the Mahomedan chief of _Demák_, who had now assumed all the authority
formerly possessed by _Majapáhit_, than he sent his forces against
it. The people of _Súpit úrang_ remaining however within their
fortification, the besiegers continued a long time before the place
without being able to make any impression upon it, and were about to
retire, when it occurred to them that a stratagem might be successful.
This was to catch ten doves or pigeons, which in the course of the day
might come from without the fortification in search of food, and, after
fastening to their tails lighted brands, to let them loose into the
city. The project succeeded, for the birds, flying towards their homes,
set fire to the buildings within _Súpit úrang_, (which were constructed
of light materials,) and all was confusion. The conflagration becoming
general alarmed the people, who fled in every direction; the prince
proceeded eastward as far as _Gúnung Buréng_ (a rising ground within
sight of the town,) where he is supposed to have perished, as nothing
was afterwards heard of him. The besiegers then took possession of
the place, which since that period has been called _Kóta Bedak_ (the
deserted fort.)"
All the chiefs and priests went to _Gíri_ on their return from
_Seng'gára_, to offer up thanks for their victory. The _Súnan_ was
much indisposed when they arrived, and soon after died, at the age of
sixty-three years. The tomb of the _Súnan Gíri_ is still kept in a
state of preservation, and highly revered. It is remarkable for still
containing the _pusáka kris_, which he desired should be placed near
his grave, and to which superstition has attached many virtues[265].
To return, however, to _Ráden Pátah_. No sooner had this chief caused
the removal of the regalia from _Majapáhit_ to _Demák_, than the
_Súnans_, _Gírí_, _Bónang_, and _Káli Jága_ formally invested him with
the government, under the title of _Panambáhan Jímbun_, and declared
him the deliverer from paganism and the head of the faithful. The
manner in which _Ráden Pátah_ obtained the sovereignty is otherwise
related in other accounts.
While these events were passing in the eastern and more populous
districts of Java, the missionaries were not idle in the western
districts. _Sheik Mulána_, of _Chéribon_, after effecting the
conversion of the chiefs and people in his neighbourhood, sent his son,
_Mulána Hásen-u-din_, to Bantam, where, in the vicinity of the mountain
_Pulasári_, a body of eight hundred recluses at once embraced the
faith, and his disciples soon became numerous.
_Hásen-u-din_ went afterwards with his father to Mecca. On their return
they visited the court of _Menangkábau_ on Sumatra, where they were
received with great distinction by the Raja, who at their departure
presented the father with a celebrated _kris_. From _Menangkábau_ they
proceeded to the mountain _Pulusári_ in Bantam, whence the father
returned to _Chéribon_, leaving the _Menangkábau kris_ with his son.
_Hásen-u-din_ shortly after went to _Chéribon_, to be married to
a daughter of the _Súnan Demák (Ráden Pátah)_, and from thence to
_Demák_, where he found _Ráden Pátah_ engaged in war with the prince of
_Majapáhit_. He there obtained his daughter in marriage, and assisted
in bringing the war to a favourable conclusion, after which he returned
with his wife to Bantam. Bantam at this period was a province dependent
on _Pajajáran_.
About twelve months after his return to Bantam, where he assumed the
chief authority, _Hásen-u-din_ went over to the _Lampung_ country in
Sumatra, accompanied by _Pangéran Bálu_, a chief of _Tulangbáwang_,
and proceeded as far as _Indrapúra_, where he married the daughter of
the Raja as his second wife. On this occasion it is said that the
Bencoolen river was fixed upon as the boundary of his possessions in
that direction; but it does not appear whether, by this new boundary,
his possessions became more extended or more circumscribed than before.
During the whole of his progress from _Tulangbáwang_ to _Indrapúra_, it
is said that the sword was never out of the scabbard. It is therefore
probable, that his title to these more distant regions was founded
upon some previous claim, and either that the _Lampung_ country was
transferred to his father, _Sheik Mulána_, along with the _Menangkábau
kris_[266], or that Palembang and the southern part of Sumatra
might have devolved to Bantam, in consequence of _Hásen-u-din's_
marriage with the daughter of _Ráden Pátah_, who had then assumed the
sovereignty of Java and its dependencies.
On _Hásen-u-din's_ return from _Indrapúra_, he assembled a large body
of men, principally from the southern districts of Sumatra, and marched
against _Pákuan Pajajáran_, the chief of which, with his followers,
still adhered to the ancient faith, and attacking that capital at
midnight completely annihilated its authority. On this occasion
_Kráwang_ is said to have been fixed as the boundary between the
possessions of _Sheik Mulána_ of _Chéribon_ and those of Bantam, there
being at that time no intermediate power.
The manner in which this ancient capital was annihilated, is described
with great minuteness in the different traditions of the _Súnda_
people, and the descendants of those who escaped and continued to
adhere to their ancient faith, are to be traced in the districts of
Bantam, where they still continue distinguished from the rest of the
population under the designation of _Bedui_[267].
Among the articles removed from _Majapáhit_, and still preserved with
superstitious veneration, was the _paséban_, or hall of audience, a
large building, supported by a double row of lofty pillars. This was
placed in front of the mosque at _Demák_, where it is still to be seen.
At _Kúdus_ there is a carved door belonging to the place of worship
which _Browijáya_ used to attend; and in the burial places at _Túban_,
and several of the eastern districts, are still to be found relics of a
similar kind, which are reverenced as sacred.
On the destruction of _Majapáhit_, the numerous _pándi_, or workers in
iron and steel, who were considered the strength of the empire, and who
in consequence enjoyed many privileges, were dispersed over the eastern
districts of Java, Madúra, and Báli, forming separate establishments
under their respective chiefs. At this period the custom of wearing the
_kris_ is said to have been introduced among the common people.
FOOTNOTES:
[237] Middlekoop's Collection.
[238] Supposed to have been a crow or raven.
[239] A rude instrument of music still in use, particularly in the
_Súnda_ and mountainous districts.
[240] The _Dáyas_ of Borneo still hold particular kinds of birds in
high veneration, and draw omens from their flight, and the sounds which
they utter. One of the principal of these is a species of white-headed
kite, which preys on fish, snakes, and vermin. Before the _Dáyas_
enter on a journey or engage in any war, head-hunting, or indeed any
matter of importance, they endeavour to procure omens from these kites,
and, for this purpose, invite their approach by screaming songs, and
scattering rice before them. If these birds take their flight in the
direction they wish to go, it is regarded as a favourable omen; but
if they take another direction, they consider it as unfavourable,
and delay the business until the omens are more suitable to their
wishes.--_Transactions of the Batavian Society_, vol. vii.
[241] The manner in which the mountaineers of the _Súnda_ districts
still spring and shout to the sound of this rude instrument, as already
described, corresponds with this account; and on occasions of public
rejoicings or ceremony, the native princes of the eastern part of the
island frequently introduce a party of wild men, with dishevelled
hair, and covered with leaves, shaking the _ángklung_, and shouting,
springing, and distorting their limbs in the rudest manner: the object
being to exhibit the original inhabitants, in contrast with what they
have been rendered by civilization.
[242] Asiatic Researches.
[243] Kempfer's Japan, vol. i. p. 148.
[244] This history, which is written in the Mahomedan style of
inspiration and prophecy, commences by a declaration on the part of
_Jáya Báya_, that it is clearly ascertained, the island of Java will
be annihilated in two thousand one hundred years from the date of
its first existence; and after detailing every event, down to the
Javan year 1743 (the present year, A.D. 1816), has the following
extraordinary conclusion.
"The whole of the above chronological relation of events, from the
first year to the present date, was written by the inspired _Aji
Jáya Báya_, who himself lived about the year 800. What follows is a
continuation of events which were foretold by him, and which are still
to happen, viz.
"In the year 1801, _Sura-kerta_ being no more, the seat of government
will be removed to _Katáng'ga_, which being afterwards demolished, the
seat of government will be removed in 1870 to _Kárang Báya_.
"In 1950, the seat of government will be removed to _Kedíri_, where
it was of old. The _Pringi_ people (Europeans) will then come, and
having conquered Java, will establish a government in the year 1955.
The Prince of _Kling_, however, hearing of the conquest and ruin of
Java by the _Príngis_, will send a force which will defeat and drive
them out of Java; and having given up the island once more to its Javan
government, will, in the year 1960, return to his own country.
"On regaining possession of the country, the new Javan government will
desert the former capital of _Kárang Báya_, as being an unlucky site,
and remove it to _Waríngin Kúbu_, which is near the mountain _N'gmárta
Láya_. This will take place in 2020.
"By the year 2100 there will be an end of Java entirely."
[245] Vide Asiatic Researches.
[246] See account of _Watu Gúnung_ in vol. i. Literature.
[247] See vol. i. Poetry--_Brata Yudha_.
[248] To this popular account of the early and fabulous history of
Java, it may be interesting to add the equally popular and generally
received ancient history of _Madúra_, formerly called _Mandúra_, and in
the _basa_, or court language, _Mandurétna_.
"_Batara Rama Yana_ having completed the wars, and conquered _Dasa
Muka_, of the country of _Alinka_, thought of making a new settlement
from the wilderness. To this he gave the name of _Durjayapura_;
and after a long reign, resigned the government of it to his son,
_Butlawa_, ending his days in solitude. _Butlawa_ reigned for some
years over the country of _Durjayapura_, and was succeeded by his son,
_Kunti Buja_, who married the daughter of his _Páteh_, named _Kasa_.
This prince removed the seat of government, or rather changed the
name of it, to _Mandura Rája_, and was succeeded by his son, _Basu
Keti_, who ascended the throne at nine years of age. During his reign
there arrived a beautiful woman, named _Dewi Sani Gatra_, daughter of
_Bengawan Adi Rusa_, who had fled from the Prince of _Nusa Kambangán_,
called _Jura Mataraja_. The prince married her, and was in consequence
attacked by _Jura Mataraja_; but by the assistance of _Pula Sara_,
the father of _Abiasa_, who afterwards became sovereign of _Astina_,
he defeated him, and remained in quiet possession of his country. By
the princess he had four children; three sons, named _Basu Dewa_,
_Aria Prabu_, and _Angrasana_, and a daughter named _Dewi Kunti_. When
_Basu Dewa_ was fifteen years of age, his father wished him to marry
a princess of the country, but the youth having fixed his affections
upon the daughter of _Raja Sirwonga_, named _Dewi Angsa Wati_, refused
compliance, and was in consequence dismissed from the royal presence.
"_Basu Dewa_, learning that the daughter of _Sirwonga_ had been carried
off by a giant into the woods, succeeded in overpowering the giant,
and married _Dewi Angsa Wati_; but intelligence being given thereof
to the chief, the prince of _Ambulutiga_, a chief called _Tiga Warna_
(tri-coloured) was sent in pursuit of _Basu Dewa_, whom he overtook on
his return to _Mandura Raja_. _Basu Dewa_ was vanquished and fell into
a cave: the princess fell into the hands of _Tiga Warna_.
"It was about this time that _Pula Sara_ obtained the kingdom of
_Astina_ for his son _Abiasa_, and was desirous of betrothing him to
_Dewa Ambalika_ of _Astina_; but the young prince would not consent;
and one day, when he was wandering in the forests, he heard a voice
issue from a cave, and discovered _Basu Dewa_, who related his case and
intreated his aid in the recovery of his wife. The young princes then
proceeded in search of _Tiga Warna_, and having discovered him, _Basu
Dewa_ discharged an arrow at him and killed him. _Dewi Ansga Wati_ was
in consequence restored to her husband. _Basu Dewa_ and _Abiasa_ then
exchanged vows of perpetual friendship between themselves and their
descendants, invoking a curse upon whomsoever of them should be guilty
of breaking it. After this, _Basu Dewa_ returned to _Mandura Raja_.
"_Basu Dewa_ at length succeeded his father in the government of
_Mandura Raja_, and had several children; of whom one was white, named
_Kakra Sana_, the other black, named _Kresna_. He was succeeded by a
son whom he had exposed in the woods, but to whom he afterwards became
reconciled, named _Raden Kangsa_, to whom he gave the country. At
this time _Pandu Dewa Nata_ reigned over the kingdom of _Astina_. One
night a voice said to him in a dream, 'When you meet with children
of _Madura_, white or black, put them to death.' His father, who was
still living, apprehensive for the fate of his favourite sons, _Kakra
Sana_ and Kresna, sent them to _Widara Kandang_ for concealment, with
_Angga Gopa_. These two princes afterwards hearing of an exhibition
of fighting men, proceeded with their sister _Sambádra_ to the _Alun
alun_, where the combatants were assembled, and here they met _Raden
Aria Jenaka_ and _Sena_, sons of _Pandu Dewa Nata_, from _Astina_, who
when their father died heard of the fame of _Madura_, and came in quest
of the country.
"_Raden Kangsa_ was seated in the _paseban_, surrounded by his chiefs,
when his _Páteh_ informed him that the proscribed children had at last
appeared. The prince, delighted that those whom he had so long sought
in vain had now appeared of their own accord, ordered his _Páteh_
immediately to seize them; but _Kakra Sana_ fought with the _Páteh_,
and drove him back upon the prince, who then seized him himself, and
throwing him on the ground with violence, blood gushed from his mouth.
_Kakra Sana_ then called for assistance from _Krésna_, who with _Raden
Sena_ immediately came and overpowered _Raden Kangsa_. Upon this Kakra
Sana put him to death with his weapon _Lugúra_. The _Páteh_, ignorant
of the fate of his prince, rushed upon the parties, but was pierced
with a spear by _Kakra Sana_, who immediately exclaimed, 'I am _Resi
Anapita_ of _Repat Kapanasan_; I am _Resi di Jala dana Baladewa_, the
son of _Basu Dewa_ of _Madura_.'
"Then his uncle, _Aria Prabu_, spoke; and having embraced him, carried
him to his father, _Basu Dewa_, who conferred the country upon him.
At night, however, _Kakra Sana_ heard a voice in his sleep, saying,
'to-morrow will I be revenged in the war _Brata Yudha_: there will be
one of the country _Chámpala Raja_, I am he.' _Kakra Sana_ replied,
'well I dare you.'"
[249] The Chandi Sewu, or one thousand temples at Brambanan, according
to this chronology, are supposed to have been completed in the year
1018.
[250] The temple of Boro Bodo is also supposed to have been completed
in 1360.
[251] At this time there were also three other cotemporary kingdoms,
_Daha_, _Singa Sári_, and _Ng'arawan_.
[252] By these accounts, _Sawela Chala_ is represented as the thirtieth
in descent from _Nurchaya_, and the eleventh from _Arjúna_, according
to the following line of Indian princes who ruled at _Astína-púra_ and
_Guj'-rat_.
-- _Arjuna_,
1 _Bimanyu_,
2 _Parakisit_,
3 _Udiana_,
4 _Gandra Yana_,
5 _Jaya Baya_,
6 _Ami Jaya_,
7 _Ami Sama_,
8 _Chitra Sama_,
9 _Pancha Dria_,
10 _Kasuma Chitra_
11 _Sawela Chata_
[253] For an explanation of the week of five days, so termed, see vol.
i. Astronomy.
[254] "King _Me_ succeeded his brother (as Emperor of Japan) in the
year of _Synmu_, of Christ 540.
"He was a very religious prince, and very favourably inclined to the
foreign pagan _Budsdo_ worship, which during his reign spread with
great success in Japan, insomuch that the emperor himself caused
several temples to be built to foreign idols, and ordered the idol of
_Buds_, or _Fotoge_, to be carved in _Fakkusai_, that is in China.
"My Japanese author mentions what follows, as something very
remarkable, and says, that it happened in the thirty-first year
of his reign, and contributed very much to the advancement of the
_Budsdo_ religion. About a thousand years ago, says my author, there
was in "_Tsiutensiku_ (that is the middle _Tensiku_, whereby must be
understood the country of the Malabarians and the coast of Coromandel
in India) an eminent _fotoke_ called _Mokuren_, a disciple of _Siaka_.
