Chapter X (3)

"During the administration of _Lémbu Pétang_ on _Madúra_, _Súmanap_ with the subordinate islands became a separate province under _Járan Panúlan_, a native of _Pamakásan_, who, by his skill and courage, had raised himself to the rank of commander of the _Majapáhit_ cavalry, and was married to an illegitimate daughter of the prince.

"About the year 1360 ambassadors arrived from _Pánjar Másin_, when the prince sent one of his sons, _Kúda Banjáran Sâri_, also called _Chákra Nagára_, to be the chief of that country. He proceeded with many vessels, and numerous followers and troops.

"The prince afterwards gave one of his daughters, the sister of _Chákra Nagára_, in marriage to a celebrated commander, named _Járan Línau_, who was appointed _Adipáti_ of _Lokáno_, and appointed _Pánji Diwírio_ chief of _Pranarága_, with the title of _Batára Kátong_.

"The prince falling ill of a complaint, declared by the physicians to be incurable, was advised, as the only means of recovery, to cohabit with one of his female slaves, a woolly-haired girl. The fruit of this intercourse was a son, who, on account of his birth, was called _Búndan Kajáwan_. This child, shortly after its birth, was delivered over to _Kiái Géde Tárup Siséla_, chief of the prince's _sáwa_, or rice lands, with directions to bring it up as a foundling."

Returning, however, to the progress of Mahomedan conversion, which is now more rapidly advancing, the history goes on to state that the sons of _Aria Dámar_, of _Palémbang_, who were destined to take a most conspicuous part in succeeding events, came to _Grésik_, the former at the age of twenty, and the latter of eighteen. _Ráden Pátah_, aware of his extraction, and of the treatment which his mother had received, would not proceed to _Majapáhit_, but remained with the _Susúnan_ at _Ampel_ for some time. _Húsen_, however, went to _Majapáhit_, with injunctions not to say any thing of _Ráden Pátah_. He was well received there, and soon after was appointed to the command of the troops, and to administer the district of _Trong_.

_Ráden Pátah_ afterwards marrying the grand-daughter of _Súnan Ampel_, and leaving her during her pregnancy, proceeded to the westward, in order to form an establishment, which he was directed to fix at a place where he should find the sweet-scented grass, called _bíntara_. This he discovered in a place where there were but few dry spots to be found, in an extensive swamp, termed in Javan _Demalákan_, whence the contraction _Demák_, first called _Bintára_.

As soon as the prince of _Majapáhit_ heard of this new establishment at _Bintára_, he directed _Húsen_ to proceed thither and destroy it, unless the chief was willing to acknowledge the authority of _Majapáhit_. _Húsen_ in consequence prevailed on _Ráden Pátah_ to accompany him to _Majapáhit_, where he was recognised by his likeness to the prince, and permitted to return to _Bintára_ with the title of _Adipáti_.

When _Ráden Pátah_ quitted _Majapáhit_, instead of returning to _Bintára_ he went to _Ampel_, and communicated to him the shame and rage which he felt on the discovery of his birth and a determination which he had made to destroy _Majapáhit_. The _Súnan_, however, moderated his anger, by telling him that while the prince was just and beloved, and he himself received such benefits from him, his religion did not admit of his making war against him, or in any way injuring him.

_Ráden Pátah_ then returned to _Bintára_, taking with him his wife, but leaving with the _Súnan_ his son, _Ráden Abdala_. _Bintára_ now rose in consequence and prosperity, proselytes became numerous, and the population daily increased.

Shortly after the mosque had been commenced, intelligence was received of the severe illness of the _Súnan Ampel_, in consequence of which _Ráden Pátah_, together with all the chiefs and people who had embraced Mahomedanism, proceeded to _Ampel_, where, after they had attended him for a few days, he died, previously delivering into the hands of the _Súnan Gíri_ a _pusáka kris_, which had been given to him by the prince of _Majapáhit_, and which he required of him never to transfer into unhallowed hands.

The prince of _Majapáhit_ is represented as paying every honour to the deceased, and as having provided the usual feast on the occasion. After this event, _Ráden Pátah_ returned to _Bintára_, whither eight missionaries, who had assumed the title of _Súnan_, viz. _Súnan Bónang_ of _Túban_ (son of _Súnan Ampel_), _Súnan Undang_ of _Kúdus_, _Súnan Gíri_ of _Grésik_, _Súnan Agum_ (_Mulána Jomadil Kobra_ of _Chéribon_), _Sunan Káli Jenar_, _Sunan Káli Jága_, _Súnan Tanggung_ (of _Tegal_), and _Súnan Drája_ of _Sidayu_, now proceeded to assist in the completion of the mosque. This mosque is still standing, and is of a shape different from those constructed at a later period, having, as it is asserted, eight pillars, to commemorate the circumstance of the eight religious men engaged in its construction. This event occurred in the year 1390.

It was now that _Ráden Pátah_, finding advisers who were perhaps less scrupulous than the revered _Súnan Ampel_, gave vent to his deep-rooted animosity against his father, and formed a league with the assembled missionaries to make war upon the pagan empire of _Majapáhit_. In consequence of this confederacy, which was joined by all those who had embraced the Mahomedan faith, with the exception of _Húsen_ and his followers, who remained true to the prince, a numerous army was soon collected at _Demák_, where _Ráden Pátah_ openly declared war.

_Súnan Undang_ of _Kúdus_ was appointed to the chief command, and under him the Mahomedan army marched towards _Majapáhit_; but owing to the dexterity of _Húsen_, who commanded the _Majapáhit_ forces, a general engagement was avoided, and for four years the hostile army was kept at bay. The troops of _Majapáhit_ at last dissatisfied with this uncertain state of affairs and constant harassing, called loudly for action, and in compliance with their wishes a decisive battle was fought near the _Sidayu_ river, in which the Mahomedans were completely routed, and their chief, _Súnan Undang_, killed. _Húsen_ is accused of not having followed up this victory to the utmost of his power, on account of his fraternal affection for _Ráden Pátah_. The remains of _Súnan Undang_ were interred in the north side of the temple at _Demák_.

