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Pañji, the Culture Hero: A Structural Study of Religion in by W.H. Rassers

By W.H. Rassers

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ON THE MEANING OF TAVANESE DRAMA 35 reasons, be assumed that she is a real J avanese figure. 40 It was repeatedly desirable to consult her, and in order to be able to do this it was necessary - according to the ideas of the time from which the ceremony dates - to entice the fairy, by means acquired for the purpose, into an image made with the necessary care by a priestess or a witch. Then one could enter into contact with her; she was regaled with delicious food and other pleasant things and then the requests were made: she was asked for help, advice, protection.

Guru expresses his complete agreement with Dewi Sri's resistance- for such a union would be incestuous - and he even orders Nerada to show her the way to her "brother" Sedana, indicating in this way that he is the husband destined for her. Sedana is stil in the wood of Met:L<;Iang-agung with his followers ; his servants try to persuade him to put an end to this self-imposed suffering and return to the court of his parents. But he refuses : he will only return when his sister is married; if he were to go back before, this would only cause her marriage to be postponed!

Hazeu, op. cit. p. 52). - In the cjingcjingcha-game on Bangkalan, which strongly resembles the Ni Towong game, but has become purely children's entertainment, both boys and girls are allowed to take part; this is also the case in the jibut game, but the boys and gir1s may not show any signs of sexual maturity, and they must cleanse themselves beforehand (Schrieke, op. cit. pp. 62, 65) . - Inggris's informants told him that in Bagelen the chowongan was originally a girls' game, but it now sometimes occurs that boys and even adults join in.

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