About the same time the doctrine of _Jambaden Gonna Niorai_ (that
is, _Amida_ the great god and patron of departed souls) was brought
over into China, or _Fakkusai_, and spread into the neighbouring
countries. This doctrine, continues he, did now manifest itself also in
_Tsinokuni_, or Japan, at a place called _Naniwa_, where the idol of
_Amida_ appeared at the entry of a pond, environed with golden rays,
nobody knowing how it was conveyed thither. The pious emperor, in
memory of this miraculous event, instituted the first _Nengo_ in Japan,
and called it _Konquo_. The idol itself was by _Tondo Josijmitz_,
a prince of great courage and piety, carried into the country of
_Sinano_, and placed in the temple of _Sinquosi_, where it afterwards,
by the name of _Sinquosi Norai_ (that is, the _Norai_ or _Amida_ of
_Sinquosi_) wrought many great miracles, which made that temple famous
all over the empire. Thus far my Japanese author. He was succeeded by
his son, _Fit Atzu_, or _Fint Atz_, in the year of _Synmu_ 1232, of
Christ 572. My author makes no mention of his age, but sets down the
following remarkable events which happened during his reign.
"In the third year of his reign, on the first day of the first month,
was born at the emperor's court _Sotoktais_, the great apostle of the
Japanese. His birth was preceded and attended with several remarkable
circumstances.
"The idol worship in general increased greatly in Japan during the
emperor's reign. Abundance of idols, and idol carvers, and priests,
came from several countries beyond sea.
"In the eighth year of his reign the first image of _Siaka_ was
brought over from beyond sea, and carried to _Nara_ into the temple of
_Kobusi_, where it is still kept in great veneration, possessed of the
chief and most eminent place in that temple.
"In the fourteenth year of his reign one _Moria_, a great antagonist
and professed enemy of _Sotoktais_, occasioned great troubles and
religious dissensions in the empire. He bore a mortal hatred to all
the _Fotoge_ or idols of the country, which he took out of the temples
and burnt wherever he could come at them: but within two years time
his enemies got the better of him, for he was overcome, and paid with
his life for his presumptuous enterprise. It is added, that having
thrown the ashes of the idols, which he had burnt, into a lake, there
arose suddenly a most dreadful storm of thunder, lightning, and
rain."--_History of Japan by Kempfer_, vol. i. page 167.
It is remarkable, that a peculiar people seem to have traversed Mexico
in the following century, and according to Humboldt in like manner to
have left behind them traces of cultivation and civilization. "The
_Toultecs_," says that eminent author, "appeared first in 648, the
_Chichimecs_ in 1170, the _Nahualtics_ in 1178, and the _Aztecs_ in
1196. The _Toultecs_ introduced the cultivation of maize and cotton;
they built cities, made roads, and constructed those great pyramids
which are yet admired, and of which the faces are very accurately
laid out. They knew the use of hieroglyphical paintings; they could
found metals and cut the hardest stones, and they had a solar year
more perfect than that of the Greeks or Romans. The form of their
government indicated that they were the descendants of a people, who
had experienced great vicissitudes in their social state." "But where,"
asks Humboldt, "is the source of that cultivation; where is the country
from which the Toultecs and Mexicans issued?"--_Humboldt's Political
Essay on New Spain._
[255] In these annals, the princess _Chándra Kirana_ of _Daha_ is
represented as being demanded in marriage by the son of the Mahomedan
_Raja_ of _Malacca_, and the story, in which an account is evidently
given of a visit to Java at a much later period of its history, blended
with the earlier romances of Java, after detailing the particulars by
which the prince of _Tanjung-pura_ became _Raja_ of _Majapáhit_, is
thus told:
"The _Batára_ had a daughter, named _Raden Galu Chandra Kirana_,
"whose beauty was celebrated far and wide, and many _Rajas_ sought
her in marriage. Her fame reached _Malacca_, and _Sultan Mansur_
became enamoured of her by description. He ordered _Paduka Raja_, the
_Bendahara_, to fit out a fleet of five hundred large _prahus_ with
innumerable small ones. At _Singapura_ were fitted out a hundred with
three masts, and at _Singi Raya_ as many more of the same sort.
"Then the prince selected forty nobles of the country, and forty
virgins of noble family. He summoned _Maha Ruja Merlang_ of
_Indragiri_, and the _Raja_ of _Palémbang_, the _Raja_ of _Jambi_, and
the _Raja_ of _Linga_, to attend him to _Majapahit_; all the young
warriors attending the prince, and all the great men remaining for the
government of the country.
"When they reached _Majapahit_, they were well received by the
_Batara_. At this time the _Rajas_ of _Daha_ and _Tanjungpura_, the
younger brothers of the prince, were present at _Majapahit_.
"Among the chieftains who accompanied the _Raja_ of _Malacca_ was the
celebrated _Hang Tuah_ or _Laxamana_, who was highly admired, and
exhibited wonderful feats.
"The _Batara_ gave his daughter, _Chandra Kirana_, in marriage to the
_Raja_ of _Malacca_; and the _Batara_, delighted with his son-in-law,
caused him to be placed on a seat of equal honour with himself, both on
public occasions and at meals.
"Then being about to depart, the _Raja_ requested to be presented with
the kingdom of _Indra-giri_, which was accordingly given to him. He
then bestowed _Siantan_ on _Laxamana_, from which time the rulers of
_Siantan_ are descendants of _Laxamana_.
"By the princess he had a son, named _Raden Galang_, who was killed one
day by a man running _amok_."--_Malayan Annals._
[256] Pánji.
[257] According to the traditions of the _Sunda_ people, these two
brothers, _Chiong Wanara_ and _Raden Tanduran_, were descended from
a prince of _Galu_, and their empires were divided by the river of
_Brebes_, thence called _Chi Pamali_, or the River of Prohibition.
"_Raja Galu_, otherwise known by the name of _Raja Pamakás_, and whose
country was called _Bajong Galu_, had two sons, named _Raden Aria
Bang'a_ and _Tanduran_. There was a pestilence in those days, which,
carrying off great numbers of the inhabitants, caused the prince to
be much afflicted in his mind; whereupon, sending for his _patéh_ (or
minister), he thus addressed him: 'Go thou to _Bukit Padang_, and
call one there named _Si Ajar_, failing not to bring him along with
thee, as it may perhaps be in his power to administer relief to my
distressed and suffering subjects.' The _patéh_ immediately took leave
of his Sovereign, and repaired forthwith to _Bukit Padang_ to summon
_Si Ajar_, who soon after appeared before the _Raja_, presenting him
with some herbs which he had brought for that purpose. When _Si Ajar_
had seated himself in the usual manner before the monarch, the latter
thus addressed him: '_Ajar_, a great pestilence at present rages in the
country, and makes great havock amongst my subjects; it is therefore
that I have sent for thee, in hopes that thou mayest be able to put a
stop to the mortality which now prevails.' _Ajar_ immediately replied,
'O _Raja_, it is my opinion, that he to whom the country belongs is
the proper person to do what is requisite for the good of it and its
inhabitants.' When the _Raja_ heard these words, he was exceedingly
wroth; so much so, that he was on the point of putting _Ajar_ to
instant death, when the latter thus addressed him; 'Prince! if you
are determined to kill me, I resign my life, but depend upon it you
will be made to answer for it, and that by your own son.' _Si Ajar_
then returned to _Bukit Padang_, wherupon _Raja Galu_ thus spoke to
his _patéh_: 'Repair instantly to _Bukit Padang_, and put _Si Ajar_
to death; let him not longer live.' The _patéh_ accordingly went,
and having executed the _Raja's_ orders, returned and reported the
circumstance to his prince, who felt much joy on the occasion. Shortly
after this the _Raja's_ concubine became pregnant, and when her time
was come she was delivered of a son, whose features were exquisitely
beautiful. When the prince was informed of this, he desired the child
might be brought to him. The prince no sooner cast his eyes upon it,
than he thought of the words of _Si Ajar_; upon which he administered a
dose of poison to the child, which however did not cause its death. He
then told his _patéh_ to take the child, and having put it in a basket,
to send it floating down the river. The _patéh_ took the child, and
having disposed of it as he was ordered, returned and made his master
very happy by the report of what he had done. The basket in which the
child was turned adrift on the river _Chitandui_ being stopped by
some stakes placed there by a fisherman, named _Ke Balangantrang_,
it was picked up and carried home by him. He was highly pleased with
the child, and adopted it, and gave it the name of _Ke Jakah_, and
cherished it till it arrived at the age of manhood. _Ke Jakah_ then
invited his reputed father to accompany him to _Bajong Galu_. They had
nearly got half way, when _Ke Jakah_ looked up and saw a bird fly past.
He asked _Ke Balangantrang_ what might be the name of that bird? and
was told that it was called _chiong_ (the black minor of India). _Ke
Jakah_ then saw a form like that of a human being, and inquiring what
it was, he was told that it was a _wanara_ (monkey). _Ke Jakah_ then
exclaimed, 'if such is the case, then must my name be _Chiong Wanara_.'
"After this the travellers prosecuted their journey, and in due
time arrived at _Bajong Galu_, where they went to the house of a
relation of _Ke Balangantrang_, named _Ke Haziali_, the chief of
all the blacksmiths. _Chiong Wanara_ was then delivered over by _Ke
Balangantrang_ to _Ke Haziali_, who treated him as his own son, and
instructed him in the art, in which he soon became eminent.
"_Chiang Wanara_ had not been long in this new situation, before _Raja
Galu_, hearing of the circumstance, sent for and begged him of the head
blacksmith. The _Raja_ in time owned him for his own son, and was so
delighted when he first beheld him, that he sent for his son, _Raden
Aria Bang'a_, and desired him to take every care of his newly-found
brother.
"A short time after this, _Chiong Wanara_ went to his royal father, and
asked him to give him some hereditary property. When the _Raja_ heard
this, he immediately addressed _Chiong Wanara_ thus:--'My son, the
whole of my property I have bestowed on thy eldest brother, and nothing
is left except the head blacksmith, whom thou hadst better accept of.'
_Raden Chiong Wanara_ said he would take him with much pleasure.
"Soon after the head blacksmith came into his possession, _Raden Chiong
Wanara_ went again to his father, and solicited permission (which was
granted to him) to construct an iron cage of very great strength, and
of the most exquisite workmanship. _Chiong Wanara_ then gave orders to
his head blacksmith to have this cage made, and all the blacksmiths
in the kingdom having been set about it, it was very soon finished,
and had all the strength and beauty that was intended and wished for.
Carpets and cushions, such as princes are accustomed to recline on,
were spread within it. _Chiong Wanara_ then went and acquainted _Raja
Galu_ that it was completed. When the _Raja_ saw it, he was greatly
pleased, and being entreated by _Chiong Wanara_ to enter and examine
whether or not there might be still something wanting to render it more
complete; without suspecting any treachery, he did as he was requested.
No sooner was he fairly in, than _Chiong Wanara_ closed and locked the
door, saying, at the same time to _Raja Galu_, 'Now is fulfilled the
prediction of _Ajar_ of _Bukit Padang_, whom you caused to be unjustly
put to death.' The _Raja_ answered from within the cage, 'I submit to
this just judgment.'
"When _Raden Aria Bang'a_ saw his father shut up in the cage, he could
not contain his rage against _Chiong Wanara_, and a quarrel between the
two brothers ensued.
"_Raja Galu_ perceiving this, immediately exclaimed, 'For shame!
that two brothers should thus fight with each other; such conduct is
strictly forbidden by the elders of the people.'
"Without paying any regard to the words or admonition of _Raja Galu_,
the two brothers engaged in single combat, stabbing, pushing, and
striking each other in turn. Both parties being of equal strength, they
continued fighting all the way from the place above described until
they got far to the eastward, when finding themselves fatigued, they
suspended the conflict under a certain tree. _Chiong Wanara_ forthwith
asked his brother what the name of the tree was under which they were:
_Aria Bang'a_ answered, it is called _mája_. They then took one of the
fruit, and having split it in two, each took a part. That which _Aria
Bang'a_ ate was sweet, but that which _Chiong Wanara_ ate was on the
contrary very bitter (_pait_); so _Chiong Wanara_ called the place
_Majapait_, or as more generally pronounced, _Majapahit_.
"The combat was then renewed with the same vigour as before, and they
continued fighting towards the westward, until they came to a row of
trees (_jajar_), where they halted. On being asked by his brother the
name of those trees, _Chiong Wanara_ answered _paku_: _Raden Aria
Bang'a_ then said, 'the name of the place must be _Pakuan Pa-jajar-an_.'
"The two brothers then recommenced fighting, till they came to a river
of _Brebes_, where being both much fatigued, they rested by the side of
it and drank of its water.
"_Raden Aria Bang'a_ then said: 'It was declared by our father to be
wrong for brothers to fight with each other, it is also contrary to
ancient usage, let us therefore put an end to this forbidden contest,
and let us call this river _Chi Pamali_' (that is to say, the river of
prohibition). The river _Brebes_ thus obtained the name of _Chi Pamali_.
"_Raden Aria Bang'a_ then said to his brother: 'do thou go to _Pakuan
Pajajaran_ while I go to _Majapahit_.' They accordingly separated,
_Raden Aria Bang'a_ proceeding to _Majapahit_, and _Chiong Wanara_
returning to _Bajong Galu_, for the purpose of visiting his father in
the cage.
"When _Chiong Wanara_ arrived at _Bajong Galu_, and found the cage
empty, his astonishment was very great. He then addressed himself to
one of his people, named _Ke Jampang_, and asked what was become of
_Raja Galu_. _Ke Jampang_ replied, 'he went out of the cage of himself,
without the assistance of any one, and has returned to his usual place
of residence at _Surga Luka_, where he now is, having assumed the name
and title of _Guru Putra Hinga Baya_.'
"When _Chiong Wanara_ heard all this he thought he might as well throw
away the empty cage, which he accordingly did, on the beach of the
south coast, from whence the place is called _Tana Kandang Wesi_, or
the land of the Iron Cage.
"_Chiong Wanara_ forthwith invited _Ke Jampang_ to accompany him to
_Surga Luka_, in search of his father, _Guru Putra Hinga Baya_.
"In a short time they arrived at _Surga Luka_, and _Chiong Wanara_
surrendered himself, entreating his father's forgiveness for what had
passed. _Guru Putra_ then said, 'to a certainty there must be two
kingdoms on the island of Java, of which the (intermediate) boundary
will be the river _Pamali_. The kingdom of _Raden Tanduran_ will be to
the eastward, and shall be called _Majapahit_; that of _Chiong Wanara_
will be to the westward, and shall be called _Pakuan Pajajaran_: the
latter kingdom will cease first (_tunda dahulu_.') Whence the people
under _Chiong Wanara_ were called _Orang Sunda_, and their language
_Sunda_.
"_Guru Putra_ then gave _Chiong Wanara_ a black monkey-skin jacket,
which the latter forthwith put on, and immediately became in appearance
like that animal. He at the same time gave him the name of _Guru
Minda-sida tanda Prabu lutung Kasarong_, and furnished him with some
rice-seed, and appointed _Ke Jampang_ to be his follower.
"_Guru Minda_ and _Ke Jampang_ then took their departure: and when they
came to a place not far from _Bajong Galu_ they set out about sowing
their rice-seed, distributing it among all the poor people of the place
for that purpose.
"_Pandi Chacha Domas_ and all the _Peng'gawas_, as well as all the
people of _Bajong Galu_, who were attached to _Chiong Wanara_ at the
time he went to see _Guru Putra Hinga Baya_ of _Surga Luka_, being
without a sovereign, went all of them to the eastward, to reside in the
country of _Majapahit_.
