous minor writings and charters alterations among the scholarly idiom of court docket Iiterature (Nägara Kertägama and Royal charters) at the one part and the preferred ver nacular idiom of way of life at the different were mentioned many times. The shut courting of the 14th century Majapahit vemacular with glossy J avanese is obvious. Occasional feedback on phrases betonging to neighborhood idioms, both Eastem Javanese Majapahit or Ka
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Additional resources for Java in the 14th Century: A Study in Cultural History
Was written Kusumawardhani and Wikramawardhana apparently still were children. Though it is stated that they manifestly were a god and a goddess the identity of their divine counterparts is left unspecified. D. Cantos 8-12, 21 stanzas. Cantos 8-12 have been translated and discussed extensively by Dr Stutterheim in his book: De Kraton van Madjapahit (1948). Stutterheim's translations and emendations are discussed in the following notes; his opinions about Majapahit's topography are commented upon in vol.
29-2-3 : N gün'in mätya is the same as ngüni-ünin mätya. N güniüni'n, followed by a word in the "uncertainty-form" (suffix -a) is to be rendered: Iet bygones be bygones, Iet it be considered as a thing of the past. N güni means : in the past. The usual meanings of jemah : in the future, and of sisip: miss the mark, make good sense in this place. I king lara, this pain, refers to life in this world. M ahalalu (not mentioned in KBNW), a derivation of lalu: passed, is tobe rendered: to regard as a thing of the past.
The -a form (wmaiijinga i dalem) marks an eventuality. 11-1-3: Ke: yugala. c. Canto 11, stanza 2, verse 1: Ke: saka. Apened means: well arranged, v. gl. Beautiful is: areja. W a'1Jana: description, makes good sense in this verse. The poet was not allowed to enter the Princes' private courtyards, and so he had only the descriptions of others, probably serving women, to rely upon. akä), stone-brick, must be the name of a kind of brick. Wetu-wetu (also in Bhomakäwya, ed. Teeuw) is rendered as: raised work.
Java in the 14th Century: A Study in Cultural History by Theodore G. Th. Pigeaud Ph. D. (auth.)