Chapter X (2)

"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_.