walls and gateways, some of them very ancient, and in the same style of
architecture as distinguishes those of _Majapáhit_. On the side of the
gateway leading to the division in which are the most ancient tombs,
is a small stone pillar, with the date 1340 upon it in relief. Passing
on to the division in which the family of the regents is interred, are
also to be noticed many relics in stone, brought from some of the Hindu
ruins. Among these is a gigantic toad or frog, and an oblong vessel of
three feet long, having in relief the date 1246. On the side of the
tomb of the great grandfather of the present regent, is a _Yóni_, said
to have been brought from _Majapáhit_, and in this Mahomedan sanctuary
serving as a kneeling or resting place to the tomb. Similar relics are
to be found in other burial places in the eastern part of the island,
most of the chiefs priding themselves upon having some remnant of
_Majapáhit_. At the residence of the regent of _Surabáya_ are also
collected several curious remains; and in particular a large bath,
excavated from a solid stone about six feet long.
In the central and eastern districts of Java, in the vicinity of the
dilapidated temples, are found numerous ancient coins in brass and
copper, exhibiting various subjects in relief, and invariably with
a hole in the middle for the convenience of stringing them. Those
which are represented in the plate[236] are taken indiscriminately
from a collection of upwards of a hundred brought to England, the
dates annexed to each being determined by the _Chándra Sangkála_, as
explained for each particular coin by the _Kiái Adipáti_ of _Demák_.
Thus the last, which has the date 1568, is explained as follows:
_Naga_ _hoba_ _wisaya_ _jalma_
Snakes move work men
8 6 5 1
That is to say, "snakes are moving while men are working:" alluding to
the two snakes which appear entwining together between and above the
two men who are mastering an animal. The coin with the date 1489, bears
a Javan inscription of _Pangéran Rátu_, the title by which a prince of
Bantam, who reigned in that year, is recognized by the Javans.
The mode of determining these dates by the _Chándra Sangkála_, appears
however so uncertain and ill understood, that perhaps but little
reliance is to be placed on it. I have, nevertheless, given them, in
order to show the notion of the Javans on the subject, and as it is not
improbable they may be found useful in illustrating the early history
of the country. Many of the coins not European or Indian, found in the
Archipelago, as well as in China and Japan, have a hole in the centre.
These coins seem to have been of home manufacture: the execution is
rude; but the figures, such as they are, in general well defined and
clearly expressed. In the vicinity of the principal temples have been
found small silver coins, about the size of a Madras pagoda, bearing
the impression of a small cross, and of some rude and unintelligible
characters.
But perhaps the most striking and interesting vestige of antiquity
which is to be found in the Eastern Seas, is the actual state of
society in the island of _Báli_, whither the persecuted Hindus took
refuge on the destruction of _Majapáhit_, and where the Hindu religion
is still the established worship of the country. This interesting
island has hitherto been but little explored by Europeans, and what
we know of it is only sufficient to make us anxious to know more. I
visited the island in 1815, and such particulars concerning it as the
limits of the present work admit of will be found in Appendix K.
In the course of the present work it has been my object to convey
to the public, in as compressed a form as my time permitted, and
without bias from previously conceived opinions or new theories, the
information which I possessed. The antiquities of Java, however, afford
such an ample and interesting subject for speculation, that I shall
presume on the reader's desire for some opinion concerning their origin
and purpose.
With respect to the remains of architectural grandeur and sculptural
beauty which have been noticed, I shall simply observe, that it seems
to be the general opinion of those most versed in Indian antiquities,
that the large temple of _Bóro Bódo_ (a corruption perhaps of the
_Bára Búdha_, or the Great Budh,) and several others, were sacred
to the worship of _Budh_. The style and ornament of this temple are
found much to resemble those of the great _Budh_ temple at _Gai-ya_,
on the continent of India, and it is probable that it may have been
constructed by the same people, perhaps even by the same artists. The
_Devanágari_ characters on the inscription found at _Brambánan_ are
recognized by Mr. Wilkins to be such as were in use on continental
India eight or nine hundred years ago. The date of several inscriptions
in the ancient Javan characters, found in the central part of Java,
is in the sixth century, supposed to be of the present Javan era, and
the traditions of the Javans concerning the arrival of enlightened
strangers, and an intimate connexion between Java and continental
India, for the most part refer this intercourse to the sixth and three
following centuries, that is to say, to the period of the empires of
_Medang Kamúlan_ and _Jáng'gala_.
Mahomedanism having become the established religion in the year 1400
(A.D. 1475,) all the great works of a Pagan character must, of course,
be referred to an earlier period.
The ruins at _Majapáhit_ and its vicinity are distinguished by being
principally, if not entirely, of burnt bricks, a circumstance which
justifies us in assigning an anterior date to most of the edifices
constructed of a different material. The date found on the ruins
at _Súku_, and some few other places, may be an exception to this
rule; but the sculpture of these is coarse and rude compared to the
magnificent remains in stone found elsewhere. On this account it is
reasonable to conclude, that the arts at that period had considerably
declined. The edifices and sculptures at _Sínga Sári_ were probably
executed in the eighth or ninth century, that being the period of the
greatest splendour of this state; and as the style and decorations
of the buildings, as well as the execution of the sculpture, appear
very nearly to resemble those of _Brambánan_, _Bóro Bódo_, &c. it is
probable that the whole were constructed about the same period, or
within the same century, or at any rate between the sixth and ninth
century of the Christian era.
From the extensive variety of temples and sculpture, as well as from
that of the characters found in the ancient inscriptions, it is
probable that Java has been colonized from different parts of the
continent of Asia.
The Budhist religion is by many deemed of higher antiquity than what
is now called the Braminical; and it seems generally admitted, that
the followers of _Budh_ were driven by the Bramins to the extremes of
Asia and the islands adjacent. The Jains and Budhists had probably the
same worship originally, from which the Bramins or priests may have
separated, after the manner in which it has been said the Jesuits of
Europe once aimed at universal empire; and when we consider that the
religion of _Budh_, or some modification of it, is still the prevailing
worship of Ceylon, Ava, Siam, China, and Japan, we are not surprized to
find indications of its former establishment on Java.
To trace the coincidences of the arts, sciences, and letters of ancient
Java, and those of Egypt, Greece, and Persia, would require more time
and more learning than I can command. Such investigations I must
leave to the reader, deeming myself fortunate, if in recording their
vestiges in the traces of a high state of civilization, to be found
in the ruins, languages, poetry, history, and institutions of Java, I
have succeeded in obtaining any share of his interest and respect for
a people whom I shall myself ever consider with peculiar esteem and
affection.
In the archives of the princes of Java are deposited histories of their
country, extending from a remote antiquity to the latest date. It
is principally from abstracts of these, made at my request, in three
different parts of the country, by the _Panambáhan_ of _Súmenap_, the
late _Kiái Adipáti_ of _Demak_, and the secretary of the _Pangéran
Adipáti_ of _Súra-kérta_, all distinguished among their countrymen
for literary attainments, that the two following chapters have been
compiled. The abstract presented by the _Kiái Adipáti_ of _Demák_ being
the most continuous, forms the main stream of the narrative.
Copies, versions, and detached fragments of history, are found in the
possession of every family of distinction. Of these I have occasionally
availed myself.
So much of the native accounts as relates to the period anterior to the
establishment of the empire of _Jang'gala_, in the ninth century, is
confused, obscure, contradictory, and interpolated with the fabulous
and heroical histories of continental India; but from that epoch they
correspond essentially, and from the subversion of Paganism (A.D. 1475)
they are circumstantial, and claim attention, not only as illustrative
of the character of the people, but as historical records of the
transactions of the times. Much abridgment has been requisite: the
passages between inverted commas are however literal translations from
the native writings; and those so distinguished, subsequent to the
arrival of the Dutch, are from the original histories. In the course
of the narrative, a Dutch abstract of the native history, by Mr.
Middlecoop, has occasionally been consulted.
Besides these historical relations, called _Bábat_, as _Bábat
Jang'gála_, _Bábat Matárem_, &c. the native princes and chiefs have
been in the habit of keeping a register of the principal events, in the
form of a chronological table. These are not very consistent in what
regards events anterior to the Mahomedan conversion. From these tables
is formed that which is annexed to the following history. All that is
subsequent to the establishment of _Matárem_ is translated from the
records of the court of _Suru-kérta_.
FOOTNOTES:
[203] See Chapters on History.
[204] "The religion of the Javans is in general Mahomedan, but mingled
with many superstitious doctrines derived from the ancient Pagan
worship. The Javans, however, are far from bigots to their religion, as
other Mahomedans generally are. They are mild and tractable by nature,
and although they do not easily forget or forgive an injury, they would
be a quiet well disposed people under good laws and a mild government.
The murders, and other crimes, which are now committed in some places,
are to be attributed more to the present faulty administration than to
any bad dispositions in the people. The same may be remarked of the
indolence and indifference which now characterize them. Property in the
land, with personal and commercial freedom and security, would soon
render them industrious."--_Hogendorp's Memoir on Java_, 1800.
[205] The Javans observe of the Mahomedans of continental India, that
they would rather drink wine than eat pork; while the Javans, on the
contrary, would rather eat pork than drink wine.
[206] In the account which has been given of the literature of the
Javans, the most esteemed compositions connected with their ancient
faith have been referred to; but as most of these, such as the _Ráma_,
_Bráta Yúdha_, _Níti Sástra_, and others, are in many respects similar
to corresponding works on the continent of India, it may not be
uninteresting, while treating of the religion of the country, to give
some account of the _Mánek Máya_, a composition in prose, which in its
origin and story appears to be perfectly local, and which contains
many of the peculiar notions still entertained by the people of the
beginning of the world, &c. It is a work in high estimation among the
modern Javans, and continually referred to. The copy in the Javan
language from which the annexed translation was extracted, was procured
as an especial favour from the present _Susúnan_. It has obviously been
compiled since the establishment of Mahomedanism, but neither the time
at which it was written, nor its author, is known.
[207] Now Surveyor-General of India.
[208] _Bándar_ is the term given to the Chinese farmer of the toll
ports or transit duties; whence _bandáran_, the place or residence of
the _bándar_.
[209] _Récha_ is the term given by the Javans to all the remains of
antiquity generally, but particularly to the images of their former
worship.
[210] So termed by the people of the neighbouring villages. _Bóro_ is
the name of the district, _bódo_ means ancient.
[211] These figures measure above three feet in height in a sitting
posture, and with the images found in the towers exactly resemble those
in the small temples at _Chándi Séwu_.
[212] Drawings of the present and former state of this edifice, and
illustrative of the sculptural ornaments by which it is distinguished,
have been made, and have been long in the hands of the engraver.
[213] Here, according to the tradition of the Javans, are to be found
the ruins of _Arjúna_, _Gatut Kácha_, _Bíma_, _Derma Kasúma_, _Sa
Déwa_, and other characters who figured in the _Bráta Yúdha_, or war of
the _Pándus_.
[214] See No. 7 of the Plate, from the ruins of Subru.
[215] See No. 2, same Plate.
[216] See No. 1, same Plate.
[217] See No. 3, same Plate.
[218] An establishment consisting of a certain number of men and horses
always kept in readiness for the public service.
[219] See No. 4, same Plate
[220] See No. 6, same Plate.
[221] See No. 8, same Plate.
[222] See No. 10, same Plate: others of the same kind were subsequently
discovered at _Kedíri_ and farther east.
[223] For the signs of the Zodiac and extracts from this manuscript,
see Astronomy, vol. i.
[224] See Plate.
[225] See chapter on History.
[226] See Plate from subjects in stone, No. 5.
[227] See Plate.
[228] See Plate from a subject in stone, brought from Brambanay.
[229] See Plate.
[230] See Plate.
[231] See Plate of an inscription in the district of Balongan.
[232] See Plate.
[233] See Appendix I.
[234] See a fac simile of one of them in the Plate.
[235] See Plate of an ancient inscription at Suku.
[236] See Plate, Ancient Coins, with their supposed dates.
CHAPTER X.
_The History of Java from the earliest Traditions till the
Establishment of Mahomedanism._
Amongst the various traditions regarding the manner in which Java
and the Eastern Islands were originally peopled, and the source
whence its population proceeded, it has been related, that the first
inhabitants came in vessels from the Red Sea (_Láut Míra_), and that,
in their passage, they coasted along the shores of Hindustan; that
peninsula then forming an unbroken continent with the land in the
Indian Archipelago, from which it is now so widely separated, and
which, according to the tradition, has since been divided into so many
distinct islands, by some convulsions of nature or revolution of the
elements[237].
These people are supposed to have been banished from Egypt, and
to have consisted of individuals professing different religious
persuasions, who carried along with them to the land of their exile,
their different modes of worship and articles of belief. Some are
said to have adored the sun, others the moon; some the elements of
fire or water, and others the trees of the forest. Like all other
uncivilized men, they were addicted to the arts of divination, and
particularly to the practice of astrology. In other respects, they are
described as savages, living in hordes, without fixed habitations,
without the protection of regular government, or the restraint of
established law. Respect for age was the only substitute for civil
obedience. The oldest man of the horde was considered its chief, and
regulated its simple movements, or prescribed its political duties.
When the crop was gathered and the accustomed devotions performed,
it was he who appointed the mode and time of its departure from one
place to another. On these occasions, the horde, after offering their
sacrifices and feasting in an open plain, left the remains of their
repast to attract the bird called _úlunggága_[238]; and the young
men shook the _ángklung_[239], and set up a shout in imitation of
its cry. If the bird did not eat of the meal offered to it, or if it
afterwards remained hovering in the air, perched quietly on a tree, or
in its flight took a course opposite to that which the horde wished to
pursue, their departure was deferred, and their prayers and sacrifices
renewed[240]. But when the bird, having eaten of its meal, flew in the
direction of their intended journey, the ceremony was concluded by
slaying and burning a lamb, a kid, or the young of some other animal,
as an offering of gratitude to the deity; and for the favourable
omen a second feast was enjoyed, which ended with the most violent
demonstrations of joy, the whole party dancing and springing to the
music of the _ángklung_. Every thing being arranged for the journey,
the eldest of the horde, with his wife and children, were either placed
upon an elephant, or carried in a litter shaded by mats; the rest moved
on foot, preceded by young men and boys, shaking the _ángklung_ and
shouting aloud, for the double purpose of doing homage to the chief and
of frightening away the wild beasts, which at that time abounded in the
island[241].
But it is only from the supposed arrival of _Adi_ or _Aji Sáka_, that
the Javans, even in their traditions, enter with any confidence into
details. This event is generally referred to the first year of the
Javan era, which corresponds with the seventy-fifth of the Christian
era, and in some accounts is thus related.
"_Prábu Jáya Báya_ was a great and powerful prince of _Astína_, and the
fifth in descent from _Arjúna_, the son of _Pándu Déwa Náta_; after
whom had reigned successively, _Bimányu_, _Parakísit_, _Udayána_, and
_Gandra Yána_. His _Peng'gáwa_, or chief minister, being a man of
great enterprize and ability, was sent to visit and civilize foreign
countries. In the course of his travels, he landed on Java, then the
abode of a race of _Rasáksa_, and known by the name of _Núsa Kéndang_.
This happened in the first year of the Javan era, and is distinguished
in the _Chándra Sangkála_ by the words, _nir_, _ábu_, _tánpo_, _jálar_,
meaning literally, 'nothing dust, not any thing (but) man,' and
metaphorically the figures 0001.