The prince of _Majapáhit_, after this success, again endeavoured to reduce _Ráden Pátah_ to obedience by amicable means, and for that purpose invited him to _Majapáhit_. _Pátah_ promised to comply as soon as he should recover from a distemper which then confined him. By this, and other excuses, which were only urged to gain time, he contrived to deceive the prince; and _Bintára_, with the other provinces, continuing to pay the usual tribute, his vengeance was disarmed.

Considerable depredations were now made by the _Súnda_ people, who landing on the north coast proceeded by the river _Losári_ into the interior of the country, as far as _Bányumas_ and _Dáyu Lúhur_, which probably attracted the attention of _Angka Wijáya_, more than the immediate danger which threatened his empire from the members of his own family.

_Ráden Pátah_, in the meantime, was very active in making preparations for a fresh attack, and sent to _Palémbang_, for the double purpose of asking assistance from that state and of reconciling _Aria Dámar_ to the part which he was now taking against _Húsen_.

To the latter part of the message _Aria Dámar_ replied, "that it was the will of God to extirpate paganism, and to establish the doctrine of Mahomed; that therefore, if _Húsen_, who was a Mahomedan, still continued to assist the infidels, he must abide by the consequences, and that he, as his father, would in such case take no vengeance for the death of his son, should it ensue."

The confederates gaining courage from this support, the several chiefs sent numerous troops to _Demák_, and a second army was soon assembled. The overthrow of the ancient kingdom, if we are to believe the Javans, was not to be effected by human means alone, and supernatural expedients were resorted to. _Aria Dámar_ is said to have sent to _Ráden Pátah_ the box which had been given him by his mother before he quitted Java, directing him to carry it to the wars. _Súnan Gúnung Játi_ sent him a _báju ránté_, or chain jacket, with an injunction not to open it until the engagement was at its height, when thousands of rats would issue from it, and assist in putting an end to the struggle. _Súnan Gíri_ contributed with the same instructions the sacred _kris_, from which a swarm of hornets was to issue; and _Súnan Bónang_ sent a magical wand or cane, which in cases of extremity possessed the power of producing allies and warriors on all sides.

Thus provided, the Mahomedan army took the field under _Pangéran Kúdus_, son of the deceased _Súnan_. The progress of the confederates is thus described.

"The army of the faithful, highly elated and determined upon the downfall of paganism, were met by the united forces of _Majapáhit_, under _Húsen_, and a severe and desperate battle took place, which lasted for seven successive days. In this protracted engagement the former were at first worsted; but the commander, _Pangéran Kúdus_, availing himself of the enchanted box and miraculous weapons, at last succeeded in driving the enemy before him, and the city of _Majapáhit_, surrounded on all sides, submitted to the hostile forces, the prince and his immediate followers having previously quitted it in disorder and fled to the eastward."

Thus in the year 1400 fell the great capital of Java, the boast and pride of the Eastern Islands: thus did the sacred city of _Majapáhit_, so long celebrated for the splendour of its court and the glory of its arms, become a wilderness. "Lost and gone is the pride of the land."

The main force of the allies remained at _Majapáhit_; but _Pangéran Kúdus_ proceeded to _Trong_, whither _Húsen_ had retreated, raising combatants, by means of the magical wand of _Súnan Bónang_, as he advanced. Here he attacked _Húsen_, who had entrenched himself in a strong position, and soon carried his lines. That chief immediately acknowledging his defeat, entered into terms, and accompanied the _Pangéran_ to _Demák_, taking with him his principal followers and daughter, whom _Ráden Pátah_ was allowed to dispose of. He was well received, and his daughter given in marriage to _Pangéran Aria_ of _Túban_.

On their way _Pangéran Kúdus_ and _Húsen_ went to _Majapáhit_, whence the regalia had already been removed to _Demák_, and assisted in the further removal of all property, public and private, of every description: so that in the course of two years the country was entirely laid waste, 1402.

_Kedélang_ _sírna_ _warnáni_ _nagára_
2 0 4 1
To be seen nought form city[264].

Nothing certain is known of the fate of the prince of _Majapáhit_. According to some accounts, he, his family, and immediate adherents were put to death on the assault of the city; according to others, he fled to _Málang_, and ultimately to _Báli_. But the temporary establishment formed at _Málang_, after the fall of _Majapáhit_, is ascribed by the tradition of that district, not to the sovereign, but only to the _Adipáti_ of _Majapáhit_, probably one of the sons of _Angka Wijáya_, who had remained with his father, and was indifferently termed _Depáti Gúgur_ or _Depáti Majapáhit_. The date at which _Angka Wijáya_ ascended the throne scarcely allows us to believe that he was living at the period of its final overthrow. This date may be determined from the inscriptions on several tombs still in a state of preservation. The year marked on the tomb of the princess of _Chámpa_ (which is within the ruins of _Majapáhit_) is 1320; that on the tomb of _Mulána Ibrahim_, who died twenty-one years after the arrival of the _Raja Chérmen_ in 1313, is 1334; and as the princess of _Chámpa_ must have been living at the period of _Aria Dámar's_ being sent to _Palémbang_, when that prince had at least attained the age of puberty, the accession of _Angka Wijáya_ to the throne of _Majapáhit_ must have been anterior to the year 1320, and a reign of eighty years more than exceeds the limits of probability. All the accounts which are given of the fate of this prince and his family agree in stating that the princess of _Chámpa_, who must, if living, have been nearly a hundred years of age, fell into the hands of the conquerors, and found an asylum with the _Súnan Bónang_ of _Túban_: but this statement is disproved by the recent discovery at _Majapáhit_ of the tomb of this princess, who appears to have been buried according to the Mahomedan custom, and on whose tomb-stone the date 1320 is found, in the old Javan characters, in the highest state of preservation.

In those accounts which represent the prince as having retreated from _Majapáhit_ the following particulars are related.

"About twelve months after the establishment of the supreme authority at _Bintára_, or _Demák_, the people of the more eastern provinces again reverted to the standard of _Browijáya_, who had received assistance from his son established on _Báli_; upon which _Pangéran Aria_ of _Kúdus_ and _Húsen_ were directed to proceed against them with a powerful army. A desperate engagement took place near _Málang_, in which the _Pepáti Sindu Rája_ was killed. The Mahomedan forces were however victorious, and following up their success, they pursued the _Majapáhit_ people to _Grojógan_ (_Balambángan_) whence _Browijáya_ and those of his followers who still adhered to his fortune took refuge in boats, and fled to _Báli_. This event happened in the Javan year 1403."

