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of justice now in the hands of these chiefs, and which forms the main source of their revenues, would pass entirely away from their control. The recreations wherein they now delight would be prohibited, and their dignity of office would be transferred to the representatives of the new order of things. It is thus not to be wondered at that the chiefs view the advancement of the "upholders of religion" with inward vexation and alarm.
With alarm, because they have no means of offering a fair and open resistance to these rivals of theirs. For the Achehnese are all convinced, and freely admit, that their customs and institutions are full of maʿsiët (wickedness), and that some reform of their way of life is highly necessary. They also believe that it is not so much by committing maʿsiët as by defending it that a man abjures the true faith and becomes an infidel. How then could an ulèëbalang, even if he wishes to do so for self-preservation's sake, enter the lists as a hostile champion against an expounder of the law, whose professed aim it is to enhance the respect paid to religion? His own people, on whom he can at the best of times place but a conditional reliance, would some of them hold aloof, while others would go over to the enemy.
To rivals such as Teuku Uma, an ulèëbalang, if he be not too weak, can say "keep out of my territory, you have no right to intrude here". The pandit has no territory, or rather his sphere is universal, and he that would hinder his work would be deemed the enemy of God.
The wisest course for the ulèëbalang is therefore either to keep these troublesome rivals at a distance by strategem, or to unite them to his own cause. This latter course succeeds best with the ordinary Achehnese ulamas, who when unburdened by worldly cares generally give pretty free latitude to the adat, and confine themselves to verbal criticism of what they find amiss.
The mass of the people believe in the absolute truth of the ulamas' teaching, yet transgress it continually from their youth up. The ulamas are wont to conceal their aversion to such sins so long as forbidden acts and objects are not obtruded on their notice. The Achehnese even judge these transgressions more severely in themselves than in an ulama who oversteps the bounds of the law. "He", they say, "can always quote some learned text (kawōy) to justify himself, but for us it is different." Honour is paid to the ulamas by the observance of certain respectful forms and by pious gifts.
