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"In Indonesian law system, treatment for terrorism prisoners didn't have direction and pattern. Therefore, treatment for terrorism prisoners that convicted death sentence didn't have pattern too. Leave from this fact, this thesis will discover how Lembaga Pemasyarakatan Klas I Batu, Nusakambangan treats terrorism prisoners.Theory used as guidance in answering the problem of building death punishment convict for terrorism case in criminal theory developed by Jheremy Bentham, Cessare Becaria and other socialists state that the purpose of state criminal is Detterence, Rehabilitation, Re-socialization, and Re-integration of social which mean that stating criminal is as an effort to make a criminal become 1) feel guilty, 2) regret, 3) penitence, 4) will not do again.Through descriptive qualitative approach, this research has been success to find empiric fact that building criminal in terrorism case done by Lapaas Class I Batu Nusakambangan, in fact, is not success in attain the result as commanded.This can be seen from indicator: 1) prisoner not feel guilty 2) not regretful 3) not penitence 4) hold strong ideology of terror and 5) still involve in criminal action, mainly in born exploitation Bali II.From the above fact and the result of analysis from the author concerning the opinion of religious, mufti, Jemaah Islamiah personages who has been aware concerning the proper building to terrorism case prisoner, in this thesis the author propose the proper model in order to build death punishment prisoner of terrorism case."

"The oldest written text in Javanese literature is Candrakiraṇa, one of its parts, the Amaramālā, mentions “Indra” as a king of the Śailendra dynasty. This work is essential because it includes various elements of prosody which the authors of kakawin needed to compose their literary work. For many years, some Javanese scholars had been debating the proper name of this text, using only one manuscript, LOr 4570, a copy of the incomplete gebang manuscript from the PNRI, which does not have a prologue or an epilogue mentioning its precise name. However, reading L 298, a lontar in the Merapi-Merbabu Collection, this manuscript clearly demonstrates that the name of this oldest text is Candrakiraṇa. This begs the question: Is there any relationship between the name and the content itself? This article presents pertinent arguments indicating that the name proposed can be accounted for both factually and conceptually."