The following, however, is the traditionary account given by the people of _Málang_, of the party who retreated thither from _Majapáhit_.

"When the people of _Majapáhit_ were defeated, and obliged to fly their capital, the _Páteh_ of _Majapáhit_ took refuge at a place now called _Sing'gára_, to the south-west of _Málang_, where he met with protection from a devotee, named _Kiái Gédé Seng'gára_, who becoming attached to him gave him his daughter in marriage.

"After the death of the _Pátah_ of _Majapáhit_, and of _Kiái Gédé Seng'gára_, the son of the former disagreeing with his wife, quitted _Seng'gára_, and built a small village at _Gedádang_, where afterwards he constructed a fort, and assumed the name of _Ráng'ga Permána_.

"In a short time this new country was known by the name of _Súpit úrang_: its inhabitants commenced the manufacture of bricks, of which the walls of the town and ramparts were completed; they then dug a moat or ditch round the whole, and rendered it a place of great strength.

"The fame of this new establishment had no sooner reached the ears of the Mahomedan chief of _Demák_, who had now assumed all the authority formerly possessed by _Majapáhit_, than he sent his forces against it. The people of _Súpit úrang_ remaining however within their fortification, the besiegers continued a long time before the place without being able to make any impression upon it, and were about to retire, when it occurred to them that a stratagem might be successful. This was to catch ten doves or pigeons, which in the course of the day might come from without the fortification in search of food, and, after fastening to their tails lighted brands, to let them loose into the city. The project succeeded, for the birds, flying towards their homes, set fire to the buildings within _Súpit úrang_, (which were constructed of light materials,) and all was confusion. The conflagration becoming general alarmed the people, who fled in every direction; the prince proceeded eastward as far as _Gúnung Buréng_ (a rising ground within sight of the town,) where he is supposed to have perished, as nothing was afterwards heard of him. The besiegers then took possession of the place, which since that period has been called _Kóta Bedak_ (the deserted fort.)"

All the chiefs and priests went to _Gíri_ on their return from _Seng'gára_, to offer up thanks for their victory. The _Súnan_ was much indisposed when they arrived, and soon after died, at the age of sixty-three years. The tomb of the _Súnan Gíri_ is still kept in a state of preservation, and highly revered. It is remarkable for still containing the _pusáka kris_, which he desired should be placed near his grave, and to which superstition has attached many virtues[265].

To return, however, to _Ráden Pátah_. No sooner had this chief caused the removal of the regalia from _Majapáhit_ to _Demák_, than the _Súnans_, _Gírí_, _Bónang_, and _Káli Jága_ formally invested him with the government, under the title of _Panambáhan Jímbun_, and declared him the deliverer from paganism and the head of the faithful. The manner in which _Ráden Pátah_ obtained the sovereignty is otherwise related in other accounts.

While these events were passing in the eastern and more populous districts of Java, the missionaries were not idle in the western districts. _Sheik Mulána_, of _Chéribon_, after effecting the conversion of the chiefs and people in his neighbourhood, sent his son, _Mulána Hásen-u-din_, to Bantam, where, in the vicinity of the mountain _Pulasári_, a body of eight hundred recluses at once embraced the faith, and his disciples soon became numerous.

_Hásen-u-din_ went afterwards with his father to Mecca. On their return they visited the court of _Menangkábau_ on Sumatra, where they were received with great distinction by the Raja, who at their departure presented the father with a celebrated _kris_. From _Menangkábau_ they proceeded to the mountain _Pulusári_ in Bantam, whence the father returned to _Chéribon_, leaving the _Menangkábau kris_ with his son. _Hásen-u-din_ shortly after went to _Chéribon_, to be married to a daughter of the _Súnan Demák (Ráden Pátah)_, and from thence to _Demák_, where he found _Ráden Pátah_ engaged in war with the prince of _Majapáhit_. He there obtained his daughter in marriage, and assisted in bringing the war to a favourable conclusion, after which he returned with his wife to Bantam. Bantam at this period was a province dependent on _Pajajáran_.

About twelve months after his return to Bantam, where he assumed the chief authority, _Hásen-u-din_ went over to the _Lampung_ country in Sumatra, accompanied by _Pangéran Bálu_, a chief of _Tulangbáwang_, and proceeded as far as _Indrapúra_, where he married the daughter of the Raja as his second wife. On this occasion it is said that the Bencoolen river was fixed upon as the boundary of his possessions in that direction; but it does not appear whether, by this new boundary, his possessions became more extended or more circumscribed than before.

During the whole of his progress from _Tulangbáwang_ to _Indrapúra_, it is said that the sword was never out of the scabbard. It is therefore probable, that his title to these more distant regions was founded upon some previous claim, and either that the _Lampung_ country was transferred to his father, _Sheik Mulána_, along with the _Menangkábau kris_[266], or that Palembang and the southern part of Sumatra might have devolved to Bantam, in consequence of _Hásen-u-din's_ marriage with the daughter of _Ráden Pátah_, who had then assumed the sovereignty of Java and its dependencies.

On _Hásen-u-din's_ return from _Indrapúra_, he assembled a large body of men, principally from the southern districts of Sumatra, and marched against _Pákuan Pajajáran_, the chief of which, with his followers, still adhered to the ancient faith, and attacking that capital at midnight completely annihilated its authority. On this occasion _Kráwang_ is said to have been fixed as the boundary between the possessions of _Sheik Mulána_ of _Chéribon_ and those of Bantam, there being at that time no intermediate power.

The manner in which this ancient capital was annihilated, is described with great minuteness in the different traditions of the _Súnda_ people, and the descendants of those who escaped and continued to adhere to their ancient faith, are to be traced in the districts of Bantam, where they still continue distinguished from the rest of the population under the designation of _Bedui_[267].