"He here discovered the grain called _jáwa-wut_, at that time the
principal subsistence of the inhabitants; and, in consequence of this
discovery, he changed the name of the country from _Núsa Kéndang_ to
_Núsa Jáwa_. In his progress through the island he met with the dead
bodies of two _Rasáksa_, each holding a leaf with an inscription on it,
one in _púrwa_, (ancient), the other in Siamese characters: these he
united, and thus formed the Javan alphabet of twenty letters.
"He had several combats with the _Rasáksa_, particularly with one
_Dewáta Chéngkar_; and after fixing the date of his different
discoveries, and leaving mementos of his visit wherever he went, he
finally returned to _Astína_, and delivered to his sovereign a written
account of all he had seen and done."
The accounts of the real character of _Aji Sáka_ are various. Some
represent him as a great and powerful prince, who established an
extensive colony on Java, which a pestilence afterwards obliged him
to withdraw; whilst others consider him as a saint and deity, and
believe that on his voyage to Java he sailed over mountains, islands,
and continents. Most, however, agree in attributing to him the first
introduction of letters, government, and religion; the only trace
of anterior civilization being a tradition, that before his time
there existed a judicial code, under the title of sun and moon, the
punishments of which appear not to have been severe: a thief was bound
to make restitution of the property stolen, and to pay in addition a
fine in cattle or produce; and if the theft was considerable, he became
the slave of the injured party or his relations, without, however,
being transferable to another master: murder was not punished by death,
but by a heavy fine, and perpetual servitude in the family of the
deceased. This code _Aji Sáka_ is represented to have reformed; and
an abstract collection of ordinances, said to have been made from his
instructions, is believed to have been in use as late as the time of
_Janggála_ (A.D. 900), and even of _Majapáhit_ (A.D. 1300).
In the Sanscrit language _Sáka_ means an era, and is applied to the
founder of an era; and in the chronology of the Hindu princes of India,
_Sáka_ is a name or title, which has so often been assumed, that it
is sufficient to say to whom it is most appropriately due. According
to Sir William Jones, _Sáka_ is a name of _Budha_. In the chronology
of the kings of _Magádha_[242], by Major Wilford, the Hindus are
stated to have divided the _Kaliyúga_ into six unequal portions, or
subordinate periods, called _Sákas_, because they derived their origin
from six _Sákas_, or mighty and glorious monarchs, of whom three
have already made their appearance and three are still expected. The
third _Sáka_ was _Salavahana_, who is believed to have lived at the
same time with our Saviour, and is represented to have corresponded
with him in some of the principal features of his life. The era which
bears his name commenced from his death (namely, seventy-eight years
after the Christian era), and is doubtless that adopted by the Javans,
which corresponds with it within about three years: and the slight
difference between them may be accounted for, by the introduction of
the Mahomedan mode of reckoning during the last three centuries.
The same writer informs us, that the first _Bála Rája_, a title
peculiarly given to the ancient sovereigns of _Guj'rat_, and who is
supposed to have lived in the seventh century of the Christian era, was
called _Di Sáka_, or _Déva Sáka_; which being also one of the titles of
_Salivahana_, might induce an opinion that they were the same person,
if, as Major Wilford acknowledges, the confusion and uncertainty of the
Hindu records did not almost deter us from forming any fixed opinion
whatever. According to the Japanese historians, _Sáka_ lived a thousand
years before our Saviour; and the worship of that country is still
denominated by them the religion of _Sáka_ or _Siáka_[243].
According, however, to a prophetic chronology of the Javans, which is
now in the possession of the _Susuhúnan_, and is ascribed to the pen of
the _Aji Jáya Báya_, but is doubtless of a more modern composition, the
supposed arrival of _Aji Sáka_ did not take place till after the year
1000. In this chronology, the author himself is described as sovereign
of _Kedíri_ in the year 800 of the Javan era.
"What was first known of Java," says this account, "was a range of
hills, called _Gúnung Kéndang_, which extends along the north and south
coasts; it was then that the island first came into notice, and at that
period commenced the Javan era.
"After this the Prince of _Rom_ sent twenty thousand families to people
Java; but all of them perished, except twenty families, who returned to
_Rom_.
"In this year, twenty thousand families were sent to Java by the
Prince of _Klíng_ (India). These people prospered and multiplied. They
continued, however, in an uncivilized state till the year 289, when the
Almighty blessed them with a prince, named _Káno_, who reigned for one
hundred years, at the end of which period he was succeeded by _Básu
Kéti_. The name of the sovereignty was called _Wiráta_. _Básu Kéti_
dying, he was succeeded by his son, _Mángsa Páti_. The father and son
together reigned three hundred years.
"Another principality, named _Astína_, sprung up at this time, and was
ruled by a prince, called _Púla Sára_ who was succeeded by his son
_Abiása_, who was again succeeded by his son _Pándu Déwa Náta_; the
reigns of the last three princes together amounting to one hundred
years.
"Then succeeded _Jáya Báya_ himself, who removed the seat of government
from _Astína_ to _Kedíri_.
"The kingdom of _Kedíri_ being dismembered on the death of its
sovereign, there arose out of its ruins two other kingdoms, the one
called _Brambánan_, of which the prince was called _Báka_; the other
_Péng'ging_, of which the prince's name was _Angling Dría_.
"These two princes having gone to war with each other, _Báka_ was
killed in battle by _Dámar Máya_, the son-in-law of _Angling Dría_. On
the death of _Báka_, the kingdom of _Brambánan_ was without a prince,
and continued so, till _Angling Dría_ dying a natural death, _Dámar
Máya_ succeeded him and ruled the country.
"_Dámar Máya_ dying, and the sovereignty becoming extinct, there
arrived from a foreign country a person named _Aji Sáka_, who
established himself as Prince of _Méndang Kamúlan_, in the room of
_Dewáta Chéngkar_, whom he conquered.
"In the year 1018 the _Chándi Séwu_ (thousand temples) at _Brambánan_
were completed.
"The empire of _Méndang Kámulan_ and its race of princes becoming
extinct, the kingdoms which rose up and succeeded to it were;
1. _Jang'gála_, of which the prince was _Ami Luhúr_.
2. _Kedíri_, _Lémbu Ami Jáya_.
3. _Ng'aráwan_, _Lémbu Ami Sésa_.
4. _Sing'a Sári_, _Lémbu Ami Lúeh_.
"These kingdoms were afterwards united under _Pánji Súria Ami Sésa_,
the son of _Ami Luhúr_.
"_Pánji Súria_ dying, he was succeeded by his son, _Pánji Laléan_, who
removed the seat of government from _Jang'gála_ to _Pajajáran_. This
took place in 1200[244]."
In some accounts it is stated, that the religion and arts of India were
first introduced into Java by a Bramin named _Tritrésta_, who with
numerous followers landed on Java about this period, and established
the era, in consequence of which he is considered the same with _Aji
Sáka_. The descendants of _Tritrésta_ are accordingly said to have
succeeded to the government of the country; and a list of eighteen
princes is adduced, to bring down the history to the ninth century, in
which the empire of _Jang'gála_ was established. From these accounts,
with some minute details regarding the different adventurers, who are
supposed to have arrived during the three first centuries, it has
been inferred, that these were probably followers of the religion of
_Búdha_, and that those who crowded to Java, about the close of the
fifth century, are to be considered as the first settlers professing
the Braminical faith; but whatever authority this inference may derive
from the knowledge we possess of the religious revolutions which
have taken place elsewhere, and however probable it may be, that the
followers of _Búdha_ were at an early period established on Java, we
apprehend that the conclusion will derive but little support from
a chronology which, on the slightest investigation, will be found
borrowed from continental India. Even the names of the principal
characters, who are thus represented as having ruled Java for a period
of so many centuries, will be readily traced in the accredited lists of
Indian sovereigns[245]; and when it is considered, that the princes of
Java pretend to derive their descent from _Parakísit_, the descendant
of _Arjúna_, that the scene of the celebrated war of the _Pandáwa_,
which forms the subject of the most popular poem in the country, as
well as that of the great Indian poem, called the _Mahabárat_, is
believed to have been laid on Java, and that not only the countries
mentioned in that war, but the dwelling places and temples of the
different heroes who distinguished themselves in it, are at the present
day pointed out on Java, it is easy to account for the indistinctness
and inaccuracy of the line drawn between the princes of India and those
who may have actually ruled on Java.
Without entering into the mythology of the ancient Javans, which
has been more particularly treated of in another place, it may be
sufficient to observe generally, that in some of the copies of the
_Níti Sástra Káwí_, a work of the highest antiquity and celebrity, the
following is the duration prescribed for the several ages of the world.
"The _kérta yóga_ was of one hundred thousand years duration; the
_tréta yóga_ was of ten thousand years; the _duapára_ was of one
thousand years; the _sandiníka_ (which began A.D. 78) is now in its
course."
The _kérta yóga_ is considered to have terminated with the expulsion of
_Víshnu_ from _Suraláya_. The _tréta yóga_ commences with his becoming
incarnate in the person of _Arjúna Wijáya_, sovereign of _Mauspáti_,
and ends with the death of _Ráma_, an event supposed to have taken
place about the time of _Sákri_, in the following line of princes.
_Mánu Manása,_
_Tritrésta,_
_Parikéna,_
_Sutápa,_
_Sapútram,_
_Sákri,_
_Pulasára,_
_Abiása,_
_Pándu Déwa Náta._
Many of these princes, with their descendants, are in the traditionary
accounts of the country, believed to have established themselves on
Java; and while we find _Tritrésta_ founding a colony in the first year
of the Javan era, or about seventeen hundred and forty years ago, it
is the less surprising that the war of the _Pándus_ should have been
transferred from the _duapára yóga_ to the present age, and believed to
have taken place in Java about twelve hundred years ago.
In the Javan, or modern version of the _Níti Sástra_, the following
periods are assigned to the principal events of fabulous history. "In
the beginning every thing was at rest and quiet. During the first
years, kings began to start up, and wars arose about a woman named
_Déwi Darúki_; at this period writing was introduced. One thousand
five hundred years after this, another war began, about a woman named
_Déwi Sínta_. Two thousand years after this, a third war broke out
about a woman named _Déwi Drupádi_; and two thousand five hundred years
afterwards another war took place, about the daughter of a spiritual
man, not named in history."
The following account of princes, commencing with _Tritrésta_, who is
believed to have established his government at _Gíling Wési_, at the
foot of the mountain _Se Míru_, with the dynasties which they severally
established, and the dates at which they respectively succeeded to the
government, while it shews the manner in which these islanders have
interwoven their fabulous history with that of the continent, will
prove how little credit is due to those accounts, which furnish local
details during a period so remote and obscure.
This account is extracted from a collection of the legends of the
country, compiled by _Náta Kasúma_, the present _Panambáhan_ of
_Súmenap_; a man who is not only distinguished among the Javans for
his eminent erudition and information, but who, from the superior
endowments of his mind, would command a high degree of respect among
the more civilized people of Europe.
"Before there were any inhabitants on Java, _Wísnu_ (Vishnu) presided
therein; but having offended _Sang yáng Gúru_, _Tritrésta_, the son of
_Jála Prási_, and grandson of _Bráma_, was sent to Java as sovereign of
the country. This prince was married, at ten years of age, to _Bramáni
Káli_, of _Kámbója_, and with eight hundred families from the country
of _Kling_, established the seat of his government at the foot or
_Gúnung Semíru_, the capital of which he called _Gíling Wési_. He had
two sons, _Mánu Manása_, and _Mánu Madéwa_, and his people increased to
20,000.
"In the country of _Kling_ there was a man named _Watu Gúnung_, son
of _Gána_, of _Désa Sangála_, who heard of the fame of _Sínta_ and
_Lándap_, two beautiful women residing at _Gíling Wési_. _Wátu Gúnung_
went in search of them, and finding them under the protection of
_Tritrésta_, attacked and defeated him. _Tritrésta_ was slain, and
_Wátu Gúnung_ reigned as sovereign of _Gíling Wési_ for one hundred and
forty years. Under his government the country became very flourishing.
He adopted forty sons and as many daughters of the princes of the
country, and gave them the names of the deities of _Súrga_ (Swerga),
for which, and for other acts, he was in the end punished with death by
_Wísnu_, in the year 240[246].
"After this _Batára Gúru_ sent _Gutáka_ from the mountain _Sawéla
Chála_ in _Kling_, to be sovereign of _Gíling Wési_, where, after a
reign of fifty years, he died, and was succeeded by his son, _Ráden
Sawéla_, in the year 290. This last prince reigned twenty years, and
was succeeded by _Gutáma_, who removed from _Gíling Wési_ while yet
unmarried, and went to a country (_Astína_), which was possessed by an
elephant that desired the princess _Endrádi_ in marriage. He fought and
killed the elephant, and married the princess, and afterwards proceeded
to _Lagrestína_.
"There was a _Pandíta_ of _Gúnung Jáli_, in the country of _Kling_, who
had a son called _Ráden Dása Wirià_, who, when twelve years of age,
having obtained leave of his father to go to Java, took up his abode at
the foot of the mountain _Láwu_. His son, _Dása Báhu_, when ten years
of age, determined to make himself independent, and travelled with one
hundred followers, until they smelt the dead elephant which had been
killed by _Gutáma_. There he established himself, calling his capital
_Gája-huia_, or _Astíná Púra_. This was in the year 310.
"_Dása Báhu_ was succeeded by his son _Suantána_, who had wars with the
giant _Púru Sáda_. This prince had a son, named _Déwa Bráta_, whose
mother died immediately after the birth of the child; and the prince
finding no one from whom the child would take milk, was obliged to
carry it about in search of some one to whom it might take a liking.
"Of the descendants of _Tritrésta_ were first, _Mánu Manása_; second,
_Sutápa_; third, _Sapútram_; fourth, _Sákri_. The last begot _Púla
Sara_, who had a son named _Abiása_. It happened that _Abiása_, when
an infant, was borne in the arms of his mother _Ambu Sári_, at the
time when _Suantána_ was in search of a wet nurse for his son. Upon
seeing her the infant _Déwa_ immediately cried out and wanted milk from
her, which, however, she would not consent to give, until after much
altercation _Suantána_ agreed to give his country in exchange; so that
_Ambu Sári_ received the country of _Astína_ for her son _Abiása_, who,
when arrived at a proper age, succeeded as sovereign in the year 415.
_Déwa Bráta_ was made Prince of _Kumbína_.
"_Abiása_ was married to a woman advanced in years, by whom he had
three sons: _Drésta Ráta_, who was blind; _Pándu Déwa Náta_, who was
very handsome; and _Ráma Widára_, who was lame. After twelve years he
retired, and transferred the government to his second son.
"_Pándu Déwa Náta_, at the age of fourteen, then succeeded as sovereign
of _Astína_, and married _Déwi Kúnti_, daughter of _Básu Keti_, Prince
of _Madúra_, by whom he had three sons, _Kúnta Déwa_, _Séna_, and
_Jináka_. _Déwa Náta_ also married _Madrín_, daughter of the Prince
of _Mandarága_, and died, leaving her pregnant. She was delivered of
two sons, and died also; but _Déwi Kúnti_ gave the children milk,
and called the one _Sadéwa_ and the other _Nakúla_. At that time the
children of _Pándu Déwa Náta_ were very young; _Drésta Ráta_ was
therefore nominated protector during their minority; but instead of
resigning the kingdom to them, he gave it to his own son, _Suyudána_;
who, becoming sovereign of _Astína_, the five children were sent by
_Abiása_, with a thousand families, to establish a new country, to
which they gave the name of _Amérta_.