"When _Prabu Lutung Kasarong_ had given orders for the sowing of the
rice, he and his follower, _Ke Jampang_, proceeded to a place on the
south sea coast, called _Kedu Pondok_, where _Ke Jampang_ being left
to settle, the place took its name from him, and was ever after called
_Chutak Jampang_.
"After _Prabu Lutung Kasarong_ had left _Ke Jampang_ at _Kedu Pondok_
he went through the woods, till coming near _Pakuan Pajajaran_ he found
a very large tree, called _pundi_, situated on the banks of the river
_Chili-wong_. He remained under it to rest himself, and gave the place
the name of _Kampung Pundi_.
"_Kuwu Mangkubumbi_, of _Jambadipa_, in the district of _Jelebud_,
had several children, all of them females. The youngest was called
_Purba Sari_, and was established in the interior, near the tree called
_gadug_, from which the _kampung_ so called took its name.
"Having placed his youngest daughter, _Purba Sari_, in the interior of
the country, he was desirous to send out people to shoot birds with a
pellet, and accordingly created and appointed one a pellet-shooter,
who went regularly every day to shoot, agreeably to the order of _Kuwu
Mangkubumi_. One day the pellet-shooter came to the large _pundi_ tree,
and observing on it what he supposed to be a large black monkey, he
wished to shoot it, whereupon _Prabu Lutung Kasarong_, whom he mistook
for the monkey, thus addressed him: 'Don't shoot at me; you had better
go home and tell your master to come here to me himself.' When the
pellet-shooter perceived that the black monkey was gifted with speech
he stood aghast and astonished beyond measure, and returned immediately
to his master to acquaint him with the circumstance.
"_Kuwu Mangubumi_, together with the pellet-shooter, then repaired to
the great _pundi_ tree. On his arrival there he called to _Prabu Lutung
Kasarong_, who was upon it. No sooner did the latter hear the summons,
than he descended and talked with the _Kuwu_, who then took him home
with him, highly delighted at being possessed of so extraordinary and
accomplished a creature. In the course of a short time he wished to
present him to his eldest daughter, and on her refusing to accept of
him he offered him to a younger one, but neither would receive _Prabu
Lutung Kasarong_.
"He then gave him to the youngest of all, named _Niái Purba Sari_, who
accepted of him with great pleasure.
"In the course of time, _Niai Purba Sari_ built a house at _Wangun_,
and the place was afterwards called _Kampung Wangun_. He then planted
some _tagur_ trees, from which the place received the name of _Kampung
Tagur_. After this, _Prabu Lutung Kasarong_ caused _Niai Purba Sari_ to
remove from the _gaduga_ tree to _Kampung Wangun_.
"When _Niai Purba Sari_ became _Prabu Lutung's_ wife, he laid aside the
black monkey's skin with which he was clothed, and immediately resumed
his former and usual beautiful appearance.
"He afterwards received the name of _Niang Galarang_, and established
himself at _Pakuan Pajajaran_, where the _Batutulis_ (inscribed stone)
now is, and which was the seat of government of the _Maha Raja Prabu
Niang Galarang_. After this his wife became pregnant, and _Prabu Niang
Galarang_ left _Pakuan Pajajaran_ to the care of his _Peng'gawas_,
or ministers of state, and went to _Bukit Padang_, where he became a
_Pandita_.
"When the time was come, _Niai Purba Sari_ brought forth a son of
the most exquisitely beautiful features, to whom she gave the name
_Silawang'i_.
"When _Silawang'i_ grew up, he removed from _Pakuan Pajajaran_ to
_Sumedang Larang_, where he was soon afterwards married; first to _Niai
Raden Raja Mantu_, and then to the daughter of the _Peng'gawa_ of that
place, so that he had many wives. He at the same time received the
title of _Baginda Maha Raja Prabu Silawang'i_.
"_Prabu Lutung Kasarong_ had afterwards two other sons, the elder named
_Ke Glap Nyawang_, the younger, _Ke Kedang Panjang_, both of whom were
strong and well made; and when they grew up they went with their father
to _Sumedang Larang_, where they all remained with _Prabu Silawang'i_.
"_Prabu Silawang'i_, when he had got a number of wives and
_peng'gawas_, returned to _Pakuan Pajajaran_, bringing them all with
him, as also his two sons, and his man _Ke Jampang_, who was then
called _Purwa Kala_. In returning to _Pakuan Pajajaran_, _Prabu
Silawang'i_ first went to a place on the south coast, called _Nusa
Kambangan_, and there embarking in a vessel with all his family, he
sailed westward, till they came to the anchoring place, to which
was given the name of _Palabuan Ratu_ (Wyn Coops Bay), and having
disembarked, they all proceeded to _Pakuan Pajajáran_.
"On his arrival there, _Prabu Silawang'i_ established himself as
_Raja_, and having assembled all the _Mantris_, _Peng'gawas_, and
other chiefs and officers, together with all the military forces, he
caused great rejoicings to be made on the occasion, and each day and
night every kind of play was performed to amuse him. _Pakuan Pajajaran_
was crowded with the happy and delighted multitude, and so great and
powerful did _Prabu Silawang'i_ become at that time, that all the
princes from the river _Chi Pamali_ beyond Java Head (in Bantam) on the
west, submitted to him and were subject to _Pakuan Pajajaran_.
"_Prabu Silawang'i_ then built without the _kraton_ (or palace) a hall
of audience (_paseban_), which was styled _Sasaka Domas_, or the hall
of eight hundred pillars; and in the interior of the _kraton_ another,
called _Rarawis Kanchana_ (or that of golden flowers). This was where
the _Batutulis_ now is."
The tradition goes on to relate, that _Prabu Silawang'i_ had one
hundred and fifty wives, and that his sons-in-law, of whom there were
also one hundred and fifty, were made great public officers.
In the course of a little time one of his highness's wives, named _Niai
Mantri Manek Mayang Sunda_, the sister of _Ke Marugal Sang Mantri
Ayung_, became pregnant, and in due time brought forth a beautiful boy,
who was called by his father _Raden Guru Gatangan_, and who was made
_Raja Muda_ of _Pakuan Pajajaran_, with the name and title of _Prabu
Guru Gantangan_.
Both father and son continued as _Raja Tuah_ and _Raja Muda_ to live
in the _kraton of Pakuan Pajajaran_, happy and on good terms with each
other; the management and direction of the state being entirely vested
in the hands of the _Raja Muda_.
[258] The Javan traditions furnish no information respecting the
locality of this state.
[259] Having thus detailed the traditions which exist among the
Javans respecting the establishment of foreign colonies in the
Eastern Archipelago, and brought down this part of the history to the
establishment of the kingdom of _Majapahit_, it may not be amiss to
transcribe those which prevail among the _Malayus_, who, it is well
known, endeavour to trace their descent from the Macedonian hero,
Alexander the Great. The following account is taken from the _Sejara
Maláyu_, or Malay annals, a work written in the year 1021 of Hejirat:
"It happened that _Raja Sekander_, the son of _Raja Darub_ of _Rum_, of
the race of _Makaduniah_, the name of whose empire was _Zulkarneini_,
wished to see the rising of the sun, and for this purpose came to the
confines of the land of Hind. There was a Raja in Hindustan, named
_Raja Kideh Hindi_, who was very powerful, and whose empire extended
over the half of Hindustan. Immediately on the approach of _Raja
Sekander_, _Raja Kideh Hindi_ sent his prime minister to collect his
forces, and marched out to meet him. The armies engaged, and a battle
ensued, as is fully recorded in the history of _Raja Sekander_. _Raja
Kideh Hindi_ was defeated and taken prisoner, after which he was sent
back to his own country. This _Raja Kideh_ had a daughter: after
sending his minister, _Perdana Mantri_, to consult with the minister
of _Raja Sekander_, he gave her in marriage to _Raja Sekander_, on
condition of receiving three hundred thousand dinars of gold.
"_Raja Sekander_, after tarrying ten days in honour of the ceremony,
pursued his journey towards the rising sun, attended by his bride. On
their return, however, her father requested her to remain some time
with him: _Raja Sekander_ consented and took his leave.
"The princess was already pregnant by _Raja Sekander_, but he was
unacquainted with this circumstance; nor was the princess herself aware
of it, till a month after her return to her father. At the expiration
of her time, the princess was safely delivered of a son, whom _Raja
Kideh Hindi_ named _Aristan Shah_.
"_Raja Aristan Shah_ was in course of time married to the daughter of
the Raja of _Turkistan_, by whom he had a son, named _Raja Aftus_.
"After an absence of forty-five years, _Raja Sekander_ returned to
_Makaduniah_, and _Raja Kideh Hindi_ died, leaving as his successor
_Raja Aristan Shah_, who (or rather whose dynasty) reigned three
hundred and fifty years. After him reigned the following princes in
succession:
_Raja Aftus_, who reigned one hundred and twenty years.
_Raja Askayinat_, do. three years.
_Raja Kasidas_, do. twelve years.
_Raja Amastubusu_, do. thirteen years.
_Raja Zamzeius_, do. seven years.
_Raja Khuras Khainat_ do. thirty years.
_Raja Ahat Sakayinat_.
_Raja Kuda Zuguhan_, son of _Amastubusu_.
_Raja Nikubus_, who reigned forty years.
_Raja Ardasir Migan_, who married the daughter of _Raja Nushirwan
Adel_, sovereign of the west, by whom he had a son, named _Raja Derm
Nus_.
_Raja Tarsia Burdaras_, son of _Raja Zamarut_.
The last of these princes married the daughter of _Raja Sulan_ of
_Amdan Nagara_. This _Raja Sulan_ was the mightiest prince of the land
of Hind, and of all the Rajas under the wind. By the princess, his
daughter, _Raja Narsa_ had three sons:
_Raja Herian_, who reigned in the country of Hindostan:
_Raja Suren_, whom _Raja Sulan_ appointed in his own place; and
_Raja Panden_, who reigned in _Turkestan_.
"After a short time _Raja Sulan_ died, and his grandson, _Raja Suren_,
reigned in his place in _Amdan Nagara_, with still greater authority
than his predecessors, and all the lands of the East and West, except
China, acknowledged him.
"Then _Raja Suren_ formed the design of subjugating China, and for this
purpose marched towards that country. Two months he marched on without
any obstruction, and every country submitted, till he approached the
country of _Gang'ga Nagara_, the Raja of which was named _Gang'gi Shah
Juana_. Here an engagement took place, in which _Raja Suren_ smote
off the head of _Raja Gang'gi Shah Juana_, whose subjects having lost
their chief submitted to _Raja Suren_, who married _Patri Gang'ga_,
the sister of the deceased Raja. From _Gang'ga Nagara, Raja Suren_
advanced to the country of _Klang Kins_, which in former times was a
great country, possessing a fort of black stone (supposed to be up the
river _Johor_). The name of the Raja of this country was _Chulen_, who
was superior to all the Rajas of the country lying under the wind.
Here another desperate engagement took place, in which _Raja Chulen_
also was killed, and the country submitted to _Suren_. Then _Raja
Suren_ married the daughter of the deceased monarch, and advanced
to _Tamarak_. He returned, however, to the land of _Kling_ without
proceeding on to China. On the return of _Raja Suren_ he founded a
city of great size, the fame of which became renowned, and the name of
which was _Bisnagur_ (a well known and celebrated city of the south of
India), which even at the present time is a great city in the land of
_Kling_.
"_Raja Suren_ had by the daughter of _Raja Chulen_ a daughter, named
_Chandu Wani Wasias_, and by _Putri Gang'ga_ he had three sons, one
of them named _Bichitram Shah_, another _Palidutani_, and the third
_Nilumanam_.
"_Palidutani_ succeeded to the government of _Amden Nagara_, and
_Nilumanam_ was appointed to the government of _Chandukani_: but on
the eldest son, _Bichitram Shah_, was only conferred a territory of
small extent, which so displeased the young prince, that he resolved
to abandon the country. He accordingly embarked with twenty vessels,
fitted out with all the appurtenances of war, determining to conquer
all the maritime countries; but his fleet was dispersed by a storm, and
part of them returned to their country.
"_Bichitram Shah_ is then represented as arriving in the country now
called _Palembang_, where _Demang Lebar Daon_, great grandson of _Raja
Chulen_, was chief. Here marrying the daughter of the Raja, he assumed
the government, under the title of _Sang Sapurba Trimurti Tribuna_,
and had by her four children; two daughters, named _Chandra Dewi_ and
_Putra Sri Dewi_, and two sons, named _Sang Mutiaga_ and _Sang Nila
Utama_.
"After some years _Sang Sapurba_ was seized with a desire to view the
ocean, and went in search of a good situation for a new settlement,
leaving the younger brother of _Demang Lebar Daon_ in the government
of _Palembang_; and the fleet being prepared, they set sail from the
river of _Palembang_, and after steering six days and nights towards
the south, arrived at _Tanj'ung pura_, where _Sang Sapurba_ was very
honourably received by the Raja, and a thousand chiefs introduced him
into the country, seated him on the throne, and honoured him like a
prince. As soon as the news of his arrival reached _Majapáhit_, the
_Bitara_, who was very powerful, came to make him a visit. _Sang
Sapurba_ received him very graciously, and gave him in marriage
his daughter _Chandra Dewi_. After this ceremony the _Bitara_ of
_Majapáhit_ returned to his capital; and it is from this marriage (say
the Malayan traditions) that the rajas of _Majapáhit_ are descended.
"After a long residence at _Tanj'ung pura, Sang Sapurba_ set out again
in search of some other country; but he first married his son, _Sang
Mutiaga_, to the daughter of the Raja _Tanj'ung pura_, and established
him on the throne of that country, giving him a superb crown. After
leaving _Tanj'ung pura_ he traversed the sea until he arrived in the
strait of _Sambor_, in view of the hills of _Ling'ga_ (Lingen.) The
news quickly reached _Bentan_, at this time under the sway of a queen,
named _Pramiswari Sehander Shah_. _Sang Nita Utama_, the younger son of
_Sang Sapurba_, was married to her daughter, named _Wan Sri Bini_, and
afterwards became raja of the country.
"_Sang Sapurba_ then left _Bentan_, and having sailed for a day and a
night, arrived at _Ruko_, whence he proceeded to the point of _Balang_,
and ascended the river _Buantan_, where it was reported the country was
extremely populous. When he had ascended far up the river he arrived at
_Menangkabau_: all the _Menangkabaus_ were surprized at his appearance,
and the splendour of his diadem, and they all came to inquire whence
he came. As soon as they heard of his adventures, and that he was a
descendant of Sultan _Sekander Zulkarneiné_, all the chief men of
_Menangkabau_ consulted about appointing him Raja, since they had none;
and after he had, as a condition, succeeded in destroying an immense
snake which harassed the country, he was unanimously elected Raja by
the people of _Buantan_, and of him are descended all the generations
of the Rajas of _Pagaruyang_.
"_Sang Nila Utama_ afterwards quitted _Bentan_, and founded the city
of _Singa pura_, situated on the southern extremity of the Malayan
peninsula. This event is supposed to have taken place A.D. 1160.
"The successors of _Sang Nila Utama_ were _Paduka Sri Wikrama_, _Sri
Rama Wikrama_, and _Sekander Shah_, who, being driven out of _Singa
pura_ by the _Majapáhit_ forces, afterwards established the city of
_Malaca_. His successor, _Mahomed Shah_, first embraced Mahomedanism,
in the year 1276."--_Malayan Annals._
[260] The long graves which are still pointed out near _Léran_.
[261] Her tomb is still preserved.