Among the articles removed from _Majapáhit_, and still preserved with superstitious veneration, was the _paséban_, or hall of audience, a large building, supported by a double row of lofty pillars. This was placed in front of the mosque at _Demák_, where it is still to be seen. At _Kúdus_ there is a carved door belonging to the place of worship which _Browijáya_ used to attend; and in the burial places at _Túban_, and several of the eastern districts, are still to be found relics of a similar kind, which are reverenced as sacred.

On the destruction of _Majapáhit_, the numerous _pándi_, or workers in iron and steel, who were considered the strength of the empire, and who in consequence enjoyed many privileges, were dispersed over the eastern districts of Java, Madúra, and Báli, forming separate establishments under their respective chiefs. At this period the custom of wearing the _kris_ is said to have been introduced among the common people.

FOOTNOTES:

[237] Middlekoop's Collection.

[238] Supposed to have been a crow or raven.

[239] A rude instrument of music still in use, particularly in the _Súnda_ and mountainous districts.

[240] The _Dáyas_ of Borneo still hold particular kinds of birds in high veneration, and draw omens from their flight, and the sounds which they utter. One of the principal of these is a species of white-headed kite, which preys on fish, snakes, and vermin. Before the _Dáyas_ enter on a journey or engage in any war, head-hunting, or indeed any matter of importance, they endeavour to procure omens from these kites, and, for this purpose, invite their approach by screaming songs, and scattering rice before them. If these birds take their flight in the direction they wish to go, it is regarded as a favourable omen; but if they take another direction, they consider it as unfavourable, and delay the business until the omens are more suitable to their wishes.--_Transactions of the Batavian Society_, vol. vii.

[241] The manner in which the mountaineers of the _Súnda_ districts still spring and shout to the sound of this rude instrument, as already described, corresponds with this account; and on occasions of public rejoicings or ceremony, the native princes of the eastern part of the island frequently introduce a party of wild men, with dishevelled hair, and covered with leaves, shaking the _ángklung_, and shouting, springing, and distorting their limbs in the rudest manner: the object being to exhibit the original inhabitants, in contrast with what they have been rendered by civilization.

[242] Asiatic Researches.

[243] Kempfer's Japan, vol. i. p. 148.

[244] This history, which is written in the Mahomedan style of inspiration and prophecy, commences by a declaration on the part of _Jáya Báya_, that it is clearly ascertained, the island of Java will be annihilated in two thousand one hundred years from the date of its first existence; and after detailing every event, down to the Javan year 1743 (the present year, A.D. 1816), has the following extraordinary conclusion.

"The whole of the above chronological relation of events, from the first year to the present date, was written by the inspired _Aji Jáya Báya_, who himself lived about the year 800. What follows is a continuation of events which were foretold by him, and which are still to happen, viz.

"In the year 1801, _Sura-kerta_ being no more, the seat of government will be removed to _Katáng'ga_, which being afterwards demolished, the seat of government will be removed in 1870 to _Kárang Báya_.

"In 1950, the seat of government will be removed to _Kedíri_, where it was of old. The _Pringi_ people (Europeans) will then come, and having conquered Java, will establish a government in the year 1955. The Prince of _Kling_, however, hearing of the conquest and ruin of Java by the _Príngis_, will send a force which will defeat and drive them out of Java; and having given up the island once more to its Javan government, will, in the year 1960, return to his own country.

"On regaining possession of the country, the new Javan government will desert the former capital of _Kárang Báya_, as being an unlucky site, and remove it to _Waríngin Kúbu_, which is near the mountain _N'gmárta Láya_. This will take place in 2020.

"By the year 2100 there will be an end of Java entirely."

[245] Vide Asiatic Researches.

[246] See account of _Watu Gúnung_ in vol. i. Literature.

[247] See vol. i. Poetry--_Brata Yudha_.

[248] To this popular account of the early and fabulous history of Java, it may be interesting to add the equally popular and generally received ancient history of _Madúra_, formerly called _Mandúra_, and in the _basa_, or court language, _Mandurétna_.

"_Batara Rama Yana_ having completed the wars, and conquered _Dasa Muka_, of the country of _Alinka_, thought of making a new settlement from the wilderness. To this he gave the name of _Durjayapura_; and after a long reign, resigned the government of it to his son, _Butlawa_, ending his days in solitude. _Butlawa_ reigned for some years over the country of _Durjayapura_, and was succeeded by his son, _Kunti Buja_, who married the daughter of his _Páteh_, named _Kasa_. This prince removed the seat of government, or rather changed the name of it, to _Mandura Rája_, and was succeeded by his son, _Basu Keti_, who ascended the throne at nine years of age. During his reign there arrived a beautiful woman, named _Dewi Sani Gatra_, daughter of _Bengawan Adi Rusa_, who had fled from the Prince of _Nusa Kambangán_, called _Jura Mataraja_. The prince married her, and was in consequence attacked by _Jura Mataraja_; but by the assistance of _Pula Sara_, the father of _Abiasa_, who afterwards became sovereign of _Astina_, he defeated him, and remained in quiet possession of his country. By the princess he had four children; three sons, named _Basu Dewa_, _Aria Prabu_, and _Angrasana_, and a daughter named _Dewi Kunti_. When _Basu Dewa_ was fifteen years of age, his father wished him to marry a princess of the country, but the youth having fixed his affections upon the daughter of _Raja Sirwonga_, named _Dewi Angsa Wati_, refused compliance, and was in consequence dismissed from the royal presence.

"_Basu Dewa_, learning that the daughter of _Sirwonga_ had been carried off by a giant into the woods, succeeded in overpowering the giant, and married _Dewi Angsa Wati_; but intelligence being given thereof to the chief, the prince of _Ambulutiga_, a chief called _Tiga Warna_ (tri-coloured) was sent in pursuit of _Basu Dewa_, whom he overtook on his return to _Mandura Raja_. _Basu Dewa_ was vanquished and fell into a cave: the princess fell into the hands of _Tiga Warna_.