"_Suyudána_ married the daughter of the Prince of _Mandarága_, by
whom he had a son, and the country became great, flourishing, and
happy. There was none more powerful; and the dependant chiefs were
the Princes _Kérna_ of _Awáng'ga_, _Bísma_ or _Déwa Kráta_, of
_Kúmbina_, _Jáya Páta_ of _Dála Sejána_, _Jákar Sána_ of _Madúra_,
and _Sália_, of _Mandarága_. But _Púnta Déwa_ and his brothers in the
country of _Amerta_ were not satisfied: they wished for their father's
inheritance, and sent their cousin, _Krésna_ of _Diarawáti_, to confer
with _Suyudána_, and to demand their rightful possessions. For the
sake of peace with their cousin, they offered to accept of half:
but _Suyudána_ rejected their demand and replied, 'that without the
decision of the sword they should have none.' Then began the war called
_Bráta Yúdha_, because it was a contest for their just rights. The war
lasted long, and during its continuance the sons and followers of both
parties were nearly all killed: at last _Suyudána_ himself fell, after
a reign of fifty years[247].
"_Púnta Déwa_ then became sovereign of _Astína_ in the year 491; but
after two years he transferred the government to _Parikísit_, son of
_Abimányu_, and grandson of his brother _Jenáka_. After defending the
country successfully against the giant _Usi Aji_, of _Surabáya_, whom
he slew, he was succeeded by his son _Udayána_, who died after a reign
of twenty-three years. His son _Jáya Dérma_ succeeded. This prince
had two sons, named _Jáya Misána_ and _Ang'ling Dérma_. The former
succeeded his father after a reign of twenty-seven years, and died at
the expiration of five years. During the reign of _Jáya Misána_ there
was a dreadful pestilence and a violent earthquake, which destroyed the
country, and his son removed to _Miláwa_, where he became a _tápa_.
"To this country _Ang'ling Dérmá_ had already removed with three
thousand families, during the lifetime of his brother, and was
acknowledged as sovereign of _Miláwa Páti_, where he reigned in
prosperity for ten years. At the expiration of this period, it is
related that his princess burnt herself, in consequence of being
refused the knowledge of a certain prayer, by which she might
understand the language of all animals. The prince afterwards became
insane, wandered about, and was transformed into a white bird.
"The son of _Jáya Misána_, _Jáya Purúsa_, begat _Púspa Jáya_, who begat
_Púspa Wijáya_, who begat _Kasúma Wíchítra_, who again begat _Ráden Aji
Nirmála_, who reigned for twenty years at _Miláwa Pati_, but in whose
days the country was greatly afflicted with pestilence. In consequence
of this, his son, _Bisúra Champáka_, departed with his followers, and
proceeded to _Méndang Kamúlan_, where he abode as a _Pandíta_. He had,
however, a son, named _Ang'ling Dérma_, from whom descended _Aji Jáya
Báya_, who became sovereign of the country, and gave it the name of
_Púrwa Chiríta_; under his government the country greatly increased,
he acquired large possessions, and all under his administration was
flourishing and happy. It is related of him, that he dictated the poem
of the _Bráta Yúdha_, by order of _Déwa Batára Gúru_, in the year 701.
He was succeeded by his son, _Salápar Wáta_, in 756, whose son, named
_Kandiáwan_, afterwards came to the government, under the title of
_Jáyu Langkára_. This last named prince had a sister, called _Chándra
Suára_, four sons, _Subráta_, _Pára Yáta_, _Játa Wída_, and _Su
Wída_, and a daughter, named _Pambáyun_. His _Páteh_ was named _Jáya
Singára_, and among his dependents were _Gaja Iráwan_ of _Ludáya_,
_Lémbu Súren Gúna_ of _Jang'gála_, _Wíra Tíkta_ of _Kedíri_, and the
_Arias_ of _Síng'a Sári_ and _Ng'ráwan_.
"In course of time this prince became very wicked, and married his
sister, _Chándra Suára_. When his _Páteh_, chiefs, and followers,
heard of it, they rose in arms, but feared to attack the prince, as
it had been predicted that he could only be killed at the full of the
moon. The prince, in the mean time, being informed of the conspiracy,
immediately attacked the party, and killing the _Páteh_, committed
great slaughter among his followers.
"When the battle was over, he assembled his sons, and after telling
them they were not ignorant of his deeds, and that it was his intention
to burn himself at the full of the moon, he desired that they would
thereupon remove from the place, and leave the country of _Méndang
Kamúlan_ to become a wilderness. He then divided his possessions
into four parts: to the eldest son, _Subráta_, he gave the country
of _Jang'gála_; to his second son, _Pára Yára_, he gave _Kedíri_; to
his third, _Játa Wída_ he gave _Síng'a Sári_; and to his fourth son,
_Su Wída_, he gave _Ng'aráwan_: and these princes severally became
independent chiefs of those kingdoms.
"When the full of the moon arrived, _Sri Jáya Langkára_, with his
wife and sister, _Chándra Suára_, went to the _Sáng'gar_ of _Déwa
Pabayústan_, where they burnt themselves. The families of the _Páteh_
and the chiefs slain in the late battle also accompanied him, and
committed themselves to the flames. _Pembáyun_, his daughter, was
not however permitted to sacrifice herself, in consequence of which
she bore great ill will to her father; and it is related that she
is the same person who afterwards went to _Jáng'gála_, and abode at
_Wána Kapucháng'an_, where she assumed the name of _Kíli Súchi_, and
went about from place to place, being much beloved; for she was very
learned, and made inscriptions upon stones, one of which is called
_Kála Kérma_[248]."
But other accounts, which attempt to draw a line between the Indian
and Javan princes, date the commencement of the latter, five centuries
subsequently to the first landing of the _Aji Sáka_, and consider the
kingdom of _Méndang Kamúlan_ as the first regular establishment on
Java. As these, if not the most consistent with the historical data
which have been admitted on continental India, have the advantage
of being the least confused, a more particular account of the first
establishments may be interesting. With regard to the statements that
commence with a more remote antiquity, it may be sufficient to shew,
at one view, the line of princes who are represented to have ruled
on Java, according to the two different authorities which have been
referred to.
LINE OF HINDU SOVEREIGNS
_Who ruled on Java, according to the Manuscript ascribed to Aji
Jáya Báya, in the Possession of the present Susuhunan._
------------------+-------------------+--+---------------------------
Date of Accession,|SEAT OF GOVERNMENT.| |SOVEREIGNS.
Javan Year. | | |
------------------+-------------------+--+---------------------------
289 | Wiráta | 1|Bàsu Keti.
| | 2|Mángsah Pati.
700 | | 3|Púla Sára.
| | 4|Abiása.
| | 5|Pándu Déwa Nàta.
800 | Kedíri | 6|Aji Jáya Báya.
| Péng'ging | 7|Angling Dría.
900-2 | Brambánan.. | 8|Báka.
| | 9|Dámar Máya.
1002 | Méndang Kamúlan |10|Aji Sáka.
|{Kedíri | |Lémbu Ami Jáya. }
|{Ngaráwan | |Lembu Ami Sésa. }
1082-4 |{Singa Sari | |Lembu Ami Lúeh. }[249]
|{Jang'gala |11|Lembu Ami Luhúr. }
| |12|Panji Súria Ami Sésa.}
1200 | Pajajáran |13|Laléan.
| |14|Banjáran Sári.
| |15|Méndang Wáng'i.
1301 | Majapáhit |16|Jáka Sura, or
| | |Browijáya 1st.
| |17|Browijáya 2d. }
| |18|Browijáya 3d. }
| |19|Browijáya 4th. }[250]
1381 | |20|Browijáya 5th. }
¦ ¦
------------------+-------------------+--+---------------------------
LINE OF HINDU SOVEREIGNS
_Who reigned on Java, according to the Manuscripts of the Eastern
Parts of Java, Sumenap, and Bali, as collected by Náta Kusúma, the
present Panambahan of Sumenap._
------------+-----------------+----+-----------------------------
Date of | SEAT OF | |
Accession, | GOVERNMENT. | | SOVEREIGNS.
Javan Year.| | |
------------+-----------------+----+-----------------------------
1 | Gíling Wési | 1| Tritrésta.
140 | | 2| Wátu Gúnung.
240 | | 3| Gutáka.
290 | | 4| Sawéla.
310 | Astina | 5| Gutáma.
| | 6| Dása-báhu.
| | 7| Sawantána.
415 | | 8| Abiása.
427 | | 9| Pándu Déwa Náta.
480 | | 10| Suyudána.
491 | | 11| Pónto Déwa.
533 | | 12| Parikísit.
575 | | 13| Udiána.
588 | Maláwa Páti | 14| Ang'ling Dérma.
598 | | 15| Jáya Misána
| | 16| Púspa Jaya.
| | 17| Púspa Wijaya.
| | 18| Kasúma Wichítra.
638 | | 19| Aji Nirmála.
658 | Méndang Kamúlan | 20| Bisura Champáka.
671 | | 21| Ang'ling Dría.
701 | | 22| Aji Jáya Báya.
756 | | 23| Séla Prawáta.
818 | Jang'gála | 24| Kandiáwan, or Jaya Langkára.
868 | | 25| Subráta, or Déwa Kasúma.
927 | Kóripan | 26| Laléan.
| | 27| Banjáran Sári.
| | 28| Múda-níng-kung.
| | 29| Múda-sári.
1084 | Pajaráran | 30| Ráden Pánkas.
| | 31| Siung Winára.
1158 | Majapáhit | 32| Jáka Susúru, or Brá Wijáya.
| | 33| Prábu Anom.
| | 34| Uda nínkung.
| | 35| Prábu Kánya, a Princess
| | | married to Dámar Wúlan.
| | 36| Lémbu Ami Sáni.
| | 37| Bráma Túnggung.
| | 38| Ráden Alit, or Browijáya.
------------+-----------------+----+-----------------------------
The following is the chronology of the Javan princes, according to the
legends abstracted by _Kiai Adipáti Adi Mang'gála_, formerly Regent of
_Demák_, and in which the Javan princes commence in the sixth century.
------------------+--------------------+---+----------------------
Date of Accession,| SEAT OF GOVERNMENT.| | SOVEREIGNS.
Javan Year. | | |
------------------+--------------------+---+----------------------
| | |
525 |Méndang Kamúlan | 1| Sawéla Chála.
| | 2| Ardi Kasúma.
| | 3| Ardi Wijáya.
| | 4| Rési Déndang Géndis.
846 |Jang'gála | 5| Déwa Kasúma. }
| | 6| Lémbu Ami Luhúr.}[251]
| | 7| Panji Kérta Pati}
1000 |Pajajáran | 8| Pánji Maisa Tandráman,
| | | or Laléan.
|(2) | 9| Múnding Sári.
| | 10| Múnding Wángi.
| | 11| Chiong or Siung Wanára.
1221 | Majapáhit | 12| Tandúran.
| | 13| Bro Kamára.
| | 14| Ardi Wijáya.
| | 15| Mérta Wijáya.
| | 16| Anáka Wijáya.
------------------+--------------------+---+----------------------
"When _Prábu Jáya Báya_ of _Astína_ died, he was succeeded by his son
and descendants, named _Ami Jáya_, _Jaya Ami Sána_, _Páncha Dría_, and
_Kasúma Chitra_. During the reign of the last of these princes, either
the seat of government had been removed, or the country had changed
its name, for it was then called _Kúj'rat_ or _Gúj'rat_; and it having
been foretold that it would decay and go to ruin altogether, the prince
resolved to send his son[252] to _Jáwa_, and possessing the written
account of _Aji Sáka_, which had been preserved in his family, he gave
it to his son, and embarked him with about five thousand followers for
that island. Among these followers were _Jálma-táni_, _Jálma-undági_,
_Jálma-újam-dudúkan_, _Jálma-pangniárik_, _Jálma-prajúrit_; that is
to say, people skilled in agriculture, artificers, men learned in
medicine, able writers, and military men.
"They sailed in six large ships and upwards of a hundred small vessels,
and after a voyage of four months reached what they conceived to
be the island of _Jáwa_, and many landed; but as it did not accord
with the account given by _Aji Sáka_, they re-embarked. In a few
months, however, they came in sight of an island with a long range of
mountains, and some of them, with the prince at their head, effected
a landing at the western extremity, while a part were driven to the
southward. They soon met with the grain _jáwa-wut_, as described
by _Aji Sáka_, and ascertained that they had at last reached their
destination: then opening the book of _Aji Sáka_, the days of the week
and the _panchawára_[253] were named. The prince, however, did not
long remain in this part of the island; for on clearing the forest, a
lingering sickness appeared among his followers, and many died from
drinking the water: so he moved to the south and east, in quest of a
more salubrious position, and with the hope of falling in with their
companions. These they found at that part of the island now known by
the name of _Matárem_, when the high priest opening the book of _Aji
Sáka_, and referring to the prophecy, that _Jáwa_ should become an
inheritance to the descendants of _Prábu Jáya Báya_, he summoned the
whole party together, and formally proclaimed the prince sovereign of
the country, under the title of _Browijáya Sawéla Chála_. The name of
_Méndang Kamúlan_ was then given to the seat of government.
"The prince now found that men alone were wanting to render it a great
and flourishing state, and he accordingly applied to _Gúj'-rat_ for
assistance. The ambassadors whom he sent proceeded down the river and
embarked at _Grésik_, so called from _Gíri-sik_, in consequence of the
hills (_Gíri_) running in this part of the island close to the sea
shore (_sik_); and when they reached _Gúj-rat_, the father of _Sawéla
Chala_, delighted to hear of his success, immediately sent him a
reinforcement of two thousand people. The kindred and friends of the
new colonists were permitted to proceed in great numbers to _Jáwa_,
where they established themselves principally in the southern and
eastern provinces. The prince lost no time in improving his capital,
which became an extensive city in the year 525. From this period
_Jáwa_ was known and celebrated as a kingdom: an extensive commerce
was carried on with _Gúj'rat_ and other countries, and the bay of
_Matárem_, then a safe place for shipping, was filled with adventurers
from all parts."
In some of the accounts, the father of _Sawéla Chála_ is named _Bália
Achar_; and previously to the establishment of _Méndang Kamúlan_,
_Sawela Chéla_ himself is usually known by the name of _Awap_.
"Nothing, however, is represented to have tended more to the prosperity
of this establishment, than a supposed union which is said to have
taken place between the family of _Sawéla Chála_ and that of _Aru
Bándan_, a prince who had recently arrived from the Moluccas, and
established himself on _Balambángan_. Hearing of the arrival of
_Sawéla Chála_, this prince, with his followers, proceeded to _Méndang
Kamúlan_ and submitted to his authority, on condition that the eastern
provinces, including _Balambángan_, should be confirmed to him and his
descendants. According to the tradition of the country, this prince
was principally induced to submit, in consequence of the other party
being able to explain the inscription and signs of _Aji Sáka_, which
he himself could not, and in consequence of the production of the
writings, in which it was prophesied that the country should become the
inheritance of the family of this prince.
"_Sawéla Chála_, after a long and prosperous reign, was succeeded by
his son, _Ardi Kasúma_; and he again, on his death, by his son, named
_Ardi Wijáya_.
"During the sovereignty of these princes, the country advanced in
fame and prosperity, and the city of _Méndang Kamúlan_, since called
_Brambánan_ or _Prambánan_, increased in size and splendour. Artists,
particularly in stone and metals, arrived from distant countries; the
temples, of which the ruins are still extant, both at this place and at
_Bóro Bódo_ in _Kédu_, are stated to have been constructed during this
period, by artists invited from India; and the remains of the palace,
situated on a range of low hills near the site of the thousand temples,
still attest the existence of this first capital of Java.
