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traditional is stronger than in our own modern societies. In contrast to the changeableness of the individual, the adat presents itself as something abiding and incontrovertible, with which that individual may not meddle; yet the adat changes like all other worldly things with every successive generation,—nay, it never remains stationary for a moment. Even natives, whose intelligence is above the ordinary, know this well and use it to further their own purposes.
The slowly but surely changing institutions of their society are thus revered as fixed and unchangeable by its individual units. But it is precisely in this connection that opportunity is given for continual disputes as to the contents of the adat[1]. What is, in fact, the real and genuine adat, that which according to unimpeachable witnesses was formerly so esteemed, or that which the majority follow in practice at the present day, or that which many, by an interpretation opposed to that of the majority, hold to be lawful and permitted?
Most questions of importance give rise to this three-fold query, and the answer is, as may be readily supposed, prompted by the personal interest of him who frames it.
Our object being to arrive at some knowledge of the institutions of the country, it is impossible for us to accept the reference of the Achehnese to the edicts of the kings of olden times, which are absolute mysteries to most of them, whilst others construe them to suit themselves.
Even apart from the danger of accepting such reference as gospel, the European is exposed to a further risk, namely of misunderstanding the true signification of such edicts. Accustomed to the idea that all law should be suitably drawn in writing, he is apt to be overjoyed at coming on the track of a collection of written ordinances, especially in a place characterized by such hopeless confusion as the Achehnese states. So when he perceives that there is now little or no actual observance of these laws, he rushes to the conclusion that at an earlier period order and unity preceded the present misrule. The very contrary of this can be proved to be the case as far as Acheh is concerned. As a general rule we do not sufficiently reflect that in countries of the standard of civilization reached by the Malayan races, the most important laws are those which are not set down in writing, but find their ex-
- ↑ Cf. the remarks on the adat of the rulers of Mekka in my Mekka, Vol. I. p. 110 et seq.