[262] The occasion, of the war with _Báli_ is thus related:--"At this
period the royal family of _Báli_ consisted of three brothers; the
eldest of whom was named _Maya Dináwa_; the second, _Dewa Machuwel_,
who was the chief; and the youngest, _Kabu Wihaha_. _Kabu Wihaha_ is
said to have been of extraordinary size, and to have had a head like
a hog, devouring the flesh of that animal in great quantity. He was,
moreover, very wicked and destructive, regardless of the rights or
property of any one. On this account the people became dissatisfied
with his sway, and his brothers, desirous of getting rid of him,
advised him to proceed to _Majapáhit_, in order to obtain in marriage
_Loro Jongrang_, of the family of _Browijaya_, a lady whom they
represented as of a stature similar to his own. The Raja of _Báli_,
as a further inducement to him to go, sent an embassy to make the
request; but _Browijaya_, considering it as the forerunner of war, made
his preparations accordingly. He sent for a celebrated painter, named
_Sung'ing adi Warna_, and putting down the dimensions of a large woman,
such as had been requested, desired him to paint the figure of a most
beautiful woman of the same size, and when it was done dismissed the
ambassadors, accompanied by _Aria Damar_, who had especial instructions
to make observations of every thing in _Báli_, to that the way might be
clear for hostilities, should the same become necessary."
[263] _Súnan_, in the Javan language, means the ridge pole of the roof;
and _tíang_ the pillars or supports of a house. The former is the term
adopted by the sovereign! the latter is applied to the common people or
men in general.
[264] The following account of this great capital, and of the
country in general, is given by the _Chinese_; it was furnished by
_Han-Cham-pit_, a Chinese, whose family have for many generations been
settled on Java, and translated into English by Mr. Crawfurd, when
Resident of Surabaya.
* * * * *
"_Extract from a Chinese book called_ Bun-kyan-tong-ko, _printed at_
Pekin _one hundred and five years ago, in the reign of the Emperor_
Bang-he, _and compiled under the direction of his ministers_, Tyn-eng,
Ong-un-Chin, Ong-Tam, Tyn-yong-twan, _and others_.
* * * * *
"There is a country called _Jaw-wa_, formerly called _Cha-po_; on the
sea-coast of it there is a country called _Po-kya-lung_, by which is
the entrance into the country.
"In the reign of the Emperor _Hut-pit-lyat_, of the family of _Gívan
Jaw-wa_, it was described as being bounded in the following manner: to
the east by _Ko-li-gin_, to the west by _Sam-bu-che_, to the north by
_Ko-ta-sit_, and to the south by _Cham-Sya_.
"Subject to this country of _Cha-po_ are _Sokit-tan_, _Ta-pan_,
_Ta-kong_, _Te-but_, and other countries.
"In coming from _Chwan-cha_ (_Emwi_) by sea one first makes _Cham-Sya_.
"The people of that country are of a strange appearance, and
exceedingly ugly.
"In genius, habits, and language, they are entirely different from the
Chinese.
"_Jaw-wa_ became first known to the sovereigns of _China_ in the reign
of _Saow-Gil-yang_, of the dynasty _Song_[268]. The intercourse was,
however, afterwards interrupted.
"After this, in the reign of _Tyo-kong-in_, of the family of
_Tyo_[269], the king of _Jaw-wa_, whose name was _Bak-lo-cha_, sent an
embassy with gifts to the Emperor of China.
"The intercourse was again renewed in the reign of _Tyo-kyat_, of the
same family, when the Javans sent a mission with gifts to _China_.
"Afterwards, in the reign of the Emperor _Hut-pit-lyat_, and in the
thirteenth year of his reign, soldiers were sent from _China_, but the
Javan subjects were very numerous, and they could not succeed[270].
"The water of that country is called _pa-chak-an_. Here is the mouth
of a river. This is the place to invade the country. It was here that
_Su-pit_ and _Rohin_, the generals of _Hut-pit-lyat_, fought the people
of the country.
"The country of _Jaw-wa_ is divided between two kings, one to the west,
and one to the east. In the reign of the Emperor _Chee-Te_, of the
dynasty of _Beng_, when that prince had sat five years on the throne,
the western prince, whose name was _Fo-wan-pan_, made war on the prince
of the eastern half of the island, and overthrew his kingdom.
"In the reign of the same Chinese prince, and in the sixteenth year
of his reign, the western king of _Jaw-wa_, whose name now was
_Yang-wi-see-sa_, sent a mission to China, with a present of a white
parrot.
"Half a day's journey to the south-west of the river is the king's
palace, close to a tank. Within this are two or three hundred houses.
Seven or eight persons wait on the king, clothed in silk of various
colours.
"The king's palace is built of bricks. In height the wall is thirty
feet. Its circumference is about 30,000 paces. The hair on the king's
head is in appearance like growing grass; he wears a cap ornamented at
top with gold fashioned like leaves. A piece of silk is wrapped over
his bosom; round his waist he has a piece of embroidered silk; he wears
a short weapon; his feet are bare. Sometimes he rides on an elephant,
and sometimes on a bullock.
"With respect to the people, the hair of the men has the appearance of
growing grass. The women tie it in a knot at the top of the head; they
wear a coat and a long cloth. The men invariably wear a short weapon at
the waist, which is of exquisite workmanship.
"Their laws never punish by corporal infliction. They take no account
of the measure of a man's offences; the criminal, in all cases, is
secured with rattans, and then put to death by stabbing him.
"In their traffic they use the money of China, but of a coinage older
than the present times. These coins bear a value double of what they do
in China.
"The inhabitants of the country have names, but no surnames. They are
of a quarrelsome disposition. In their persons they are ill-favoured
and filthy. Their colour is a blueish black. Their heads are like
those of large monkeys, and they go bare-legged. They believe in evil
spirits. In sitting and sleeping they neither use chairs nor beds: in
eating they use neither spoons nor _chop-sticks_. With respect to food,
they do not reject snakes, caterpillars, worms, and insects. They do
not scruple to eat and sleep with their dogs.
"In their marriage ceremonies it is the practice for the man to go to
the house of the woman, where he stays five days; at the end of this
time the bride is received with music and noise at the house of the
bridegroom. The bride wears no coat, her hair is loose, her feet are
bare, and she wears a piece of silk round her bosom. Sometimes she
wears ornaments of gold, pearls, and precious stones.
"With respect to the dead, some are thrown into the water, some burnt,
and some buried; all this according to the will of the person expressed
before his death. The exports of the country are gold, silver, pearls,
rhinoceros' horns, elephants' teeth, tortoise-shell, beetle-nut, black
pepper, sapan wood, garu wood, kanglong, cotton, Sundit birds, green
pigeons, and doves of various colours, parrots of various colours, red,
green, and white, with white deer and white monkeys."
[265] Various stories are related of this kris.
[266] Known by the name of _Kemándang_.
[267] The _Bedui_ are to be found at three different places in Bantam.
At _Gunung Perahiáng_, where the chief is called _Girang Pohon_, there
are twelve families; at _Gunung Párangkujang_, where the chief's name
is _Wanklang_, there are forty men and women; and at _Gunang Bungbang_,
where the chief is called _Kiang_, there are twelve families. In the
_Rawayans_, the name given to the place in which they respectively
reside, this exact number is constantly preserved, by the removal of
any increase that may occur, and by supplying any deficiency from those
without who have not embraced the Mahomedan faith.
The history of these people, who consider themselves as descendants
of _Prabu Seda_, the last chief of _Pajajaran_, is intimately
connected with the period of which we are now treating, and with the
establishment of Mahomedanism in the western districts. The origin of
the _Bedui_ is thus related:--
"During the reign of _Prabu Seda_, the last prince of _Pajajaran_,
he was informed that a certain recluse, named _Seda Sakti_, had an
incestuous intercourse with his sister, and determined to punish him
for thus bringing disgrace upon the country; the man pleaded his
innocence to no purpose, and was put to death by being pressed between
two large logs of wood, previously making a stipulation, which was
deemed reasonable enough, and which obtained the concurrence of all
present, _viz._ that if he had actually been guilty of the crime laid
to his charge, his descendants might lose their religion and live in
the low lands; if not, that _Prabu Seda_, with his nobles and court,
might lose their religion and place of residence, and become for ever
slaves: and as a sign that this stipulation was approved and ratified
from on high, immediately the sun was eclipsed, the rain descended in
torrents, the thunder roared, the earth shook, and under the mountains
were heard sounds like the discharge of great guns.
"_Pachukaman_, son of _Prabu Seda_, who resided with his people at
_Gunung Pulusari_, at the period when the Mahomedan religion was about
to be introduced, apprehended the consequences of the stipulation made
with _Seda Sakti_, and determining not to change his ancient faith on
any account, he quitted the place in secret, leaving his people, of
whom eight hundred, who were holy men, went in search of him in vain,
and only returned to deplore his loss."
_Hasen-u-din_ subsequently fell in with these eight hundred _recluses_
and converted them. He afterwards invaded _Pajajaran_. On his return to
_Pulusari_, he was accustomed to come down to _Sirang_ twice in seven
days to sell fruit, and in the course of time he became acquainted with
every thing relative to the people of Bantam. He afterwards subdued
_Girang_, the ancient capital, situated a few miles inland of _Sirang_,
of which the ruins are still visible, more by means of conversion than
by arms, and when firmly established, _Prabu Seda_ and his children,
who refused to become converts, were there put to the sword.
The _Bedui_ are the descendants of those who on the fall of _Pajajaran_
escaped into the woods, and who refused to change their religion,
remaining firmly attached to that of _Prabu Seda_. There is a tomb
of one of them which they hold sacred, and which they will not allow
any one but themselves to approach, even to this day. In after times,
when the _Bedui_ submitted to the Sultan of Bantam, and shewed no
disposition to oppose the Mahomedans, they were exempted from the
necessity of becoming converts, upon the condition, at the time they
yielded, that the number in each _Rawayan_ allowed to profess the
ancient worship should be limited[271].
When the Mahomedan religion became more generally established, it was
declared that all those people who should not have embraced the faith
before a certain day, should, with their descendants, be considered as
outcasts or slaves. This is the origin of the people termed _Abdi_, and
who are quite distinct from the _Bedui_.
The name, however, given in the _Sunda_ traditions to the last chief
of _Pajajaran_, is _Sila Wangi_; and it is from some of his original
adherents, who became converts to Mahomedanism, that the present
regents of the _Sunda_ districts are descended. One of them, _Guru
Gantang'an_, with many followers, is said to have retired to the
forests on the mountain _Gedé_, since called _Recha Domas_ (eight
hundred images), where many rude idols are still to be found. There it
is said they afterwards became extinct, and according to the notion
of the _Sundas_, the term _Per-hiang'an_, still retained by the
descendants from _Nga-hiang_, signifying annihilated, is derived from
the fate of this people.
[268] "Thirteen hundred and ninety-four years ago."
[269] "Eight hundred and fifty-one years ago."
[270] "Four hundred and fourteen years ago."
[271] For a further account of these people, see vol. i. page 372.
CHAPTER XI.
_History of Java, from the Establishment of Mahomedanism_ (A.J.
1400), _till the Arrival of the British Forces in A.D. 1811._
(A.J. 1738).
About a year after the establishment of the chief authority at
_Demák_, the Sultan, accompanied by the different heads of the
Mahomedan worship, visited _Sheik Mulána Ibrahim_ at _Chéribon_. On
this occasion, the chiefs were distributed over different quarters
appropriated for them, in the vicinity of _Palimánan_, and the places
where they resided still bear their respective names.
_Kábu Kanigára_, the chief of _Pájang_, second son of _Andáya Níngrat_
by one of the daughters of _Browijáya_ and the princess of _Chámpa_,
was put to death, although he had embraced the Mahomedan religion, for
refusing to acknowledge the supremacy of Sultan _Demák_, by presenting
himself at court when required. The following is the account of this
transaction, as given by the native writers.
"The _Pangéran Kúdus_ then departed alone, and having entered the
_dálam_ was observed by a female attendant of the chief, who demanded
his name and errand; to which he replied, that he should have the
honour to make himself known to her master. The female observed that
the prince was ill, and in mourning for the death of one of his best
friends, _Kiái Gédé Tingkir_. _Pangéran Kúdus_ then desired her to tell
her master that he was a messenger from the Almighty, who brought good
tidings. Having thus obtained admittance to the chief, he informed
him that he was commissioned to require his immediate attendance
at _Demák_, and in case of refusal to put him to death. But _Kábu
Kanigára_ still persisted in his refusal, and delivered his _kris_
into the hands of the _Pangéran_, who immediately wounded him in the
arm, of which he shortly expired. He had however previously stipulated,
that as his wife was pregnant, the circumstances of his death should be
kept secret from her, and that her life should be preserved. The widow
shortly after quitted the _dálam_, and found an asylum with the widow
of _Kiái Gédé Tingkir_, where she was delivered of a son, destined to
perform a conspicuous part in the transactions of those days."
_Panambáhan Jimbua_ reigned according to some twelve, and according
to others nine years after the fall of _Majapáhit_. He had several
children, one of whom, named _Pangéran Sábrang Lor_, succeeded him
as sultan of _Demák_: another, named _Niái Bintára_, was married to
_Mulána Ibrahim_ of _Chéribon_, who was in consequence honoured with
the title of _Panambáhan Makdum Játi_.
_Panambáhan Jimbun_ is represented as having resided in a small
unadorned dwelling, while the principal buildings at _Demák_ were
constructed by _Pangéran Kúdus_, who had married the daughter of
_Húsen_, and being entrusted with the highest offices, was considered
as the second person in the state.
_Pangéran Sábrang Lor_, who succeeded his father in 1409, after a reign
of less than two years, died of an inflammation of the lungs, and was
succeeded, in 1412, by his brother, named _Pangéran Tranggána_, the
third sultan of _Demák_.
On the inauguration of _Pangéran Tranggána_, he received the
benediction of _Panambáhan Mákdum Játi_, and _Pangéran Kúdus_ was
appointed high priest. Two _krises_ and a _bádi bádi_ were made by the
celebrated smith named _Súra_, from the iron wand which was supposed to
have wrought miracles in the _Majapáhit_ war. One of them was presented
to the new sultan, and became a royal _pusáka_; the other was delivered
to the _Pangéran_ of _Kúdus_, with the appointment of _Susúnan
Pangúhu_, or high priest. The _bádi bádi_ was sent to _Súnan Bónang_.
Before the year 1421, the whole island of Java had submitted to the
authority of _Pangéran Tranggána_, the chiefs of the several provinces,
from _Bantam_ to _Balambángan_, presenting themselves at his court, and
universal tranquillity was restored. The Mahomedan religion was now
firmly established throughout the island: the mosque was completed, and
treaties of amity and peace were concluded with the princes of Borneo,
_Palémbang_, _Báli_, _Singapúra_, _Indragírí_, and other states of the
Archipelago, which had become independent of Javan authority after the
fall of _Majapáhit_.
This prince is represented to have been an intelligent, good, and
virtuous man, and to have enforced the strictest obedience to the
laws. Under his superintendence was composed a work, entitled _Jáya
Langkára_, in which the principles of the Mahomedan law and precepts
were blended with the ancient instructions of the country, and thus
rendered agreeable to the people.
It is related, that on the occasion of the assemblage of the different
chiefs at the funeral of the deceased Sultan, and the inauguration of
_Bangéran Tranggánaa_, a dreadful storm arose, with much thunder and
lightning, when a youth, named _Jáka Siséla_ (the son of _Browijáya_
by _Búdan Kajáwan_, who had been delivered over to the superintendent
of his _sáwah_ or rice fields) going out of the mosque to observe the
weather, saw a meteoric stone fall on the ground beside him, without
doing him harm. This stone he carried to the _Súnan Kali Jága_, who
declared it to be an omen prophetic of much good to the youth. After
thanks were returned to the Almighty for having averted the danger from
the mosque, a sketch was made of the stone, which is still exhibited on
the door facing the north. This youth _Siséla_ failing in an endeavour
to become chief of the sultan's guards, and afterwards in an attempt
upon the prince's life, was obliged to fly from the capital.