"_Ardi Wijáya_ had five sons, besides a numerous illegitimate
offspring. The eldest was appointed chief of the class of cultivators,
the second of the traders, the third to the charge of the woods and
forests, the fourth chief of the manufacturers of oil, sugar, and
spirits, and the fifth, named _Rési Déndang Géndis_, remained as
assistant to his father.
"When this prince died, his youngest son, _Rési Déndang Géndis_,
found himself in charge of the capital, and invested with the general
administration of the country; but his brothers having formed
independent governments in other parts of the island, refused to
acknowledge his supremacy. One of them was established at _Bágalen_,
another at _Japára_, and a third at _Kóripan_. He is said to have
died of a broken heart, in consequence of these secessions, leaving a
numerous progeny, who established themselves in different parts of the
country.
"The next prince who," according to these accounts, "appears to have
succeeded to the government of _Méndang Kamúlan_, was _Déwa Kasúma_,
who being of an ambitious character, is said to have proceeded
eastward, and established the kingdom of _Jang'gála_, the capital
of which, so called from his attachment to the chace (_jang'gála_
signifying "a dog" in the Javan language) was built in the forest of
_Jeng'áwan_, a few miles to the eastward of the modern _Surabáya_,
where its site, with many interesting remains of antiquity, is still
pointed out. This event is supposed to have taken place about the year
846."
Of the earlier history of Java it is probable, that each of these three
accounts contains some true particulars; but without unnecessarily
discrediting the claims which that country asserts to a higher
antiquity, we must confess ourselves unable, in the present state of
our information, to separate truth from fable, till we arrive at a
period when its records are more consistent. Unconnected with the line
of princes whose names have been brought forward, many small states,
petty dynasties, and separate interests, no doubt existed on Java in
earlier times: of which little mention is made by tradition, which
seldom busies itself, except with extensive and sanguinary wars, or
great political changes. Among these may have flourished the celebrated
_Jáya Báya_, in whose reign the _Bráta Yúdha_ is said to have been
composed by the _Pandíta Puséda_. In the account obtained from
_Súra-kérta_, this prince, as we have seen, is related to have reigned
in the eighth century in the country of _Kedíri_.
The temples at _Brambánan_ (the extensive remains of which, with the
numerous casts in metal found in their vicinity, prove the high state
which the arts had attained in a remote age, and afford incontestible
evidence of the establishment of the Hindu worship in the earliest
periods of Javan history), are stated in some accounts to have been
constructed in the year 525, and in others in the year 1018; but as
far as the general tradition may be relied on, it seems most probable
that they were the work of the sixth or seventh centuries. This opinion
derives confirmation from the fact, that during this period idol
worship increased in Japan. Abundance of idols and idol carvers, and
priests, arrived in that quarter from several countries beyond sea; and
local traditions assert, that at that time similar emigrations first
took place to Java and the eastern islands[254].
_Déwa Kasúma_ is represented by the Javan writers to have been a
prince of great talent and enlarged views, and by his mild and
beneficent government to have induced many of his relations to submit
to his authority, which in a short time extended over all the provinces
eastward of _Jawána_. But the most interesting fact related of him is,
that he sent his children, consisting of four sons and a daughter,
to India _(Kling)_, in order that they might there be educated and
instructed in the religion of _Bráma_; from whence the eldest son
having married the daughter of one of the greatest princes of the
country, returned to Java with three large ships, laden with long cloth
and other valuable manufactures, and bringing with him able artists
of different professions, and a thousand chosen troops presented to
him by his father-in-law as a body guard. How far this relation is
correct it may be difficult to determine; and a suspicion may even be
entertained, that it was a fiction invented by national vanity, for
the purpose of concealing from posterity the successful invasion of
foreign adventurers. What we know for certain is, that during the reign
of the reputed sons of this prince, the Hindu religion, institutions,
and literature, with the ornaments of continental India, were very
generally introduced and diffused; and it is from this date that we may
speak with some degree of confidence as to history.
_Déwa Kasúma_, on the return of his children from India, divided his
kingdom among them. To the eldest, _Ami Luhúr_, he gave the succession
to Jang'gála, with a jurisdiction of limited extent; to _Ami Jáya_ he
gave the country of _Gegélang_ or _Sínga Sari_; to _Lémbu Meng'árang_
he gave the country _N'garáwan_ or _Browérno_, and to _Lémbu Ami Luhúr_
he gave the country of _Dahá_ or _Kedíri_; so that, when he died, the
island of Java became divided into four kingdoms. His daughter, who
was the eldest of his children, and named _Déwi Kilí Súchi_, remained
unmarried, and performed a conspicuous part in the transactions of
those days. The temples at _Síng'a Sari_, the ruins of which still
remain, are stated to have been constructed by that princess.
The reign of _Ami Luhúr_ is celebrated for the extensive intercourse
which at this period took place with foreign nations, and still more
on account of the exploits and adventures of his son, _Pánji Ino Kérta
Páti_, the issue of his marriage with the Indian princess, and who,
under the name of _Pánji_, became the most renowned hero of Javan
story. The adventures of _Pánji_ are described in numerous romances,
which form the subject of still more numerous dramatic exhibitions,
and constitute a principal portion of the polite literature, as well
as of the popular amusement of Java. In these romances the hero is
represented as devoted to love and war. At an early age he marries
_Angréné_ or _Sékar'táji_, the daughter of his father's _Pepati_, to
whom he is passionately attached. His father, desirous of uniting him
with his cousin, the daughter of the chief of _Kedíri_, causes the
first object of his affections to be put to death. _Pánji_ on this
embarks with the dead body, and a storm arising, most of the vessels
which accompanied him being lost, he is supposed to have perished. He,
however, reaches the island _Tanábang_ in safety, and after burning the
body of his lamented _Angréne_, proceeds with all the followers he can
muster to _Báli_, where he assumes the name of _Klána Jáyang Sári_.
Having obtained assistance from the prince of the island, _Andáya
Prána_, and received in marriage the princess his daughter, usually
known under the name of the _Pútri_ or princess of _Báli_, he crosses
to _Balambángan_, the most eastern province of Java, and also uniting
in marriage with the princess of that country, he obtains numerous
auxiliaries, and moves westward to _Kedíri_, in quest of the princess
_Chándra Kirána_, the fame of whose beauty and accomplishments had been
widely celebrated. Here, in consequence of his change of name, and the
general belief that he had perished in the storm, he is considered as a
powerful Raja from _Sábrang_, or the opposite shore, and joining the
chief of _Kedíri_, he secretly makes himself known to his daughter, and
marries her.
According to some of the romances, a prince from _Núsa Kanchána_,
or the Golden Isle, with numerous followers, and accompanied by two
princesses from _Núsa Rétna_ arrives at _Jang'gála_ about this period,
and giving himself out for the long-lost _Pánji_, imposes on the
credulity of the father, who receives him as his son. This prince is
represented as the son of a _Bramána_ possessing supernatural gifts,
which enable him to succeed in the deception, and is said to have been
lord of many rajas, among whom were _Báka_, _Mordáda_, and many others
who are named. He is reported to have had a sister, named _Angréna
Suára_, excelling in beauty, and in every respect resembling the
princess _Angréné_, who with her nurse accompanied his four wives and
numerous concubines to Java.
_Klána Jáyang Sári_ now resuming his name as the real _Pánji_, his
father, the prince of _Jang'gála_, proceeded to _Kedíri_ with the
auxiliaries brought over by the impostor, when a combat takes place
between the two princes, and the true _Pánji_ becomes manifest.
According to other accounts, the storm in which _Pánji_ was supposed to
have perished, occurred when the princess _Angréné_ was living. She is
cast on the _Báli_ shore, where assuming a male habit, and becoming a
favourite of the prince, she in time obtained the sovereignty of that
island under the title of _Jáya Ang'ling Dára_. _Pánji_ is thrown on
the south shore of Java, and afterwards sent by his father to reduce
the refractory chief of _Báli_, in whom he recognizes _Angréné_. In
another romance his second wife, _Chándra Kirána_, is represented as
becoming chief of _Báli_, under the title of _Kuda Narawáng'a_.
It is also related, that, about this period the Prince of _Sínga-sári_
being attacked by the _Bálians_ under _Klána Ráng'ga Páspíta_, and
defeated in an engagement near _Arára Bidáli_, applied for assistance
to _Jang'gála_ and _Browérno_. The forces sent as auxiliaries from
_Jang'gála_, were defeated, and it was not until the arrival of a
celebrated warrior from _Browérno_, that the _Bálians_ were obliged to
retreat. The river which flowed by the scene of action still bears the
name _Káli Géti_, from its stream having been converted into blood on
this occasion.
With regard to the Raja of _Núsa Kanchána_, it is related that he
possessed very extensive influence over all the islands of _Sábrang_.
He is sometimes called _Klána Tánjung Púra_, and said to have obtained
his authority by means of a _Bramána_, named _Kánda_ or _Sakéndo_,
and sometimes _Satírti_, who performed a severe penance on the island
_Tambína_. His first establishment was at _Goa_ on Celebes; afterwards
he attained supreme power: every island which he visited submitted to
his sway. He established himself on Sumatra, in the country which has
since been called _Palémbang_, whence he waged war against Java, in
order to obtain the celebrated princess of _Dáha_ in marriage. In other
accounts, again, this prince is supposed to have been the son of the
chief of _Browérno_ on Java, carried off when an infant by a _Bramána_,
who left his own son in his place.
In the dramatic performances of the _Bálians_, _Klána Tánjung Púra_ is
the same with _Si Maláyu_, which means a wanderer, and from which it
has been supposed probable that the _Maláyus_ have derived their name.
The poetical latitude given to the compositions which describe the life
and adventures of _Panji_, leaves it doubtful whether he was in fact
the real son of a Javan prince, or some aspiring adventurer from India,
whose attachment the chief of _Jang'gála_ might have found it his
interest to secure. In the dramatic exhibitions of the same subject, it
is difficult to decide whether the heroes of the piece are intended to
represent the real personages whose names appear in history, or whether
they are merely invested with historical titles, for the purpose of
giving dignity to fictitious characters.
Some idea may be formed of the reverence in which _Pánji_ is held by
the Javans, from their representing him as an incarnation of _Vishnu_,
and his second wife, _Chándra Kirana_, under the name of _Déwi Gélu_,
as an incarnation of _Sri_.
This belief, together with the miraculous transformations and
supernatural events attributed to the interference of the Hindu
deities, while heightening the colours of these compositions may have
rendered them more popular subjects for dramatic exhibition, but it
has deprived them of nearly all authenticity and value as historical
records. Perhaps the only inferences, with respect to the hero of them,
which we can be justified in drawing, is that the prowess, enterprises,
and accomplishments of this chieftain, who has been termed the
Charlemagne of the East, far excelled those of his cotemporaries, and
that he visited _Báli_. It appears also, that during this period some
government was established in the other islands of the Archipelago, in
which a similarity of religion, character, and usages prevailed. As
descriptive of the manners and customs of the country, and as affording
incontestible evidence, not only of the existence of the Hindu religion
on Java, but of its universal diffusion as the prevailing worship of
these islands at this period of their history, these traditionary
remains possess a high value; and with the traces of foreign influence
still to be found in their languages, and in the numerous monuments
of the arts, will materially contribute to the developement of their
earlier history, while they throw light on the character of the people,
and the progress that had been made in civilization.
The _kris_ is believed to have been first introduced into the Eastern
Islands by _Pánji_; and some go so far as to assert, that all the
countries in which it is now worn acknowledged his supremacy. The
_gámelan_, or musical instruments of the Javans, together with the
various dramatic exhibitions which still form so essential a part of
the popular amusement, and compose so distinguishing a characteristic
of national literature, are all supposed to have been introduced by him.
The adventures of _Pánji_ are related in the Malayan romances, where
that hero is represented under the appellation of _Chékel Wáning Páti_
(literally, "when young brave to death"), and in the Malayan annals a
particular account is given of a chief of _Sábrang_, who, according to
their story, obtained the princess _Chándra Kirána_ in marriage[255].
About this period the first intercourse with China is believed to have
taken place: a large Chinese _wángkang_ was wrecked on the north coast
of Java, and the crew landed, some near _Japára_, others at _Semárang_
and _Tégal_. The rider of the vessel is represented as bringing with
him a magical stone, by which he performed many wonderful effects, and
by means of which he ingratiated himself with the chief of _Tégal_,
who allowed him to collect the remainder of his crew into a regular
establishment, and conferred upon them many privileges.
The accounts regarding the succession of _Pánji_ to the throne of
his father are very discordant. In some he is represented as having
succeeded on his death, and having continued to administer the
government for several years; in others, he is represented as dying
prematurely, during the lifetime of his father: _Prába Jáya Sangára_,
chief of _Madúra_ (then called _Núsa Antára_, or the island lying
between), jealous of the power of _Jang'gála_, is said to have landed,
and in a desperate action killed _Pánji_ with an arrow from his own
bow, in fulfilment of a prophecy which foretold that he would be
invulnerable, except to the iron staff of _Jáya Langkára_, of which, it
is added, this prince had manufactured his arrow. The account of this
affair, as related in the _Madúra_ traditions, is as follows:
"Then the prince of _Núsa Antára_, called _Klána Prábu Jaya_,
consulted with _Gúra Bramána Kánda_, and others of his council, on
the probability of his being acknowledged as chief prince over the
adjacent countries. _Gúru_ observed, that while _Déwa Kasúma_ lived
he could not permit the attempt; but the prince informing him that
intelligence had been received of the death of that prince, then
said, '_Gúru_, it is well; you are permitted to effect your object by
force, if necessary, but in the first instance try negotiation.' A
letter written on the leaf of a tree was then dispatched, and when the
messenger arrived at _Jang'gála_, he found the prince _Angráma Wijáya_
seated on his _setingel_, attended by his _patéhs_, _Kúda Nawársa_
and _Brája Náta_. At that time they were discussing the prince's
intention of transferring his title to his son, _Ino Kérta Pati_[256].
The question was not decided when the messenger appeared. The prince
declined reading the letter himself, but desired his minister to do so.
As soon as _Brája Náta_ read the demand of the prince of _Núsa Antára_
to be acknowledged the superior, and the threat that he would lay waste
the lands of Java in case of refusal, he became enraged to the highest
degree, and without communicating the contents tore the letter, and
seizing the messenger by the neck, threw the pieces in his face, and
desired him to return to his master. After his departure _Ino Kérta
Páti_ arrived, and being apprized of the circumstances, entreated his
father to permit him to go over in disguise to _Núsa Antára_.
"On the return of the messenger to _Núsa Antára_, he reported the
result of his mission, when preparations were immediately made for the
attack upon _Jang'gála_, and the chief, on this occasion, received the
title of _Jáya Sankára_. But before the troops had departed, _Ino Kérta
Páti_ contrived to carry off from the palace the wife of the prince,
named _Dewi Sinawáti_, which raised the enmity of the parties to the
highest pitch.
"The prince of _Jang'gála_, when he was informed of these preparations,
summoned his brothers from _Ng'aráwan_ and _Sínga Sári_, who resolved
to unite with him against the expected attack. The three princes were
in conversation, when information was brought them that the hostile
troops had landed in great numbers. Then they drew out their people,
and a battle ensued with the prince of _Núsa Antára_, who lost many
chiefs and followers. This prince finding the battle going against
him, recollected the advice of _Gúru Bramána Kánda_, the loss of his
wife, and the many insults he had received from _Ino Kérta Páti_: then
throwing off his princely attire, he disguised himself as a common man,
and arming himself with an arrow mixed with the people of _Jang'gála_,
and went in search of _Ino Kérta Páti_. He had no sooner found him,
than he discharged his arrow, and _Ino Kérta Páti_ fell dead, it having
been foretold that this chief could not be killed except by the iron
staff of _Jáya Langkára_, of which the prince of _Núsa Antára_ had made
his arrow, _kris_, and knife.
