This inscription begins immediately after the end of Sembiran AI on the first side of plate 4 (4.a ), and ends on the second side of plate 5 (5.b ). Each sides of each plate has six lines in Old Balinese. The inscription starts with the phrase of punah “ (again)”, followed by calendrical information including the Saka year 897 (AD 975), the month of
Cetra (February-March), and the fifth day after the full moon, during the market day of
Bwijayamanggala.
Like Sembiran AI, this inscription mentions the villagers of Julah who lived in the kuta . By this time, many villagers had already come back after their dispersal, and the inscription records that they were originally ordered to come back to the kuta by the previous ruler (Sang ratu ), who was entombed at Bwah Rangga. This information verifies that provided in Sembiran A l( /VV-6, i67, tq t) .
Sembiran A ll was written during the reign of Sang ratu Sri Janasadhu W armmadewa. As in Sembiran AI, several titles of probable state level functionaries are also mentioned in this inscription, including ser , senapati, nayaka, caksu, dikarana, mangilala drbya haji (tax collector) and manuratang ajna ( scribe). Officials at the village level in Julah included the dhikara, panundun, hulu kayu, karaksayan, ju ru , banigrama, tuha gusali, astakula, dangwan astakaya, and pratikaya.. As far as the roles of these functionaries are concerned our knowledge is still very limited. We only can guess their functions through the literal meanings of their titles. For instance; the hulu
kayu was probably an official in charge of forestry and the tuha gusali may have been a blacksmith or metalworker. This term may be significant given the finding of the fragment of a mould for impressing decoration into wax during the production of a Pejeng-style drum in the trench of Sembiran VII (see chapter 6).
The banigrama was possibly the leader of a foreign merchant community/guild who lived in the kuta . This term also occurs in contem porary East Javanese inscriptions, particularly in port areas. In Javanese inscriptions the term banigrama is associated with foreign traders (Barret Jones 1984; Wisseman 1977). The names of several kinds of foreigners have been identified in the 10th century Javanese inscriptions, including Cham s, K hm ers, M ons, Sinhalese, B engalis, K alingas, Pandikiras, Kamatakas, Dravidis and Aryyas (Barret Jones 1984: 23; Wisseman 1977: 207).
Like Sembiran AI, this inscription also mentions taxes and goods which had to be provided by the villagers of Julah. The villagers had to provide a payment of a parjuluk
(spear) and sara ( arrow ?) for the ceremony called rah tirtha every month of Karttika
(September-October). Other provisions required included nasi balun ( a kind of rice), pork, yogurt, mung beans, palm wine, garlic, and ginger.
The villagers had a duty to maintain the bathing places, graves, fish ponds, terrace, shrines, the main road and pagar kambang ( harbour fence ?) of Julah. If these structures were damaged, the expenditure of repair was to be shared by the villagers of Julah, Indrapura, Buwundalem, and Hiliran. In addition, the villagers of Julah had also to maintain and protect the monastery called Baleswara and the grave of Sang ratu’s
father, both located at Dharmmakuta in the village of Bungkulan. If the monastery was attacked by enemies, the villagers of Julah with their weapons had to protect it.
It seems that Julah had developed as a central place in northeastern Bali by the end of the 10th century AD. Among the other villages m entioned, Bungkulan and Buwundalem still exist. Bungkulan is located about 15 km west of Julah and Buwundalem, or the present village of Bondalem, only 3 km east. Indrapura and Hiliran have not yet been identified.
8.3 Sembiran AIII
This inscription begins with the phrase p u n a h “ (again)” and calendrical information including the Saka year 938 ( AD 1016 ), the month of Acuji (September- October), and the 6th day before the full moon, during the market day of Bwijayakranta . The inscription starts from plate 5b, fifth line, and ends with plate 7.b second line . Each plate consists of six lines in Old Balinese . Sembiran AIII is similar to Sembiran AH, which also begins with the punah phrase, (<£or)s * '£<-67, Utt, *-oo).
This inscription mentions that the officials of the village of Julah, particularly those who live in the kuta , pay respect to Sang ratu sri sang Ajnadewi. It reports that the villagers had been scattered and had fled to other villages. Some of them were killed and captured by their enemies. Therefore, there remained in the village only 50 families out of an original 300. For that reason, the village asked Sang ratu sri sang Ajnadewi for a reduction of their taxes and other responsibilities. Their request was approved..
The village officials mentioned in this inscription include dhikara, pratikaya, p ra ku la , astakula, tuha gusali, ka ra ksa ya n, banwa tuha , hulu kayu, m a n u ra ta n g
(scribe), and panundun.. These functionaries are similar to those mentioned in the previous inscriptions. Banwa tuha is a new term mentioned in this inscription, which may mean village head. State officials mentioned include samgat, senapati, ser, nayaka, caksu, manuratang ajna (scribe) and the Sivaite and Buddhist priests .