"It was about this time that _Pula Sara_ obtained the kingdom of _Astina_ for his son _Abiasa_, and was desirous of betrothing him to _Dewa Ambalika_ of _Astina_; but the young prince would not consent; and one day, when he was wandering in the forests, he heard a voice issue from a cave, and discovered _Basu Dewa_, who related his case and intreated his aid in the recovery of his wife. The young princes then proceeded in search of _Tiga Warna_, and having discovered him, _Basu Dewa_ discharged an arrow at him and killed him. _Dewi Ansga Wati_ was in consequence restored to her husband. _Basu Dewa_ and _Abiasa_ then exchanged vows of perpetual friendship between themselves and their descendants, invoking a curse upon whomsoever of them should be guilty of breaking it. After this, _Basu Dewa_ returned to _Mandura Raja_.

"_Basu Dewa_ at length succeeded his father in the government of _Mandura Raja_, and had several children; of whom one was white, named _Kakra Sana_, the other black, named _Kresna_. He was succeeded by a son whom he had exposed in the woods, but to whom he afterwards became reconciled, named _Raden Kangsa_, to whom he gave the country. At this time _Pandu Dewa Nata_ reigned over the kingdom of _Astina_. One night a voice said to him in a dream, 'When you meet with children of _Madura_, white or black, put them to death.' His father, who was still living, apprehensive for the fate of his favourite sons, _Kakra Sana_ and Kresna, sent them to _Widara Kandang_ for concealment, with _Angga Gopa_. These two princes afterwards hearing of an exhibition of fighting men, proceeded with their sister _Sambádra_ to the _Alun alun_, where the combatants were assembled, and here they met _Raden Aria Jenaka_ and _Sena_, sons of _Pandu Dewa Nata_, from _Astina_, who when their father died heard of the fame of _Madura_, and came in quest of the country.

"_Raden Kangsa_ was seated in the _paseban_, surrounded by his chiefs, when his _Páteh_ informed him that the proscribed children had at last appeared. The prince, delighted that those whom he had so long sought in vain had now appeared of their own accord, ordered his _Páteh_ immediately to seize them; but _Kakra Sana_ fought with the _Páteh_, and drove him back upon the prince, who then seized him himself, and throwing him on the ground with violence, blood gushed from his mouth. _Kakra Sana_ then called for assistance from _Krésna_, who with _Raden Sena_ immediately came and overpowered _Raden Kangsa_. Upon this Kakra Sana put him to death with his weapon _Lugúra_. The _Páteh_, ignorant of the fate of his prince, rushed upon the parties, but was pierced with a spear by _Kakra Sana_, who immediately exclaimed, 'I am _Resi Anapita_ of _Repat Kapanasan_; I am _Resi di Jala dana Baladewa_, the son of _Basu Dewa_ of _Madura_.'

"Then his uncle, _Aria Prabu_, spoke; and having embraced him, carried him to his father, _Basu Dewa_, who conferred the country upon him. At night, however, _Kakra Sana_ heard a voice in his sleep, saying, 'to-morrow will I be revenged in the war _Brata Yudha_: there will be one of the country _Chámpala Raja_, I am he.' _Kakra Sana_ replied, 'well I dare you.'"

[249] The Chandi Sewu, or one thousand temples at Brambanan, according to this chronology, are supposed to have been completed in the year 1018.

[250] The temple of Boro Bodo is also supposed to have been completed in 1360.

[251] At this time there were also three other cotemporary kingdoms, _Daha_, _Singa Sári_, and _Ng'arawan_.

[252] By these accounts, _Sawela Chala_ is represented as the thirtieth in descent from _Nurchaya_, and the eleventh from _Arjúna_, according to the following line of Indian princes who ruled at _Astína-púra_ and _Guj'-rat_.

-- _Arjuna_,
1 _Bimanyu_,
2 _Parakisit_,
3 _Udiana_,
4 _Gandra Yana_,
5 _Jaya Baya_,
6 _Ami Jaya_,
7 _Ami Sama_,
8 _Chitra Sama_,
9 _Pancha Dria_,
10 _Kasuma Chitra_
11 _Sawela Chata_

[253] For an explanation of the week of five days, so termed, see vol. i. Astronomy.

[254] "King _Me_ succeeded his brother (as Emperor of Japan) in the year of _Synmu_, of Christ 540.

"He was a very religious prince, and very favourably inclined to the foreign pagan _Budsdo_ worship, which during his reign spread with great success in Japan, insomuch that the emperor himself caused several temples to be built to foreign idols, and ordered the idol of _Buds_, or _Fotoge_, to be carved in _Fakkusai_, that is in China.

"My Japanese author mentions what follows, as something very remarkable, and says, that it happened in the thirty-first year of his reign, and contributed very much to the advancement of the _Budsdo_ religion. About a thousand years ago, says my author, there was in "_Tsiutensiku_ (that is the middle _Tensiku_, whereby must be understood the country of the Malabarians and the coast of Coromandel in India) an eminent _fotoke_ called _Mokuren_, a disciple of _Siaka_. About the same time the doctrine of _Jambaden Gonna Niorai_ (that is, _Amida_ the great god and patron of departed souls) was brought over into China, or _Fakkusai_, and spread into the neighbouring countries. This doctrine, continues he, did now manifest itself also in _Tsinokuni_, or Japan, at a place called _Naniwa_, where the idol of _Amida_ appeared at the entry of a pond, environed with golden rays, nobody knowing how it was conveyed thither. The pious emperor, in memory of this miraculous event, instituted the first _Nengo_ in Japan, and called it _Konquo_. The idol itself was by _Tondo Josijmitz_, a prince of great courage and piety, carried into the country of _Sinano_, and placed in the temple of _Sinquosi_, where it afterwards, by the name of _Sinquosi Norai_ (that is, the _Norai_ or _Amida_ of _Sinquosi_) wrought many great miracles, which made that temple famous all over the empire. Thus far my Japanese author. He was succeeded by his son, _Fit Atzu_, or _Fint Atz_, in the year of _Synmu_ 1232, of Christ 572. My author makes no mention of his age, but sets down the following remarkable events which happened during his reign.

"In the third year of his reign, on the first day of the first month, was born at the emperor's court _Sotoktais_, the great apostle of the Japanese. His birth was preceded and attended with several remarkable circumstances.

"The idol worship in general increased greatly in Japan during the emperor's reign. Abundance of idols, and idol carvers, and priests, came from several countries beyond sea.