"_Brája Náta_ immediately acquainted his prince with the fall of _Ino
Kérta Páti_, who thereupon rose and rushed into the thickest of the
fight. The prince of _Jang'gála_ attacked the prince of _Núsa Antára_
with his _kris_, and slew him. _Gúru Bramána Kánda_ seeing his prince
slain, wished to escape, but his supernatural power was no more; and
being seized by the prince of _Jang'gála_, he was put to death, with
all the people of _Núsa Antára_, who did not save themselves by flight.
Thereupon _Agráma Wijáya_ assembled his council as before the war, and
seated upon his setingel declared, that as _Ino Kérta Pati_ was no
more, it was his intention to nominate his grandson, _Máisa Laléan_, to
succeed him. _Máisa Laléan_ accordingly became chief of _Jang'gála_ in
the year 927, and after a time made his uncle, _Brája Náta, Tumúnggung_
of _Jang'gála_, and retired himself to the district of _Kédu_. He
had a son, named _Banjáran Sari_, who succeeded him, after whom were
_Múdaníngkung_, and _Múda Sári_, who had a son called _Ráden Pánkas_,
who succeeded to the government of Java in the year 1084. This prince
established his capital at _Pajajáran_."
The fame of _Pánji_ naturally throws the other events of the day
into the back-ground, and whatever credit may be due to the earlier
administration of his successor, it is eclipsed by the brilliancy of
his exploits. But it seems agreed that _Kúda_, or _Máisa Laléan_,
who is the next prince in the line of succession of whom tradition
makes mention, at an early period of his reign induced the separate
authorities which had been established at _Browérno_, _Sínga Sári_,
and _Kedíri_, to acknowledge the supremacy of _Jang'gála_. Having,
however, come to the throne at a tender age, and being under the
influence of a crafty and designing minister, named _Báka_, who, with
one of the brothers of the prince, entered into a league to deprive him
of his inheritance, he quitted his capital, and on the dismemberment
of his eastern kingdom, became the founder of a new one in the west.
The causes which induced him to leave his capital are related to
have been a dreadful sickness, which at that period prevailed in the
eastern districts of Java, and the designs of his minister, who hoped
to possess the means of aggrandizing himself in the attempt to form
a new establishment. The first eruption of the mountain _Klut_, of
which tradition makes mention, is recorded to have taken place at this
time, when the discharges from it are represented "to have been like
thunder, and the ashes to have involved the country in impenetrable
darkness." The sickness having continued to prevail after the departure
of the prince, the inhabitants who had remained at an early period, are
said to have embarked in vessels and proceeded to sea, no one knowing
whither they went or hearing more of them.
_Kúda Laléan_, accompanied by his mother _Chándra Kirána_, proceeded
west as far as _Blóra_, where he laid the foundation of a new capital,
under the designation of _Méndang Kamúlan_, the name of the ancient
capital of the island. From thence, however, owing to the treachery
of his minister _Báka_, who aspired to the sovereignty, he was soon
obliged to fly, and to take refuge with a devotee, until the chief
of _Gíling Wési_, named _Prau Chátor_, going to war with _Báka_, an
opportunity was afforded him of regaining his authority. Uniting with
the forces of that chief, he succeeded in overpowering _Báka_, and
laying waste his capital, which he afterwards burnt.
This _Báka_ is said to have had a criminal passion for his own
daughter, and in consequence of her refusing to gratify his desires,
to have secreted her in an adjoining forest. In his service was
a man named _Bándung Prakúsa_, descended from _Aru Bándung_, of
_Balambángan_, and also from _Káran Kálang_, the last chief of
_Brambánan_. This man aspired to obtain the daughter in marriage. The
father consented to the match, on condition that he would remove the
temples from the old site to the new _Méndang Kamúlan_. Having made
the usual offerings at the _Sáng'gar_, and done penance for forty days
without sleeping, in the middle of the last night, when his _tápa_ was
all but accomplished, it happened that a maiden rose in her sleep, and
without awaking, began to beat the rice block. On this, considering it
daylight, he quitted his penance, and finding the stars still bright,
he called down a curse on the women of _Brambánan_, that they should
never be married till their hair was grey. This man is then said to
have been transformed into a dog, or in other words, to have become a
wanderer as a dog in the forests, where he met with the daughter of
_Báka_. From their intercourse is born a son, who in time destroys
his father and marries his mother. From this union the people known
at this day by the term _Kálang_, trace their descent, although it is
more generally believed that they are the real descendants of the first
inhabitants of the island.
The brother of _Kúda Laléan_, _Chítra Arung Báya_, also called _Chamára
Gáding_, being deceived by _Báka_, formed a party at _Jung'gála_, and
embarked from thence for the island of Celebes, where he established
himself, and is supposed to be the same with _Sawíra Gáding_, the first
prince of whom the _Búgis_ accounts make mention.
_Kúda Laléan_ having been requested by the chiefs of _Bányu Mas_,
_Lúrung Téng'a_, and _Tégal_, to render them assistance against the
Chinese, who, by their extortions and oppressions, had thus early
become troublesome to the people of the country, attacked them, and
killing their chief, relieved the inhabitants of these districts from
their oppressions. From this period the Chinese have been dispersed
over the whole island.
_Kúda Laléan_ with his followers then proceeded westward, as far as
_Gíling Wési_, which was situated in the southern provinces among
the mountains of _Chidámar_, a district of the modern province of
_Sukápura_, and in the fabulous and mythological accounts supposed
to have been the ancient capital of _Wátu Gúnung_. Finding two brass
cannon in the neighbourhood, he considered them as the signal for the
foundation of his new capital, and built a city and _kráton_ on the
spot, to which he gave the name of _Pajajáran_, where, assuming the
sovereignty of the country, he was acknowledged under the title of
_Browijáya Máisa Tandráman_.
This prince was a great promoter of agriculture, and encouraged the
common people in the labours of cultivation by his personal example.
He was the first who introduced the rice husbandry into the western
provinces, and trained the buffalo to the yoke, from which circumstance
he is called _Maisa_, and his descendants _Múnding_, both signifying
a buffalo, the former in the Javan and the latter in the _Súnda_
language. According to the tradition of the _Súndas_, the wild
buffaloes came from the woods of their own accord during the reign of
this chief.
This prince had two sons, the elder of whom, not contented to remain at
home, engaged in foreign commerce and went beyond sea; and the younger
succeeded his father in the year 1112, under the title of _Prábu
Múnding Sári_.
It was seven years before he was enabled permanently to establish
his authority; and soon after he had done so, his elder brother
returned, who having resided in India and having become a convert to
the Mahomedan faith, is known by the title of _Háji Púrwa_. He was
accompanied by an Arab from the country of _Koúje_, who was descended
from _Sáyed Abás_, and attempted in vain to convert his brother and
family to the same faith. The troubles which were occasioned by
their intrigues, and the endeavours which they used to effect their
purpose, and which are allegorically described by the rapid growth and
destructive effects of the _lagóndi_ plant, were such as led to the
removal of the capital further westward. In this new site it still
retained the name of _Pajajáran_, being situated in the district of
_Bógor_ and in the vicinity of the modern _Buitenzorg_, the country
residence of the European governor of the colony.
_Háji Púrwa_ being unsuccessful in his attempts, and fearing the rage
of the common people, quitted this part of the country, and is believed
to have found an asylum in _Chéribon_, then an uninhabited wilderness.
This is the first mention of the Mahomedan religion on Java.
The next chief of _Pajajáran_ was _Múnding Wáng'i_, who succeeded to
the government about the year 1179. He had four legitimate children;
the eldest a daughter, who refusing to be married was banished to the
southern coast, where her spirit is still invoked, under the title of
_Ratu Kidul_; the second, also a daughter, was born white and diseased,
and was in consequence sent to an island off _Jakatra_ (named from
this circumstance _Púlu Pútri_), from whence she is said to have been
carried away by the white men, who according to the Javan writers
traded to the country about this period; the third a son, named _Aria
Babáng'a_, who was appointed _Rája_ of _Gálu_; and the fourth _Raden
Tandúran_, who was destined to be his successor in the government. He
had also a son by a concubine; but in consequence of the declaration of
a devotee, who had been unjustly executed by _Múnding Wáng'i_, that his
death would be avenged whenever the prince should have a child so born,
he was desirous of destroying him in his infancy, but not being able,
on account of the extreme beauty of the child, to bring himself to kill
it with his own hands, he enclosed it in a box, and caused it to be
thrown by one of his _Mántris_ into the river _Kráwang_. The box being
carried down the stream was discovered by a fisherman, who brought
up the child as his own, until he arrived at twelve years of age.
Finding him then to possess extraordinary abilities, he carried him to
_Pajajáran_ for further instruction, and placed him under the charge of
his brother, who was skilled in the working of iron and steel. To the
boy he gave the name of _Baniák Wédi_.
The youth soon excelled in the manufacture of all kinds of iron-work,
and in the wild tradition of the country, he is said to have fashioned
the red hot iron with his fingers. In a short time he was made chief of
the _Pándi_, or ironsmiths, and admitted to the familiar intercourse
of his father, _Múnding Wang'i_. Having constructed an iron chamber
or cage, which particularly attracted the attention of the prince, he
succeeded in persuading him to sleep in it, when closing the door, he,
according to some accounts, burned him alive; or, according to others,
caused him to be thrown into the South Sea at _Kándang Wési_, thus
fulfilling the prophecy of the devotee.
_Baniák Wédi_ now assumed the government, declaring who he was; but
being opposed by his brother, _Tandúran_, who had been destined
to succeed his father, it was some time before his authority was
acknowledged. At length defeating his brother in a general engagement,
the latter escaped with only three followers, and _Baniák Wédi_ was
declared sovereign, under the title of _Browijáya Chióng Wanára_.
_Ráden Tandúran_ arriving at the river _Gúntung_, took refuge at
the house of a widow, and afterwards meeting with his sister, who
was performing a penance on the mountain _Chérmai_ (the mountain
of _Chéribon_), he was encouraged by her to proceed further east,
following the course of a bird which she desired that he would let
loose for the purpose, till he reached the district of _Wirasába_.
Here he observed a plant, called the _mája_, entwined round a tree. He
wished to eat of the fruit, but finding it extremely bitter threw it
away, and asked one of his followers, _Kiái Wíra_, the reason of its
bitterness. "I have heard," replied _Kiái Wíra_, "that it was here your
forefathers fought in the war _Bráta Yúdha_." On which the prince said,
"Then let us stop here and establish our kingdom, and let us call it
_Majapáhit_" This was in the Javan year 1221.
In the Javan language _mája_ and _páhit_ both signify "bitter;" but the
name of this kingdom, also called _Mauspáhit_, is more probably derived
from _Maus Páti_, the ancient capital of _Arjúna Wijáya_, in whom the
Javans believe _Vishnu_ to have been incarnate.
_Ráden Tandúran_ was first assisted by the people of _Túban_, who
hearing of the arrival of a prince of royal descent, immediately
flocked to his standard. Afterwards _Aria Babáng'a_, who had been
driven from _Gálu_ by the forces of _Chióng Wanára_, joined his
younger brother, _Ráden Tandúran_, and was appointed to the charge
of the eastern districts along the Solo river, under the title of
_Aria Panúlar_. In a short time considerable emigrations took place
from _Pajajáran_, in consequence of the heavy demands made upon the
people. Among others, _Bráma Dedáli_ at the head of eighty _Pándi_,
or ironsmiths, with their families, are said to have deserted their
country. They were pursued as far as the river _Pamáli_ in _Brébes_,
but effected their escape, and were received with open arms at
_Majapáhit_.
_Chiong Wanára_, on demanding that the _Pándi_ should be delivered
up, received a positive refusal, and in consequence declared war
against his half-brother, whose authority by this time extended as
far as _Bátang_. Both princes, with their respective armies, moved
towards the centre of the island: the forces of _Majapáhit_ encamped
at _Ung'árang_, and those of _Pajajáran_ at _Kaliwúngu_. A general
engagement now took place; which proving indecisive, a personal combat
between the two chiefs was about to occur, when it was mutually agreed,
that from thenceforth the countries to the west should be subject to
_Pajajáran_, and those to the east to _Majapáhit_, a line being drawn
due south from a stone column placed near the spot in commemoration
of the agreement. This column is still to be seen at _Túgu_, a few
miles west of _Semaráng_. This treaty, supposed to have been made in
the Javan year 1247, does not appear to have lasted longer than the
life time of _Chiong Wanára_; for several of the finest provinces, and
particularly those to the east of _Chi Pamáli_, had been laid waste,
and the succeeding chiefs not being able to reduce the country to order
and submission, appear to have placed themselves under the immediate
protection of _Majapáhit_. They accordingly delivered up the gun _ng'ai
stómi_, and several of smaller calibre, which were considered as the
_pusáka_ (inheritance or regalia) of _Pajajáran_, and are still held
sacred by the princes of Java. The gun _stómi_ is now in the possession
of the _Susuhúnan_.
An ineffectual attempt was made by _Rátu Déwa_, a native of _Kuníng'an_
in _Chéribon_, who, on the departure of _Aria Ba-bang'a_, had been
entrusted with the administration of _Gálu_, to maintain an authority
independent of _Majapáhit_; but he lost his life in the struggle, and
his widow, _Torbíta_, who persevered, and was for a time successful,
was at length overcome, and went over to _Majapáhit_[257].
A different account of the first establishment of the _Majapáhit_
empire is given in a manuscript recently obtained from _Báli_, which
may deserve attention, in as far as it differs from the usually
received opinion in Java. This account is as follows:
"The history of the kingdom of _Tumápel_, being an account of the
origin and rise of the kingdom of _Majapáhit_, written on the day of
_Respáti_ (Thursday,) the 10th of the fifth season. Date
5 6 4 1
_wisaya_ _rasa_ _toya_ _wasitan_
(literally 1465.)
"In the kingdom of _Tumápel_ there reigned a king, named and styled
_Rátu Sri Jáya Purúsa_, who in his demise was succeeded by his son,
known by the name and title of _Sri Láksi Kirána_, who on dying left
two sons, the elder named and styled _Sang Sri Síwabúda_, who succeeded
to the throne; the younger _Ráden Wijáya_, who was remarkable for the
beauty of his person.
"During the reign of _Sáng Srí Síwabúda_ the state had very much
declined. Every district was going to ruin, in consequence of which the
_páteh_, named _Mángku Rája Náta_, addressed himself to the prince,
reminding him of the manner in which his forefathers used to treat the
people, and which the welfare of his kingdom required of him to follow.
To this, however, the prince would not listen, and as a punishment to
the _páteh_ for his presumption, he immediately ordered him to quit
_Tumápel_.
"_Sang Sri Síwabúda_ had a man in his service named _Wíra Rája_, whom,
in consideration of his useful services, he had made ruler over the
eastern part of _Madúra_ called _Súmenap_. On being informed that the
king intended to accuse him of a crime of which he was innocent, and
considering himself in danger, sent a messenger to _Sri Jáya Kátong_,
sovereign of _Kedíri_, to say, 'that as the kingdom of _Tumápel_ was
almost in a state of confusion, he might attack and conquer it without
difficulty.'