It is necessary here to advert to _Jáka Tingkír_, the offspring of
_Kábu Kanigára_, a chief who had been put to death by order of the
first sultan of _Demák_. It having been foretold that he would one day
become sovereign of Java, he was taken by his mother to _Demák_ in his
eleventh year, where he soon found means to ingratiate himself with
the Sultan, who gave him the name of _Pánji Mas_, and caused him to
be instructed in the Mahomedan religion and in the precepts of _Jáya
Langkára_, appointed him to the command of the body guard consisting
of eight hundred men, and afterwards, in the year 1449, gave him
his daughter in marriage, with the administration of the province
of _Pájang_, where, with the permission of the Sultan, he built a
_kráton_; but afterwards having put to death a person who had arrived
from the _Kedú_, applying for an appointment in the body guard, he
was banished to the forests. During his exile he visited a village
named _Bányu-bíru_, near the _Solo_ river, where he was instructed
by a _Pandíta_ how to conduct himself for the future, the holy man
predicting, at the same time, that he would become sovereign of Java
and hold his court at _Pájang_.
Several exploits against alligators are recorded of him; and the
opinion that no descendant of the princes of _Pájang_ need fear injury
from these animals is so prevalent, that it is not unusual for a Javan
of the present day, seeing himself in danger from one of them, to
exclaim aloud that he belongs to that family.
Not long after the return of _Pánji Mas_, the island of Java was again
formed into two separate and independent governments, corresponding
with the former limits of _Majapáhit_ and _Pajajaran_. The eastern
provinces remained subject to the Sultan of _Demák_, and the western
were ceded in perpetuity to _Mulána Ibrahim_, with the title of Sultan.
To both sultans was reserved the right of dividing their lands on their
demise among their children, as they might think proper. The _Súnan
Káli Jága_ obtained as an hereditary property, free from all kinds of
requisitions, the small district of _Adilángu_, in the province of
_Demák_, where he was afterwards buried.
From this period until the death of the Sultan of _Demák_, the eastern
provinces enjoyed the most undisturbed tranquillity; but the Sultan of
_Chéribon_ found some difficulty in establishing his authority over the
western people, and in converting them, particularly those of Bantam,
to the Mahomedan faith.
The Sultan of _Demák_, besides several natural children, had two sons
and four daughters. Of these daughters one was married to a Madurese
prince, who resided at _Lampung_; another, _Balíga_, to a son of
the Sultan of _Chéribon_, who was the chief of _Bantám_; a third to
_Ráden Pánji_, who after the return of the Sultan from _Chéribon_ was
appointed chief of _Pájang péng'ging_; and the fourth to the son of
_Pángéran Kedíri_, who was chief of _Japára_.
_Pangéran Tranggána_, the third Sultan of _Demák_, died in the year
1461, having previously made a division of his dominions among his
children.
His eldest son, _Aria Ráng'ga_, was appointed Sultan of _Prawáta_,
to which was annexed all the land to the eastward along the Solo
river, as far as _Surabáya_, together with _Demák_ and _Semárang_. His
son-in-law, _Pangéran Hadíri_, was made _Súnan_ of the _Kali Niámat_,
and possessed all the districts of _Japári_, _Páti_, _Rémbang_, and
_Jawána_. The _Adipáti_ of _Pájang Péng'ging_ (_Ráden Pánji_) received
the title of _Brébo Páti_ of _Pajang_ and of _Matárem_, with the lands
attached to it. His son, _Mas Timor_, was appointed _Adipátí_, with the
lands of _Kedú_ and _Bágalen_. His son-in-law, the prince of _Madúra_,
was made chief of _Madúra_, _Suménap_, _Sedáyu_, _Grésik_, _Surabáya_,
and _Pasúruan_. His youngest son, _Ráden Panángsang_, was appointed
chief of _Jípang_.
The Sultan of _Chéribon_, better known by the name of _Súnan Gúnung
Játi_, died in 1428, at an advanced age, leaving three sons by
his wife, the princess of _Demák_, and one son and a daughter by
a concubine. His eldest son, _Hásen_, succeeded him as Sultan of
_Chéribon_ and of the provinces lying between the _Chi-tárum_ river
and _Túgu_, and stretching in a southern direction to the _Kéndang_
hills, so as to include all the _Priáng'en_ districts and lands lying
to the east of the _Chi-tárum_. From this prince are descended the
present Sultans of _Chéribon_. To his second son, _Baradin_, he left
the kingdom of _Bantam_, which extended westward from the river of
_Táng'ran_, to the south-east part of Sumátra, including all the
islands in the straits of _Súnda_. From him are descended the present
kings of _Bantam_. His third son, named _Chenámpui_, died when
young, and was buried at _Mándu_ in _Chéribon_. To his natural son,
_Káli Játan_, he assigned the lands lying between the _Chitárem_ and
_Tang'ran_ rivers, which had formerly formed part of _Chéribon_ and
_Bantam_. This prince assumed the title of _Raja_ of _Jokárta_ or
_Jákatra_, fixing his capital near the _kámpung_ of that name, where he
and his descendants continued to reign, until they were expelled, in
the year 1619 of the Christian era, by the Dutch, who established on
its ruins the modern Batavia, the capital of their possessions in the
East Indies.
The tomb of the _Susúnan Gúnung Játi_, situated on the mount so called,
at a short distance from the present town of _Chéribon_, is still an
object of the highest veneration and respect.
Thus was the ancient empire of Java divided under no less than eight
separate and independent governments. _Bantam_, _Jokárta_, _Chéribon_,
_Prawáta_, _Kaliniámat_, _Pajang Kedú_, and _Madúra_; the several
chiefs of which, in general, either assumed the title of _Kiái Gédé_ or
Sultan, or the more religious distinction of _Súnan_.
In about a year after the death of the Sultan _Tranggána_, the country
of _Pájang_ rose to considerable importance; its chief, on account of
his possessing the regalia of state, being considered as the first in
rank of the several princes in the eastern districts. Hatred, envy, and
ambition, however, soon inflamed the breasts of the different princes
of Java. The most ambitious among them, and the first who disturbed the
peace of the country, was the _Adipáti_ of _Jípang, Ráden Panángang_.
The history proceeds thus:
"The _Adipáti_ of _Jípang_, by the advice of _Súnan Kúdus_, dispatched
one of his body guard, named _Rákut_, to Sultan _Prawáta_, with orders
to watch an opportunity and assassinate him. On the arrival of _Rákut_,
it happened that the Sultan was labouring under an indisposition;
but when he was sufficiently recovered, he went one evening after
prayers, and sat down at the second gate of the _dálam_, his wife
standing behind and holding his head, accompanied only by some female
attendants. At that moment, _Rákut_ went up to him, and declared his
commission; to which the Sultan replied, 'I am aware that my time is
come; execute your orders, but do not hurt any one but me.' Upon this,
_Rákut_ drew his _kris_ and stabbed him; after which, retreating a few
steps, it occurred to him that the chief might not be actually dead;
and returning with an intention of completing his purpose, he missed
his aim, and struck the wife. The prince observing this, immediately
threw his _kris_ at the assassin, which, striking him in the leg,
threw him on the ground, where he was soon dispatched by the people,
who were assembled by the cries of the women."
The prince and his wife soon after died of their wounds, and left their
dominions and property to their brother, the _Súnan Káli Niámat_, with
authority to administer the same until their son, _Aria Pangíri_,
should come of age. Both the prince and his wife were interred in
the burial place of their ancestors at _Demák_; and the provinces of
_Prawáta_ thus became incorporated with those of _Káli Niámat_.
The _Súnan Káli Niámat_ immediately went to _Kúdus_, and demanded that
justice and condign punishment should be inflicted on the persons
concerned in this murder; and the _Súnan Kúdus_, expressing great
indignation at the act, promised compliance; but the _Sunan_, while
returning to _Káli Niámat_, was murdered on the road by persons in
the pay of the _Adipáti_ of _Jípang_. This prince, having thus far
succeeded in his designs, then plotted the death of the chief of
_Pájang_, hoping by that means to remove the only obstacle to his
obtaining the supreme authority in the eastern districts of Java. The
assassins, however, whom he employed for this latter purpose were not
equally successful. They found the prince at midnight in an inner
apartment, sleeping among his wives: but while approaching him to
execute their design, one of them happened to tread upon a woman, whose
shriek awoke the prince. He demanded the reason of their visit, and
promised them pardon, on their confessing by whom they were employed:
they disclosed the whole, and obtained pardon with their dismissal.
Thus disappointed in his scheme, the _Súnan Kúdus_ invited the chief
_Patéh_ of _Pájang_ to visit _Kúdus_, and assembled as many religious
people as possible, in the hope that an opportunity might be afforded
of assassinating him when off his guard; but a letter arriving at this
period from the Sultan of _Chéribon_, upon whose protection the widow
of the _Súnan Káli Niámat_ had thrown herself, in which the Sultan
declared that he should hold the _Súnan Kúdus_ responsible for the
discovery of the murderers, the intended assassination was deferred.
The chief of _Pájang_ having communicated with his sister, the widow
of _Súnan Káli Niámat_, who had made a vow never to rest or to leave
her home until the death of her husband, brother, and sister, should be
avenged, informed his _Panambáhan_, that if they could find a suitable
opportunity to take revenge on _Ráden Penánsang_, they had his full
consent. The meeting which took place between the parties is thus
described.
"After having laid the troops in ambush, the chiefs of _Pájang_ crossed
the river, and seizing one of the grass-cutters belonging to _Ráden
Penánsang_ they cut off a piece of his right ear, and told him to go to
his master with a letter, which they hung about his neck, containing
a challenge from the prince of _Pájang_; they then returned to their
own camp. In the meanwhile the grass-cutter running with a great noise
to the quarters of _Ráden Penánsang_, who happened to be at dinner,
delivered the message.
"At this summons the _Ráden_ came forth in a great rage, and ordering
his horse and spear, galloped down to the river side, and called upon
the prince to come over to him; but the chief of _Pájang_ answered,
that if he was the man of courage he pretended to be, he would
himself cross to the side he occupied. The _Ráden_, accompanied by
two _Panakawans_ only, then crossed the river, and inquiring for his
opponent, was informed that he remained in his _póndok_, and had sent
his son to fight in his room, and would only appear in the event of
his being conquered. _Ráden Penánsang_ then said with a contemptuous
smile, 'Is the _Brébo Patéh_ afraid, that he sends me a child with
whom he knows I will not fight? I will teach him something. Go, child,
and call your father.' He then amused himself galloping about, until
one of the chiefs of _Pájang_ let loose a number of mares, on which
his horse became unmanageable, and he was thrown, and killed on the
spot. _Túmung'gung Matáok_, his principal chief, now crossed the
river with all his followers; but they were soon overpowered, and the
_Tumúng'gung_ being slain, his head was stuck upon a pole by the river
side."
From this period the provinces of _Jípang_ became subject to the chief
of _Pájang_; and his sister at _Kali Niamat_, being informed of this
success by _Panambáhan_ expressed her readiness to fulfil a promise
which she had made, of conferring upon him all her lands and property,
_Panambáhan_ declined accepting this offer, alleging that he had only
obeyed the orders of his sovereign. He however received from her, on
this occasion, two _pusáka_ rings, in one of which was set a large
diamond, in the other a ruby, which had formerly belonged to the house
of _Majapáhit_.
The spoil taken in the war was then divided according to usage, and to
_Panambáhan_ was assigned a population of eighteen hundred working men
in the district of _Mentáuk_, afterwards called _Matárem_. The lands of
_Káli Niámat_ were left in the possession of his sister, and those of
_Demák_ restored to his nephew. _Aria Pangiri_ received the title of
Sultan of _Demák_.
The province of _Mentáuk_ or _Matárem_, at that period did not contain
more than three hundred villages, scattered in different parts of
the country. On the arrival of _Panambáhan_ near _Brambánan_, he was
received by the _Súnan Adi Jága_, who would not allow him to perform
the usual ceremony of kissing his feet, thus by implication predicting
the future greatness of his descendants. At _Páser Gédé_, then a
wilderness, _Panambáhan_ was duly installed, under the title of _Kiái
Gédé Matárem_.
When the government of _Kiái Gédé Matárem_ was fully established,
he was desirous of obtaining his son from the prince _Pájang_, who
had retained him as an adopted child, and feared to part with him,
in consequence of the prophecy of which he was aware, predicting the
future greatness of the descendants of _Jáka Sisíla_; but on the
entreaties of the _Súnan Káli Jaga_, he consented to part with him,
under a stipulation, upon oath, from _Panambáhan_, that he would not
undertake any thing prejudicial to him during his lifetime.
In the year 1490, the chief of _Pájang_, from religious motives, paid
a visit to _Súnan Gíri_, accompanied by _Kiái Gédé Matárem_, and a
numerous retinue of chiefs and priests. He was mounted on an elephant,
and assumed all the pomp which had been customary with the sultans of
_Bintára_. On this occasion he was formally installed as sultan, in
the presence of the chiefs of the eastern provinces. The _Súnan Gíri_,
at the same time, noticing _Kiái Gédé Matárem_, and being informed of
his descent, declared that his family would one day rule all Java,
and urged the Sultan of _Pájang_ to protect and befriend him. It was
during this visit that the Sultan of _Pájang_ gave orders for digging
the extensive fish-ponds which are now preserved at _Grésik_ for the
_Ikan Bándang_.
On the return of _Kiái Gédé Matárem_ to his capital, he called together
his relations, and recommended to their kindness the forty friends
who had accompanied him on his first coming to _Matárem_, and their
descendants, enjoining them, on no account whatever, to shed their
blood, whatever crime they might commit, but if necessary, to punish
them in some other way. To this they most solemnly bound themselves;
and from this period, strangling is said to have been introduced as a
capital punishment among the Javans.
His son, now called _Mas Anghebái Súta Wijáya_, had an amour with the
grand-daughter of _Sheik Wáli ben Húsen_, who was intended to become
one of the concubines of Sultan _Pájang_. Upon her becoming pregnant,
he fled first to _Chéribon_, where he implored protection from the
Sultan, but to no purpose, and afterwards towards _Luánu_, where
collecting the rabble of the country, he commenced hostilities against
the chief. The Sultan of _Pájang_, however, at length offering him a
pardon, on condition of his marrying the girl, he returned, and was
again received into favour; but not before he had reduced the chief
of _Luánu_ to submission, and rendered that province tributary to
_Matárem_.
The chiefs of _Surabáya_, _Grésik_, _Sidáyu_, _Túban_, _Wirasába_,
_Pranarága_, _Kedíri_, _Mádion_, _Blóra_, _Jípang_, and _Pasurúan_,
declared themselves independent of the prince of _Madúra_, and
elected _Pánji Wíría Kráma_, the _Adipáti_ of _Surabáya_, who
acted as _Widána_ to Sultan _Pájang_, to be their chief. About the
same time, _Sánta Gúná_, the chief of east _Balambángan_, with the
assistance of auxiliaries from _Báli_ and Celebes, again reduced the
western districts of that province under his authority, subduing the
principality of _Panarúkan_ and expelling the prince and his followers.
_Kiái Gédé Matárem_ died in the year 1497, after having, by his mild
and equitable administration, converted the province of _Matárem_, from
a wilderness into a fertile and populous country, and induced many of
the surrounding districts voluntarily to submit to his authority.
The relations of the deceased appearing at the court of the Sultan
of _Pájang_, he appointed his son, _Anghebái Súta Wijáya_, to succeed
him as chief of _Matárem_, conferring upon him, at the same time, the
command of all the troops of the empire, under the title of _Kiái Gédé
Agung Senapáti Ingalága_, commonly distinguished by the single title of
_Senapáti_, enjoining him annually to present himself at his court on
the feast of _Múlut_.
It is noticed, that at this period the island was frequented by
Portuguese and other European navigators, who had established factories
at Bantam.