"In the eighth year of his reign the first image of _Siaka_ was brought over from beyond sea, and carried to _Nara_ into the temple of _Kobusi_, where it is still kept in great veneration, possessed of the chief and most eminent place in that temple.

"In the fourteenth year of his reign one _Moria_, a great antagonist and professed enemy of _Sotoktais_, occasioned great troubles and religious dissensions in the empire. He bore a mortal hatred to all the _Fotoge_ or idols of the country, which he took out of the temples and burnt wherever he could come at them: but within two years time his enemies got the better of him, for he was overcome, and paid with his life for his presumptuous enterprise. It is added, that having thrown the ashes of the idols, which he had burnt, into a lake, there arose suddenly a most dreadful storm of thunder, lightning, and rain."--_History of Japan by Kempfer_, vol. i. page 167.

It is remarkable, that a peculiar people seem to have traversed Mexico in the following century, and according to Humboldt in like manner to have left behind them traces of cultivation and civilization. "The _Toultecs_," says that eminent author, "appeared first in 648, the _Chichimecs_ in 1170, the _Nahualtics_ in 1178, and the _Aztecs_ in 1196. The _Toultecs_ introduced the cultivation of maize and cotton; they built cities, made roads, and constructed those great pyramids which are yet admired, and of which the faces are very accurately laid out. They knew the use of hieroglyphical paintings; they could found metals and cut the hardest stones, and they had a solar year more perfect than that of the Greeks or Romans. The form of their government indicated that they were the descendants of a people, who had experienced great vicissitudes in their social state." "But where," asks Humboldt, "is the source of that cultivation; where is the country from which the Toultecs and Mexicans issued?"--_Humboldt's Political Essay on New Spain._

[255] In these annals, the princess _Chándra Kirana_ of _Daha_ is represented as being demanded in marriage by the son of the Mahomedan _Raja_ of _Malacca_, and the story, in which an account is evidently given of a visit to Java at a much later period of its history, blended with the earlier romances of Java, after detailing the particulars by which the prince of _Tanjung-pura_ became _Raja_ of _Majapáhit_, is thus told:

"The _Batára_ had a daughter, named _Raden Galu Chandra Kirana_, "whose beauty was celebrated far and wide, and many _Rajas_ sought her in marriage. Her fame reached _Malacca_, and _Sultan Mansur_ became enamoured of her by description. He ordered _Paduka Raja_, the _Bendahara_, to fit out a fleet of five hundred large _prahus_ with innumerable small ones. At _Singapura_ were fitted out a hundred with three masts, and at _Singi Raya_ as many more of the same sort.

"Then the prince selected forty nobles of the country, and forty virgins of noble family. He summoned _Maha Ruja Merlang_ of _Indragiri_, and the _Raja_ of _Palémbang_, the _Raja_ of _Jambi_, and the _Raja_ of _Linga_, to attend him to _Majapahit_; all the young warriors attending the prince, and all the great men remaining for the government of the country.

"When they reached _Majapahit_, they were well received by the _Batara_. At this time the _Rajas_ of _Daha_ and _Tanjungpura_, the younger brothers of the prince, were present at _Majapahit_.

"Among the chieftains who accompanied the _Raja_ of _Malacca_ was the celebrated _Hang Tuah_ or _Laxamana_, who was highly admired, and exhibited wonderful feats.

"The _Batara_ gave his daughter, _Chandra Kirana_, in marriage to the _Raja_ of _Malacca_; and the _Batara_, delighted with his son-in-law, caused him to be placed on a seat of equal honour with himself, both on public occasions and at meals.

"Then being about to depart, the _Raja_ requested to be presented with the kingdom of _Indra-giri_, which was accordingly given to him. He then bestowed _Siantan_ on _Laxamana_, from which time the rulers of _Siantan_ are descendants of _Laxamana_.

"By the princess he had a son, named _Raden Galang_, who was killed one day by a man running _amok_."--_Malayan Annals._

[256] Pánji.

[257] According to the traditions of the _Sunda_ people, these two brothers, _Chiong Wanara_ and _Raden Tanduran_, were descended from a prince of _Galu_, and their empires were divided by the river of _Brebes_, thence called _Chi Pamali_, or the River of Prohibition.

"_Raja Galu_, otherwise known by the name of _Raja Pamakás_, and whose country was called _Bajong Galu_, had two sons, named _Raden Aria Bang'a_ and _Tanduran_. There was a pestilence in those days, which, carrying off great numbers of the inhabitants, caused the prince to be much afflicted in his mind; whereupon, sending for his _patéh_ (or minister), he thus addressed him: 'Go thou to _Bukit Padang_, and call one there named _Si Ajar_, failing not to bring him along with thee, as it may perhaps be in his power to administer relief to my distressed and suffering subjects.' The _patéh_ immediately took leave of his Sovereign, and repaired forthwith to _Bukit Padang_ to summon _Si Ajar_, who soon after appeared before the _Raja_, presenting him with some herbs which he had brought for that purpose. When _Si Ajar_ had seated himself in the usual manner before the monarch, the latter thus addressed him: '_Ajar_, a great pestilence at present rages in the country, and makes great havock amongst my subjects; it is therefore that I have sent for thee, in hopes that thou mayest be able to put a stop to the mortality which now prevails.' _Ajar_ immediately replied, 'O _Raja_, it is my opinion, that he to whom the country belongs is the proper person to do what is requisite for the good of it and its inhabitants.' When the _Raja_ heard these words, he was exceedingly wroth; so much so, that he was on the point of putting _Ajar_ to instant death, when the latter thus addressed him; 'Prince! if you are determined to kill me, I resign my life, but depend upon it you will be made to answer for it, and that by your own son.' _Si Ajar_ then returned to _Bukit Padang_, wherupon _Raja Galu_ thus spoke to his _patéh_: 'Repair instantly to _Bukit Padang_, and put _Si Ajar_ to death; let him not longer live.' The _patéh_ accordingly went, and having executed the _Raja's_ orders, returned and reported the circumstance to his prince, who felt much joy on the occasion. Shortly after this the _Raja's_ concubine became pregnant, and when her time was come she was delivered of a son, whose features were exquisitely beautiful. When the prince was informed of this, he desired the child might be brought to him. The prince no sooner cast his eyes upon it, than he thought of the words of _Si Ajar_; upon which he administered a dose of poison to the child, which however did not cause its death. He then told his _patéh_ to take the child, and having put it in a basket, to send it floating down the river. The _patéh_ took the child, and having disposed of it as he was ordered, returned and made his master very happy by the report of what he had done. The basket in which the child was turned adrift on the river _Chitandui_ being stopped by some stakes placed there by a fisherman, named _Ke Balangantrang_, it was picked up and carried home by him. He was highly pleased with the child, and adopted it, and gave it the name of _Ke Jakah_, and cherished it till it arrived at the age of manhood. _Ke Jakah_ then invited his reputed father to accompany him to _Bajong Galu_. They had nearly got half way, when _Ke Jakah_ looked up and saw a bird fly past. He asked _Ke Balangantrang_ what might be the name of that bird? and was told that it was called _chiong_ (the black minor of India). _Ke Jakah_ then saw a form like that of a human being, and inquiring what it was, he was told that it was a _wanara_ (monkey). _Ke Jakah_ then exclaimed, 'if such is the case, then must my name be _Chiong Wanara_.'