"_Sri Jáya Kátong_, on hearing the intelligence, was very much
delighted, and accordingly he ordered his _patéh_, _Kébo Mundárang_, to
make preparations for the purpose of invading _Tumápel_.
"When every thing was ready the king gave orders to his _patéh_ that
he should march with a considerable force to _Tumápel_, and attack the
southern part of the kingdom, while himself and his followers began the
attack on the west.
"_Sri Síwabúda_ being informed that his kingdom was invaded by the
sovereign of _Kedíri_, appointed his younger brother, _Ráden Wijáya_,
to command the forces, and meet the enemy coming from the west.
Instead of marching out himself to meet the attack from the south he
remained in his _kadáton_, and amused himself with his concubines.
This enjoyment, however, was soon interrupted; for _Mundárang_ having
reached the _kadáton_ obliged him to come out and meet him, and on his
making his appearance, _Mundárang_ and his followers lost no time in
deciding his fate. _Sri Síwabúda_ was accordingly killed before the
palace gate. _Ráden Wijáya_ and _Jáya Kátong_ had by this time fought
several battles, as well as skirmishes, in which a great number of men
were killed on both sides.
"They continued to oppose each other when _Mundárang_ came up and
attacked _Wijáya_ in the rear. This soon determined the victory in
favour of _Kedíri_, and obliged _Wijáya_ to fly to _Súmenap_ for the
safety of his person, where he remained in the house of _Wíra Rája_, to
whom he gave a full account of all the circumstances.
"Among the spoils which _Mundárang_ had taken from the palace was
the beautiful wife of _Wijáya_, who was afterwards delivered to the
sovereign of _Kedíri_. He was very much struck with her beauty, and
proposed to make her his lawful wife.
"This proposal was however refused, and the king, instead of being
offended by the refusal, adopted her as his daughter.
"_Ráden Wijáya_ had by this time remained a good while with _Wíra
Rája_ at _Súmenap_, and was then advised by him to repair to _Kedíri_,
that _Jáya Kátong_ might forgive him, and employ him in some way or
other. He accordingly went over to _Jáya Kátong_, who received him very
kindly; and he had not remained long at _Kedíri_ when _Jáya Kátong_
granted him an extensive forest, with which he might do as he liked.
"_Wijáya_, with a view of making a large town in the forest, sent
a messenger to _Wíra Rája_ to get some assistance. _Wíra Rája_
accordingly sent over a good many people to _Wijáya_, who, after
procuring every thing necessary for such an undertaking, began to cut
down the forest. While they were at work they found a large _mája_
tree loaded with fruit, but when they tasted the fruit they found it
quite bitter; whence the place was called _mája páit_, (literally the
bitter mája.)
"_Ráden Wijáya_, after making _Majapáhit_ a very large town, assumed
the title of _Bopáti Sang Browíjáyá_, having for his _Páteh_ a son of
_Wíra Rája_, whose name and title was _Kiaái Pateh Ráng'ga Láwé_.
"The population of _Majapáhit_ increasing very rapidly, _Browijáya_
thought, that with the aid of _Wíra Rája_ he should be able to invade
_Kedíri_. He accordingly sent a messenger to _Wíra Rája_ to request
some assistance. _Wíra Rája_ willingly sent a considerable force to
_Browíjáya_, and after the two armies had joined together Browíjáya
began his march to _Kedíri_.
"_Jáya Kátong_, on being informed that a considerable force from
_Majápáhit_ was coming to invade his kingdom, immediately sent out a
band of fighting men to meet the enemy. Several battles were fought in
which many fell on either side.
"_Jáya Kátong_, previous to the invasion of _Browijáya_, had promised
his guest, the King of _Tátar_[258], whose name and title was _Srí
Laksemána_, to give him his adopted daughter (wife to _Browijáya_) in
marriage. This was however delayed. Several times did _Laksemána_ press
_Jáya Kátong_ to fulfil his promise, but he never received a positive
answer.
"_Laksemána_ therefore being informed that _Browijáya_ of _Majápahit_
had attacked _Kedíri_, forthwith sent a letter to him, saying that he
would co-operate with the people of _Majapáhit_, provided _Browijáya_
would be on good terms with him.
"_Browijáya_ on receiving this intelligence was very much delighted,
and accordingly returned a letter of approbation to _Laksemána_.
"_Láksemána_ and his followers then joined _Browijáya_, and fought
several battles with _Jáya Kátong_, in which a great number of men, as
well as chiefs, were killed on both sides.
"In the heat of the action _Jáya Kátong_ and _Laksemána_ met, and a
fierce encounter took place between these chiefs. _Jáya Kátong_ threw
his javelin at _Laksemána_, but missed him; and _Laksemána_, in return,
struck him on the breast with his poisoned spear, and killed him on the
spot.
"_Páteh Mundárang_, and the whole force of _Kedíri_, perceiving that
their king was fallen, immediately surrendered.
"_Browijáya_ then eagerly went into the _kadáton_, and was received by
his faithful wife. They embraced with tears of joy; and _Browijáya_ was
so enraptured at recovering her, that without taking further notice of
the _kadáton_, he returned with his wife to _Majapáhit_. He invited the
King of _Tátar_ to visit him. On his arrival _Browijáya_ received him
with every attention, and made him a present of a beautiful virgin.
"_Laksemána_ remained for some time at _Majapáhit_, during which
_Browijáya_ gave him two or three grand entertainments. He afterwards
embarked on board of his own vessel and returned to his kingdom of
_Tátar_."
The story concludes with stating that _Browijáya_, with his _Páteh,
Rang'ga Lawé_, reigned at _Majapáhit_, and governed the whole of the
island of Java, and his people were very happy.[259]
Under the second prince of _Majapáhit_, called _Brokamára_
or _Brow'yáya_ the second, the manufacture of arms of various
descriptions was brought to the highest perfection; and the first
damasked _krises_ were now made by the _pándi_ (smiths) from
_Pajajáran_, who became so distinguished that they were appointed to
the charge of districts with a thousand _chácha_ each. The _kris_,
which was afterwards placed on the tomb of _Susúnan Gíri_, is said to
have been manufactured at this time from a piece of old iron found by
the prince.
The reign of the third prince of _Majapáhit_ was of very short
duration, and he was succeeded by _Ardi Wijaya_, who putting to death
the prime minister, eventually fell a sacrifice to the just revenge of
the minister's son.
This prince, however, is distinguished by the extent of his conquests,
and for the victory he obtained over _Sri Sin Dérga_, King of
_Sing'apura_ on the _Malayan_ peninsula, whose subjects lived by
piracy, but by this event became tributary to _Majapáhit_.
To him succeeded the fifth prince of _Majapáhit_, named _Mérta Wijáya_,
whose minister, _Gúja Mada_, became celebrated for his virtues and
abilities, and for the code of regulations which at this day exists
under his name. In his reign the conquest of _Indragíri_, or Sumatra,
which had begun by his predecessor, was successfully completed.
Accounts differ regarding the successor of his prince, some considering
_Ráden Alit_, his brother, to have succeeded at an early age, and
others that _Ráden Alit_ is the same with _Angka Wijáya_, the last
sovereign of _Majapáhit_. According to the latter accounts, many of the
principal events reported to have taken place in the reign of _Alít_
are brought under that of _Mérta Wijáya_.
One of the sovereigns of _Majapáhit_, according to the Malayan annals,
had two sons by the daughter of the Raja of the mountain _Sa Guntang_;
the eldest named _Ráden Ino Mérta Wángsa_, and the younger _Ráden Mas
Pamári_. The eldest succeeded to the government of _Majapáhit_, the
authority of which then extended over the whole of Java, and all the
Rajas of _Núsa Tamára_ (probably _Báli_) likewise paid allegiance for
half their lands. The sovereign of _Majapáhit_ heard of the extensive
country of _Malacca_ which did not owe him allegiance, and sent a large
fleet against it, under the command of _Demáng Wirája_. The Javans,
however, did not succeed: they were forced to retreat to their _práhus_
and to return to _Majapáhit_.
Through the wisdom of the minister, _Gája Máda_, who was continued in
office, and the prudent direction of _Alit Wijáya_, the kingdom of
_Majapáhit_ rose to the highest pitch of wealth and glory. Several
nations on Sumatra, and among them the people of _Palémbang_, as well
as the inhabitants of the southern states of Borneo, who had no regular
government at that period, obtained from him protection against the
people of _Lámpung_, and in return acknowledged the supremacy of
_Majapáhit_. The authority of this empire now extended eastward over
_Balambángan_ and _Báli_, and westward over what was then termed the
kingdom of _Súnda_, which included the western districts of Java,
part of Sumatra, and all the islands situated in the straits. The
inhabitants of the islands situated in the straits of Sunda consisted
for the most part of the dregs of all nations, who having fled from the
wars, or having been otherwise obliged to desert their own country, had
elected a chief, under whom they committed extensive depredations by
sea and land.
During the reign of _Alit Wijáya_, the _pusáka kris_, named _jala
sémlang jándring_, was carried off by stealth, by emissaries employed
by _Ménak Dáli Púti_, prince of _Balambángan_; but was recovered by
the dexterity of a _pándi_ (or smith) named _Súpa_, who in reward for
his services was made chief of _Madirángin_ (now called _Sidáyu_),
and was the first distinguished by the title of _Adipáti_. This chief
afterwards proceeded with a force to _Balambángan_, and an engagement
took place near the river _Káli Tíkus_: _Ménak Dáli Púti_ was defeated
and put to death, and his family obliged to seek refuge with the chief
of _Bálí Klóngkong_. The enemy was pursued as far as his capital;
_Máchang púti_, and the whole coast was divided into districts, under
the sovereignty of _Majapáhit_.
The chief of _Báli Klóngkong_ sent an embassy to _Majapáhit_, and
concluded a treaty acknowledging its authority.
During this reign, a violent volcanic eruption took place from one of
the mountains in the western districts of _Balambángan_.
_Mérta_, or according to others, _Alit Wijáya_, left two children, a
daughter named _Kanchána Wúnga_, and a son named _Angka Wijáya_, who
according to some accounts administered the government jointly. The
princess, however, is better known as an independent sovereign, under
the title of _Prábu Kánya Kanchána Wúng'u_. It is related, that during
this reign the chief of _Balembángan_, named _Ménak Jéng'ga_, made a
successful attack on _Probolíng'go_, and reduced under his authority
all the countries which had been dependent on _Majapáhit_, as far west
as _Túban_, so that the capital was nearly surrounded by enemies. In
this state of affairs, _Ménak Jéng'ga_ offered terms, on condition of
obtaining the hand of the princess in marriage; but she, disgusted by
the deformity of his person, and a stench that exhaled from his body,
not only rejected his suit, but declared she would give her hand to
the man who would destroy him. _Dámar Wúlan_, the son of a _tápa_ or
devotee, named _Udára_, and a descendant of _Aria Babáng'a_, obtained
a single victory over the rebels at _Probolíng'go_, and cut off the
head of _Ménak Jéng'ga_: he was rewarded by the hand of the princess;
and all the provinces again fell under the authority of _Majapáhit_.
According to some accounts, _Dámar Wúlan_ had also been successful in
repelling an invasion from _Kambója_.
_Angka Wijáya_ having by this time attained a sufficient age, assumed
the chief authority; the princess retiring with _Dámar Wúlan_, to
whom was entrusted the charge of _Probolíng'go_ with the more eastern
districts, and of _Súmenap_ and _Sámpang_ on _Madúra_.
The first attempts to introduce the Mahomedan religion in the eastern
provinces of Java, appear to have been made at _Grésik_, about the
close of the thirteenth century of the Javan era. In the origin and
rise of _Grésik_, they are thus related by the native writers:
"_Mulána Ibrahim_, a celebrated _Pandíta_ from Arabia, descended
from _Jenal Abidin_, and cousin to the Raja of _Chérmen_ (a country
of _Sábrang_), had established himself with other Mahomedans at
_Désa Léran_ in _Jang'gála_, when the Raja of _Chérmen_ arrived at
Java. This prince, who was a Mahomedan, perceiving with regret that
the inhabitants of the large and populous island of Java were still
heathens, resolved to attempt the conversion of the King of _Majapáhit,
Prábu Angka Wijáya_, and with this view to present to him his maiden
daughter in marriage. Embarking with his daughter, and all his
relatives and followers of every description, he reached _Jang'gála_ in
safety, and landing at the _Désa Léran_ he immediately built a mosque
there, and in a short time succeeded in obtaining many converts.
"The Raja of _Chérmen_ having consulted with his relations whom he
found at _Léran_, deputed his son, _Sídek Mahómed_, to proceed to
_Majapáhit_, and apprise the king of his intended visit. He afterwards
set out himself, with all his party, among whom were forty holy men,
his relations, who had come with him from _Sábrang_.
"The King of _Majapáhit_ came forth, and met Raja _Chérmen_ at the
confines, where they both remained under a _pasang'grahan_, erected for
their accommodation. _Angka Wijáya_ evinced the greatest respect for
Raja _Chérmen_, and treated him with every mark of hospitality.
"The Raja of _Chérmen_ now presented to the King of _Majapáhit_ a
pomegranate in a basket, in order that, by his acceptance or rejection
of it, he might ascertain whether or not he would become a convert.
The king accepted of the present, but not without wondering how a Raja
from _Tána Sábrang_ could think of presenting him with such a fruit,
as if it had been unknown on Java. His thoughts, however, he kept to
himself; but _Raja Chérmen_ knew what was working in his mind, and
soon after took his leave, and returned with his people to _Léran_.
His nephew, _Mulána Máhfar_ (son of _Mulána Ibrahim_) alone remained
with _Angka Wijáya_. Some time after this, the king having contracted
a kind of giddiness in the head, opened the pomegranate; when, instead
of the usual seeds, he found it filled with precious stones (rubies).
Surprised at this, he observed to his minister, that _Raja Chérmen_
must indeed be a very superior kind of person, and sent _Mulána Máhfar_
to request the Raja to return; but the Raja refused to do so, and
proceeded on.
"When _Raja Chérmen_ had been four nights at _Léran_, his people fell
sick and many died. Among them there were three out of five cousins,
who had accompanied him from _Sábrang_, named _Sáyed Jáfar_, _Sáyed
Kásem_, and _Sáyed Ghárt_, whose tombs are known by the name of
_Kúbur Pánjang_[260]. The princess also fell sick, when her father
attended upon her himself, and besought the Almighty to spare her and
restore her to health, that his intention of giving her to the Raja of
_Majapáhit_ might be fulfilled: he prayed, however, at the same time,
that if it was ordained that _Angka Wijáya_ was not to be converted,
her days might be shortened. The princess shortly afterwards died, and
was interred near the graves of her relations[261].
"The usual tribute having been paid to the memory of the deceased, on
the different days appointed for the performance of the ceremony, and
_Mulána Ibrahim_ having been appointed to look after and take care of
the graves, the _Raja_ of _Chérmen_, with all his people, set out to
return home. On his way _Sáyed Jáfar_ died. He was sent on shore at
_Madúra_, and his remains were interred to the west of the village
_Plakára_. _Sayed Rafidin_, the only remaining cousin of the _Raja_,
died near _Bovian_, and was buried on that island.
"_Angka Wijáya_, desirous of meeting again with _Raja Chérmen_, arrived
at _Léran_ three days after his departure, and hearing of the death of
the princess, observed, that he thought the religion of _Rajá Chérmen_
would have prevented such a calamity as the premature death of the
_pútrí_ (princess), that it would have enabled her to hold out against
the sickness of Java, and that he must now think meanly of it: to
which _Muléna_ replied, that such ignorance was only the consequence
of worshipping _Déwas_ instead of the true God. _Angka Wijáya_ became
highly enraged at this retort; but being pacified by his followers,
returned to _Majapáhit_, without taking any further notice of it. This
happened in the year 1313.
