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