The ambition of the court of _Matárem_ being kept alive by various
predictions, dreams, and enchantments, by which _Senapàti_ was promised
the assistance of _Kiái Gédé Laut Kidúl_ the goddess of the great South
Sea, who declared herself wedded to him, he was instigated to build an
extensive _kráton_ on the spot where his _dálam_ then stood.
He now placed guards at the limits of his territories, burnt some
of the adjacent villages, and assumed an attitude of complete
independence, subjecting by degrees many of the neighbouring districts.
Ambassadors were immediately sent from _Pájang_ to demand an
explanation. They were in the first instance duped by the flattering
manner in which they were received; but afterwards discovering the
real state of affairs, and reporting it to the Sultan their master,
he is represented as having called his son before him, and having
said, "the will of Providence rules all events. _Senapáti_ will not,
during my life, commence hostilities against me, but after my death he
will render you subject to him. Yield to his power, on which depends
your happiness and that of your descendants." At length, however, the
chiefs of _Túban_ and _Demák_, apprehensive of the growing power of
_Matárem_, prevailed upon him first to banish the _Tumung'gung Pájang_,
as the instigator of this feud, and afterwards to send a considerable
force against _Matárem_. The _Tumung'gung_, however, was rescued by
forty chosen men dispatched by _Senapáti_, and a stratagem induced the
forces of _Pájang_ to retreat. The _Pájang_ forces consisted of five
thousand men, commanded by the Sultan's son: those of _Senapáti_ did
not exceed eight hundred. The latter seeing that it was rash to risk an
engagement against such a superiority of numbers, particularly as the
few troops he had raised on the emergency were altogether unexperienced
and undisciplined, while those of _Pajáng_ were in the highest order,
halted at a short distance from _Brambánan_, where the enemy's forces
were encamped. During the night he burned all the villages in the
vicinity, and set fire to the reeds and long grass at some distance
from _Brambánan_, and to the rear of the enemy's camp, by which means
he persuaded them that the _Matárem_ forces had taken their departure,
in order to obtain _Pájang_ by surprize.
During the succeeding night there was a heavy thunder storm, and on
the following morning the mountain _Merbábu_ burst with a dreadful
explosion, throwing out ashes and large stones; the rivers overflowed
their banks and inundated the low country, occasioning great confusion
and destruction in the _Pájang_ camp, and inducing the commander to
retreat with his army forthwith to _Pájang_. Halting at the village
_Tumpáit_, situated near _Kárbu Súru_, he visited the tomb of the
_Pangéran_ of that name, who was descended from _Abdálah_, the eldest
son of _Ráden Pátah_. Here the sultan is said to have been informed of
a prophecy which foretold the immediate downfall of _Pájang_, and to
have fainted and fallen from his elephant in consequence.
_Senapáti_ immediately bent his course to _Pájang_, where the sultan
was again willing to receive him as his adopted son, and to pardon his
past conduct; but a youth in the retinue of _Senapáti_, after first
proposing to assassinate the sultan, a proposition to which _Senapáti_
refused to listen, at last of his own accord succeeded in administering
poison to him, of which he died. This happened, however, after the
return of _Senapáti_ to _Matárem_.
Being summoned by _Ráden Benáwa_, son of the deceased, _Senapáti_
immediately repaired to _Pájang_, where he found already assembled
_Pangéran Kúdus_ and the principal chiefs of the country, who after
the funeral proceeded to the election of a new sultan. _Senapáti_ was
for investing the son of the deceased with the authority enjoyed by
his father, but the _Súnan Kúdus_, who though he had been the cause
of his son's death, still breathed vengeance against the _Pájang_
family, for the ignominious manner in which the punishment was carried
into effect, opposed this nomination, and favouring the pretensions
of Sultan _Démak_, that chief was duly proclaimed Sultan of _Pájang,
Ráden Benáwa_ being appointed chief of _Jípang_. From this period the
different states which had acknowledged the supremacy of _Pájang_
successively broke off from their allegiance.
The new Sultan of _Pájang_ commenced his career by removing from office
most of the _Pájang_ chiefs, and replacing them by his adherents
from _Demák_, which occasioned a general discontent. At last _Ráden
Benáwa_, who was not inclined quietly to submit to the loss of his
kingdom, succeeded in inducing _Senapáti_ openly to adopt his cause,
and join the forces which he could himself send from _Jípang_ and the
discontents of _Pájang_.
_Senapáti_ accordingly marched against _Pájang_, and an engagement
taking place, most of the troops deserted the sultan's cause, and the
remainder, who continued faithful, were soon put to flight. _Ráden
Benáwa_, alarmed at a dream, in which he heard a voice saying, "Every
thing in life has a beginning and an end, all worldly greatness is
vanity, and no man can call himself happy until his death; do you
always bear this in mind:" withdrew, and having followed the course of
the _Sólo_ river down to _Grésik_, proceeded thence to _Kendál_, where
he attracted many followers by his irreproachable conduct. At last he
settled on the mountain _Parákan_, where he was buried.
_Senapáti_, after this success, proceeded to carry the _kráton_ by
assault, and having entered the front gateway, the wife of the sultan
came forth, entreating that her husband's life might be spared; but
_Senapáti_ reminding her that he was the friend of her father, and had
nothing to fear, desired her instantly to produce her husband, which
being complied with, he informed the sultan that the people of _Pájang_
being displeased with him he could no longer remain sovereign, but that
he and his followers might return to _Demák_ as soon as they pleased,
the sovereignty being now conferred on _Ráden Benáwa_.
Search was made for _Ráden Benáwa_ without effect, but that chief was
duly proclaimed as sultan, and the brother of _Senapáti_ appointed to
administer the country until his arrival.
The retreat of _Ráden Benáwa_ being at length discovered, and that
chief declining to accept the government of _Pájang_, his brother,
_Pangéran Gája Búmi_, was appointed sultan in his room. The latter
shortly after died, and was succeeded by the son of _Benáwa, Ráden
Sidawíni_, on whom the title of _Pangéran Pájang_ was conferred.
As soon as order was again restored, _Senapáti_ returned to _Matárem_,
carrying with him the saddle called _gatáya_, the head-dress called
_máchang gúguh_, and a set of _gámelan_ called _sekar dalíma_, which
he had taken at the assault of _Pájang_, as trophies of his victory,
together with the cannon called _niái stómi_, and all the insignia and
ornaments of royalty, which had descended for the most part from the
princes of _Pajajáran_ and _Majapáhit_, and which are still preserved
in the regalia of the princes of Java.
_Senapáti_, in consequence of these arrangements and the possession of
the regalia, transferred the seat of empire to _Matárem_, and lost no
time in raising his family to the highest dignities. Assuming himself
the title of sultan, he elevated his nephews to the rank of _Pangérans_.
His ambitious views being now so far realized, he consulted the _Súnan
Gíri_, wishing to obtain his opinion, whether the time for the complete
fulfilment of the prophecy was not arrived. The _Súnan_ replied, that
if the Sultan of _Matárem_ wished to be sovereign of the whole island
of Java, it was essential that he should, in the first instance, bring
the eastern provinces under subjection. In consequence of this reply,
the sultan immediately collected his troops, trained them to the use
of arms and regular discipline, and in the month of _mohárem_ marched
eastward.
The _Adipáti of Surabáya_, who had held the supreme authority over all
the eastern districts, as _Widána_ to the sultan of _Pájang_, no sooner
heard of these preparations, than he directed all the subordinate
chiefs with their forces to assemble at _Jípang_, there to await the
arrival of the army from _Matárem_; but at the moment when a general
engagement was about to take place between the two armies, an open
letter was delivered to both chiefs from the _Súnan Gíri_, requesting
them to desist, and proposing an arrangement, by which the eastern
provinces were to become subject to _Matárem_, but to continue under
the immediate administration of the _Adipáti_. This arrangement was
agreed to by both parties, but the _Adipati_ soon repented of it, who
in consequence was preparing for hostilities, when an open rapture was
again averted by the interference of the _Súnan Gíri_; but soon after
being joined by the forces of _Pranarága_ and _Madion_, the _Adipáti_
assembled his troops and marched to invade _Matárem_.
_Senapáti_ no sooner heard of these hostile preparations, and that the
_Adipáti_ was levying the revenue of _Pájang_, than accompanied by his
uncle, _Kiái Gédé Páti_, he marched towards _Madion_, and obtained
possession of the _dálam_, the chief having previously fled with his
son to _Surabáya_, leaving behind him a daughter whom _Senapáti_
married. His uncle, displeased at his conduct, returned to _Páti_; but
_Senapáti_ prosecuted his march towards _Pasúruan_, with an intention
to render himself master of that province.
The chief of _Pasúruan_ was inclined to surrender at discretion, but
was dissuaded from doing so by his _Páteh_. One day when _Senapáti_
accompanied by only forty men of his body-guard, was reconnoitering
the enemy's camp, he met the _Páteh_, who had come out with a similar
intention, when a skirmish taking place, the _Páteh_ was wounded by a
lance and fell to the ground. The sultan lifting him up and placing
him on a mare, sent him back to the chief, with a letter tied round
his neck. The chief no sooner saw him in this disgraceful predicament,
than he repented of having taken his advice, and ordering his head to
be immediately severed from his body, sent it to _Senapáti_ in token of
submission.
After this _Senapáti_ returned to _Matárem_, where he married one of
his daughters to the son of the late chief of _Madion_, and appointed
him chief of _Jipang_.
_Súra Manggála_, a chief of _Kedíri_, was now willing to submit to
the authority of _Matárem_, but _Senapáti_ returned no other answer
to his messenger, than that it was his intention to march at the next
_mohárem_, when it would be the duty of _Súra Manggála_ to surrender
that province. Accordingly, in the month of _mohárem_, an army
proceeded against _Kedíri_: the _Matárem_ forces were successful, and
the chief and his three brothers submitted. _Senapáti_ was so pleased
with the conduct of _Súra Mang'gála_ on this occasion, that he
appointed him to the command of the _Matárem_ troops.
This chief, better known by the name of _Senapáti Bálek_, served the
sultan of _Matárem_ with great ability and fidelity. He gained numerous
victories, brought all the western provinces, as far as _Chéribon_,
to acknowledge the supremacy of _Matárem_, limiting the authority of
that chief within the rivers of _Losári_ and _Indramáyu_. He is said to
have removed the mud wall which surrounded the _kráton_ of _Matárem_,
and built in its stead a strong wall of stone. He was at last killed
in a desperate engagement with the eastern people, which took place in
_Pájang_, in which however the _Matárem_ troops were successful.
Shortly after the death of this chief, _Senapáti_ received intelligence
of hostile preparations against _Matárem_ being made by his uncle,
_Kiái Gédé Páti_. He accordingly proceeded to meet him, accompanied by
all his sons and a numerous army. After a long and a desperate action,
the _Matárem_ forces were again successful, and the sultan returned to
_Matárem_, with the wives, children, and all the valuables of his uncle.
His son, _Pangéran Séda Krápiak_, being wounded on this occasion,
the sultan published a proclamation, declaring that prince to be his
successor after his death, by the title of _Panambahan Senapáti_.
The continued opposition of the eastern people, however, and the revolt
of _Kedíri_ and _Pasúruan_, obliged him again to take the field, when
finding the numbers and strength of the enemy far superior to his
own, he conducted an able but slow retreat to his capital, and during
the whole course of his reign found it impracticable to subject these
provinces to his authority. To the provinces, however, of _Matárem_,
_Bágelen_, _Bányumas_, _Pájang_ and _Jípang_, which descended to
him from his father, he added those of _Páti_, _Kúdus_, _Semáráng_,
_Kendál_, and _Kaliwúng'u_.
The days of _Sénapati_, the founder of the _Matárem_ empire, and of the
dynasty which still retains a nominal rule on Java, were now brought to
a close, after a reign of continued warfare. As the founder of the last
native empire on Java, his memory is naturally held in high estimation;
but he is also respected for the discipline he introduced into his
army, and the valour, ability, and noble-mindedness which he displayed
throughout. With the Javans he is considered as another Alexander,
and he is the first in their modern history who is considered to have
understood the art of war.
He was succeeded, in the year 1524, by his son, since called _Séda
Krápiak_, from the place of his interment, but who during his reign,
bore the title of _Panambáhan Senapáti_. The succession was, however,
opposed by his elder brother, _Pangéran Púger_, who did not attend
to kiss the sovereign's feet, as customary, on the day following
his installation. This chief proceeding to hostilities, was soon
taken prisoner near _Ungárang_. He was banished to _Kúdus_, and his
minister was put to death, which offended one of his younger brothers,
_Jajarága_, so much, that he instantly quitted _Matárem_ and proceeded
to _Pranarága_, of which province he had formerly been appointed chief,
with an intention of stirring up a rebellion in the distant provinces;
but the sultan obtaining information of it, secured his person and
banished him also. He was shortly afterwards pardoned and permitted to
return.
It was during this reign that the Dutch and English first visited Java.
This prince reduced the provinces of _Madion_ and _Pranarága_, and
built a palace, the walls of which are still standing at _Krapiak_,
a place at the foot of a range of hills lying along the South Sea, a
short distance from _Matárem_. He died after a reign of twelve years,
esteemed on account of the general tranquillity which prevailed after
the firm establishment of his government.
He was succeeded by his eldest son, named _Panambáhan Merta Púra_,
in the year 1540; but this prince not being able to conduct the
government, on account of his infirm state of health, or more probably
removed by the intrigues of his family, who declared him to be insane,
made way for his younger brother, who was raised to the throne in the
following year.
This prince, distinguished by the title of _Agung_, or the great,
commenced a flourishing reign by a signal victory over the _Surabáyan_
and _Madurese_ forces, by which he brought the eastern provinces of
_Málang_, _Untung_, _Jápan_, _Wirasába_, _Pasúruan_ and _Surabáya_,
under subjection; and following up his success, subdued all the
eastern provinces, as far as _Balambángan_. Dissensions arising at
this period between the people of Bantam and those of the _Súnda_
districts, the chief of _Súmedang_ applied to _Matárem_ for assistance;
and being invested by the sultan with the chief authority over those
districts, soon brought the whole of the western chiefs, alarmed at
the approach of _Matárem_ arms, to acknowledge his supremacy. A force
was now sent to _Madúra_, and that island being conquered was united
to his dominion, which then extended through all Java and Madúra. An
enemy, more powerful than any with whom he had been accustomed to
contend, and destined to strip his posterity of all but the semblance
of sovereignty, now appeared. The Dutch, availing themselves of the
divisions and convulsions by which the empire had been previously
distracted, had established themselves at _Jákatra_.
On their first arrival at Bantam, the prince of that country was absent
on an expedition against _Palémbang_, which country, as well as a great
part of the north and west coast of Sumatra, was then subject to his
sway. They found the influence of the Portuguese, who had previously
established a factory there, on the decline, and with little difficulty
entered into a treaty with the chief, on whom the administration of the
country was provisionally conferred during the absence of the prince.
By this treaty, the contracting parties agreed to trade honestly and
fairly with each other, and to afford mutual assistance in case of
being attacked by an enemy.
Complaints, however, were soon made of the high tone which the Dutch
assumed, and of the insolence of their menaces. Hostilities ensued,
and according to the Dutch account, upwards of a hundred of the
natives were killed or wounded. The consequence was, that they were
obliged to quit Bantam. Touching at _Jákatra_, _Japára_, _Túban_, and
_Sidáyu_, they had an affair with the Madurese, but ill calculated
to make an impression in their favour. The prince of that country,
anxious to pay his respects to the Europeans, requested, through his
interpreter, to be permitted to visit the principal person among them,
and an arrangement was accordingly made that he should be received on
board a particular ship. As the prince left the shore with his suite,
accompanied by their women and children, the Hollanders became alarmed
at the appearance of so numerous an assemblage, and observing that they
did not appear to be proceeding direct to the ship pointed out for
their reception, discharged three guns. The terror occasioned by the
report threw the procession into the utmost confusion, all the people
in the boats falling as if killed. The crews of the other European
vessels taking these guns as a signal for action, threw themselves
with such impetuosity upon the native boats, that out of this numerous
assemblage only twenty-one are said to have escaped. Among the slain
was the prince, and his interpreter or high priest, and their bodies,
as soon as discovered, were thrown with indignity into the sea.