"_Múlana Ibrahim_, who remained in charge of the tombs of the deceased,
afterwards removed from _Léran_ to _Grésik_, which, however, had not
become a separate state. Here he died, twenty-one years after the
departure of the Raja of _Chérmen_; and here his tomb, which is known
by the name of _Gapúrá Wétan_, is still to be seen. He died on Monday,
the twelfth of _Rabíulawal_, in the Javan year 1334.
"It is related, that about this period there was a woman of _Kamboja_,
named _Niái Gédi Pináteh_, the wife of the _patéh_, or minister of that
country, who on account of her being a great sorceress was banished
to Java, where, on her arrival, she went to the king of _Majapáhit_
and implored protection. The king taking pity on her, the more so as
she was a woman of advanced age without any children, and had been
removed from a situation where she had once been comfortable and
happy, provided for her by making her a kind of _shabándar_ (chief
of the port) at _Grésik_, where there was already a mosque and a
considerable population. _Niái Gédi_ afterwards became very religious
and charitable, and was revered for becoming the foster-mother of
_Susúnan Gíri_. Her death took place forty-five years after that of
_Múlana Ibrahim_; being a short time previous to the destruction of
_Majapáhit_, and her tomb is still to be seen at _Gresík_."
To return, however, to the proceedings of the King of _Majapáhit_,
it appears that early in his reign, _Angka Wijáya_, hearing from the
merchants who resorted to Java of the beauty and accomplishments of a
princess of _Chámpa_, sent an embassy to that country to demand her in
marriage; and on her arrival at _Grésik_, received her there in person,
with great attention and state. The princess, nevertheless, for a long
time refused to cohabit with him, on account of the great number of his
concubines, and particularly on account of the powerful hold obtained
over his affections by a Chinese of great beauty, who had been sent to
him as a present from one of the chiefs of China, at the request of the
merchants and with the consent of the emperor, with a view to obtain
greater privileges for their trade with Java.
The princess is represented as the second daughter of the Raja of
_Chámpa_. Her name was _Dára Wáti_, and her eldest sister had been
married to an Arab, by whom she had a son, named _Ráchmat_.
Previous, however, to this marriage, _Angka Wijáya_ is said to have
had an intrigue with a woman, of whom there are various accounts, some
describing her as a witch, residing on the mountain _Láwu_, and others
as a _rasáksa_. The fruit of this illicit connection was a son, called
_Aria Dámar_. Unknown to his father, this youth distinguished himself
at an early age, by bringing together all the wild animals of the
forest, as an amusement for the prince and his family. In consequence
of an exploit so hazardous, he was first appointed chief of a province,
and afterwards promoted to the command of an army proceeding against
_Báli_, during a war in which the forces of _Majapáhit_ suffered
great loss, but were ultimately successful[262]. The capital, called
_Klónkong_, was surprised and carried, and the chief himself, with the
whole of his family, except one sister, put to the sword. She being
very beautiful, was sent to _Majapáhit_. The island of _Báli_ became
tributary to _Majapáhit_.
_Aria Dámar_, on his return, presented the various arms which had been
taken as tokens of his success; and his conduct being highly approved
of, he was appointed _Adipáti_, or chief, of _Palémbang_ on Sumatra.
The discontent of the Princess of _Chámpa_ still continuing, the
Prince came to the resolution of parting with his Chinese consort,
and gave her to _Aria Dámar_, on condition that he would not cohabit
with her until she was delivered of the child, of which she was then
pregnant, and that he would afterwards rear up the child as his own.
_Aria Dámar_ then accompanied by the princess, and about three hundred
chosen troops, given to him by the prince of _Majapáhit_, embarked for
_Palémbang_, where he was well received, and immediately acknowledged
as chief. He soon, however, became involved in a war with the _Lámpung_
states and the neighbouring isles of _Súnda_, the inhabitants of
which were continually committing depredations in the territories of
_Palémbang_. He proceeded into the _Lámpung_ country, but before he
could reduce it to subjection, internal commotions obliged him to
return to _Palémbany_, where the Chinese princess was now delivered of
a son, to whom he gave the name of _Ráden Pátah_. He had afterwards a
son by this princess, whom he named _Ráden Húsen_; but observing that
the people of _Palémbang_ disliked the princess, on account of her
Chinese extraction, he took from one of the first families of the place
another wife, whose son might become his successor, and resolved to
send _Ráden Pátah_ and _Ráden Húsen_ to _Majapáhit_.
After _Aria Dámar_ had resided about three years at _Palémbang, Ráden
Ráchmat_, son of the Arab priest, who had married one of the daughters
of the Raja of _Chámpa_, arrived there, being the bearer of letters
and presents for _Majapáhit_. _Ráchmat_ was then about twenty years of
age, carefully educated, and well instructed in the Mahomedan religion.
In a short time _Aria Dámar_ felt inclined to embrace the faith, but
on account of the attachment of the people of _Palémbang_ to their
ancient worship, he dared not openly profess it. _Ráchmat_ remained two
months at _Palémbang_, and then proceeded on his voyage to _Majapáhit_,
touching at _Grésik_ on the way, where he visited _Sheik Mulána Jomadil
Kóbra_, a devotee who had established himself on _Gúnung Jáli_, and who
declared to him that his arrival at that particular period had been
predicted by the prophet; that the fall of paganism was at hand, and
that he was elected to preach the doctrine of Mahomed in the eastern
parts of Java, where a rich harvest of conversion awaited his apostolic
labours.
Arriving at _Grésik_ he proceeded to _Majapáhit_, where he was
kindly received by the prince, and by his relative the princess of
_Chámpa_. _Angka Wijáya_, notwithstanding he disapproved of his
religious principles, and himself refused to become a convert to them,
conceived such an attachment for his person and such a respect for
his character, that he assigned to him three thousand families, and
formed an establishment for him at _Ampel_, situated in the vicinity of
_Surabáya_, where he allowed him the free exercise of his religion,
with permission to make converts of those who were inclined. In a short
time _Ráchmat_ gained the affection of all those placed under him, and
most of them were by degrees converted to the faith, whence he acquired
the title of _Sunan_, meaning, according to some, "_messenger from
God_," or he of whom requests are made, and which title, indifferently
termed _Sunan_ or _Susuhunan_, the sovereigns of Java have since
continued to assume[263]. As a further testimony of his regard for
_Ráchmet_, the prince of _Majapáhit_ gave to him in marriage the
daughter of his first _Klíwon_, whose brother, _Wíla Tíkta_, he had
appointed chief of _Túban_. By this wife _Ráchmat_ had three children,
a daughter and two sons, who were afterwards appointed _Adipátis_ of
_Bónang_ and _Drájat_, now called _Lasem_ and _Sedáyu_.
The next Arab missionary who arrived at _Grésik_ was _Mulána Ishak_,
the father of the celebrated _Súnan Gíri_. The circumstances attending
his arrival, and the establishment of his son, are thus related.
"_Mulána Ishak_, otherwise called _Mulána Alul Islam_ of _Pási
Málaca_, a celebrated _Pandíta_, who had given himself up to penance
and mortification, having heard that there was at _Ampel_, on Java, a
prince who was busily employed in propagating the Mahomedan religion,
and that many persons, through his means, had embraced the faith,
went over and assisted _Súnan Mákdum_ in the work of conversion: and
having received his sanction to go to _Balambángan_, for the purpose of
teaching the Mahomedan religion, there embarked in a _práhu_, and set
out on the sacred mission.
"It happened that at this time the chief of _Balambángan_ was greatly
distressed on account of his daughter, who was very sick, and whose
malady would not yield to the power of medicine. One night a voice from
heaven told him, that if he would have his daughter speedily recover he
must send her to _Gúnung Patukáng'an_, where there would be found a
_Pandíta_ from _Sábrang_, who would cure her, and afterwards become her
husband.
"A storm arising, the _práhu_ in which _Malána Ishak_ had embarked was
driven close to the foot of _Gúnung Patukáng'an_, and he landed there,
when the chief, having sent his daughter to the mountain, directed that
the _Pandíta_ might be conveyed thither, in order that the prophecy
might be fulfilled. _Malána Ishak_ first objected to undertake the
cure, on the plea that he was not skilled in medicine, but at last
agreed to comply, on condition that the chief would embrace the
Mahomedan religion if he were successful. To this the latter consented,
on which _Ishak_, addressing the priest, said, 'I am not a person
skilled in medicine, neither do I know how to administer it, but if
your daughter would be well she has now only to wish herself so.' The
princess immediately recovered.
"The prince afterwards bestowed upon the _Pandíta_ his daughter in
marriage, and she soon acquired a thorough knowledge of the tenets of
Mahomedanism.
"On one occasion, when the prince was sitting in the hall of audience
before all his people, the _Pandíta_ went up to him and reminded him
of his promise to become a Mahomedan, adding, that he was ready to
instruct him in the doctrine of that system. On this the prince became
angry, and told him in haughty terms that he never would change his
religion. No sooner had he spoken than his mouth was distorted. At
this, however, he only became the more exasperated, and approaching the
_Pandíta_, was going to strike him, when his legs gave way under him
and he fell to the ground.
"The _Pandíta_, returning to his wife, took leave of her, exhorting her
to adhere to the religion he had taught her, and telling her that he
must now proceed upon the mission on which he had originally embarked.
Though desirous of accompanying him he would not permit her. After he
was gone the land was afflicted with a pestilence, which carried off
great numbers of the people.
"The prince, greatly vexed, and enraged at the havock thus made among
his subjects, told his minister that it must be in consequence of his
daughter being pregnant by the _Pandíta_; and that, as soon as the
child should be born he was determined to make away with it.
"The Almighty, however, took the child under his especial protection,
and it was safely conveyed to _Grésik_ in a trading vessel, where it
was brought up by _Niái Géde Pináteh_, until it was twelve years of
age; when, turning out a promising boy, she resigned him to _Ráden
Ráchmat_, then called _Súnan Ampel_, for the purpose of his receiving
religious instruction. The _Súnan_ soon discovered the boy was of
Arab descent, and gave him the name of _Ráden Páku_, observing, that
he would one day become the _pepaku_ (that is, the _support-nail_, or
axle) of Java; he subsequently gave him his daughter in marriage.
"_Ráden Páku_ afterwards, accompanied by _Mákdum Ibrahim_, son of the
_Súnan_, proceeded on a pilgrimage to _Mecca_; but touching at _Pási
Malácca_, they were there presented to the great and holy teacher,
_Mulána Alúl Islam_, who persuaded them, instead of prosecuting their
voyage, to return to their own country, in order to make converts and
become great and glorious; and giving to each of them an Arab turban
and a long gown, at the same time conferred upon them the names of
_Prábu Suswáta_ and _Prábu Anyak Kraswáti_. He moreover told them, on
their return to _Grésik_, to erect a mosque at _Gíri_.
"On reaching _Ampel_, after their return to Java, the _Súnan_ informed
_Ráden Páku_ that the holy man to whom he had been presented at _Pási
Malácca_ was his own father, and that by obeying his instructions in
building a mosque at _Gíri_ he would fulfil a prophecy, and he and his
companion become great princes in Java.
"_Ráden Páku_ then went to _Gíri_, and having cleared a spot, a mosque
and dwelling were soon erected. Numerous proselytes being attracted
thither, he was called _Prábu Satmáta_, and sometimes _Susúnan Rátu
Ainul Yákin_, but more commonly _Súnan Gíri_. He was afterwards
appointed by the king of _Majapáhit_ to be chief of the province of
_Grésik_, in the same manner as _Susúnan Ampel_ had been previously
appointed. He was born A. J. 1355. _Prábu Anyák Kraswáti_, his
companion, afterwards assumed the title _Susúnan Bónang_, under which
name he was a distinguished character in subsequent transactions."
In the western provinces the work of conversion was also advancing,
under the influence of _Sheik Ibn' Mulána_, who in A. J. 1334 had
established himself in _Chéribon_, where he is better known as _Susúnan
Gúnung Játi_, a name given him on account of his fixing his abode on
the hills so named. A woman afflicted with the leprosy (a complaint
which has been declared incurable) was recovered by him, and thus
procured for him the character of being able to perform miracles.
The number of people who in consequence of the cure resorted to
_Gúnung Játi_ was so great, that the chiefs, in the first instance,
thought themselves bound to interfere, and did so with the hopes of
success; but finding afterwards that they could not resist the tide,
many of them, among whom were the chiefs of _Gálu_, _Sukapúra_, and
_Limbangan_, became themselves converts to the faith.
When _Lémbu Pétang_, son of _Angka Wijáya_, by the Princess of
_Chámpa_, was appointed to the charge of the island of _Madúra_, under
the title of _Panambáhan_, the _Súnan Gíri_ deputed _Sheik Sárif_,
commonly called _Kalipha Kúsen_, to accompany him, in order to make
converts on that island. This missionary was buried at _Aros Báya_,
where he had built a mosque, and is generally known on _Madúra_ by the
name of _Pangéran Sárif_.
In the meantime the name of _Majapáhit_ stood high among surrounding
nations; and at no time was the authority of that state more
extensively acknowledged. Some disturbances, however, had taken place
on _Báli_, promoted by chiefs of districts, who oppressed their
subjects, and interfered with the authority of each other. These
commotions were so exasperated by the difficulties which arose in
collecting the tribute, that the prince was obliged to send an army
thither, under the command of _Adáya Níngrat_, the _Adipáti_ of _Pájang
Peng'ging_, who soon restored order and tranquillity. In return for
this and other eminent services he obtained in marriage _Rátu Tímpo_,
the legitimate daughter of _Angka Wijáya_. _Déwa Agung Kátut_, a
natural son of the prince by the princess of _Báli_, being then
appointed chief of that island, proceeded thither with a select force,
and continued tributary to _Majapáhit_ until its downfall.
[The following account is given of the further success of the
_Majapáhit_ arms in the Eastern Seas, under _Andáya Níngrat_, commonly
known by the title of _Rátu Péng'ging_, and of the motives which
induced the Prince of _Majapáhit_ first to give him his daughter in
marriage, and afterwards to admit him to a share in the government.]
"Every time that the Prince of _Majapáhit_ received accounts of the
success of _Rátu Péng'ging_ his alarm and uneasiness increased; for
in these accounts it was stated that he wanted no further assistance,
as he met with but little opposition, all the rajas of _Sábrang_
submitting to him, among whom were those of _Makásar_, _Góa_, _Bánda_,
_Sembáwa_, _Endé_, _Tímor_, _Ternáté_, _Súlu_, _Síram_, _Maníla_, and
_Búrni_, in short, he and his followers conquered wherever he went,
being themselves invulnerable.
"At length the Prince of _Majapáhit_ recollected that _Palémbang_ had
not yet submitted, and in consequence sent a handsome present to _Ratu
Péng'ging_, accompanied by a request to subdue _Palémbang_ without
delay.
