Meantime Raja Ahmat lias thrust her mother whom he suspects of having made avvay with the two children, in a filthy dungeon. Presently the princess Pha Suasa is seized with longing to return to her home and behold her mother once more; accompanied by her brother and a crowd of attendants she embarks for Baghdad. The secret is now disciosed, Jaliman is liberated from prison, and the other six consorts of the king fly to the forest. Raja Ahmat journeys with his wife and their son and daughter to Parisi where a number of princes seek the latter's hand in marriage. She however stoutly refuses all suitors, till her betrothed, Raja Intan, who lias meantime changed from the shape of a bird to that of a man comes to claim her hand. They are married, and after the wedding the prince goes back to the aerial kingdom to fetch his father Diu, who dcscends with his son to eartli to visit his daughter-in-law.
Ihe young husband is soon compelled to wage war against the king of Habeusah (Abyssinia) who lays claim to the hand of his bride. A colossal conflict supervenes, ending in the conquest of the raja of 1 labeusah and his conversion to Islam.
I he king of Siam, who lias been driven from his territory by the raja of China, flies to Parisi, where he embraces Islam and invokes the help of Pha Suasa's army. 1 his alliance, however, results on an attack upon Parisi by various infidel kings; one after another Eumpiëng Heusöë, the English, Portuguese and Dutch are beaten off. Pha Suasa is equally successful in a war with the Batak king Kabeulat, and she then subdues once more the kingdom of Habeusi Raya ("Grcat Abyssinia").
1 his last undertaking seems to have no proper connection with the Story of Pha Suasa, but the concluding portion of the copy I possess contains a further narrative still more foreign to the subject. Tliis is an account of a war waged by the kings of Cham ( Syria), Rom (Turkey), Meusé (Egypt) etc. against a certain pagan Raja Akeuram, who demands in marriage the princess called Putróë Rom, the daughter of the Raja of Cham. Pha Suasa takes no part whatever in this enterprise.
Sulutan Böseutaman (XXXV). Suiutan
Although this tale introducés itself under the name Böseutaman, it 'iü,eulanian does not appear that the name belongs to any of the characters of the story; the principul royal personage is called Yahya, his minister