The villagers had to provide provisions, including 2 karundung of unspecified produce for the sambar ceremony, rice for the shrine at Dharmmakuta, and bamboos. They also had to provide liquor, coconut leaves and palm wine for the ceremony. However, they were freed from taxes on the purchase of spices, dyes and livestock, of which the inscription mentions cattle, haturan (?), besara (mules), goats, pigs, dogs, cocks and birds.
Several types of volume measurement are also mentioned, including karundung, lam ak (especially for rice), pulu (jar for liquor), and kadung (for palm wine). The coinages mentioned include masaka and kupang .
This is the first inscription to mention the population of the kuta at Julah as originally 300 families. This figure can be used to estimate a total population of perhaps 1500 people (?).
8.4 Sembiran AIV
This inscription, in Old Javanese, has six lines on each side of each plate. It begins in line 3 of plate 7.b and ends on plate 12.b. The inscription begins with the phrase muwah “(again)”, followed by calendrical information including the Saka year 987 (AD 1065), the month of Bhadrawantan (August-September), the 6th day before the full moon, paniron (the 4th day of the 6 - day week), paing (2nd day of the 5 day week), and buda ( 4th day of the 7-day week of Wariganing wariga ).
In this inscription the officials of Julah pay respect to Paduka haji Anak Wungsu, the youngest son of B h a ta ri, the princess who was entombed at Burwan, and Bhatara dewata , the prince who was entombed at Banu Wka. The villagers request permission to write the inscription on copper plates. The original inscription was written on palm leaves and would not last for ever. It should be noted that the term paduka haji , as refering to the title of highest rank in Balinese society, had already replaced the older
term sang ra tu .
The inscription also records how the decision concerning this request by the villagers of Julah was made. The request was considered by the members of the royal assembly (tanda rakryan ring pakirakiran i jro ), including the Saivite and Buddhist priests. A fter the decision has been made by the royal assembly the result was transmitted to the Paduka h a ji, Anak Wungsu, who approved it.
The rights and responsibilities of the villagers are then listed. They have to pay 5
masaka of currency for sipat (a tax ?) during the sambar ceremony. They also provide several other taxes every year, including 4 masaka for aceleng (another tax ?). A tax called talitali ( some kind of tax on rope?) is half a piling, or 3 saga for the head of a family.
If artists come to Julah, the villagers must give 1 masaka to the royal singer, and 2 kupang to the non-royal singer. One kupang must be given to the royal gamelan
players and flautist. The non-royal flautist must be given 3 saga.. The royal mask dancer, clown and dramatist must each be given 2 kupang , and the non-royal ones must be given 1 kupang .
The villagers are freed from the tax of pakupat and are allowed to manufacture crowbars and kris . They are allowed to cut several protected trees including waringin
(banyan), sekar kuning (?), wungkudu (a tree which produces a red dye), mundah (?)
bodhi (bodhi tree ), camalagi (tamarin), and lum bang (?), if they overshadow coconut trees or hinder the visibility necessary to see the ships of plunderers which come in the night.
They are responsible for looking after the pager kambang ( harbour fence ?) at Kuta Hanar (a new fortified settlement ?). They are allowed to use a thorny plant
(surusuru) for fences.
The villagers have to help and provide a roofed working area for the banyaga,
seafaring merchants, who anchored at Manasa, if the hulls of their ships were damaged when they arrived. For this service each banyaga had to pay one masaka, a sum which
could be increased according to his status. _
In Javanese inscriptions the term banyaga appears as early as the eighth century AD, when it is associated with merchants connected with overseas trade (Wisseman 1977: 205; Barret Jones 1984: 25). The banyaga in Javanese inscriptions is mentioned as a member of the mangilala drwya h a ji, or collectors of the lord’s revenue (Barret Jones
1984: 25).
The Julah villagers also have to provide shelter for the Sang senapati Tunggalan,
the samgat Kalasantan, and the priest or monk at Hyang S la t. The return payment for this service is 200 unspecified units o f currency every year, which can be increased according to the status of the mahajana (important person ?).
The villagers are not allowed to disturb, plunder or pick certain kinds of unspecified forbidden fruits or tubers. They are also not allowed to bring into a house any kind of wild animals. They are not allowed to attack or abuse animals such as buffaloes, cattle, goats and pigs. However, they are allowed to make fish ponds along the seashore and to catch turtles and fish trapped therein. If they are attacked by an enemy, the villagers of Julah have to bring their weapons and paddles, and to follow the ships of their enemies if necessary.
In order to render inviolable all the regulations mentioned in the inscription, a curse (sapatha ) is added invoking Bhatara Punta Hyang (or Agastya ), the four cardinal points, the sun, the moon, the earth , water, wind, fire, semi-divine beings, and
other deities . Those who want to falsify the contents of the inscription will be killed. They will suffer in life, and seven times be reborn. In this part of the inscription more names of semi-divine beings and deities are mentioned than in any other Sembiran inscription (see Appendix D). It seems to me that the sapatha or curse in this inscription offers important data for studying the religion of ancient Bah.
Finally, the inscription gives a list of the officials who witnessed this grant of
Paduka haji Anak Wungsu to the village of Julah. For more detail on these officials see the text and translation in Appendix D.