decline and the British Interregnum bringing no change. In 1825 the divided remnant of Mataram, viz. Surakarta with the Mangku Negaran and Jogjakarta with the Paku Alaman,[63] was deeply stirred by Pangeran Anta Wiria calling upon his compatriots to chase the oppressors away. Born from a woman of low descent among the wives of Mangku Buwono III., Sooltan of Jogjakarta, it seems that, nevertheless, hopes of his succession to the throne had been held out to him when he assisted his father against the machinations of his grandfather, Sooltan Sepooh (Mangku Buwono II.), banished by Raffles in 1812. However this may be, he resented the settlement of the Sooltanate on the death of Mangku Buwono III. upon Jarot, an infant son, and other circumstances adding to his dislike of Dutch control, he raised the standard of revolt. The Javanese responded with alacrity to an appeal which bore good tidings of delivery as the wind, ridden by the Maroots who make the mountains to tremble and tear the forest into pieces, bears good tidings of coming rain to a parched earth. Anta Wiria, under his more popular name of Dipo Negoro, and his lieutenants Ali Bassa Prawira Dirja, or Sentot, and Kiahi Maja, gave the Dutch troops plenty of bloody work in the five years during which the Java war lasted, 1825-1830. It was the last eruption on a large scale of the fire imprisoned in the native’s heart, the last sustained effort at regaining his independence, crushed by the white man’s superiority in military appliances, but occasional throbbings, ruffling the surface as in Bantam (1888), the Preanger Regencies (1902), Kediri (1910), etc., show that the volcano is by no means an extinguished one. Though “kingdoms are shrunk to provinces and chains clank over sceptred cities,” the love of liberty, laid by as a sword which eats into itself, does not own foreign dominion, and the native princes, especially the Susuhunan of Surakarta and the Sooltan of Jogjakarta, remain objects of worshipful homage. Their genealogy remounts to the gods whose essence took substance in the illustrious prophet Adam who begat Abil and Kabil on the goddess Kawa; the history of their house begins with the arrival in the island, in the Javanese year 1, of Aji Soko; they are the _panatagama_ and _sayidin_ (_shah ad-din_), directors and leaders of religion; their Courts set the fashion in high native society, Solo[64] being more gay and extravagant, Jogja[64] more sedate and solid, as a writer at the end of the eighteenth century already remarked.