"The Prince of _Majapáhit_ then calling his minister, _Gaja Máda_,
inquired of him how it was that _Rátu Péng'ging_ met with such success,
and was becoming so great, that no country could withstand him, and
told him, that his alarm was excited even for his own safety, least on
his return to _Péng'ging_ the island of Java should become subject to
two chiefs. To which _Gaja Máda_ replied, 'he knew not how to account
for it, or to remove the uneasiness of the prince, but that he was
always ready to obey the orders of his prince: in the present case
_Rátu Péng'ging_ had been thrown into the greatest danger possible, and
yet his life was preserved; what more could be done?' The prince then
said, 'let us both perform penance, and inquire of the Deity how to
remove this uneasiness.' _Gaja Máda_ assenting to this proposal, they
both kept themselves apart from the people of the court, and fasted
for forty days and forty nights, at the expiration of which _Batára
Naráda_ appeared to _Gaja Máda_, saying, 'it is impossible for you to
destroy or kill _Rátu Péng'ging_, for he is a good man, and favoured
by the gods; but if the Prince of _Majapáhit_ wishes to get rid of his
uneasiness, he had better make him his son-in-law, by giving him his
eldest daughter, _Rátu Pambáyun_, in marriage.'
"The prince on hearing this became much astonished, adding, that he had
received a similar communication from _Sang'yang Túng'gal_ (the great
and only one,) and it was agreed to send for _Rátu Péng'ging_ without
delay.
"In a short time _Rátu Péng'ging_ reached _Majapáhit_, with numerous
princes in his suite, in proof of what he had written, that all the
rajas of _Sábrang_ had submitted, and were willing to obey the will of
_Majapáhit_. _Rátu Péng'ging_ then informed the prince, that in the
conquest of _Palémbang_ the raja of that country had been killed, and
that he had himself appointed a person to administer the government
provisionally, until the Prince of _Majapáhit_ should nominate a new
raja.
"The prince received him with great distinction, saying, he knew not
how to reward such eminent service, and offering to him his daughter in
marriage.
"After the marriage had taken place the prince assembled all his
chiefs, and placing _Rátu Péng'ging_, now his son-in-law, on the
_setíngel_, appointed him in their presence, under the title of _Prábu
Anom_, to a joint administration of the country with himself.
"The prince, however, some time after, became jealous of the authority
of this chief, and removed him to _Péng'ging_, afterwards called
_Pájang_.
"During the administration of _Lémbu Pétang_ on _Madúra_, _Súmanap_
with the subordinate islands became a separate province under _Járan
Panúlan_, a native of _Pamakásan_, who, by his skill and courage, had
raised himself to the rank of commander of the _Majapáhit_ cavalry, and
was married to an illegitimate daughter of the prince.
"About the year 1360 ambassadors arrived from _Pánjar Másin_, when the
prince sent one of his sons, _Kúda Banjáran Sâri_, also called _Chákra
Nagára_, to be the chief of that country. He proceeded with many
vessels, and numerous followers and troops.
"The prince afterwards gave one of his daughters, the sister of
_Chákra Nagára_, in marriage to a celebrated commander, named _Járan
Línau_, who was appointed _Adipáti_ of _Lokáno_, and appointed _Pánji
Diwírio_ chief of _Pranarága_, with the title of _Batára Kátong_.
"The prince falling ill of a complaint, declared by the physicians to
be incurable, was advised, as the only means of recovery, to cohabit
with one of his female slaves, a woolly-haired girl. The fruit of this
intercourse was a son, who, on account of his birth, was called _Búndan
Kajáwan_. This child, shortly after its birth, was delivered over to
_Kiái Géde Tárup Siséla_, chief of the prince's _sáwa_, or rice lands,
with directions to bring it up as a foundling."
Returning, however, to the progress of Mahomedan conversion, which
is now more rapidly advancing, the history goes on to state that the
sons of _Aria Dámar_, of _Palémbang_, who were destined to take a most
conspicuous part in succeeding events, came to _Grésik_, the former at
the age of twenty, and the latter of eighteen. _Ráden Pátah_, aware of
his extraction, and of the treatment which his mother had received,
would not proceed to _Majapáhit_, but remained with the _Susúnan_ at
_Ampel_ for some time. _Húsen_, however, went to _Majapáhit_, with
injunctions not to say any thing of _Ráden Pátah_. He was well received
there, and soon after was appointed to the command of the troops, and
to administer the district of _Trong_.
_Ráden Pátah_ afterwards marrying the grand-daughter of _Súnan Ampel_,
and leaving her during her pregnancy, proceeded to the westward, in
order to form an establishment, which he was directed to fix at a
place where he should find the sweet-scented grass, called _bíntara_.
This he discovered in a place where there were but few dry spots to be
found, in an extensive swamp, termed in Javan _Demalákan_, whence the
contraction _Demák_, first called _Bintára_.
As soon as the prince of _Majapáhit_ heard of this new establishment
at _Bintára_, he directed _Húsen_ to proceed thither and destroy
it, unless the chief was willing to acknowledge the authority of
_Majapáhit_. _Húsen_ in consequence prevailed on _Ráden Pátah_ to
accompany him to _Majapáhit_, where he was recognised by his likeness
to the prince, and permitted to return to _Bintára_ with the title of
_Adipáti_.
When _Ráden Pátah_ quitted _Majapáhit_, instead of returning to
_Bintára_ he went to _Ampel_, and communicated to him the shame and
rage which he felt on the discovery of his birth and a determination
which he had made to destroy _Majapáhit_. The _Súnan_, however,
moderated his anger, by telling him that while the prince was just and
beloved, and he himself received such benefits from him, his religion
did not admit of his making war against him, or in any way injuring him.
_Ráden Pátah_ then returned to _Bintára_, taking with him his wife,
but leaving with the _Súnan_ his son, _Ráden Abdala_. _Bintára_ now
rose in consequence and prosperity, proselytes became numerous, and the
population daily increased.
Shortly after the mosque had been commenced, intelligence was received
of the severe illness of the _Súnan Ampel_, in consequence of which
_Ráden Pátah_, together with all the chiefs and people who had embraced
Mahomedanism, proceeded to _Ampel_, where, after they had attended him
for a few days, he died, previously delivering into the hands of the
_Súnan Gíri_ a _pusáka kris_, which had been given to him by the prince
of _Majapáhit_, and which he required of him never to transfer into
unhallowed hands.
The prince of _Majapáhit_ is represented as paying every honour to
the deceased, and as having provided the usual feast on the occasion.
After this event, _Ráden Pátah_ returned to _Bintára_, whither eight
missionaries, who had assumed the title of _Súnan_, viz. _Súnan
Bónang_ of _Túban_ (son of _Súnan Ampel_), _Súnan Undang_ of _Kúdus_,
_Súnan Gíri_ of _Grésik_, _Súnan Agum_ (_Mulána Jomadil Kobra_ of
_Chéribon_), _Sunan Káli Jenar_, _Sunan Káli Jága_, _Súnan Tanggung_
(of _Tegal_), and _Súnan Drája_ of _Sidayu_, now proceeded to assist in
the completion of the mosque. This mosque is still standing, and is of
a shape different from those constructed at a later period, having, as
it is asserted, eight pillars, to commemorate the circumstance of the
eight religious men engaged in its construction. This event occurred in
the year 1390.
It was now that _Ráden Pátah_, finding advisers who were perhaps less
scrupulous than the revered _Súnan Ampel_, gave vent to his deep-rooted
animosity against his father, and formed a league with the assembled
missionaries to make war upon the pagan empire of _Majapáhit_. In
consequence of this confederacy, which was joined by all those who had
embraced the Mahomedan faith, with the exception of _Húsen_ and his
followers, who remained true to the prince, a numerous army was soon
collected at _Demák_, where _Ráden Pátah_ openly declared war.
_Súnan Undang_ of _Kúdus_ was appointed to the chief command, and under
him the Mahomedan army marched towards _Majapáhit_; but owing to the
dexterity of _Húsen_, who commanded the _Majapáhit_ forces, a general
engagement was avoided, and for four years the hostile army was kept at
bay. The troops of _Majapáhit_ at last dissatisfied with this uncertain
state of affairs and constant harassing, called loudly for action, and
in compliance with their wishes a decisive battle was fought near the
_Sidayu_ river, in which the Mahomedans were completely routed, and
their chief, _Súnan Undang_, killed. _Húsen_ is accused of not having
followed up this victory to the utmost of his power, on account of his
fraternal affection for _Ráden Pátah_. The remains of _Súnan Undang_
were interred in the north side of the temple at _Demák_.
The prince of _Majapáhit_, after this success, again endeavoured to
reduce _Ráden Pátah_ to obedience by amicable means, and for that
purpose invited him to _Majapáhit_. _Pátah_ promised to comply as soon
as he should recover from a distemper which then confined him. By this,
and other excuses, which were only urged to gain time, he contrived to
deceive the prince; and _Bintára_, with the other provinces, continuing
to pay the usual tribute, his vengeance was disarmed.
Considerable depredations were now made by the _Súnda_ people, who
landing on the north coast proceeded by the river _Losári_ into the
interior of the country, as far as _Bányumas_ and _Dáyu Lúhur_, which
probably attracted the attention of _Angka Wijáya_, more than the
immediate danger which threatened his empire from the members of his
own family.
_Ráden Pátah_, in the meantime, was very active in making preparations
for a fresh attack, and sent to _Palémbang_, for the double purpose of
asking assistance from that state and of reconciling _Aria Dámar_ to
the part which he was now taking against _Húsen_.
To the latter part of the message _Aria Dámar_ replied, "that it was
the will of God to extirpate paganism, and to establish the doctrine
of Mahomed; that therefore, if _Húsen_, who was a Mahomedan, still
continued to assist the infidels, he must abide by the consequences,
and that he, as his father, would in such case take no vengeance for
the death of his son, should it ensue."
The confederates gaining courage from this support, the several chiefs
sent numerous troops to _Demák_, and a second army was soon assembled.
The overthrow of the ancient kingdom, if we are to believe the
Javans, was not to be effected by human means alone, and supernatural
expedients were resorted to. _Aria Dámar_ is said to have sent to
_Ráden Pátah_ the box which had been given him by his mother before
he quitted Java, directing him to carry it to the wars. _Súnan Gúnung
Játi_ sent him a _báju ránté_, or chain jacket, with an injunction not
to open it until the engagement was at its height, when thousands of
rats would issue from it, and assist in putting an end to the struggle.
_Súnan Gíri_ contributed with the same instructions the sacred _kris_,
from which a swarm of hornets was to issue; and _Súnan Bónang_ sent a
magical wand or cane, which in cases of extremity possessed the power
of producing allies and warriors on all sides.
Thus provided, the Mahomedan army took the field under _Pangéran
Kúdus_, son of the deceased _Súnan_. The progress of the confederates
is thus described.
"The army of the faithful, highly elated and determined upon the
downfall of paganism, were met by the united forces of _Majapáhit_,
under _Húsen_, and a severe and desperate battle took place, which
lasted for seven successive days. In this protracted engagement the
former were at first worsted; but the commander, _Pangéran Kúdus_,
availing himself of the enchanted box and miraculous weapons, at last
succeeded in driving the enemy before him, and the city of _Majapáhit_,
surrounded on all sides, submitted to the hostile forces, the prince
and his immediate followers having previously quitted it in disorder
and fled to the eastward."
Thus in the year 1400 fell the great capital of Java, the boast and
pride of the Eastern Islands: thus did the sacred city of _Majapáhit_,
so long celebrated for the splendour of its court and the glory of its
arms, become a wilderness. "Lost and gone is the pride of the land."
The main force of the allies remained at _Majapáhit_; but _Pangéran
Kúdus_ proceeded to _Trong_, whither _Húsen_ had retreated, raising
combatants, by means of the magical wand of _Súnan Bónang_, as he
advanced. Here he attacked _Húsen_, who had entrenched himself in a
strong position, and soon carried his lines. That chief immediately
acknowledging his defeat, entered into terms, and accompanied the
_Pangéran_ to _Demák_, taking with him his principal followers and
daughter, whom _Ráden Pátah_ was allowed to dispose of. He was well
received, and his daughter given in marriage to _Pangéran Aria_ of
_Túban_.
On their way _Pangéran Kúdus_ and _Húsen_ went to _Majapáhit_, whence
the regalia had already been removed to _Demák_, and assisted in
the further removal of all property, public and private, of every
description: so that in the course of two years the country was
entirely laid waste, 1402.
_Kedélang_ _sírna_ _warnáni_ _nagára_
2 0 4 1
To be seen nought form city[264].
Nothing certain is known of the fate of the prince of _Majapáhit_.
According to some accounts, he, his family, and immediate adherents
were put to death on the assault of the city; according to others,
he fled to _Málang_, and ultimately to _Báli_. But the temporary
establishment formed at _Málang_, after the fall of _Majapáhit_, is
ascribed by the tradition of that district, not to the sovereign, but
only to the _Adipáti_ of _Majapáhit_, probably one of the sons of
_Angka Wijáya_, who had remained with his father, and was indifferently
termed _Depáti Gúgur_ or _Depáti Majapáhit_. The date at which _Angka
Wijáya_ ascended the throne scarcely allows us to believe that he
was living at the period of its final overthrow. This date may be
determined from the inscriptions on several tombs still in a state of
preservation. The year marked on the tomb of the princess of _Chámpa_
(which is within the ruins of _Majapáhit_) is 1320; that on the tomb
of _Mulána Ibrahim_, who died twenty-one years after the arrival of
the _Raja Chérmen_ in 1313, is 1334; and as the princess of _Chámpa_
must have been living at the period of _Aria Dámar's_ being sent
to _Palémbang_, when that prince had at least attained the age of
puberty, the accession of _Angka Wijáya_ to the throne of _Majapáhit_
must have been anterior to the year 1320, and a reign of eighty years
more than exceeds the limits of probability. All the accounts which
are given of the fate of this prince and his family agree in stating
that the princess of _Chámpa_, who must, if living, have been nearly a
hundred years of age, fell into the hands of the conquerors, and found
an asylum with the _Súnan Bónang_ of _Túban_: but this statement is
disproved by the recent discovery at _Majapáhit_ of the tomb of this
princess, who appears to have been buried according to the Mahomedan
custom, and on whose tomb-stone the date 1320 is found, in the old
Javan characters, in the highest state of preservation.
In those accounts which represent the prince as having retreated from
_Majapáhit_ the following particulars are related.
"About twelve months after the establishment of the supreme authority
at _Bintára_, or _Demák_, the people of the more eastern provinces
again reverted to the standard of _Browijáya_, who had received
assistance from his son established on _Báli_; upon which _Pangéran
Aria_ of _Kúdus_ and _Húsen_ were directed to proceed against them with
a powerful army. A desperate engagement took place near _Málang_, in
which the _Pepáti Sindu Rája_ was killed. The Mahomedan forces were
however victorious, and following up their success, they pursued the
_Majapáhit_ people to _Grojógan_ (_Balambángan_) whence _Browijáya_ and
those of his followers who still adhered to his fortune took refuge in
boats, and fled to _Báli_. This event happened in the Javan year 1403."
The following, however, is the traditionary account given by the people
of _Málang_, of the party who retreated thither from _Majapáhit_.
"When the people of _Majapáhit_ were defeated, and obliged to fly
their capital, the _Páteh_ of _Majapáhit_ took refuge at a place now
called _Sing'gára_, to the south-west of _Málang_, where he met with
protection from a devotee, named _Kiái Gédé Seng'gára_, who becoming
attached to him gave him his daughter in marriage.
"After the death of the _Pátah_ of _Majapáhit_, and of _Kiái Gédé
Seng'gára_, the son of the former disagreeing with his wife, quitted
_Seng'gára_, and built a small village at _Gedádang_, where afterwards
he constructed a fort, and assumed the name of _Ráng'ga Permána_.
"In a short time this new country was known by the name of _Súpit
úrang_: its inhabitants commenced the manufacture of bricks, of which
the walls of the town and ramparts were completed; they then dug a moat
or ditch round the whole, and rendered it a place of great strength.