Plate III.b

…. it is to make an inscription of the king with the stamp of Kertarajasa Jayawardhana on one side of the stone, palm leaf or copper, (the inscription) shall be held by the rama (head) of the village in Kudadu: by which then it is completed as Sima which stands still like a statue by Sri Maharaja; the boundaries of the territory batas are the lands of Gaga, the marshes, all valleys and ………

The copper plate of Gunung Butak, dated 1216 Shaka, commemorates a grant by King Kertarajasa Jayawardhana to the rama (chief) at Kudadu in the form of the village of Kudadu, withdrawn from the dharmma (land) authority at Kleme and invested with rights as an autonomous area in favor of the rama of Kudadu and all his descendants until the end of the world. The rama at Kudadu received this royal grant because he had been meritorious in providing the king with protection when he was still named Nararya Sanggramawijaya, before he became king. At that time, Sanggramawijaya was seeking refuge from his enemies, the troops of King Jayakatwang, who had attacked King Kertanagara and destroyed him. This part is related in extended form, covering more than three inscription plates on both sides; it details the experiences of Wijaya from the time he was ordered to expel the enemy, who had already reached Jasun Wungkal, until he was forced to escape because he was surrounded. His retreat— while he was still engaged in fighting, although always on the losing side on account of the greater strength of his enemies—brought him to the village of Kudadu. It became apparent that the rama of Kudadu was still loyal to King Kertanagara, for Wijaya was given food and drink and a place to hide. Later Wijaya was escorted by the rama of Kudadu to Rembang so that he could sail to Madura. When Wijaya became king, he did not forget the merits of the rama of Kudadu, and thus a grant was made consisting of a village invested with sima rights in favor of the rama and all his descendants. 

Plate VI.a

In the afternoon, Sri Maharaja and his followers arrived at Kudadu hungry, tired and grieving. The head of the Kudadu village welcomed them and made offerings of food, drink, rice, all of which were offered to Sri Maharaja. The head of the Kudadu village also gave them a place to hide. Sri Maharaja and his troops so that enemies would not be found. Then, the village head of Kudadu showed the way and accompanied Sri Maharaja to Rembang, when he (Sanggramawijaya) intended to flee to Madura."

Plate IX is missing so the beginning of the list of groups of people and the order that they may not enter the sime is missing.

Plate X.a

 (After a list of 41 other classes of different groups of professions we get at the end:)

Pawulungwulung (the dark-blue ones), kdi,(unfertile) sambal, sumbul,(police officers) hulun haji, (kings slaves) jengi(black slave) singgah(slave walking in front of his owner) , pammasi, (carries the cushions) ityewamadi(and so forth) hiwan tan tama (may not tread upon) irikang(here or there) sime (freehold) kudadu, mwang (belongs) sasukadukanya, (the good and the bad)   kadyangganing mayang tanpawwah, (the pinang blossom that bears no fruit,)  walurumambating natar, (a pumpkin that creeps along the ground)  wangke kabunan, (corpse bedewed)  rah kasawuring natar, (blood spilled on the ground)  wak- capala, duhilaten ……

Plate XI.b to XII.b

After the witnesses’ fees had been paid to the gathered officials and to the elders of the neighbouring villages, all participated in the inauguration ceremony of the freehold of Kudadu. The officiating priest's requisites, such as a chicken, an egg, and everything that since time immemorial has been necessary for the prescribed ceremony for establishing a freehold, were put in their proper place. There under the canopy, in the field where all were gathered, the priest paid homage to the gods with all the appropriate rituals, presenting offerings to the demonic powers at all the cardinal points, and also the offerings for the gods. When the appropriate ritual had been performed, the makudur and the sameget ryy ayyam tyas arose. After they had recited in unison, they put on jackets which fastened in front and a band around their heads, standing on a pedestal, turning to the patih, akurug and villagers there under the turumbukan tree. After they had paid homage to the gods, the makurug came into action; he pronounced the curse, cut the neck of the chicken, and smashed the egg, turning to the quarters of the chthonic powers, continuously uttering a curse, an imprecation, addressing those that are cursed from time immemorial, having as objective the stability of the freehold of Kudadu.

See note on Inscriptions in Java