Chapter X (1)

_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.