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where a great fortified house was built for the ulama, to provide him with a lodging on his future visits to that district. Teuku Uma declared himself ready to conform in all things to the Teungku's will[1].
Teungku Tirò now continued his journey to Seubun. Here the poet gives an ironical description of a kanduri or religious feast organized by the ulama on a grand scale, which was unfortunately disturbed by an onset of the Dutch troops. The assembled guests found it hard, even with the bullets whistling about their ears, to tear themselves away from the dainty feast of buffalo-meat just done to a turn, with all the accompanying good cheer.
From Seubun the ulama directed his steps to Aneu Galōng and Indrapuri; in every place along his route he gave the chiefs instructions for the raising of sabil-contributions, to support the garrisons of the forts which the ulama had erected in every direction. He also took the opportunity on this tour to settle questions of religious law etc. in his capacity as the interpreter of the sacred code.
Arriving at Lam Panaïh he went through seven days of seclusion and mortification (tapa) and received sundry "converts", comprising certain Chinamen and convicts and also two European non-commissioned officers, who assisted Teungku Tirò's people in the manufacture of gunpowder.
Day by day the Teungku's influence waxed greater, and though the ulèëbalangs appear to have watched his progress with jealous eyes, they neither dared nor indeed were able to oppose him. Teungku Tirò's son Nyaʾ Amin (in full Nyaʾ Mat or Maʾ Amin), was placed in command of the forces. The ulama then returned from Lam Panaïh to Aneuʾ Galōng.
Here the poet introduces a passage regarding Teungku Kuta Karang, telling how he was the first to conceive the idea of placing bombs beneath the rails of the Gōmpeuni's military line. The object of this digression seems to be to give the admirers of Teungku Kuta Karang some compensation for the superabundant praise he pours upon his great rival.
Teungku Tirò now returned from the XXII Mukims to the lowland
- ↑ Both Teuku Uma and Teungku Tirò were very well aware that this was merely one of those empty promises which Achehnese chiefs make with a view of keeping out of one another's way. Teuku Uma never undertook any matter of importance either at the command or by the counsel of Teungku Tirò.