"After this the travellers prosecuted their journey, and in due time arrived at _Bajong Galu_, where they went to the house of a relation of _Ke Balangantrang_, named _Ke Haziali_, the chief of all the blacksmiths. _Chiong Wanara_ was then delivered over by _Ke Balangantrang_ to _Ke Haziali_, who treated him as his own son, and instructed him in the art, in which he soon became eminent.

"_Chiang Wanara_ had not been long in this new situation, before _Raja Galu_, hearing of the circumstance, sent for and begged him of the head blacksmith. The _Raja_ in time owned him for his own son, and was so delighted when he first beheld him, that he sent for his son, _Raden Aria Bang'a_, and desired him to take every care of his newly-found brother.

"A short time after this, _Chiong Wanara_ went to his royal father, and asked him to give him some hereditary property. When the _Raja_ heard this, he immediately addressed _Chiong Wanara_ thus:--'My son, the whole of my property I have bestowed on thy eldest brother, and nothing is left except the head blacksmith, whom thou hadst better accept of.' _Raden Chiong Wanara_ said he would take him with much pleasure.

"Soon after the head blacksmith came into his possession, _Raden Chiong Wanara_ went again to his father, and solicited permission (which was granted to him) to construct an iron cage of very great strength, and of the most exquisite workmanship. _Chiong Wanara_ then gave orders to his head blacksmith to have this cage made, and all the blacksmiths in the kingdom having been set about it, it was very soon finished, and had all the strength and beauty that was intended and wished for. Carpets and cushions, such as princes are accustomed to recline on, were spread within it. _Chiong Wanara_ then went and acquainted _Raja Galu_ that it was completed. When the _Raja_ saw it, he was greatly pleased, and being entreated by _Chiong Wanara_ to enter and examine whether or not there might be still something wanting to render it more complete; without suspecting any treachery, he did as he was requested. No sooner was he fairly in, than _Chiong Wanara_ closed and locked the door, saying, at the same time to _Raja Galu_, 'Now is fulfilled the prediction of _Ajar_ of _Bukit Padang_, whom you caused to be unjustly put to death.' The _Raja_ answered from within the cage, 'I submit to this just judgment.'

"When _Raden Aria Bang'a_ saw his father shut up in the cage, he could not contain his rage against _Chiong Wanara_, and a quarrel between the two brothers ensued.

"_Raja Galu_ perceiving this, immediately exclaimed, 'For shame! that two brothers should thus fight with each other; such conduct is strictly forbidden by the elders of the people.'

"Without paying any regard to the words or admonition of _Raja Galu_, the two brothers engaged in single combat, stabbing, pushing, and striking each other in turn. Both parties being of equal strength, they continued fighting all the way from the place above described until they got far to the eastward, when finding themselves fatigued, they suspended the conflict under a certain tree. _Chiong Wanara_ forthwith asked his brother what the name of the tree was under which they were: _Aria Bang'a_ answered, it is called _mája_. They then took one of the fruit, and having split it in two, each took a part. That which _Aria Bang'a_ ate was sweet, but that which _Chiong Wanara_ ate was on the contrary very bitter (_pait_); so _Chiong Wanara_ called the place _Majapait_, or as more generally pronounced, _Majapahit_.

"The combat was then renewed with the same vigour as before, and they continued fighting towards the westward, until they came to a row of trees (_jajar_), where they halted. On being asked by his brother the name of those trees, _Chiong Wanara_ answered _paku_: _Raden Aria Bang'a_ then said, 'the name of the place must be _Pakuan Pa-jajar-an_.'

"The two brothers then recommenced fighting, till they came to a river of _Brebes_, where being both much fatigued, they rested by the side of it and drank of its water.

"_Raden Aria Bang'a_ then said: 'It was declared by our father to be wrong for brothers to fight with each other, it is also contrary to ancient usage, let us therefore put an end to this forbidden contest, and let us call this river _Chi Pamali_' (that is to say, the river of prohibition). The river _Brebes_ thus obtained the name of _Chi Pamali_.

"_Raden Aria Bang'a_ then said to his brother: 'do thou go to _Pakuan Pajajaran_ while I go to _Majapahit_.' They accordingly separated, _Raden Aria Bang'a_ proceeding to _Majapahit_, and _Chiong Wanara_ returning to _Bajong Galu_, for the purpose of visiting his father in the cage.

"When _Chiong Wanara_ arrived at _Bajong Galu_, and found the cage empty, his astonishment was very great. He then addressed himself to one of his people, named _Ke Jampang_, and asked what was become of _Raja Galu_. _Ke Jampang_ replied, 'he went out of the cage of himself, without the assistance of any one, and has returned to his usual place of residence at _Surga Luka_, where he now is, having assumed the name and title of _Guru Putra Hinga Baya_.'

"When _Chiong Wanara_ heard all this he thought he might as well throw away the empty cage, which he accordingly did, on the beach of the south coast, from whence the place is called _Tana Kandang Wesi_, or the land of the Iron Cage.