It is remarkable, that the leading traits which distinguish the
subsequent administration of the Dutch on Java (a haughty assumption
of superiority, for the purpose of overawing the credulous simplicity
of the natives, and a most extraordinary timidity, which led them to
suspect treachery and danger, in quarters where they were least to be
apprehended) were manifested in their earliest transactions in this
quarter. On their first arrival at Bantam, we find the clerks of their
trading vessels styling themselves captains; and such was the state
and consequence assumed by Houtman, the chief of the expedition, who
took the title of Captain Major, that a Portuguese, who had known him
before, asked him significantly if he had been created _a duke_ since
he last saw him. The murder of the unfortunate prince of _Madúra_ and
his followers (for it can be called by no other term) was as detestable
and unjustifiable as the subsequent massacre of the unfortunate and
unoffending Chinese in the streets of Batavia. In neither case was
there a plea to palliate the crying guilt, but such a degree of danger,
as the basest cowardice could alone be sensible of.
This aggression did not pass unpunished, for the Dutch Admiral having
allowed some of his men to land near _Arosbáya_, then the capital of
the island, they were seized by the Madurese, and their enlargement
was not effected without the loss of many lives and the payment of a
liberal ransom.
Bantam was already a place of considerable trade: Chinese, Arabs,
Persians, Moors, Turks, Malabars, Peguans, and in a word, merchants
from all nations were established there. The principal produce for
the European market was pepper. With this province the Dutch renewed
their commerce in the year 1598 A.D., and four years afterwards they
obtained permission to establish a factory there. In the following
year, accordingly, they erected a permanent building, and formed a
commercial establishment. At this time they had granted passes to the
vessels belonging to the chief of _Túban_; and, in 1609, they left an
agent at _Grésik_. A second treaty was now entered into with the king
of Bantam, in which the States General stipulated to assist him against
foreign invaders, particularly Spaniards and Portuguese; and the king
on his side agreed to make over to the Dutch a good and strong fort,
a free trade, and security for their persons and property, _without
paying any duties or taxes_, and to allow no other European nation to
trade or reside in his territories. The Dutch observing the serious
differences which occurred among the chiefs of Bantam during the
minority of the sovereign, made overtures, in the same year, to the
prince of _Jákatra_, and removed to that province soon after.
In 1612, a convention was entered into between them and the prince of
_Jákatra_, by which a free trade was allowed to them, together with an
eligible place to reside at; both parties contracting to assist each
other in war on the territory of _Jákatra_. It was moreover stipulated,
that all goods should pay duty, except such as were imported in Dutch
ships, or Chinese junks; and that the prince should prohibit the
Spaniards and Portuguese from trading with his dominions.
On the 19th January, 1619, a further treaty was made with the same
prince, confirming the former contracts, and stipulating that the fort
should remain in its present state until the arrival of the Governor
General, and that the English should be obliged to build their factory,
and the other nations their houses, at a certain distance from the
fort; but on the 1st of February following, in consequence of the
success of the English, who had espoused the cause of the native
chiefs, we find a convention entered into by the prince of _Jákatra_,
the commanding officer of the English, and the commandant of the Dutch
fort, by which the latter promised to deliver over the fort to the
English, and the treasure, merchandize, &c. to the prince: the English
agreeing to furnish the Dutch garrison with a ship and a safe conduct
for six months.
On the 11th March, a contract was entered into between the king of
Bantam and the commissioners of the Dutch Company, still in the fort of
_Jákatra_, whereby the former promised to protect the Dutch against all
hostile attempts, and to permit the re-establishment of a free trade on
its former footing. The Dutch, on their part, agreed to keep the fort
in good order, and to abandon the same on the arrival of their ships,
when they would also deliver to the king (in return for the protection
he afforded them) one-fourth of the Company's property, and one-half of
the ordnance, &c.
In consequence, however, of the arrival of reinforcements from Europe,
under Koen, and of the political understanding which then existed
between the English and Dutch nations, the Dutch still maintained
their ground, and in the month of August following laid the foundation
of their establishment at _Jákatra_ on an extensive scale. They had
previously, in the years 1618 and 1619, plundered and laid in ashes the
town of _Japára_, because the chief of that province had, in the former
year, taken possession of the factory, made prisoners of the Dutch, and
sent them into the interior.
The Javan historians considering the Dutch in the light of other
foreign nations, who were in the habit of trading to the sea coasts, do
not furnish us with any information concerning the disputes which took
place at Bantam, or in the first instance at _Jákatra_. Even in their
accounts of the occasion of the first hostilities which took place
with the sultan of _Matárem_, they convey rather a notion of what is
the general impression regarding the first establishment of the Dutch,
than any particulars calculated to throw light on the history of that
period. "The Dutch," say they, "before they arrived at _Jákatra_, had
formed an alliance with the sultan of Bantam. They subsequently treated
with the English, and with _Pangéran Jokárta_; but in a short time
they found the way to play off a foul stratagem on the latter. In the
first place, when they wished to ascertain the strength and resources
of _Jákatra_, they landed like _máta-mátas_ (peons or messengers), the
captain of the ship disguising himself with a turban, and accompanying
several _Khójas_ (a term by which the natives of the Coromandel coast
are distinguished). When he had made his observations, he entered upon
trade, offering however much better terms than were just, and making
more presents than were necessary. A friendship thus took place between
him and the prince: when this friendship was established, the captain
informed the prince that his ship wanted repair; and the prince, at
his request, allowed the vessel to be brought up the river. There the
captain knocked out the planks of the bottom and sunk the vessel, to
obtain a pretence for farther delay, and then requested a very small
piece of ground, on which he might build a shed, to store the sails and
other property, while endeavours should be made to raise the vessel.
This request was also complied with. The captain then made a wall or
mound of mud, so that nobody could know what he was doing, and in the
mean time courted the friendship of the prince. He afterwards waited
on the prince, and requested as much more land as could be covered
by a buffalo's hide, on which he might build a small _póndok_. This
being complied with, he cut the hide into strips, and claimed all the
land he could enclose with them. To this also the prince, after some
hesitation, consented. The captain then went on with his buildings,
engaging that he would pay all expenses. When the fort was finished,
the mud wall was removed; batteries were unexpectedly displayed, and
under their protection the Dutch refused to pay a _doit_. War then
commenced, in which the Dutch were reduced to such an extremity, as to
be obliged to use stones in lieu of balls, which were expended. Even
this resource failed; and, as a last expedient, bags of the filthiest
ordure were fired upon the Javans, whence the fort has ever since borne
the name of _Kóta tái_."
Such is the aversion of the Javans for the _Khójas_, as well on account
of their general character as of their conduct on this occasion, that
it is a proverb among them, "If you meet a snake and a _Khoja_ in the
same road, kill the _Khoja_ first, and afterwards the snake."
Another account is as follows. "The Dutch having obtained the desired
spot built on it a storehouse, and formed a garden for vegetables. When
_Pangéran Jokárta_ inquired why they did this, they replied, they
must have their conveniences, and that it was not the custom of the
Dutch to live and eat like the Javans. The _Pangéran_ was satisfied
with the reason given, and allowed the work to proceed; but they had
no sooner completed several buildings, by means of the people landed
from their ships, than they began to surround them with a battery. The
_Pangéran_ again was roused, and inquired the reason of this, to which
they replied, that there were a great many traders about to arrive, and
that it was necessary to protect their property from thieves. When the
batteries were completed they planted cannon in them: the _Pangéran_
inquired the reason of this preparation, to which they only replied, it
was to keep off bad people.
"In a short time, however, when the Dutch had increased in numbers,
they fired one of the guns, and the ball discharged from it fell in
front of the _Pangéran's_ palace. The _Pangéran_ inquired why they
did so, to which they replied, they were only trying how far the gun
would carry, in order that they might be able to assist the _Pangéran_,
should he be attacked by an enemy. The _Pangéran_, however, was not
satisfied with this reason, and demanded a fine of two thousand dollars
for the insult, which the Dutch immediately paid. But it was not long
before they fired another gun, the ball of which went over the palace,
on which the _Pangéran_ became highly incensed, and demanded a fine of
four thousand dollars, threatening if it was not paid forthwith, to
write to the sultan of _Matárem_, who would order them immediately to
be driven from the island. To this menace the Dutch said nothing, but
paid the money, which the _Pangéran_ received with delight. The Dutch,
at last, fired a gun, the ball of which fell within the palace, on
which the _Pangéran_ conceiving it to be their intention to attack him,
immediately considered them as enemies, and collected his people, in
order to fall upon them and destroy them without delay. As soon as the
Dutch saw the people thus assembled, they fired from their batteries,
dealing slaughter all around, and obliged the _Pangéran_ and his people
to retreat out of the reach of the shot."
While these events were in progress in the western provinces, a serious
revolt took place in the central and eastern districts, in consequence
of the intrigues of _Aria Mandúra_, the favourite and chief minister of
the sultan, who by means of his treacherous conduct to the chief of
_Pájang_, had obtained the administration of that province for himself.
The chiefs of _Madúra_ and _Surabáya_ availing themselves of the
disturbance thus occasioned at _Pájang_, declared their independence of
_Matárem_, and were not reduced to subjection till two armies had been
sent to the eastward against them.
Not long afterwards, the chief of _Surabáya, Tumúnggung Sapánjang_,
having refused to give up two beautiful horses which the sultan
demanded of him, an army was sent to compel his obedience; but the
chief being reinforced from _Madúra_, repulsed the _Matárem_ forces,
obliging them to return to their capital.
The sultan, who had hitherto shown himself anxious to maintain a good
understanding with the Dutch, and consented to their enjoying a free
trade to the different parts of Java, with permission to establish a
factory at _Japára_, is represented as having acted upon their advice
in the present juncture, in marching to the eastward in person with
his whole forces; but they no sooner saw him undertake the expedition,
than availing themselves of the opportunity, they took possession of
_Jákatra_.
He immediately sent two armies against them, under the command of
_Tumúnggung Wíra Kusúma_, and a battle ensued, in which the Javan
chief, with about ten thousand of his followers, were either slain or
drowned in the river _Chilúang_. _Tumúnggung Náta Jawána_ coming up
afterwards, collected the fugitives, and joining them with his forces
surrounded the town. He posted troops on all the roads towards the
south and west, at the distance of cannon-shot from the town, at the
same time cutting channels to lead off the streams by which the Dutch
were supplied. After an unsuccessful attack made by the chiefs _Mandúra
Réja_ and _Wíla Tíkta_, for which they were put to death by their
commander, a sally was made on the part of the besieged with so much
success, that _Tumúnggung Jawána_ determined to break up with his army,
and no further attempt against the Dutch was made until the year 1629,
A.D.
"In this year a second army from _Matárem_, composed of Javans and
Madurese, appeared before Batavia. The siege lasted for a considerable
time, and the assaults on the town and fort, as well as the sallies
of the besieged, were very bloody. Anxious to know the fate of his
army, the sultan dispatched his uncle, _Pangéran Purbáya_, to Batavia,
to obtain information. This chief having destroyed the Dutch factory
at _Japára_, embarked in a swift sailing _práhu_ of the size of the
trunk of the largest teak tree, which when seen at a distance looked
like a serpent on the sea. On reaching the bay of Batavia, _Purbáya_
perceived three ships at anchor. Two of them, after firing upon him,
were sunk, and notwithstanding the fire from the third he brought his
_práhu_ safe up to _Jákatra_, when he was fired upon from the fort.
On this _Purbáya_ with three followers landed from the _práhu_, and
passing like a shadow to the Dutch fort, which he touched with his
hands, proceeded on to the Javan lines, where he informed them that he
had come by order of the sultan, to give them a proof how near they
might approach the Dutch fort. He then hastened back to _Matárem_ and
reported the disastrous state of the war, on which the sultan withdrew
his forces to _Kaliwúngu_."
The Dutch sent an ambassador with rich presents, and the war ended in
the Javan year 1551.
During the latter part of this prince's reign the country appears
to have enjoyed tranquillity, the only two occasions in which it
was disturbed being the revolt of the chiefs of _Balambángan_ and
_Súmedang_, which may be considered as the extreme points of the
_Matárem_ dominion, _Jákatra_ and _Bántam_ having been effectually
separated from them.
Sultan _Agung_ is represented, even by the Dutch, as a well informed
and enlightened prince. He extended his dominion not only over all Java
and _Madúra_, but carried his conquests to _Lándak_ and other states on
Borneo. He died in the Javan year 1568, and was succeeded by his son,
_Pangéran Aria Prábu_, or _Aria Matárem_, then twenty-six years of age.
This prince, on account of his mother being a princess of _Chéribon_,
succeeded, to the prejudice of his elder brother: he held his court
at _Pléret_, and is represented as the most severe and tyrannical of
Javan sovereigns. During a visit made by the chief of _Chéribon_ to
_Matárem_, he received the distinction of _Abdul Ráchman Sakiden_,
in addition to the title of _Susúnan Amangkúrat Senapáti Ingalága_,
which he had assumed on his accession. On this occasion it is stated,
that he again conferred on the sultan of _Chéribon_ all the eastern
districts of the island to the westward of _Túgu_, the supposed limit
of the _Majapáhit_ empire, that is to say the districts of _Brébes_,
_Tegál_, _Pamálang_, _Ulujámi_, _Wiradésa_, _Pakalóng'an_, _Bátang_,
_Kendál_, and _Kaliwúngu_. The Dutch had already firmly established
their capital at Batavia, and secured an influence in many of the
former dependencies of Java, particularly at _Sukadána_ on Borneo and
_Palembang_ on Sumatra.
During the troubled reign of this prince, the Dutch appear first to
have entered into a written agreement with the acknowledged sovereigns
of Java. A treaty was ratified at Batavia in the second year after his
accession, on the 24th September 1646, the conditions of which were
that the _Susuhúnan_ should be informed annually, by an ambassador,
of the nature of the curiosities which had arrived from Europe; that
all priests, or other persons, whom he might be desirous of sending to
foreign countries, should be conveyed thither in the Company's ships;
that all persons who should desert to either country, for the purpose
of evading their debts, should be given up; that the Company and the
_Susuhúnan_ should assist each other against their common enemies; that
the vessels of the _Susuhúnan's_ subjects should be allowed to trade to
all places under the Company's authority, except _Ambon_, _Banda_, and
_Ternáté_, and that those bound to _Malácca_, or places situated to the
northward of that settlement, should be obliged to touch at Batavia and
to apply for passes.
A treaty was also entered into on the 10th July 1659, between the Dutch
and the sultan of Bantam, through the mediation of the ambassadors
of the _Pangéran_ of _Jámbi_, in which it was stipulated, that all
prisoners of war and deserters should be mutually restored, with the
exception, on the part of the sultan, of those who had embraced the
Mahomedan faith more than three months previous to that date, those who
had submitted to circumcision since that date to be sent back, or if
slaves and unwilling to return, the sultan to pay the value of them to
their masters: that the Dutch should, as heretofore, have a permanent
residence at Bantam, for which purpose the same building was to be
given which they had occupied before the war, free of rent, and this
building to be secured, at the sultan's expense, against any hostile
attempts: that the river of _Untung Jáwa_ should form the boundary of
the Bantam territory.
Certain provisions were made also to prevent illicit trading.
Shortly after his accession, the chief of _Balambángan_, aided by
forces from _Báli_, again revolted, and an army was sent against
him. The troops, however, were no sooner set in motion, than a plot
was concerted against the prince's life, with the knowledge of his
younger brother, _Alit_; but intelligence of it being communicated
to the prince, _Aria Salíngsing_, who had been the instigator of the
plot, was with his son beheaded, on the spot where a new _kráton_ was
erecting. On the intercession of _Pangerán Purbáya_, the prince was
disposed to be lenient to his brother, as well on account of his age
as a strong affection which he bore towards him. Ascending the royal
eminence, the prince ordered the heads of the parties to be brought,
and summoning his brother _Alit_ into his presence, placed the heads
before him, saying, "behold the reward of those who have attempted
to overthrow my authority. Bring before me without delay all your
followers." The _Pangéran_ immediately retired, and not knowing what
was to be the result, immediately assembled all his adherents and
attendants, and informed them of what had passed, when they unanimously
agreed to _amók_ the _Susúnan's_ party, urging that, as soon as the
_Matárem_ people saw them commence to _amók_, they would join them.
The _Pangéran_, who was quite a youth, gave into the plan, and they
forthwith proceeded to the _alun alun_, where they were not joined
by a single man of the _Matárem_ people. They however commenced
_amók_, and the people fled in every direction, until _Pangéran Chákra
Níngrat_ of _Madúra_ approached _Alit_, kissed his feet, telling him
it was the order of the prince, who was aware of this proceeding,
that his person should be seized, but on no account wounded or hurt,
and implored him to surrender; but _Alit_, disregarding his proposal,
drew his _kris_ and stabbed the _Pangéran_, who died on the spot. The
Madurese, who witnessed this scene, immediately fell upon _Alit_, who
was soon dispatched. The _Susúnan_ was deeply affected at the loss of
his brother, and in the violence of his agitation, on receiving the
account of what had passed, wounded himself in the left arm; and from
this period, the Javan historians state, "that he never forgave an
offence however trifling. When he was unhappy, he always put to death
those who were the cause of his unhappiness, and on the slightest
occasions was subject to the most violent gusts of anger."
It is related that the prince evinced great sorrow for the loss of his
brother, and that when the time of mourning had expired, he wreaked
his vengeance on the supposed authors of this calamity, by a massacre
unparalleled in the annals of the country. A rigorous investigation
was instituted to ascertain the abettors and accomplices in this
attack against the prince's life, and for this purpose a commission
was appointed under the direction of his favourites. The chiefs of the
four quarters of the capital were directed to inscribe the names of
all the priests within their respective divisions, under pretext that
the prince intended to confer certain marks of distinction upon those
who resided at _Matárem_, but in fact to prevent their escape; for no
sooner were the registers made than a cannon was fired from the palace,
as a signal to commence the slaughter, and within less than half an
hour all the priests, whether guilty or innocent, with their wives and
children, amounting to upwards of six thousand souls, were inhumanly
and indiscriminately butchered.
On the following morning when the _Susúnan_ appeared in public, he
seemed much agitated, and remained without saluting his courtiers or
uttering a word for the space of an hour. He then addressed himself to
his uncle _Purbáya_, saying that the priests, who ought to have set an
example to others, had conspired against his life; and to cover the
atrocity of the massacre, he brought forward three or four priests, who
had been purposely saved from the general slaughter, and from whom it
was easy to obtain whatever evidence best suited his purpose.
In the war against _Balambángan_, although the _Matárem_ forces were
successful in obtaining possession of the capital, the chief and his
principal adherents fled to _Báli_. _Wíra Gúna_ was anxious to follow
them; but a serious illness breaking out among the troops, he was
obliged to withdraw them, and retreat with the few who had survived,
in number not exceeding a thousand. On reaching _Kedíri_, intelligence
was sent to _Matárem_ of the failure of the expedition, when the
_Susúnan_ immediately ordered the chief, _Wíra Gúna_, with all his
family, to be put to death, under the pretext of punishing his want of
success, but in reality to satisfy a revenge, which he had long been
anxious to gratify against this chief, on account of his having, during
the lifetime of his father, preferred a complaint against him for
carrying off one of his concubines.
It is said that the father of his first _rátu_ (queen) having a
pet fowl, which had been produced from a jungle hen and a domestic
cock, brought it as a curiosity into the _kráton_ and gave it to the
_Susúnan_. The _Susúnan_ conceiving it to be an omen, that as soon
as the _Pangéran Adipáti_ became of age he would quickly obtain the
throne, assembled his _pengáwa_ and informed them of his apprehensions.
The _Pangéran_ on hearing of it, immediately called all his family
together, to the number of sixty persons, who, on the first day
that the _Susúnan_ appeared in public, sat themselves down in tears
under the _waríngen_ tree. The _Susúnan_ inquiring their object,
they called God and the Prophet to witness, that they were innocent
of the bare thought of any thing which should alarm the mind of the
_Susúnan_, and intreated that, if he anticipated sorrow or misfortune
from them, he would put them to death immediately, and avert the
apprehended calamity. The _Susúnan_ desired them not to listen to
people who told them such stories, and retired. Some time afterwards,
the _Pangéran Adipáti_ fell desperately in love with a young woman,
who from her infancy had been brought up under an aged _mántri_ for
the royal embrace. Becoming dangerously ill on her account, he at
length communicated the cause to his grandfather, _Pangéran Pákik_,
who prevailed on the _mántri_ to part with her for two thousand
rings, one thousand dollars, and a _káti_ of gold. The young pair
were immediately married. As soon, however, as the _Susúnan_ became
apprized of the transaction, he caused his son, the _Pangéran Adipáti_,
to appear before him with his young bride, and then directed him, in
his presence, to stab her to death. He afterwards banished his son,
and sentenced the _Pangéran Pákik_, with all his family, to capital
punishment; and this aged chief, with his wife, _Rátu Pándan_, and his
relations, to the number of forty, were accordingly put to death on the
_alun alun_.
It is even related, among the atrocities committed by this prince, that
he violated his own daughter, _Rátu Bráwa_, who was affianced to the
son of _Panambáhan Gíri Láya_ of _Chéribon_, and that on the death of
one of his wives, _Rátu Pamálang_, he confined sixty of her attendants
in a dark room, and deprived them of food until they all died.
The injustice and severity of the _Susúnan_ became still greater as
he advanced in years. His fits of anger became more frequent, and the
day and night were employed in barbarous executions. Life enjoyed no
security: every one was upon his guard, and fears and apprehensions
wrought among people of the highest and the lowest rank. At length the
attention of the chiefs having been directed to the _Pangéran Adipáti_,
who had evinced a kind disposition in the presents he was continually
making to the poor, they implored him to assume the government; and
the young prince, entering into their views, formed an agreement with
the celebrated chief, _Trúna Jáya_, who was the nephew of the _Bopáti_
of _Madúra_, _Chákra Níngrat_. It was by these means arranged, that
while _Chákra Níngrat_ was at _Matárem_, _Trúna Jáya_ should forthwith
proceed to _Madúra_, and there heading the Madurese and the people of
the eastern provinces, first rear the standard of rebellion, while
the young prince himself, to preserve appearances, should remain at
the court of his father, in seeming ignorance of what was going on.
No sooner had _Trúna Jáya_, in prosecution of this plan, declared
the independence of _Madúra_, than there arrived at _Pasúruan_ a
considerable force from _Makásar_, headed by _Dáin Galéngsong_ and
_Dáin Manápok_. An army sent against them from _Matárem_ was repulsed,
and the provinces of _Pásúruan_, _Probolíngo_, _Wirasába_, and _Jápan_,
submitted to their arms.
The first establishment of the Makásars in Java, appears to have
taken place A.D. 1675, when a chief from _Celebes_, named _Kráin
Monte-maráni_, with numerous followers, left his country in discontent
and settled in Java, to the eastward of _Surabáya_, near _Besúki_,
where he collected all the vagabonds of the country, and committed
great depredations by sea and land.
In this dilemma, and finding himself unequal either to dislodge the
Makásar establishment or to reduce the Madurese to submission, the
_Susúnan_ dispatched his son, _Pangérán Púgar_, to the Dutch, A.D.
1676, with various presents, soliciting their aid.
A second army was immediately assembled, and directed to proceed by the
route of _Japára_, where, according to the Javan accounts, the chiefs
had instructions to ask the assistance of all the white people who had
factories there, Dutch, French, and Portuguese, and in case of refusal,
to drive them from the country. On this occasion the Dutch commandant
at _Japára_ is represented as having said, "that this application on
the part of the _Susúnan_, was what the Dutch had been long anxious
for, and that he was ready to obey his orders and sacrifice his life in
his service."
This army was not more successful than the former in reducing the
revolted provinces to submission; but by the aid of the Dutch, who had
embarked a considerable force from _Japára_, the Makásar chief was
driven from his post: all the wounded were brought to _Japára_. They
also saved the body of their chief, _Pra Wira Trúna_, who was killed on
the occasion, and sent it to _Matárem_.
It appears that the assistance sent by the Dutch on this occasion,
consisted of four ships and several smaller vessels with troops, which
were reinforced at _Japára_ by the _Susúnan's_ troops and vessels.
"Having arrived to the northward of _Madúra_, they landed the troops,
during the night, in the forest, and in the morning sent a present to
the Makásar chief, requesting his permission to take in fresh water, of
which they stood in need, alleging it to be their intention to depart
immediately. This request being granted, the guns were landed, and
batteries thrown up behind the water-casks. An attack was then made
upon the enemy's works, and in a few days the whole were demolished,
the chief, _Krain Monte-maráni_ killed, and numerous prisoners taken."
On this intelligence reaching _Matárem_, the _Susúnan_ assembled all
his family and chiefs, and directed another attack to be made upon the
hostile forces. A third army was soon assembled at _Japára_, where the
Dutch were ready to join them: in the mean time, however, _Trúna Jáya_
formed an alliance with the Makásars.
The _Pangéran Adipáti_, who was appointed to a command in this army,
had charge of the rear division, which he had so arranged as to be able
to act as emergency might require: but he was soon released from his
doubts, for _Trúna Jáya_ forgetting the agreement which he had entered
into with this prince, no sooner saw himself thus successful in the
eastern provinces, than he assumed the sovereignty himself, and caused
himself to be installed, under the title of _Prábu Máduréta Senapáti
Ingalága_, and confirmed his alliance with the Makásars by giving his
daughter in marriage to their chief, _Dáin Galéngsong_.
The conditions of this alliance are said to have been, that _Trúna
Jáya_ should be placed on the throne of _Matárem_, _Dain Galéngsong_
appointed chief of _Surabáya_ and _Pasúruan_, _Dain Manápok_, chief
of the eastern and western districts of _Balambángan_, and _Sheik
Kajúran_, a crafty Arab chief of _Madúra_.
After a desperate engagement, the forces of _Trúna Jáya_ were again
successful. As a last effort, therefore, the venerable _Pangéran
Purbáyá_, uncle of the _Susúnan_ and nearly eighty years of age,
summoned all the chiefs to follow him, and going himself into the field
of battle, performed extraordinary feats of valour, till his horse
having been shot under him, and having himself for some time fought on
foot, he was overpowered, and his scattered forces compelled to retreat
towards _Matárem_.
_Trúna Jáya_ being now in full possession of _Surabáya_ and the eastern
districts, pursued his success as far as _Japára_. Here, however, he
was effectually resisted by the chief, _Angébái Wángsa-dípa_ and the
Dutch, and obliged to retreat.
As another division of his army, under _Ráden Dánang Wichána_, rapidly
approached _Matárem_, the _Susúnan_ again applied to the Dutch, who
sent one of the members of government, Admiral Speelman, to assist him
with a considerable force by land and sea. The admiral left Batavia
in December, 1676, A.D., and shortly appeared before _Chéribon_,
reducing to submission the coast districts from thence to _Japára_.
The fruit of this success, on the part of the Dutch, was the contract
of February 1677, of which the chief stipulations were:--that the
_Susúnan_ and Dutch should assist each other against their common
enemies, on condition that the expenses of the war should be repaid
by the party assisted: that the Dutch jurisdiction at Batavia should
extend to the _Kráwang_ river, and the Javans living to the westward
of a line drawn from that river to the southern shore, should be
considered on the Dutch territory: that the Dutch should be allowed to
export and import all species of goods and merchandize duty free, and
to establish a factory on any spot which they might deem convenient:
that Makásars, Maláyus, and Moormen, who had not Dutch passes, should
not be permitted to trade or settle in the states of the _Susúnan_:
that the _Susúnan_ should engage to reimburse the Dutch for the expense
incurred in assisting him against the Makásars and Madurese, amounting
to two hundred and fifty thousand dollars, and three thousand lasts
of rice, deliverable at Batavia: that in the event of a peace being
concluded between his highness and his enemies, through the mediation
of the Dutch, his highness should abide by their decision; but, that if
no accommodation was effected by the 30th July following, he should pay
to the Dutch monthly the sum of twenty thousand reals, for the expenses
of the war: that the Dutch should station an adequate force on _Japára_
hill, in order to preserve that place for the _Susúnan_, which force
was also to be maintained at the expense of his highness.
Admiral Speelman was invested by the _Susúnan_ with full powers to act
against the Madurese and Makásars, and to conclude such treaties with
them as he should deem proper, without any restriction whatsoever, and
all the _Susúnan's_ subjects were commanded to join the standard of the
admiral wherever he might arrive.
In May following the allied forces of the Dutch and the _Susúnan_
gained a victory over _Trúna Jáya_, who was obliged to fly to _Kedíri_,
leaving behind him upwards of a hundred pieces of cannon.
At length, the enemy being still in possession of all the central
provinces, and the trifling force which it was in the power of the
_Susúnan_ to raise being defeated in every skirmish, fear and dismay
struck the remnant of the _Matárem_ forces; and the invading army
having subdued _Pájang_, were entering _Matárem_, when the _Susúnan_,
seeing no hope for safety except in flight, assembled his family in the
dead of the night, and collecting the regalia, quitted his capital with
his four sons, and mounted on an elephant, took a westerly direction.
This was in the Javan year 1600.
On the next day June 1677 the hostile troops entered _Matárem_, when a
force was immediately detached in pursuit of the fugitive prince, who
had pushed on to the _Kéndang_ hills, and halted at _Kájinar_, with an
intention of making a stand. Hearing of the strength of the pursuing
force, however, he left his family at that place, and proceeded with
only his son, the _Pangéran Adípáti_, to the village _Pasiráman_, where
being seized with a mortal complaint he soon died. On his death-bed,
informing his son that he felt his end approaching, he thus addressed
him: "You must assume the sovereignty of Java, which has descended
to you from your forefathers. Make friends with the Dutch, and by
their assistance you may be enabled to reduce the eastern provinces
to submission. I deliver over to you part of the sacred _pusáka_ and
regalia of the country; and now let my body be carried to a spot where
the earth is fragrant, and there let it be buried."
In conformity with the wish of the deceased his body was carried across
the country towards _Tegál_, in search of a spot where the earth was
sweet-scented, and deposited a few miles inland from the town. The tomb
is still held in high veneration; and it is from this circumstance
that this prince is distinguished by the appellation of _Susúnan
Tegál-wáng'i_, or _Tegál-árum_; _árum_ and _wáng'i_ signifying fragrant.
The rebel forces had, in the mean time, taken possession of _Matárem_,
and found among the articles of plunder the crown of _Majapáhit_,
with several other parts of the regalia, which had been left behind
in the hasty departure of the prince, together with two of his
daughters, named _Keletíng Wúng'u_ and _Keletíng Kúning_. The plunder
was immediately dispatched to _Kedíri_, where the rebel chiefs had
established their head quarters, and equally divided between _Trúng
Jáya_ and _Dain Galéngsong_, with the exception of the regalia and of
the daughters of the _Susúnan_, whom _Trúna Jáya_ espoused.
The loss on the side of the _Matárem_ people is estimated at fifteen
thousand killed, and on the side of the eastern people at somewhat less.