"_Chiong Wanara_ forthwith invited _Ke Jampang_ to accompany him to _Surga Luka_, in search of his father, _Guru Putra Hinga Baya_.

"In a short time they arrived at _Surga Luka_, and _Chiong Wanara_ surrendered himself, entreating his father's forgiveness for what had passed. _Guru Putra_ then said, 'to a certainty there must be two kingdoms on the island of Java, of which the (intermediate) boundary will be the river _Pamali_. The kingdom of _Raden Tanduran_ will be to the eastward, and shall be called _Majapahit_; that of _Chiong Wanara_ will be to the westward, and shall be called _Pakuan Pajajaran_: the latter kingdom will cease first (_tunda dahulu_.') Whence the people under _Chiong Wanara_ were called _Orang Sunda_, and their language _Sunda_.

"_Guru Putra_ then gave _Chiong Wanara_ a black monkey-skin jacket, which the latter forthwith put on, and immediately became in appearance like that animal. He at the same time gave him the name of _Guru Minda-sida tanda Prabu lutung Kasarong_, and furnished him with some rice-seed, and appointed _Ke Jampang_ to be his follower.

"_Guru Minda_ and _Ke Jampang_ then took their departure: and when they came to a place not far from _Bajong Galu_ they set out about sowing their rice-seed, distributing it among all the poor people of the place for that purpose.

"_Pandi Chacha Domas_ and all the _Peng'gawas_, as well as all the people of _Bajong Galu_, who were attached to _Chiong Wanara_ at the time he went to see _Guru Putra Hinga Baya_ of _Surga Luka_, being without a sovereign, went all of them to the eastward, to reside in the country of _Majapahit_.

"When _Prabu Lutung Kasarong_ had given orders for the sowing of the rice, he and his follower, _Ke Jampang_, proceeded to a place on the south sea coast, called _Kedu Pondok_, where _Ke Jampang_ being left to settle, the place took its name from him, and was ever after called _Chutak Jampang_.

"After _Prabu Lutung Kasarong_ had left _Ke Jampang_ at _Kedu Pondok_ he went through the woods, till coming near _Pakuan Pajajaran_ he found a very large tree, called _pundi_, situated on the banks of the river _Chili-wong_. He remained under it to rest himself, and gave the place the name of _Kampung Pundi_.

"_Kuwu Mangkubumbi_, of _Jambadipa_, in the district of _Jelebud_, had several children, all of them females. The youngest was called _Purba Sari_, and was established in the interior, near the tree called _gadug_, from which the _kampung_ so called took its name.

"Having placed his youngest daughter, _Purba Sari_, in the interior of the country, he was desirous to send out people to shoot birds with a pellet, and accordingly created and appointed one a pellet-shooter, who went regularly every day to shoot, agreeably to the order of _Kuwu Mangkubumi_. One day the pellet-shooter came to the large _pundi_ tree, and observing on it what he supposed to be a large black monkey, he wished to shoot it, whereupon _Prabu Lutung Kasarong_, whom he mistook for the monkey, thus addressed him: 'Don't shoot at me; you had better go home and tell your master to come here to me himself.' When the pellet-shooter perceived that the black monkey was gifted with speech he stood aghast and astonished beyond measure, and returned immediately to his master to acquaint him with the circumstance.

"_Kuwu Mangubumi_, together with the pellet-shooter, then repaired to the great _pundi_ tree. On his arrival there he called to _Prabu Lutung Kasarong_, who was upon it. No sooner did the latter hear the summons, than he descended and talked with the _Kuwu_, who then took him home with him, highly delighted at being possessed of so extraordinary and accomplished a creature. In the course of a short time he wished to present him to his eldest daughter, and on her refusing to accept of him he offered him to a younger one, but neither would receive _Prabu Lutung Kasarong_.

"He then gave him to the youngest of all, named _Niái Purba Sari_, who accepted of him with great pleasure.

"In the course of time, _Niai Purba Sari_ built a house at _Wangun_, and the place was afterwards called _Kampung Wangun_. He then planted some _tagur_ trees, from which the place received the name of _Kampung Tagur_. After this, _Prabu Lutung Kasarong_ caused _Niai Purba Sari_ to remove from the _gaduga_ tree to _Kampung Wangun_.

"When _Niai Purba Sari_ became _Prabu Lutung's_ wife, he laid aside the black monkey's skin with which he was clothed, and immediately resumed his former and usual beautiful appearance.

"He afterwards received the name of _Niang Galarang_, and established himself at _Pakuan Pajajaran_, where the _Batutulis_ (inscribed stone) now is, and which was the seat of government of the _Maha Raja Prabu Niang Galarang_. After this his wife became pregnant, and _Prabu Niang Galarang_ left _Pakuan Pajajaran_ to the care of his _Peng'gawas_, or ministers of state, and went to _Bukit Padang_, where he became a _Pandita_.

"When the time was come, _Niai Purba Sari_ brought forth a son of the most exquisitely beautiful features, to whom she gave the name _Silawang'i_.

"When _Silawang'i_ grew up, he removed from _Pakuan Pajajaran_ to _Sumedang Larang_, where he was soon afterwards married; first to _Niai Raden Raja Mantu_, and then to the daughter of the _Peng'gawa_ of that place, so that he had many wives. He at the same time received the title of _Baginda Maha Raja Prabu Silawang'i_.

"_Prabu Lutung Kasarong_ had afterwards two other sons, the elder named _Ke Glap Nyawang_, the younger, _Ke Kedang Panjang_, both of whom were strong and well made; and when they grew up they went with their father to _Sumedang Larang_, where they all remained with _Prabu Silawang'i_.

"_Prabu Silawang'i_, when he had got a number of wives and _peng'gawas_, returned to _Pakuan Pajajaran_, bringing them all with him, as also his two sons, and his man _Ke Jampang_, who was then called _Purwa Kala_. In returning to _Pakuan Pajajaran_, _Prabu Silawang'i_ first went to a place on the south coast, called _Nusa Kambangan_, and there embarking in a vessel with all his family, he sailed westward, till they came to the anchoring place, to which was given the name of _Palabuan Ratu_ (Wyn Coops Bay), and having disembarked, they all proceeded to _Pakuan Pajajáran_.